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ETHICAL DOCTRINES IN JAINISM
and certain inevitable troubles, and others like these has been permitted to adopt any of the above Maranas.! He who is quite capable of pursu. ing his course of conduct well need not turn towards such deaths. According to the Acārānga Sūtrawhen the saint feels that his body does not respond properly to his spiritual practices, he is allowed to put an end to it by reducing the quantity of food gradually. We shall now deal with the Bhaktapratijñā-maraņa. In the circumstances expressed above or when the occuring of natural death has been conceived to be a matter of certainty after a short duration of time (maximum twelve years)* (and minimum six months), the saint takes the guidance of some efficient Ācārya, and resorts to the process of internal and external renunciation The internal renunciation refers to the emasculation of the passions of anger and the like, while the external one, to the enervation of body.' The saint renounces all Parigrahas except broom, and pot for water, attains all sorts of external, and internal purity, and gives himself to the constant reflection on austerity, knowledge, fearlessness, loneliness and endurance.? By abandoning all strengthening juices and accepting only unseasoned and simple meals and practising the six kinds of external austerities, the saint gradually weakens his body, though he takes care that his internal peace is not disturbed. Of all these methods of depriving the body of strength, the practice of two days fast, three days to five days fast and then light meals have been appreciated. Along with this it is imperative for the saint to remove anger by forbearance, pride by modesty, deceit by simplicity, and greed by contentment.10 Similarly minor passions of laughter, indulgence, sorrow, ennui, disgust, fear, and sex inclinations; instinct of food, of acquisition, of fear, and of sex; three inauspicious Leśyās, namely, Krsna, Nīla and Kāpota; and attachment to supernatural powers: all these should be brushed aside."1 This whole process continues till the separation of the soul from the body. The saint is kept under a spiritual atmosphere created by the Ācārya, so that at the time of death the thoughts may not get polluted. Next comes Inginī-marana. It is more difficult to practise. It is capable of being pursued by the saints who possess bodies of the best order. The saint who prepares himself for this type of death resorts to a place devoid of living 1 Bhaga. Ārā. 71 to 74. 2 Ibid. 75.
3 Acā. pp. 71-2. 4 Bhaga. Ārā. 252; Uttarā. 36/250.5 Ibid. 159, 205.
6 Ibid. 206. 7 Ibid. 162 to 167, 187. 8 Bhaga. Ārā. 207, 208, 246 to 248. ' Ibid. 250, 251. 10 Ibid. 260,
11 Ibid. 268.
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