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strong, the moment of death is still distant, the string of age is still far from the breaking point, then the fasting could be prolonged indefinitely. In such case there are chances that the acute pain of hunger and thirst may pervert the feelings of the seeker; his attitudes may be tarnished, the purity of feelings may become foggy.
Therefore, before accepting Sanlekhana it is vital for the seeker to estimate his lifespan besides examining his physical condition.
The life of a worldly person is dependent on ten prans (life energy). They are—Indriya-bal-pran (sources of strength of five sense organs; five in number), Manvachan-kaya-bal-pran (sources of strength of mind, speech and body; three in number), Shvasochhavas (inhalation-exhalation), and Ayu-bal-pran (source of the strength of age; longevity). Of these Ayu-bal-pran is the strongest. The strength of sense organs may become weak, the strength of yoga or mind-speech-body may deplete, inhalation and exhalation may also be blocked but if the strength of age or life-span has not reached its end the person may still revive and remain alive for years.
In modern age also, even with the advancement of medical science, such incidents have been reported when a doctor has declared a person dead in absence of any signs of life, his relatives have taken the body for cremation and before lighting the funeral pyre the dead has come back to life and lived for many years.
The purpose of giving these details is that it is vital to think over the age determining karmas before accepting Sunlekhana. That is the reason that in Jain scriptures we find the rule that Sanlekhana should be accepted only after getting permission from an experienced guru. Sanlekhana and Fasting
In Anakriddasha Sutra and other Agains where there is a mention of a seeker practicing Sanlekhana it is stated-emaciating himself by a month long Sanlekhana, cutting of or avoiding sixty meals, . ...got liberated. This statement indicates that Sanlekhana and fasting go together and this combination affects the depletion of body and passions. The process continues till the end of life and the seeker earns a good reincarnation or liberation.
The Ultimate Practice of Life : Sanlekhana
As an examination is the yardstick of the education of a student, how much he has read and what he has retained in his memory: likewise Sanlekhana is the final test of the life of an ascetic or seeker, how much religion has been able to translate into activities of life, how far has he stuck to the vows, rules and discipline, what heights of experience he has attained.
Sanlekhana is the ultimate practice of ascetic life. After this there is no further practice remaining as is evident from the statement--the last. Life long emaciation is the practice
• 300.
Antakriddasha Mahima
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