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financially secure. Similar to many other world religions, it is usually the monks and scholars who have the knowledge of and potential to practice a ritual like sallekhana. In all of my interviews, each of the scholars could talk about sallekhana at great lengths and some even spoke about observing the ritual some day. However, when I spoke to the several shop owners I had to explain to them a ritual in their own belief system before thcy could provide me with a rcaction. When thcy did comment on sallekhana, they felt it was unnecessary and that good deeds are sufficient to be spiritual and have a better rebirth.
Niraj Jain is correct in saying that all Jains probably practice kasāya sallekhana without even knowing the terminology. However, there appears to be a split between the Jain scholars and some of the regular householders: the former are aware of sallekhana ritual while the latter arc gcncrally, unaware. I agree that it is the individual's choice to practice sallekhana and pursue any aspect of the religion that suits them, but it seems that some Jains are not given opportunity to make this choice because they do not have the knowledge about sallekhana. How can one make a choice about something when an alternative isn't even provided? Thus, I agree with Chandra keerti, who feels that the Jain community is partially responsiblc for cducating, by whatcvcr mcans, cach other about the philosophical tenets of Jainism. Judging from the overall support of sallekhana by the Jain scholars, it appears that the perfection of the soul should be a choice granted to everybody. By not spreading the knowledge about sallekhana to those who are unaware of its purpose, the choice is already made for them to not practice this essential ritual.
Suicide
Thrcc Jain students from Mysorc that I interviewed (between 20 and 26 years of age) believe that sallekhana when observed under certain conditions, can be a type of suicide. One member felt that sallekhana observed in any circumstance is suicide and that euthanasia (legal injection) is a better approach. Another Jain felt that if one observes sallekhana while terminally ill, then one isn't committing suicide. The third member argued that sallekhana is especially similar to suicide if practiced while one is terminally ill or if prescribed
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