Jain Darshan Me Samlekhana Ka Mahattvapurna Sthan

Here's a comprehensive summary of the Jain text "Jain Darshan me Samlekhana ka Mahattvapurna Sthan" by Darbarilal Kothiya, based on the provided text:

The book, "Jain Darshan me Samlekhana ka Mahattvapurna Sthan" (The Important Place of Sallekhana in Jain Philosophy), authored by Darbarilal Jain Kothiya, discusses the significant concept of Sallekhana in Jainism, emphasizing its distinction from suicide and its profound spiritual importance.

Core Argument:

The central thesis of the book is that Sallekhana is a sacred life-affirming practice within Jainism, misunderstood in the modern era as suicide. The author strongly differentiates Sallekhana from self-harm driven by despair or attachment. Instead, Sallekhana is presented as a voluntary, rational, and spiritual process undertaken by those who have dedicated their lives to Jain principles.

Key Points and Concepts:

• Distinction from Suicide:

  • Suicide (Aatmghat): Motivated by the inability to obtain desired material possessions, succumbing to anger (kashaya), disgust with life, or despair. It's a final expression of a life filled with negativity.
  • Sallekhana: The opposite of suicide. It is a conscious decision to cease living when the body no longer serves the pursuit of equanimity and spiritual practice. It arises from profound detachment from the physical body, not from aversion or desperation.

• The Cycle of Birth and Death:

  • The text begins by highlighting the eternal cycle of birth and death. While worldly individuals celebrate birth and mourn death, those who are detached from the world (samsara) celebrate their death as a "Mrityu Mahotsav" (Death Festival). This is because they view death as a transition to a higher spiritual state, not an end.

• Body as a Bond:

  • For the truly detached and spiritually realized (Vitaraagi saints), the physical body, like external possessions, is considered a bondage. Leaving the body is not a cause for sorrow but for pramod (joy), akin to shedding old, worn-out clothes for new ones. Their true home is liberation (mukti).

• Purpose of Sallekhana:

  • Sallekhana is undertaken to improve the manner of death (marran sudharne). The goal is not a chaotic or painful departure, but a vigilant, peaceful, and dignified end, like that of a hero. It is a means to achieve a favorable rebirth or liberation.

• Meaning of Sallekhana:

  • The word "Sallekhana" is derived from "samyak kaya-kashaya lekhana," meaning "to appropriately diminish both the body (kaya) and the internal passions (kashaya)." It involves gradually reducing external sustenance and internal attachments, without coercion or negativity. It is also called "Samadhi Maran" (peaceful death).
  • It is considered the "Vratraja" (king of vows) because it protects and sanctifies all vows and practices followed throughout life. It is undertaken by householders (shravaks) and ascetics (sadhus) at the end of their life's journey.

• Importance and Necessity of Sallekhana:

  • The text emphasizes that the outcome of death significantly impacts the soul's future. Sallekhana is taken to refine this transition, pacifying the passions that cause the cycle of birth and death.
  • Jain scriptures state that a soul that dies with samadhi (equanimity) in a single lifetime will not wander in the cycle of rebirth for more than seven or eight lives.
  • Even those who witness and serve Sallekhana-holders are said to attain heavenly pleasures and ultimately liberation.
  • When a disease is incurable or the body is failing, it is considered wise to relinquish the body, just as one abandons a wicked person.
  • The purpose of all ascetic practices, vows, and scriptural study is to achieve a peaceful death (Samadhi Maran) with awakened awareness.

• The Ideal Death (Mrityu Mahotsav):

  • The fruit of intense asceticism and vows is attained through a carefully managed Samadhi Maran at the time of death.
  • The author quotes Swami Samantabhadra, who states that the result of various penances like fasting (anashana) is the Sallekhana undertaken at the end of life.

• Conditions for Undertaking Sallekhana:

  • Swami Samantabhadra lists specific circumstances:
    1. Upsarga: Severe afflictions like being attacked by wild animals.
    2. Durbhiksha: Famine where proper food is unavailable.
    3. Jarasi: Old age making it difficult to uphold religious and physical practices.
    4. Rujayam: Incurable diseases.
  • In these dire situations, the body is relinquished for the sake of dharma (righteousness).

• The Underlying Principle:

  • The core principle is to not sacrifice one's spiritual path for the perishable body. Since the body is temporary and the soul is permanent, the destruction of the body should not lead to the destruction of dharma, which is harder to regain. Those who are not attached to their body understand the difference between the soul and the non-soul.

• The Purpose of Sallekhana:

  • It is a desire for "videh-mukti" (liberation without a physical body), not for worldly pleasures or attainment of heavenly posts. It's a continuation of the lifelong effort to follow vows and penances.

• Methodology of Sallekhana:

  • Sallekhana involves:
    • Detachment: Giving up attachment to loved ones, possessions, and aversion to the unpleasant.
    • Purification: Seeking forgiveness for past wrongs and forgiving others.
    • Austerity: Gradually reducing food intake, starting with solid food, then liquids, then warm water, and finally undertaking fasts.
    • Mental Fortitude: Abandoning sorrow, fear, and distress, and maintaining enthusiasm and mental peace through scriptures.
    • Conscious Observation: A state of complete awareness and mindfulness during the process.

• The Five Defects (Atichar) to Avoid:

  1. Desiring to continue living.
  2. Wishing for a quick death.
  3. Being fearful.
  4. Remembering loved ones.
  5. Craving future enjoyments.

• The Fruit of Sallekhana:

  • Nihsreyasa (Liberation) and Abhyudaya (Prosperity/Well-being): Sallekhana leads to the ultimate spiritual goal of liberation and the accumulation of merit for favorable rebirths.
  • It is seen as carrying the "great treasure of dharma" into the next life, ensuring peace and well-being.
  • It breaks the "cage of Samsara" (the cycle of existence).

• Role of Ascetics (Niryapak Muni):

  • Experienced ascetics play a crucial role in supporting the Sallekhana-holder. They provide guidance, encouragement, and spiritual discourse to prevent attachment to the body and worldly affairs.
  • The text describes the qualities of these guiding ascetics (e.g., virtuous, knowledgeable, compassionate) and their specific duties, emphasizing the need for a minimum of two and a maximum of forty-eight. Their service is considered a great sacrifice.

• Types of Death and Sallekhana:

  • Chyuta: Death occurring naturally upon completion of lifespan.
  • Chyavita: Death caused by external means like poison, weapons, fire, etc.
  • Vyakta: Death achieved through conscious renunciation (like Sallekhana) when facing incurable conditions. Vyakta is considered the best.
  • Vyakta is further divided into three types of Samadhi Maran:
    1. Bhakta-pratyakhyana: Gradual renunciation of food and drink.
    2. Ingini Maran: Self-service without accepting help from others.
    3. Prayopagamana: Complete non-action, focusing solely on the soul, undertaken in the final stages.

• Praise for Sallekhana:

  • The text highlights the merit gained by those who perform, facilitate, witness, approve, or assist in Sallekhana. They are considered fortunate, knowledgeable, and attain great spiritual benefits.
  • The Sallekhana-holder is compared to a sacred pilgrimage site, and venerating them is as meritorious as visiting a holy place.

• Comparison with Other Religions:

  • The author notes that this concept of Sallekhana is largely unknown in non-Jain traditions. While other religions might have discussions on meditation or asceticism, they lack the specific framework and spiritual intent of Sallekhana.
  • Hindu traditions have Antyeshti Samskar (funeral rites), which are for general householders and focus on the departed's worldly comfort. While some forms of renunciation (sanyasa) are mentioned, they are distinct from Sallekhana's emphasis on the spiritual preparation for death. The text contrasts the Jain focus on liberation with the Hindu focus on prayers for worldly benefits.

In conclusion, "Jain Darshan me Samlekhana ka Mahattvapurna Sthan" presents Sallekhana as a profound and sacred Jain practice, a deliberate and dignified departure from the cycle of rebirth. It is rooted in detachment, spiritual discipline, and the ultimate aim of liberation, distinguishing it sharply from suicide and highlighting its unique place within Jain philosophy and practice.