Marankandika

Here is a comprehensive summary of the Jain text "Marankandika" by Acharya Amitgati, translated by Prayika Jinmati Mata, and published by Shri Nandlal Mangilal Jain Nagaland, based on the provided text:

Book Title: Marankandika (मरणकण्डिका) Author(s): Acharya Amitgati (आचार्य अमितगति), Prayika Jinmati Mata (प्रायिका जिनमतीजी) Publisher: Nandlal Mangilal Jain Nagaland (श्री नंवलाल मांगीलाल जैन डोमापुर (नागालेण्ड))

Introduction and Context:

The "Marankandika" is a Sanskrit text composed of verses (shlokas) that is closely related to the "Bhagavati Aradhana" (भगवती आराधना), a foundational text in Jainism that describes the principles of Sallekhana (सल्लेखना) – the Jain practice of voluntary fasting and detachment leading to a peaceful death. The introduction highlights that the first Anga (limb or section) of the 12 Angas of Jinagana (Jain scripture) is the Achārānga (आचारांग), which details the conduct of monks. Texts like Mulachāra (मूळचार) by Acharya Kundakunda and the Bhagavati Aradhana (a Gathic text in Prakrit) by Acharya Shivakoti are based on this. The Marankandika, in Sanskrit verses, is also connected to the Achārānga.

The introduction mentions that "Bhagavati Aradhana" has been published multiple times. One such publication, "Moolaradhana," from Solapur, includes the Sanskrit commentary by Aparajit Suri, the Sanskrit commentary by Pandit Ashadhar, and the Sanskrit shloka-based "Marankandika" by Acharya Amitgati. While "Bhagavati Aradhana" has seen various publications with or without Sanskrit commentaries and Hindi translations, the "Marankandika" itself had not been published independently with a Hindi translation until this initiative.

Acharya Shri Ajitsagarji Maharaj, recognizing this gap, inspired Prayika Jinmati Mataji to undertake the translation. The translation began during the Chaturmas (a four-month monastic period) in Madanganj, Kishangarh, and was completed in a period of three months. The publication process was undertaken at Kamal Printers.

Source Text and Manuscripts:

The translation was based on a handwritten copy of the Marankandika provided by Acharya Shri Ajitsagarji, which was transcribed from a manuscript in the Nagaur Jain Bhandar. The shlokas present in the published "Moolaradhana" were also used.

A crucial point highlighted is that the first 19 shlokas of the Marankandika are not found in printed versions of "Moolaradhana" or in the manuscript from Byaver (Ailak Pannalal Saraswati Bhavan) or Udaipur. These initial 19 shlokas are exclusively present in the Nagaur manuscript.

Manuscript Details:

1. Byaver Manuscript: Described as easily readable. It includes a praise (prasasti) after the main text, followed by 32 shlokas in a section called "Aradhana Stava" (आराधना स्तव). It also contains a Prakrit prose section called "Nakshatra Ganana" (नक्खत्त गणना) which deals with predicting the month of death based on the constellation at the time of taking the vow of Sallekhana. The total shloka count is 2279. This manuscript is dated Samvat 1568.

2. Udaipur Manuscript: Similar order as Byaver but with 2252 shlokas. Dated Samvat 1621.

3. Nagaur Manuscript: Similar order, with 2276 shlokas. Dated Samvat 1854 (Kartik Shukla 15). This manuscript contains a detailed introduction about the lineage of gurus, including Bhattarak Padmanandi, Shubhandra, Jinachandra, Muni Ratnakirti, Muni Hemchandra, and Aryika Punyashri. It also mentions the lineage of the patrons and the purpose of donating the scripture for the removal of their jñānāvaraṇa karma (knowledge-obscuring karma). The text concludes with verses praising knowledge donation, fearlessness through Abhayadan (gift of fearlessness), happiness through Annadan (gift of food), and health through Oushadhi Daan (gift of medicine).

Name of the Text:

The text is named "Marankandika" because it describes various types of death. The name is not explicitly found at the beginning of the manuscript, but an inscription at the end reads "Marankandika Nakshatra Ganana Sammata" (मरणकंडिका नवखत्त गणना सम्मता). The prasasti also mentions "Bhagavati Aradhana" (भगवतोमाराधनां). Hence, "Marankandika" and "Aradhana Vidhi" (आराधना विधि) are considered its names.

Key Differences from Bhagavati Aradhana:

A specific point of difference is noted: While Acharya Shivakoti's "Bhagavati Aradhana" mentions offering a trinmay bimb (image made of grass) if a kshapak (one observing Sallekhana) dies in a medium or excellent constellation, the Marankandika does not mention this ritual. Instead, it suggests offering Jinarcha (Jina worship, perhaps Shanti Path). Also, the methods described in verses 1991 and 1992 of "Bhagavati Aradhana" are not mentioned in the Marankandika, and no shlokas are composed for these two verses in the latter.

Metrical Structure and Verse Count:

The text utilizes 27 types of meters (chhands). Out of the total 2279 shlokas, 58 are of 11 matras, 45 of 12 matras, 2 of 13 matras, 4 of 14 matras, 1 of 15 matras, and 1 of 17 matras. The stav and prasasti sections contain 17 shlokas of 19 matras and 8 shlokas of 21 matras. The remaining shlokas are in the Anushtubh (अनुष्टुप) meter.

Recommendation:

The introduction strongly recommends that all seekers of liberation (mumukshu) should study this text, especially the ascetics (sadhus), as it contains the method of Sallekhana, which is considered the crowning glory of the monastic life.

Biographical Information:

• Acharya Amitgati (Second): The text identifies Acharya Amitgati as the author. The preface provides details about Acharya Amitgati II, placing him during the reign of King Munja (V.S. 1036-1078, 11th century CE). He belonged to the Mathur Sangha tradition, following Acharya Vorsen, Devsen, Amitgati I, Nabhisen, and Madhavsen. He is described as a versatile author with exceptional command over Sanskrit, possessing remarkable poetic talent. His works, like "Subhashita Ratna Sandoha" (सुभाषित रत्नसंदोह) and "Dharma Pariksha" (धर्म परीक्षा), are noted for their clarity, simplicity, and inspirational content, guiding people towards virtuous conduct and cautioning against negative tendencies. He was also knowledgeable in the Karma Siddhantha (theory of karma).

• Prayika Jinmati Mataji (Translator): Her biography is detailed, noting her birth in Mhaswad, Maharashtra in V.S. 1990. Her parents passed away in her childhood, and she was raised by her maternal uncle. She received initiation from Acharya Shri Gyanmati Mataji in 1955, taking the tenth pratima vow. Later, she took Kshullika (minor ascetic) initiation in V.S. 2012, becoming Jinmati. In V.S. 2017 (Shikharji), she took Ayikā (major ascetic) vows under Acharya Shri Shivsagarji Maharaj. She is described as highly intelligent and proficient in scriptures, philosophy, and logic. Her major works include a Hindi commentary on "Prameya Kamal Martand" (प्रमेयकमलमार्तंड), a philosophical text.

• Acharya Shri Ajitsagarji Maharaj (Inspiration): The text acknowledges him as the inspiration behind the translation. He possessed a handwritten copy of the Marankandika from 20 years prior and had extensively studied it. His desire was to see this text translated independently. He also played a crucial role in obtaining the complete version of the text, including the missing 19 initial shlokas, from the Nagaur Bhandar.

Content Overview (as per the detailed chapter summaries):

The text can be broadly divided into sections discussing:

1. Introduction of Aradhana: Defining the four types of Aradhana (दर्शन, ज्ञान, चरित्र, तप) and the five means to achieve their perfection (Dhyotan, Mishran, Siddhi, Vyuḍhi, Nivyuḍhi). It emphasizes that Samaygdarshan (right faith) is the foundation for all other Aradhanas.

2. Types of Death: Briefly mentioning the 17 types of death discussed in Jain scriptures, the text focuses on five types: Bala Maran (बाल मरण), Bala-Bala Maran (बाल-बाल मरण), Bala Pandita Maran (बाल पंडित मरण), Pandita Maran (पंडित मरण), and Pandita Pandita Maran (पंडित पंडित मरण). It then details the five types of deaths, identifying who attains them based on their spiritual development (gunasthan).

3. Bhakta Pratyakhyan Maran (भक्त प्रत्याख्यान मरण): This is a major focus, described in 40 chapters/sections. It elaborates on the conditions and preparations for Sallekhana, including:

   • Arha (Suitable Candidate): Who is eligible for Sallekhana.
   • Ling (Auspicious Symbols/Appearance): The correct attire and conduct.
   • Shiksha (Education): Continuous study and understanding of scriptures.
   • Vinaya (Respect): Proper conduct towards gurus, elders, and scriptures.
   • Samadhi (Mental Peace): Cultivating mental equanimity.
   • Aniyat Vihar (Wandering): The benefits of constant movement and detachment.
   • Parinam (Intention/Thought): The importance of pure intentions.
   • Upadhi Tyag (Renunciation of Possessions): Letting go of all external and internal attachments.
   • Shruti (Knowledge): Gaining profound scriptural knowledge.
   • Bhavana (Contemplation): Cultivating virtuous thoughts.
   • Sallekhana (Ascetic Practice): The detailed process of gradual fasting and detachment.
   • Disha (Direction): The spiritual guidance given by gurus.
   • Kshamana (Seeking Forgiveness): Asking for forgiveness from the community.
   • Anushishti (Instruction): Final teachings and guidance.
   • Paragan Charya (Moving to Another Monastery): The necessity of seeking the right environment.
   • Margana (Search): The quest for a qualified guru for Sallekhana.
   • Susthita (One in Right State): The qualities of a qualified guru.
   • Upsarpan (Approaching): The approach towards the guru.
   • Nirupan (Assessment): The guru assessing the disciple.
   • Pratilekh (Examination): Reviewing the disciple's state and preparedness.
   • Prichha (Inquiry): The guru inquiring the community.
   • Ek Sangrah (One Collection): The practice of attending to one disciple at a time.
   • Alochana (Confession): Repentance and confession of sins.
   • Gunadosh (Merits and Demerits): Analyzing the confession.
   • Shayya (Bed/Seat): The suitable resting place.
   • Samstara (Bedding): The suitable bedding.
   • Niryapak (One who Administers): The qualified guru or senior monk overseeing Sallekhana.
   • Prakashan (Presentation): Showcasing food to facilitate detachment.
   • Hani (Gradual Reduction): The process of gradually reducing intake.
   • Pratyakhyan (Renunciation): The final vow of renunciation.
   • Kshamana (Asking for Forgiveness): From the community.
   • Kshapana (Atonement/Karma Destruction): The process of karmic incineration.
   • Anushishti (Instruction): Further moral and spiritual guidance.
   • Sarana (Remembering/Recollection): Constant remembrance of the path.
   • Kavacha (Armor): Building mental fortitude.
   • Samata (Equanimity): Cultivating inner peace.
   • Dhyana (Meditation): The practice of meditation.
   • Leshya (Coloration of Soul): The mental state influencing future births.
   • Phala (Result): The fruits of Aradhana.
   • Aradhak Tyag (Renunciation by the Aradhak): The ritual after death.

4. Ethical Conduct: The text delves deeply into ethical principles, discussing the pitfalls of pride, anger, greed, attachment, and the importance of virtues like forgiveness, humility, contentment, and detachment.

5. Indriya Vijaya (Control of Senses): A significant portion is dedicated to the control of the five senses, explaining how attachment to sensory pleasures leads to downfall and how to overcome them.

6. Nindaniya Karma (Blameworthy Actions): The text details various negative actions and their consequences, emphasizing the detrimental effects of negative company and the importance of associating with virtuous individuals.

7. The Importance of Vows and Discipline: The text stresses the adherence to vows (vratas), the significance of self-discipline, and the role of Sallekhana as the culmination of a spiritual path.

8. Illustrative Narratives: Numerous stories and examples (kathas) are woven into the text to illustrate the principles being discussed. These narratives, featuring kings, monks, and common people, serve as powerful lessons on the karmic consequences of actions and the benefits of spiritual practice.

9. The Nature of Reality: The text touches upon philosophical aspects, highlighting the impermanence of worldly existence, the nature of the soul, and the path to liberation.

Overall Message:

The "Marankandika" serves as a guide for spiritual practitioners, particularly those nearing the end of their lives or aspiring to achieve a state of profound detachment. It meticulously outlines the path towards a conscious and peaceful death through Sallekhana, emphasizing the necessity of inner purity, virtuous conduct, control of senses and passions, and unwavering faith in Jain principles. The translation aims to make these profound teachings accessible to a wider audience.