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hood, excessive jocularity, vile utterance, thieving, malice, and violence--these are the attributes of kapot leshya.
Krishna, neel, kapot-all the three are inauspicious leshyas. All effort stands vitiated by their virulence and impurity. And the shabbiness of effort affects one's conduct. The purification of leshya and action alone promotes good conduct.
Q. Outwardly, some people appear to be religious. They faithfully perform all the rituals of the received tradition. But their instincts remain unsublimated. Is mere outward show or self-exhibition an adequate basis for the determination of one's leshya?
Ans. Outward exhibition is of little use in the determination of leshya. How can there be any decisiveness in conduct, if there is only exhibition of religiosity, and no religion at all. No fleeting tendency can provide a factual analysis of a person's individuality. The determination of leshya depends upon long-term activity.
Sometimes one can be mistaken in assessing a person's conduct. Similarly, there is the possibility of negligence in understanding leshya. In fact, leshya is much more connected with a person's behaviour.
Wherever there is a display of religiosity, life turns into a kind of farce. The tendency to hide one's defects and to put a gloss on one's conduct may deceive another person. Still the deception cannot last for long. Continued cohabitation cannot but lay bare the fundamental nature of a man. The story of Rama, the heron and the fish in this connection adduced earlier, highlights the fact that religiousness may be feigned, but such deception is short-lived. The moment the curtain of artificiality falls, the true nature of a person stands revealed.
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