Death and Dying in Indian Tradition

(An Exploration of Sallekhanā, Santhārā and Samādhī maraṇa)

Organised by International School of Jain Studies, New Delhi & Dept. of Philosophy

and Jainology, University of Madras (UM), Chennai

18-20th Feb. 2016

(Sponsored by ICPR)

Day 1: Inaugural session

The seminar started with Tamil Thaai Vaazthu, the Tamil prayer by the students. Prof G

Mishra Head Philosophy (UM) of University of Madras shared his experiences regarding

different religious practices followed in our heterogeneous society even if, it is not known

when they started as is the case with the rituals like Santhara/ Sallekhna/ Samadhimarana. He

explained that what the death is in the Indian tradition and the beauty of concept of death

supported by quotations from Bhagwadgita.

Dr. Shugan C Jain, Chairman, ISJS, presented the theme of the seminar. He advocated

everyone tries to give a positive (Physical, mental and Spiritual) life style. Since all Indian

philosophies believe in the transmigration cycle of birth-death-birth, the three guiding factors

are Ahimsa-karma and Moksa as lifestyle. So, when one experiences changes occurring in the

body, one starts increasing the practice of ahimsa to have better next life and move up the

ladder of moksa. He expressed hope that the three seminars will use Jain logic based on the

concept of Anekāntvāda to discuss the subject of the seminars.

Delivering the inaugural address, Prof SR Bhatt, Chairman, ICPR, emphasised the concept of

death in entire Indian tradition. He gave some examples from Jain Agamas, Buddhist

Tripitakas, and Vedic traditions. He pointed everyone talking about the life but not the death.

In this seminar he wished that we touch every aspect of Indian tradition.

Delivering the keynote address, Prof Christopher Key Chapple (Loyola Marymount

University, LA USA (Partner institution), shared his experience with the distinctive Jaina

approach to death that took place in a crowded room in Jaina Vishwa Bharati, where he

witnessed an elderly nun being blessed by her spiritual preceptor as she entered her fourth

week of her final fast. He also used other similar experiences to bring home the beauty of

santhara /Sallekhanā.

Prof. Luitgard Soni, Department of Indology and Tibetology, Philipps University of Marburg,

Germany presented some textual concepts of Sallekhanā.

Dr. Priyadarshana Jain, Head i/c Department of Jainology UM proposed a vote of thanks and

also said that the seminar is a platform for expression of views of eminent personalities

covering all the issues related with questions of life and death.

1st Technical Session: Chaired by Prof. SR Bhatt, Chairman, ICPR

Paper 1: Prof. GC Tripathi, New Delhi. “A Panoramic Overview of the Phenomenon of

Death in Indian Thought”. He spoke of Belief in the re-birth, a blessed life in the heaven as

a semi-divine being in the company of gods or ones venerated deity, as benevolent ‘pitaras’

endowed with subtle bodies living in their special world, or as thirsty malevolent spirits,

‘pretas’ (if died prematurely with many ambitions unfulfilled) roving around purposelessly;

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are some of the common views, or let us say, of the common people, whereas the advanced

philosophical systems propagate the idea of moksa- the final liberation from the fetters of

perpetual births and deaths- in various forms, either through amalgamation with the universal

soul (Vedanta) or as an luminous, omniscient and omnipotent soul in the highest heaven

(Jainas) or as an indescribable spiritual entity engrossed in deep tranquility devoid of

suffering and pleasure (Buddhists).

Paper 2: Prof. Jayendra Soni, Germany. “Death and dying: The concept of the person

in Indian thought”. He spoke the various schools of Indian thought to furnish a rich variety

of views concerning the human being and the world. These range from a purely materialistic

approach in which so-called life other sentient principle simply disintegrates or vanishes at

death (Cārvāka/Lokāyata school). For many schools this innate principle of sentience is an

indestructible substance referred to by the terms ātman (Vedānta), puruṣa (Sāṅkhya and

Yoga) or jīva (Jainism). Then again, there is the unique Buddhist position which accepts

rebirth, but without the notion of any permanent entity of sentience or the notion of a self

(anātmavāda). Many of these views implicitly deal with what it means to live a good life that

is they have an implicit moral code of conduct.

Paper 3: Prof. Jayanti Lal Jain, Mangalayatan. “Sallekhana: Jain Metaphysics

Perspective”. He talked of the metaphysical perspective of Sallekhanā to differentiate it from

suicide/ mercy killing/ euthanasia or any other term used for the same. It is done in a very

systematic manner for a calculated metaphysical purpose. It is an enlightened death. It is

quite natural and spontaneous choice for a prudent person facing the inevitable death when all

other choices for survival look very futile. Various considerations stated above underlie the

Constitution of Life and Death - eternal laws regulating life and death for all beings. It is

imperative that Sallekhanā is a natural and eternal right which cannot be denied.

2nd Technical Session: Chaired by Prof Christopher Key Chapple

Paper 1: Dr. Shugan C Jain, New Delhi, “Sallekhana/Santhara” presented the ultimate

purpose of practicing Sallekhanā as to prepare the practitioner to allay the fear of death and

prepare him /her to embrace life (auspicious or inauspicious or liberation) depends to a large

extent on the status of thoughts/ activities induced on soul of the dying person as well. He

also dealt with philosophical importance of Sallekhanā in Jainism, with way of life based

Ahimsa in actions; Anekānta in thoughts and Aparigraha as lifestyle. He also differentiated

the terms ‘Sallekhanā, Samadhimarana, Santhara” and their significance as way of life and

facing death peacefully for better next life.

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Paper 2: Dr. Geeta Mehta, Mumbai. “Samadhi Marana in Hindu Tradition”. She

clarified Samadhi implies, to dies with balanced, detached mind as accepted in all religions of

India. Hinduism also welcomes such death. Samadhi is a state of inner equilibrium and

tranquillity of mind. Samadhi is a state of inner equilibrium and tranquillity of mind. This

state is described as the state of Sthitprajna (man of steadfast wisdom) in the last 18 verses of

second chapter of the Bhagvad Gita.

Paper 3: Mr. Nitin H. P., Bengaluru. “Sallekhana Inscription of Karnataka” He

presented some ancient inscriptions belongs to Sallekhanā in Karnataka. A lot of installations

and inscriptions in memory of people who have attained Samadhi through the practice of

Sallekhanā have been installed. These memorials are found across the length and breadth of

India and called by different names such as Chhatri/Nasiya/Tonk (Gujarat, Rajasthan and

Northern India), Palli (Tamil Nadu) and Nishadi (Karnataka). In this explorative paper the

different forms of Nishadis are vividly described to the core, trying to comprehend the related

literature at depth.

Paper 4: Prof Rekha Jain, Bengaluru. “Sallekhanā in Jainism”. She discussed the

literally meaning of Sallekhanā. ‘Sat’ means ‘for a good purpose’ and ‘Lekhan’ is ‘letting

go’. There are fifteen prerequisites or steps to undertake Sallekhanā. If one doesn’t fulfil any

one of them then one mustn’t consider Sallekhanā. The process starts with giving up of food

and ends with complete withdrawal from worldly activities with full focus only on

meditation. The pre-requisites of Sallekhanā are very important for it to not become a mere

ritual and achieve the higher purpose of complete liberation. The art of living plays a major

role in fully meeting the high standards required to meet this art of dying which is what

Sallekhanā truly is.

Technical Session 3: Chaired by Dr. Shugan C Jain.

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Paper 1: Dr. Sneh Rani Jain, Sagar. “Sallekhanā/Santhara with Veer Maran in Indus

Inscriptions”. She presented many inscriptions and their interpretation of

Sallekhanā/Santhara/Veer Maran found in Indus valley excavations to substantiate practice at

that time as well.

Paper 2: Prof Subhash C Jain UM. “Prerequisites of Sallekhana”. He talked of

prerequisites of Sallekhanā based on karma theory of Jainism. In this paper he dealt the talk

with begin with a brief outline of karma theory, the universal law of karma and governed

ethics which is different from, and sometimes in conflict with, the non-universal, manmade

governed ethics with which we have some familiarity, and which underlie the decisions of the

Rajasthan High Court and the Indian Supreme Court.

After end of the first day there was cultural Program skit on “Death- A Celebration of Life”

by students of Department of Jainology.

2nd Day (19th Feb. 2016, Friday)

Technical session 1: Chaired by Prof. G. C. Tripathi.

Paper 1: Prof. Pradeep Gokhale. “Buddhist approaches to Death”. He spoke on the basic

approach of the Buddha according to Śrāvakayāna is that death is an unavoidable evil. It is

regarded as dukkha, an unsatisfactory or painful condition. Secondly it is not taken to be end

of life, though it is the end of the present life. There is a wheel of life and death and therefore

generally every death is followed by next life. In fact the whole wheel of life is evil or

unsatisfactory of which the present life and the forthcoming death are just small parts.

However by following the path of morality and meditation one can make one’s life better and

happier. Now, making the present life better or happier is within one’s control, whereas

making the next life happy is not fully in one’s control. However, it is in one’s control to

some extent because one’s state of mind at the time of death determines the conditions in

which one will be reborn. Death in this way becomes a complex issue in Buddhism both at

metaphysical and practical level.

Paper 2: Prof. Christopher Key Chapple, USA. “Eternal Life, Death, and Dying in

Jainism” He spoke of the Jaina philosophy of life and death that places the human in the

centre of the universe. Only from human birth can one ascend to kevala, the realm of ultimate

meaning and liberation. For the Jainas, the key to entering this realm lies in the purgation of

karma through the observance of nonviolence. Through observance of a carefully constructed

code of behaviour, both lay and monastic Jainas aspire to cleanse themselves of karma and

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advance from the lower rungs (gunasthana) of existence toward liberation. Fasting on a

regular basis, particularly during the Paryushan observances of late summer, helps advance a

person in this spiritual quest. At the end of one's life, the final act of expiation, the final

sacrifice of one's body and karma, involves the manner of one's death, with the ideal passing

taking place consciously, at the conclusion of a successful period of fasting. The Jaina

attitude and approach to death, although controversial, provides an alternative, nonviolent

approach to the ultimate rite of passage.

Paper 2: Dr. Priyadarshana Jain & Ms. Rajul Jain, UM, “Sallekhanā –A Prerequisite

for Nirvāṇa With special reference to the 8th Aṅga –Antakṛtadaśa Sūtra”. Vāṇa means

body and Nirvāṇa mean bodiless state. This is accomplished through Sallekhanā which

enables the soul to realize, purify and release itself from all that is the non-soul viz., psychical

body of karma called kaṣāya (bhāva karma), subtle body of karmas (dravya karma) and

physical body (no-karma). Craving and association related to food, body, possessions (āhāra,

śarīra, upādhi) along with the 18-fold sins (pāpasthāna) and 18-fold doṣas (blemishes) which

spring from delusion, attachment, aversion (moha, rāga, dveṣa respectively) are overcome

wisely and completely with the greatest tool of bheda-vijñāna i.e., the science of

discrimination between the body and the soul.

Technical Session 2: Chaired by Prof. Pradeep Gokhale.

Paper 1: Prof. A. Ekambaranathan, Chennai. “Sallekhanā as Gleaned from Epigraphs

(Tamil Nadu)” He spoke of checker history of Jainism for more than two thousand years in

the southern part of peninsular India. It played an important role in the cultural milieu of the

Tamils and left indelible marks on their thought and life. Archaeological vestiges in the form

of cave-shelters of monks, temples, sculptures, paintings and epigraphically records are found

throughout the length and breadth of Tamilnadu. Among them, epigraphically documents

form a class by themselves and they throw a flood of light on the socio, economic and

religious life of the Jaina community. Besides, some of them bear testimony to the

performance of Sallekhanā by ascetics and house-holders, the details of which form the

theme of the present paper.

Paper 2: Dr. Krishnachnadra Choradia, Chennai. “Sallekhanā and Thirukkural” He

presented his views supported by pictures on Sallekhanā based on Kural. In Tamil literature,

Kural is masterpiece

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Paper 3: Dr. Navin Kumar Srivastav, New Delhi. “Existence of life after death in Jain

Perspective” In this paper he dealt with concept of Āyus-Karma which confers on a being a

certain quantum of life in one of the four states of existence, tīrthaṅkaras birth cycle to show

there is life after death at achieve the liberation, stories depicted in Vipāka-Sūtra and some

other Jain āgamic text which tends to life after death in certain manner to prove existence of

life after death.

Paper 4: Dr. Dileep Dhing, Chennai, “Sallekhanā ke paripekha me Sangit ka Mahattva

as per Bhagawati Aradhana”. In this paper he dealt concept of sallekhana as depicted in

Bahgawati Aradhana. Dr Dhing shared his own views focused on Kshapak.

Technical Session 3: Chaired by Prof. G. Patrick.

Paper 1: Mr. Rayappa Kasi, Chennai. “Death-An Existential Elevator” He dealt in his

paper his explained thanatology and gerontology that are related to the death and again. He

discussed also what compelled us motivated by religious rationale, was it a cultural influence.

Was he/she motivated by a religious rationale? He explained with quotes the practice of

Santhara in Christianity as well.

Paper 2: Dr. Usha Rani, Chennai “Psychology of Death and Dying: Peace or struggle”.

In this paper she dealt on the dynamics of death and dying and preparation for death. She

presented how Elisabeth Kubler-Ross (1969, 2009) formulated various stages in coping with

death such as denial, anger, bargaining, depression and acceptance which helps us in

understanding the psychological reactions to death. Only direct research on death acceptance

will reveal the pathways and mechanisms of coming to terms with death in a constructive

way.

Technical Session 4: Chaired by Prof. Siniruddha Dash.

Paper 1: Prof. G. Mishra, Chennai, “Death, Disembodiment and Suicide Calling in a

Philosophical Analysis of Kala-Samgraha in a Human Context”. He raised the following

questions and gave his views on them. The questions are: 1. Life as a value and value for life,

2. The role of motive behind the act of suicide, 3. The state and power of Enduring – suffer

patiently and continue in existence; 4. The patient suffering and Moral control; 5. Suicide as a

relief; 6. Relation between Individual and the body; 7. Suicide as a Social Value. 8. Suicide

and disembodiment; 9. Suicide as a religious preference: preparation for liberation.

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Paper 2: Mr. K. Srinivasan, Madurai “Sallekhanā is not suicide” He advocates

Sallekhanā is a noble practice and a core Jain value and it has to be really appreciated. On a

comparison of world death due to suicide in many countries, it would be noticed that

Sallekhanā is hardly 0.005 % of the total suicidal deaths. Deaths due to various reasons are

not accounted for here. Very few people have the determination to embrace Sallekhanā as it

involves greater planning. This is the very reason that sage Patanjali compiled the Yoga Sutra

as Ashtanga Yoga in the form of the eight limbs viz., yama, niyama, asana, pranayama,

pratyahara, dharana, dhyana and above all the samadhi stage. It is not easy for an ordinary

human soul to practise all these limbs of the ashtanga marga. Only a few enlightened souls

have the tendency to seek enlightenment through the right practice of Sallekhanā. Hence

Sallekhanā is a justified way of saying goodbye to this life with fearlessness and high self-

esteem.

Third Day (20th Feb. 2016, Saturday)

Technical Session 1 Chaired by Prof Luitgard Soni

Paper 1: Ms Preeti Shah: Life of Smd Rajchandra and observance of santhara by him

Paper 2: Ms Rashmi Bhansali: Role of Mahila Jagran samitis n making santhara practice

successful

Paper 3: Mr Antriksh Tatia: Leveraging the technology of NLP (Neuro linguistic

Programming) researches how people think-remember-experience-learn. NLP shows how we

can re-programme the mind to attain sahaj Samadhi.

Paper 4: Pt Sumat Prakash Jain: Thirty points to differentiate Sallekhanā from suicide

Paper 5: M D Rajendran: Sallekhanā in Tamil country. Presented the practice of Sallekhanā

through paintings and pictures in Tamil literature.

Technical Session 2: Students session

A number of small essays were presented by six MA and PhD Students of Dept of Jainology

UM.

Valedictory Session

While thanking Prof Mishra and Priyadarshana Jain, Dr Shugan C Jain summarized and

commented the proceedings of three days.

Prof. Sundar Sarukkai delivered the presidential address and Dr. R. Nagaswamy the

Valedictory address. Vote of thanks proposed by Prof. G. Mishra and Dr. Priyadarshana Jain.

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