Jain Journal 1992 04

SR No.: 520106
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1992
Total Pages: 70
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 64

APRIL, 1992
a less competent aspirant under unfavourable circumstances, but with the full awareness (yatana-pūrvaka) of this fact and with the same ultimate end in view. Jain Acaryas consider both utsarga and apavāda equally important. Overemphasis on any one is not conducive to greatest spiritual gain and is decried as lopsided (ekāntika) view which is against the basic teaching of Mahavira, who always stressed the multifaceted view of reality (anekantavāda). No rule or exception is good in the absolute sense. It is always relative and valid with reference to the place, time, prevalent conditions, and attitude of the individual (desa, kala, dravya, bhava). The important point is that both are means for the attainment of the common goal, ekärtha-sadhana, and a judicial combination of the two leads to optimum spiritual gain and makes the path easier. Both are paths; if utsarga is the highway, apavada is the byway or diversion taken to overcome an obstruction. This means that although apavada does not contradict utsarga, it can neither replace nor violate the fundamental nature of utsarga.
When and how long?
Utsargas are the general precepts and must be always followed by all. They cannot be given up permanently and even when they are bypassed occasionally, there must be valid reasons for doing so. Medicines are used only when there is some ailment and are discontinued after you are cured. Similar is the case with apavādas. If a monk resorts to exceptions under special situation but does not revert to the rules after the situation is over, he is either insincere or has a wrong concept of rules and exceptions. An aspirant must, therefore, be extremely cautious so that he is not deceived by his subtle desires which may urge him to take permanent shelter under the exceptions. The minimum possible exception must be made only for the shortest period of time and that too when no other alternative is available, because there is always the danger that one may want to resort indefinitely to exceptions to suit one's convenience. Those who have neither the sense of proportion nor the knowledge of the limitations of exceptions fall headlong like a ball rolling down a staircase. For such people exceptions are never a help but hindrances. The real spirit of an exception is well demonstrated in the following story.16
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During a prolonged famine, a learned monk wandering in search of food came across a group of people sharing a common meal. When he
16 Upadhyaya Amarmuni, op. cit., p. 9-10.