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Niyamasara
नियमसार
clairvoyant perception (avadhi), and perfect perception (kevala). 10. Thought-complexion (lesya-mārgaṇā): Thought-complexion is the source or cause of vibratory activity of the soul coloured by the passions. It is of six kinds, namely black (kṛṣṇa), blue (nila), dove-grey (kāpota), colour of the flame - yellow (pīta), colour of the lotus - pink (padma), and white (śukla). The first three are resultants of evil and the last three of good emotions. The Jaina literature gives the example of six travellers in a forest. They see a tree full of fruits. The man with black leśya would intend to uproot the tree, the one with blue lesya to cut the trunk, the one with grey leśya to cut the branches, the one with yellow leśya to take the twigs, the one with pink lesya to pluck the fruits, and the one with white leśya would be content to take whatever fruits have fallen on the ground.
11. Capacity for salvation (bhavyatva-mārgaṇā): A soul can be termed bhavya or abhavya, according to its capacity or incapacity for salvation, respectively.
12. Right belief (samyaktva-margaṇā): Right belief arising from subsidence (aupśamika), destruction (kṣāyika), and destructioncum-subsidence (kṣayopaśamika) of karmas, are the forms of samyaktva. Classification is also done on the basis of the three kinds of faith-deluding karmas: slightly clouding right belief (samyaktva), wrong belief (mithyatva), and mixed right and wrong belief (samyagmithyātva).
13. Mind (samjñitva-mārgaṇā): The two kinds of transmigrating souls are those with or without the mind.
14. Assimilation of matter (āhāra-mārgaṇā): Āhāra is taking in of matter fit for the three kinds of bodies and the six kinds of completion. The three kinds of bodies are: a) gross, physical body, b) the transformable body of celestial and infernal beings, and c) projectable body emanating from a saint. The soul may thus be āhāraka or anāhāraka.
The pure soul is free from all these characteristics and classifications.
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