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enough to be reborn a better life. These arguments were countered by their elders, Chandrakeerti, Dr. Vasantaraj and Dr. P.D. Padmakumar (all Mysore scholars), who stressed that sallekhana is the avenue to follow in order too be reborn with a better life. Sri Sahamuniji Maharaj and Dr. Kanth both expressed hesitation, saying that by observing sallekhana, neither a better rebirth nor moksha is guaranteed.
This last response expressing hesitation may appear to be a breach of one of the "three jewels": Right Faith. Although recent testimonies of near-death experiences provide convincing evidence that individuals have become aware of their past lives, it is empirically impossible to prove that one has been or will be reborn a better life or achieve moksha because the physical person expires. However, nothing in the philosophical doctrines of Jainism suggests that observing sallekhana is the exclusive vehicle for a better rebirth. Furthermore, in agreement with the Bhattāraka, there is no expectation of the next life, so if one does not practice sallekhana their chances are not less of being reborn a better life. This is supported by the philosophy of Jainism, which argues that one of the five transgressions to be avoided during the observance of sallekhana is that one should not wish for a better rebirth or moksa as a result of his or her penance.
Prediction and Prescription
Although bodily death is inevitable, how does one know when one is going to die? One of the original circumstances for observing sallekhana outlined by the Jain philosophy is if one is "nearing his end7' due to old age. The different interpretations resulting from my interviews reflect the ambiguity of this theoretical circumstance. It raised the question of whether one has the capabilities to anticipate their own death. Chandrakeerti and Dr. P.D. Padmakumar both argued that one must have, what they coined " a spiritually elevated soul" in order to predict one's own death. Dr. P.D. Padmakumar contended that "common people" do not have this ability because they have not struck a balance between knowledge and practice. Rajesh M.N. (a Mysore scholar) also held one must have reached a special level of spirituality in order to predict one's own death, a plateau that is usually exclusive to monks. In other words, while Chandra keerti and
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