Jain Darshan Me Sallekhana Ek Anuchintan

Here's a comprehensive summary of the Jain text "Jain Darshan me Sallekhana Ek Anuchintan" by Darbarilal Kothiya, based on the provided pages:

The book explores the Jain practice of Sallekhana, a significant spiritual discipline focused on preparing for death with equanimity and purpose.

Background and Philosophical Context:

• The Cycle of Birth and Death: The text begins by establishing the fundamental Jain understanding of the ceaseless cycle of birth and death (samsara). This cycle is characterized by suffering and attachment to worldly pleasures and aversions.
• Differing Perspectives on Death: While ordinary people mourn death and celebrate birth, viewing worldly possessions and relationships as their own, Jain ascetics and enlightened individuals (sants) have a different perspective. They see death as an opportunity for liberation from the "cage" of the body, akin to discarding old, worn-out clothes for new ones. This is why their death is described as a "death festival" (mrityu mahotsav).
• The True Self: This distinction arises from the understanding that the body is merely an external, impermanent entity (pudgala), while the true self (atma) is eternal and spiritual. Jains who understand this difference do not grieve the loss of their physical body but rather rejoice in the shedding of the material form to pursue the spiritual realm.

What is Sallekhana?

• Definition: Sallekhana is a technical term in Jainism, meaning the proper thinning (samyak-kaya-kashaya-lekhana) of both the body (kaya) and the passions/kashayas (inner afflictions like anger, pride, deceit, and greed). It's a voluntary and joyful process of gradually reducing physical and mental attachments and causes of suffering.
• Synonyms: It is also known as "Samadhi Maran" (death with equanimity).
• Importance: Sallekhana is considered the protector of all vows, austerities, and self-control practiced throughout life, earning it the title "Vratraj" (King of Vows).
• Purpose: It is undertaken to purify the mind and body at the end of life, ensuring a peaceful and conscious departure. It aims to diminish the influence of the kashayas, which are the root cause of the cycle of rebirth, thereby shortening or even ending the cycle.

When and Why is Sallekhana Undertaken?

• Indications: Sallekhana is adopted in specific critical situations:
  • Upasarga: Unavoidable calamities or afflictions.
  • Durbhiksha: Famine or severe scarcity.
  • Jarasi: Old age, when the body becomes frail and unable to sustain life.
  • Rujayam: Incurable diseases, when the body is deteriorating and remedies are ineffective.
• Goal: The primary purpose is to protect one's spiritual practice and vows (atma-dharma) from being corrupted by extreme suffering, attachment, or despair during the dying process. It is a conscious choice to end life in a state of spiritual preparedness rather than succumbing to illness or external pressures.

The Method and Practice of Sallekhana:

• Inner Preparation:
  • Renunciation: Letting go of attachment to loved ones (spouse, children), possessions, and aversion to unpleasant things.
  • Forgiveness: Seeking and granting forgiveness for all past transgressions.
  • Confession: Sincerely repenting and confessing all sins committed, whether directly, indirectly, or approved.
  • Adoption of Vows: Reaffirming and committing to the Mahavratas (great vows) until death.
  • Emotional Control: Abandoning negative emotions like grief, fear, depression, and agitation.
  • Mental Fortitude: Maintaining a cheerful and uplifted state of mind through spiritual knowledge and contemplation.
• Outer Preparation (Dietary Restrictions): This involves a progressive reduction and eventual cessation of intake:
  • First, the cessation of solid food (anna-adi ahara).
  • Then, the cessation of liquid foods like milk and buttermilk (dugdha, chach).
  • Next, consuming only diluted substances like Kanji or hot water.
  • Finally, undertaking complete fasting (upavasa) to the extent of one's strength.
• Meditation and Contemplation: Throughout this process, the practitioner focuses on the five supreme beings (Panch Parmeshthi) and maintains awareness.

Types of Sallekhana:

The text outlines three main types of Sallekhana based on the level of self-reliance and external assistance:

1. Bhakta-Pratyakhyana (Dietary Renunciation): Gradually reducing and then abstaining from food and drink. This can range from a few moments to twelve years. The practitioner may still engage in self-care or accept it from others.

   • Savichara-Bhakta-Pratyakhyana: Taking Sallekhana with deliberate consideration, possibly after joining a different monastic community or when death is not imminent.
   • Avichara-Bhakta-Pratyakhyana: Undertaking it without such specific deliberation, often when death is near or circumstances prevent detailed planning. This has further sub-types (niruddha, niruddhatara, paramaniruddha) based on the severity of the impending threat.

2. Ingini (Self-Care): The practitioner maintains their own bodily care, such as getting up, sitting, and lying down, but does not accept help from others. This signifies a higher degree of self-reliance.

3. Prayopagamana (Complete Renunciation): The practitioner neither helps themselves nor accepts help from others. The body is abandoned like a log, with complete focus on the soul. This is undertaken in the final stages of life when one's physical and spiritual strength is significant.

Excellence of Samadhi-Marana (Sallekhana):

• Superiority over Normal Death: Samadhi-marana (Sallekhana) is considered far superior to ordinary death (chuta marana) or death caused by external factors like poison, injury, or suicide (chyavita marana). In Sallekhana, the soul is fully aware and detached, unlike other forms of death which may involve suffering and distress.
• Classification of Deaths: Jain scriptures classify deaths into several categories, with the first three being commendable:
  • Pandita-Pandita Marana: The liberation of an Arihant (perfected being) at the end of their lifespan.
  • Pandita Marana: The death of a fully practicing monk or nun.
  • Bala-Pandita Marana: The death of a monk or nun with partial vows.
  • Bala Marana: Death of a non-celibate with right faith.
  • Bala-Bala Marana: Death of someone with wrong faith. The three types of Sallekhana (Bhakta-Pratyakhyana, Ingini, Prayopagamana) fall under the category of Pandita Marana.

The Role of Supporters and Admirers:

• Niryapakacharya (Guiding Monks): Experienced monks (Niryapakacharya) play a crucial role in guiding the practitioner. They offer spiritual instruction, remind them of the impermanence of the body and the world, and help them maintain their equanimity. The text details the ideal qualities of these guides and their extensive support system (up to 48 monks).
• The Merit of Support: Those who assist in Sallekhana, whether through guidance, offering food and medicine, providing respect, or simply witnessing with devotion, are considered highly meritorious and share in the spiritual fruits. The text emphasizes that serving a Sallekhana practitioner is like visiting a sacred pilgrimage site.

Sallekhana is Not Suicide:

The text explicitly distinguishes Sallekhana from suicide (atma-ghata). Suicide is characterized by anger, ignorance, and violent actions like using weapons, consuming poison, or self-immolation. Sallekhana, in contrast, is a peaceful, planned, and spiritually motivated process of voluntary death.

Comparison with Other Philosophies:

• Jainism's Uniqueness: The practice of Sallekhana is presented as unique to Jainism. While other traditions like Yoga mention deep meditation for self-realization and Siddhis (supernatural powers), it is not directly linked to the practice of carefully planned death.
• Hindu Traditions: The text briefly touches upon Hindu rituals like "Antyeshti Sanskar" (last rites) and mentions practices like "Bhigu-patana" (falling from a cliff), "Agni-pravesha" (entering fire), and "Jala-pravesha" (entering water) found in some Vedic traditions. However, it highlights that these are either for the general populace or are considered "lokamudha" (deluded popular customs) by Jain scholars, lacking the spiritual purity and detachment of Sallekhana. Hindu death rites often focus on worldly comforts in the afterlife, whereas Jain Sallekhana is solely aimed at spiritual liberation (moksha).

Conclusion:

Sallekhana is the ultimate, thoughtful effort for self-improvement and self-preservation in the Jain tradition. It is a pure spiritual practice, free from worldly desires, aimed at achieving the highest spiritual state and liberation from the cycle of birth and death. It represents the culmination of a life dedicated to spiritual discipline.