________________
६९४
पुद्गल-कोश
karman, placing the concept of lesya at its proper place in the texture.
As regards the etymology of the word lesya ( Prakrit, lessa, lesa ). I would like to suggest its derivation from v slis 'to burn'', with its meaning extended to the sense—'shining in some colour'. This connotation and others allied to it appear to explain satisfactorily the senses of scriptural phrases containing the word lessa, collected on pages 4 and 5 of the lesya-kosa. Dr. Jacobi's derivation of the term from klesai) does not appear plausible. as the kasaya ( the Jaina equivalens of klesa ) has no necessary connection with the lesya, and the various usages of the word ( lesya ) found in the Jaina scripture do not imply such connotation.
Three alternative theories have been proposed by commentators to explain the nature of lesya. In the first theory, it is regarded as a product of passions (kasaya-nisyanda), and consequently as arising on account of the rise of the kasaya-mohaniya karman. In the second, it is considered as the transformation due to activity ( yoga-parinama ), and as such originating from the rise of karmans which produce three kinds of activity (physical, vocal and mental). In the third alternative, the lesya is conceived as a product of the eight categories of karman ( Jnanavaraniya, etc. ), and as such accounted as arising on account of the rise of the eight categories of karman. In all these theories, the lesya is aceepted as a state of the soul, accompanying the realzation ( audayika-bhava) of the effect of karman. 11
Of these theories, the second theory appears plausible. The lesya, in this theory, isa transformation (parinati) of the sarira-namakarman (body. making, karman ),1% effected by the activity of the soul through its various gross and subtle bodies--the physical organism ( kaya ), speech-organ ( vak ), or the mind-organ (manas ) functioning as the instrument ofs uch activity.18 The material aggregates involved in the
9. Srisu-slisu-prusu-plusu dahe- Paniniya-Dhatupatha, 701-4. 10. Glasenapp : op. cit., p. 47, fn 1. 11. For the refutation of the theory propounding lesya as karma
nisyada, vide pp. 11-2. 12. P. 10 ( line 10 ). 13. P. 10 ( llnes 13-21 ).
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