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suicide and Sanlekhanä. Suicide is the result of the outburst of passion, whereas Sanlekhana is the result of dispassionateness. It is recommended only when the body is completely disabled by extreme old age or by incurable diseases and the person becomes conscious of the impending unavoidable death and of the necessity of concentrating on the pure qualities of the soul. For the aspirant, there is no dissatisfaction, no sorrow, no fear, no dejection, no sinfulness; the mind is cool, calm, composed; the heart is filled with the feeling of universal love and compassion. It is also called the death with equanimity. Sanlekhana means emaciation of passion and body leading to emancipation. Sanlekhana is of twofold:
Kashäya Sanlekhana Emaciation of passions to be accomplished by internal austerities (Tapa) like subduing anger by forgiveness etc. Sharira Sanlekhana Emaciation of body to be accomplished by external austerities (Tapa) like fasting etc. It involves giving up enmity, and attachment to possessions etc., and with a pure mind, forgiving one's kinsmen and others, and asking for forgiveness. Casting aside grief, fear, anguish, wickedness etc., with all sincerity and zeal, one should allay innermost passion by scriptural words. Reflecting on the sins committed in three ways, one should adopt the Maha-vrata for rest of one's life. One should slowly give up, first solid food, then liquid, then water and, in the end observe the total fast with all determination, fixing the mind on Namokar Mantra. Thus, he peacefully and blissfully
abandons the body. Five Transgressions (Atichär): • Wishing for pleasures of this world as a reward in the next life
Wishing to be born as a Heavenly Being (Devaloka) as a reward Desire to prolong life (for fame of having endured a long Sanlekhana) Desire to die soon (if it is painful)
Desire for sensory pleasures in the next life either as a human or a Deva These twelve special vows and Sanlekhanä are for to help us to change from what we actually are; ignorant, mistaken, weak, and injurious beings to what we potentially are capable of developing spiritual qualities like the Omniscient, who have developed their spiritual qualities to perfection. The rules are based upon a certain foundation of character already developed - kindness of heart, self-control, desire for right knowledge and relish of truth, the internal attitude accompanying the external, and visible practice of the rules. These rules bring out further knowledge, increased strength of character, greater peace of mind, sympathy and kindness, and lead us to higher levels on the way towards an everlasting, blissful omniscience in a state of life which is natural to the real pure self and which is open to all who wish to attain it. Jain ethics are founded on the principle of Ahimsa and love for all living beings. While a layman ought to have a rational faith in Jainism, his daily conduct must exhibit the true ideals of nonviolence and truth. In his dealings, he must be upright to the core and practice charity not only by giving but also by cultivation of non-attachment towards his possessions. He must be constantly aware of his duties towards himself and to society. His life as a layman should pave the way to the ultimate goal of self-realization. Possession of right faith and knowledge should not be a matter of mere theory but should be constantly reflected in daily conduct.
JAIN PHILOSOPHY AND PRACTICE - 2
| SR No. | 000161 |
| Book Title | $JES 401 Jain Philosophy and Practice 2 Level 4 Book |
| Original Sutra Author | N/A |
| Author | JAINA Education Committee |
| Publisher | JAINA Education Committee |
| Publication Year | 2013 |
| Total Pages | 268 |
| Language | English |
| Classification | Book_English, Jaina_Education, 0_Jaina_education, & JAINA Books |
| File Size | 3 MB |