Jain Dharm Me Tapa Ka Swarup - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm me Tapa ka Swarup" by Amrutchandra Muni:

The book "Jain Dharm me Tapa ka Swarup" (The Nature of Austerity in Jainism) by Amrutchandra Muni emphasizes that tapasya (austerity or penance) is a crucial means of purifying the soul in Jainism. The author uses the analogy of gold being purified and gaining brilliance in fire to illustrate how austerity refines the soul, leading to the realization of one's true nature.

The text delves into the meaning and definitions of "tapas" as understood by various Jain Acharyas:

Etymological Meaning: The word "tapas" is derived from the root "tap," meaning to heat or burn.
Jinadasa Gani Mahattara: Defines tapas as a practice that destroys negative karma.
Acharya Abhaydeva Suri: Explains that tapas is that practice which burns away the essence of the body (like sap, blood, flesh, bones, marrow, semen) and also burns away inauspicious karma.
Acharya Malayagiri: States that tapas is that which "burns" or weakens the eight types of karma.
Umaswati: Defines tapas as the cessation or control of desires.

From these definitions, the author concludes that tapas is a discipline of controlling the senses and the mind, turning them inward away from external pleasures, thereby making self-realization easier.

The text highlights the importance of tapas in Jainism, stating that the very word "Shramana" (a Jain monk) is derived from the root "shrama," meaning labor or austerity. A Shramana is one who engages in tapasya.

The book quotes scriptures to further illustrate the significance of tapas:

Uttaradhyayana Sutra: Compares tapas to a flame or light, emphasizing its purifying power. It describes the body as the instrument for the fire, karma as the fuel to be burnt, and self-control as the strength of the ritual. This is presented as a sacred sacrifice esteemed by the Rishis (sages).
Acharanga Sutra: Likens tapas to the purification of soiled clothes with cleansing agents. Just as dirty clothes become clean with water, the soul, through spiritual tapasya, becomes free from the impurities of karmas like knowledge-obscuring karma.

Finally, the text introduces the classification of tapas, stating that it is divided into two primary categories for the holistic development of life:

Bahya Tapas (External Austerities): These are practices primarily related to the physical body and external actions. There are six types:
- Anashan: Fasting.
- Unodari: Eating less than one's fill.
- Bhishachari: Alms-round and accepting food with strict adherence to rules.
- Rasaparityaga: Renouncing specific tastes or delicacies.
- Kayaklesha: Enduring physical hardship and discomfort.
- Samlinata: Controlling the senses and mind by withdrawing them from external objects.
Abhyantara Tapas (Internal Austerities): These practices are directly related to the purification of the soul and inner consciousness. There are also six types:
- Prayashchitta: Repentance and atonement for transgressions.
- Vinaya: Humility, respect, and reverence towards elders, gurus, and fellow beings.
- Vaiya-vritta: Service to others, especially to ascetics and the sick.
- Svadhyaya: Self-study, contemplation, and recitation of scriptures.
- Dhyana: Meditation.
- Kayotsarga: Renunciation of the body or detachment from the body.

The author debunks the misconception that external austerities are secondary and internal ones are primary. He asserts that without the firmness of external austerities, internal austerities are not easily achievable. Conversely, without internal austerities, external austerities are rendered meaningless.

In essence, the book underscores that tapasya, encompassing both outer discipline and inner purification, is the bedrock of spiritual progress in Jainism, leading to the eradication of karma and the ultimate liberation of the soul.