Sambodhi 1978 Vol 07

SR No.: 520757
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1978
Total Pages: 358
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 9 MB

Page 109

SELF-IMMOLATION AS AN EXPEDIENT FOR EMANCIPATION AS REVEALED IN
THE UVĀ SAGADASÃO
S. N. Ghosal
Some religious systems of the world permit self-immolation. It is never considered a crime in them, on the contrary it is assumed as a pious device, that leads man to the heaven. It leads him to the eternal bliss ralieving him of the painful experiences of rebirths. It places him to a superhuman region, where he remains being transformed into a god. Such an idea was prevalent in the Nirgrantha system too. The Jains admit this as a holy rite, which the adherents of the Jaina faith-particularly the lay worshippers (the upāsakas) practise with a view to achieving their emancipation from the worldly existences. One gets a very graphic account of this phenomenon from the holy texts of the Jains. The Uvāsagadasão one of the Anga-texts bears clear evidence in support of the fact.
Let us go into the details and see how far the above statement is correct. In the Uvāsagadašāo there are three stories, which go to support the views that we have expressed above. We particularly refer to the stories of Ānanda, Kāmadeva and Mahāsayaga.
Ananda lived in the city of Vāņiyagāma, that was not far from Duipalāsaya, where a notable shrine - a chaitya occurred. His wife was Śivanandā. Ānanda was a house-holder, who was immensely rich and who stood as a supprt to many people - his relatives and friends. They consulted him every now and then and sought his advice in their troubles and di Ticulties. On one occasion he had the opportunity to come in contact with the Lord Mahāvīra. He minutely heard the doctrines of the Nirgrantha faith, which the Lord explained to the people. After hearing the religious principles from Mahāvīra Ananda became extremely delighted. There developed a deep craving in his heart for accepting the teachings of the Lord and dedicating himself absolutely to his service. But for certain difficulties he could not forsake the house and take to renunciation completely. So he decided to become a lay worshipper, a Somanovăsaga adopting the five aṇuvratas and seven Śikṣāpadas. This enabled him to remain in the house but to perform the divine services in pursuance of a definite pattern of religious practices.