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.
