In Digambar Jainism, death rituals are kept simple and focused on vairāgya (detachment) and self‑purification, not on “helping” the soul after it has left the body. Customs vary by region, but these are the main practices:

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1. Immediately after death

• Shanti and restraint

Family members try to remain as calm as possible, remembering that the jīva (soul) has already left the body. Excessive crying and show are discouraged.

• Navkar Mantra & Stavans

- Soft recitation of Namokār Mantra near the body. - Some may recite other Digambar stotras (Logassa, Bhaktāmbar, etc. as per family practice). Purpose: to keep their own mind in dharmic, detached state – not to “send” merit to the departed.

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2. Preparation of the body (śarīr vidhi)

• Simple bath and cleaning of the body, with care to avoid hiṁsā (killing small organisms as far as possible).
• Body is wrapped in plain, simple, usually white cloth, without ornaments or decorations.
• Generally, no tilak, no flowers, no garlands, no Ganga‑jal, no tulsi, no pind‑dān etc. – these are Hindu practices, not Digambar Jain.

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3. Antim yātrā (last journey) and cremation

• The body is taken to the cremation ground (śmaśān) in a simple way.
• Along the way, some may chant Namokār Mantra or Jain stavans, but there is no fixed scriptural requirement like Hindu Garuḍ Purāṇ pāṭh, etc.
• At the cremation ground:

- Short prayer / reflection on anitya‑bhāvanā (impermanence). - The body is cremated, usually by a close relative (often eldest son or nearest kin), but without elaborate homas or Vedic rites.

Digambar view: the soul has already taken next gati (state of existence) very quickly after death; this act is only disposal of the body.

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4. After returning from cremation

• Family members bathe and wear clean clothes.
• Many will:

- Sit in sāmāyik or do pratikraman - Recite Namokār Mantra and other sutras Focus is on self‑shuddhi (own purification), not on performing “śrāddha” to feed or satisfy the departed soul.

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5. Sabha / Swādhyāy in memory (3rd, 11th, 13th day, etc.)

These are customs, not scriptural obligations, and differ by region:

• A satsang / swādhyāy / pravachan may be held:

- Reading of Jain scriptures, life of Tirthankars, or teachings on death and karma. - Discussion to increase vairāgya and right understanding in the listeners.

• Sometimes called shradhanjali sabha (memorial meet), but:

- No Vedic śrāddha, pind‑dān, tarpaṇ, pitṛ‑pūjā, etc., in traditional Digambar Jain dharma.

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6. Dān and jīv‑dayā in memory of the departed

This is a very important Jain practice:

• Giving dān to:

- Sadhu–sādhvīs (if available), - Goshālā, Panjrapole, animal care, - Jain schools/pathshalās, scriptural publication, etc.

• Doing jīv‑dayā (feeding animals, helping the needy) with nishkāmbhav (without desire for worldly return).

Again, Digambar view: This does not change the departed soul’s gati; it purifies the living family members and is done as sadhu‑bhakti and dharm‑seva.

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7. Barsī (yearly remembrance)

• On the death anniversary, some families:

- Do extra sāmāyik / pratikraman / upvās / ekāsan, - Arrange gyān‑sabha, swādhyāy, or dān in memory.

• Purpose is smaraṇ of anitya (impermanence) and to inspire own spiritual progress, not to “call” or “feed” the departed.

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Very important Digambar Jain principle

• No ritual done after death can “push” the soul to moksha or a better gati.
• The jīva carries only its own karma and its own saṁskār from life.
• All post‑death vidhis are mainly:

- For the sādhanā and śuddhi of the living, - To keep detachment and right understanding in the family, - To remember dharma and the true nature of the soul.

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