Agam 29 Santharagam Chattham Painnayam Mulam PDF File

This summary is based on the provided Jain text, "Agam 29 Santharagam Chattham Painnayam Mulam," compiled and edited by Dipratnasagar.

The text is identified as the 29th volume in the Jain Agama Online Series, specifically the sixth "Paiṇṇaya" (a type of Jain scripture) titled "Santharagam."

The core theme of "Santharagam" revolves around Santhara (also known as Sallekhana or voluntary fasting unto death), a profound Jain practice. The scripture emphasizes the qualities, benefits, and proper understanding of this ultimate spiritual undertaking.

Here's a breakdown of the key aspects covered in the text:

1. Introduction and Glorification of Santhara (Pages 1-4):

• The text begins with devotional salutations.
• It introduces Santhara as a highly revered and significant practice, particularly for the virtuous (Suvidhiyas).
• Santhara is depicted as a banner of victory at the end of life, a practice that elevates the soul.
• It draws parallels to various symbols of excellence and purity:
  • The lion among men, the goddess among women.
  • The Vairulya gem among jewels, the Sandalwood among fragrances.
  • The Jina lineage among dynasties, the Sravaka lineage among all lineages.
  • Siddhi gati (liberation) among destinations, Mukti sukha (bliss of liberation) among all happiness.
  • Ahimsa (non-violence) among virtues, Sadhu Vachana (words of the holy) among the vows of householders, and Darshana (right faith) among the pure.
• Santhara is described as a divine and rare attainment, which even celestial beings meditate upon.
• It is the "Pandita Marana" (wise death), a death that conquers the fortress of karma and achieves the banner of liberation.
• Santhara is compared to Paramasukla Dhyana (supreme pure meditation), Kevala Jnana (omniscience), and Nirvana (final liberation) as the highest stages.
• It highlights that true gain is Samania (asceticism) and the highest state is that of a Tirthankara.
• Santhara is seen as the root of control (Samyama), essential for those engaged in activities for the afterlife.
• It is linked to Shukla Leshya (pure vital energy), celibacy, control of senses, and discipline.
• Santhara is considered a sacred pilgrimage, like a consecrated site.
• It is described as superior to other auspicious symbols like lotus, pitcher, swastika, etc.

2. Conditions and Qualifications for Santhara (Pages 4-6):

• The text details the qualities of individuals who undertake Santhara, emphasizing those who practice penance, are brave in vows, possess pure understanding, and are dedicated to the Jina's teachings.
• It contrasts those who are worthy of Santhara with those who are not.
• Unworthy individuals are described as those who are:
  • Arrogant and unwilling to confess to their guru.
  • Slightly tainted by delusion (Darshana-maila).
  • Those with lax conduct (Shithila Charitra).
  • Those who are attached to passions (Raga, Dvesha).
  • Those who are not free from pride, envy, and pride.
  • Those who are not free from the four types of passions.
  • Those who are not free from idle talk.
  • Those who have not mastered the five great vows and five disciplines.
  • Those who are not detached from the six types of living beings.
  • Those who are unaware of the eight great principles.
  • Those who are not devoted to the ten aspects of the ascetic path.
• The text questions the specific benefits and fruits of Santhara for the worthy individual who is free from passions and has control over their senses.
• It states that the gain of Santhara is immeasurable and incomparable.
• The text emphasizes that true Santhara is not dependent on the material it is performed on (like straw or a clean floor) but on the purity of one's conduct and detachment.
• The scripture highlights that even in a state of detachment, the true Santhara resides in the soul, regardless of the location or circumstances.

3. Examples and Illustrative Stories (Pages 6-9):

• A significant portion of the text is dedicated to narrating numerous stories of virtuous individuals who achieved liberation or reached the highest spiritual state through Santhara, often in the face of extreme adversity. These stories illustrate the power of unwavering faith, detachment, and adherence to spiritual principles even during intense suffering.
• These examples include:
  • Pushpa Chula, whose spiritual teacher was killed.
  • Five hundred Sravakas (followers) who faced severe trials.
  • Dandotsanga, a devoted practitioner who was pierced by arrows.
  • Shukakosala Rishi who was attacked by a tiger.
  • Dhidhanviya who was being eaten by a lion.
  • Avanti who faced a cruel ruler.
  • Chandrayashas, a follower of a virtuous king.
  • Chanakya who faced severe afflictions.
  • Amritaghosa, the king of Kayandi, who handed over his kingdom to his son to practice Dharma.
  • ChandaVega, who faced the destruction of his body.
  • Thirty-two scholars from Koshambi.
  • Veshmana Das, the king of Kurala, and his minister Ritho.
  • Sahatsena, the leader of the monastic order.
  • Simhasena, the chief disciple.
  • Kurudatta who was burned by fire.
  • Chilayiputra who was dismembered by fingers.
  • Gaya Sukumala who was pinned to the ground by a thousand metal plates.
  • Disciples of Mankhaliputra who were burned.
• These stories consistently portray the individuals as undaunted by their suffering, maintaining their spiritual focus and ultimately achieving the "Uttama Attha" (highest spiritual goal).

4. The Process of Detachment and Forgiveness (Pages 9-10):

• The text details the mental preparation and spiritual practices that precede and accompany Santhara, including:
  • Understanding the nature of all food and activities, and conducting them under the guidance of the guru.
  • Practicing Samadhi (concentration) and even consuming a special mixture (panaga) for sustenance, which is then voluntarily relinquished.
  • Expressing forgiveness to the entire monastic community and all living beings through mind, speech, and actions.
  • Seeking forgiveness from parents, elders, and all beings.
• The concept of "Mamata" (possessiveness or attachment), particularly towards the body, is identified as a root cause of suffering. The text advocates for severing this attachment for achieving the ultimate goal.
• It emphasizes that ignorance leads to the accumulation of karma over countless lifetimes, while knowledge and spiritual discipline can help alleviate it in a shorter period.
• The scripture reiterates that the pure soul, free from the stains of karma, can achieve liberation in as few as three lifetimes.

5. Conclusion and Blessings (Page 10):

• The text concludes by summarizing the virtues of those who undertake Santhara, such as control of senses, penance, discipline, right faith, right knowledge, and right conduct.
• It describes the union with the soul and the monastic community as an invaluable and pure achievement.
• The text highlights the unwavering dedication of these individuals even when facing intense physical suffering, comparing their radiance to the sun and moon.
• Finally, it offers a blessing to all who contemplate and understand Santhara, praying that they too attain the highest spiritual state.

In essence, "Santharagam" is a profound scriptural text within Jainism that elaborates on the spiritual significance of Sallekhana. It serves as a guide, an inspiration, and a testament to the power of detachment, unwavering faith, and spiritual discipline in achieving ultimate liberation. The numerous stories of exemplary individuals underscore the transformative potential of this practice.