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Metaphysics, Ethics and Spiritual Development
14th stage of spiritual development, wherein all activity ceases (at the time of death), lesya too ceases to exist, that is, soul becomes totally free from any colouration whatsoever.
According to the evidence of scriptures, activity (yoga) (of mind, speech and body) is the determinant condition of type-bondage (prakyti-bandha) and quantity-bondage (pradeśa-bandha), while passion (kaşaya) is the determinant condition of intensity-bondage (anubhava-bandha) and duration-bondage (sthiti-bandha). Though lesya is of the nature of transformation of activities, it becomes one with passion to such an extent that it too comes to be regarded as the condition of intensity-bondage; not only that but it comes to be regarded as of the nature of passion-of course, metaphorically or secondarily.
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To explain the concept of lesya (mental or spiritual colouration) which is nothing but colour-index to mental state or temperament, the following illustration is given in the scriptures.
There were six friends. They approached a jambu-tree to eat jambū fruits. One of them said, "O friends! cut down the tree from its very roots, then we shall enjoy leisurely eating of the fruits." This mental state is the black (kṛṣṇa) lesya. The second said, "No! Brothers! Why should we cut the whole tree? Let us cut only the principal branch." This mental state is the blue (nila) lesya. The third said, "Why should we cut the principal branch? Jambu fruits are on the small branches. So let us cut them." This mental state is the grey (kāpota) lesya. The fourth said, "This is a wrong method. Let us break only those twigs which have bunches of fruits." This mental state is the yellow (pita) leśyä, also called tejolesyä. The fifth said, "Your suggestion is also not proper. We want to eat fruits. So we should
founder-leader of the Ajivika sect-make their stay in the city of Savatthi. The mendicants of the tradition of Lord Parsva approach Lord Mahāvīra, do not salute him, and keeping some distance from him, ask him some questions. But when he gives satisfactory answers to their questions, they recognise him as an omniscient person; and having recognised him as such they devotionally salute him according to the prescribed procedure. This information is available in the Bhagavatisutra (5th Sataka, 9th Uddeia). Similarly, in the 32nd Uddeia of the 9th Sataka of the same Sutra, there occurs a story of the elder monk Gängeya, a follower of the tradition of Lord Parsva.
The text (5th Sataka 9th Uddeśa) in point is as follows: teṇam kāleṇam teṇaṁ samayeṇaṁ pāsävaccijja thera bhagavamto jeneva samane bhagavam Mahavire teneva uvagacchanti, samanassa bhagavao Mahavirassa adūrasāmaṁte thicca evam vayasi... / tappamiti te päsävccijja thera bhagavaṁtä samanam bhagavam Mahaviram paccabhijāṇamti-savvannů savvadarisi,... vamdamti namamsamti /
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