In Hindu religion, asceticism, the practice of self-discipline for god-realization, involves japa, tapa, vrata, puracarana, practice of ashtanga (eight fold) Yoga and spiritual effort for self-realization or realization of Absolute Truth. This effort includes sravana (study or listening to the learned and pious), manana (contemplation) and nididhyasana (meditation).
All systems of spiritual discipline prescribe some measures
for spiritual progress. Tapas is one of them. It involves austerity and
self-sacrifice and makes the aspirant’s mind and body strong and steady. For
any great achievement, austerity is essential. In spiritual life it is most
essential because tapas is the very basis of spiritual progress.
The word ‘tapas’ is derived from the Sanskrit root tap which
has various meanings – to give out heat, be hot, shine, to make hot or warm, to
consume or destroy by heat, to suffer pain, to undergo self-mortification, to
purify by austerity, etc.
The most appropriate meaning of the word tapas ‘is to produce
mental heat’, i.e., energy or power. Through tapas, the aspirant’s mental
energy or potentialities are developed, controlled, and refined.
In the texts japa is defined as vidhanena mantrocharanam
which means ‘the repeated utterance or recitation of mantra according to
certain rules. According to texts it is of three kinds
Verbal (vachika) – audible recitation of mantra
Upamsu japa – in this method the tongue and lips are moved.
No sound is heard, only a slight whisper is heard.
Manasa Japa – in this method there is neither sound nor
movement of the external organs. The mind is fixed on the meaning of the mantra.
Certain conditions are prescribed for japa. These are – physical
cleanliness, simplicity of life, avoidance of mental disturbances, specific
asanas (sitting postures), time and number of japa. The counting can be done
with the help of a roasary (mala).
To get siddhi or mastery of a mantra, the ritualistic
sadhana (perseverance) is practiced. It is the process of spiritual discipline
and needs great tenacity and titiksha (forbearance).
There are many purashcarana sadhanas. Among them, worship of
Gayatri, Devi, Shiva, Vishnu Rama and japa of their specific (ishta) mantra are
famous and important.
In those purashcaranas the sadhaka should eat havisyanna (only
those things which are used as an oblation) or take only milk, fruits, vegetables
or anything obtained by bhiksha (begging). Before starting the purasarana,
prayschitta vidhi is performed for the destruction of all adharmic deeds and
bad karmas. Through this practice, great power, or energy is obtained which is
helpful in the progress of sadhana.
In Hindu tradition and culture, the fourth stage of life
(sannyasa ashrama) is the great symbol of asceticism. When one comes to know
the futility of all human desires, when one comes to look upon the world as an
illusion and becomes disgusted with it, such a person abandons all his nearest
and dearest relatives, goes through the rites necessary for the life of
sannyasa and repeats thrice at the top of his voice – I have abandoned
everything and have become an ascetic. It is called diksha. This is the door to
enter the stage of asceticism.
This last stage in the lifetime of a person represents the
search for Truth and ultimate Freedom. Then the person becomes a bhikshu
(wandering monk) and sannyasi (renunciate). Relinquishing all longing for
material happiness, both here and hereafter, as well as the desire for
self-gratification through progeny, wealth, or heavenly bliss after death, the
monk practices total renunciation. Material objects have no glamour for him because
he has realized that atman, the self within, is the source of all bliss. He
even gives rituals and ritualistic worship. He lives a life of freedom, earned
through strict observance of the religious and moral law, through asceticism.