Beside the conscientious observance of these rules, Tapas—Asceticism, is most important for the right walk of those, who strive to attain _Nirvâṇa_. 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 Śvetâmbara do not demand this absolutely, but regard it, as a sure entrance to _Nirvâṇa_. 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, _Aupapâtika Sûtra_ § 30. The death of the wise ones by starvation is described, Weber, _Bhagavatî Sûtra_, II, 266-267; Hoernle _Upâsakadaśa Sûtra,_ pp. 44-62; _Âchârâṅga Sûtra_, 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 Śvetâmbara, cases of this kind occur, see K. Forbes, _Râs Mâlâ_, Vol. II, pp. 331-332, or 2nd ed. pp. 610-611.]