Samlekhana Swarup Aur Mahattva - Book Summary

Here is a comprehensive summary in English of the Jain text "Samlekhana Swarup aur Mahattva" by Devendramuni Shastri, based on the provided pages:

The text "Samlekhana Swarup aur Mahattva" by Devendramuni Shastri explores the nature and significance of Samlekhana (or Sallekhana in the Digambara tradition), a crucial Jain practice of voluntary and mindful fasting unto death.

Core Concepts:

Definition and Purpose: Samlekhana is described as an excellent spiritual practice undertaken at the twilight of life, essential for both ascetics (Shramana) and lay followers (Shravaka). It is considered the "king of vows" (vrata-raja). Its primary purpose is to purify oneself and achieve a peaceful and conscious departure from the physical body, ensuring a favorable rebirth. It's not a sudden embrace of death or an invitation to it, but a careful, conscious welcoming of the end of life's journey.
Nature of Samlekhana:
- It is a form of voluntary death (svechha-mrityu).
- It signifies a victory over death, teaching the art of death.
- It is a process of life purification and death purification.
- It is the pinnacle of spiritual attainment, the "beautiful pitcher" of the life-temple.
Motivation and State of Mind:
- It arises from intense vairagya (detachment) when one feels bound by the body and worldly possessions.
- The practitioner views death as a friend and welcomes it with a smile, like a brave warrior, not with fear or like a trapped pigeon.
- The state of mind is one of immense joy and exhilaration, comparable to a bride going to her new home.
- It is a state of samadhi-marana (death in a state of meditation and equanimity), often used interchangeably with Samlekhana by various Acharyas.
Components of Samlekhana:
- Dravya Samlekhana (Material Samlekhana): The physical emaciation of the body.
- Bhava Samlekhana (Mental/Kashaya Samlekhana): The weakening and purification of passions and afflictions (kashayas) and the reduction of their causes. This internal purification is considered more significant.
- The text emphasizes the kashayas and the body (kaya) as root causes of karmic bondage, and weakening them through Samlekhana is the essence.
Etymology: The word "Samlekhana" is derived from "Sat" (proper/complete) and "Lekhana" (to make thin/emaciated), meaning to properly thin or emaciate the body and passions.
Distinction from Suicide: Samlekhana is explicitly differentiated from suicide. Suicide arises from fear, despair, unfulfilled desires, or weakness. Samlekhana, conversely, is a deliberate, conscious act of detachment and spiritual discipline undertaken by those who have achieved a high level of self-control and wisdom. It is not an escape but a final, disciplined act of spiritual practice.

Scholarly Views and Classifications:

Agreement and Disagreements: While Shvetambara and Digambara traditions use "Samlekhana" and "Sallekhana" respectively, their core meaning is the same. There are some differences in opinion among Acharyas regarding its classification.
As a Shiksha Vrata: Acharya Kundakunda classified Samlekhana as the fourth Shiksha Vrata (vow of training) for lay followers, a view followed by Acharyas like Shivakoti, Devsen, Jinsen, and Vasunandi.
Not a Shiksha Vrata: However, Acharya Umashvati did not include it among the twelve vows of a lay follower but presented it as a separate rule or dharma. Acharyas like Samantabhadra, Pujyapada, Akalanka, Vidyanandi, Somadeva, and Amitagati supported Umashvati's view, arguing that Shiksha Vratas are for practice, whereas Samlekhana is adopted only at the time of death.
Samlekhana vs. Samadhi-marana: While often used interchangeably, some Acharyas distinguish between Samadhi-marana for ascetics and Samlekhana for householders. However, the presence of Shramanas and Shramanis practicing Samlekhana in Jain scriptures contradicts this strict separation.

Conditions for Undertaking Samlekhana:

The Moolaraadhana identifies seven primary reasons or authorities for undertaking Samlekhana:

Incurable illness: When a disease is untreatable without abandoning strict discipline.
Old age: When old age hinders spiritual practice.
Severe afflictions: Facing intense troubles from humans, gods, or animals.
Threats to conduct: When circumstances arise that are conducive to the destruction of virtuous conduct.
Famine: Difficulty in obtaining pure alms during severe scarcity.
Loss of direction: Getting lost in a dense forest.
Diminished faculties: Loss of sight, hearing, or the ability to walk.

Methodology (Vidhi):

Duration: The ideal duration for Samlekhana is considered 12 years. Medium is one year, and the least is six months.
Stages: The Pravachanasaroddhara details a progressive practice:
- First four years: Practice of increasingly difficult austerities (like 4th, 6th, 8th bhaktas) with pure alms.
- Next four years: Continued varied austerities, renouncing certain tastes (rasa) and modified foods (vigaya) during alms.
- Ninth and Tenth years: Observing fasts (upavasa) and taking ayambila on alms days.
- Eleventh year:
  - First six months: Austerities like 4th, 6th, 8th bhaktas with ayambila on alms days, and unodari (eating less than one's fill) during ayambila.
  - Next six months: Fasts, 6th, 8th, 10th bhaktas, etc., with ayambila on alms days, but without unodari.
- Twelfth year: Continuous ayambila (called kodisahiyam ayambila), gradually reducing the quantity of food and water until only a single grain of food and a drop of water are consumed.
Progression: The process involves gradually reducing food intake, culminating in complete fasting (anashana). The final stage can involve Padpopgaman (standing still until death) or Ingini-marana (slowly reducing food and water).
Preparation: Before commencing Samlekhana, one must sever worldly ties, seek forgiveness if wronged, and perform alochan (confession) to the Guru or elders.
Body and Mind Control: Samlekhana requires complete control over the body and mind. It is not permitted if there is still a long life expectancy or if the body is not fully under control.

Comparison with Vedic Practices:

The text draws a parallel with the Vedic practice of Prayopavesha (fasting unto death).
However, it highlights a crucial difference: while Prayopavesha focuses on food and water abandonment, Samlekhana necessitates simultaneous mental purification, self-control, and virtuous intentions. The Jain practice emphasizes mental purity (manasika vishuddhi) as paramount, which naturally leads to physical stability.

Significance and Benefits:

Liberation from Suffering: By embracing the "nectar of dharma" through Samlekhana, the practitioner is freed from worldly sorrows and attains immense happiness in the afterlife (nishreyasa abhyudaya).
Spiritual Attainment: It is considered the culmination of all austerities and vows practiced throughout life. The fruit gained from Samlekhana is equivalent to or greater than the fruits of intense austerities and great vows.
Reduced Rebirths: Those who die with samadhi do not wander in the cycle of rebirths for more than seven or eight lifetimes.
Transformation of Death: Death, normally feared, becomes a joyous occasion, a "death festival" (mrityu mahotsava).

Samlekhana vs. Suicide (Detailed Distinction):

Motivation: Suicide stems from fear, despair, unfulfilled desires, and escapism. Samlekhana arises from detachment, wisdom, and the pursuit of spiritual liberation.
Mindset: Suicide involves distress, tension, and fear. Samlekhana is characterized by peace, equanimity, and freedom from anxiety.
Planning: Suicide is often secretive. Samlekhana is a planned, open practice, often known to the community.
Courage: Suicide is seen as cowardice; Samlekhana is an act of immense courage and acceptance of truth.
Purpose: Suicide is an escape from suffering; Samlekhana is a means to overcome the suffering of karmic bondage and attain spiritual purity.
Jain Philosophy: Jainism does not deny life but denies attachment to worldly life and its fleeting pleasures. It emphasizes living a life beneficial to oneself and others, and if the body becomes an impediment to spiritual growth, its relinquishment through Samlekhana is advocated.

Five Transgressions (Atichara) of Samlekhana:

Desire for worldly possessions or outcomes (ihalokashansa prayog).
Desire for heavenly pleasures or future benefits (paralokashansa prayog).
Desire for continued life (jivita-ashansa prayog).
Desire for a quick death due to fear or impatience (marana-ashansa prayog).
Desire for sensory pleasures (kama-bhoga-ashansa prayog).

Conclusion:

Samlekhana is a profound spiritual discipline in Jainism that transforms the end of life into a conscious, peaceful, and joyful step towards liberation. It is not an act of despair but a testament to spiritual mastery, detachment, and the ultimate pursuit of the soul's eternal bliss, distinguishing it fundamentally from suicide. The text concludes by emphasizing that Samlekhana, alongside right faith, right knowledge, and right conduct, is a core essence of the Jain path.