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पुरुषार्थसिद्ध्युपाय desire, anger and delusion. Hence it is not suicide. “It has been taught by Lord Jina that the absence of attachment and the other passions is non-injury and that the rise of feelings of attachment and the other passions is injury.” For instance, a merchant collects commodities for sale and stores them. He does not welcome the destruction of his storehouse. The destruction of the storehouse is against his wishes. And, when some danger threatens the storehouse, he tries to safeguard it. But if he cannot avert the danger, he tries to save the commodities at least from ruin. Similarly, a householder is engaged in acquiring the commodity of vows and supplementary vows. And he does not desire the ruin of the receptacle of these virtues, namely the body. But when serious danger threatens the body, he tries to avert it in a righteous manner without violating his vows. In case it is not possible to avert danger to the body, he tries to safeguard his vows at least. How can such a procedure be called suicide?
Jain, S.A., Reality, p. 242, 243.
इति यो व्रतरक्षार्थं सततं पालयति सकलशीलानि । वरयति पतिंवरेव स्वयमेव तमुत्सुका शिवपदश्रीः ॥ (180)
अन्वयार्थ – (इति) इस प्रकार (यः व्रतरक्षार्थं) जो पुरुष व्रतों की रक्षा के लिये (सकलशीलानि) समस्त शीलों का (सततं पालयति) निरन्तर पालन करता है (तम् ) उस पुरुष को (शिवपदश्रीः) मोक्ष-लक्ष्मी (उत्सुका) उत्सुक होती हुई (पतिंवरा इव) पति को स्वयं वरण करने वाली कन्या के समान (स्वयमेव वरयति) अपने आप ही वर लेती है।
180. The man who incessantly observes all the supplementary vows and sallekhanā (together, these are called seelas) for the
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