Bhujyaman Ayu Me Apkarshan Aur Utkarshan - Book Summary

Here's a comprehensive summary of the Jain text "Bhujyaman Ayu me Apkarshan aur Utkarshan" by Bansidhar Pandit, presented in English:

Book Title: Bhujyaman Ayu me Apkarshan aur Utkarshan (Regarding Depreciation and Appreciation in Currently Undergoing Lifetimes) Author: Bansidhar Pandit

This Jain text delves into a complex doctrinal discussion concerning the operations of apkarshan (depreciation/reduction) and utkarshan (appreciation/enhancement) in the context of bhujyaman Ayu (currently undergoing lifetimes) within Jain philosophy. The author, Bansidhar Pandit, argues against a prevalent scholarly view and presents his own interpretation supported by scriptural references.

Central Argument and Scholarly Debate:

The core of the debate revolves around whether utkarshan and apkarshan can occur in bhujyaman Ayu (lifetimes that are currently being experienced). Some scholars believe that:

Utkarshan does not occur in any bhujyaman Ayu.
Apkarshan only occurs in bhujyaman Tiryanch (animal) and Manushya (human) lifetimes because these can undergo udiran (emission/manifestation).
Bhujyaman Deva (celestial) and Naraka (hellish) lifetimes are anapavartya (unalterable) and therefore lack udiran, meaning apkarshan also does not occur in them.
If utkarshan and apkarshan occur in lifetimes, they can only happen in vaddhyaman Ayu (lifetimes that are yet to be experienced, i.e., in the process of being bound).

Pandit Bansidhar challenges this view, asserting that both utkarshan and apkarshan can occur in bhujyaman lifetimes. His reasoning is based on the understanding that while udiran is undisputed for bhujyaman Tiryanch and Manushya lifetimes, scriptural texts also indicate that udiran is possible for bhujyaman Deva and Naraka lifetimes.

Key Concepts and Scriptural Support:

Nine Karmic Operations: The text refers to a verse from Gommatasara Karmananda (Ga. 441) stating that nine operations (bandh - binding, utkarshan, apkarshan, udiran, sattva, uday, upashanta - pacified, nidhatti, and nikachana) occur for all lifetimes, except for sankraman (transition).
Definition of Udiran: The text clarifies udiran using a definition from Gommatasara Karmananda (Ga. 439): "Udiran is the dropping of substance from outside the udavali (the sequence of moments for current manifestation) into the udavali, by means of apkarshan." This means that karmic substance that was due to manifest later is brought forward to manifest within the current udavali. The text emphasizes that udiran can only occur when a karma is in the state of uday (manifestation).
Prohibition of Udiran for Parbhav Ayu: A verse from Gommatasara Karmananda (Ga. 159) states, "Udiran of parbhav Ayu (lifetimes of the next existence) is not by rule." This verse is interpreted to mean that udiran of vaddhyaman Ayu is not regular.
Udiraavali and External Substance: Another verse from Labdhisara (Ga. 68) is cited: "It is the casting of manifested natures into the udavali. Casting of both manifested and non-manifested natures occurs outside the udavali." This reinforces that only manifested karmic substances can be placed into the udavali by apkarshan. Therefore, udiran of Deva and Naraka lifetimes can only happen within the respective celestial and hellish realms, not elsewhere, and only in the bhujyaman state.

Resolving Apparent Contradictions:

The author addresses a potential contradiction in scriptures regarding the udiran of Deva and Naraka lifetimes. Some verses seem to deny udiran for parbhav Ayu (vaddhyaman), while others suggest udiran is possible for bhujyaman Deva and Naraka lifetimes.

The resolution lies in understanding that the term "udiran" has two meanings:

Death due to external causes: This is the general meaning of udiran.
A specific karmic operation: This refers to the act of bringing karmic substance from outside the udavali into the udavali through the soul's own actions, which is possible for bhujyaman Deva and Naraka lifetimes, but not in the sense of premature death. This latter meaning aligns with the ten karmic operations.

Apkarshan and Utkarshan Mechanics:

Udiran is Preceded by Apkarshan: The text asserts that udiran always occurs after apkarshan. Without reducing the duration of the karmic substance (apkarshan), it cannot be brought into the udavali. The very concept of bringing it into the udavali implies its duration is shortened to coincide with the current manifestation.
Definition of Apkarshan and Utkarshan: The text quotes Gommatasara Karmananda (Ga. 438): "Apkarshan is the reduction of duration and intensity; Utkarshan is the increase of duration and intensity."
Cause of Apkarshan and Utkarshan:
- For auspicious karmas (like Deva Ayu), reduction in duration and intensity occurs due to sanklesha (attachment/affliction) tendencies, and increase occurs due to vishuddha (purity) tendencies.
- For inauspicious karmas (like Naraka Ayu), reduction occurs due to vishuddha tendencies, and increase occurs due to sanklesha tendencies.
Application to Bhujyaman Lifetimes: Since Deva Ayu is auspicious, apkarshan can occur through sanklesha, and therefore utkarshan can occur through vishuddha tendencies. Similarly, since Naraka Ayu is inauspicious, apkarshan can occur through vishuddha tendencies, and utkarshan through sanklesha tendencies. This logic extends to bhujyaman Tiryanch and Manushya lifetimes as well. Thus, both apkarshan and utkarshan are established for all four types of bhujyaman lifetimes.

Addressing Objections Regarding Utkarshan:

An objection is raised: utkarshan of any karma only occurs before its bandhvyucchitti (cessation of binding), as per Gommatasara Karmananda (Ga. 444), which states that the state of the soul responsible for binding a particular karma is necessary for its utkarshan. Since only the next life's Ayu is bound, not the current one, utkarshan of the bhujyaman Ayu should not be possible.

The author refutes this by explaining that the statement regarding bandhvyucchitti simply defines the limit of utkarshan, not that the soul's state must be identical to that of the binding cause. If it were the latter, then the concept of utkarshan up to the thirteenth spiritual stage (where merit-karma binding occurs) would be inconsistent.

The author further supports this by referencing the rule for sankraman (Ga. 444), which limits it to binding of similar natures, but also allows for sankraman in specific situations (Ga. 443), indicating that such rules are not absolute prohibitions.

Conclusion:

The author concludes that:

Udira of all four types of bhujyaman lifetimes is possible.
Udira is always preceded by apkarshan.
Therefore, apkarshan is also established for all bhujyaman lifetimes.
Apkarshan of auspicious karmas occurs through sanklesha, and inauspicious karmas through vishuddha tendencies. The opposite tendencies can lead to utkarshan.
Since the necessary sanklesha or vishuddha tendencies (and their opposites) can arise in all four gatis (realms of existence), utkarshan is also established for all bhujyaman lifetimes.

The author expresses that this article was written to resolve his own doubts and invites scholars to present counter-arguments with evidence to reach a definitive conclusion within Jain philosophy.