Death In Jain Agams An Exploration And Personal Reflection

Here's a comprehensive summary of Shantilal D. Parakh's "Death in Jain Agamas: An Exploration and Personal Reflection," based on the provided text:

The book delves into the Jain perspective on death, drawing from canonical literature (Agamas) and the author's personal reflections. Parakh highlights Jainism's intricate categorization of spiritual concepts, citing the 156 types of karma as an example, and then focuses on its detailed classifications surrounding death.

The Inevitability and Purpose of Death:

• Death (Maran): Death is defined as the soul's separation from the body after "ayukarma" (age-determining karma) is exhausted. It's an inevitable consequence of birth.
• The Journey: Life is presented as a journey towards death, with no predetermined GPS coordinates or forewarning of arrival at the final destination.
• Facing Death: The author acknowledges the common human difficulty in coping with the thought of death and emphasizes that no external force can prevent it.
• Beyond Death: Those who have exhausted all eight karmas, like Arihantas and Tirthankaras, achieve liberation (Siddhahood) and are not reborn.

The Jain Approach to Death: Sakaam Maran (Death by Choice):

The central theme is the Jain concept of sakaam maran, or sakaam maran, also known as sallekhana, santhara, anshan, or samadhi maran. This refers to a deliberate and meditative death.

• Contrast with Akaam Maran: The text contrasts sakaam maran with akaam maran (death against one's will). Akaam maran is the death of the ignorant, happening repeatedly throughout a soul's journey. Sakaam maran is the death of the wise, ideally occurring only once, leading to liberation.
• The Goal: The purpose of sakaam maran is to avoid the immense suffering of countless painful births and deaths by transcending physical discomforts through a peaceful, meditative state. The author posits that if a way to die only once and achieve immortality exists, it's worth pursuing, even if challenging.
• Conditions for Samadhi Maran: Samadhi Maran is recommended under four specific circumstances:
  1. Upasarga: Captivity by enemies, making vow observance impossible.
  2. Durbhiksha: Severe famine, where obtaining acceptable food is impossible.
  3. Jara: Old age, rendering the individual helpless and senile.
  4. Nitipratikaaraa Ruja: Terminal illness with unavoidable and imminent death.
• Method: Samadhi Maran involves gradual fasting, strictly adhering to ritualistic prescriptions and under the guidance of a monk.

Categorizations of Death:

The text outlines various types of death, both "good" (sakaam) and "bad" (akaam), referencing sources like the Uttaradhyayana Sutra and Ashtapahud of Acharya Kundakundaji.

Five Types of "Good" Deaths (Leading to higher heavens or Moksha):

1. Bhaktapratyakhyan Maran: Gradual reduction of food intake, culminating in vows to cease eating while meditating.
2. Ingit or Itvara Maran: Conscientious withdrawal from food, limiting movement, and dying in pure meditation without seeking help.
3. Padopagamana Maran: Cessation of food and medicine, immobility, and dying while meditating.
4. Pandit Maran: Living a life of correct knowledge, faith, and conduct, dying in samadhi and dharma dhyana (meditation on righteousness), leading to higher heavens.
5. Kevali Maran: Post-enlightenment (Kevala Jnana), gradual withdrawal from sustenance while practicing shukla dhyana (pure meditation), leading directly to Moksha. Agatiya karmas are destroyed simultaneously.

Note: Moksha is guaranteed only in Kevali Maran; in the other four, Moksha is a possibility, along with the higher heavens, depending on the individual's state at death. These are characterized by inner peace and do not involve harming others. They are considered noble acts, not suicide.

Twelve Types of "Bad" Deaths (Akaam or Baala Maran):

These are for those engrossed in sensual pleasures and ignorant individuals who die without free will, often engaging in aarta dhyana (meditation on desires) and raudra dhyana (meditation on violence and sin). Their deaths are considered "spoiled" and may lead to hell or lower life forms (tiryanch).

6. Anuvichi Maran: Dying without contributing constructively, essentially fading away while living a normal life.
7. Tadbhava Maran: Death in sleep, under the influence of drugs, or due to medical interventions, losing connection with the present body.
8. Avadhi Maran: Death due to terminal illness shortening lifespan.
9. Baala Maran: Suicidal deaths (poison, fire, drowning, etc.) by individuals lacking correct knowledge, vision, or conduct, leading to hell.
10. Balan Mrityu: Falling away from religious vows and dying undignifiedly.
11. Adyanta Maran: Repeating similar deaths in different lives due to inherited vices and tendencies.
12. Pramaad Mrityu: Dying due to mistakes, stupidity, and carelessness.
13. Vashaarta Mrityu: Death due to uncontrolled senses (gluttony, STDs, excessive sex, anger-related issues, etc.).
14. Gruddhaprustha Mrityu: Warrior's death while defending family or country (Jains do not believe such individuals automatically ascend to heaven like some Hindu traditions).
15. Sashalya Maran: Dying in delusion, due to wrong medication, misdiagnosis, or accidents with sharp instruments.
16. Vipranamrutyu: Death resulting from bad character, religious transgression, honor killings, or suicide bombing; the soul may enter a limbo state or pishacha yoni.
17. Balak Maran: Dying young or without acquiring correct knowledge, potentially leading to lower life forms due to unintentional violent acts.

Daily Practice and Signs of Death:

• Sagari Santhara: Householders are encouraged to practice "sagari" (temporary) santhara nightly with a specific mantra, renouncing food, body, possessions, and sins, to be prepared for death. This is released in the morning.
• Signs of Impending Death: The text lists numerous physical and behavioral signs that, according to ancient Jain sciences (samudrika sastra, jyotisa), indicate approaching death. These include changes in vision, taste, body temperature, skin color, speech, and specific physical tests.

Personal Reflections:

Parakh shares personal experiences of witnessing "good deaths," including two instances of extended santhara in Maharashtra in 1975. He also recounts his mother's peaceful passing in 1978 while chanting mantras for Moksha and his elder brother's dignified acceptance of death through santhara in 2010. These anecdotes underscore the peace and acceptance achievable through the Jain understanding of death.

Conclusion:

The book is presented as an introduction to the Jain Agamas' perspective on death, acknowledging the vastness and inaccessibility of Jain literature. Parakh hopes to stimulate further curiosity in this profound subject.