Tap Ek Mahattvapurna Anushthan - Book Summary

Here's a comprehensive summary of the Jain text "Tap Ek Mahattvapurna Anushthan" by Sumermalmuni, based on the provided pages:

Title: Tap Ek Mahattvapurna Anushthan (Fasting: An Important Ritual) Author: Munishri Sumer Malji 'Ladnun' (Disciple of Yugpradhan Acharya Shri Tulsi) Publisher: Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf Catalog Link: https://jainqq.org/explore/211105/1

Core Message: The text emphasizes Tapasya (asceticism/fasting) as a fundamentally important and undisputed ritual in all Indian philosophies, particularly within Jainism. It is considered a primary means of breaking the bonds of karma. While knowledge can be debated, tapasya is seen as a direct path to self-purification and liberation (moksha).

Key Points and Concepts:

Purpose of Tapasya: Tapasya is described as the process of "tapas" (heating) the soul. Its primary benefit is to weaken and "digest" (bode) karmas, making them easier to shed. This leads to the attainment of favorable destinies (Sugati, Devagati) and ultimately, liberation (Moksha).
Jain Perspective on Tapasya: In Jainism, tapasya is one of the four key means to achieve moksha. It's understood as a practice that must be performed without causing harm to other living beings (Ahimsa) or causing distress to others.
Types of Fasting:
- Anaahar (No Food): This is the most fundamental form of tapasya, where all food is renounced.
- Aahar (Food): Food is categorized into four types: Asan (grains/staples), Pani (water), Khadim (chewing items), and Swadim (licking items).
- Chauvihar: Renouncing all four types of food. This is the highest form of fasting, often undertaken by Tirthankaras.
- Tivihar: Renouncing Asan, Khadim, and Swadim, but allowing water. This is more common today.
- Aach (Boiled Water): Even fasting with only boiled water, from which the frothy layer is skimmed off, is considered a form of tapasya. The longest recorded Aach fast in the Terapanth sect was 336 days by Sadhvi Shri Muraji.
Duration of Tapasya: The duration can range from one day to twelve months. The practice varied historically: twelve months during Lord Rishabh's era, eight months for intermediate Tirthankaras, and six months for Lord Mahavir. The duration undertaken is limited by one's physical capacity.
Specific Types of Tapasya Described (Often with complex schedules of fasting and partial fasting/breaks):
- Gunaratna Samvatsar Tap: A 480-day ritual involving alternating fasts and breaks over 16 months.
- Ratnavali Tap: A 472-day ritual with intricate patterns of fasts (bele, tela) and breaks, with variations in the type of food taken during breaks (vigay allowed, only paste, only buttermilk/gruel, or Ayambil).
- Kanakaavali Tap: Similar to Ratnavali but with more "tela" fasts, lasting 17 months and 12 days.
- Muktaavali Tap: Ascending and descending fasts with a day of abstinence between each fast, lasting 11 months and 15 days.
- Laghu Simhnishkridit Tap: A practice involving fasting, "bele" (one-day fast), and "tela" (three-day fast) in a cyclical manner, lasting 6 months and 7 days.
- Maha Simhnishkridit Tap: Similar to the above but ascending to higher durations, lasting 18 months and 18 days.
- Ayambil Vardhman Tap: Gradually increasing Ayambil fasts (eating only one grain-based meal, without salt) interspersed with single-day fasts, up to 108.
- Other Rituals: Mention is made of other practices like Bhadrottar Pratima, twelve Pratimas of Bhikshu, Atapana (exposure to the sun), and remaining uncovered in winter as external tapasya.
Tapasya by Householders (Shravaks and Shravikas): The text notes a lack of mention of lengthy tapasya for householders in the ancient scriptures, unlike monks and nuns. It suggests that perhaps tapasya for householders was always coupled with meditation, which they found difficult to sustain for long periods. However, it acknowledges that modern householders (both male and female) undertake significant fasts like Adhai, Pakhwada, and even Masakhaman.
Modern/Traditional Tapasya Practices (Not explicitly in ancient scriptures but prevalent):
- Ten Pachkhan: A ten-day ritual involving various forms of renunciation throughout the day, starting with renouncing food for the first 48 minutes of the day (Nokarsi) and culminating in Chauvihar before sunset. This includes Porsi (renouncing food for 3 hours), Purimadh (half the day), Ekasan (one meal a day), Ekalsthana (one sitting meal, often in silence), Nibbi (renouncing even paste/oils), Ayambil, Upvas, Abhigrah (vows based on conditions), and Charam Pachkhan.
- Adhai Sau Pachkhan: Multiplying the Ten Pachkhans by twenty-five, resulting in 25 repetitions of each, totaling 250 days.
- Karmachur Tap: A specific sequence of fasts and breaks.
- Ladi Tap: Ascending and descending fasts based on the number of Tirthankaras (1 to 24).
- Pakhwas Tap: Fasting a number of days equivalent to the date on the calendar, taking five years and seven months to complete.
- Soliyo: Sixteen days of fasting before Samvatsari, with specific dietary restrictions.
- Chuda Tap & Borsha Tap: Rituals named after women's ornaments, involving specific fasting patterns.
- Vatako Tap: A ritual involving four people opening covered pots containing ghee, buttermilk, navkaravali, or nothing, which determines their fasting commitment for the day.
- Pardeshi Raja ka Bela: A twelve-day consecutive "bele" fast, concluding with a "chauvihar" fast.
- Raswala Tela: "Tela" fasts where the breaks involve specific sweet dishes like lapusi, kichadi, ladoo, halwa, kheer-puri, and urad bakla.
- Kanthi Tap: A ritual involving alternating fasts and breaks over 21 days, with 17 days of breaks.
- Other specific fasts: Dhamak Tela, Chundari Chola, Kheer Panchola, often involving additional expenses for family and the ascetic.
- Varshi Tap: A fast in remembrance of Lord Rishabh's asceticism, often an alternating fast, beginning on his initiation day.
Group Tapasya (Samuhik Tapasya): The Terapanth sect is highlighted for its prevalence of group fasts like Pancharangi (25 participants), Satrurangi (49 participants), Naurangi (81 participants), Gyarahrangi (121 participants), and Terahrangi (169 participants), where participants undertake escalating or descending levels of fasting in a coordinated manner.
Conclusion: The text concludes by reiterating that tapasya is a vital ritual for purifying life. It stresses the importance of performing tapasya with enthusiasm and a cheerful disposition (Aglaan Manobhav), even though physical weakness is natural. It also suggests that combining tapasya with meditation creates a synergistic effect, making both practices more effective and accessible. The reader is encouraged to understand all aspects of tapasya, assess their physical capacity, and undertake it with full enthusiasm.

In essence, the book provides a comprehensive overview of the significance, various methods, and historical context of tapasya in Jainism, highlighting its role as a powerful tool for spiritual growth and liberation.