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Jaina Acāra : Siddhanta aura Svarūpa
213 Uttarādhyana says that in the first four years one should give up rich food or take roasted paddy with water. In the subsequent four years diversified penances, fasts and the like are recommended at the end of which food can be taken at will. In the ninth and tenth years fast is undertaken on alternate days at the end of which roasted paddy with water is taken. During the first six months of the eleventh year penances in the form of food on eighth, tenth and twelfth days should be undertaken. During the first six months the quantity of food is reduced, but in the subsequent six months food can be taken at will. In the twelfth year every day roasted paddy with water is taken or it is followed by some other penance on the next day. At the end of the twelfth year other penance like monthly or six monthly fasts and the like are undertaken. Jinadāsagani says that some oil may be put into the mouth so that the fasting monk is in a position to utter Namaskāra Mahāmantra'.
Others have considered the problems of life in detail but have left death more or less untouched. This may be because of the inevitability of death, altogether beyond man's control. Jainism, however, has striven to make dcath no less pleasant than the happiest life. Man is born not to live like beasts. His mission is to advance steadily on the spiritual plane. It emphasizes that the body is only a means, though necessary, for all spiritual endeavours. One must never overaeat so as to make both body and spirit sleep. The body is to be maintained but never pampered. So long as it can be kept fit enough for spiritual practices, it should be cared for.
When it refuses to work and becomes wholly incapacitated, its prolongation is meaningless. One is not to kill oneself, but with the help of severe fasts and other practices or postures, the concentration must be on the soul which is ever awake and more so when the body presents little obstruction Almost bodiles, one is left with Self alone. As long as one can stay within, it is good for the person. He who dies still desirous of worldly charms has simply wasted not only this life of his but also the life to come. A happy death ensures a covetable form of next existence. Our attempt should be to make both life and death sublime. Life should be lived so that
ath can be welcomed, when the invitation is received. A glorious, happy death ensures a covetable form of existence in the next birth. Liberation is only for the perfectly detached souls. Others can only consistently and constantly strive to keep the soul as clean as possible and to see to it that it is not willfully dirtied.
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