SALLEKHANA AND THE TAMIL COUNTRY

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:

1. Arungalacheppu, Dr. K.P. Aravanan, Jain Youth Forum, Chennai, 1977.
2. Nilakesi, The Original Text and The Commentary of Samaya Divakara Vamana Muni by Prof.A. Chakravarthy, 1936.
3. Samanamum Tamizhum, Mylai Seeni Vengatasamy, 1st Ed. 1954 (Varthamanan Pathippagam, Ed. 2004)
4. Samanam Valartha Tamil, Prof.J. Srichandran, Tamil Nilayam, 2011.
5. Sri Maganandi Aruliya Padarthasaram, Editors: Dr. S.K. Deivanayagam and Mrs. Rajalakshmi Jinakumar, Saraswati Mahal Library, Thanjavur, 1992.

Madras Kaapi

T.Nagar.  No flyover, not much hype about T.Nagar. Early morning driving lessons. Valli Driving School.  Instructor's meeting point, Pondy Bazar bus stand.  Early morning 6 am. No median wall on the road. Crows have not found their prey. They are making a noisy complaint for not getting food. Driving Instructor Babu arrives driving a Kinetic Honda, the precursor for women's lib  in Indian Metros.  Grinning at you he parks his bike. Before putting the scooter stand he calls out, enna sare, babu is from Kanyakumari, oru kapi kudikkalamaa? It is more of an information than a request. We enter the hotel behind the bus stop.  Portly cashier looks like lord Shiva with a hair cut. Few customers. Mostly, persugal, who took the first opportunity to get outdoor under the pretext of morning walk.  They are complaining against Rajiv Gandhi for their sons going to work on saturdays also. Babu and I take a table.  The server; network servers not known to general public those days; knows babus routine and brings two tabara coffees. Tabara is about 2.5 inches high. Coffee foam frothing above finds a dome shaped equilibrium.  An elderly foreign couple enter and get seated beside us. Man in the proverbial tourist attire, a black bermuda and a khaki t.shirt.  The lady in a purple and white long gown with large pattern flowers.  They order for coffee.  Our server dishes out madras brahmanal kapi.  They stare at that with trepidation. They politely  ask for coffee again.  Now the shiva sitting at the cash comes to the rescue. The bermuda man asks for coffee.  Cashier says this is coffee. The coffee exporter in me explains to the couple this is some what similar to cafe latte, the world famous Madras kaapi. But they insist on American black coffee.  Shiva now understands what his clients need and brings black coffee in rosemilk glass tumbler. The lady wipes the rim with tissue and sips. Thunderbolt.  Her eyes widen in pleasant surprise and exclaims this is the best coffee so far she had in their world tour.  Black or white madras kapi madras kapi thaan, Babu jokes and asks polaama sare.       =mdr=

Are We Financing China to Fight With Us

Are we financing China to fight with us?  

Look at what we have been doing to our country when we buy  Chinese products.  

Let us take a look at India's imports from China.  As per ITC (United Nations Comtrade) data, in the year 2016, India imported Chinese products valued US dollars 6,048 crores 31 lakhs and 3,000. In Indian Rupees 4 lakhs 23 thousand and115 crores approximately.

China imported from India products valued at nearly one fifth of this value only. What are the products that we are so very keen in buying from the Chinese?

Top 25 products are electrical machinery, machinery, organic chemicals, plastic products, ships and boats, iron and steel and articles thereof, fertilizers. LCD devices, optical  instruments,parts and accessories for tractors, motor vehicles.  Furniture, bedding, mattresses, aluminium articles.  inorganic chemicals and compounds of precious metals.  toys and games, rubber and articles thereof.  The product list goes on.  

80% of our toys imports are from China. 94% of our umbrella imports are from them.  

India - Toy Imports 2016 (Blue bubble:China)

India - Umbrella Imports : 2016 (Blue Bubble: China)

Concerned with India's digital security, Govt. of India has recently brought in some control measures. Government has started a review of the massive import of electronics and information technology products from China. The scanner has been put due to concerns over security and data leakages. The worth of Chinese products in India's IT and electronic industry is $22 billion.

What Indian citizens can do on their part?

Don't buy cheap Chinese products.

Make in India.

Create a manufacturing startup, identify products being imported from China by their HS code. Manufacture them in India and replace the Chinese products. Ask specifically for non Chinese make.  

Remember, buying products made in China is retail financing  of Chinese expansionism.

Data: ITC - UNCOMTRADE  

Analysis & Design: M.D. Rajendra Jain

Dr. Jayantilal Jain's Guest Lecture 

At University of  Madras, Department of  Jainology -  Aug.2017

=======================================================================

Kram Baddha Paryay

The principle of  Krama Baddha Paryay  means that the behavior pattern  of the ever changing universe is bound by some order. Whatever modifications in the substances are visible in this world  are happening in a definite orderly manner as if planned. Looking at things from outward conventional aspect, the behaviour pattern of substance appears to be disorderly, but considered deeply, one can discern a well planned orderliness.

The study of Krama Baddha Paryaya (sequence bound modifications) is very important as an understanding is needed about events happening.  Who is doing them, who is responsible.  All philosophies, except Jainism and Buddhism believe in an omnipotent God who is orchestrating these events. The principle of Creator, Regulator and Destroyer.   Jainism does not believe this.  Can somebody design my destiny?  I should be able to decide my destiny.  The resolution of these questions is essential for establishing the true religion.

It appears as though the determinant is our Karma.  It creates health,wealth etc., it maintains and it destroys.  But we are conscious of ourselves and our actions lead to karma, such as dravya karma, bhav karma.  Also there is body making nokarma.  The nigod jivas exist in nitya nigod as gold exists in its ore from beginning less time.  It exists even in Siddhasila without awareness.  To a question how the nigod jiva came to be born in Siddhasila, the answer is puerile obsession with Moksha without any true understanding or following the ways to attain it.  What is the point in people who are obsessed with climbing the Sikarji 99 times without Samyaktva.  A dog  living in the hills of Sammetsikarji also climbs up and down many times.    At best, Karmas are indicators of our actions in the past.  Karma has no place when knowing yourself as soul.  Soul is not made of karma. Soul is Jnan and Darshan.

Whenever any event happens - there are always five essentials (Samvay) operating simultaneously.

1. Nature  of the substance (Swabhav)

2. Future inevitability – Destiny  (Bhavitavya)

3. Fruition of time ( Kaal Labdhi)

4. Self effort (Purushartha)

5. Instrumental causes (Nimitta)

For the event of Moksha, out of the five, three are not in our hands; viz. time, instrumental causes and destiny.  But nature of the pure soul (Swabhav) and self effort (Purushartha) to remain in that nature of the pure self are in our hands.  For evolution into a liberated soul; ripe time is till exhaustion of karmas, destiny is as perceived by Kevaljnani Bagawan, karmic activity is the nimitta.  Hence, to know the soul and being in its true nature is in our hands and rest of other Samvayas will fall into place.

As our experiences increase the knowledge
horizon also increases.  With decreasing ajnan,
jnan increases.  The point of infinite knowledge
is Kevaljnana

NB:  This post is as per my understanding of his lecture and is not verbatim.   Any error either in content or presentation is my inadequacy.  

Deepavali

Deepavali

Bagawan Mahavir, we know his lifestory, birth, diksha, austerities and penances, meditation, omnsicience and liberation.  We celebrate His life as Deepavali, festival of lights for He is our Fordmaker.  

He had asked us to realise His nature in ourselves.  

Happy Deepavali

Best Wishes for a Happy & Prosperous

Vir Nirvan 2542 (2015-16 CE).

=========================

MEETING POINT HARMONY

SAMAYASARAM

Acharya Kund Kunda (1^st AD)

• Know ye that the pure Self is without taste, colour, without smell, imperceptible to touch, without any definite bodily shape, and is characterised by chetana (consciousness).  .. (49)
• In the (pure) soul there is no colour, no smell, no taste, no touch, no visible form, no body, no bodily shape, and  no skeletal structure.  .. (50)
• In the (pure) soul there is no varga (atomic potency), no vargana (molecules or group of atoms), no spardhaka (aggregates of molecules). There is no ego-consciousness of different types and no (karmic) manifestations (resulting in pleasure-pain experience). .. (52)
• In the (pure) soul there is no activity of yoga (through manas, vachana, kaya), no (karmic bondage) no effective manifestation of karma, and no variations according to method of inquiry into the nature of the soul (based upon the principle of classification).  .. (53)
• In the (pure) soul there is no stage of the duration of bondage, or of emotional excitement or of self-purification or of the acquisition of self-control.  .. (54)
• A shackle made of gold is as good as one made of iron for the purpose of chaining a man. Similarly karma whether good or bad equally binds the jiva.  (146)
• Those who are outside the presence of paramartha or Supreme Self even though observe vows, restraints, and rules of conduct and practice austerities are devoid of right knowledge. .. (153)
• Absolutely pure, having the nature of perception and knowledge, always non-corporeal, I am indeed unique. Hence not even an atom of alien things whatsoever (whether living or non-living) is related to me as mine.  ..(38)

NIRVANA SATHAKAM



Adhi Sankara (8^th AD)

I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva…






I am not the breath, nor the five elements,
I am not matter, nor the 5 sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva…


There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva…


No virtue or vice, no pleasure or pain,
I need no mantras, no pilgrimage, no scriptures or rituals,
I am not the experienced, nor the experience itself,
I am the form of consciousness and bliss,
I am the eternal Shiva…


I have no fear of death, no caste or creed,
I have no father, no mother, for I was never born,
I am not a relative, nor a friend, nor a teacher nor a student,
I am the form of consciousness and bliss,
I am the eternal Shiva…


I am devoid of duality, my form is formlessness,
I exist everywhere, pervading all senses,
I am neither attached, neither free nor captive,
I am the form of consciousness and bliss,
I am the eternal Shiva…

(Samayasaram, A Jaina work by Acharya Kunda Kunda and Nirvana Sathakam by Adi Sankara showed me the confluence of ancient Indian ways of looking inward. )

English Translation source: Samayasaram –Prof. A. Chakravarthy Nainar / Nirvana Sathakam - Isha Yoga.

Corporate Social Responsibility

Delhi High Court today ruled in favour of CAG audit of pvt telecom companies having revenue sharing agreement with Govt of India. In the course of the verdit the Hon. Judges have pronounced words of wisdom on Corporate Social Responsibility albeit indirectly.

Times of India (Jan.7, 2014) reported this news:

http://goo.gl/3jmiYz

ToI also published an article titled "CSR: Startups see Opportunity" (Jan 7, 2014)

http://goo.gl/DavFP0

It appears the Corporate Sector and NGOs are conveniently forgetting the "ethics" part of CSR. The concept of CSR originated in early twentieth century in USA, at a period when the large Corporate entities were viewed as "too big, too powerful and anti-social, and they were engaged in anti competitive practices. Efforts were made to curb corporate power through antitrust laws and other regulations - (Business & Society - William C. Frederic and others - McGraw-Hill International)".

In as much as this aspect of regulations, Delhi High Court has reiterated CSR of the Corporate Sector by stating that "circumvention and perversity produce an intensification of the command and this means that one is back to square one".

CSR combines the principles of Stewardship and Charity.

Well before 1912, Jamsetji  Tata, the Founder of the Tata Group said, " We do not claim to  be more unselfish, more philanthropic than other people. But we believe in  sound  and  generous  business principles and regard the health and the welfare of our employees a sure foundation of our prosperity". Tata steel implemented labour welfare measures which paved way of many of Govt. of India's labour welfare measures.  This is Stewardship principle. Employee Welfare, education and health are part of CSR and should form part of CSR activities.  Honouring Stakeholder Interests is integral part of CSR, viz.  

Government: taxation, VAT, legislation, employment, truthful reporting, diversity, legalities, externalities.

Employees: rates of pay, job security, compensation, respect, truthful communication.

Customers: value, quality, customer care, ethical products.

Suppliers: providers of products and services used in the end product for the customer, equitable business                          opportunities.

Creditors:        credit score, new contracts, liquidity.

Community: jobs, involvement, environmental protection, shares, truthful communication.

Trade Unions: quality, worker protection, jobs.

Investors: return on investment, income.

What is the point of implementing CSR if the company does not pay its vendors in time leading them to near bankruptcy,  So many small scale industries in India face this problem. 

It is now on Charity Principle Corporate entities are outsourcing their charitable activities by engaging NGOs. Hopefully there will be quality audit of such activities so that intended beneficiaries receive intended benefits. 

Hopefully India Inc's CSR activities will evolve into including ethical operations.