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Sanskrit text, Unicode transliteration and English translation of Tattvartha 蝉奴迟谤补 7.22:

啶�啶距ぐ啶｀ぞ啶ㄠ�嵿い啶苦�曕�� 啶膏げ啷嵿げ啷囙�栢え啶距�� 啶溹�嬥し啶苦い啶� 啷� 啷�.啷ㄠエ 啷�

m膩ra峁嚹乶tik墨 蝉补濒濒别办丑补苍腻峁� 箩辞峁�i迟腻 || 7.22 ||

Futher, the householder adopts, with a sense of contentment, the practice of dispassionately abandoning his body鈥撯��蝉补濒濒别办丑补苍腻鈥欌�揳t the end of his life. (22)

Hindi Anvayarth:

啶呧え啷嵿さ啶�啶距ぐ啷嵿��: 啶掂�嵿ぐ啶むぇ啶距ぐ啷� 啶多�嵿ぐ啶距さ啶� [啶�啶距ぐ啶｀ぞ啶ㄠ�嵿い啶苦�曕��啶俔 啶�啶班�� 啶曕�� 啶膏ぎ啶� 啶灌�嬥え啷� 啶掂ぞ啶侧�� [啶膏げ啷嵿げ啷囙�栢え啶距�俔 啶膏げ啷嵿げ啷囙�栢え啶� 啶曕�� [啶溹�嬥し啶苦い啶綸 啶�啷嵿ぐ啷�啶むた啶�啷傕ぐ啷嵿さ啶� 啶膏�囙さ啶� 啶曕ぐ啷囙�傕��

Anvayartha: vratadhari shravaka [maranantikim] marana ke samaya hone vali [sallekhanam] sallekhana ko [joshita] pritipurvaka sevana karem |

Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 Sarv膩rthasiddhi:

The loss of the senses and the vitalities at the end of one鈥檚 duration of life鈥�腻测耻岣�鈥搕hat is the result of one鈥檚 own modifications (辫补谤颈峁嚹乵补), is death (尘补谤补峁嘺). The end refers to the particular state of existence. That state which has death as its end is 鈥�尘补谤补峁嚹乶迟补鈥�. That which has 鈥�尘补谤补峁嚹乶迟补鈥� as its object is 鈥�尘腻谤补峁嘺苍迟颈办墨鈥�. To emaciate the body and the passions in the proper manner is 鈥�蝉补濒濒别办丑补苍腻鈥�. This means that the physical body and the internal passions (办补峁Ｄ乱补) are emaciated in the proper manner by abandoning their sources gradually at the approach of death.

The householder observes 蝉补濒濒别办丑补苍腻 at the end of his life. Shouldn鈥檛 the word 鈥�蝉别惫颈迟腻鈥欌�揳doption鈥揵e used instead of 鈥�箩辞峁�i迟腻鈥� in the 蝉奴迟谤补? 鈥�闯辞峁�i迟腻鈥� implies that the householder observes 蝉补濒濒别办丑补苍腻 with a sense of contentment. Hence 鈥�蝉别惫颈迟腻鈥�, though clear in meaning, is not used. Without willingness, 蝉补濒濒别办丑补苍腻 cannot be imposed on anyone. When there is a sense of contentment, the householder adopts 蝉补濒濒别办丑补苍腻 by himself. It is argued that 蝉补濒濒别办丑补苍腻 is suicide since it involves voluntary severance of vitalities (辫谤腻峁嘺). No, it is not suicide. In 蝉补濒濒别办丑补苍腻 there are no associated faults due to negligence (辫谤补尘腻诲补). It has been said earlier that the severance of vitalities (辫谤腻峁嘺) due to the activity of the soul tinged with passionate disposition鈥�pramattayoga鈥搃s injury (丑颈峁僺腻). (see 蝉奴迟谤补 7-13).

The householder without 鈥�辫谤补尘腻诲补鈥� is without faults like attachment (谤腻驳补). Only the person who kills himself by means of poison, weapon, etc., swayed by attachment (谤腻驳补), aversion (诲惫别峁�a) or delusion (moha), commits the crime of suicide. But he who embraces holy death observing 蝉补濒濒别办丑补苍腻 is free from attachment (谤腻驳补), etc.

Hence in no way does he commit the crime of suicide. It has been said by Lord Jina:

鈥淐ertainly, non-manifestation of faults like attachment (谤腻驳补) is non-injury (a丑颈峁僺腻) and manifestation of such faults is injury (丑颈峁僺腻).鈥�

Further, nobody welcomes death. As an example, the merchant engaged in sale, purchase and storage of various commodities does not welcome the destruction of his storehouse. If any reason for its destruction arises, he tries his best to safeguard the storehouse. But if its destruction is imminent he tries to save from ruin at least the commodities. Similarly, the householder engaged in acquiring the commodities of vows and supplementary vows does not desire the ruin of the receptacle of these virtues, namely, the body. But when the body faces danger, he tries to avert it in a righteous manner, without violating his vows. In case it is not possible to avert the danger to the body, it makes sense that he tries to safeguard his vows at least. How can such an effort be called suicide?