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(the Tibetan high priest who had taken refuge in India after communist on-slaughts upon them ). He then appealed to the Dalai Lama not to accept the sweetended words of the members of the delegation, as they were full of fraud. J. Charpentur's Leśyā -Theory of Jainas and Ajivakas ( Frestskrift, 1910 ) may be consulted.
Corresponding to this Jaina Doctrine of colorations, we have similar references elsewhere also. In Mababharata, there is a description about six types of colorations of souls?. In Patañjali Yoga-Sūtra, mental states have been classified into four kinds according to this coloration principle? which is said to have been suggested having a Jaina influence. On the basis of an account in Digha-Nikaya, Leumann and Sukhalal Sanghaviť both have found resemblances of six colorations with Makkhali Gośála's six-fold divisions of human beings. In Buddhism, Karma is classified into the same four colours as in Yoga-Sūtra. The theosophical view of the transcendental colour in the individual may also have some resemblance to the Jaina Doctrine of colorations.
(7) Conclusion Inspite of well-recognised centres of Psychical Research in the universities of pittsburgh, Utrecht, Duke etc., and the societies of Psychical Research in London and New York with big names associated with them, para-psychology in the West has just emerged from the stage of heresy. This is precisely because the western scholars have approached this
1. Vyása : The Mahabharata, Ibid. 2. Patañjali : Ibid. 3. Das Gupta, S. N. : History of Indian Philosophy, Vol. I,
Cambridge, 1922. 4. Sukhalalji Sanghavi : Darsana Aur Cintana, Gujrata
Vidya Sabha, Ahmedabad, 1957. 5. Besant, A. D. L. and Leadbeater, C. W. ; Thought Forms,
Theosophical Publications, London, 1921.
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