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पुद्गल-कोश
activity constitute the lesya. The material particles attracted and transformed into various karmic categories (joanavaraniya. etc. ) do not make up the lesya. There is presence of lesya even in the absence of the categories of ghati-karman in the sayogi-kevalin stage of spiritual development, which proves that such categoried 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 ayogi-kevalin stage of spiritual development 14 The lesya-matter involved in the activity aggravates the kasayas if they are there. 15 It is also responsible for the apubhaga ( intensity) of karmic bondage 16
Lesya is also conceived by the commentators as having the aspect of viscosity.17
The compilers of the Lesya-Kosa have taken great pains to make the work as systematic and exhaustive as possible. Assistance of a trained scholar and poof-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. Although primarily a veteran tosiness man, Mr. Banthia has shown keen understanding of ontological problems in systematically arranging the references and clinching crucia issues as is evident from the occasional remarks in his potes. Scholan will take of thcir hats to him in appreciation of his Herculean labovs in defiance of the extremely precarious health that he has been enjoying for the last several years. We wish success to him in his larger schem which is bound to be of grcat benefit to scholars devoted to the studs of Jainism, and assure him of our full co-operation in the execution of the project.
NATHMAL TATIA
Director, Research Institute of Prakri Jainology & Ahimsa, Vaishali
3 July 1966
14. P. 11 ( linss 3-8). 15. P. 11 ( lines 8-9 ). 16. P. 11 ( lines 15-7); also Tika the on Karmagrantha, IV, 1. 17. P. 12 ( line 11 ) ; p. 13 ( line 13 ).
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