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SOME JAINA CANONICAL SUTRAS
thoughts of other people (manaḥ paryāya), (e) the highest, unlimited knowledge (kerala). The following are the different kinds of obstruction to right faith: sleep, activity, very deep sleep, a high degree of activity, a state of deep-rooted greed. Vedaniya is two-fold: pleasure and pain. Mohaniya is twofold as referring to faith and conduct. The three kinds of Mohaniya referring to faith are right faith, wrong faith, and faith, partly right and partly wrong. The two kinds of Mohaniya referring to conduct are (1) what is experienced in the form of the four cardinal passions, and (2) what is experienced in the form of feelings different from them.2 Ayuşka is four-fold: denizens of hell, brute creation, men and gods. Nāma is two-fold: good and bad. Gotra is twofold: high and low. Antaraya is five-fold as preventing gifts, profits, momentary enjoyment, continuous enjoyment, and power. The number of atoms of every karma is infinite. The kurma in the six directions of space binds all souls. The six directions of space are the four cardinal points. The number of perfected souls is infinite.3
The lesyas are different conditions produced in the soul by the influence of different karma. They are, therefore, not dependent on the nature of the soul, but on the karma which accompanies the soul. They are named in the following order: black, blue, grey, red, yellow, and white. The black lesya has the colour of a rain cloud, a buffalo's horn. The blue lesya has the colour of the blue asoka (Jonesia asoka) having red flowers. The grey lesya has the colour of the flower of atasi (Linum usitatissimum) having blue flowers. The red lesya has the colour of vermilion. The yellow leśya
1 The first kind of knowledge corresponds to what the Buddhists call sulamayāpañña; the second kind to what they call cintamayāpaññā; the third kind to what they call vilokana; the fourth kind to what they call cetopariyāñāņa and the fifth kind to what they call sabbaññulā or omniscience consisting in three faculties: of reviewing and recalling to mind all past existences with details, of perceiving the destiny of other beings according to their deeds, and of being conscious of the final destruction of sins. Cf. Tattvartha Sutra, i, 9. Kevala means that which is limited by the object, that which is sufficient to survey the field of observation. Cf. Kalpasūtra, 15. Manaḥparyayajñāna is defined in the Acārānga Sūtra (II, 15, 23) as a knowledge of the thoughts of all sentient beings. Kevalajñāņa is defined in the same text as omniscience enabling a person to comprehend all objects and to know all conditions of the worlds of gods, men and demons (11, 15, 25).
2 Uttaradh., XXXIII, 5-10.
3 Ibid., XXXIII, 12-18, 24.
4 The Buddhist idea of contamination of mind by the influx of impurities from outside, illustrated by the simile of a piece of cloth dyed blue, red, yellow or the like, would seem to have some bearing on the Jain doctrine of the six lesyas, which is merely hinted at in the Sutrakṛtānga (I, 4, 21) where a Jain saint is described as a person whose soul is in a pure condition (lesya) and fully explained in the Uttaradhyayana (XXXIV). The Jaina roligious efforts are directed towards the acquisition of pure lesyā (Sūtrakṛtānga, I, 10, 15).
