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OCTOBER, 1969
Of these theories, the second theory appears plausible. The leśya, in this theory, is a transformation (pariņati) of the sariranamakarman (body-making karman), effected by the activity of the soul through its various gross and subtle bodies-the physical organism (kāya), speechorgan (vāk), or the mind-organ (manas) functioning as the instrument of such activity. The material aggregates involved in the activity constitute the lesya. The material particles attracted and transformed into various karmic categories (jñānāvaraṇiya, etc.) do not make up the lesya. There is presence of leśyä even in the absence of the categories of ghati-karman in the sayogi-kevalin stage of spiritual development, which proves that such categories do not constitute lesya. Similarly, the categories of aghati-karman also do not form the lesya as there is absence of lesya even in the presence of such categories in the ayogikevalin stage of spiritual development. The lesya-matter involved in the activity aggravates the kaṣāyas if they are there. It is also responsible for the anubhāga (intensity) of karmic bondage.
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The compilers of Lesya-koşa have taken great pains to make the work as systematic and exhaustive as possible. Assistance of a trained scholar and proof-reader could, however, be requisitioned for better editing and correct printing. The scholars of Indian philosophy, particularly those working in the field of Jainism, will derive good help from such reference books.
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