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Concept of Self Evolution in Jainism : 133
have attachment towards world and the soul have spiritua! ups and downs, where as in the next four, the soul is enlightened and moves up only. After reaching to the fifth Drsti, the soul always moves up towards the spiritual development and never faces the downfall, that is why Yogadrsti is called "Sat drsti". In Yogabindu, the stages of spiritual development are similar to the fourteen Gunasthāna or eight dṛsti described earlier in the Yogadrsti Samuccaya. The stages of spirituai development described in Yogabindu are as: 1. Adhyatma, 2. Bhāvanā, 3. Dhyana, 4. Samatā, 5. Vṛttisamkṣaya.20
LESYA: The good (Subha) and evil (Asubha) mental formation of modes is called Lesya, due to which the relation between Soul and Karma is understood. According to Acarya Nemicandra. Leśyā is that by which the soul attaches itself with the Punya and Papa.22 The intensity of the power of bondage in the Karma varies. Some Karmas become responsible for sharp (maximum) bondage. These stages of the Karmas depend on the intensity of the Rāga or attachment. From this point of view, the Bhāva of Jiva always changes. It has the intensity of Ragadveṣa some times maximum and sometimes minimum. The variety of intensity in Raga-dveṣa of the Jīva is named as Leśyā in the Jaina Yoga. The actions of mind, speech and body attached with the Kaṣāya is called Lesya. The Leśyā is divided into two kinds :- the light (Prabha) of the body is told to be the Dravyaleśya in the Agama. The performance of mind, speech and body, united with the Kaṣaya is called Bhavalesya.24 The six divisions of Lesya are based according to different colours and different formations of modes of mind, which are told to be Prasasta and Aprasasta. These are:- 1-Krsnaleśya-sharpest Aprasasta, 2- Nilaleśyā sharp Aprašasta, 3-Kapotaleśyā - Aprašasta, 4- Tejoleśyā - Praśasta 5Padmaleśyā - sharp Prasasta 6- Śuklaleśyā sharpest Prasasta.25
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References :
1.
Haribhadra defined the term Yoga in the sense of 'what leads one to emancipation' for the first time in the history of Jaina thought. (Cf. Mukkheṇa joyaṇão jogo savvo vi dhamma-vavaro-Hari bhadra's Yogavimśikā, kārikā I). This meaning of the term is unanimously accepted in the post-Haribhadra Jaina literature. Of course, the term 'Yoga' was used in the general sense of subduing the senses and the mind and the processes of concentration and ecstasy even in the earlier stages of the Jaina thought.
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