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Concept of Santhārā (Samădhimaraņa) in Jainism : 77
oneself or any other member of the society at large. So it is incomparable with the suicide which is committed in a passionate and abnormal state. In the text, The History of Suicide in India, p. 107 Upendranath Thakur writes that why Jaina samlekhanā is considered as suicide is that very crude methods have been employed in it, like complete giving up of all kinds of food and water. So it should be clearly kept in mind, that since the milk of a cow and milk taken out of the particular plant 'dhatūrā cactus' seems equal, but one is nectar i.e. nourishes the body, the other is poison which destroys the body i.e. takes away the life. Likewise there is a great difference between suicide and salekhanā.
Amộtacandra Sūri has defined suicide with such precision that his definition can stand the scrutiny for any modern Jurist: He, who actuated by passions, puts an end to his life by stopping breath or by water, fire, poison or weapons is certainly guilty of suicide. In Santhārā, all desires and passions are subjugated and mind remains in bliss and peace. 35 Importance of Santhārā It is a religious fast unto death on the pretext that when all purpose of life has been served, or when the body is unable to serve any purpose of lifc. Mộtyu-Mahotsava, a book from unknown author having Hindi commentary by Sada Sukha Das highlights the essence of Santhārā with the following sūtra:
taptasya tapaścāpi pālitasya vratasya ca/ pațhitasya śrutasyāpi phalammstyur samādhinā//** It means all religious observances, fastings and austerities would be unavailing, if at the last moment of life, at the time of approaching death, if one does not undertake Santhārā. It is not only the spiritual welcome to death, but also a way of meeting the challenge of death undauntedly. This happy embracement of death has been calculated to carry the spiritual dispositions to the next birth. Such a kind of
