Pratikraman Ki Utkrushta Uplabdhi Sanlekhna - Book Summary

Here's a comprehensive summary of the Jain text "Pratikraman ki Utkrushta Uplabdhi Sanlekhna" by Sushila Bohra:

This article, published in Jinavani in November 2006, discusses Sanlekhna (intentional fasting unto death) and Santhara (the vow of fasting unto death) as the highest achievement and a crucial part of Jain spiritual practice, particularly within the context of Pratikraman (a ritual of repentance and purification).

The Centrality of Sanlekhna within Pratikraman:

Pratikraman as the Essence of Jain Sadhana: The article emphasizes that Pratikraman is the lifeblood of Jain spiritual practice, performed by monks and nuns and encouraged for lay followers. It's a process of self-reflection where one confesses their faults and strives for liberation from them.
Analogy of a Merchant: Just as a skillful merchant reviews their day's accounts to identify and prevent losses, a Jain practitioner uses Pratikraman to examine their daily actions, assess their adherence to vows, and identify any lapses.
Connecting Pratikraman to the Ultimate Goal: The article highlights that daily Pratikraman leads to a state of equanimity at the time of death. Since the thoughts and emotions at the moment of death are seen as a mirror to one's entire life and future lives, the inclusion of Sanlekhna in Pratikraman serves as a constant reminder of this ultimate goal. It encourages the practitioner to seek forgiveness from all beings and prepare for death with a calm and pure mind. The placement of the Sanlekhna text immediately after the twelve vows, recited thrice, underscores the importance of remembering this final stage of life while upholding one's vows.

When Sanlekhna is Performed:

Sanlekhna is performed in the final stages of life, when an individual becomes physically weak, loses the capacity for rigorous penance and renunciation, and finds even basic movements difficult.
It can also be undertaken in cases of incurable diseases.
A key prerequisite is a reduced attachment to the physical body.
Sanlekhna is the welcoming of impending death. Individuals who fear death, cling to life, or have unfulfilled desires for worldly pleasures cannot undertake Santhara.
While others can inspire it, Santhara must be the practitioner's own desire or undertaken with their consent.

Sanlekhna is Not Suicide:

The article strongly differentiates Sanlekhna from suicide, which is considered a grave sin. Suicide involves ending life through methods like drowning, burning, poison, or weapons, driven by attachment or aversion.
Sanlekhna, on the other hand, involves the complete renunciation of all four types of food (solid, liquid, chewed, and sipped) to purify the body and weaken passions. It is accepted with a serene state of mind, free from any desires.
Suicide is typically performed in secret out of sorrow and distress, often in an irrational state. Sanlekhna, however, is performed with a pure and purified consciousness, where the practitioner detaches from the body, seeks forgiveness from all beings, and embraces death as a spiritual celebration. It is a public vow taken in front of spiritual guides and senior practitioners.
Therefore, Santhara is not suicide but a "golden touchstone" of self-discipline, enabling individuals to purify their lives and attain liberation, as exemplified by numerous ancient saints and queens.

Types of Santhara and Sanlekhna:

Santhara:
- Sagari Santhara (Temporary Santhara): Undertaken in difficult circumstances where maintaining vows becomes impossible. The practitioner performs Pratikraman, renounces attachment to the body, endures hardships with equanimity, and remains detached from death. An example is when Sudarshan Shravak faced Arjuna Mali's persecution, or when practitioners undertake it before sleeping. This form can be with allowances (agar) and leads to positive outcomes even if death occurs. It can also be a nightly practice.
- Maranantik Santhara (Final Santhara): Undertaken for the rest of one's life, often with the renunciation of three or four types of food, and continues until death.
Sanlekhna:
- Kaya Sanlekhna (Physical Austerity): Involves weakening the physical body.
- Kashaya Sanlekhna (Weakening of Passions): Involves weakening anger, pride, deceit, and greed. This is the inner aspect and is crucial for the efficacy of physical austerity.
The process emphasizes weakening passions first, then purifying the mind while austerely maintaining the body. The practitioner reflects that since death is certain from birth, there is no reason to fear it, just as one doesn't fear discarding old clothes to wear new ones.
Kaya Sanlekhna is done gradually, progressively renouncing food items like meals, milk, buttermilk, gruel, or even hot water, and undertaking fasts according to one's strength. The body is then relinquished while meditating on the Panch Parmeshthi mantra.

The Method of Sanlekhna:

The process of Sanlekhna leading to Santhara is highly psychological and focuses on self-purification, not self-punishment.
Preparation: It begins with obtaining permission from the four-fold Jain community (monks, nuns, laymen, and laywomen), considering the practitioner's mental state, circumstances, and the opinions of physicians, counselors, and family.
Austerity and Renunciation: The spiritual leader, with the permission of the community head, performs Alochana (confession), Ninda (condemnation), and Garbha (repentance) before the Panch Parmeshthi and their own soul.
Key Steps:
- Greeting to the Divine and Spiritual Guides: Salutations are offered to the Siddhas, Arihantas in Mahavideh, and the spiritual preceptor.
- Seeking Forgiveness and Taking Vows: The practitioner seeks forgiveness for all faults committed throughout their life and for any transgressions against their vows. They take a solemn vow to renounce all forms of violence, falsehood, theft, sexual misconduct, and possessiveness. They commit to not committing, causing, or approving of these sins through their mind, speech, or body, for the rest of their life. They also renounce all four types of food.
- Confession of Body Attachment: The practitioner confesses their lifelong attachment to the body, which they have nurtured and protected from various harms. They announce their renunciation of this body in their final moments, dedicating themselves to the austerity of Sanlekhna and remaining detached from life and death.
- Reflection on Transgressions: The practitioner contemplates five transgressions related to final Sanlekhna, which are to be avoided. This includes reflecting on desires for worldly pleasures, becoming a deity, prolonging life, fearing disease and wishing for a quick death, or having sensual desires. The aim is to nullify the sin associated with such thoughts.
The Ultimate Ideal: The article concludes by stating that the great ideal of Santhara is to account for all the good and bad deeds of a lifetime, renounce all sinful activities at the end, control the mind, speech, and body, detach the mind from worldly attachments, and remain free from worries and desires, thus purifying the soul. This is the ideal of Jainism. The message is to live with joy and wisdom, practicing Dharma, and to die with joy and wisdom when death arrives. This is the ultimate goal of Pratikraman and its greatest achievement. The continuous practice of Pratikraman at various intervals strengthens the practitioner's resolve to embrace Sanlekhna and Santhara when the time comes, aiming for purification and ultimate liberation.