Jain Darshan Me Santhara

Here's a comprehensive summary of the Jain text "Jain Darshan me Santhara" (Santhara in Jain Philosophy) by Dr. Ranjankumar, based on the provided text:

The article "Jain Darshan me Santhara" by Dr. Ranjankumar explores the concept of Santhara within Jainism, positioning it as a significant and unique practice distinct from other forms of voluntary death or suicide.

Core Concept of Santhara:

• Santhara is described as the voluntary renunciation of all food by a person facing imminent death or an inescapable critical condition.
• The ultimate goal is not to escape the suffering of the body, but to protect and advance Dharma (righteousness) and maintain equanimity (samabhava) during the final moments of life.
• It is viewed as an art of dying and is celebrated as a "death festival" rather than a morbid event.
• Jainism has a long-standing tradition of Santhara, which has never faced opposition within the tradition.

Circumstances for Undertaking Santhara:

The text outlines specific situations when Santhara can be undertaken:

1. Physical Debility: When the body becomes weak due to old age, illness, or other ailments, making it difficult to perform daily activities.
2. Inevitable Death: When death is certain and unavoidable, such as in cases of incurable diseases, unbearable pain, or life-threatening circumstances.
3. Inability to Perform Duties: When one can no longer fulfill their essential responsibilities due to physical limitations.
4. Protection of Dharma: When the practice of Dharma is compromised or threatened, and the individual chooses to sacrifice their life to uphold their principles.

Distinction from Suicide:

• The article emphasizes that Santhara is not considered suicide. Suicide is typically driven by despair, fear, or a desire to escape life's burdens.
• Santhara is undertaken with knowledge, equanimity, and a focus on spiritual liberation. It is a conscious decision made by individuals who understand its significance and are prepared for its consequences.
• It contrasts with other ancient Indian traditions of voluntary death (like jumping from mountains or self-immolation) which are considered "vicious methods" and have been opposed.

Eligibility for Santhara:

Santhara is not for everyone. The text highlights the necessary qualities and qualifications:

• Control over Senses (Jitendriya): The individual must have mastery over their senses.
• Righteous Conduct (Charitra-yukta): They should be ethical and disciplined.
• Knowledge of Death (Mrityu ke svarup ke gyata): Understanding the nature of death and not being afraid of it.
• Freedom from Attachment (Mamattva-rahit): Detachment from worldly possessions and relationships.
• Freedom from Ego (Ahankar-rahit): Absence of pride or self-importance.
• Freedom from Negative Passions (Kashaya-rahit): Absence of anger, pride, deceit, and greed.
• Steadfastness (Dheer): Maintaining composure and mental fortitude.
• Freedom from Vows of Desires (Nidan-rahit): Not making vows for future materialistic gains.
• Right Faith (Samyakdarshan se sampanna): Possessing true understanding and faith.
• Understanding of Life and Death: Recognizing both life and death as essential parts of existence.
• Understanding the Significance of Vows: Deeply comprehending the importance of the vows they have taken.

Methods of Santhara:

The text details the meticulous process of Santhara, which can range from six months to twelve years:

• Time Periods: Santhara is categorized into three types based on duration: Jathanya (minimum six months), Madhyama (twelve months), and Utkrushta (up to twelve years).
• Dietary Renunciation: The practice involves a gradual or complete withdrawal from food and drink.
• Ascetic Practices: During the period of Santhara, the practitioner engages in various forms of austerities (tapas) such as fasting, consuming minimal or specific types of food (e.g., milk, sour gruel - achamla), and observing intermittent fasting.
• Physical Preparation: The practitioner finds a secluded and pure place to practice, often preparing a simple bed of grass or reeds.
• Mental Fortitude: They endure physical discomforts, such as being bitten by insects or birds, without any agitation, maintaining equanimity.
• Detachment from the Body: The practitioner cultivates detachment from their physical body, recognizing it as the source of worldly experiences.
• Acceptance of Death: They await death with a calm and accepting attitude, viewing it as a natural transition.

Types of Santhara:

Three main types of Santhara are identified:

1. Bhaktapratyakhyana-marana: Renouncing all four types of food (ashana, pana, khadima, svadima) while maintaining equanimity. In this form, the practitioner may serve themselves or receive assistance from others.
2. Ingini-marana: The practitioner takes a vow to stay within a fixed geographical area and takes care of their own body's needs without external help.
3. Prayopagamana-marana: The practitioner ceases all bodily activities, neither serving themselves nor allowing others to assist them. This is the most rigorous form.

Obstacles (Atichara):

The article also identifies five potential obstacles (Atichara) that can compromise the sanctity of Santhara if not guarded against:

1. Jeevitashansa: The desire to live longer than planned.
2. Maranaashansa: The wish for death to come quickly due to the hardship of the practice.
3. Bhayansha: Dwelling on past enjoyable experiences and regretting their loss.
4. Mitranuragsa: Remembering and feeling attachment or sadness towards friends and past associations.
5. Nidanansha: Thinking about the fruits or rewards of this difficult vow in this life or the next.

In conclusion, "Jain Darshan me Santhara" presents Santhara as a profound spiritual discipline within Jainism, characterized by voluntary fasting leading to death, undertaken with immense self-control, detachment, and a deep commitment to spiritual principles, distinguishing it sharply from suicide or any act of desperation.