Utsarg Aur Apwad Dono Hi Marg

Here's a comprehensive summary of the Jain text "Utsarg Aur Apwad Dono Hi Marg" by Amarmuni, based on the provided pages:

The book "Utsarg Aur Apwad Dono Hi Marg" (Both Paths: Utsarg and Apwad) by Amarmuni explores two fundamental principles in Jain spiritual practice: Utsarg (the general rule or principle) and Apwad (the exception or special rule). The text emphasizes that both are essential and complementary paths leading to the ultimate goal of spiritual liberation.

Core Concepts of Jain Sadhana (Spiritual Practice):

• Victory over the Self: Jain practice is fundamentally about conquering internal vices, specifically the four Kashayas (anger, pride, deceit, greed) and the mind, and the five senses. This mastery over inner enemies leads to the triumph of the soul.
• The Meaning of "Jain": The term "Jain" derives from "Jin," meaning conqueror. A Jain is one who strives to conquer passions and impurities, moving towards the state of "Jinatva" (conqueror-hood).
• Equanimity and Inner Purity: The ultimate goal of Jain sadhana is not rigid adherence to external rituals but the attainment of equanimity (Samadhi-bhav, Sam-bhav) and the purification of the soul. Inner peace and the quelling of passions are paramount, regardless of the specific means.
• The Evolving Nature of Practice: Jain spiritual paths have adapted to time, place, and societal conditions throughout history, as exemplified by the differences between the practices of Lord Parshvanath and Lord Mahavir, despite sharing the same ultimate goal.

Utsarg and Apwad: The Two Pillars of Sadhana:

• Definition of Utsarg: Utsarg refers to the general, standard, or ideal practice prescribed for practitioners under favorable conditions (time, place, resources). It's the established rule.
• Definition of Apwad: Apwad refers to the exceptions or special practices adopted when circumstances are unfavorable or challenging. It's a deviation from the general rule, taken for the preservation of core principles, particularly the samyama (restraint/discipline).
• Interdependence: Both Utsarg and Apwad are vital and inseparable components of a complete spiritual journey. The absence of one makes the sadhana incomplete, distorted, or one-sided. Life and spiritual practice require a balanced approach, not an extreme one. Just as a two-legged creature needs both legs to walk, a sadhaka needs both Utsarg and Apwad to progress.

Key Interpretations of Utsarg and Apwad by Acharyas:

The text quotes various Jain Acharyas (saints/scholars) to define and illustrate Utsarg and Apwad:

• Acharya Sanghadasa: Defines Utsarg as "udyata vihar charya" (endeavored conduct/wandering) and Apwad as the opposite, which supports a sadhaka who might falter in knowledge or other virtues during times of hardship (like famine).
• Acharya Haribhadra: Explains Utsarg as the appropriate conduct performed by a capable sadhaka under favorable conditions (time, place, resources) regarding things like seeking alms. Apwad is the careful observance of such conduct when conditions are unfavorable.
• Acharya Munichandra Suri: Defines Utsarg as the generally stated rule and Apwad as the specially stated rule. For a capable sadhaka, Utsarg is the practice for preserving samyama, and Apwad is a seemingly opposite practice done externally for the same purpose of preserving samyama.
• Acharya Mallishena: States that consuming food purified by nine criteria (Navakoti-vishuddha) is Utsarg. However, if a monk faces adverse conditions of dravya (substance), kshetra (place), kala (time), or bhava (state), and takes even unwholesome food with due caution due to lack of alternatives, it is Apwad. Even Apwad is done for the preservation of samyama.
• General Consensus: The common thread is that Utsarg is the general rule, and Apwad is the special rule applicable to specific situations.

Analogy:

The text uses the analogy of eating food. Eating daily is the general practice (Utsarg). However, in case of indigestion, fasting is the exception (Apwad). For certain diseases, even fasting might be harmful, requiring a specific diet. This illustrates how exceptions are made for preservation.

The Importance of Anekantha (Non-absolutism):

• Avoiding Extremes: The Jain path is not about clinging to Utsarg exclusively (making Apwad a sin) or solely relying on Apwad. Both extremes are considered flawed. Jainism advocates for Anekantha (multi-faceted truth), meaning a balanced perspective.
• Flexibility: Life and spiritual practice are dynamic. A sadhaka must adapt to circumstances, sometimes accepting and sometimes foregoing things, to progress without error.

When and How Long to Apply Utsarg and Apwad:

• Utsarg as the Norm: Sadhakas should strive to follow the Utsarg path continuously as long as they have the strength and favorable conditions.
• Apwad as a Necessity: Apwad should only be adopted out of necessity when the Utsarg path becomes truly impossible or detrimental.
• Return to Utsarg: Once the challenging circumstances pass, the sadhaka must immediately return to the Utsarg path. Lingering in Apwad unnecessarily is a transgression.
• Caution: Apwad is described as being sharper than a sword; it requires great discretion.

The Role of the "Geetartha" (The Knower of Scriptures):

• Discernment: Only a Geetartha (one who has thoroughly studied and understood the scriptures) is qualified to decide when and how to apply Apwad. They understand the nuances of time, place, personal condition, and the appropriate application of rules.
• Unqualified Sadhakas: Those who are not Geetarthas should not make decisions about Apwad on their own. They can only adopt Apwad under the guidance of a Geetartha.
• Dangers of Misuse: Misusing Apwad due to weakness or ignorance leads to downfall and brings disrepute to the practice.

Examples of Utsarg and Apwad in Practice:

The text provides numerous examples from Jain scriptures:

• Ahimsa (Non-violence):
  • Utsarg: Not harming any living being, gross or subtle, in thought, word, or deed.
  • Apwad: A monk might touch or hold onto plants to prevent falling, or go out during the rainy season to attend to natural calls or for the alms of the weak and ailing. These are done for the sake of greater ahimsa or preserving life which is essential for sadhana.
• Satya (Truthfulness):
  • Utsarg: Speaking the truth.
  • Apwad: Remaining silent or saying "I don't know" when asked about the whereabouts of hidden beings by dangerous individuals (like hunters) to protect them from violence.
• Asteya (Non-stealing):
  • Utsarg: Not taking even a blade of grass that is not given.
  • Apwad: Taking shelter in a suitable place without explicit permission during severe cold or threat from wild animals, then seeking permission.
• Brahmacharya (Celibacy):
  • Utsarg: Not touching even a newborn girl.
  • Apwad: A monk may touch a drowning woman or a distressed nun to save them. In cases of snakebite, a monk can receive medical treatment from a woman, and a nun from a man, if there's no other option.
• Aparigraha (Non-possession):
  • Utsarg: Accepting only the prescribed number of essential items.
  • Apwad: Carrying extra vessels for the service of others, or accepting certain items like gold for medicinal purposes in extreme situations.
• Grah-Nishadya (Sitting in a householder's home):
  • Utsarg: Monks should not sit in a householder's home.
  • Apwad: Old, sick, or ascetic monks are permitted to sit in a householder's home.
• Adhakarma (Unwholesome food):
  • Utsarg: Adhakarma food is prohibited.
  • Apwad: In dire need or specific circumstances, accepting Adhakarma food without attachment to impurity is permitted.
• Santhara (Vow of no food/fast unto death):
  • Utsarg: Once Santhara is taken, no food should be consumed.
  • Apwad: If a monk undertaking Santhara experiences severe distress or loss of equanimity and asks for food, it should be given to preserve their state of mind, which is crucial for spiritual progress.
• Animal Tethering/Untethering:
  • Utsarg: Monks should not tie or untie animals for householders.
  • Apwad: In emergencies like fire, flood, or animal attacks, monks can tie or untie animals for their safety, out of compassion.

Differentiating Apwad from Atichar (Transgression):

• Root Cause: Atichar (transgression) stems from pride, delusion, passions, desires, or a lack of proper justification. It's a deviation from the path.
• Apwad's Basis: Apwad is undertaken with the pure intention of preserving knowledge, character, or for greater spiritual benefit, often driven by necessity. It's a well-reasoned exception.
• Consequences: Atichar leads to the accumulation of karma and deviation from the path. Apwad, when correctly applied, does not lead to karma binding and is a means to the ultimate goal.
• Inner vs. Outer: While both might appear similar externally, their underlying intentions and motivations are diametrically opposed. Apwad is an act of adherence to the spirit of the law, while Atichar is a violation of its letter and spirit.

Conclusion:

The text concludes by reiterating that Utsarg and Apwad are like two wheels of a chariot, essential for the onward journey of the sadhaka. The ability to discern and apply them appropriately, based on wisdom, time, place, and one's own condition, is the mark of a true spiritual practitioner. Jainism, while idealistic, is also profoundly realistic, understanding the complexities of life and the need for a balanced approach guided by inner purity and the ultimate goal of liberation. The essence lies not in rigid adherence to external forms but in the inner state and the continuous effort towards self-purification and spiritual progress.