Tap/Tapasya

Tapasya
Tap is a very brief but profound word. Its literal meaning is to burn.
Tapasya is voluntary restrain from available things and/or desires so that the body suffers. It is self-discipline and penance to get Atmagyan. It is not to suppress indriyas but to gain victory over indriyas. It is believed to help in attaining the Moksha, Nirvana, or Kaivalya. Tap involves burning worldly desires. However, it is usually done for the desire of attaining Moksha.
Goal of Tap should be pure and it should be done with Bhav. It can be done for Yog, Dhyan, Sanyam, Karm mukti, Vidhya sadhana, Ekagrata, Parhit, etc.
Tapasya is the path towards eternal happiness. It is not a short term pleasure. Tapas agni cleans us from outside as well as inside. It needs strong will power and non attachment to the results. Tapas agni has be be enough to purify us and keep us on our path towards spiritual progress but should not exhaust us.

• Tapasvi (male) and Tapasvini (female) are people performing Tap.
• Tapojan is someone born out of Tap. There are many examples in scriptures of people born from Tapasya.
• Tapariddhis are divine powers obtained from Tap.
• Austerity: conditions characterized by severity, sternness, or asceticism.
• Penance: voluntary self-punishment inflicted as an outward expression of repentance for having done wrong.
• Pledge: a solemn promise or undertaking.
• Resolution: a firm decision to do or not to do something.

There is difference between Vrat, Pratigya, Pledge, Resolution, and Tap.

Tap is one of the Niyams in Patanjali Yog or Ashtang Yog.
Verse 2.1
Tapa svadhyaya ishvarapranidhanani kriyayogah.
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
Voluntary purification and training of the senses, the study of the Self, and surrendering the fruits of actions to Parmatma is Kriya Yoga.

Verse 2.43
Kāyendriya–siddhir-aśuddhi-kṣayāt tapasaḥ
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः ॥
The practice of Tapa depriciates the impurities of the body and thereby divine powers of the body and senses emanate.

Many Upanishads [Brahamana, Darshan(moon-based practices), Varaha, Shandilya(Krichchra and Chandrayana practices)] mention Tap as an important Niyam.

Bhagwan Krishn in the Bhagwad Gita 17:14-19 says that Tapasya is possible by practicing three disciplines and it is of three types.

1. Shaariram Tapasya- Tapasya of body
   देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |
   ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||
   When the worship of the Parmatma, the brahmins, the spiritual teachers, the wise, and the elders are done with the observance of cleanliness, simplicity of the body, brahmcharya, and ahinsa then this worship is declared as the Tapof the body.

2. Vaangmayam Tapasya- Tapasya of speech or Vaani
   अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |
   स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||
   Words that do not cause distress or anxiety to others, are truthful, inoffensive, and beneficial, as well as the regular study of the Vedic scriptures are declared as the Tap of speech.

3. Maanasam Tapasya of the mind.
   मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |
   भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||
   The serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are Tap of the mind.

Thoughts should be watched with awareness. All negative thoughts need replacement with positive thoughts. We need to first dispel the bad thoughts and then fill the space with good thoughts. Vishwani dev savitre duratani parasuva, tad bhadram aa suva.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |
अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||
When devout persons with ardent faith practice these three-fold austerities without longing for material rewards, they are designated as Sattvik Tapasvi.

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 18||
Tap that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory. This is Rajsik Tapasya.

मूढग्राहेणात्मनो यत्पीडया क्रियते तप: |
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 19||
Tap which is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance. This is Tamsik Tapasya.

Bhagwad Gita, Chapter 17, verse 5, 6, 24-28

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |
दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || 5||

कर्षयन्त: शरीरस्थं भूतग्राममचेतस: |
मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 6||

Some people perform stern Tapasyas that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body but also I who dwell within them as the Parmatma. Know these senseless people to be of demoniacal resolves.

तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: |
प्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् || 24||
Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedas.

तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: |
दानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: || 25||
Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of Tap, sacrifice, and charity.

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |
प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते || 26||

यज्ञे तपसि दाने च स्थिति: सदिति चोच्यते |
कर्म चैव तदर्थीयं सदित्येवाभिधीयते || 27||

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 28||
Whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.

Tap in Jain Dharm:
The goal of Tap is to destroy Sanchit Karm and attain Liberation.
Uttradhyayana states that Liberation involves correct knowledge, faith, conduct, and Tap.
Tattvartha Sutra details Tap as meditation to attain Liberation.
Samanthabhadra Says that with Tap Liberation can be attained.

Tapasya can be:

1. External (bahyantar)-Done with the body and can be noticed by others. Bhayantar Tap helps in developing willpower and practicing Abhyantar Tap. Without Abhyantar Tap, Bahya Tap has no importance.
   These are further subdivided into six types:

A. Anasan- This involves fasting for varying periods. Sometimes fasting until auspicious death. Anshan is of two types - Yaavajiva (Salekhan and Santhara) and Itwarik (Sarva- any upvaas without four types of aahar, and Desh-Nakarshi and pourshi).

B. Unodari- Una means empty and uder means stomach. It is eating and drinking less than required or desired. Dravya Unodari is eating less than 32 handfuls of food for males and less than 28 handfuls of food for females. Bhav Unodari is controlling the desires and kshyayas like mad मद , moh, krodh, etc.

C. Vruti Sankshep- The Practitioner does Abhigraha or excludes some good or favorite food items from his meals.
i. Dravya Abhigraha is to have pre-determination of having a certain item
ii. Kshetra Abhigraha is to take food at a specific location
iii. Kal Abhigraha is to fix a specific time for meals
iv. Bhav Abhigraha is to get the food only from a particular individual or certain type of people.

D. Rasa Tyag- Giving up items that increase taste. There are fourteen subvarieties of Rasatyag:
i. Navkarasi - Intake of food and water after 40 minutes of sunrise. Even the brushing of the teeth and rinsing the mouth.
ii. Porsi - Taking food or water three hours after the sunrise.
iii. Sadh-Porasi - Taking food and water four and a half hours after the sunrise.
iv. Purimuddh - Taking food and water six hours after the sunrise.
v. Avaddh - Taking food and water eight hours after sunrise.
vi. Biyasan - One must take food only twice a day at one sitting each time.
vii. Ekasan - One takes food once a day sitting in one place. (One should not eat the salad or the raw grains.) Can drink boiled water during the daytime.
viii. Ayambil - One takes food only once in one sitting. Food should be boiled and not have any spices, milk, curd, ghee, oil, and raw vegetables. One drinks only boiled water during the daytime. Avoiding or reducing six laghu-vigay i.e-milk, curd, oil, ghee, sugar, and jaggery. Also, four maha-vigay i.e-honey, non-veg, liquor, and butter. It is better if one can do the Chauvihar or the Tivihar the night before.
ix. Upavas - Up is near and vaas is basana or live. In Tap Upvaas means to live near atma to experience Atmagun. It should be done to eliminate evil or impurities. Upavas means fasting for twenty-four hours from Sunrise to Sunrise, during which one does not take any kind of food or liquids but may drink boiled water. It is preferred if one can do the chauvihar or the tivihar the night before. Not eating is not Tap but victory over hungar is Tap.
x. Tivihar upavas – During this, one does not take any food or drink except boiled water from sunset to sunrise.
xi. Chauvihar - one does not take any food or any liquids after sunset until the sunrise next day.
xii. Attham - upavas for continuous three days.
xiii. Atthai - upavas for continuous eight days.
xiv. Maskhaman - upavas for continuous one month.

E. Kaya Kalesha- Making the body suffer, undertaking spiritual sadhana, and developing the body's endurance power. This leads to acceptance of bodily inconveniences with equanimity. There are several ways one can practice Kayaklesh; i. Location: Sadhana while standing.
ii. Yogic posture: Sadhana in various yogic postures like padmasan, vajrasan, virasan, etc.
iii. Shayan: meaning lying down. This involves practicing Karyotsarga, relaxation by experiencing that body and soul are separate.
iv. Atapana: Standing steadily while facing the sun and its heat.
v. Aparavaran: Sadhana in a cold environment.
vi. Sharir parityag: Coating the body with exotic/bad things.

F. Pratisanlinata tap involves controlling all senses, lying, sensual talks, etc.
i. Indriya sanlinta: controlling the senses
ii. Kashay sanlinta: Controlling kashays, i.e. Kaam, krodh, lobh, moh.
iii. Yog sanlinta: Using body, speech and mind for attaining self-realization
iv. Vivactacharya sanlinta: Avoiding places that are an obstacle to spiritual progress.

2. Internal (abhyantar)- Done with the mind and may or may not get noticed by others. Chitt shodhan Tap is very important. Any Tap which is not for adyatmik vikas is not important. Fake and unknowlegeable tap is called childish or brief tap.
   These are of following six types:
   A. Prayschit- The practitioner confesses all the wrongdoings to others or himself by saying Micchchamidukham.
   i. Alochana Prayaschhit: confessing one’s mistake in the presence of Guru with a pure heart.
   ii. Pratikraman Prayaschhit: to repent for the mistake that has been committed, to refrain from it, and also to remain vigilant that new mistakes are not committed.
   iii. Mishra Prayaschhit: When Alochana and Pratikraman are performed together.
   iv. Vivek Prayaschhit: Recognizing the mistake of eating the wrong food and taking action to do proper cleansing.
   v. Karyotsarg Prayaschhit To regret the mistake committed, start concentrating while giving up the body and Vaani's work.
   vi. Tap Prayaschhit: To regret the mistake committed performing external austerities like Anasan etc.
   vii. Chheda Prayaschhit: Correlating to the extent of mistake, the recognized period of monkshood is reduced by a day, a fortnight, a month, or a year.
   viii. Mool Prayaschhit: On account of violation, the adopted vratas are deemed to be forfeited.
   ix. Anavsthapya Prayaschhit: Unless prayshit for wrongdoings is done, Mahavrat can not be taken.
   x. Paranchit Prayaschhit: not coming back to the Guru, unless Maha-shasan prabhavana are done for wrongdoings.

B. Vinay- practicing Vinayshilta. Becoming polite, accepting, and respectful. Giving up all eight types of egos. It is described in the Uttaradhyan sutra as well as in the Dashvaikalik sutra.
Vinay is of seven types :
i. Gyan Vinay - Five types of Vinay for knowledge.
ii. Darshan Vinay - 55 types of Vinay for Perception.
iii. Charitra Vinay - Five types of Vinay for conduct.
iv. Man Vinay - Vinay of mind.
v. Vachan Vinay - Vinay of speech.
vi. Kaya Vinay - means Vinay of Body.
vii. Upchar Vinay -Seven types of Vinay for paying homage.

C. Vaiyavachcha- Serving all with devotion to destroy the ahankar. People who are worthy of receiving Vaiyavaccha are Acharya, Upadhyay, Tapasvis, Shaiksha -new ascetic, Glan - ailing ascetics, Gana - Group of older ascetics, Kula - Group of disciples under one acharya, Sangh - constituted of Sadhu, sadhavi, Shravak, and Shravikas, Samanojna - who is spiritually equal, and Sadhus.

D. Vyutsarga or Kayotsarga- Meditating while standing

E. Swadhyay- Reading scriptures and materials that help in attaining self-realization and getting real subtle knowledge. Five types or levels of Swadhyay:
i. Vachana - Reading the scriptures.
ii. Puchana - Asking questions to clarify doubts.
iii. Pariyatna - Reading multiple times, understanding, and memorizing.
iv. Anupreksha- Contemplation after understanding.
v. Dharmkatha - Reciting dharmic stories

F. Dhyan- or meditation is a state of prolonged Dharna. While trying to meditate, thoughts come in either picture form or word form. It is withdrawing the efforts by defocusing. As per Jainism, all humans are always in one or other type of meditation. Meditation is of four types- Aarth, Raudra, Dharm, and Shukla. The first two are inauspicious as these cause the influx of undesirable karma. In first two- the mind is not near atma but thinking of food, and is angry, and sad.The last two are considered auspicious as these break/destroy the cycle of Karm or lead to Nirjara.
i. Aartha-- It means sorrow. Absorbed in incidents that cause pain/sorrow. The feeling of impatience, greed, anger, sickness, loss of wealth, desire for future pleasures, etc. Ishta Viyog is the pain of the loss of dear and near ones. Anistha Samyou is sorrowful about a new relationship with an undesirable and unpleasant person. Roog chintan is the sorrow of diseases. Agra soch or Nidana artha is agony associated with future thinking.
ii. Raudra--It means harsh. Thought of killing, cheating, abuse, revenge, stealing, accumulating wealth. Engaged in immoral and cruel thoughts. Energy is spent on protecting a material object from others. There are four types: i) Hisanubahndhi, ii) Mrishanubadhi, iii) Steynubandhi, and IV) Samrakshanubandhi.
iii. Dharm--Thinking good about self and others. Overcome vices e.g. attachment, aversion, delusion. Concentrate on the nature and impact of different types of karm by observing worldly pleasure and pain. Contemplating that the soul resides in the body. It has absolute perception and knowledge. However, it has attachment and aversion on account of cause and effect relationship between karm and atma. With Dharm Dhyan, we can destroy Mohniya karma and within 48 minutes of the destruction of Mohaniya Karma, Jnanavarniya, Darshanavarniya, and Antaray Karmas are also destroyed.
iv. Shukla--Meditator eliminates all Karms. Eliminates the gross activities of mind, speech, and body. Processes only subtle activities. In the next stage, even the slight activity of atma, despite its association with the body, is eliminated. Thus, all karmas are shed and atma attains Moksh.

Bharti Raizada