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traints on oneself ); in renouncing tasty food; in mortifying the body (by taking up various ascetic postures); in withdrawing into oneself (in such a way as to remain indifferent to the allurements of the outside world); and in withdrawing into solitude :
se kim tam bāhirac ? chavvihe pannatte, çam jaha : I anasaņe, II onoyariyat III bhikkhayariya, IV rasa-paricce, V kaya-kilese, VI padisamliņaya.
"The internal mortifications consist in confessing and) expiating; in being polite; in serving; studying; meditating; and abandoning (one's body etc.)
se kim tam abbhintarae tave ? chavvihe pannatte, tam jaha : l' payacchittam, Il' viņae, IIl' veyāvaccam, IV sajjhão? V jhanam, Vl viosaggo (Uvav § 30, and W. Schubring, Die Jainas, 23; Lehre ss 178 ff.; Mahānisīha III S 44, 17 ff.; cf. R. Williams, Jaina roga, 238 f.).
It will have been noted that, among the external mortifications, the majority consist of various restrictions on food. R. Williams points out that in fact bahya lapas is 'virtually synonymous with fasting” (Ibid.)
It can be understood then why tavo, tapas is not employed solely in the generic sense of which we have just spoken. Outside the most ancient treatises of discipline, it can designate the sixth atonement - the one occunving the position which initially belonged to the parihara (infral, and in which fasts and restrictions on food occupy a preponderant place (ZDMG 60, 1906, 538; Lehre § 161).
The simplest fast is that of the nivvžiya (nirvikštika), who deprives himself of the ten vigai (viksti) : milk, curds, fresh butter, ghee, oil, molasses,
alcohol, honey, meat, and avagahimas. It has been noted that in P. 110 Brabmanism "a fasting diet is based on milk” (cf. A. Minard. Trois
Enigmes, II 254 a). Nevertheless we occasionally see the Apastamba Dharma Sutra forbidding foods containing milk, spices and salt to one who is doing penance (I, 10, 28, 11; I, 9, 26, 3; akşīrâkşarâlavaṇa).
1. Vav 8, 26 defines omoyariyā: "the taking of 24 mouthfuls (the size of the egg of a
hen) a day," cauvisam kukkudi-anda-ppamāna-mette kavale ahāram ahāremāne nigganthe onoyariyā, while a man's norm is 32 mouthfuls, ibid (see SCHUBRING. Drei Chedasūtras p. 82, referring to Uvay 30 II, Viyah; the latter analysed by DELEU. VII 17 b); cp. Tandulaveyaliya, ed. SCHUBRING p. 12, 20; Vasistha Dharmaśāstra,
ed. FÜHRER 6, 20; SBE 14, 37, note. 2. On sajjhāya, Pravacanasära, 3, 32 ff. 3 Cf. Lehre & 156; WILLIAMS, Jaina Yoga 39 and 40. The vikytis are products of a
"transformation", particularly of milk and of sugars. On this specialisation of sense. R. WILLIAMS, Jaina Yoga 40 : compare gavyena payasa tad-vikārair vā, Visnu 80. 12. quoted in L. ALSDORF, Beiträge zur Geschichte von Vegetarismus und Rinderverehrung in Indien, Abh. der Geistes- und Sozialwissenschaftlichen Klasse, Akademie der Wissenschaften und der Literatur, Mainz, 1961, no 6, p. 614,
