The Doctrine of the Jainas, Described after the Old Sources c10.145.3

c10.145.3

This tendency may have been encouraged by the role which the tree is known to play in Indian religion in general and in both the Buddhist and Jain teaching (§ 18) in particular. Occasionally (Samav. 33a; Utt. 5, 32; and others) a third category is placed between the two mentioned above, the *ingiṇi-maraṇa*, which allows of a limited freedom to move, and after all it is probably these three that are described by Āyār. 38, 20 leaving out their technical names. The actions serving for the preparation have been represented by v. KAMPTZ on the authority of the Paiṇṇa. We here but talk of the act of confession, the atonement for publicly confessed offences and the new subjection to the great or smaller vows, the solemn renunciation of the threefold, i.e. the solid food, the taking of a soft laxative drink (*samāhi-pāṇa*) and the renunciation of the fourfold food, i.e. liquid food as well. The diffierent acts are performed in the presence of the community fellowship attending in an attitude of devout attention and accompanied by a sermon (*anusaṭṭhi*) delivered by the Guru. On the whole this corresponds with rhe description of Khandaga's death-fasting supplied by Viy. 126ff. As may be concluded from the expressions *māsiyā samlehaṇā* and *kāla-māsa*, death is expected to come in the course of a month.¹ The corpse is cremated, as was the rule (comp. Sūty. II 1, 15; Isibhās. 20 end) and as is equally said (comp. §15) of the Titthagaras.