Jain Digest 2002 04

SR No.: 527084
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2002
Total Pages: 36
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 5 MB

Page 15

THE CONCEPT OF TAP FROM A NEW PERSPECTIVE
Samsantosajalenam Jo Dhovadi Tiva-Lobmal-Punjam Bhoyan-Giddhi-Vihino Tassa Sa-Uchcham Have Vimalam Samansuttam
One, who washes the dirty lump of greediness with the water of equanimity and contentment, and who is free from the longing for food, attains the perfect purity.
The concept of Tap is normally considered in respect of six types of external austerities and six types of internal ones. The external Tap has more or less a negative approach, because its emphasis rests upon what not to eat, what to avoid and what not to wish for. The internal one has a more positive approach. But its two categories, Prayashchit and Kayotsarga, which deal with repentance of wrong deeds and giving up of worldly involvement, have a negative tinge. As such that too cannot be considered purely
positive.
From a pure positive consideration, Tap can be defined as staying within the Self. Thereby one automatically remains aloof from all the wrong aspects. Eradication of Karma is the principal objective of undertaking Tap. That can be done by Samvar, which means preventing the influx of new Karma and by Nirjarä, which means shaking off the existing one. That objective is adequately
covered within the above definition.
Karma mainly arises from the desire for sense objects. The desire arises from dissatisfaction with the existing conditions. But the theory of Karma specifically states that everyone gets what is due to him. The law of Karma is infallible. It extends to everyone the consequences of his Karma. As such, there is no reason to be dissatisfied by the conditions that we get. We, the worldly beings, are, however, never satisfied with what we have and long for what we do not have. Such longing is the root cause of acquiring Karma.
By Karma, we normally mean what we might have done in the past. But Karma does not mean merely the past actions. It also covers the present ones. Past Karma lays down destiny. It provides favorable or unfavorable situations depending upon the type of Karma. If we do not feel happy with the given situation or are not satisfied with it, we can surely strive to change it by resorting to present Karma. That is termed as Vartaman Karma. If it is strong enough to overcome the past Karma, we may succeed in changing the given situation. Otherwise, we may fail to get the desired result. In either of these cases, a spiritual aspirant accepts the out
come.
But an observer of Tap needs to adopt a different approach. He should accept the given situation, whether it is favorable or not. He should feel happy with that and should not have any urge to change it. Desire to change arises from dissatisfaction with the
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existing condition. We always desire something over and above what we have. Satisfaction with the present condition seems to be beyond us. We happen to feel that what we have is not adequate to make us happy. We therefore desire more, hardly remembering that desires are insatiable. Even if we get what we might be longing for, the mind is going to crave for something more. How long can we afford to endeavor for satisfying what is inherently insa
tiable?
Therefore, the right way is to feel contented with what we have and not to crave anything else. But since we usually crave more, it would be worth examining our existing condition and asking ourselves whether we even deserve that. If we think dispassionately, we may realize that what we actually have is more than what we deserve. In that case, why should we not accept situations as they arise? Why not give compliments to nature or to Karma for the situations that they have provided? Why not be grateful for that?
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Moreover, if we genuinely think that an existing situation is conducive to feeling happy, we should remember that the said situation is a consequence of our previous Karma. We need not blame anyone else for it. It has come of our own invitation. If we have invited some wrong person, being unaware of his wickedness, we have no right to drive him away. He has come of our own invitation and we should bear his presence. Once we become aware of his wickedness, we can surely take care not to invite him again. The same way, the unhappy situation has arisen of our own Karma and we should bear it patiently. We can, of course, remain cautious of not doing anything by which we may acquire similar Karma once again.
Bearing anything involves some stress, which builds up, and a moment may arise when bearing becomes intolerable. An acute sense of unhappiness then overcomes us and we feel that we can no longer bear it. The observance of external Tap does not become helpful at that stage. Our patience is broken and we may become wild at the situation. If, however, we might have learnt to accept the situation, there is no strain. We can remain peaceful and calm even under adverse circumstances.
Therefore, the best way to feel happy is to accept. That is the
highest type of Tap. But acceptance must be wholehearted. There need not be the slightest mental reservation. An ignorant person also might be accepting a given situation, but his acceptance is not wholehearted. He accepts, because he has to do so. Such involuntary acceptance does not give the desired result. Only unreserved acceptance leads to contentment. Feeling contented is the only way to be happy. Moreover, it does not give rise to any longing and therefore does not result in acquisition of new Karma. So, contentment is the way of achieving Samvar.
JAIN DIGEST. SUMMER 2002/13