'भगवती आराधना' में समाधिमरण की आराधना विधि
By डॉ. भागचन्द्र “भास्कर '
Summary
Based solely on the provided text, this article discusses the method of observing a peaceful, enlightened death (samadhimarana) as described in the ancient Jain text *Bhagavati Aradhana* by Acharya Shivarya. The text is considered a foundational pillar for later literature on this topic. It first defines death (marana) as the destruction of an arisen state or the departure of life. Seventeen types of death are mentioned in *Bhagavati Aradhana*, with two primary categories: balamarana (childish death) and panditamarana (wise death). Balamarana, which is highly condemned, involves suicide through methods like fire, poison, or starvation, driven by attachment, ignorance, and unfulfilled desires. Panditamarana, considered auspicious, has three types: prayopagamana, igni, and bhakta-pratyakhyana. The article focuses on bhakta-pratyakhyana, which is accepted when a practitioner faces insurmountable obstacles like severe famine, incurable disease, or extreme weakness that hinders spiritual practice. This process is divided into three stages. The first stage involves the practitioner adopting a state of non-attachment, including renouncing possessions, performing keshalunchan (hair plucking), and observing various austerities like study, meditation, and restraint. The second stage details the ten duties (dasha tattva) for a practitioner undertaking sallekhana (the ritual fasting unto death). These include appointing a successor, seeking forgiveness, giving instructions, moving to a different group (pargana-gamana), finding a spiritual guide (maryana), being accepted by the new group (susthita), confessing faults (alochana), finding a suitable dwelling (vasati), preparing a bed of grass or stone (sanstara), and arranging for caretakers (prakashana). The article notes that historical figures from Shravanabelagola, such as Shritamuni and Meghachandra, observed this practice.
Conclusion
The document’s detailed exposition of *samadhimarana* within the *Bhagavati Aradhana* reveals a profound, ritualized framework for a conscious death, moving far beyond mere cessation of life. Its implications are twofold: first, it establishes a rigorous, step-by-step methodology—from initial renunciation and community disengagement to final meditative absorption—that transforms dying into a disciplined spiritual practice. Second, the historical examples from Shravanabelagola demonstrate that this was not abstract theory but a lived tradition, with specific postures, preparatory rites, and community oversight. The outcome is a clear demarcation between self-willed, passionate death (*balamarana*) and this disciplined, enlightened departure. Ultimately, the text positions *samadhimarana* as the ultimate test and culmination of ascetic life, where the practitioner’s entire spiritual journey converges into a single, controlled act of liberation, offering a powerful model for transcending fear of death through meticulous preparation and