Karmprakrutau Uday

This Jain text, titled "Karmprakrutau Uday" (कर्मप्रकृतौ उदयः), authored by Yashovijay and Malaygiri, and published by an unknown publisher, is a commentary or explanation of the Jain concept of karma (कर्म). The provided pages offer a glimpse into the detailed analysis of how karmic matter (dalik - दलिक) manifests as udaya (उदय - fruition or manifestation) and other aspects of karmic nature according to Jain philosophy.

Here's a comprehensive summary based on the provided text:

Core Subject: The text focuses on the "Uday" (उदय) aspect of karmic principles, specifically how karmic "types" (prakrutis - प्रकृतियाँ) and "situations" (sthiti - स्थिति) manifest. It delves into the intricate details of the karmas (ककर्म), their classification, their duration of effect (sthiti), their intensity (anubhaga - अनुभाग), and the physical manifestation of karmic matter (pradesh - प्रदेश).

Key Concepts Discussed:

1. Uday (उदय - Manifestation/Fruition): The text begins by explaining that udaya is generally similar to udirana (उदीरण - emission or premature fruition). It establishes a fundamental principle: where there is udaya, there is udirana, and vice versa. However, it highlights exceptions to this rule.

2. Exceptions to Uday-Udirana Co-occurrence:

   • Forty-one Karmas (एकचत्वारिंशत्प्रकृती): The text explicitly states that forty-one prakrutis (types of karma) are exceptions. For these, udaya can occur even without udirana. This implies that some karmas can mature and fructify based on their inherent duration (sthiti) without needing a specific emission event.
   • Specific Karmas and Their Uday without Udirana:
     • Five Jnanavaranas, Four Darshanavaranas, Five Antarayas (Five + Four + Five = 14 types): These fourteen karmas (covered by avaran and vighna) can manifest their udaya for an avali (आवलि - a very short period of time) without udirana. This avali duration has specific conditions related to the remaining duration of the karma and the specific conditions of their fruition.
     • The Three Vedas (वेदना), and Mithyatva (मिथ्यात्व - False Belief): These are mentioned in relation to their antar-karana (अंतरकरण - internal process or modification) and remaining duration.
     • Four Types of Ayushya (आयुष् - Lifespan Karma): The udaya of lifespan karma can occur at the end of its duration (ante) for an avali without udirana.
     • Ayu of Humans (मनुष्यायु): For the Pramattasamyati (प्रमत्तसंयत - restrained ascetic) and Apramattasamyati (अप्रमत्तसंयत - more restrained ascetic) beings, the udaya of human lifespan karma occurs without udirana.
     • Vedas (सायासाया - Pleasant and Unpleasant Feelings): Similar to human lifespan karma, for Pramattasamyati and Apramattasamyati, the udaya of pleasant and unpleasant feeling karma occurs without udirana.
     • Nidra (निद्रा - Sleep Karma): For a being that has achieved the completion of body consciousness (sharir-paryapti) and is in the state of Nidra, the udaya of the five sleep-related karmas occurs without udirana until the last moment of sensory consciousness (indriya-paryapti charama samaya).
     • Nine Specific Karmas: Human Gati (मनुष्यगति - human state), Pachedriya Jati (पंचेन्द्रियजाति - five-sensed lifeform type), Trasa (त्रस - mobile beings), Badara (बादर - gross matter), Paryapta (पर्याप्त - fulfilled), Subhaga (सुभग - pleasing), Adeya (आदेय - attractive), Yashokirti (यशःकीर्ति - fame), and Uchcha Go tra (उच्चैर्गोत्र - high status clan). For these nine prakrutis, their udaya occurs without udirana during the Ayogi (अयोगी - one who has no active physical or mental activity) stage, for a duration defined by the karma itself.
     • Tirthankara Karma (तीर्थंकरं): It is mentioned that some Ayogi beings experience the udaya of Tirthankara karma.

3. Classification of Uday: The text seems to categorize udaya based on prakriti (type), sthiti (duration), and anubhaga (intensity/quality).

4. Specific Examples and Terminology: The text uses technical Jain Agamic (आगम) terminology extensively, referring to specific karmic types by their names and detailing their manifestation under different conditions and in relation to various spiritual stages (gunasthanas - गुणस्थान) and states of being.

Structure and Commentary: The text appears to be a commentary on a larger work, possibly the Karmaprakruti (कर्मप्रकृति) itself. The use of terms like "(चू०)" and "(मलय०)" suggests the presence of a primary text (perhaps the original verses) and commentaries by authors like Malayagiri and another referred to as "Chu" (likely a shorthand for a commentator like Chudamani or Chandrasuri). These commentaries provide detailed explanations of the verses.

Overall Purpose: The text aims to systematically explain the complex workings of karma in Jainism, particularly how different karmic energies manifest (udaya) based on their inherent characteristics, the soul's spiritual stage, and specific conditions. It highlights the nuances and exceptions within the karmic system, offering a deep dive into its mechanics.

In Essence: "Karmprakrutau Uday" provides a granular and technical explanation of karmic manifestation in Jainism, dissecting how various karmas, under different circumstances and for specific durations, come into effect (udaya), even when their emission (udirana) might not be actively occurring. This detailed analysis is crucial for understanding the path to liberation (moksha - मोक्ष) by comprehending the mechanisms of karmic bondage and its subsequent effects.