________________
OCTOBER, 1985
A fundamental question, whether samlekhana is not to be described as a form of suicide and as such unjustifiable has been raised. We referred to this doubt earlier. But, from the analysis of the theory and practice of samlekhana so far given it can be said that samlekhanā cannot be described as suicide. It does not contain the elements of suicide. It cannot be called such because it does not involve
(a) destruction of life of three types :
(i) self destruction (ātma badha) (ii) destruction of others (para badha) (iii) destruction of both (ubhaya badha).
It is not motivated by any desire for killing. It is not vitiated by attachment, aversion or any other passion. It is free from any form of craving. Such is not the case in suicide or homicide. 23
(b) One who practises samlekhanā must not be agitated by the desire for life or for death. He should not for a moment feel that he should live for some more time, nor should he be overpowered by the agony of the fast, feel that he should get a speedy death to free himself from the pains, 24 Desire for life, fear of death, memories of past days, attachment to relatives and friends and hopes for future happiness as a consequence of the practice of samlekhanā are transgressions of the vow of samlekhanā which are to be avoided at any cost.
(c) It may also be noted that according to the Jainas the body is not to be considered as merely a prison house to be discarded at the earliest possible moment. It is a means, a vehicle, of attaining the highest end of perfection. We are reminded that it is a rare privilege to get a human life, it is rarer still that we get an opportunity for spiritual progress. We should not want only to cast away the human body that we have got, without making the best use of it in the struggle to reach the stage of self-realisation. This is possible by the control of mind and body for spiritual culture. 25
(d) Above all, the Jainas are greatest champions of non-violence. Ahimsā is the creed of the Jaina religion. It is the first mahāvrata, the great vow. It would be inconsistent to believe that those who considered
18 Ibid. 24 Ratnakaranda Sravakacara, 29 and commentary. 26 Uttaradhyayana Sutra, XXXVI, 266 ; Jacobi, H., 'Death and Disposal of the Dead'
ERE, IV, p. 484 ; Deo, S.B., 'History of Jaina Monachism, p. 461.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
