Evolution of the Jaina Theory of Lesya
By Suzuko Ohira
Summary
Suzuko Ohira's article traces the evolution of the Jaina theory of lesya, arguing that the concept emerged in the post-canonical period as a mechanism to determine the precise place of rebirth within the loka for samsari jivas, thereby complementing the existing karma theory. The author notes that while lesya is included in the 14 marganasthanas appearing in the Satkhanda-gama, its precise nature remains ambiguous. Ohira identifies six main features of the theory: lesya is of six kinds (krsna, nila, kapota, tejo, padma, and sukla), distinct from the five colours of pudgala; it is absent in Ayoga Kevalis; a jiva is born with his last lesya; early texts frequently use the term karma lesya; lesya determines the place of rebirth; and its perceptibility by avadhi is debated. To trace this evolution, Ohira analyzes the rebirth charts in the Prajnapana XX and the Bhagavati XVI.9.642, which arrange beings in ascending order in the loka. These charts, formulated in the pre-Prajnapana period, establish rules based on the religious psychology and ethics of different beings, such as H.A.M.G. (Human, Animal, Men, Gods). The author argues that while gati nama karma assigns the general form of existence and ayus karma assigns the life quantum, neither could specify the exact cosmographic region of rebirth. Consequently, Jain theorists adopted the pre-existing concept of lesya as a general personality-index and assigned it the specific function of determining the jiva's next birth place. This explains the basic rule that a soul carries his last lesya and why it was initially termed karma lesya. Key sources discussed include the Prajnapana, Bhagavati, Uttaradhyayana, and Satkhanda-gama, with specific references to passages like Bhagavati XIV.1.500 and Prajnapana XVI.6 to illustrate the connection between lesya and cosmographic regions.
AI-generated summary, automatically checked against the article text.
Conclusion
The evolution of the Jaina theory of lesya reveals its development from a material concept linked to the light-like substance, *lesa*, into a distinct, non-material personality index that determines a soul’s next place of rebirth within the cosmic structure (*loka*). This doctrinal shift was necessitated by the limitations of the existing karma theory, which could not precisely account for a being's specific rebirth location, prompting Jain theorists to adopt the contemporary concept of lesya. Consequently, lesya became intricately integrated into the broader framework of karma and rebirth mechanics for *samsari* jivas. While early texts frequently referred to it as *karma lesya*, it was eventually differentiated from actual karmic matter. Ultimately, this theory provided a crucial mechanism for mapping the dynamic mobility of souls across different existences and cosmic regions, solidifying its significance in post-canonical Jain thought.