ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 377

5.7
Sallekhan (as per Jain holy text)
Dr. Dhayanand Bhargava
Introduction The body is the means and not the end, it is a means to attain liberation. One has to leave the body at the end. The Jainas, therefore, prescribe forsaking food and sometimes even water and leave the body with equanimity under certain circumstances. This is known as Sallekhan or Santhr. This is supposed to end or shorten the mundane existence of the soul in the whirlpool of transmigration from one life to another. This is allowed only if one feels that he or she is not able to perform his religious duties with efficiency anymore. A healthy person who is physically fit is not allowed to take up Sallekhan
There is inscriptional proof that Jain monks, nuns and householders have been observing Sallekhan for the last two thousand years. The inscription of ravanabelagola mentions that the period of this kind of fast varied from three days to one month. It would be interesting to read a description of this vrata from one of the oldest Agamas of the Jainas - the cranga Sutra. The portion given below is the translation by Hermann Jacobi of the original Prakrit. It is the oldest description of Sallekhan.
Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of k rman. (2) Subduing the passions and living on little food, he should endure (hardships). If a mendicant falls sick, let him again take food. (3) He should not long for life, nor wish for death; he should for yearn after neither, life or death. (4) He who is indifferent and wishes for the destruction of k rman, should continue his contemplation. Become unattached internally and externally, he should strive after absolute purity. (5) Whatever means one knows for claming one's own life that a wise man should learn (i.e. practice) in order to gain time (for continuing penance). (6) In a village or in a forest, examining the ground and recognizing it as free from living beings, the sage should spread the straw. (7) Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which overcome him. (8) When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9) Though these animals destroy the body, he should not stir from his position. After the asravas have ceased, he should bear (pains) as if he rejoiced in them. (10) When the bonds fall off, then he has accomplished his life. (We shall now describe) a more exalted (method) for a well - controlled and instructed monk. (11) This other law has been proclaimed by Jnátrip tra: He should give up all motions except his own in the thrice-threefold way. (12) He should not lie on sprouts of grass, but inspecting the bare ground he should lie on it. Without any comfort and food, he should there bear pain. (13) When the sage becomes weak in his limbs, he should strive after calmness. For he is blameless, who is well fixed and immovable (in his intension to die). (14) He should move to and fro (on his ground), contract and stretch (his limbs) for the benefit of the whole body; or (he should remain quiet as if he were) lifeless. (15) He should walk about, when tired of (lying), or stand with passive limbs; when tired of standing, he should sit down. (16) Intent on such an uncommon death, he should regulate the motions of his organs. Having attained a place swarming with insects, he should search for a clean spot. (17) He should raise himself above (sinfulness), and bear all pains. (18)
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