Samadhimaran

Here's a comprehensive summary of the provided Jain text "Samadhimaran" by Shri Chandanmuni:

The text, "Samadhimaran," authored by Shri Chandanmuni (a disciple of Yugapradhan Acharya Shri Tulsi), explores the profound concept of "Samadhimaran," which translates to a peaceful and mindful death, or dying with equanimity. The book is published as part of the Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf and is available on jainqq.org.

Core Argument: Death as an Art and the Culmination of Life's Sadhana

The author begins by stating that birth and death are inevitable and have been with the soul since time immemorial. Birth is a prelude to death, and death is a precursor to new birth; it's a transformation. While the English proverb suggests "Life is an art," the text emphasizes that death is a far greater art, representing the culmination of one's entire life's journey, the end of a sea voyage, and the result of one's studies. Quoting Acharya Pujyapada Swami from his work "Mrityu Mahotsav," the text asserts that the true fruit of penance, vows, and learning is a death attained with equanimity (Samadhi). Without it, these efforts are rendered meaningless. Therefore, Samadhimaran is presented as the ultimate outcome of all spiritual practice.

Two Types of Death: Sakam-Maran and Akam-Maran

Lord Mahavir is cited as classifying death into two types:

• Akam-Maran (Unwished-for Death): This is the death that happens due to intense attachment to life (jijivisha) and fear of death. Symptoms include a revulsion at the mere mention of death, anxieties about family, clinging to life, seeking remedies and doctors, and feeling helpless. The author notes that this is the common experience of the unenlightened, who come into the world crying and leave it crying. A Persian poet, Sheikh Saadi, is quoted with a poignant verse: "When you came into the world, the world smiled, and you cried. Live such a life that when you leave, the world smiles, and you are happy." The text argues that coming and going with tears is not indicative of life's art but rather a result of ignorance.

• Sakam-Maran (Wished-for/Intentional Death): This is the death willingly embraced by a liberated soul, free from worldly desires. The Jain scriptures state that at the time of death, one should not have desires related to this world, the next world, life itself, death itself, or sensory pleasures. A sincere practitioner resolves, "May these worldly desires not be present at my death." Lord Mahavir's profound thought is that just as one should not desire life, one should not desire death either, as some, overcome by suffering, might pray for death. The practitioner needs to remain vigilant at the time of death.

The Need for Vigilance and Detachment at the Time of Death

The text quotes Kabir Sahib, who emphasizes the importance of maintaining one's integrity and honor even when the "fortress of the body" is besieged by messengers of death. The author includes verses from Upadhyay Shri Vinayvijayji and his own composition, painting a vivid picture of the physical decline at the end of life – fading strength, weakening senses, and the ultimate equalizer of rich and poor at the trumpet call of death. Despite this, self-possessed practitioners remain fearless, finding joy in the thought of death and the anticipation of ultimate bliss.

The True Nature of Death: The Soul's Immortality

The text clarifies that death is merely the shedding of the physical body. The soul (Atma) is eternal and indestructible, neither having died nor ever dying. The Bhagavad Gita's analogy of discarding old clothes for new ones is used to illustrate this: just as a person sheds worn-out clothes and wears new ones, the soul sheds old, worn-out bodies and takes on new ones. Since the body has become old and the senses weakened, there should be no worry or fear in shedding it. This is an inevitable process. The text further explains that death begins from the very moment of birth. Just as emptying a bag of money by taking out one rupee daily is certain to lead to it becoming empty, so too is death a gradual process from birth. Lord Mahavir refers to this as "Aavichimaran" (gradual death). Those who understand this principle are never afraid of death.

An Example of Samadhimaran: Mahasati Jethaji

A remarkable example of Samadhimaran is presented through Mahasati Jethaji, who served as the chief Sadhvi during the time of Saptamacharya Shri Daligani. While residing in Rajalsar, a town in the Bikaner region, she was advanced in age. She unexpectedly announced her intention to undertake a lifelong fast (Aavivan Anshan). When asked for the reason, she explained that she was hearing divine music, unheard and indescribable, signaling that her departure was imminent. She formally accepted the fast in front of the entire Jain congregation, surrounded by other Sadhvis who were chanting prayers and the Namaskar Mahamantra. Within two to three hours, in this serene atmosphere, Mahasati Jethaji attained her heavenly abode (became "swargagamini") while seated, leaving the entire society amazed and convinced that this was indeed Samadhimaran.

Conclusion: The Importance of Preparation

The author concludes by stating that such an elevated death is possible only through thorough preparation. Attaining Samadhimaran is the way to cross the ocean of worldly existence and is the ultimate goal of life. The text ends with a verse highlighting the rarity of attaining true Dharma, even though worldly enjoyments, divine wealth, and familial relationships are relatively easy to obtain.