आचार्य शिवार्य-कृत 'भगवती आराधना' में समाधिमरण
Summary
The text discusses the Jain text "Bhagavati Aradhana" by Acharya Shivarya/Shivakoti, an ancient work focused on monastic conduct. It is considered a first-rate text in Jain literature, comparable to the Mulachar, and deals with the four types of worship leading to liberation: right knowledge, right faith, right conduct, and austerity. The text places Acharya Shivarya in the first century CE, citing references from other Jain works like the Kalpasutra and Harivamsapurana. The Bhagavati Aradhana describes the four meditations (art, raudra, dharma, and shukla) and emphasizes the importance of samadhimarana, or a peaceful, composed death. This concept, also known as sallekhana, is a central theme. The text details five types of death: pandita-pandita, pandita, bala-pandita, bala, and bala-bala, with the first three being praiseworthy. Pandita-marana, for ascetics, has three subtypes: bhakta-pratyakhyana, ingini, and prayopagamana. The text highlights the role of niryapaka acharyas, experienced monks who guide the aspirant through sallekhana, providing support and spiritual counsel. The Bhagavati Aradhana also praises those who assist the aspirant, stating they gain great merit. The author, Acharya Shivarya, identifies himself as a Digambara ascetic and a disciple of Arya Jinanandigani, Sarvaguptagani, and Arya Mitranandi. He expresses humility, asking that any errors be corrected by those learned in the scriptures. The text concludes by stating that the essence of knowledge and faith is pure conduct, and that by practicing conduct, the other three types of worship are fulfilled.
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Conclusion
The analysis of the *Bhagavati Aradhana* reveals that its detailed exposition of *samadhimarana* (voluntary, meditative death) is not merely a theoretical doctrine but a structured, practical path for both monks and laypeople. The text’s classification of death types, from the highest *pandita-pandita-marana* for the enlightened to the lowest for the deluded, establishes a clear ethical and spiritual hierarchy. Its emphasis on the role of *niryyapaka* (guiding monks) and the merit gained by assisting a dying aspirant transforms the deathbed into a communal, sacred event. The ultimate implication is that a life culminating in *samadhimarana* is the definitive act of spiritual success, breaking the cycle of rebirth within a few lifetimes. This work thus provides a complete manual for achieving liberation through a conscious, disciplined end, making the process of dying the final and most crucial test of one’s spiritual practice.