Soul's Aura (लेश्या)

लेसज्झयणं पवक्खामि, आणुपुव्वि जहक्कमं । छण्हंपि कम्मलेसाणं, अणुभावे सुणेह मे ॥३४.१॥

I shall describe the chapter on lesya in sequence, in order; listen to me about the effects of the six karma-lesyas.

This opening sutra introduces the subject of the entire chapter — the six lesyas (soul colorations). The speaker announces the intention to describe them systematically in their proper sequence. The word "kammalesanam" indicates that these colorations are intimately connected with karmic matter. These six states — krsna, nila, kapota, tejo, padma, and sukla — represent varying degrees of the soul's purity and impurity.

The simple version: The chapter begins by announcing it will explain the six soul colorations that reflect how pure or impure a soul's activities are.

णामाइं वण्ण-रस-गंध, फास-परिणामलक्खणं । ठाणं ठिइं गइं चाउं, लेसाणं तु सुणेह मे ॥३४.२॥

Listen to me about the lesyas — their names, color, taste, smell, touch, characteristic transformations, station, duration, destiny, and lifespan.

This sutra outlines the eleven aspects through which the lesyas will be described. This systematic framework ensures a comprehensive understanding of each lesya from every possible angle, from physical attributes to cosmic consequences.

The simple version: The chapter will describe each soul coloration through eleven different aspects — from its name and color to its smell, taste, and the kind of rebirth it leads to.

किण्हा णीला य काऊ य, तेऊ पम्हा तहेव य । सुक्कलेसा य छट्ठा य, णामाइं तु जहक्कमं ॥३४.३॥

Black, blue, grey, fiery, lotus-pink, and white — the sixth — these are the names of the lesyas in their order.

This sutra names the six lesyas in their traditional sequence from most impure to most pure. The first three (black, blue, grey) are inauspicious, while the latter three (fiery, lotus-pink, white) are auspicious. This ordering reflects the progressive purification of the soul.

The simple version: The six soul colorations are named in order from darkest to lightest — black, blue, grey, fiery-red, lotus-pink, and white.

जीमूय णिद्धसंकासा, गवलरिडुग-सण्णिभा । खंजण णयण णिभा, किण्हलेसा उ वण्णओ ॥३४.४॥

Resembling a dark rain-cloud, similar to a buffalo's horn, like collyrium (kajal) in appearance — such is the color of the black lesya.

The black lesya represents the most impure state of the soul, colored by the deepest passions of anger, pride, deceit, and greed in their most intense forms. The analogies (rain-cloud, buffalo horn, kajal) emphasize its absolute darkness.

The simple version: The black soul coloration looks like a dark storm cloud, a buffalo's dark horn, or the black kajal used around the eyes.

णीलासोग-संकासा, चासपिच्छ-समप्पभा । वेरुलिय-णिद्धसंकासा, णीललेसा उ वण्णओ ॥३४.५॥

Resembling the blue Ashoka flower, with the luster of a peacock's tail-feather, like the brilliance of lapis lazuli — such is the color of the blue lesya.

While slightly less dark than the black lesya, the blue lesya still represents a deeply impure state. Beings with this coloration engage in deceit, dishonesty, and cunning conduct. It is compared to the iridescent beauty of a peacock feather or lapis lazuli.

The simple version: The blue soul coloration looks like a blue Ashoka flower, a peacock's feather, or a lapis lazuli gemstone.

अयसीपुप्फ-संकासा, कोइलच्छद सण्णिभा । पारेवय-गीवणिभा, काऊलेसा उ वण्णओ ॥३४.६॥

Resembling the flax flower, similar to a cuckoo's wing, like the neck of a pigeon — such is the color of the grey lesya.

The grey (kapota) lesya is the third of the inauspicious lesyas. It indicates an impure soul state marked by moderate passions. The name "kapota" itself means pigeon-colored, referring to the iridescent grey of a pigeon's neck.

The simple version: The grey soul coloration looks like a flax flower, a cuckoo's dark wing, or the iridescent neck of a pigeon.

हिंगुलय धाउ संकासा, तरुणाइच्च सण्णिभा । सुयतुंड पईवणिभा, तेऊलेसा उ वण्णओ ॥३४.७॥

Resembling vermillion (hingula), similar to the rising sun, like the beak of a parrot — such is the color of the fiery lesya.

The fiery (tejo) lesya is the first of the auspicious lesyas. It marks the beginning of the soul's turn toward purity. Beings with this coloration engage in relatively virtuous conduct, though they have not yet reached high spiritual levels.

The simple version: The fiery soul coloration looks like bright vermillion, the warm rising sun, or the red beak of a parrot — it marks the beginning of spiritual improvement.

हरियाल भेयसंकासा, हलिद्दाभेय समप्पभा । सणासण कुसुमणिभा, पम्हलेसा उ वण्णओ ॥३४.८॥

Resembling orpiment (haritala), with the luster of turmeric, like the blossom of the champaka (or asana) flower — such is the color of the lotus-pink lesya.

The padma (lotus-pink) lesya indicates a high degree of spiritual purity. Beings with this coloration practice significant restraint and virtuous conduct. Their passions are greatly diminished, and their inner luminosity is becoming golden and bright.

The simple version: The lotus-pink soul coloration looks like golden orpiment, turmeric, or a champaka flower — it shows the soul is becoming quite pure.

संखंककुंद संकासा, खीरपूर समप्पभा । रययहार संकासा, सुक्कलेसा उ वण्णओ ॥३४.९॥

Resembling a conch shell and jasmine, with the luster of milk, like a pearl necklace — such is the color of the white lesya.

The sukla (white) lesya is the purest state. It belongs to souls engaged in the highest spiritual practices — complete self-restraint and equanimity. It represents the closest state to liberation, radiant and unblemished.

The simple version: The white soul coloration looks like a conch shell, jasmine flowers, pure milk, or a string of pearls — it is the purest state a soul can achieve.

जह कडुय-तुंबगरसो, णिबरसो कडुय-रोहिणि रसो वा । किण्हाए कृष्णलेश्याओ रसो, एत्तो वि अणंतगुणो ॥३४.१०॥

Just as the taste of a bitter gourd, or the tastelessness of a bitter rohini — the taste of the black lesya is infinitely more intense than even these.

This sutra begins describing the tastes associated with each lesya. The bitterness of the black lesya symbolizes the deeply unpleasant karmic fruits associated with this darkest coloration. It is infinitely more bitter than any physical substance.

The simple version: The black soul coloration has a taste more bitter than the most bitter gourd — infinitely more so.

जह तिगंडुयस्स य रसो, तिक्खो जह हत्थिपिप्पलीए वा । एत्तो वि अणंतगुणो, रसो उ काऊए णायव्वो ॥३४.११॥

Just as the taste of trikatu (three pungents) is sharp, or like long pepper — the taste of the grey lesya should be known as infinitely more intense than even these.

The taste of the grey lesya is compared to the sharp pungency of trikatu (ginger, pepper, long pepper). This pungency reflects the harshness of moderate passions and their resulting karmic effects.

The simple version: The grey soul coloration tastes sharper than the hottest pepper — infinitely more pungent.

जह तरु अंबगरसो, कासी केरीनो रस अथवा जारिसओ । एत्तो वि अणंतगुणो, रसो उ काऊए णायव्वो ॥३४.१२॥

Just as the taste of a mango tree's fruit, or the taste of a Kashi banana — the taste of the grey lesya should be known as infinitely greater than even these.

This sutra uses the sweetness of mango and Kashi banana as a comparison, but notes that the actual intensity of the soul's qualities — even in the grey state — operates on a scale infinitely beyond physical analogies.

The simple version: Even the delicious taste of mango or banana cannot compare to the intensity of the taste associated with certain soul colorations — it is infinitely more.

जह परिणयंबग रसो, पक्क कविट्ठुस्स वावि जारिसओ । एत्तो वि अणंतगुणो, रसो उ तेऊए णायव्वो ॥३४.१३॥

Just as the taste of a ripe mango, or the taste of a ripe wood-apple (kapittha) — the taste of the fiery lesya should be known as infinitely greater than even these.

The fiery (tejo) lesya's taste is compared to the sourness of a ripe mango and ripe wood-apple. As the first auspicious lesya, its taste reflects a transition toward more palatable states of the soul.

The simple version: The fiery soul coloration has a taste more intense than a ripe mango or wood-apple — infinitely more so.

वरवारुणीए व रसो, विविहाण व आसवाण जारिसओ । महुमेरयस्स व रसो, एत्तो पम्हाए परेणं ॥३४.१४॥

Like the taste of fine wine, or of various sweet beverages, or of honey-mead — the taste of the lotus-pink lesya is infinitely greater even than these.

The lotus-pink (padma) lesya's taste is compared to the finest wines and sweet honey-mead. This comparison reflects the advancing purity and the "sweet" fruits of virtuous conduct and deep restraint.

The simple version: The lotus-pink soul coloration has a taste sweeter and finer than the most exquisite honey or sweet drink — infinitely more so.

खज्जूर मुद्दिरसो, खीररसो खण्ड-सक्करररसो । एत्तो वि अणंतगुणो, रसो उ सुक्काए णायव्वो ॥३४.१५॥

Like the taste of dates, the taste of milk, the taste of sugar-candy and sugar — the taste of the white lesya should be known as infinitely greater than even these.

The white (sukla) lesya has a taste compared to the purest sweetness of milk and sugar. It represents the culmination of the taste sequence: from extreme bitterness to incomparable sweetness, mirroring the soul's journey toward highest purity.

The simple version: The white soul coloration tastes sweeter than dates, milk, or sugar — infinitely sweeter, reflecting the purest soul state.

जह गोमडस्स गंधो, सुणगमडस्स व जहा अहिमडस्स । एत्तो वि अणंतगुणो, लेसाणं अपसत्थाणं ॥३४.१६॥

Just as the smell of cow-dung, or of a dog's carcass, or of a snake's den — the smell of the inauspicious lesyas is infinitely more foul than even these.

This sutra describes the smell associated with the three inauspicious lesyas. The foulness of the smell (cow-dung, rotting carcass) symbolizes the repulsive nature of the karmic matter accumulated through sinful activities.

The simple version: The three dark soul colorations have a smell far worse than cow-dung or a rotting carcass — infinitely more foul.

जह सुरहि कुसुमगंधो, फूलोनी सुगंध पिस्समाणाणं । एत्तो वि अणंतगुणो, लेसाणं पसत्थाणं ॥३४.१७॥

Just as the fragrance of sweet-smelling flowers, and the pleasant aroma of blossoming plants — the smell of the auspicious lesyas is infinitely more fragrant than even these.

The fragrance of the auspicious lesyas (tejo, padma, sukla) is compared to blossoming flowers. It symbolizes the sweetness and purity of the soul engaged in virtuous conduct and spiritual practice.

The simple version: The three bright soul colorations have a fragrance infinitely sweeter than the most beautiful flowers in bloom.

पियधम्मे दढधम्मे, अवज्ज भीरुहिएसए । दुसओ तेयालो वा, लेसाणं होइ परिणामो ॥३४.१८॥

One who is devoted to virtue, firm in righteousness, afraid of sin and compassionate, or one who is wrathful and fiery — such are the characteristic transformations of the lesyas.

This sutra describes the characteristic mental and behavioral dispositions (parinama). The soul's inner state — whether it is devoted to dharma or driven by wrath — directly determines its lesya coloration.

The simple version: The soul's coloration depends on your inner disposition — whether you love virtue and fear sin, or are driven by anger and cruelty.

जह बूरस्स व फासो, णवणीयस्स व सिरीसकुसुमाणं । एत्तो वि अणंतगुणो, पसत्थ लेसाण तिण्हं पि ॥३४.१९॥

Just as the touch of coarse grain, or the softness of butter and shirisha flowers — the touch of the three auspicious lesyas is infinitely more (soft) than even these.

The touch quality of lesyas reflects the soul's state: harsh activities create a rough karmic texture like coarse grain, while gentle and pure activities create an incomparably smooth and soft spiritual texture.

The simple version: Dark soul colorations feel rough like coarse grain, while bright ones feel softer than butter or the softest flower — infinitely more so.

तिविहो व णवविहो वा, सत्तावीसइ विहेक्कसिओ वा । दुसओ तेयालो वा, लेसाणं होइ परिणामो ॥३४.२०॥

The lesyas have transformations that are threefold, or ninefold, or twenty-seven fold in their varieties — whether wrathful or fiery-passionate.

The six lesyas can be analyzed in subtle gradations (3, 9, or 27 varieties) based on the intensity of passions. This complexity reflects the nuanced nature of the soul's inner life and its spiritual coloration.

The simple version: The six soul colorations can be further divided into 3, 9, or even 27 sub-types based on the intensity and combination of the soul's dispositions.

पंचासव पवत्तो, तीर्हिं अगुत्तो छसु अविरओ य । तिव्वारंभ परिणओ, खुद्दो साहस्सिओ णरो ॥३४.२१॥

Engaged in the five asravas (karmic influxes), unguarded in the three (mind, speech, body), unrestrained in the six (senses), with intense violent dispositions — such a person is petty and reckless.

This describes the traits of beings with inauspicious lesyas: lack of control over mind, speech, and body; lack of sensory restraint; and engagement in violence. "Khudda" (petty) and "sahasi" (reckless) capture this moral degradation.

The simple version: A person with dark soul coloration is unrestrained in every way — driven by passions, violent in action, reckless, and petty.

णिद्धंस परिणओ, णिस्संसो अजिइंदिओ । एयजोग समाउत्तो, तेउलेसं तु परिणमे ॥३४.२२॥

With cruel disposition, merciless, uncontrolled in senses — such a one engaged in these activities transforms into the fiery lesya.

Even the fiery (tejo) lesya can arise from passionate and somewhat cruel dispositions. It represents a transitional state where the soul's energy is high but not yet fully refined or purified.

The simple version: Someone cruel and unrestrained but with fiery energy rather than deep darkness may develop the fiery soul coloration.

इस्सा अमरिस अतवो, अविज्जमाया अहीरिया । गेही पओसे य सढे, पमत्ते रसलोलुए य ॥३४.२३॥

Envy, intolerance, greed, ignorance, deceit, shamelessness — a householder who is angry, deceitful, negligent, and addicted to sensory pleasures.

This sutra lists the vices that feed the dark lesyas: envy, greed, deceit, shamelessness, and addiction to sensory pleasure. These qualities are common in those deeply immersed in worldly life (gehi).

The simple version: Envy, anger, deceit, greed, shamelessness, and addiction to pleasures are the vices that darken the soul's coloration.

आरंभाओ अविरओ, खुद्दो साहस्सिओ णरो । एयजोग समाउत्तो, णीललेसं तु परिणमे ॥३४.२४॥

Engaged in violent activity, unrestrained, petty, and reckless — such a person, caught in these activities, transforms into the blue lesya.

Violent activity and recklessness specifically produce the blue (nila) lesya. This is the second darkest coloration, indicating significant but slightly less intense sinful conduct than the black lesya.

The simple version: A violent, unrestrained, petty, and reckless person develops the blue soul coloration.

वंके वंकसमायारे, वंकडिल्ले अणुज्जुए । पलिउंचग ओवहिए, मिच्छादिट्ठी अणारिए ॥३४.२५॥

Crooked in conduct, crooked in dealings, crooked and deceitful, not straightforward — a cheat, a betrayer, a holder of wrong faith, ignoble.

Crookedness (vanka) in every dimension — character, conduct, and speech — is the hallmark of dark lesyas. Such individuals are ignoble (anarya) and hold false views (mithya-drshti).

The simple version: A person with dark soul coloration is crooked in every way — in character, in conduct, in beliefs — thoroughly dishonest and ignoble.

उप्फालग दुडुवाई य, तेणे याविय मच्छरी । एयजोग समाउत्तो, काउलेसं तु परिणमे ॥३४.२६॥

A destroyer, a troublemaker, a thief, a deceiver, and a miser — such a one, engaged in these activities, transforms into the grey lesya.

Thievery, deception, and miserliness produce the grey (kapota) lesya. This represents the boundary between the deeply impure and moderately impure states of the soul.

The simple version: A person who destroys, steals, deceives, and hoards develops the grey soul coloration.

णीयाविच्ची अचवले, अमाई अकुऊहले । विणीयविणए दंते, जोगवं उवहाणवं ॥३४.२७॥

Free from curiosity, steady, without pride, without restlessness — disciplined, humble, self-controlled, engaged in spiritual practice and meditation.

This describes the positive qualities that produce auspicious lesyas: steadiness, humility, discipline, and devotion to meditation. These virtues progressively brighten the soul's coloration.

The simple version: A person who is steady, humble, disciplined, and devoted to spiritual practice develops the brighter soul colorations.

पियधम्मे दढधम्मे, अवज्ज भीरुहिएसए । अवज्ज कोहमाणे य, पयणुए मायालोभे य पयणुए ॥३४.२८॥

Devoted to dharma, firm in dharma, afraid of sin, compassionate — one who has subdued anger and pride, and subdued deceit and greed.

The subduing of the four great passions — anger, pride, deceit, and greed — is essential for spiritual advancement. The ideal practitioner is firm in dharma and afraid of sin.

The simple version: A person devoted to righteousness who has subdued anger, pride, deceit, and greed develops bright soul colorations.

पयणु कोहमाणे य, मायालोभे य पयणुए । तहा पयणुवाई य, उवसंते जिइंदिए ॥३४.२९॥

Having subdued anger and pride, and subdued deceit and greed — such a one is calm, with passions subsided, and senses conquered.

Genuine inner calm (upashanta) and mastery over the senses (jita-indriya) go beyond mere suppression of passions. This tranquility corresponds to the purest lesyas.

The simple version: When anger, pride, deceit, and greed are truly calmed and the senses conquered, the soul achieves deep inner peace.

तहा पयणुवाई य, उवसंते जिइंदिए । एयजोग समाउत्तो, पम्हलेसं तु परिणमे ॥३४.३०॥

One who has subdued passions, is calm, and has conquered the senses — engaged in such practices, transforms into the lotus-pink (padma) lesya.

This sutra specifically links the padma (lotus-pink) lesya to deep tranquility and sense-mastery. The padma state indicates a high degree of spiritual progress and reduced karmic burden.

The simple version: A person who has genuinely calmed the passions and conquered the senses develops the lotus-pink soul coloration.

अट्ट रुद्दाणि वज्जित्ता, धम्म-सुक्काणि झायए । पसंतचित्ते दंतप्पा, समिए गुत्तिसु य गुत्तिसु ॥३४.३१॥

Having abandoned the harsh and terrible (meditations), one who meditates on the virtuous and pure — with a tranquil mind, self-controlled, careful in conduct (samiti), and guarded in the three guards (gupti).

Pure meditation (dharma and shukla dhyana) replaces harmful thoughts. Combined with careful conduct (samiti) and guarding mind, speech, and body (gupti), this produces highest purity.

The simple version: By abandoning harmful thoughts and practicing pure meditation with a calm, disciplined mind, one develops the brightest soul colorations.

सरागे वीयरागे वा, उवसंते जिइंदिए । एयजोग समाउत्तो, सुक्कलेसं तु परिणमे ॥३४.३२॥

Whether with slight attachment or free from attachment, calm and with senses conquered — engaged in such practices, one transforms into the white (sukla) lesya.

The white (sukla) lesya belongs to the most advanced souls, whether still progressing (saraga) or fully perfected (vitaraga). It is the hallmark of complete spiritual freedom.

The simple version: The white soul coloration — the purest of all — develops in those who are either nearly or completely free from all attachment.

असंखिज्जाणोसप्पिणीं, उस्सप्पिणीं जे समया । संखाईया लोगा, लेसाणं हवंति ठाणाइ ॥३४.३३॥

The innumerable descending and ascending time-cycles, and the countable regions — these are the stations (locations) of the lesyas.

Lesyas exist across vast spans of cosmic time (utsarpini and avasarpini) and throughout the universe, from the depths of hell to the highest celestial realms.

The simple version: The soul colorations exist across vast spans of cosmic time and are found throughout the measurable regions of the universe.

मुहुत्तद्धं तु जहण्णा, तेतीसा सागरा मुहुत्तहिया । उक्कोसा होइ ठिई, णायव्वा किण्हलेसाए ॥३४.३४॥

The minimum duration is one half of a muhurta; the maximum is thirty-three sagaropamas plus one muhurta — such should be known as the duration of the black lesya.

The black lesya can persist for extraordinary cosmic durations (sagaropamas) when karmic bondage is intense. This reflects the gravity and endurance of the most impure soul states.

The simple version: The black soul coloration can last from as little as half a muhurta to as long as thirty-three sagaropamas — an unimaginably long time.

मुहुत्तद्धं तु जहण्णा, दस उदही पलियमसंखभागमक्खभहिया । उक्कोसा होइ ठिई, णायव्वा णीललेसाए ॥३४.३५॥

The minimum duration is half a muhurta; the maximum is ten sagaropamas plus an innumerable fraction of a palyopama — such should be known as the duration of the blue lesya.

The blue lesya has a shorter maximum duration than the black, reflecting slightly lesser karmic intensity. The pattern of decreasing duration continues as lesyas become lighter.

The simple version: The blue soul coloration can last from half a muhurta to ten sagaropamas — a shorter maximum than the black lesya, but still vast.

मुहुत्तद्धं तु जहण्णा, तिण्णुदही पलियमसंखभागमक्खभहिया । उक्कोसा होइ ठिई, णायव्वा काउलेसाए ॥३४.३६॥

The minimum duration is half a muhurta; the maximum is three sagaropamas plus an innumerable fraction of a palyopama — such should be known as the duration of the grey lesya.

The grey (kapota) lesya's maximum is shorter still. As the soul moves toward lighter colorations, the potential for prolonged karmic imprisonment naturally diminishes.

The simple version: The grey soul coloration can last from half a muhurta to three sagaropamas — shorter still than the blue, showing a trend toward less bondage.

मुहुत्तद्धं तु जहण्णा, दोण्णुदही पलियमसंखभागमक्खभहिया । उक्कोसा होइ ठिई, णायव्वा तेउलेसाए ॥३४.३७॥

The minimum duration is half a muhurta; the maximum is two sagaropamas plus an innumerable fraction of a palyopama — such should be known as the duration of the fiery lesya.

The tejo lesya, as the first auspicious coloration, has an even shorter maximum duration. Purity of soul correlates with a lighter burden and a faster path through samsara.

The simple version: The fiery soul coloration can last from half a muhurta to two sagaropamas — even shorter, reflecting its more auspicious nature.

मुहुत्तद्धं तु जहण्णा, दस उदही होइ मुहुत्तमक्खभहिया । उक्कोसा होइ ठिई, णायव्वा पम्हलेसाए ॥३४.३८॥

The minimum duration is half a muhurta; the maximum is ten sagaropamas minus one muhurta — such should be known as the duration of the lotus-pink lesya.

Each lesya has specific duration parameters determined by the nature of karmic bondage. The precise measurements remind us that karma operates with mathematical exactness.

The simple version: The lotus-pink soul coloration has its own specific duration — from half a muhurta to a maximum of ten sagaropamas minus one muhurta.

मुहुत्तद्धं तु जहण्णा, तेतीसं सागरामुहुत्तहिया । उक्कोसा होइ ठिई, णायव्वा सुक्कलेसाए ॥३४.३९॥

The minimum duration is half a muhurta; the maximum is thirty-three sagaropamas minus one muhurta — such should be known as the duration of the white lesya.

Even the purest state has a defined duration within samsara. This serves as a reminder that all states are transient; only final liberation (moksha) is permanent.

The simple version: The white soul coloration can last from half a muhurta to thirty-three sagaropamas minus one muhurta.

एसा खलु लेसाणं, ओहेणं वण्णिया होइ । चउसु वि गइसु एत्थ, लेसाणं तिण्णि तिण्णि उ ॥३४.४०॥

This indeed is the general description of the lesyas; in each of the four destinies, there are three and three lesyas.

This transition introduces how lesyas relate to the four destinies (gati). The soul's coloration directly determines which realm it will enter after death.

The simple version: The general description of lesyas is now complete; each of the four types of existence has three specific lesyas associated with it.

दसवास सहस्साईं, किण्हाए ठिई जहण्णया होइ । तिण्णुदही पलियमसंखभागमक्खभहिया उक्कोसा ॥३४.४१॥

The minimum duration of the black lesya (in hell) is ten thousand years; the maximum is three sagaropamas plus an innumerable fraction of a palyopama.

In hellish existence (naraka gati), the black lesya is intense and enduring. The long minimum duration reflects the deep karmic bondage of those in the lowest realms.

The simple version: In hellish existence, the black soul coloration lasts at minimum ten thousand years — and can extend to three sagaropamas.

तिण्णुदही पलियमसंखभागमक्खभहिया । दस उदही होइ जहण्णया, ठिई णीललेसाए ॥३४.४२॥

Three sagaropamas plus an innumerable fraction of a palyopama (maximum); ten sagaropamas is the minimum — such is the duration of the blue lesya (in specific contexts).

The blue lesya's duration varies by realm. These precise parameters show how destiny and coloration interact to define the soul's experience in samsara.

The simple version: The blue soul coloration has specific duration ranges depending on which realm of existence the soul is in.

तिण्णुदही पलिओवम असंखभागं जहण्णिया होइ । दस उदही होइ उक्कोसा, ठिई तेऊलेसाए ॥३४.४३॥

Three sagaropamas minus an innumerable fraction is the minimum; ten sagaropamas is the maximum — such is the duration of the fiery lesya.

Even auspicious states like the fiery lesya are measured in cosmic time-scales, emphasizing the vast duration of the soul's journey across millions of births.

The simple version: The fiery soul coloration has specific cosmic-scale durations, with its maximum being ten sagaropamas.

एसा णेरइयाणं, लेसाणं ठिई वण्णिया होइ । तेण परं वोच्छामि, तिरियाणं अपेक्खाए ॥३४.४४॥

This is the duration of the lesyas described for the hell-beings; beyond this, I shall describe with reference to the animals/plant beings.

This transitional sutra moves the focus from hell-beings (naraka) to the category of tiryancha (animals and plants), maintaining the methodical structure of the teaching.

The simple version: Having described the lesya durations for hell-beings, the chapter now moves on to describe them for animals and plants.

एसा खलु लेसाणं, ओहेणं वण्णिया होइ । अंतोमुहुत्तम्द्धं, लेसाणं हवंति ठाणाइ ॥३४.४५॥

This indeed is the general description of the lesyas; the duration of the lesyas' stations is within one antarmuhurta.

Transitions between lesyas happen within an antarmuhurta (less than 48 minutes). This means the soul's coloration can change rapidly based on its inner activities and choices.

The simple version: A soul can shift from one coloration to another in less than 48 minutes — the change happens quickly even though a lesya itself can last ages.

मुहुत्तद्धं तु जहण्णा, उक्कोसा होइ पुव्वकोडी उ । णवर्हिं वरिसेर्हिं ऊणा, णायव्वा सुक्कलेसाए ॥३४.४६॥

The minimum is half a muhurta; the maximum is one purva-koti minus nine years — this should be known for the white lesya.

The white lesya in certain contexts lasts for a vast but finite "purva-koti" period. These precise measurements show the rigorous analytical framework of Jain karma theory.

The simple version: The white soul coloration in certain existences lasts from half a muhurta to one purva-koti minus nine years.

एसा तिरियणराणं, लेसाणं ठिई वण्णिया होइ । तेण परं वोच्छामि, लेसाणं तिण्हं पि ॥३४.४७॥

This is the duration of the lesyas described for animal beings and humans; beyond this, I shall describe the lesyas further.

With the human and animal categories covered, the discourse proceeds to the next category — celestial beings (deva). No soul is excluded from these laws.

The simple version: Having covered animal and human lesya durations, the chapter now proceeds to describe the celestial beings' lesyas.

दसवास सहस्साईं, किण्हाए ठिई जहण्णया होइ । पलियंसंखेज्जभागो, उक्कोसा तेउलेसाए ॥३४.४८॥

The minimum duration of the black lesya (for celestial beings) is ten thousand years; the maximum of the fiery lesya is an innumerable fraction of a palyopama.

Even celestial beings can have dark lesyas, though they primarily possess auspicious ones. No external state, even divinity, guarantees absolute inner purity.

The simple version: Even celestial beings can have dark soul colorations, with the black lesya lasting at minimum ten thousand years in their realm.

जा किण्हाए ठिई खलु, उक्कोसा सुक्कलेसाए । जा पम्हाए ठिई, सा तेउलेसाए जहण्णा ॥३४.४९॥

Whatever is the maximum duration of the black lesya is (also) the maximum of the white lesya; whatever is the duration of the lotus-pink lesya, that is the minimum of the fiery lesya.

This sutra establishes mathematical relationships between lesya durations, showing the symmetry and order underlying the karmic system.

The simple version: The durations of different lesyas are mathematically related to each other — the maximum of one equals the maximum or minimum of another.

जा णीलाए ठिई खलु, उक्कोसा सा उ समयमक्खभहिया । जहण्णेणं णीलाए, सा तेउलेसाए जहण्णा ॥३४.५०॥

The maximum duration of the blue lesya minus one time-unit (samaya) equals the minimum of the blue lesya, and that is the minimum of the fiery lesya.

Precise relationships between time-units (samaya) and cosmic durations are established, demonstrating that nothing in Jain karma theory is arbitrary.

The simple version: The durations of the blue and fiery lesyas are connected by precise mathematical formulas.

तेण परं वोच्छामि, लेसा जहण्णया होइ । भवणवइ-वाणमंतर, जोइस-वेमाणियाणं च ॥३४.५१॥

Beyond this I shall describe the minimum lesya — of the residential gods, the peripatetic gods, the stellar gods, and the celestial gods.

The text moves to describe the four specific categories of divine beings: Bhavanavasi, Vyantara, Jyotishka, and Vaimanika, each with distinct spiritual parameters.

The simple version: The chapter will now describe the lesyas for each of the four types of celestial beings — palace gods, forest gods, stellar gods, and heavenly gods.

दसवास सहस्साईं, तेउए ठिई जहण्णया होइ । दुण्णुदही पलिओवम, असंखभागं च उक्कोसा ॥३४.५२॥

The minimum duration of the fiery lesya (among celestial beings) is ten thousand years; the maximum is two sagaropamas minus an innumerable fraction of a palyopama.

Even in heavenly palaces, durations are precisely measured. The fiery (tejo) lesya is common among specific classes of celestial beings.

The simple version: Among celestial beings, the fiery soul coloration lasts from ten thousand years to two sagaropamas minus a fraction.

पलिओवमं जहण्णा, उक्कोसा सागरा उ दुण्णिहिं । तेतीसं पलियंसंखेज्ज, भागं तु दुण्णुदही ॥३४.५३॥

The minimum is one palyopama; the maximum is thirty-three sagaropamas minus two, and minus an innumerable fraction of a palyopama.

The mathematical formulas vary by class of celestial being. This level of detail emphasizes the inexorable and precise nature of karma.

The simple version: The durations of soul colorations among celestial beings are measured in palyopamas and sagaropamas with precise mathematical formulas.

जा पम्हाए ठिई खलु, उक्कोसा सा उ मुहुत्तहिया उक्कोसा । जहण्णेणं पम्हाए, दस उ मुहुत्तमक्खभहिया ॥३४.५४॥

Whatever is the maximum duration of the padma lesya — that minus one muhurta is the maximum; the minimum of the padma lesya is ten (sagaropamas) minus one muhurta.

The padma lesya's duration is defined in relation to the others through exact subtractions of muhurtas from cosmic-scale quantities.

The simple version: The lotus-pink lesya's duration is precisely defined through mathematical relationships with other lesya durations.

जा पम्हाए ठिई खलु, उक्कोसा सा उ समयमक्खभहिया । जहण्णेणं सुक्काए, तेत्तीसं मुहुत्तहिया ॥३४.५५॥

The maximum duration of the padma lesya minus one samaya is the minimum of the white lesya; the maximum of the white lesya is thirty-three (sagaropamas) minus one muhurta.

The white lesya's minimum is just one "samaya" (smallest time-unit) less than the padma maximum, showing the continuous nature of spiritual progression.

The simple version: The white lesya's minimum duration is just one time-unit less than the maximum of the lotus-pink lesya, showing how close these pure states are.

किण्हा णीला काऊ, तिण्णि वि एयाओ अहम्मलेसाओ । एयाहि तिहि वि जीवो, दुग्गइं उववज्जइ ॥३४.५६॥

Black, blue, and grey — these three are the unrighteous lesyas; by these three, the soul takes birth in an evil destiny.

The "adharma lesyas" (unrighteous colorations) lead the soul to births in the lower realms (hell, animal, plant). Inner coloration directly determines future destiny.

The simple version: The three dark soul colorations — black, blue, and grey — lead the soul to birth in lower, more painful existences.

तेऊ पम्हा सुक्का, तिण्णि वि एयाओ धम्मलेसाओ । एयाहि तिहि वि जीवो, सुग्गइं उववज्जइ ॥३४.५७॥

Fiery, lotus-pink, and white — these three are the righteous lesyas; by these three, the soul takes birth in a good destiny.

The "dharma lesyas" (righteous colorations) lead the soul to favorable destinies in human and celestial realms. Purity of soul is the key to a better future.

The simple version: The three bright soul colorations — fiery, lotus-pink, and white — lead the soul to birth in higher, more favorable existences.

लेस्साहि सव्वाहिं, पढमे समयम्मि परिणयाहिं तु । ण हु कस्सइ उववाओ, परे भवे होइ जीवस्स ॥३४.५८॥

With all the lesyas in their first moment of transformation — for none is there birth in any other existence without these (lesyas of the soul).

Every birth involves a lesya at its very first moment. No being is born without a coloration that determines the fundamental character of that existence.

The simple version: Every single birth involves a soul coloration — no being is ever born without one of the six lesyas marking its soul.

लेस्साहि सव्वाहिं, चरिमे समयम्मि परिणयाहिं तु । ण हु कस्सइ उववाओ, परे भवे होइ जीवस्स ॥३४.५९॥

With all the lesyas in their final moment of transformation — for none is there birth in any other existence without these (lesyas of the soul).

The lesya at the final moment of life (carama samaya) is what determines the next birth. The spiritual state at the time of death is of paramount importance.

The simple version: The soul coloration at the final moment of life determines the soul's next birth — making the spiritual state at death critically important.

अंतोमुहुत्तम्मि गए, अंतोमुहुत्तम्मि सेसए चेव । लेस्साहिं परिणयाहिं तु, जीवा गच्छंति परलोयं ॥३४.६०॥

Having passed within an antarmuhurta, and with an antarmuhurta remaining — souls, characterized by their lesyas, proceed to the next world.

In the transition between lives (paraloka), the soul carries its lesya as its constant companion. It is the coloring that accompanies the soul across the threshold of death.

The simple version: When a soul transitions from one life to the next — which happens within about 48 minutes — it carries its soul coloration with it, determining its new birth.

तम्हा एयासिं लेसाणं, आणुभावे वियाणिया । अप्पसत्थाओ वज्जित्ता, पसत्थाओ अहिट्ठए मुणी ॥ ति बेमि ॥३४.६१॥

Therefore, having understood the effects of these lesyas, a wise person (muni) abandons the inauspicious ones and firmly establishes the auspicious ones — thus do I declare.

The conclusion of the teaching: a wise person abandons the dark colorations and establishes the bright ones through righteous living and self-restraint. "Ti bemi" seals the authority of this profound discourse.

The simple version: The chapter concludes by saying: understand the effects of these soul colorations, abandon the dark ones, and cultivate the bright ones — this is the path of wisdom.