From Religious Books:
Adapted from 'The Path of Arhat' by Justice T. U. Mehta (1)
Introduction:
The word 'Leshya' (shades of passion) can be explained as an aura around an individual reflecting the innermost disposition which one assumes under a given set of circumstances as well as disposition itself. In view of the Jain theory of karma, it is the mental disposition or feeling that influences the soul. Thus the concept of shades of passion is closely related to the Jain theory of karma. Further, shades of passion bring about facial and physical expressions. Thus the total personality of an individual is shaped by the kind of mental dispositions and inclinations that one sustains and which are primarily reflected on the face. The reflection of different kinds of dispositions or emotional states is a matter of common knowledge to almost every one of us. When a person gets very angry, or when he/she is engrossed in a mournful state or when he/she gets emotionally thrilled with joy, the aura and the very look on his/her face changes, and we can read his/her prevailing mental state just from the features of his/her face. The predominance of a particular feeling or disposition - good or bad - fashions the total personality of an individual. The prevailing atmosphere as well plays a significant role in molding one's disposition and, in turn, one's personality. An atmosphere of trust and goodwill produced by the presence of a great soul induces a sense of optimism and joy in all. It leads to spiritual uplift. Such spiritual advancement of a person can be deciphered on the basis of the knowledge of shades of passion. Almost all yoga-systems including Patanjali and Buddhist systems have recognized the theory of LESHYAs - shades of passion.
Six Kinds of Shades of Passion:
Jain scriptures describe six shades of passion (colors). They are, in order of decreasing intensity, black (dark, KRISHNA), blue (NEEL), grey (the color of a pigeon, KAAPOT), yellow (color of sunlight, PEET or TEJOLESHYA), light pink (color of lotus, PADMA), and white (crystal clear, SHUKLA). Obviously, the first three represent undesirable dispositions that result from bad intentions or inclinations. They have an adverse influence on the individual's spirit, causing the influx of painful (PAAP) karma. They also lead to detrimental impact on one's animate and inanimate environment. Obviously, the worst shade of passion is the black one as it involves the most intense emotions and passions (KASHAAYs) of anger, pride, intrigue and greed. An individual having this shade of passion has total disregard for his/her own spiritual well-being and for the welfare of his/her environment - living and nonliving. The last three shades of passion result from mild passions - good intentions and design. In this sense, they are auspicious. The most auspicious shade of passion is white (SHUKLA). At its highest stage, it embodies the complete absence of passion and is achieved by those who are in the state of spiritual meditation (SHUKLA DHYAAN).
Evidently, each one of the six shades of passion has a variety of gradations. Further, the six shades of passion are related to the four kinds of meditations described in the Jain scriptures. Those who possess black, blue or grey shade of passion indulge in sorrowful (AARTA) and inclement (RAUDRA) kinds of meditation, while those who harbor a yellow, light pink or white shade of passion practice righteous (DHARM) and spiritual (SHUKA) kinds of meditation.(2)
A Story About The Shades of Passion:
The following illustration appearing in the scriptures brings out the salient features of the six shades of passion:(3)
Six friends were wandering in a forest. When it was lunchtime, they came across a fruit tree. They noticed that some ripe as well as unripe fruits were hanging from the branches of the tree. Some ripe fruits had fallen from the tree and were lying on the ground below. Each person had his own disposition - shade of passion. The person who was possessed of the black shade of passion proposed that the best way to enjoy the fruits was to uproot the entire tree and pluck all the ripe fruits. The second person, who was possessed of the blue shade of passion said that instead of destroying the whole tree, it would be better to cut off the main branches, which had the fruits. The third individual, who was possessed of the grey shade of passion suggested that it would be a waste to cut off the main branches and that it would suffice to cut the small branches only. The fourth person, who possessed the yellow shade of passion said that cutting off all branches was not necessary and suggested that only the branches that held the fruits should be cut. The fifth person, who was harboring the light pink or lotus shade of passion entertained the thought of picking only the ripe fruits from the tree. The sixth person having crystal clear or white shade of passion observed that the ripe fruits lying on the ground were sufficient for them and that they should enjoy those fruits only. That would avoid causing any unnecessary harm to the tree and would conserve natural resources.
The six friends wandering in the forest represent the worldly souls going through the cycles of transmigration. All six individuals had a common goal - that of satisfying their hunger. However, each had a different approach of achieving his objective. Similarly, every living being of this world has the objective of living a happy and peaceful life but different beings have different approaches to achieve their goals. Different individuals are observed to adopt different approaches to resolve the problems in their lives. In the process, they are observed to cause many avoidable social and ecological disruptions. A person possessed of auspicious shades of passion has more patience. He/she employs the reasoning faculty to avoid unnecessary injury to others and to the environment.
Worldly Affairs and Shades of Passion:
An interesting and thought-provoking example of the operation of shades of passion relates to a page in the recent history of the world. It points to the approach a Jain would adopt to solve international problems. Consider the events that led to the first Gulf War.(4) It is evident that the dispute was about the control over the oil-producing areas of Kuwait. Iraqi rulers became impatient and were determined to 'pull down the fruit tree'. So their army rushed into Kuwait for occupation. Other nations too were interested in Kuwaiti oil. But they showed some moderation in the beginning. They went to the United Nations and imposed sanctions on Iraq. Ultimately, they lost patience and began to threaten military action. Others who had a milder shade of passion suggested still more moderation. They were seeking alternatives to war. Ultimately, the leading contenders could not constrain themselves and plunged the whole world into a hideous war. They brought untold miseries to many innocent people. This is a consequence of the black shade of passion (utmost greed and violence) and of inclement meditation (RAUDRA DHYAAN). Such disposition and activity did little to bring lasting peace and prosperity in the world. If the individuals involved inculcated milder shades of passion, considerable death and destruction would have been averted.
If we scrutinize the shade of passion (LESHYA) that we are harboring and the nature of the thought-activity (meditation, DHYAAN) that we are involved in, we shall evolve a kind of objectivity and consciousness that will not only lead to our own spiritual uplift but will also create an atmosphere of trust, contentment and peace. This spiritual examination process would also be beneficial to the environment.
It is well-known that Indian religions, including Jainism, are individualistic - they are primarily for the spiritual uplift of the individual. However, each individual is an important unit of society and so if an individual follows the tenets of his/her religion in spirit and deeds, the world will become a better place for all. Thus the philosophical doctrines of Jainism, as of other religious systems, have a great social content and provide efficacious solutions to the problems facing mankind. Many historical events, such as the French and Russian revolutions, which originated from passionate mentality and involved much violence, did not succeed in establishing peace and happiness in the world. It is time for all to turn toward milder shades of passion that would lead to self-sacrifice and nonviolence to solve the problems facing mankind.
Footnotes:
1. Published by Parshvanatha Shodhapeeth, Varanasi, India, 1993, pages 187-190.
For details of shades of passion, please see 'Shades of Passion (LESHAYAs): An Aspect of the Jain Theory of Karma' by Manish Modi, Jain Study Circular, Vol. 21, January 2000, pages 16-21. Also please see the couplet below. Back up
2. For details, please see 'A Scriptural View of Meditation', Jain Study Circular, Vol. 17, July 1996, pages 3-9. Back up
3. For example, see GOMMATASAAR JEEVAKAAND by Acharya Nemi Chandra Siddhant Chakravarty, couplets 507-508. These couplets are presented below. Back up
4. The views and opinions presented are of Justice T. U. Mehta and, not necessarily of the Jain Study Circle. Back up
Shades of Passion And The Jain Theory Of Karma
From GOMMATASAAR JEEVAKAAND:
JOGAPAUTTI LESSA KASAAYAUDAYAANURANJIA HOI |
TATTO DONNAM KAJJAM BANDHACHAUKKAM SAMUDDITTHAM ||490||
The combined activities of body, speech and mind (yoga), stained with the surge of passions, are called shades of passion (LESHYAs). The operation of both, yoga and passions, causes karmic bondage of four types, namely, nature, quantity (or extent), duration, and intensity of karma.*
· For details, please see 'Scriptural View of Jain Theory of Karma', in Studies In Jainism: Reader 2, published by the Jain Study Circle, New York, 1997, pages 122-123.