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In this Our Life
191
The analysis of the process of Samlekhanā shows that it has two primary stages, which are sometimes referred to as of two types. The first requisite is the mental discipline and then comes the mortification of the body by fasting. Accordingly, a distinction has been made in the practice of Samlekhanā as a) the mental discipline (kaşāya-samlekhana) which consists in the control of the passions and the attainment of the perfect equanimity of mind; b) practice of fasting gradually which leads to the gradual mortification of the body (kaya-samlekhana)." The two are complementaries to each other, although the mental discipline is a necessary condition of the fast unto death.
A fundamental question whether Samlekhanā is not to be described as a form of suicide and as such unjustifiable, has been raised by some. We referred to this doubt earlier. But, from the analysis of the theory and practice of Samlekhanā so far given it can be said that Samlekhanā cannot be described as suicide. It does not contain the elements to make it suicide. It cannot be called suicide because :
a) Destruction of life may be described as of three types : i) self-destruction (atmavadha), ii) destruction of others paravadha); and iii) destruction of both (ubhaya-vadha).
But Samlekhana is neither of these. It is not motivated by any desire for killing. It is not filled with attachment or aversion. No passions envelop the person. It is free from any form of craving. Such is not the case in suicide or homicide." Pūjyapāda mentions that Saṁlekhanā cannot be called suicide because there is no rāga (excitement of passions) in it. He compares the layman taking Samlekhanā to a householder who has stored goods in a ware-house. If there is danger he will try to save the whole building, but if that becomes
78. Ibid. 79. Abhidhana Rajendra. Vol, p. 214
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