Samadhimaran Ek Tulnatmak Tatha Rachnakal Evam Rachayita

Here's a comprehensive summary of the provided Jain text, focusing on the concept of Samadhimaran (voluntary death) and its comparison with other traditions:

The text, "Samadhimaran Ek Tulnatmak tatha Rachnakal evam Rachayita," delves into the Jain concept of Samadhimaran, also known as Mrityuvaran (choosing death), and compares it with similar practices in Vedic and Buddhist traditions.

Understanding Samadhimaran in Jainism:

• Definition: Samadhimaran is a significant principle in Jain ethics for both householders (Shravaks) and ascetics (Shramanas). It refers to the voluntary and conscious acceptance of death, often through the practice of Samlekhana or Santhara.
• Types of Samadhimaran:
  • Sagarí Santhara: This is undertaken in situations of unavoidable calamity or extreme danger where survival is unlikely, and there's a risk of falling from righteous conduct (e.g., falling into fire, being captured by wild animals or wicked people). If the individual survives the calamity, the vow of Santhara is no longer binding.
  • Samanya Santhara: This is practiced in cases of natural old age or incurable diseases where all hope of recovery is lost. It involves relinquishing attachment to the body and efforts for its maintenance until death.
• Conditions for Samanya Santhara:
  • All senses become incapable of their functions.
  • The body is reduced to a skeleton due to loss of flesh and blood.
  • Digestive and other bodily functions weaken significantly, hindering spiritual practice.
  • Death is imminent.
• Sub-types of Samanya Santhara:
  • Bhaktapratyakhyaana: Renouncing food and other forms of sustenance.
  • Ingitmaraṇ: Giving up movement and bodily actions within a designated area while continuing to renounce sustenance.
  • Padopagamanan: Renouncing sustenance and all bodily actions, remaining completely still like a wooden plank until death.
• Key Principle: Non-attachment (Anasakta): The core of Samadhimaran is non-attachment to the body and life itself. A true spiritual aspirant, unlike one who fears death, embraces it fearlessly. This aligns with Lord Mahavir's message of living an unattached life and accepting death with equanimity.
• The Art of Dying: Jainism emphasizes the "art of dying" (mṛtyu ki kala) which is intrinsically linked to the "art of living" (jeevan ki kala). One who masters dying also masters living an unattached life.
• Method of Practice: The text outlines the ritualistic procedure for accepting Samadhimaran, which includes purifying the body, seeking forgiveness, renouncing attachments, confessing faults, and taking vows of non-violence and abstinence from food and worldly desires.
• Distinction from Suicide: Samadhimaran is fundamentally different from suicide. Suicide stems from fear, despair, or attachment, while Samadhimaran arises from detachment, equanimity, and the pursuit of spiritual liberation. It's not a desire to die, but a shedding of bodily attachment when life's purpose in its current form is fulfilled or when adherence to spiritual principles necessitates it.

Comparisons with Other Traditions:

• Vedic Tradition:
  • While generally condemning suicide as a grave sin, Vedic scriptures also contain references supporting voluntary death.
  • Examples include renouncing life for expiation (as supported by Manu Smriti, Yajnavalkya Smriti, etc.) and seeing death as a sacred and religious act.
  • Practices like Agni Pravesh (entering fire), Jala Pravesh (entering water), falling from mountains, using poison, or fasting were considered paths to Brahmaloka or liberation.
  • Historical examples like the Pandavas' Himalayan journey, Sharabhanga, Maharaja Raghu, and others are cited.
  • The primary difference highlighted is that the Vedic tradition permits various methods of death (fire, water, falling, poison), whereas Jainism generally advocates for death through fasting (upvas).
• Buddhist Tradition:
  • The Buddha also discouraged religious suicide. However, there are references in Buddhist literature supporting voluntary death.
  • The text mentions the cases of Bhikshu Vakkali and Bhikshu Chhatra, whose voluntary deaths were condoned and even supported by the Buddha.
  • The Japanese practice of Harakiri is mentioned as an example of voluntary death.
  • A key distinction is that Buddhist tradition sometimes accepts immediate death through weaponry, which Jain acharyas oppose due to the potential for "desire for death" (maraṇakāṅkṣā), a trait they deem undesirable. Jainism believes that if there's no desire for death, why the haste?

Critiques and Evaluation of Samadhimaran:

• Five Faults to Avoid: Jain acharyas identify five specific faults to be avoided in Samadhimaran:
  1. Desire for life (jīvana kī ākāṅkṣā)
  2. Desire for death (maṛyu kī ākāṅkṣā)
  3. Desire for worldly pleasures (aihika sukhon kī kāmanā)
  4. Desire for heavenly pleasures (pāralaukika sukhon kī kāmanā)
  5. Desire for sensory gratification (indriyoṁ ke viṣayoṁ ke bhog kī ākāṅkṣā)
• Samadhimaran vs. Suicide (Reiterated): The text strongly differentiates between the two. Suicide is fleeing from life's struggles, rooted in cowardice. Samadhimaran is choosing the path of spiritual discipline even when it leads to death, demonstrating courage and detachment. It's a voluntary embrace of death, not an escape.
• Moral Right to Choose Death: The text addresses the ethical question of whether humans have the right to end their lives. From a Jain perspective, this right is not granted in ordinary circumstances. However, it is permissible when a choice must be made between the body and spiritual virtues, in which case the body can be relinquished to protect the higher spiritual state.
• Support from Modern Thinkers: The text cites several contemporary thinkers like Pt. Sukhlalji, Kaka Kalelkar, Dharmanand Kosambi, and Mahatma Gandhi who ethically support the right to voluntary death under specific circumstances, particularly when it involves preserving moral or spiritual integrity.
• The Value of Dying: The text emphasizes that the "art of dying" is as important as the "art of living." Death is seen as a crucial examination of life's journey, an opportunity to make a final choice that shapes future lives, as stated in the Bhagavad Gita.
• Purpose of Samadhimaran: It is not for those who are already liberated (jivanamukta) but for those who still have attachment to the body. The practice aims to dissolve this attachment.
• Addressing Criticisms: Criticisms that Samadhimaran is more about showmanship than reality are addressed by differentiating between the ideal principle and its potential misuse or perverted practice. The underlying principle remains valuable even if its current application is sometimes flawed.

In essence, the text argues that Samadhimaran in Jainism is a profound spiritual practice rooted in non-attachment, equanimity, and the ultimate pursuit of liberation. It is a deliberate and conscious choice made under specific circumstances, distinct from suicide, and holds significant ethical and spiritual value within the Jain tradition.