Tap Ane Parishaha E Shu Che - Book Summary

Here's a comprehensive summary of the Jain text "Tap ane Parishaha e Shu Che" (What are Austerity and Hardships?):

The book, authored by Sukhlal Sanghavi and Bechardas Doshi, delves into the core concepts of Tapa (austerity) and Parishaha (hardships or enduring difficulties) within the Jain tradition, tracing their historical significance and contemporary relevance.

Historical Significance of Tapa:

The text asserts that Tapa is as ancient as the path of Ahimsa (non-violence). Evidence of its importance predates Lord Mahavir and Buddha, appearing not only in Jain Agamas and Buddhist Pitakas but also in Vedic mantras, Brahmanas, and Upanishads.
Tapa was considered essential for achieving any goal. Historically, it was believed that intense austerity could even shake the throne of Indra, leading him to send celestial nymphs like Menaka and Tilottama to distract ascetics.
Austerity was practiced not just for spiritual liberation (Moksha) or heavenly realms but also for worldly achievements, as exemplified by the intense tapas of Vishwamitra and the prevalence of ascetic hermitages and practices in epics like the Mahabharata and Ramayana.
Even scriptures like the Smritis contained rules for various forms of austerity, akin to rules for the royal scepter. The four stages of life (Ashramas) prescribed specific austerities according to one's rights and duties, with the third and fourth stages emphasizing increased austerity.
The text notes the existence of numerous religious vows (Vratas) like Ekadashi, Shivaratri, Janmashtami, and Ramnavami, with dedicated texts extolling their virtues. Some austerities were specific to men, others to women, and some were common to both.
This practice was not confined to the Vedic tradition; Buddhist and Jain scriptures also highlight diverse ascetic practices and monastic orders. Old Buddhist texts like Majjhima Nikaya and Jain Agamas like the Bhagavati Sutra describe various ascetic lifestyles and their rigorous practices, indicating the significant influence of institutions based on austerity in India 2500 years ago.

Etymological Roots in Austerity:

The very names of the three main spiritual traditions – Brahmin, Bhikshu, and Shramana – are linked to austerity:
- Brahmin: One who inclines towards Brahman (the Absolute) and renounces everything for it.
- Bhikshu: One who lives solely on alms and practices no accumulation.
- Shramana: One who willingly endures hardships for the sake of well-being.

Divergence and Similarities with Buddhism:

While Lord Buddha emphasized inner purity and mental discipline rather than strict external rules, Lord Mahavir advocated for strictness in both external and internal disciplines.
Jain Agamas strongly endorse Kayaklesha (body mortification) and self-discipline, which are also present in Buddhist scriptures. However, the text points out that Buddha criticized certain forms of Tapa as meaningless, deeming them as mere Kayaklesha, false austerity, or ineffective Nirjara (shedding of karma).
Lord Mahavir, however, viewed these rigorous austerities differently. He criticized only Tamasi Tapas (ignorant or passionate austerity) and practices like those of Puran Kashyap as false austerity due to their extreme and prolonged nature.

Mahavir's Emphasis on Internalization:

The core difference, the text argues, lies not in the aversion to body mortification but in the underlying purpose. Lord Mahavir himself practiced extreme austerities and his disciples followed suit. His critique was not of the act of austerity but its intent.
Lord Mahavir's innovation was to add inner insight to austerity, transforming external practices into an inward-focused discipline. According to the Digambara logician Samantabhadra, Mahavir practiced the most rigorous austerities with the aim of gaining deeper self-understanding and introspection.
This led to Jain Tapa being divided into two categories:
- External Tapa: Observable regulations related to the body.
- Internal Tapa: Essential rules for purifying one's life.
Lord Mahavir was called a great ascetic not solely for his external austerities but for his complete utilization of those austerities in his inner life.

The Evolution and Practice of Tapa in Jainism:

Over the last 2500 years, the Jain community has developed and sustained the practice of Tapa and its various forms perhaps more than any other sect. The sheer volume of literature dedicated to Tapa in Jainism is significant.
Tapa is not just theoretical; it's a living tradition within the fourfold Jain community (monks, nuns, laymen, laywomen).
Jains are unparalleled in practicing Tapa. The text confidently states that if a competition for fasting or observing Ayambil (a specific type of austerity) were held, Jains, particularly women, would excel globally. The practice of fasting is so ingrained that Jain children even compete in it, akin to children in fighting competitions.
Austerity is celebrated with festivals and rituals, and families feel incomplete if they haven't observed or celebrated their Tapa. The text mentions Emperor Akbar being impressed by a Jain sister's rigorous austerity.

Introduction to Parishaha (Hardships):

While Tapa is generally understood, Parishaha is a less familiar term for many, including non-Jains. However, its meaning is not foreign.
Parishaha refers to the hardships that a renunciate (a monk who has left home) must endure for the sake of achieving the ultimate goal of life.
Jain Agamas list 22 types of Parishaha, specifically relevant to the renunciate's life.
The 12 types of Tapa mentioned earlier, however, are intended for both householders and renunciates.
Though seemingly distinct, Tapa and Parishaha are described as inseparable offshoots from the same root.

The Interplay of Vow, Character, and Knowledge:

The text differentiates Vrataniyama (observance of vows and rules), Charitra (conduct/character), and Jnana (knowledge).
One can observe strict vows without necessarily having virtuous character or deep knowledge, and vice versa. However, the ideal is the integration of all three for spiritual growth and influence.
Lord Mahavir incorporated Tapa and Parishaha to encompass these three aspects, recognizing that achieving the distant and subtle goal of life requires more than just one element. The path is fraught with internal and external obstacles, and victory demands a combination of vows, character, and knowledge.

The Purpose and Misapplication of Tapa and Parishaha:

Historically, the primary goal for ascetics in Aryavarta was spiritual peace, meaning the tranquility of passions and afflictions. Overcoming passions was considered the greatest victory.
Maharshi Patanjali, in Yoga, views Tapa as a means to weaken afflictions and strengthen meditative imprints, calling it Kriyayoga (yoga of action). This emphasizes the role of vows. However, Jain Tapa integrates both Kriyayoga and Jnanayoga (yoga of knowledge).
The text emphasizes that external Tapa (Kriyayoga) is primarily meant to strengthen internal Tapa (Jnanayoga) and ultimately serves the ultimate goal of life, not in isolation.
Despite the prevalence of Tapa and Parishaha practitioners, the text questions the actual reduction of societal conflict, discord, and disputes. It observes that while the facilities for observing Tapa have increased, so have conflicts.
The reason for this is not the increase in Tapa itself, but the loss of the "key" to its proper application. Without this key, even numerous austerities and celebrations are unproductive, leaving society stagnant or regressing.

Tapa and Parishaha in Practical Life:

Things that aid in the fourth life goal (Moksha) are never impractical in daily life. Spiritual principles also nourish practical life.
Tapa and Parishaha, meant for peace of mind, should also contribute to societal and national well-being.
No great material or worldly achievement is possible without Tapa and Parishaha in some form. Examples cited include the achievements of Alexander, Caesar, Napoleon, scientific discoveries, and the foundation of the British Empire.
The author urges consideration of the value derived from Tapa and Parishaha, given the rich heritage, asking whether society has truly achieved greater spiritual peace or material greatness.
The text challenges the boast that Jains perform more austerities than anyone else, asking for tangible results in terms of societal peace, knowledge, innovation, or tolerance compared to other communities. If the honest answer is no, then the pride in this heritage is misplaced.

The Crisis in the Jain Community:

The text laments that even the gurus, who are meant to represent Tapa and Parishaha, are often embroiled in disputes and conflicts. The entire community is caught in this "storm."
There's a stark contrast between the beautiful spiritual potential of the heritage and its wasteful or destructive application.
If Jain leaders could achieve spiritual victory and impart peace to the community, even with practical shortcomings, they could claim some success. However, with spiritual bankruptcy in the world and acknowledged social and national weaknesses, the community has failed to grasp the "key" to realizing the benefits of Tapa and Parishaha.

The Way Forward:

The question arises: should this valuable, millennia-old heritage be discarded, or should we find the "key" to its effective use?
New strengths and fields of application emerge over time. Tapa and Parishaha have different forms and applications in different eras.
India today needs true Tapa and Parishaha. The community is accustomed to them. If they don't open the "spiritual eye," they should at least open the "practical eye."
Any practical outcome achieved through Tapa or Parishaha will invariably lead to spiritual results. Lord Mahavir's Tapa was twofold, leading to significant practical and spiritual outcomes, as evidenced by his political and social impact.
The difference between those who achieve both spiritual and material results through Tapa and those who achieve neither lies not in the Tapa or Parishaha themselves but in the practitioner.

Tapa, Parishaha, and National Service:

The text advocates for utilizing this heritage for national upliftment. Spiritual peace and national progress are not mutually exclusive.
The excuse that national activities are "enjoyment grounds" and hinder spiritual welfare is based on ignorance. Those with a stable mind and a desire for liberation can pursue national activities and spiritual well-being simultaneously.
The failure to do so, even in the name of spiritual welfare, leads to negative outcomes, as seen today.
The 22 Parishaha, including hunger, thirst, cold, heat, insects, honor, and insult, are well-endowed in the Shramana (ascetic) class. These qualities are crucial for non-violent warriors fighting injustice.
Jains possess these qualities hereditarily. Therefore, when the country needs soldiers for righteous battles, these Parishaha-enduring individuals should be at the forefront.
The text questions if such individuals would refuse national freedom or abandon the country after gaining it. It also emphasizes that achieving peaceful freedom requires immense endurance.
Therefore, it's a clear duty for those with the capacity for Tapa and Parishaha to contribute more to national service.

The Nature of Modern Warfare and Service:

The current "war" is about enduring, not fighting. Those who excel in endurance and Tapa are the true servants of today.
Whether a sister or brother, one who cannot endure cannot contribute. Jain renunciates and laypeople excel in enduring rather than inflicting harm. This gives them a dual responsibility in today's context.
A true acharya or monk going to jail for teaching peace and love would find it a spiritual ground, not a hardship, as their inherent practices (like simple food and clothing) are already aligned with such conditions. Wearing Khadi, for instance, is naturally within their practice. True difficulty would arise if they had to remain naked and endure the elements.
The text highlights the profound devotion that could lead someone to remain naked to cover the bodies of their gurus.
This is presented as a unique battle where spiritual and material progress can be achieved, and Jain brothers, sisters, and renunciates have unparalleled opportunities for success.

Endurance in Governance and National Service:

Endurance is required not only to gain but also to govern. The text refers to the British argument that their hardships in India are unknown to Indians and are endured for India's benefit.
It suggests that Indian ascetics should undertake these "hardships." Ascetics practicing Panchagni Tapa (penance by five fires) could endure marching in the Sindh desert or barren Marwar for India's defense. Those who stay in cremation grounds in winter could endure the cold on the Afghan border. Those accustomed to sleeping on nail-studded planks would not be pricked by enemy bullets.
Those accustomed to walking barefoot, eating simple food, fasting, and observing Ayambil would face no difficulty.
The question is posed: why should Indians suffer troubles in their own country for foreigners? They should instead enjoy peace in England.
Given the extraordinary power of Tapa and endurance in both men and women within Indian society, why should foreigners be bothered?

Unutilized Potential for Swaraj:

The strength required for gaining and preserving self-rule (Swaraj) is available within India. The only deficiency is its unorganized and undirected application.
The strength of Indian women in Tapa and enduring hardships is immense. If channeled systematically and thoughtfully, they could achieve Swaraj without male assistance.
The success of national movements depends on Tapasya (asceticism) and tolerance, qualities more prevalent in women than men.
This presents a golden opportunity to utilize the thousand-year-old heritage. The partial success of the current Paryushan lies in reflecting on and utilizing this heritage.

The True Meaning of Celebration and Gandhi's Example:

The text clarifies that the intention is not to discard the spiritual value of Tapa and Parishaha but to channel the existing, undirected strength into current activities for greater value.
It asks how the importance of Jain Tapa and Parishaha would increase in the eyes of the world if this were done.
Mahatma Gandhi's fasting significantly increased the importance of fasting. His fasts held great value because they were underpinned by internal Tapa of character and knowledge.
If Jain society integrates character and knowledge with their existing fasts and other austerities, and uses them for the benefit of the people, their value will undoubtedly increase.
The true celebration of Tapa is not in outward display but in its meaningful application. Gandhi, without fanfare, attracted global attention through his fasts because they were driven by a pure intention for public welfare and mental peace.
The hope is that the Jain ascetic class, those who endure Parishaha, pull out their hair, walk barefoot, and roam with uncovered heads, will imbibe this spirit and intention.

In essence, the book argues that while Jainism has a rich heritage of Tapa and Parishaha, the community has lost the "key" to its effective application. It calls for a renewed focus on integrating these practices with character and knowledge to achieve both spiritual peace and tangible benefits for society and the nation.