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this elimination of the accumulated Karma-mass.
The Jaina's point out that the Karma's themselves in due course, fall off from the self after their respective fruits, good or bad, have been fully experienced. In such cases, the operation of the Nirjara is called the 'Savipaka'. The Savipāka Nirjara, however, takes a long, long time, making the Mokṣa a far-off attainment, if not an unrealisable one altogether. The other mode of the Nirjarā annihilates the accumulated Karma's without allowing their fruition. This is called the 'Avipaka' Nirjara, which hastens the attainment of the Mokṣa. The Avipaka Nirjara involves "Tapa' or the practice of ascetic austerities. The Tapa thus effects Samvara on the one hand and on the other, culminates in the Nirjarā or the destruction of the accumulated Karma's.
The Tapa's or ascetic practices are either 'Vahya' or external or 'Abhyantara' or subjective. There are six such forms of the external practices which are, the Anaśana' or fasting; the 'Avamaudarya' or eating less and less than what one has the appetite for; the 'Vṛtti-parisamkhyāna' or acceptance of food from a house-holder, only on certain conditions (which the Tapa-practiser divulges to nobody) being fulfilled; the 'Rasa-parityāga' or giving up daily the use of one or more of the following six delicious fluids, viz., butter, milk, curd, sugar, salt and oil; the 'Vivikta-śayyasana' or sitting and sleeping in a lonely place which is devoid of all animals; and the 'Kaya-kleśa' or subjecting the body to privations and penances until the mind is disturbed.
The subjective Tapa's also are six in number, which are as follows:
1. The Prayaścitta' or expiation. Nine forms of expiation which are recog
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nised by the Jaina's are respectively, the 'Alocana' or confession before the head of the order; the 'Pratikramaņa' or repentance for the bad acts done; the "Tadubhaya', i.e., confession combined with repentance; the 'Viveka' or discontinuance of the enjoyment of a muchliked object, e.g. a particular food or drink; the 'Vyutsarga' or unattachment to body; the 'Tapa' or practice of a penance, specially prescribed; the 'Cheda' or degrading a transgressing person before the Order; the 'Parihara' or expulsion of a trangressor from the Order; and the 'Upasthapana' or re-admission of the transgressor into the Order after his expulsion therefrom.
2. The 'Vinaya' or reverence. It is of four modes, relating respectively, to the reverence for the 'Jñana' or right knowledge, for 'Darśana' or right faith, for 'Caritra' or right conduct or relating to 'Upacara' or such reverential acts as bowing, folding of hands, etc, etc.
3. The 'Vaiyāvṛtya' or service. It is of ten forms, in accordance with its being rendered to the Acarya' or the head of the Order of saints, the 'Upadhyāya' or the preceptor, the "Tapasvi' or a saint practising penances, the 'Saikṣya' or a student saint, the 'Glana' or a sick saint, the 'Gawa' or the believers belonging to the same Order, the 'Kula' or the fellowdisciples, the 'Samgha' or the whole Order consisting of the four classes of noble believers* the 'Sadhu's or saints
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*These four classes refer either to the 'Rşi's or saints, with superhuman powers, the 'Yati's' or saints, possessed of the power of self-control, the 'Muni's' or saints possessed of clairvoyant and telepathic knowledge and the 'Anagara's' or homeless ascetics, or to the 'Yatis' or monks' the 'Aryika's' or nuns, the 'Sravaka's' or believing lay men and the 'Śravika's' or believing lay women.
