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Nirjara. Samyara will stop the inflow of fresh matter, but the matter which has been accumulated during hundreds of births must be destroyed before. the Jiva is able to effect his release, and this is brought about by Nirjarā. Just as fire consumes the combustible articles, so, the Jain scriptures say, Tapās annihilates Karma.. It is of two kinds : Bhāya (external) and Antara (Internal). The Bhāya Tapa is practised in the six following ways: (1) Fastings complete, (2) Gradual decrease in meals, (3) Various dietetic restrictions, (4) Abstaining from using spices and such palatable articles, (5) Bodily hardship and (6) Avoidance of temptation by control. The Antara Tapa is also of six kinds: (1) Confession and penance, (2) Reverence duly paid, (3) Rendering service to the ascetics or the poor, (4) Study of the sacred scriptures, (5) Meditation and (6) lastly, Absolute indifference to the body and its needs.
Moksha.
When Nirjarā is completely effected, there finally comes Moksha or Beatitude. Nirjarā first destroys the Ghāti Karmas when Kerala Jnāna (clarity of vision and Omniscience) is attained. Because of Samvara, there are no fresh Karmas pouring in. Nirjarā in its gradual working ultimately leads to the destruction of the Aghāti Karmas when the state of
bliss never-ending and beatitude everlasting' is attained. This is Moksha. The Soul that is Mukta soars up high and high until it reaches the Siddhashilā in the topmost part of the Loka region, where it resides permanently. We have already seen what Mukti is. It is freedom from the snares of Karma (hqitia agitti:). The Mukta Jivas retain their individuality even in the Mukta state, though at the same time their characteristics are identical. Moksha is not something which the Soul gets hold of from outside. It is the realisation by the Jiva of his own real and true nature. Every
