Tap Jivan Shodhan Ki Prakriya

Here's a comprehensive summary of the provided Jain text, "Tap Jivan Shodhan ki Prakriya" by Muni Shri Chand:

The book "Tap: The Process of Life Purification" by Muni Shri Chand emphasizes the profound importance and multifaceted nature of Tapa (asceticism or austerity) in Jainism. It aims to educate readers about Tapa to foster a deeper appreciation and engagement with this practice.

Understanding and Appreciation of Tapa:

The author begins by stating that we cannot develop affection for something we are not familiar with. Therefore, to cultivate an inclination towards Tapa, one must first be introduced to its true meaning and significance. Tapa is presented as a powerful force, far exceeding the capabilities of even atomic energy. It is described as the means to attain infinite knowledge, infinite power, and ultimately, the state of a liberated soul or Paramatma. The text draws an analogy to atomic energy, which can be used for destruction or creation, highlighting that the power of Tapa, like any power, is neutral, and its application depends on the individual.

Types and Common Misconception of Tapa:

Jainism classifies Tapa into twelve types: six external (Bahya Tapa) and six internal (Abhyantar Tapa). The first four types relate to food intake, while the remaining eight involve other spiritual practices. These practices include tolerance of hardship, control of the five senses, overcoming desires, renouncing ego, conquering anger, practicing penance (Prayashchit), simplicity, humility, devotion (Vinay), service (Seva), self-study (Swadhyay), meditation (Dhyan), and renunciation of possessiveness (Mamatva Tyag).

While internal Tapa is considered more significant, the text notes that over time, the general understanding of Tapa in society has narrowed down to external practices like fasting (Upvas). Consequently, the term "ascetic" (Tapasvi) has become synonymous with those who fast. This limited perception means that fasting has become a symbol of Tapa for many.

Specific Forms of External Tapa:

The text elaborates on some external Tapa practices:

• Anshan Tapa (Fasting): This involves abstaining from food, with at least a minimal period of fasting being necessary.
• Avmodarika Tapa (Moderation in Food): This involves eating less than one's hunger dictates and reducing the use of possessions like clothes and utensils.
• Bhikshacharya Tapa (Alms-Seeking as Austerity): This involves making various vows and only accepting alms when those vows are fulfilled; otherwise, it results in fasting.
• Ras Parityag Tapa (Renunciation of Taste/Delicacies): This involves giving up or limiting the consumption of specific palatable items like milk, yogurt, etc. Even the smallest renunciation related to food is considered Tapa.

Etymological and Philosophical Meaning of Tapa:

The word "Tapa" originates from the root "tap," meaning to heat or burn. According to Acharya Abhaydev Suri, Tapa is the process through which undesirable qualities like essence (ras), blood (rudhir), flesh (mans), fat (med), bone (asthi), marrow (majja), and semen (shukra) are purified or dried up, leading to the destruction of inauspicious karmas. Acharya Malaydev Suri defines Tapa as that which "burns" or purifies the eight types of karmas (ashtaprakar karma).

The text uses the analogy of dry grass being instantly consumed by fire to illustrate how Tapa, like fire, burns away karmas. The Charnikar Jindasgani Mahattar reinforces this by stating that Tapa is that which burns and destroys the eight types of karmic knots (ashtavidh karmagranthi).

Tapa as a Means to Liberation:

Tapa holds a crucial position in Jainism, being one of the four means to attain liberation (Moksha). However, the text clarifies that undertaking Tapa is not mandatory in an absolute sense. There is no compulsion to perform long fasts; even a single day's fast is sufficient. The core principle is to engage in Tapa with discretion, considering one's physical strength, mental fortitude, faith, health, environment, and the appropriate time.

The Importance of Mental Fortitude and Discretion:

The author stresses that while physical strength is necessary for Tapa, mental strength is equally, if not more, important. Without mental resolve, physical strength alone can lead to hesitation. Conversely, even with moderate physical strength, strong mental determination can empower an individual to undertake arduous practices.

The text advises caution when undertaking Tapa, especially if it leads to adverse physical reactions like vomiting, increased hunger pangs, nausea, increased bile, mental distress, emotional fluctuations, or reluctant service from others. Such situations warrant careful consideration and approach.

Criteria for Proper Tapa:

Quoting the commentator Malaygiri on the Prajnapana Sutra, the text states that Tapa should be performed only to the extent that it does not lead to harmful thoughts (durdhyan), does not diminish one's spiritual faculties (yoga), and does not weaken the senses (indriyani). A similar sentiment is expressed in a verse on Maranasamadhi (meditation on death), stating that the best Anshan Tapa is that which prevents the mind from dwelling on inauspicious thoughts, does not harm the senses, and does not debilitate the essential life forces.

In essence, the practice of Tapa should be done with moderation, without imitation or exceeding one's capacity. Tapa undertaken without discretion can lead to suffering, anxiety, and distress, hindering spiritual peace and equanimity. Those who disregard their limitations in practicing Tapa do not enhance its prestige but rather diminish it. Conversely, those who practice Tapa with wisdom bring glory to the Jain tradition, benefit themselves, and uphold the dignity of Tapa.

The True Purpose of Tapa:

Lord Mahavir prohibited Tapa performed with the intention of gaining worldly desires (like supernatural powers, wealth), heavenly rewards (like Indra's position), or fame and prestige. The sole purpose of Tapa, as ordained by the Lord, is Nirjara – the shedding of karmas, liberation from karmic bondage, and the purification of the soul.

The Fruit of Tapa:

Every action has a consequence. Those with foresight engage in actions after considering their results. When asked about the fruits of Tapa, Bhagavan Mahavir told Gautam Swami that Tapa leads to the shedding and elimination of karmas. Similarly, ascetics of the tradition of Lord Parshvanath state that the fruit of Tapa is Vyavdan – the purification and shedding of karmas.

Karmas, which have been attached to the soul since time immemorial, create an veil over the soul. Tapa removes this veil, allowing the soul to manifest its true nature, much like the moon becoming visible after the clouds dissipate. Jain scriptures consistently highlight Atmashuddhi (soul purification) as the ultimate fruit of Tapa. Just as dirty clothes are cleansed by water and other cleansing agents, the soul, through the practice of Tapa (both external and internal), is purified from karmic impurities. The stronger the purifying agent, the more effectively it removes even stubborn stains. Similarly, Tapa not only removes the karmic impurities of the current life but also diminishes those accumulated over countless past lives.

In conclusion, Tapa is presented not merely as abstaining from food but as a vital process for purifying life. It involves dedicating oneself to spiritual goals, controlling the senses, pacifying passions, and making efforts to shed karmic imprints. Tapa is fundamentally a profound process of self-refinement and spiritual purification.