Beside the conscientious observance of these rules, Tapas—­Asceticism, is most important for the right walk of those, who strive to attain Nirva[n.]a.  Asceticism is inward as well as outward.  The former is concerned with self-discipline, the cleansing and purifying of the mind.  It embraces repentance of sin, confession of the same to the teacher, and penance done for it, humility before teachers and all virtuous ones, and the service of the same, the study and teaching of the faith or holy writing, pious meditations on the misery of the world, the impurity of the body, etc. and lastly, the stripping off of every thing pertaining to the world.  On the other hand, under the head of exterior Asceticism, the Jaina understands temperance, begging, giving up all savoury food, different kinds of self-mortification such as sitting in unnatural and wearying positions, hindering the action of the organs, especially by fasts, which, under certain circumstances 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.