ircumstances may be continued to starvation. Voluntary
death by the withdrawal of nourishment is, according to the strict
doctrine of the Digambara, necessary for all ascetics, who have reached
the highest step of knowledge. The Kevalin, they say, eats no longer. The
milder ['S]vetambara do not demand this absolutely, but regard it, as a
sure entrance to _Nirva[n.]a_. In order, however, that this death may
bear its fruits, the ascetic must keep closely to the directions for it,
otherwise he merely lengthens the number of rebirths. [Footnote: With
reference to asceticism, comp. Leumann, _Aupapatika Sutra_ Sec. 30. The
death of the wise ones by starvation is described, Weber, _Bhagavati
Sutra_, II, 266-267; Hoernle _Upasakada['s]a Sutra,_ pp. 44-62;
_Achara[.n]ga Sutra_, in _S.B.E_. Vol. XXII, pp. 70-73. Among
the Digambara the heads of schools still, as a rule, fall victims to this
fate. Even among the ['S]vetambara, cases of this kind occur, see K.
Forbes, _Ras Mala_, Vol. II, pp. 331-332, or 2nd ed. pp. 610-611.]

From these general rules follow numerous special ones, regarding the life
of the disciple of Jina. The duty of sacrifice forces him, on entrance
into the order, to give up his possessions and wander homeless in strange
lands, alms-vessel in hand, and, if no other duty interferes, never to
stay longer than one night in the same place. The rule of wounding nothing
means that he must carry three articles with him, a straining cloth, for
his drinking water, a broom, and a veil before his mouth, in order to
avoid killing insects. It also commands him to avoid all cleansing and
washing, and to rest in the four months of the rainy season, in which
animal and plant life displays itself most abundantly. In order to
practice asceticism, it is the rule to make this time of rest a period of
strictest fasts, most diligent study of the holy writings, and deepest
meditation. This duty also necessitates the ascetic to pluck out in the
most painful manner his hair which, according to oriental custom, he must
do away with at his consecration--a peculiar custom of the Jainas, which
is not found among other penitents of India.

Like the five great vows, most of the special directions for the
discipline of the Jain ascetic are copies, and often exaggerated copies,
of the Brahmanic rules for penitents. The outward marks of the order
closely resemble those of the Sannyasin. The life of wandering during
eight months and the rest dur