Santhara Aur Ahimsa - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Santhara aur Ahimsa" by Sukhlal Sanghavi, based on the given pages:

Title: Santhara aur Ahimsa (Santhara and Ahimsa) Author: Sukhlal Sanghavi

This text, presented as a letter from the esteemed Jain scholar Pandit Sukhlalji to Shri Bhamarmalji Singhi, addresses the intricate relationship between the Jain practice of Santhara (also known as Samadhi Maran or "meditative death") and the core Jain principle of Ahimsa (non-violence). The letter was prompted by a question regarding the use of the term "suicide" by Dr. S. Radhakrishnan in his work "Indian Philosophy" when referring to Santhara.

The central argument of the text is that the Jain prohibition of taking life is specifically against pramada (negligence), ragadvesha (attachment and aversion), and asakti (infatuation). The author clarifies that Jain scriptures historically condemn forms of self-immolation practiced out of worldly desires, attachment to sensual pleasures, or the pursuit of material or spiritual gains. These are considered acts of violence because their motivating factor is an "attached state of mind."

Key Distinctions and Arguments:

Santhara vs. Suicide: The core distinction is drawn between religiously prohibited self-destruction driven by attachment or fear, and the Jain practice of Santhara or Samadhi Maran. The latter is not a suicidal act but a samadhi (equanimous, meditative) death, undertaken with a pure intention.
Motivation is Crucial: The letter emphasizes that if Santhara is performed out of fear, greed, or attachment, it would indeed be considered violence and is not sanctioned by Jainism. However, the Samadhi Maran that is permitted is undertaken by individuals who are masters of their senses and spiritual virtues.
Prioritizing Spiritual Life: The text explains that in an extreme situation where one must choose between the physical body and spiritual discipline (samyama), a spiritually advanced individual will choose to preserve their spiritual integrity, even if it means letting go of the physical body. This is likened to a devoted wife sacrificing her body to protect her chastity.
Absence of Negative Emotions: A person undertaking Samadhi Maran would not be angry, fearful, or pleased by any worldly comfort. Their focus would solely be on preserving a life of restraint and equanimity (samabhava).
Two Types of Life: Both physical and spiritual life are acknowledged. The individual who is "qualified" (adhikari) chooses the life that is essential for their spiritual progress when faced with a critical choice. This is not an act for the weak, the fearful, or the greedy.
Preserving the "Divine Life": Samadhi Maran, by letting go of the "house of the body," ultimately saves the "divine life" of the soul. From this fundamental perspective, it is not violent.
Misinterpretation of "Suicide": The author acknowledges that the use of the term "suicide" by scholars like Radhakrishnan is understandable due to the common, negative connotation of the word and the fragmentation of original scriptural contexts. However, a deeper understanding of the source material, like the "Acharaṅga Sūtra," reveals that Santhara is a carefully prescribed practice, free from any violence.
The Case of Jinakalpi Monks: The text elaborates on the specific practice of Jinakalpi monks, who live in complete solitude and self-reliance. For them, preparing for the end of life without relying on others is essential. They undertake intense meditation and penance to be free from fear of death and the need for external assistance. This voluntary renunciation after fulfilling all responsibilities is a separate, specific tradition.
Upholding Vows: The underlying principle is that if an individual faces an unavoidable situation where they must break their sacred vows (sat-pratijna), it is considered more virtuous to embrace death while upholding those vows, rather than breaking them.
Spiritual Valor, Not Cowardice: This choice is presented as an act of "spiritual valor," not a cowardly escape from death driven by the greed for the physical life, nor a desperate act of self-destruction stemming from despair. Such individuals are lovers of life in its true spiritual sense, not attached to it.
Preparation, Not Invitation: Sanlekhana (the process leading to Santhara) is not an act of inviting death but a fearless preparation for death when it naturally approaches.
Comparison with Buddhism: The author briefly touches upon the Buddhist perspective, noting that while Buddhism also condemns "suicide," the Buddha himself accepted the self-immolation of monks like Channa and Valkali due to incurable diseases. The difference lies in the method of preparation (gradual fasting versus immediate self-destruction), but the underlying motivation of preserving a pure spiritual life is shared.
Jain Scriptures and Methods: While immediate self-destruction via weapons is not sanctioned in Jain texts, other forms of prescribed self-ending are present, all rooted in the foundational principle of preserving Samadhi life.
Correct Terminology: The author stresses that the scriptural terms Samadhi Maran and Pandit Maran (wise death) are more appropriate and dignified than the loaded term "suicide."
Examples from Prakrit: The letter includes Prakrit verses to illustrate the philosophical underpinnings, emphasizing that Samadhi Maran is not for the sake of death itself but as a defense against the dissolution of spiritual integrity, similar to lancing a boil for healing, not for self-harm.

In essence, "Santhara aur Ahimsa" argues that Jain Santhara is a profound spiritual discipline undertaken with equanimity and detachment, aimed at preserving the soul's purity and spiritual vows. It is distinct from violence-driven self-destruction and represents the ultimate spiritual victory for those dedicated to a life of virtue and self-mastery.