Jain Science and Spirituality
by Medhavi Jain | 2020 | 61,419 words
This essay studies the elements of Jainism and investigates how Jain science and philosophy can give the world answers to through science and spirituality. Instead of interpreting it as a confined, strict philosophy, it is shown that Jainism represents a path towards self-awakening through self-improvement....
2.4. Leshya or Karmic Colorations
The mental and emotional garbage we carry inside surrounds us all the time, and definitely conveys some energy to others, this is the reason why we feel positive after meeting someone and drained of energy after meeting the other. Today, people may call it aura or vibes, but Jain philosophy has a deeper word for that, which is leshya or thought colours. Leshya is the result of the combination of–yoga, (i.e. mind, speech and actions) and kashaya (i.e. anger, pride, deceit and greed). Hence ‘leshya can be defined as ‘karmic stain of the soul.’[1] Karma can be performed through three ways i.e. thoughts, actions and deeds (mana, vachana and kaya), jointly they are called yoga (activity).
As each of our action cannot be without the four passions (anger, pride, deceit and greed), which own infinitely varying degrees of intensity.
‘In mundane life yoga is inextricably woven together with passions. The one cannot be divorced from the other. Such an assimilation of one into the other has been styled as leshya.’[2]
Even without one’s being aware of it; leshya surrounds one at all times.
‘The six types of leshya which correspond to the six types of the intensity of passions—-the most intense, very intense, intense; mild, milder and the mildest—-are respectively called i) Krshna, ii) Nila, iii) Kapot, iv) Pita, v) Padma and vi) shukla.’[3]
The first three are inauspicious and the last three are auspicious, hence they condition punya and papa respectively.
‘They may be respectively illustrated by the attitude of individuals who want to relish fruits i) by uprooting the tree, ii) by cutting the trunk, iii) by cutting big branches, iv) by cutting small branches, v) by plucking only the fruits, and lastly vi) by having those fruits that had fallen on the ground.’[4]
Each emotion matters, each action and its intention gets recorded into the camera of the universe and all of us get the right picture, at the right time. This is the beauty of karma in which leshya plays an important role.
‘Leshya additionally features the significance of protecting the earth and working with nature as opposed to looking to abuse or overcome it. The sixth individual, in the above precedent, saves each part of the tree and does not meddle with it for his or her very own finishes. In this manner the most perfect (in Jain terms) of karmic hues is related with the preservation of nature.’[5]
Hence the concept of leshya in Jain philosophy is also at the pinnacle of environment safety along with self-introspection.
Footnotes and references:
[1]:
[2]:
[3]:
Shatkhandagam, Vol. 1. Jaina Sahitya Uddharaka Fund Karyalaya, Amraoti. (As cited in Ethical Doctrines in Jainism, pp. 53)
[4]:
Ibid. (As cited in Ethical Doctrines in Jainism, pp. 53)
[5]:
Living Jainism pp.82