Samadhimaran Ya Sallekhana - Book Summary

Here's a comprehensive summary of the Jain text "Samadhimaran Ya Sallekhana" by Dr. Hukamchand Bharilla, based on the provided pages:

Book Title: Samadhimaran Ya Sallekhana (समाधिमरण या सल्लेखना) Author: Dr. Hukamchand Bharilla Publisher: Pandit Todarmal Smarak Trust Subject: The Jain practice of Sallekhana (also known as Samadhimaran) as understood from Jain scriptures (Agamas).

Core Concepts:

The book delves into the concept of Samadhimaran (peaceful death) or Sallekhana (gradual thinning, a voluntary religious fasting unto death) from the perspective of Jain scriptures. It aims to clarify the true meaning, conditions, and practice of this significant Jain ritual.

Key Themes and Arguments:

Defining Samadhimaran/Sallekhana:
- Samadhi is defined as being free from mental distress (Aadhi), physical suffering (Vyadhi), and external disturbances (Upadhi), and merging into one's true self-nature.
- Maran is the separation from the current body and its associated worldly connections.
- Samadhimaran is thus a death that occurs in a state of Samadhi (equanimity and inner peace).
- Sallekhana is presented as another name for Samadhimaran, specifically referring to the practice of gradually reducing intake of food and drink with a calm mind, as a means to achieve a peaceful death.
Conditions for Practicing Sallekhana:
- The text emphasizes the scriptural definition from Acharya Samantabhadra's Ratnakaranḍa Shravakachara, which states Sallekhana is undertaken in situations of irreversible distress:
  - Upsarga: Unavoidable calamities or afflictions.
  - Durbhiksha: Severe famine where sustenance is impossible.
  - Jarasi: Old age that renders life unsustainable through non-violent means.
  - Rujayaḥ (Nihpratikare): Incurable diseases that cannot be treated through non-violent methods.
- The core principle is "Nihpratikare" – when there is no effective remedy or solution to the suffering.
Sallekhana is Not Suicide:
- The book strongly refutes the notion that Sallekhana is suicide. Suicide is described as an act driven by intense negative emotions (kashayas), whereas Sallekhana is a deliberate, thought-out, and conscious process of gradually reducing one's physical and emotional attachments, performed with a calm and equanimous mind, only when life becomes unsustainable.
Prioritizing Life and Remedy:
- If a situation can be remedied or treated through non-violent means, that should be the first course of action. Sallekhana is only to be considered when all other options are exhausted.
- Taking Sallekhana when a remedy is possible is considered a grave offense, bordering on self-destruction.
- The text emphasizes that living is preferable to dying if it allows for the practice of virtue and self-restraint (sanyam). Abandoning the human form prematurely, if it can still be used for spiritual practice, is not advised.
Body and Soul Distinction:
- The author stresses the Jain philosophical principle of the distinction between the body (pudgal) and the soul (atma). The body is transient, while the soul is eternal and unchanging.
- Attachment and identification with the body and worldly possessions (mamattva) are the root causes of suffering and fear of death.
The Practice of Sallekhana:
- Body-Thinning (Kayalekhana): This involves gradually reducing food and drink intake. The text mentions practices like foregoing solid food, then milk, then buttermilk, then warm water, and finally water itself, often accompanied by fasting. The pace should be according to one's strength and the remaining lifespan.
- Kashaya-Thinning (Kashayalekhana): Equally important, if not more so, is the reduction of passions like anger, pride, deceit, and greed. This is achieved through self-reflection, study of scriptures (shrutamrita), contemplation, and cultivating detachment.
- Involvement of the Four-Fold Community: The practice is ideally undertaken in the presence of the four-fold Jain community (monks, nuns, male householders, and female householders), or with the guidance of knowledgeable spiritual elders.
- Mental Preparation: It is emphasized that the desire for life or the desire for death are both considered "aticharas" (minor transgressions) in Sallekhana. The ideal is to be prepared to live if circumstances allow and to accept death if it is inevitable, without any strong inclination towards either.
Target Audience:
- The book clarifies that Sallekhana is primarily a practice for Vrati Shravakas (Jain householders who have taken vows) as described in the fourteen stages of lay practice (pratimas).
- While monks are always in a state of equanimity and their death is naturally peaceful, the detailed guidelines for practiced Sallekhana are more applicable to householders.
- A-vratis (those without vows) are not entirely excluded from the contemplation of death, but the formal practice of Sallekhana, with its specific vows and stages, is for those who have already committed to a path of ethical conduct.
The "Maturity" of the Time:
- The book touches upon the idea that actions, like writing this book, happen at their appointed time. The writing of this book was prompted by current events, including a court ruling against Sallekhana (Sanatara), highlighting the need to clarify the Jain perspective.
Critique of Public Display and Misunderstandings:
- A significant portion of the book, including an interview with Dr. Bharilla, addresses the issue of publicizing and dramatizing Sallekhana.
- The author strongly argues against turning Sallekhana into a public spectacle with media attention, interviews, and celebrations, as this can lead to misunderstandings, portraying it as suicide, and inviting external interference from authorities.
- The book critiques the idea that Sallekhana is always a painful process, emphasizing that many, especially those with pure intentions and fortunate karma, experience it peacefully. The portrayal of suffering, while sometimes present and necessitating guidance, should not overshadow the serene and spiritual nature of the practice.
The Interview Section:
- The interview with Dr. Bharilla clarifies his views on a hypothetical scenario of a monk unable to perform monastic duties due to injury. Dr. Bharilla suggests that in such cases, a monk might need to consider reducing their vows to a layperson's level (like the seventh pratima) to preserve some form of self-restraint, rather than abandoning all vows by opting for a quick death through fasting. He emphasizes seeking guidance from one's guru.
- He also strongly condemns the court ruling against Sallekhana, calling it an attack on Jain dharma, and advocates for non-violent resistance to have it overturned. He attributes the negative perception and legal challenges to the excessive public display and fanfare surrounding some Sallekhana cases, urging for a more private and dignified approach.

Overall Message:

"Samadhimaran Ya Sallekhana" is a scholarly and insightful work that aims to:

Educate readers on the scriptural basis and correct understanding of Sallekhana.
Differentiate it from suicide.
Emphasize the necessary conditions and the importance of both physical and mental purification.
Advocate for a private, dignified, and equanimous approach to this sacred practice, free from ostentation and public display, which can often lead to misinterpretations and legal complications.
Reiterate the Jain philosophy of detachment, equanimity, and the ultimate goal of soul liberation.