णत्थि य रायदूदोसा
By डॉ. आ. ने. उपाध्याय, पं. कैलाशचन्द्र शास्त्री
Summary
The text describes the characteristics of three spiritual stages (leshyas) in Jain philosophy. For the tejoleshya stage, the individual knows what is proper and improper, what is acceptable and unacceptable, and views all beings with equality. This person delights in compassion and charity, and is gentle in thought, word, and deed. For the padma leshya stage, the individual is renunciant, of auspicious disposition, and naturally straightforward. They are diligent in virtuous actions, able to endure great suffering and adversity, and take pleasure in venerating ascetics and spiritual teachers. For the shukla leshya stage, the individual does not practice partiality or make any worldly resolutions. They maintain equal regard for all beings and do not develop attachment or aversion toward the pleasant or unpleasant. They are not attached to sons, friends, or wives, and are free from the faults of passion and aversion. These verses, from the Gommatasara Jiva Kanda, present these as the defining marks of each respective leshya. The text emphasizes progressive spiritual purification, moving from compassionate engagement with the world to complete equanimity and detachment. The commentary credits Dr. A. N. Upadhyay and Pandit Kailashchandra Shastri for their editorial work on this edition.
Conclusion
The implications of this document center on the ethical and spiritual progression outlined through the leśyā system, where specific behavioral traits define higher states of consciousness. The text emphasizes that attaining tejo, padma, and śukla leśyās requires complete impartiality, compassion, charity, and freedom from attachment to family or material outcomes. Practically, this means that genuine spiritual advancement is measured not by ritual but by one's ability to remain equanimous in all circumstances, avoid bias, and endure hardship without complaint. The outcome for the practitioner is a gradual purification of intent and action, leading to a state where no trace of passion or aversion remains. This framework provides a clear, actionable path for monks and laypersons alike, reinforcing that inner transformation is the sole criterion for liberation, and that external conditions become irrelevant once one embodies these qualities fully.