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FASTING UNTO DEATH ACCORDING TO AYARANGA-SUTTA ... 115
Whether he resorts to the paccakkhāna, the inginī, or the pãovagamana, the "muni", fasting, must have abandoned all; he will rely on nothing but his own fortitude, be rid of all feelings, bear all pains with perfect composure, be free from all delusion. Knowing the unsurpassable worth of forbearance, he will gain the true good (38, 23-40, 8, verses).
Let us now turn to the P. Voluntary death appears to be the only reasonable one, considering the dreadful dangers which beset the last moment of earthly life, when the atoms desintegrate (C 150; A 53).' Here also, a long preparation is required theoretically: it is the sādhu's whole life (4-116) which culminates in the sam jama-maranapainna (117-173). Nevertheless, in most of the P, the moribundus does not seem to possess, or to have beforehand acquired, the strength needed to face death alone, in the right dispositions, peacefully (infra). Hence there arises the absolute necessity--unheard of in Āyar-for him to be guided along the right path by the advice of the guru (and by the sympathy of the Community). The guru will take part in all the ritual. External observances (detailed in Bh S) are to be performed, indeed: they serve as necessary means in the purifying and appeasing process. The P especially stresses the importance of sincere and complete confession and ... repentance, in the presence of the spiritual teacher (passim, C 151), some of them quoting the well-known gāhā:
jaha bālo jampanto kajja-m-akajjam ca ujjuyam bhanai, tam taha āloejja . . . . (M 22=Ā 32=Ohanijj 801, etc.),
“just as a child telling his deeds and misdeeds, speaks straightforwardly, thus he should confess. ..."
Pardon is repeatedly asked for and granted. The texts insist on the necessity to accept the right pāyacchittas, and to accomplish them, again under the supervision of the guru (C 152). 1. Matsya-Purāņa, 182, 22-25 (quoted Kane, History of Dharmaśāstra 4,
6.11 f.)
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