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IV. IV]
STATES AND PROCESSES OF KARMAN
253
'accompanied with coloration' (saleśya)' and as such is to be distinguished from the former which is absolutely free from such coloration (aleśya). There is not any difference of nature between these two energies. The difference is only in respect of the souls that possess them. One is possessed by a soul which has stopped all activities and so is free from coloration and is on the threshold of emancipation or in emancipation itself. The other is possessed by one who is engaged, of course disinterestedly, in activities and therefore is not free from the coloration, although it has absolutely destroyed the energy-obstructing karman. The energy, accordingly, has been classified into two categories: (1) accompanied with coloration (saleśya), and (2) not accompanied with coloration (alesya). The second class of energy is possessed, as we have just stated, by those souls that have stopped all activities and are on the threshold of emancipation or by those that are already emancipated. This is the most perfect expression of the energy. The energy accompanied with coloration is possessed by all the other souls that have been classified into three categories: (1) those that are possessed of passions, (2) those that have absolutely calmed down or destroyed their passions, and (3) those that have absolutely destroyed all the obscuring (ghātinkarmans (a fortiori the energyobstructing karinan), and have attained omniscience, but have not till now absolutely stopped all activities. The energy accompanied with coloration, moreover, is either voluntary (abhisandhija), that is, born of self-conscious effort, or involuntary (anabhisandhija), that is, born automatically without any conscious effort. The automatic involuntary physiological processes and the like are the workings of the involuntary (anabhisandhija) energy while the voluntary (abhisandhija) energy finds expression in such self-conscious efforts as the voluntary movements. Before we come to the study of the states and processes of karman, it is essential that we should understand the exact nature of the expression of the energy of the soul and its relation with passions and coloration. Let us elaborate the point.
Leśyā is a transformation of the soul, dependent upon the activity of the mind. There is lesyä so long as there is association of the soul with the mind. The soul has infinitefold transformations due to the infinitefold activities of the mind associated with it. But these transformations are classified, for the sake of convenience, into six main types which are known as kļşņa-leśyā, nila-leśyā, kāpota-leśya, tejo-leśyā, padma-leśyā and sukla-leśyā. They are thus nothing but the states of the soul brought about by the various conditions of the mind. Cf. liśyanta iti leśyāḥ, manoyogāvaştambha-janita-pariņāmaḥ ... anekatve 'pi pariņāmasya paristhūra-katipaya-bheda-kathanam eva sujñānatvāt kriyate, na tv aśeşa-pariņāma-bhedākhyānam asakyatvāt ...-TSūBh, Țikā, II. 7. See also DOK, pp. 47-49 with footnotes.
2 For the above classification of virya see Kp, Bandhanakarana, gathā 3 with Commentaries (pp. 19-21).
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