Death is certain, whether it is expected or it comes suddenly.

Most of us may not be

conscious of our dying moments. The concept of Samadhimaran, known as sallekhana
or santhara in Jainism, is an opportunity to die consciously in some exceptional cases.
Sallekhana, as per the Jain scripture Ratnakarand Sravakachar, is preparatory penance
to welcome death when the body becomes incapable, due to old age, incurable disease,
when there is severe famine, or an unavoidable calamity like an enemy attack. It is the
time when one must overcome all passions and abandon all worldly attachments by
observing austerities, by gradually abstaining from food and water, and at the same time,
meditating to remain aware of one’s own true nature.

The process is to attain equanimity of mind so that one is not caught unawares by death.
‘Sallekhana’ literally means ‘to thin down the body as well as passions’. Jainism does not
allow children, healthy and capable persons to take the vow of sallekhana. One needs to
give up sallekhana, if he is unable to maintain equanimity during observance of the vow.

For Jains and Hindus, the concepts of moksha and rebirth are connected to the nature
and quality of death.
In Jainism, it is the process of cleansing of soul which determines moksha and the next
birth. When death is perpetrated by above mentioned situations, why not welcome it
consciously with acceptance, complete peace of mind, patience and fearlessness so
that it prevents the influx of new karmas and purges old karmas attached to the soul?
This welcoming is sallekhana. In sallekhana, one awaits only natural death, calmly,
meditatively with complete detachment to body and world.

All enlightened seekers have always wished to die consciously. Socrates preferred to
have a bowl of hemlock as punishment as he wished to stay aware till his last breath and
hemlock causes slow but peaceful death with complete awareness. The point is not to
support the method but awareness while dying. Gautama Buddha had said to his disciple
Ananda before closing his eyes, “I want to see death come and take me away.”
Awareness while dying brings quality and divinity to death.
Intention and employment of methods in embracing death differentiate sallekhana from
suicide. Suicide is instant, an impulsive act, covers all self-implicated deaths and takes
place in aloneness without consent from dear or near ones. Ambivalence, hopelessness,
helplessness, frustration, lack of peace and escapism are causes that lead to suicide.

On the other hand, sallekhana is gradual, tranquil, and a conscious process of dying. It is
abandoned on disappearance of such circumstance during the observance of vow. This
element of revocability is absent in the case of suicide. ■
We should be attentive, awake and have a deeper relationship with the Supreme to tackle
desire, writes JAMES ANDERSON

It is said that desire is not healthy, it warps our psychology. It also muddles our emotions,
debasing our noblest sentiments and distorting the mind. It disturbs our balance.
Whenever we surrender to it, it leaves a groove, making it more difficult to forestall the
next time it arises. Desire convicts us to a life sentence of suffering. The potential fall, if
one commits to an upward path, is much greate. Everyone faces this barrier on their
spiritual journey. The trouble is, as soon as it triggers, there comes an impulse to give
oneself to it. It is a knee-jerk reaction, a habit unfolding from the moment one is born. One
needs to be constantly awake to arrest it. Tackling desire exacts the warrior in us.

But how many can visualise a way of living without it? Humanity is like a vast sponge
soaking up desire. As it stands, man’s future hinges on it and it seems the only way to
live. Ultimately though, desire has no place in the evolutionary plan. It is a vibration of the
past and clogs our advance. So, how should we deal with this vibration in day-to-day
living?

There is a way out: it’s just that desire cannot be addressed in isolation.
If ego is present, desire will always persist. How many of us can claim to live without
ego? Desire’s roots get tangled with other wrong movements. So, the whole must
always be addressed. We must be very attentive, connected and awake. We need to
watch every movement, positive and negative, that rises to the surface. We offer and
over time the consciousness resolves.

We begin with baby steps. Desire is contagious and it is better to avoid those places and
people where this vibration swarms. It is not easy to raise one’s consciousness when
there is this gravitational pull on it. In time, one learns to filter it but, at first, it is difficult to
separate oneself from desire. We need also to look at our own company too. There a
tendency for our condition to plummet when we are alone and listless.

We need to see desire for what it is. Desire takes the sweetness out of life. Misery lurks
behind and all its fruits turn to pain. Forces surround us and exploit this energy to reverse
our progress. Where there is resonance, they immediately rush in and seek to take over.
Desire is not what we are. We must know this, pitch our camp in the Truth and not budge.

We need to deepen our relationship with the Supreme. The answer lies within and
everything depends upon our consciousness. We keep our station high above the play
so that it constantly exerts pressure on the field below. It is from the heights that we must
act.

Our true nature is pure and perfect. Getting there is difficult, but as one approaches the
effort abates. Effort is struggle and struggles only bring anguish. Truly, it needs only our
presence. However, the inner poise needs to be maintained; otherwise the slack will invite
lower movements once more. We must aspire to climb ever higher. We must connect with
our true centre: it is there that the psychic fire rises: a flame which burns away all
negativity.
“What you have to do,” Sri Aurobindo stated, “is to shift the objective of desire; instead of
turning it towards things that are external, artificial, superficial and egotistical, you must
join it as a force of realisation to the aspiration directed to the truth.” In this way, desire
will transform gradually into a force for progress. ■

James Anderson is coordinating editor of NAMAH, the Journal of Integral Health,

Puducherry