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Behavior dispositions and the spiritual progress of living systems are characterized by 6 different types of leshyas, denoted by different colors: 1. Krsna (black), 2.Nila (blue), 3. Kapot (gray), 4.Taijas (red), 5.Padam (yellow) and 6.Sukla (white). The path of purification of the soul leads from inauspicious leshyas (black, blue and grey) through auspicious leshyas (red, yellow, white) to a stage without Leshya (Aleshi, where there is no Kashaya and Karmic-influx), thus achieving the pure state of consciousness (Ayoga Kevali). During this dynamic process strong correlations between the color of Leshya and the markers of the spiritual development such as Kashaya Intensity, types of Bhava, Dhyan, Gunsthanas and Karma- dynamics have been described.
Leshya also influences the psychophysical activities of the gross physical body and Leshya-Dhyan (color meditation on psychic-centers) is being practiced to improve emotional control and behavior. Associations of Dravya-leshya with the Aghati Karmas viz. Nama- and Gotra-Karma, the determinants of the structure and environment of the physical body, have been described. Since chromosomes and DNA provide the basic genetic information for the development of the physical body, systematic explorations on the precise relationships of Leshya with the structure and functioning of the physical body using the modern scientific methods should be initiated.
Transformation of Leshya from inauspicious (black, blue and grey) to auspicious (red, yellow and white) ones can be brought about by practices directed towards self-realization and soul purification as recommended in the jain philosophy and way of life. The practice of righteous contemplation and virtuous meditation (Samayik) combined with introspection, repentance and forgiveness (Pratikaman) will encourage development of emotional control, self-restraint, tolerance, equanimity, non-violence and compassion as natural personality traits and could be effective in bringing appropriate modifications in human behavior required to meet the challenges in the present day world.
It is further suggested that comprehensive theoretical and experimental studies on the possible correlations of leshya with (a) the pattern of biophotons (emission of very low intensity of coherent light in the wavelength range of 200-900 nm by living organisms) and (b) aura should be undertaken to advance our understanding of leshya and applications of leshya transmutation for behavior modification.
1.
Introduction
Leshya is a Sanskrit word that denotes light or radiation. In Jain metaphysics, Leshya is conceived to provide the crucial linkage of the Subtle-body (sukshama-sharir) with the Gross-physical-body (sthul-sharir). The Subtle-body is assumed to be constituted by the karmic particles enveloping the soul/consciousness. Leshya is related to the spiritual as well as the physical domain involving the interactions of the consciousness (soul enveloped by the Karmic-body) with the psychophysical activities. Leshya, therefore, is an important and useful concept to understand the behavior in relation to the spiritual evolution of the living being. Certain functional aspects of the Subtle-body might be analogous to mind as generally discussed in the western philosophy. Concepts of Leshya and its transformation, as propounded in the Jain philosophy and way of life, are of great relevance in developing effective techniques for behavior modification required to solve major problems facing the world today. Leshya has been mentioned at several places in different contexts in several scriptures. The basic and applied aspects of Leshya discussed in the present discussion are primarily based on the translations and commentaries of Uttardhyana-Sutra and Gommattsar Jeevkand.
To appreciate Leshya from the spiritual perspective, the relevant conceptual framework, provided by the Jain metaphysics, is summarized in section 2, followed by an analysis of its behavioral and spiritual correlates. Important steps recommended in the Jain way of life to transform Leshya and consequent modifications in behavior are briefly outlined in sec. 3. The need for undertaking comprehensive and systematic studies on Leshya from the perspectives of modern science, particularly in the context of mind-body problem, is emphasized. Plausible correlations of Leshya with recently emerging scientific facts and theories that could form potentially useful areas of research are discussed in sec.4.
2. The Jain Metaphysics
Jain thinkers believe in the eternal existence of the Universe functioning according to its own laws, unaided by any supernatural power(s). This universe is basically constituted by 6 fundamental substances (dravyas) viz. (1) Jeeva (Soul), (2) Pudgala (Matter), (3) Akasha (Space), (4) Dharama (Principle of Motion), (5) Adharma (Principle of Rest) and (6) Kala (Time).
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STUDY NOTES version 4.0
