Samadhi Purvak Maran - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Samadhi Purvak Maran" by Jugalkishor Mukhtar:

Book Title: Samadhi Purvak Maran (Death with Equanimity) Author: Jugalkishor Mukhtar

This text, "Samadhi Purvak Maran," by Jugalkishor Mukhtar, delves deeply into the Jain concept of dying with equanimity, also known as Samadhi Maran or Sallekhana Maran. It differentiates this from ordinary or forced death and emphasizes its significance for spiritual liberation.

1. The Nature of Death and Equanimity:

The text begins by defining "death" (maran) as the natural shedding, letting go, or abandonment of the body, intrinsically linked to the depletion of lifespan. It asserts that death is an inescapable natural process for all embodied beings, regardless of their power, wealth, or spiritual attainment.
The wise, understanding the distinction between the soul (jivatma) and the body (deha), do not fear death. They recognize that the soul is eternal and merely transmigrates to a new body, much like changing worn-out clothes. This understanding allows them to relinquish the body with awareness and without fear, grief, or agitation.
This conscious and careful abandonment of the body is termed Samadhi Maran. It is contrasted with ordinary death, which often involves attachment, anger, or other intense emotions, or with suicide (apghat), which lacks any awareness or consideration for the soul's well-being.

2. Sallekhana Maran: A Spiritual Discipline:

Samadhi Maran is further elaborated as Sallekhana Maran, a process of gradual self-discipline and purification. It is called antakriya (final action) because it is undertaken when death is imminent and unavoidable.
Sallekhana is presented not as suicide but as a religious ritual for self-development at the end of life. It is performed with great care and focus, often while meditating on the Arhats and Paramatmas (the five supreme beings in Jainism), as indicated by the verse from Swami Samantabhadra. It is explicitly stated that Sallekhana is not achieved through methods like poisoning, drowning, falling from heights, burning, or using weapons.

3. Conditions and Purpose of Sallekhana:

Swami Samantabhadra's verse defines the conditions for Sallekhana: "When faced with unavoidable calamities such as insurmountable afflictions (upasarga), famine (dubhiksha), old age (jara), or incurable diseases (ruja), or any other life-threatening unavoidable situation, the abandonment of the body for the sake of Dharma is called Sallekhana."
The key phrases here are "incurable" (nih-pratikara) and "for Dharma" (dharmaya). The "incurable" aspect signifies that one becomes eligible for Sallekhana when all remedies have failed. The "for Dharma" aspect has two dimensions:
- Protection of established Dharma: This refers to situations where one might be forced to abandon their righteous path due to external pressures (like invasions) and thus chooses to sacrifice the body to uphold Dharma.
- Intensified spiritual practice: When death is certain, the individual strives for intensified spiritual practice, confesses past sins, takes vows, and seeks support from fellow practitioners to remain steadfast in Dharma. They do not rush death nor excessively desire prolonged life, as both extremes are considered faults in Sallekhana.

4. The Fruit of Tapasya and the Importance of End-Time Consciousness:

The text emphasizes that the true fruit of tapasya (austerities) is realized through a well-executed Sallekhana or Samadhi Maran. Tapasya, encompassing the diligent practice of vows, character, and spiritual discipline for both laypersons and monks, yields its ultimate benefit when accompanied by a peaceful and righteous death.
Conversely, if one deviates from Dharma at the time of death, even after a lifetime of virtuous practice, it can lead to prolonged suffering in the cycle of birth and death (ananta sansarin). This underscores the critical importance of maintaining virtuous thoughts and actions during the final moments.
Therefore, the text stresses the necessity of utmost caution in managing one's thoughts and feelings at the end of life. The verse "Therefore, one should strive for Samadhi Maran to the best of their ability" highlights this.

5. Significance in Jainism and Practical Guidance:

Samadhi Maran holds immense importance in the Jain community. It is regularly contemplated in prayers and devotional practices. Texts like the Bhagvati Aradhana extensively discuss its procedures and precautions.
Common sayings like "The end is the same as the goal" (anta sama so sama) reflect the significance of this final act. It is prescribed for both householders and ascetics.
For individuals nearing death or undertaking Sallekhana, maintaining elevated mental states is crucial. They should be reminded of the soul's distinction from the body, view worldly possessions and relationships as impermanent, and cultivate peace.
Examples of others who faced suffering with equanimity and attained good destinies can serve to reduce the individual's perception of their own difficulties and inspire resilience.
The idea is to transform death into a celebratory event by understanding that the shedding of the old, disease-ridden body is merely a transition, potentially leading to a new, more favorable body for further spiritual advancement. This philosophy has inspired works like "Mrityu-Mahotsav" and "Samadhi Maran Utsah Deepak."

6. The Role of Supporters and the Nature of True Companionship:

Individuals who assist a dying person in achieving Samadhi Maran are considered the greatest benefactors.
Conversely, those who, driven by self-interest, lament, cry, and utter words that disturb the dying person's mental peace, causing them to die with negative emotions, are not true friends or relatives.
The true well-wishers of the dying should diligently support their spiritual journey at the end of life. They should refrain from expressing their grief publicly in a way that agitates the dying person, thereby preserving the invaluable moment of Samadhi Maran, which is likened to a wish-fulfilling tree and should be celebrated as a festival.