Jainagamo Me Samadhimaran Ki Avadharna

This document, "Jainagamo me Samadhimaran ki Avadharna" by Sagarmal Jain, provides a comprehensive overview of the concept of samadhi-maran (a peaceful and voluntary death) as presented in the Jain Agamas, primarily focusing on the Ardhamagadhi literature.

Here's a breakdown of the key points:

1. Ancient Roots and Core Concept:

• The concept of samadhi-maran is deeply rooted in Jainism, with detailed discussions found in early Ardhamagadhi Agama texts.
• It is not suicide or an escape from life but a dignified acceptance of inevitable death, achieved through detachment from the body and worldly possessions.
• The core principle behind samadhi-maran is nir-mamata (non-attachment) towards the body, aiming to cultivate equanimity and detachment.

2. Key Agama Texts and their Contributions:

The author meticulously traces the concept through various Jain scriptures:

• Acharaanga Sutra: Considered the oldest and primary Agama, it discusses samadhi-maran in its "Vimoksha" chapter. It elaborates on three types:

  • Bhakta Pratyakhyana: Renunciation of food and drink.
  • Ingita-marana: Renunciation of food and limiting physical movement.
  • Prayopagama: Renunciation of food, complete cessation of bodily activities, and remaining still until death.
  • Acharaanga Sutra outlines specific conditions for undertaking samadhi-maran:
    1. When the body becomes so weak and infirm that one cannot follow the rules of asceticism, and survival would necessitate breaking vows.
    2. When old age or an incurable disease makes one completely dependent on others, becoming a burden to the community, and hindering personal practice.
    3. When survival can only be achieved by breaking the vow of celibacy or other ethical principles. In such a case, it is considered more moral to embrace death than to compromise one's vows.

• Uttaradhyayana Sutra: This text also extensively discusses samadhi-maran in its fifth chapter ("Akama-Maraniya") and thirty-sixth chapter. It distinguishes between:

  • Akama-marana: Unwilled death, often unintentional.
  • Sakama-marana: Willed death, achieved through purposeful spiritual practice (samadhi-maran).
  • It categorizes samadhi-maran based on the duration of the practice: excellent, medium, and inferior.

• Dashavaikalika Sutra: Its eighth chapter ("Achara-Pranidhi") highlights the practices preceding samadhi-maran, emphasizing the reduction or conquest of passions (kashayas).

• Sthananga Sutra & Samavayana Sutra: These texts offer various classifications of death, including those related to samadhi-maran. Samavayana Sutra lists seventeen types of death, many of which overlap with or are related to samadhi-maran.

• Bhagavati Sutra: Mentions the samadhi-maran of Ambada Sanyasi and his disciples.

• Upasakadasa Sutra: Details the samadhi-maran of ten lay disciples of Lord Mahavir and the obstacles they faced.

• Antakrittadasha Sutra & Anuttaraupapaticadasha Sutra: These texts narrate the samadhi-maran of numerous monks and nuns, with Antakrittadasha Sutra specifically describing the physical state of the practitioners before undertaking it.

• Prakirnaka Literature: Independent works classified under Prakirnakas are also crucial. These include:

  • Atura Pratyakhyana
  • Maha Pratyakhyana
  • Bhakta Parigya
  • Sanstaraka
  • Aradhana Pataka
  • Marana Vibhakti
  • Marana Samadhi
  • Marana Vishuddhi The current Marana Vibhakti often includes several of these. Tandula-Vaichara also contains detailed discussions on samadhi-maran.

3. Types of Samadhi-Maran:

The text reiterates the three primary types mentioned in Acharaanga Sutra:

• Bhakta Pratyakhyana: Renunciation of food and drink. In this, physical movement is not necessarily restricted, but the ascetic prepares for death.
• Ingita-marana: Renunciation of food and limiting physical movement to a specific area.
• Prayopagama (or Padopagama): Renunciation of food and all physical activities, remaining motionless until death. This is considered the highest form.

4. Pre-requisites and Practices:

• Kashaya Krishikaran (Reduction of Passions): A crucial aspect is the subjugation of anger, pride, delusion, and greed.
• Deha Krishikaran (Physical Emaciation): While not the primary goal, the body naturally weakens during the process.
• Nir-mamata (Non-attachment): Detachment from the body, possessions, and even life itself.
• Equanimity (Samabhava): Maintaining a balanced mental state, unaffected by pain, suffering, or external circumstances.
• Patience and tolerance: Enduring any hardships or provocations without complaint or retaliation.
• Abandoning food and drink: This is a gradual process, often starting with reducing intake.
• Preparing the Santhara: Creating a bed of grass in a secluded, clean place, free from living beings, seeds, and green vegetation.

5. Distinction from Other Forms of Death:

• Samadhi-maran is contrasted with akama-marana (unwilled death) and emphasized as sakama-marana (willed death) achieved through conscious effort and spiritual practice.

6. Importance of the Practice:

• Samadhi-maran is seen as a means to purify the soul, end the cycle of birth and death, and attain liberation.
• It is considered a noble death that brings peace, welfare, and auspiciousness to the future.
• The text emphasizes that this practice is not for everyone but for those who have diligently followed the path of asceticism and possess strong spiritual resolve.

7. Comparative Study and Later Works:

• The author mentions Shauraseni Agama literature, specifically Mulachara and Bhagavati Aradhana (Yapania tradition), which also detail samadhi-maran.
• The text notes the influence of Ardhamagadhi Prakirnakas on later works and highlights the need for comparative studies between different traditions.
• It briefly touches upon later Shvetambara works related to samadhi-maran but reiterates the focus on Ardhamagadhi Agamas.

In essence, the book provides a scholarly exploration of samadhi-maran, delving into its philosophical underpinnings, scriptural basis, methodological aspects, and the specific conditions under which it is prescribed within the Jain tradition, primarily as found in the ancient Ardhamagadhi Agamas.