ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 504

by the karmic matter). The behavior and evolution of living beings, existing in various physical forms (gross bodies) as plants, microbes, insects, animals and humans, are essentially determined by the complex dynamics of interactions of their souls with the subtle, invisible, sub-atomic material, the Karmic particles.
2.3. Bhava as Expression of Consciousness
The power to act and feel (karanvirya) originates from the complex combination of the subtle body with the physical body. At any instant of time, interactions of adhyavasaya (that power of the soul which remains unobstructed by the karmic body) with the system of kashaya (primal drives, instincts and passions) induced by the karmic-body influence expressions (parinam) of the consciousness (chetna) manifesting as bhava (feelings, emotions, passions, desires) at that moment. The karmic particles decay or fall off after fruition (vipak), however, their dissolution (nirjara) can also be accelerated by self-discipline and meditation (dhyan), which appropriately modify the expression of the existent state of consciousness (bhava). Depending upon the nature of these interactions and their further effects on the dynamics of karmic-body, bhava have been classified into five types: 1. Parinamic bhava (P) due to soul's own natural disposition; 2. Audayik bhava (A) resulting from the fruition of the karma ; 3. Upashamic bhava (U) resulting from cessation of the effect of the karma; 4. Kshayopshamic bhava (SS) resulting from partial cessation and partial annihilation of the effect of the karma : 5. Kshayik bhava (KS) resulting from annihilation of the effect of the karma.
2.4. Leshya as Bhava-Dhara and its Relation to Kashaya and Yoga
Leshya, is postulated to relate to the Bhava-Dhara or the stream of emotions, feelings and instincts, originating from the dynamic interactions of adhyavasay with karma induced kashaya and the resulting psycho-physical activities (Yoga) of the living organism. Adhyavasaya is the motivation power of the soul remaining unobstructed by the karmic body, kashaya are the primal instincts and feelings (such as anger, pride, greed and deceit) induced by the karmic-body and yoga represents the complex of mental, verbal and physical activities performed by the living being.
Thus, Leshya can be considered as a complex entity representing the interaction dynamics of the soul (consciousness) and the karmic body with the psycho-physical actions performed by the physical body. Leshya can be modified by the instant change in the state and power of the consciousness, thus allowing scope for effort (pursharth) in modification of behavior and diluting karmic determinism. This is depicted in a simple model in the figure 1.
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STUDY NOTES version 4.0