Fasting Unto Death According To Jaina Tradition

Here's a comprehensive summary of the provided text from "Fasting Unto Death According to the Jaina Tradition" by Colette Caillat:

Overall Scope:

The paper by Colette Caillat aims to add the Jaina perspective to the existing scholarly understanding of voluntary death in India, focusing specifically on the Jaina practice of "fasting unto death" (anaśana). It contrasts the Jaina stance with the more varied and sometimes wavering positions of Hindu and Buddhist traditions, highlighting Jainism's clear and defined approach to this practice.

Jaina Position on Voluntary Death:

• Unique Acceptance: Jainism uniquely allows and advocates for only one form of voluntary death: fasting unto death (anaśana).
• Strict Conditions: This practice is not undertaken lightly. It is permitted only under specific, strictly defined conditions and must conform to meticulously laid-out rules.
• Salvationist Value of Asceticism: The Jaina community places immense value on asceticism (tapas) as a means of salvation. Fasting unto death is considered a supreme form of this austerity, especially crucial at the end of life.
• Goal-Oriented: The ultimate aim of fasting unto death is to achieve a favorable rebirth or, ideally, to attain liberation (siddhi or mukti), also known as nirvana.

The Practice of Fasting Unto Death (Anaśana):

• Definition and Categories: Anaśana is understood as a voluntary act undertaken with awareness and preparation. It's distinguished from "fool's death" (bāla-maraņa), which involves suicide due to weakness or ignorance.
• Wise Man's Death (Pandita-marana): Fasting unto death is categorized as a "wise man's death," characterized by being accepted and voluntary (sakāma-maraņa).
• Preparation is Key: A crucial element of this practice is extensive and rigorous preparation. It requires severing worldly ties, achieving purity, and a deep understanding of the self.
• Two Main Types (from Āyāranga):
  1. Bhatta-paccakkhāņa (Renunciation of Food): Simply abstaining from food.
  2. Ingiņi-maraņa (Limited Motion): Abstaining from food and limiting movements.
  3. Pāovagamaņa (Immobility/Starvation): Abstaining from food and ceasing all movement, even to the point of ignoring one's own physical needs. The dying individual in this case receives no external help.
• Stages of Preparation: The texts describe a progression:
  1. Initial Training: Practicing the Law, reducing possessions, and self-discipline, often in solitude.
  2. Physical Emaciation: Reducing food intake to such an extent that the body becomes withered and frail.
  3. Final Stage: Seeking a pure place, spreading sacred grass, performing rituals, and entering the final fast.

Key Jaina Scriptures and Their Contributions:

• Antagadadasāo and Anuttarovavāiyadasão: These texts narrate the careers of monks who died voluntarily, often following a pattern similar to the story of Khandaga. They highlight the extended training and the final fast on sacred mountains.
• Uvāsagadasão: This book focuses on lay followers who engage in fasting unto death. The narrative structure is similar to the monks' stories, involving conversion, adherence to vows, and ultimately, a controlled withdrawal from the world and life.
• Āyāranga Sutta: This older disciplinary text provides a detailed account of the training required for monks, emphasizing the importance of solitude, gradual renunciation, and mastery of the self before undertaking the fast. It outlines three types of death-by-fasting.
• Paiņņayas (Miscellanea): These later texts, while still adhering to the core principles, present a milder approach. The emphasis shifts slightly towards ceremonial preparation, and they often do not distinguish strictly between monks and lay followers. The presence and guidance of a guru become particularly important.
• Bhattapaccakkhana and Samthāra: These specific booklets within the Paiņņayas detail the final rites, emphasizing confession, repentance, renewal of vows, and the guru's guidance as crucial.

Examples and Historical Context:

• Khandaga Kaccāyana: A prominent example from the Viyāhapannatti, illustrating the ideal progression of an ascetic towards fasting unto death.
• Gayasukumāla: A unique story of a prince who achieves enlightenment through enduring extreme pain during meditation, highlighting how suffering can lead to spiritual realization.
• Lay Devotees: The Uvāsagadasão illustrates that lay individuals also followed this path, withdrawing from worldly affairs to dedicate their final days to intense meditation and fasting.
• Historical Figures: The text mentions notable figures like Candragupta Maurya, King Kumārapāla of Gujarat, and the last Rāṣṭrakūṭa, who are said to have ended their lives through fasting unto death.
• Epigraphical Evidence: Numerous inscriptions found in holy places like Śravaṇa Beḷgola attest to the historical practice of religious suicides through fasting, with many dating back to the 7th and 8th centuries.

Key Themes and Concepts:

• Tapas (Austerity): Fasting unto death is a manifestation of tapas, a central concept in Jainism, believed to purify the soul and facilitate liberation.
• Samādhimaraṇa (Death in Perfect Conditions): The ideal death, achieved through proper preparation and detachment.
• Karma and Rebirth: The practice aims to mitigate the effects of past karma and ensure a favorable rebirth.
• Detachment: A core requirement is detachment from the physical body and worldly existence.
• Guru's Guidance: Especially in later traditions, the role of the spiritual teacher (guru) is paramount in guiding the dying individual through the final stages.
• Purity and Control: The emphasis is on maintaining spiritual purity and self-control until the very end.

Conclusion:

Colette Caillat's paper meticulously details the Jaina tradition's approach to fasting unto death. It underscores that this is not a casual act of suicide but a profound spiritual discipline, undertaken only after extensive preparation and with the ultimate goal of spiritual liberation. The text highlights the evolution of the practice over time, from the rigorous requirements in older scriptures to the more ritualistic and guru-centric approaches in later texts, while consistently emphasizing the unwavering commitment to spiritual purity and detachment.