ATMA BODHAM : (68 verses, 9 Chapters) - “KNOWLEDGE of the SELF” -4.

19/09/2018
4.

Forms of Tapas:

The study of the Shastras is itself a Tapas, for it removes much of our impurities. The study of the Shastras never goes in vain. Although we may not get the final Aparoksha experience of the Reality, we will still nevertheless benefit by getting acquainted with the knowledge of the Self intellectually. That would be the seed which will sprout when the time is ripe.

If the qualification is not there, this study will hasten its arrival. The Paroksha Jnana (intellectual grasp) received from Atma Bodha will fructify at some time. There is no doubt about this.

Austerities involve some form of self-denial. There are numerous kinds of Tapas. As already mentioned the common feature of true Tapas is that it must turn the mind within towards contemplation of the Self. The initial fruit is Chitta Shuddhi. This is the criterion for gauging the benefit of Tapas.

As Tapas, people undertake certain fasts, like the Chandrayana. In this fast the person starts on the new moon day with no food at all. Then each day he increases his intake until on the full moon day he takes his normal fill.

Thereafter, he starts reducing the food daily till on the next new moon day, it is zero again. That is one Chandrayana fast. Such type of austerity can greatly speed up the process of purification of the mind.

A little bit of burning of ourselves is required for destroying Durita or Kausha or Paapa (all of which mean the same thing: impurities). Tapas is the Upa-Lakshana or group name for all these practices.

The term “kshee” is used to indicate that our sins have to be “decayed”. By decaying they will die off. They will, of course, be removed totally only through Jnana, which is still to come, but the bulk of the gross impurity is cleared by Tapas.

Shanti or Peacefulness, Desirelessness, & Aspiration : -

Tapas eventually renders the mind calm and peaceful. Shaantanaam refers to those who are peaceful. Only such persons can see the defects of cravings; they are the persons described by the word Veetaraaginaam. When cravings for the objects of the world is removed by seeing the defects in them, then the desire for liberation grows in direct proportion. Persons with such desire for God are called as Mumukshunaam in the verse. The key factor in this process of purification is the reduction of three things that draw our attention outwards.

They are:

i) Lokeshana: this is worldly name and fame, described in the previous text as Kirti.

ii) Vitteshana: this is worldly comforts, and is comparable to the previous term Kanchana.

iii) Putreshana: this is desire for children, and is the equivalent of Kamini.

[The suffix ‘eshana’ here means Raga or “attraction for”.]

Sadhana Chatushaya is implied indirectly in this verse: Veetaragi is Vairagya, which comes from Viveka. Shanta sums up all the virtues under Shad Sampati. And Mumukshutwa is, of course, the fourth item that completes the Sadhana Chatushtaya.

To be continued ..