Acharya Shantisagarji Ka Samadhimaran

Here's a comprehensive summary of the Jain text "Acharya Shantisagarji ka Samadhimaran" in English:

The book "Acharya Shantisagarji ka Samadhimaran" by Darbarilal Kothiya, published as part of the Z_Darbarilal_Kothiya_Abhinandan_Granth_012020.pdf, chronicles the historic Sallekhana (voluntary spiritual fast unto death) and ultimate samadhi-maran (peaceful passing) of Acharya Shantisagarji, a revered Jain monk.

The narrative begins on August 18, 1955, with the news of Acharya Shantisagarji undertaking Sallekhana at Kundalgiri on August 14, 1955. This news deeply affected the teachers and students of the Sanskrit school, who observed a moment of silence and chanted the Navkar mantra for his peaceful transition. Soon after, confirmation arrived via telegram from Sholapur that the Acharya had begun "Yama-Sallekhana" (renouncing even water, with the provision to take it if absolutely necessary due to obstacles) on August 17, 1955. This prompted community-wide efforts of prayer, meditation, and charitable acts. The author expresses a poignant thought about the impending loss of this influential spiritual figure.

The author then recounts his journey to Kundalgiri to fulfill a request from Acharya Nammisagarji (Acharya Shantisagarji's prominent disciple). The journey, which included significant delays due to presidential train movements, eventually led the author to Kundalgiri on August 24th. Upon arrival, he learned that Acharya Shantisagarji was giving darshan (sight) to the public daily between 3:00 and 3:30 PM in his cave. The author managed to meet the Acharya in his cave around 4:45 PM, accompanied by fellow devotees. He conveyed greetings and presented a letter from Acharya Nammisagarji. Acharya Shantisagarji responded warmly, allowing the author to read the letter aloud and then offering his blessings.

The author stayed at Kundalgiri until August 29th, participating in discussions and giving discourses on the significance of Sallekhana and Acharya Shantisagarji's exemplary path. Despite the hardships of the location and food scarcity, devotees continued to arrive, enduring all difficulties.

Following a suggestion, the author visited Acharya Shantisagarji's elder brother, Muni Vardhmansagarji (aged 94), at Shedwal, and Muni Samantabhadraji at Kumbhoj Bahubali, who were both disciples of the Acharya and deeply involved in religious activities and establishing educational institutions. These visits provided further insight into the Acharya's life and teachings.

The author's journey then took him to Shravanabelgola to witness the magnificent Gommateshwara statue, a testament to the artistry and devotion of the past. Upon his return to Kundalgiri, the author learned that the Acharya's condition had become critical since August 29th, as he had stopped taking water. This news spurred the author to immediately return to Kundalgiri. He arrived on September 6th to find the Acharya's condition improved, having taken water from September 2nd to 4th, but abstaining on September 5th.

Subsequently, the Acharya firmly refused to take any more water, stating that he would not compromise the purity of his Digambar vow if his body could no longer sustain itself without external support. On September 7th, a recording machine arrived from Mumbai, and on September 8th, the Acharya delivered his final sermon, a 22-minute discourse in Marathi, which was recorded.

The text highlights Acharya Shantisagarji's immense contribution to Jainism for nearly half a century, his extensive travels that awakened the community, and his re-ignition of the Jain monastic tradition. It emphasizes his impeccable character, asceticism, and renunciation, presenting the Digambar way of life in a manner rarely seen in centuries.

The author had the privilege of being present at Kundalgiri for 19 days, witnessing the entire Sallekhana festival, from August 25th to 29th and again from September 6th until the cremation. He reflects on the spiritual merit and joy derived from participating in the samadhi-maran of a great Kshapak (one who practices extreme austerities). The Acharya's Sallekhana, lasting 35 days, set a precedent and secured his place in Jain history.

The book then delves into the deterioration of Acharya Shantisagarji's eyesight over several years. Despite his detachment from the physical body, he recognized its importance as a tool for dharma, following the principle "Body is the first instrument of dharma." He consistently sought treatments for his failing vision, acknowledging that if his eyes failed, he would have to give them up. His decision to undertake Sallekhana stemmed from recognizing that his 84-year-old body was frail, his senses were failing, and his vision was lost. He realized that without sight, he would be dependent, unable to properly observe essential monastic vows like Irgasmmiti (careful movement to avoid harming living beings) and Eshanasmiti (pure food practices). He questioned the pursuit of nourishment for a decaying body when it would lead to the destruction of his life-long cultivated spiritual qualities. Prioritizing self-protection over body protection, he resolved to attain Keval Gyan (omniscience) through undisturbed meditation. Thus, he chose Kundalgiri, the place of liberation for Deshbhushan and Kulbhushan, to implement his well-considered decision, commencing his Sallekhana on August 14, 1955, by renouncing all food and water.

The text then explains the necessity and significance of Sallekhana as described by ancient Jain scholars like Acharya Pujyapada and Pandit Ashadhar. Sallekhana is presented as a practice to protect one's spiritual wealth (vows and conduct) when the body is irrevocably deteriorating due to disease, old age, or unavoidable external calamities. The principle is to prioritize the preservation of one's spiritual essence over the preservation of a failing physical form, akin to a merchant saving their most valuable jewels when their house is in danger. It emphasizes facing death with equanimity, detachment from worldly possessions and relationships, and unwavering faith in the soul's eternal nature.

The text further elaborates on the fruits of excellent Samadhi-maran, stating that it bestows the same spiritual liberation and immeasurable happiness as rigorous ascetic practices, vows, and scripture study. Without it, these efforts only lead to physical emaciation or fame. The importance of Sallekhana is further underscored by the existence of ancient texts like "Bhagwati Aradhana" and "Mrityu Mahotsav." Acharya Samantabhadra's definition of Sallekhana includes renouncing the body in cases of insurmountable obstacles, famine, old age, or incurable disease to protect dharma. It is stated that the perishable body can be replaced, but lost dharma is difficult to regain.

The text details the methodology of Sallekhana, emphasizing the detachment from desires, a pure mind, seeking forgiveness from others, and forgiving them in return. It involves confessing all sins, taking vows of complete abstinence until death, overcoming sorrow, fear, and despondency, and nourishing the mind with scripture. The process involves progressively giving up solid food, then liquids, and finally undertaking fasting while meditating on the Pancha Parameshthi (five supreme beings) and renouncing the body with utmost awareness. This process aims to achieve a higher, more peaceful, and eternal state of existence, making the sacrifice of the perishable for the imperishable worthwhile.

The text also lists the five defects that can contaminate pure Sallekhana: desiring to live, desiring to die quickly, fear, remembrance of loved ones, and craving for sensory pleasures in the next life. The ultimate result of excellent Samadhi-maran is liberation and immense bliss, free from all suffering.

Experienced monks play a crucial role in assisting the practitioner during Sallekhana, providing spiritual guidance and ensuring they remain steadfast in their path. They emphasize the transient nature of the body and the world to prevent attachment.

The book then discusses the superiority of different types of death, citing Acharya Shivarya's "Bhagwati Aradhana" which categorizes seventeen types of death and identifies three as superior: Pandita-Pandita Maran (liberation of Kevalis), Pandita Maran (death of those with partial vows), and Bala-Pandita Maran (death of those with correct faith). The text classifies these further, with Pandita-Pandita Maran associated with Kevalis, Pandita Maran with monks adhering to scriptures, Bala-Pandita Maran with those with partial vows, Bala Maran with those with right faith, and Bala-Bala Maran with those with wrong faith. Pandita Maran has three sub-categories: Bhakta Pratyakhyana (fasting by choice), Ingini (slow relinquishment of sustenance), and Prayopagamana (fasting unto death).

Acharya Shantisagarji embraced Ingini Maran, the second type of Pandita Maran. Although he had been practicing Vichara Bhakta Pratyakhyana for five years, his declining health and vision prompted him to transition to Ingini Maran for 35 days. He explicitly instructed devotees not to serve him during this period. He also mentioned that due to the current era (Pancham Kal), his physical constitution was not suited for Prayopagamana, which would have been his preference. Despite the lack of the higher three degrees of Samhanana (bodily strength), he successfully maintained Ingini Maran for 35 days, an act considered beyond ordinary comprehension.

The final section details the 35 days of Acharya Shantisagarji's Samadhi-maran, highlighting his composure, awareness, and adherence to the practice. The author and others documented his daily activities. On September 18, 1955, at 6:50 AM, after receiving Abhisheka water, Acharya Shantisagarji attained his final samadhi. He was found to be fully conscious at the time of his passing. His body was then prepared according to scriptural rites, seated in Padmasana on a platform, and displayed for public darshan. Following prayers and tributes, his mortal remains were taken to the cremation ground at the base of the mountain, where a grand funeral pyre was prepared with sandalwood, camphor, and coconuts. The cremation was performed by his nephew and other prominent individuals. The public chanted "Om Siddhaay Namah" and offered tributes. There are mentions of a serpent's appearance during the cremation and auspicious astrological alignments for his passing. The immense crowd of approximately 50,000 people who gathered over the 35 days, without any untoward incidents, is attributed to the impact of his life's penance and self-sacrifice. The presence of numerous monks, Ailakas, Kshullakas, Bhaattarakas, and lay devotees further testifies to the significance of the event.