SALLEKHANA AND THE TAMIL COUNTRY
(by M.D. Rajendra Jain)
@ ICPR Sponsored National Seminar on
Death and Dying in Indian Tradition
organised by
University of Madras (Dept. of Jainology) & International School for Jaina Studies, New Delhi
February, 2016
Ahimsa is the
supreme tenet of jainism. The jaina categorisation of living organisms
based on senses, body type, mind and endowments (ie. prana, paryapti) is
astounding as these categorisations were done thousands of years before the
advent of modern science. Recognition
of the life form, living and sentient being inside the body is
the first step. In Acaranga Sutra,
Bagawan Mahavira in the very beginning of the discourse had brought out this
fact and declares that endless transmigrations can only be stopped by persons
who have realised that sentient life is in all stationary and mobile forms of
life. This includes the self and once
that knowledge is there, the next step would be to understand the reasons for
the infinite births and deaths undergone.
Concept of the
pure soul as the reservoir of infinite
perception, knowledge, bliss and energy
and every soul's aspiration to metamorphasise into that state is the
essence of Jaina Dharma. The soul is denied of this bliss because
of its interaction with karma particles
which has been going on for an infinite period of time. Tirthankaras, with Their infinite perception
and knowledge have found the way to liberate the soul from karma and attain the
Ananta Catustaya qualiites of the pure soul.
"Samyak darsana, jnana, caritrani moksha margaha"
- is the opening sutra of the Tatvartha Sutra.
The Ratna Traya, Right Faith,
Right Knowledge and Right Conduct, the
aggregate essence of these three virtues leads to liberation. Another uniqueness of Jainism is its analysis
of things from multiple points of view.
The Ratna Traya are also expounded from the real (niscya) and practical
(vyavar) points of view. The real point of view is pure soul,
percieving the soul as separate from the body is real Right Faith, knowing the
qualities of the soul and matter is real Right Knowledge and to experience and
being immersed in the self soul is the real Right Conduct. From the practical point of view the Ratna
Traya has been elaborately discussed and explained in Jaina scriptures. The qualities of Right Faith, the description
of Right Knowledge and the details of
austerities and vows that form the Right Conduct are codified in Jaina
ethics. Degree of adopting these
austerities and vows are also specified for lay people and renunciates,
anuvratas for the former and the mahavratas for the later. However, the content of these five basic
tenets (viz. Ahmisa, Sathya, Astheya, Brahmacarya and Aparigraha) are same for
both. While the householders have
certain concessions, the code is unrelenting for the ascetics. The Guna vratas and Siksha vratas are
complementary to the anu and mahavratas.
The twelve part austerities are necessiated for abandoning violence to
self soul and other living forms, to abandon internal and external posessions
and plug the hole to stop influx of karma, to start shedding karma, to lighten
the load and travel upward to the Siddhasila, the abode of liberated
souls.
The ultimate and all encompassing vrata is the Sallekhana
which is the highest sadana. Jainism puts great emphasis on the state of mind
and passisions at the time of death. The
negative emotions, such as anger, greed, pride, deceit, etc. lead to the births
in hell, animal form and human form with great afflictions. The positive state of mind, such as
equanimity towards pain and pleasure, right faith and devotion leads to birth
in heaven or as a virtuous human opening a gate for further spiritual
development and liberation in a course of few births. Sallekhana is facing death with equanimity
and higher spiritual insight. Acharya
Pujyapada in his text, Mrityu Mahotsava brings out this fact by stating,
"all religious observances, fasting and austerieties would be unavailing,
if at the last moment of life, at the approaching moment of death, if one does
not undertake Sallekhana". The term
sallekhana is derived from sam and lekhana.
It means noble process of delibilating the body. It is an effort to realise the soul without
body.
Abundant examples of emancipation
through Sallekhana is available in Jaina scriptures and vernacular jaina
literary works of major languages of
India. Historical jaina inscriptions
found all over India contain many references to Sallekhana undertaken by
eminent ascetics and shravakas and shravikas.
Tamil Nadu or Tamil is no exception to this as jainism was a predominant
religion of the ancient Tamil country.
Acarya Samantabadra is believed to be from the Kanchipuram region of
Tamil Nadu. Arunagacheppu, is the Tamil version of his Ratnakarandaka Sravakacar. Scholars ascertain the date of Arungalacheppu
as Sixth Century CE (Arungalacheppu, Dr. K.P.
Aravanan, page 7). Arungalacheppu
defines Sallekhana in its aphorisms 145 to 153.
To read the English
version of the verses;
145. unbrerable
sufferings, incurable disease, senility
reasons for renouncing food and drink is
sallekhana.
146. at the end of this
life time having the thought of
realising soul's four qualities and
shedding other
faulty thoughts.
147. all mundane
affection, anger and connection with relatives
are abandoned.
148. to take with
conviction and get the guidance of great saints
to overcome the hurdles
149. not to have
vasilation and confusion and keep the mind happy
150. to trickle down food
and drink and recollect scriptures
to keep the body aside.
151. to leave the body
with thoughts of namaskara mantra is to
redeem the position of lord of the indras.
The description of
sallekhana in vain is also described :
152. fear of death, afraid
to live, for self aggrandisment,
regret to leave loved ones
153. and a wish for next
birth, one who sheds these five
destroys dravya, kshetra, kala, bhava,
bhaava parivarthana
Acarya Maganandi's Padarthasaram (13 CE) was in vogue among
Tamil jaina scholars and was available in palm leaf manuscripts for
generations. It is a manual of jaina
epistemology. The 23rd chapter, Samyama
Margana Nirupanam, of Padarthasaram
details sallekhana among other vratas.
It is mentioned that Sallekhana is of two types, viz. Jividha sallekhana
and Jividandya sallekhana. The former is
observed along with daily avashyakas over a period of time and the later is
observed near death with performance of pratikramana and prayachita in the
presence of a guru, abandoning all affections towards friends and relatives,
with a request for forgivenness in all three dimensions of mind, speech and
action, with a committment of mahavratas, giving up the four types of food one
by one, meditating upon panca namaskara
mantra, twelve anuprekshas, padasta, pindasta, rupasta, rupatita and swarupa
dhyana and lighten the load of the body.
Fasting to death is also mentioned in Sangam Tamil
literature. The date of Sangam
literature is debatable, but on a general opinion it is placed between 500 BCE
and 200 CE. The Ashokan edicts (273 - 232 BCE) and Mathura inscriptions of
Kharavela (150 BCE) refer to the Tamil kingdoms of Chera, Chola and Pandya
rulers in the south. Purananuru, the collection of poetry refers to the
practice of fasting unto death. Vadakkiruthal
is the terminology used for the practice.
It was undertaken by great warriors, emperors and poets.
The great Chera emperor Cheraman Peruncheralathan and the Chola
emperor Karikal Peruvalathan went to war against each other at a place called
Venniparanthalai. In the course of the
battle the Chera emperor was wouned by a spear that pierced body from front to
back. The wound at on the back in a
battle was considered as a humilation and the Chera emperor undertook fasting
to death (Vadakiruthal). A poet named
Kazha athalaiyar documented it;
(Purananuru - 65)
A Sangam period poetess by
name Venni Kuyathiyar, showers accolades on the Chera king stating that the victory of the Chera king is
far greater than the battle victory of the Chola king.
(Purananuru - 66)
Chola king, Koperunjcholan, ruling from Uraiyur declared
war on his sons who had revolted against him.
He was pacified by poet Eyitriyanar and made to realise the sinful act
of waging war against own children. The
Chola ruler abandoned his throne and undertaook fasting unto death by
"vadakkiruthal" tradition. On hearing this, his friend and poet,
Pisirandaiyar also commenced the performance of
"vadakkiruthal".
(Purananuru - 212 to 223).
Koperunjcholan who was also adept in poetry expressed his emotions
reflecting jaina thoughts .
(Purananuru 214)
Who do not have the right
faith without blemishes of doubt and without a strong mind, start performing
the meritorious deeds. Those who aim for
elephant will find it, those who aim for small bird may go empty handed! If the honourable men aim for the noblest
achievement, they shall gain as per their karma. They may reach the heaven to
enjoy without activity, and if they do
not wish for such pleasures also, they may never have to be born again! And if
they are not to be born again, they will achieve the fame as high as the
Himalayas, To die with a body devoid of bad karmas is the height of all
austerities.
Nilakesi, the tamil jaina classical literature of
comparative religion (5 CE) defends the practice of Sallekhana.
(Nilakesi - Mokkala Vada - 321).
In reply to Mokkala, a
buddhist monk, Neelakesi states that sallekhana is adopted by people who are at
the end of their life time and renounce all possessions including body and
abandon maintenance of such worldly possessions. No benefit will avail by belittling such
noble men showing the path.
Samaya Divakara Vamana
Muni, ("Samaya Divakara Virutti, written by
Vamana muni in the manipravala style. Vamana muni has been identified with
Mallisena Vamana, the famous Jaina teacher who flourished at Jina-Kanci in the
fourteenth century A.D." - Prof. R. Champakalakshmi, Jain Literature in
Tamil, online Jainsamaj.org); in his commentary reiterates that sallekhana is to abandon the
regret for dying and to give up attachment towards the body, to observe
equanimity and to avoid anxiety. He
further alludes the transmigration to a travel and wants the sallekhana
observer to pack the food, viz. Panca Namaskar Mahamantra, Ratna Traya and
undeterred samyaktva, for such a travel.
He also quotes in his commentary from an unknown literary source;
When the
house is on fire, it not possible to remove all articles, only the important
and valuable articles are removed.
Similarly, one who is in death bed, should be equanimous, desire-less
and should carry compassion that is dharma.
Silappadigaram, the Tamil epic of post Sangam period (2 CE)
has a reference to the practice of Sallekhana.
Kavundi Adigal, a jain sadhvi, observed Sallekhana and left her mortal
body on hearing about the tragic death of Kovalan, Kanngagi, the Pandiya ruler,
his queen and the destruction of Madurai city. Earlier she had accompanied
Kovalan and Kannagi in their epic journey from Chola country to the Pandya
country. During this journey, human
sufferings on account of karma was
explained to Kovalan and Kannagi, who were sravakas. Kavundi adigal was struck with remorse on
hearing about their death and observed Sallekhana; as she felt that these
people's bad karma led them to her for the journey.
(Silappadigaram - Neerpadaighatai : 79-83)
Sirupanchamulam, is a post sangam period poetic work by the
jain author Kaari Asaan. While praising
the merits of offering food to the deserving, this ancient tamil work refers to
Sallekhana.
(Sirupanchamulam :73)
There is a tradition of performing
annual Nischadi Puja to Acharya Akalanka at Munigiri Karanthai Jain temple near
Kanchipuram. During the annual ten day
Brahmotsava period, on one of the days a procession is taken to the temple tank
bund where the nischadi foot prints of Acharya Akalanka is sculptured and
Nischadi (sallekhana) puja is performed.
It is believed that Acharya Akalanka observed sallekhana at Munigiri
Karanthai.
These literary and other epigraphical recordings about Sallekhana in the ancient
Tamil country vouchsafe the glorious jaina presence in the past and social acceptance of the
practice of Sallekhana in Tamil Nadu. The practice of
sallekhana is to be viewed in the entirety of jaina ethical principles and the
fundamental quest for liberation inherent in all jaina followers. Denying sallekhana to jains is denying essential
practice of
jainism.
In the recent past, Sripalavarniji a
tamil jain and former pontiff of jina kanchi and simmanagadde basti mada and an
author of modern commentaries on jaina
siddantha observed sallekhana at Sammedasigarji.
Sri Gajapathi Sagarji, a jaina scholar
with multilingual talent, Sri Adhi Sagarji, founder of Sri Srutakevali
Badrabahu Sevadal and Shrutakevali tamil magazine, Sri Veera Sagarji, whose pioneering efforts
led to the protection and development of Acharya Kund Kunda Nagar, Poonur Hills
and Sri Subhadra Sagarji (former
madathipathi of Melsittamur Jain Math) had observed sallekhana. Recently, Smt. Marudevi Ammal, a lay
follower accomplished sallekhana in the
month of November, 2015.
Reference:
- Arungalacheppu,
Dr. K.P. Aravanan, Jain Youth Forum, Chennai, 1977.
- Nilakesi,
The Original Text and The
Commentary of Samaya Divakara Vamana Muni by Prof.A.
Chakravarthy, 1936.
- Samanamum
Tamizhum, Mylai Seeni Vengatasamy, 1st Ed. 1954 (Varthamanan Pathippagam, Ed. 2004)
- Samanam
Valartha Tamil, Prof.J. Srichandran, Tamil Nilayam, 2011.
- Sri Maganandi Aruliya Padarthasaram, Editors: Dr. S.K. Deivanayagam
and Mrs. Rajalakshmi Jinakumar, Saraswati Mahal Library, Thanjavur, 1992.
