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into a new existence.1 Those who cherish right views, do not commit sins and are enveloped in white lesya, will reach enlightenment at the time of death.
Uttaradhyayana, XXXV.
JAINISM
The Buddhist idea of contamination of mind by the influx of impurities from outside, illustrated by the simile of a piece of cloth dyed blue, red, yellow or the like, would seem to have some bearing on the Jaina doctrine of the six lesyas, which is merely hinted at in the Sutrakṛtänga (1.4.21), where a Jaina saint is described as a person whose soul is in a pure condition and fully explained in the Uttaradhyayana (XXXIV). The Jaina religious efforts are directed towards the acquisition of pure leśyä. The black leśyd is the worst of the three bad emotions colouring soul. The blue lesya is an emotion which is less evil than the last. The grey leśya may lead men to do evil. A man under its command becomes crooked in thought and deed. The tejo leśyd removes all evil thoughts from the jiva under its sway. The padma leśya is good emotion. A man controls anger, pride, deceit and avarice through its power. When a man is under the influence of the white lesyä, love and hatred disappear. Black, blue and grey are the three bad emotions; yellow, pink and white are the three good emotions. Cf. Maskarin's division of souls into six colour types (abhijātis) reduced according to the Mahabharata (XII, 279, 33-68) into the Sankhya division of souls in three colour types, viz., the white, the red and the black. Leumann defines lesya as the soul type.
The Panhävägarandiṁ (Praśna-vyakaranani), also known as the Praśna Vyakaraṇadasa, which is the tenth ánga of the Svetambara Agama, explains the great moral vows of the Jainas. The first four represented the four principles of self-restraint as prescribed by Pārśva for his followers. Although the enumeration of the principles is somewhat different, they are all important to both the Jaina and Buddhist systems. In the Jaina presentation a greater emphasis is laid on the side of the abstinence from impious acts, while in the Buddhist presentation much stress is laid on the positive aspect of virtues. It is not enough that a person abstains from doing a misdeed in as much as a progressive man is expected to cultivate and develop friendliness, truthfulness, honest life, etc. The difference seems to be one of degree and not of kind. (Vide Law, Jaina Canonical Sutras, pp. 62-63). According to Päráva there were four vows. To these
2 Sütrakṛtänga, 1.10.15.
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