On Samlekhana Or Supension Of Aliment

Here's a comprehensive summary of the Jain text "On Samlekhana or Suspension of Aliment" by Nathmal Tatia:

The article "On Samlekhana or Suspension of Aliment" by Nathmal Tatia explores the Jain practice of Samlekhana, which involves the voluntary and peaceful suspension of food and drink with the intention of facing death. Tatia argues that this practice is a significant aspect of the Jain code of spiritual discipline and examines its rational underpinnings, drawing comparisons with similar practices in Brahmanism and Buddhism.

Core Principles of Samlekhana:

• Spiritual Aspiration: For a Jain spiritual aspirant, life's significance lies not in mere existence or hedonistic pleasure, but as a means for infinite improvement and perfection. Life is viewed as an opportunity for spiritual and moral advancement.
• Overcoming Incapacity: When old age, disease, or decrepitude renders a person incapable of further spiritual and moral progress, and their physical existence becomes a handicap to their spiritual goals, Samlekhana is prescribed. The aim is to shed this "handicap" and potentially attain a renewed existence with fresh vigor for progress.
• Avoiding Burden: The text emphasizes that becoming a burden on society without the capacity for contribution to the general well-being is a state of extreme misery. Samlekhana offers a way to gracefully exit this state of degradation.

Addressing Controversy and Motivation:

• Distinction from Suicide: The practice of Samlekhana is often misunderstood and criticized as suicide, which is considered an act of injury to life. Tatia differentiates Samlekhana from conventional suicide by focusing on the motive.
• Motive is Key: If the motive behind Samlekhana is simply a desire to escape pain, it is considered reprehensible. However, if the motive is to get rid of disability and prevent spiritual and moral bankruptcy, then it is viewed differently.
• Fear of Stagnation, Not Pain: The driving force behind Samlekhana is not a fear of pain or suffering, but a fear of moral degradation or stagnation. Life is seen as either progressing or regressing; there is no static state. Samlekhana is a means to prevent regression and stagnation, which are considered worse than ceasing to exist.
• Renewal and Self-Amelioration: The ultimate goal is not death itself, but the renewal of life with fresh opportunities for self-amelioration through moral and spiritual purification.

Comparisons with Other Traditions:

• Brahmanism: The article notes that the practice of voluntary death in extreme straits was also sanctioned in Brahmanical ethics, although it is now forbidden due to potential abuses. The justification for life, as highlighted by the Brahmanical poet Bhavabhūti, lies in its opportunity for self-purification (taportham āyuh).
• Buddhism: Tatia references a passage from Acariya Buddhaghosa's Samantapāsādika, which discusses and approves the suspension of food and drink by Buddhist monks in specific circumstances. These include:
  • Long-drawn diseases where survival is impossible and attendants are exhausted.
  • Acute diseases where survival is impossible and spiritual elevation appears attainable.
  • Even for healthy monks who have developed detachment, find begging for food a hindrance, and wish to exclusively focus on meditation. Meditation is presented as the driving force to suspend worldly activities.
• Mahatma Gandhi: The article draws a parallel with Mahatma Gandhi's practice of fasting unto death. Gandhi's fasts were for self-purification and spiritual strength, and to address injustice without resorting to violence. He used fasting to cleanse himself of ill-will and effect a change of heart in aggressors. Tatia suggests that Gandhi's approach represented a modern interpretation of the ancient principle of Samlekhana in the context of contemporary national and international issues.

In essence, Nathmal Tatia's article presents Samlekhana not as a morbid act of ending one's life, but as a profound spiritual discipline undertaken by Jain ascetics when physical limitations hinder their ultimate pursuit of spiritual perfection, driven by a desire for renewal and a fear of moral decline rather than a fear of pain.