Jain Achar Me Utsarg Marg Aur Apwad Marg - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Achar me Utsarg Marg aur Apwad Marg," focusing on the concepts of Utsarg Marg and Apwad Marg:

The text, "Jain Achar me Utsarg Marg aur Apwad Marg" by Sagarmal Jain, delves into the nuanced nature of Jain conduct, explaining that the rules and prohibitions prescribed by Jain ascetics are not absolute but are subject to changes based on time, place, and the individual. This flexibility is embodied in the concepts of Utsarg Marg (the General Path) and Apwad Marg (the Exceptionary Path).

Fundamental Concepts:

Utsarg Marg (General Path): This refers to the general, everyday rules and prohibitions that are to be followed in normal circumstances. It is considered the "highway" of conduct, generally easier for a practitioner to follow.
Apwad Marg (Exceptionary Path): This refers to special rules or relaxations of general rules that are applied in specific circumstances, such as crises, altered time and place, or individual limitations (like health). While often simpler to follow in practice, it is not inherently easy due to the special conditions required.

Interdependence and Purpose:

Both Utsarg and Apwad are considered equally valid and essential for the practitioner's samyama (self-restraint and discipline). The ultimate goal of both is the preservation of this samyama.
Utsarg is the conduct undertaken by a capable practitioner for the protection of samyama, while Apwad is the conduct that deviates from Utsarg, undertaken by an incapable practitioner or in special circumstances to protect samyama.
Apwad is not seen as a contradiction to Utsarg but rather as a means to achieve the same ultimate goal. When a practitioner cannot maintain samyama through Utsarg due to specific situations, Apwad provides a necessary recourse.

Relationship with Rules and Morality:

Utsarg represents the general rules of conduct, while Apwad represents special rules.
The validity of both Utsarg and Apwad is circumstance-dependent, not absolute. No ethical conduct can be considered irrespective of the situation.
The internal aspect of conduct, such as intentions and thoughts (like the thought of violence), is always considered Utsarg. Violence, or the thought of it, is never considered acceptable. Apwad generally pertains to external actions and prohibitions.
When an exception (Apwad) is made, such as resorting to violence or untruth to save an innocent life or protect someone's chastity, it does not invalidate the underlying principle of Ahimsa or Satya.
Apwad does not create a fundamental or universal rule, nor is it the cause of the general rule. Following Apwad still allows the conduct to be considered pure.

Evolution of Apwad Marg:

Initially, in the time of the Sthavirakalpa, adhering strictly to all prohibitions (Pratisēdh) was paramount. However, as Jain monastic orders (Sangha and Gachha) grew, and circumstances changed, it became clear that following only the Utsarg path (akin to the Jinakalpa) was not always feasible.
The Nishith Sutra, a supplementary text to the Agamas, began to address situations where the general rules might be difficult to follow, and prescribed expiations (prayschit).
Commentaries and explanations (Niyukti, Bhashya, Churni) further elaborated on these exceptions, providing detailed descriptions of Apwad practices.

Decision-Making and the Role of the "Gītārtha":

The decision of when to follow Utsarg and when to follow Apwad depends on the prevailing circumstances, time, and the individual's physical capacity.
For example, food that is acceptable (eshiya) for a healthy practitioner might be unacceptable (anēshiya) for a sick one.
Jain ascetics recognized that it's not feasible for every practitioner to discern when to apply Apwad. Therefore, the Gītārtha (a learned and spiritually accomplished ascetic) was entrusted with the authority to decide whether a practitioner should follow Utsarg or Apwad.
A Gītārtha is someone who deeply understands time, place, and circumstances and has thoroughly studied the relevant scriptures.

Examples of Apwad:

Ahimsa (Non-violence): While any harm to even minute life forms is prohibited, a practitioner might resort to minor violence (like using a leaf) to avoid a greater harm, such as a fall from a mountain.
Brahmacharya (Celibacy): Generally, touching any person, even a son or father, is prohibited for a nun. However, a nun can touch a distressed or unconscious nun, or a monk can touch a distressed nun, to prevent drowning or injury. Similarly, monks and nuns can assist each other in medical emergencies.
Atyag (Non-possession): A monk is generally forbidden from taking anything without permission. However, in extreme cold or fear of wild animals, a monk may seek shelter in a suitable place before obtaining permission from their guru.
Celibacy (specific case): While the violation of celibacy requires penance (tapas), the text highlights that if the act is performed without passion (raag) and is done to save oneself or the community, it might be considered differently. However, the text emphasizes that the violation of celibacy, unlike other transgressions like violence, is almost always considered to require penance, as it is inherently tied to passion. The text also mentions that engaging the practitioner in studies or service can help prevent the arousal of passion.

Key Distinctions and Considerations:

Utsarg and Apwad are not contradictory; they are circumstantial. Both are considered positive paths, not "wrong paths."
The decision to use Apwad is not arbitrary. It is made based on a careful analysis of the situation and the practitioner's capabilities.
The essence of Apwad is to preserve samyama.
While Utsarg is the general rule, Apwad is the exception applied in extraordinary circumstances.
The text discusses the balance between rules and the reality of life. For instance, in a situation where one must choose between breaking chastity and death, the ideal is to choose death. However, for those unable to accept death, the text implies a consideration of the lesser evil, especially in situations involving the protection of chastity.

In essence, "Jain Achar me Utsarg Marg aur Apwad Marg" provides a comprehensive understanding of the flexibility and pragmatic approach within Jain ethics. It highlights that adherence to principles is paramount, but the application of these principles can be nuanced and adapted to ensure the core values, particularly self-restraint and spiritual progress, are maintained even in challenging circumstances.