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TULSI-PRAJÑA, Oct.December, 1991 (1) Black Category (Abhijāti) corresponding to "black" acts. (2) Black one but producing white effects (action etc.) (3) Black one but producing non-black and non-white Dharmas, (4) White Abhijāti bringing about (black) effects. (5) White Abhijāti bringing forth non-black and non-white effect. (6) White Abhijāti bringing forth white Dharmas. Herein the influence of Kapila is discernible.
I think there is no need to explain the Jain concept of Leśyas and their twofold aspects-One affecting the soul (Bhāva Leśyās) and the other its physical counterpart (Dravya Leśyās) which has all the properties of matter like colour, smell, taste etc. Ancient Jains, however, emphasized the colour aspect and enumerated the Leśyas according to their colours such as : Black (Krsna), Grey (Kāpota), Fiery red (Tejas) Yellow, lotus-coloured (padma), White (Sukla) and these Leśyās could be "fired” as Mankhali Gośala did in the case of Mahāvīra. . Though the concept of the Leśyas is as old as Kapila, it was Patañjali and more positively Pūraņa Kassa pa and Mankhali Gośāla-elder contemporaries of Mahāvīra and the Buddha who classified Jivas in six Abhijätis characterised by different colours indicating the spiritual development or otherwise of the Soul.
A comparison of the concept of the colours of the Soul from Kapila to Mahāvīra shows a common belief in the moral effects of an act being reflected in the Soul in the form of different colours. Jains have worked a great deal on this theory and abundant material is available in LEÁYĀ KOŚA.
The credit of developing this theory as well as other basic philosophic concepts underlying Indianism, goes to these ancient Munis who did not care to record their names there by showing their triumph over LOKAIŞAŅĀ. To them I respectfully bow.
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