Jain Drushtie Tapascharya

Here's a comprehensive summary of the Jain text "Jain Drushtie Tapascharya" by Ramanlal C Shah, based on the provided pages:

The book "Jain Drushtie Tapascharya" (Tapascharya from a Jain Perspective) explores the significance and practice of austerities (tapascharya) within Jainism. The author emphasizes that while external forms of tapas are visible and widely practiced, the underlying principles and internal practices are crucial for spiritual progress.

The Practice of Tapascharya in Jainism:

• Common Practices: The text highlights the prevalence of various forms of fasting during the Paryushan festival. This includes extended fasts like "Mas Khaman" (one month), twenty-one-day, sixteen-day, fourteen-day, and eleven-day fasts. The "Atthaii" (eight-day fast) is also very common. Some Jains observe a fast on the day of Samvatsari, marking the culmination of the festival. Communities often publish lists of those who undertook significant austerities and honor the practitioners.
• Extended Fasts: Beyond the festival periods, individuals undertake even more rigorous fasts, lasting 45, 60, 75, 90, or even 110 days.
• Definition of a Jain Fast: A Jain fast is not merely a 12-hour period. It typically spans 36 hours, from the evening before the fast begins until sunrise on the day after the fast ends, with no consumption of even a single grain of food. Some practitioners drink boiled water, while others abstain from water entirely. The author notes that such fasts are challenging even for ordinary individuals.
• Other Forms of External Tapas: Besides fasting (Anshan), other external austerities mentioned include Ekasanu (eating one meal a day at one place), Ayambil (consuming only a specific type of grain or dish, often unsalted and unspiced), Unodari (eating less than one's fill), Vritti Sankshipt (restricting oneself to a few specific food items), Ras Tyag (abstaining from enjoyable tastes), and Kayaklesh (enduring physical hardship).

The Twelve Types of Tapascharya:

The text categorizes tapas into two main groups, each with six types:

• External Tapas (Bahya Tap):

  1. Anshan (Fasting)
  2. Unodari (Eating less than full capacity)
  3. Vritti Sankshipt (Restriction of diet)
  4. Ras Tyag (Abstinence from delicacies/tastes)
  5. Kayaklesh (Physical hardship)
  6. Sanlinata (Withdrawal/Restraint)

• Internal Tapas (Abhyantar Tap):

  1. Prayashchit (Repentance/Atonement)
  2. Vinay (Humility/Respect)
  3. Vaiyaavach (Service to others)
  4. Swadhyay (Self-study/Scriptural study)
  5. Dhyan (Meditation)
  6. Kayotsarg (Self-absorption/Non-attachment to the body)

Internal tapas are considered superior to external tapas, but both are deemed essential for the shedding of karmas (karma nirjara).

Lord Mahavir and Tapascharya:

• Lord Mahavir's Austerities: The text emphasizes Lord Mahavir's rigorous and prolonged austerities, spanning twelve and a half years. He undertook continuous six-month fasts. The author states that the number of days he actually ate during this period was very few, approximately equivalent to just one year. Lord Mahavir is recognized as 'Dirghatapasvi' (one who performs long austerities) due to the intensity and duration of his practices.
• Historical Context of Fasts: The text notes that the length of maximum fasting varied across the Tirthankaras' eras, aligning with the physical strength of the times. The first Tirthankara, Rishabhdev, saw maximum fasts of one year, while the 23rd Tirthankara had eight-month fasts, and Lord Mahavir had six-month fasts.

The Purpose and Benefits of Tapascharya:

• Body Purification and Health: Tapas purifies the body. Doctors advise fasting before operations, and Ayurvedic practitioners attest to its benefits in curing ailments like constipation and indigestion.
• Sense Control: Abstaining from food for a period calms the senses.
• Mental Clarity and Peace: As the senses become subdued, the mind also becomes peaceful, leading to the emergence of positive thoughts and a sense of happiness. The Bhagavad Gita is quoted, stating that the senses withdraw from their objects when the body is without nourishment.
• Karma Nirjara (Shedding of Karmas): The core Jain belief is that tapas leads to the shedding of karmas. When karmas bind to the soul, tapas creates a spiritual heat (taptata) that helps detach these karmic particles. Voluntary, joyful, and knowledgeable tapas leads to greater karma nirjara, including the shedding of karmas from past lives. The Uttaradhyayana Sutra is cited as saying that karmas accumulated over millions of births can be shed through tapas.
• Purity of Intention and the Middle Path: The author contrasts Lord Mahavir's tapas with that of Lord Buddha. While Buddha's tapas aimed at sense control and mental purity, Mahavir's also focused on karma nirjara. The text recounts the story of Lord Buddha's extreme asceticism and his realization of the need for a "middle path" inspired by a musician's advice on tuning a Veena. The author suggests that had Buddha met Mahavir, his approach to tapas might have been different.
• Comparison with Other Religions: While other religions emphasize external tapas for health, purification, and sense control, Jainism uniquely stresses its role in karma nirjara. The author notes that Jain practices are often more intense than those in other religions, citing the example of Muslim Rozas during Ramadan, which allow for eating at night.

The Importance of Internal Attitude (Bhava):

• Voluntary vs. Forced Tapas: The text distinguishes between fasting due to unavailability of food and voluntarily abstaining with love, knowledge, and faith. While both cause physical discomfort, voluntary tapas is experienced less intensely.
• Joyful Practice: Tapas should be performed with joy and enthusiasm. The practitioner should feel happiness, not just suffering.
• Beyond Mere Physicality: True tapas is about the control of desires, victory over passions, and renunciation of cravings. It is a gradual process that can be cultivated through practice. The text advises against tapas that leads to mental distress or imbalance.
• Wisdom and Moderation: The scriptures advise performing tapas according to one's strength, faith, health, and the circumstances of time and place. The text explicitly states that one should not undertake tapas beyond their capacity. Certain individuals, such as pregnant women, nursing mothers, or those who are ill, are strictly prohibited from severe austerities. Tapas should only be practiced as long as the senses remain alert and the mind is healthy and pure.
• Avoiding Negative Outcomes: Excessive or unabsorbed tapas can lead to ego, anger, dullness, or mechanical practice. Tapas performed without the right inner attitude (bhava-rahit yantra-vat) yields minimal results. The example of Tamali, a tapasvi who performed rigorous austerities but without the right spirit, is given to illustrate that such practice only leads to a heavenly rebirth, not liberation (Kevaljnana).

Conclusion:

The book concludes by stating that while external tapas is important, it should be practiced with the right internal attitude and understanding. It is not about simply depriving the body but about spiritual growth and the shedding of karmas. The author acknowledges that while internal tapas is superior, external tapas is not to be negated, as it is an integral part of the lives of all Tirthankaras. Jainism offers a spectrum of tapas practices, allowing individuals to choose and progress according to their capacity and inclination, ultimately leading towards spiritual liberation. The text emphasizes that tapas is considered an excellent auspicious practice, finding its place in the Pancha Achara (five practices) and Nava Pada (nine realities) of Jainism.