Karmagrantha Part 4

SR No.: 090242
Original Sutra Author: Devendrasuri
Author: Shreechand Surana, Devkumar Jain Shastri
Publisher: Marudharkesari Sahitya Prakashan Samiti Jodhpur
Total Pages: 363
Language: Hindi
Classification: Book_Devnagari, Karma, & Religion
File Size: 5 MB

Page 201

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कर्मग्रन्थ भाग चार
अल्प- बहुस्व संस्थालपण कहा है। कापोललेश्या, अनन्तवनस्पतिकाfre जीवों को होती है, इसी सबब से कापोसलेइयावाले तेजोलेश्याबालों से अनन्तगुण कहे गये हैं। नीललेश्या, कापोतलेश्या वालों से भी अधिक १- लान्तक से लेकर गोंको अपेक्ष सनत्कुमार से लेकर ब्रह्मलोक तक के वैमानिकदेव असंख्य गुण हैं । इसी प्रकार सनत्कुमार आदि के वैमानिक देवों की अपेक्षा केवल ज्योतिषदेव ही असंख्यात गुण है । अत एव यह शङ्का होतो है कि पद्मलेश्या वाले शुक्लेश्मा बालों से और तेजलिया वाले पंद्मलेश्या वालों से असंख्शतगुण न मानकर संख्यातगुण क्यो माने जाते हैं ?
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इसका समाधान इतना ही है कि पद्मलेश्या देव शुल्कलेल्या वाले देवों से असंख्यातगुण है सही, पर पद्मलेश्या वाले देवों की अपेक्षा शुक्ललेश्या वाले तियंत्र असंख्यातगुण हैं। इसी प्रकार पद्मलेश्या वाले देवों से तेजोलेश्या वाले देवों के असंख्यातगुण होने पर भी तेजलेश्या वाले देवों से पलेइमाबाले तिर्यञ्च असंख्यातगुण है । अत एव सब शुक्ललेश्या वालों से सब पद्मश्यावाले इनसे सब तेजोलेश्यावाले संख्यातगुण ही होते हैं । सारांश, केवल देवों की अपेक्षा शुक्ल आदि उक्त तीन लेपमाओं का अन्य बहुत्व विचारा जाता, तब तो असंख्यातगुण कहा जाता; परन्तु यह अन्य बहुत्व सामान्य नीवराशि को लेकर कहा गया है और पद्ममावाले देवों से शुक्ललेश्यावाले तियेवों की तथा तेजोलेश्या वाले देवों से पलेश्यावाले तिर्यों की संख्या इतनी बड़ी है; जिससे कि उक्त संख्यातगुण ही अल्प-बहुत घट सकता है । श्रीजयम मोसूर ने शुक्ललक्ष्या से तेजोलेश्या तक का अल्पबहुत्व असं यातगुण लिखा है; क्योंकि उन्होंने गाथा - गत 'दो संस्था' पद के स्थान में 'दोऽसंस्था' का पाठान्तर लेकर व्याख्या की है और अपने दबे में यह भी लिखा है कि किसी-किसी प्रति में 'दो संखा' का पाठान्तर है, जिसके अनु सार संख्यातगुण +1 अल्प-बहुत्व समझना चाहिये, जो सुझोंकी विचारणीय दे 'दोखा' यह पाान्तर वास्तविक नहीं है। 'दो सखा' पाठ ही तथ्य है । इसके अनुसार सख्यातगुण अल्प-बहुत्व का शङ्का समाधान पूर्वक विचार, सुज्ञ श्रीमलयगिरिसूरि ने प्रज्ञापना के अपबहुत्व तथा लेश्यापथ को अपनी वृत्ति में बहुत स्पष्ट रीति से किया है । पृ० १६३३ |
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Translation AI Generated

## Chapter Four of the Karma Granth

**The concept of "Alp-Bahusv" (few-many) is explained.**

It is said that beings with "Kapolaleshya" (a type of karma) have an infinite number of "Vanaspatika" (plant) lives. This is why those with "Kapolaleshya" are said to have infinite merits compared to those with "Tejoleshya" (another type of karma).

Those with "Neelaleshya" (another type of karma) have even more merits than those with "Kapolaleshya." From "Lantaka" (a type of hell) to "Ghonka" (a type of heaven), and from "Sanatkumar" (a type of heaven) to "Brahmaloka" (the highest heaven), there are countless "Vaimanika Deva" (celestial beings who travel in aerial vehicles). Similarly, compared to the "Vaimanika Deva" like "Sanatkumar," the "Jyotisha Deva" (celestial beings who are associated with light) have countless merits.

Therefore, there is a doubt: why are those with "Padmaleshya" (another type of karma) and "Shuklaleshya" (another type of karma) considered to have a finite number of merits, rather than infinite merits, compared to those with "Tejoleshya" and "Padmaleshya" respectively?

**The solution to this doubt is as follows:**

It is true that "Padmaleshya Deva" have infinite merits compared to "Shuklaleshya Deva." However, "Shuklaleshya Deva" have infinite merits compared to "Padmaleshya Deva." Similarly, while "Tejoleshya Deva" have infinite merits compared to "Padmaleshya Deva," "Tiryancha" (animals) have infinite merits compared to "Tejoleshya Deva." Therefore, all those with "Shuklaleshya," "Padmaleshya," and "Tejoleshya" have a finite number of merits compared to each other.

In summary, if the comparison of merits is made only between the "Deva" (celestial beings) and the three types of "Leshya" (karma) mentioned above, then it would be considered infinite. However, this comparison is made considering the general "Neevarashi" (a specific type of karma), and the number of "Tiryancha" with "Shuklaleshya" compared to "Padmaleshya Deva," and the number of "Tiryancha" with "Padmaleshya" compared to "Tejoleshya Deva," is so large that the finite number of merits can be considered "Alp-Bahusv" (few-many).

Shri Jayam Moksur has written about the "Alp-Bahusv" nature of merits from "Shuklaleshya" to "Tejoleshya." He has explained this by interpreting the phrase "Do Sanstha" (two types) in the relevant verse as "Do'sanstha" (two types). He has also mentioned in his commentary that some manuscripts have the reading "Do Sankha" (two numbers), which suggests that the finite number of merits should be understood as "Alp-Bahusv." However, this reading is not authentic. The correct reading is "Do Sankha."

Based on this, the doubt regarding the "Alp-Bahusv" nature of finite merits has been resolved. The learned Shri Malayagiri Suri has explained the "Alp-Bahusv" nature of merits and the "Leshya" path in his commentary very clearly. (Page 1633)