dispute and quarrel and thereby to harm. In like manner the rule of
sacrifice means not only that the ascetic has no house or possessions, it
teaches also that a complete unconcern toward agreeable and disagreeable
impressions is necessary, as also the sacrifice of every attachment to
anything living or dead. [Footnote: On the five great vows see the
_Âchârâṅga Sûtra_, II, 15: _S.B.E_. Vol. XXII, pp. 202-210.
The Sanskrit terms of the Jains are: 1. _ahiṁsâ_, 2.
_sûnrita_, 3. _asteya_, 4. _brahmâchârya_, 5.
_aparigraha_; those of the Brahmanical ascetics: 1. _ahiṁsa_,
2. _satya_, 3. _asteya_, 4. _brahmâchârya_,
5. _tyâga_.]

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