Jainworld
Jain World
Sub-Categories of Passions - Jain View of Life
INTRODUCTION
SYNOPTIC PHILOSOPHY
APPROACH TO REALITY
THE JAINA THEORY OF THE SOUL
CRITIQUE OF KNOWLEDGE
  THE DOCTRINE OF KARMA IN JAINA PHILOSOPHY
 

THE PATHWAY TO PERFECTION

 

IN THIS OUR LIFE

  MEN OR GODS
 

GENERAL INDEX


Chapter-5 : THE DOCTRINE OF KARMA IN JAINA PHILOSOPHY

 

There are degrees of expression of Lesya in terms of time and intensity. We are told that in the case of black Lesya the duration varies from half a muhurta to thirty- three sagaropamas. The effect of the blue Lesya varies from half a Muhurta to ten Sagaropamas plus one Palyoama and a part of an asamkhyeya. So is the variation in the duration of  other Lesyas . 65    The Jaias have given a fabulous mathematical calculation of the effects ad the generation Lesya 66 I think they were fond of such arithmetical formulations.

3. There has been a controversy regarding the antiquity and the nature of Lesya . leumann found a resemblance  between the six lesyas and Gosal�s division of mankind into six classes 67.   Jacobi was perplexed but the resemblance and though it difficult tot bring the lesya doctrine into harmony with there rest of their creed� 68.

However, as Dr . upadhye pints out, these early scholar on Jinism were misled but their supposition that the Lesyas represent that colors of the soul. Tradition neversays that thesoul itself has colour 69.  Colour and sense qualities are associated with Karma throws a reflection on the soul, as a colored flower does on crystal. The colour does not form part of the crysta; so Lesya is not part of the soul. It may also be noted that the liberated soul is free from Karmic matter and also from any of esyas. Thus, the conception of esya is closely associated with the karma theory.

In Buddhism too, Karma is classified according to colours: 1) black, 2)white, 3) black and white, and 4)not black and not white 71.  The same classification was adopted in the yoga school. But these systems do not accept the material nature of karma. Therefore, Dasgupta suggests that the idea of the black and white Karma in the Yoga philosophy was probably suggested by the Jaina view 72.

4. The problem of interpreting the Lesya theory in terms of modern psychology, especially para- psychology has been engaging my attention for some time past the bhava-lesya has a psychological significance. It is an aura created round the soul due to psychic effects and yoga. It is dependent on the activity of the mind. The six primary colours are effects of Karmic influx arising out of the mental states and events. Every psychosis brings some after-effects which are both physical and psychic; it is possible to show, by proper analysis and investigation, that such psychic phenomena exist and are detectable. The effects of psychic states are transformed through some for of radiation into the �aura� of colour spreading round the organism, like the halo supposed it surround a prophet. We have heard that the gods and the prophets like Jesus, Mhahavira and Buddha, had ahalo round them. The Jainas have said that three enlightened ones still living in this world get a white halo around them. But those who are liberated are without any Lesya or coloration. They are alesyi. Such aura or coloration may not be visible to the eye, not detectable by the ordinary instruments of science. But men disciplined in the Yoga and those who have developed an extrasensory capacity may see it. We may perhaps find some methods pertinent to para-psychology by which we may discover the possibility and existence of such phenomena .It would therefore, be a problem for the para-psychologist�s research.

I have recently read an autobiographical not by Lama Managalabjong Rama, who states that he could see, owing to the Yogic discipline he had undergone,  the �aura of colour round an individual . It varied with individual difference in the mental states at the moment. He once saw blue rays of light emanating from a Chinese delegation which had gone to see the Dalai Lama. He then appealed to the Dalai Lama not to take the delegation at their word, as they were full for read.

It would not therefore, be a presumption to suggest that the Lesya phenomena should be investigated by the methods of parapsychology.

I may also point out that some have suggested a resemblance between the Lesya doctrie and the theosophical view of the transcendental colours in the individual 73.  We may refer here to the theosophical writing of Mrs. Besat.74  The Jainas say that the soul is immaterial; consciousness and its states are also immaterial and colorless. Colour is in matter; and matter certainly acts ad reacts on the soul by the inflow and bondage (bandha) of the Karmaic matter due to passions and modifications in the mental states.