Tap Ane Parishaha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tap ane Parishaha" by Sukhlal Sanghavi, focusing on the key themes and arguments presented:

The text explores the concepts of Tap (austerity, self-discipline, asceticism) and Parishaha (endurance of hardships or afflictions) within the Jain tradition, tracing their historical significance and contemporary relevance.

Historical Significance and Broad Acceptance of Tap:

The author emphasizes that Tap is an ancient practice, as old as Ahimsa (non-violence). Evidence for its importance and practice in ancient India is found not only in Jain and Buddhist scriptures but also in Vedic texts like the Vedas, Brahmanas, and Upanishads.
Tap was considered essential for the accomplishment of any task, even to the extent of shaking the throne of Indra. It was practiced not only for spiritual liberation or heavenly rewards but also for worldly gains, as exemplified by figures like Vishwamitra.
The text notes the integration of Tap into the Varnashrama system, with specific austerities prescribed for each stage of life. Various observances and vows, like Ekadashi and Shivaratri, highlight the cultural pervasiveness of Tap.
Buddhism and Jainism both embraced Tap, with Buddhist texts describing various ascetic orders and their practices. The very names "Brahmin" (one who leans towards Brahman), "Bhikkhu" (one who lives on alms), and "Shraman" (one who endures all hardships willingly) are rooted in the concept of Tap.

Divergence in Emphasis: Buddha vs. Mahavir:

While Buddha advocated for Tap for mendicants, his emphasis was more on internal purity of mind rather than extreme external mortification. He focused on strictness in life's rules, primarily internal rather than external.
In contrast, Bhagwan Mahavir's approach to Tap encompassed both external and internal disciplines. The Jain tradition strongly advocates for physical hardship and self-mortification, which the text notes was often criticized by Buddhist texts.
The author clarifies that Mahavir criticized only unproductive forms of Tap—those that were mere physical hardship, misdirected austerities, or performed without the right intention (akama nirjara). He did not oppose the principle of hardship but rather the misapplication of it.
Mahavir's opposition was not to the body-mortification itself, as he himself practiced it and his disciples followed suit. The core of his critique of older ascetic traditions was a perceived lack of internal insight or introspection in their practices.

The Jain Approach: Internalizing External Tap:

Mahavir's significant contribution was not inventing Tap but in internalizing it. He added inner insight to the practice of rigorous external austerity, making Tap introspective.
Following the logic of the great Digambara logician Samantabhadra, Mahavir's extreme Tap was performed with the aim of deeper self-exploration, penetration, and introspection.
This led to the division of Jain Tap into two categories: Bahya (external), encompassing visible bodily disciplines, and Atyantar (internal), including all essential rules for purifying life. Bhagwan Mahavir was called a great ascetic not just for external Tap but for its complete utilization in inner life.

The Enduring Legacy and Practice of Jain Tap:

The Jain community has uniquely developed and sustained the practice of Tap and its various forms over the past 2500 years.
Jain Tap is not confined to scriptures but is a living tradition within the four-fold Jain community (monks, nuns, laymen, laywomen).
Jains are renowned for their proficiency in Tap, particularly in practices like fasting and Ayambil (a specific type of vow involving restricted diet). The author expresses confidence that Jain women, if not men, would rank highest globally in these practices.
The culture of Tap is deeply ingrained, with Jain children often engaging in fasting competitions. The text draws a parallel between a Jain mother encouraging her child to fast and a Rajput mother encouraging her son to go into battle.
Festivals and celebrations surrounding Tap are prevalent, making it a significant part of Jain social life.

Understanding Parishaha:

While Tap is widely recognized, Parishaha is a less familiar term to non-Jains, though the concept of enduring hardship is not new.
Parishaha specifically refers to hardships endured by ascetics for the attainment of their goals. Jain scriptures enumerate twenty-two Parishaha specifically for renunciates, whereas the twelve types of Tap are applicable to both householders and renunciates.
Though distinct, Tap and Parishaha are inseparable.

The Interplay of Tap, Parishaha, Vrat-Niyam, Charitra, and Jnana:

The text differentiates Vrat-Niyam (vows and rules) and Charitra (conduct) from Jnana (knowledge), noting that they are not the same. One can be strict with rules without true integrity or possess knowledge without upright conduct.
However, the ideal is the integration of all three: Vrat-Niyam, Charitra, and Jnana. This synergy leads to greater life development and allows an individual to exert a wider influence.
Bhagwan Mahavir incorporated these three elements into his framework of Tap and Parishaha because the human journey is long, the goal is distant and subtle, and obstacles (internal and external) are numerous. Victory over these challenges requires more than just one of these elements alone.

The True Purpose and Current Challenges of Tap and Parishaha:

The ultimate aim of Tap is spiritual peace, which means the cessation of afflictions and passions. Patanjali viewed Tap as a means to weaken afflictions and strengthen meditative states.
While Tap in Jainism encompasses both action ( क्रियायोग - kriyayog) and knowledge (jnanayog), the external Tap is primarily meant to strengthen knowledge. This knowledge, in turn, is crucial for the ultimate goal of life.
Despite a society rich in Tap and Parishaha practitioners, the author laments the persistent conflicts and disputes within society.
The reason for this is not the increase in Tap but the loss of the "key" to effectively utilize it. Despite the reverence and grand celebrations of Tap, society remains stagnant, failing to progress.
The text argues that anything that aids the fourth pursuit of life (moksha) cannot be impractical in worldly affairs. The principles that nurture spiritual life also nurture practical life.
Therefore, Tap and Parishaha should also serve the welfare and progress of society and the nation.

Universal Application and the Example of Gandhi:

Great achievements in the material world also require Tap and Parishaha, as seen in the lives of conquerors like Alexander, Caesar, and Napoleon, scientists, and empire builders.
Every act of Tap or endurance must have a purpose, either spiritual peace or material prosperity.
The author questions the value of this inherited tradition if it does not lead to tangible results in terms of spiritual peace (cessation of conflict) or material progress. He challenges Jains to demonstrate how their superior practice of Tap and Parishaha has led to greater societal peace, knowledge, invention, or resilience compared to others.
The text points out that many contemporary Jain spiritual leaders are themselves embroiled in conflict and division, negatively impacting the community.
The author poses a critical question: Should this valuable heritage be discarded, or should a method be found to utilize it? The answer lies in finding the "key" to achieving results through Tap and Parishaha.

Re-orienting Tap and Parishaha for Modern Needs:

New forces and fields of application emerge over time. India today needs true Tap and Parishaha.
The Jain community, accustomed to these practices, should leverage them for practical as well as spiritual gains.
Bhagwan Mahavir's Tap was dual-pronged, capable of yielding significant practical results alongside spiritual ones, provided the practitioner possessed the art of application.
Mahatma Gandhi's life serves as a prime example. His Tap and Parishaha brought about political and social transformation, revolutionizing the populace while also elevating his own spiritual life.
The deficiency lies not in Tap or Parishaha themselves but in the practitioners who fail to utilize them effectively.

Tap and Parishaha for National Progress:

The author advocates for utilizing the Jain heritage for national upliftment. He asserts that national activity is not contradictory to spiritual welfare for those with a stable mind. Just as spiritual goals can be pursued while living in the world, national activities can also be pursued with spiritual well-being.
The qualities of enduring hunger, thirst, heat, cold, insects, and insults, inherent in the Jain ascetic tradition, are also essential for non-violent fighters against injustice.
When the nation requires soldiers for righteous causes, those who have mastered enduring Parishaha should lead.
The current "war" is one of endurance, and those strong in Tap and Parishaha are the true servants.
Jain ascetics and laypeople pride themselves on their ability to endure rather than inflict suffering. This places a dual responsibility on them in the context of the present struggle.
True spiritual leaders, even if imprisoned, can turn their surroundings into a place of ascetic practice. The self-sufficiency and resilience of Jain ascetics, accustomed to simple living and hardship, are presented as inherently suited for national service.

The Practical Application of Enduring Power:

The author draws a parallel between the endurance required by British officials in India and the inherent capacity of Jains. He suggests that hardships faced by foreigners in India should be undertaken by Indians themselves.
Those adept at penance like Panchagni Tap could endure the harsh conditions of the Sind desert or Marwar. Those accustomed to spending winter in cremation grounds could endure the cold of the Afghan border. Those who sleep on sharp spikes would not be bothered by enemy gunfire. Those used to walking barefoot, eating dry food, and fasting would face no difficulty.
The text questions why people should allow foreigners to suffer hardship in their country when they themselves possess the extraordinary strength of Tap and Parishaha.

The untapped Potential of Jain Women:

The author highlights the immense strength of Jain women in Tap and endurance. He believes that if this power is channeled systematically and thoughtfully, women alone can achieve national independence without male assistance.
The success of national movements often depends on asceticism and endurance, qualities more prevalent in women. This is a golden opportunity to utilize a thousand-year-old heritage.

The True Celebration of Tap:

The text clarifies that the objective is not to waste this spiritual heritage but to channel the existing, unorganized power into meaningful action, thereby increasing its value in the eyes of the world.
Just as Mahatma Gandhi's fasting gained immense significance due to the accompanying Charitra and Jnana, connecting Tap with these internal disciplines will enhance its societal impact.
The true celebration of Tap lies not in outward show but in its spiritual outcomes. Gandhi's simple yet impactful fasts, devoid of expense but rich in public welfare and mental peace, serve as an example.
The hope is that the Jain ascetic community will imbue their practices with this spirit and application, leading to meaningful results.

In essence, the text by Sukhlal Sanghavi is a profound call to action, urging the Jain community to re-evaluate and re-purpose their rich heritage of Tap and Parishaha. It moves beyond mere ritualistic adherence to emphasize the practical application of these ancient disciplines for both individual spiritual growth and the collective welfare of society and the nation. The core message is that the effectiveness of Tap and Parishaha lies not just in their practice but in the art of their application with inner insight and a clear, beneficial purpose.