Samlekhna

This text, "Samlekhna" by Ramanlal C Shah, explores the Jain concept of Samlekhna, a profound practice related to voluntary death.

Core Definition and Scope:

• Samlekhna is defined as "Samyak Jayashay Lekhana iti Samlekhana" – meaning the refinement and thinning of both the body (kaya) and passions (kashayas).
• It is a form of penance that encompasses both external austerities (like fasting, reduced intake) aimed at thinning the body, and internal austerities (like repentance, humility, self-study, meditation) aimed at thinning negative emotions and passions.

Specific Meaning and Circumstances:

• While broadly referring to ascetic practices, the specific meaning of Samlekhna is a vow taken in preparation for death. Other terms like Anashan (fasting) and Santhara (a specific way of preparing for death) are also used.
• This vow is typically undertaken when old age makes it difficult to maintain monastic discipline, or when severe illness makes the continuation of life a burden.
• Samlekhna can also be accepted in times of calamity like famine or war, with the permission of one's spiritual preceptor (Gurumaharaj).
• In rare circumstances, it may be accepted to protect oneself or the Dharma from unrighteousness when death is imminent or considered a better option than embracing unrighteousness.

Distinction from Suicide:

• Crucially, Samlekhna is not considered suicide or self-harm. The text highlights a fundamental difference: suicide stems from negative emotions like intense anger, hatred, despair, or societal shame, while Samlekhna is a deliberate, calm, and spiritually motivated act.

Birth and Death in Jainism:

• Birth and death are natural processes in the cycle of existence. However, while birth is often seen as joyous, learned individuals view death favorably, especially death that leads to liberation.
• The text notes that death is a multifaceted event with various causes (old age, illness, accidents, violence, etc.), leading to different types of death.

Types of Death:

The text categorizes death into seventeen types, with a focus on the distinction between Balmaran (ignorant death) and Panditmara (wise death):

• Balmaran: Death occurring due to ignorance, fear, attachment, and negative emotions, often unplanned and associated with sudden accidents.
• Panditmara: Death embraced with knowledge, equanimity, and spiritual preparation. The individual understands the distinction between the body and soul, accepts death as a natural order, and leaves the body with peace and meditation, often chanting or contemplating the divine.
• Balpanditmara: A mixed category where individuals have some level of restraint but also experience negative emotions.

Voluntary Death Categories:

Voluntary death is further divided into:

• Atmahatya (Suicide): Driven by intense negative emotions, self-hatred, and despair. Condemned as sinful and illegal.
• Swapana/Shahidi (Sacrifice/Martyrdom): Laying down one's life for family, society, nation, or religion. While having a noble intention from a worldly perspective, it can still involve strong attachments and aversions.
• Samadhi: Leaving the body willingly due to high spiritual attainment, understanding the impermanence of the body and the immortality of the soul. This can involve methods like Jal Samadhi (water immersion), Bhoomi Samadhi (burial), Agni Samadhi (cremation), or jumping from heights.
• Santhara/Samlekhna: This is the focus, where the process is gradual, controlled, and spiritually focused.

Specific Samlekhna Vows:

The text details three specific types of Samlekhna vows:

1. Bhaktaparigyanmaran: Gradually reducing and eventually ceasing the intake of food and water until death occurs naturally. The duration can vary from weeks to months, and the preceptor monitors the spiritual progress.
2. Inginimaran: Similar to Bhaktaparigyanmaran, but also involves taking a vow of silence and staying in a fixed place, communicating only through gestures.
3. Padapopgamanmaran: The most difficult form, where the aspirant remains completely still, like a tree, without any movement (even turning) or external communication. This requires immense control over the body and unwavering faith.

Five Aticharas (Transgressions) to Avoid:

Individuals undertaking Samlekhna must guard against five potential pitfalls:

1. Desire for worldly pleasures in a future human birth.
2. Desire for pleasures in celestial realms (e.g., as a deity).
3. Attachment to the respect and adoration received from others, leading to a desire to live longer.
4. Desire for a quick end to suffering due to physical discomfort, leading to a premature wish for death.
5. Desire for sensual enjoyments (good food, pleasant sounds, etc.) during the vow.

The Role of the Preceptor and Supporters:

• The preceptor (Gurumaharaj) grants permission for Samlekhna only after careful consideration of the aspirant's purity, the circumstances, and the availability of support.
• At least two (and up to forty-eight) supporting monks (Nijhamanā) are required to assist the aspirant. Their duties include:
  • Ensuring proper food and water intake (when allowed).
  • Protecting the aspirant from external distractions and influences that might break the vow.
  • Encouraging sustained introspection and spiritual engagement.
  • Offering supportive words, chants, and scriptures to maintain the aspirant's equanimity.

Conclusion:

• Samlekhna is a paramount vow in Jainism, undertaken by rare individuals with profound insight into the distinction between the body and the soul.
• Its successful completion requires unwavering discipline, spiritual strength, and the guidance and support of the spiritual community. It is considered the highest form of death, leading to liberation.