Westernersoften think of Patanjali as the Father of Yoga, but this title rightly belongsto the solar spirit. Reiterating ancient Vedic teachings, the Bhagavad Gita(4.1) refers to the solar spirit, called Vivasvat, as the primordial teacher ofancient yoga. And since tapas is at the heart of all yogic disciplines, thesolar spirit (not to be confused with the physical star we call the sun) wasthe first teacher of tapas.
Indeed,before the word yoga was used to mean spiritual discipline, the term tapas wasused to express that same idea. Over time, however, tapas has acquired theconnotation of asceticism or austerity. But its literal meaning, significantly,is heat or glow. Through tapas, the solar spirit shines brightly through itsphysical body, which is our sun. Also through tapas, spiritual practitionersradiate the energy of wisdom and kindness.
Before the word yoga was used to mean spiritual discipline, the term tapas was used to express that same idea.
Tapas isany practice that pushes the mind against its own limits; the key ingredient oftapas is endurance. Thus in the ancient Rig Veda (10.136), “the long-hairedascetic (keshin) is said to endure the world, to endure fire, and to endurepoison.” The keshin is a type of renouncer, a forerunner of the later yogin. Heis a “wind-girt (naked) companion of the wild God Rudra (Howler),” said to ascendthe wind in a God-intoxicated state and to fly through space, gazing down uponall things. But the name keshin harbors an even deeper meaning as well, for itcan also refer to the sun, whose “long hair is made up of the countless raysthat emanate from the solar orb, reach far into the cosmos, and bestow life onEarth.” This is a reminder that the archaic yoga of the Vedas revolved aroundthe solar spirit, who selflessly feeds all beings with his/her/itscompassionate warmth.
Theearly name for the yogin istapasvin, the practitioner of tapas, or voluntaryself-challenge as a means to spiritual growth. Tapasvins always deliberatelychallenge body and mind, applying formidable willpower to whatever practicethey vow to undertake. They may choose to stand stock-still under India’s hotsun for hours on end, surrounded by a wall of heat from four fires lit closeby. Or they may resolve to sit naked in solitary meditation on a wind-sweptmountain peak in below-zero temperatures. Or they might opt to reduce theirfood intake to a bare minimum, or to fast for long periods of time. Or they mayopt to incessantly chant a divine name, forfeiting sleep for a specified numberof days. The possibilities for tapas are endless.
Tapasbegins with temporarily or permanently denying ourselves a particulardesire—having a satisfying cup of coffee, a piece of chocolate, or casual sex.Instead of instant gratification, we choose postponement. Then, gradually,postponement can be stepped up to become complete renunciation. This kind ofchallenge to our habit patterns causes a certain degree of frustration in us.We begin to “stew in our own juices,” and this generates psychic energy thatcan be used to power the process of self-transformation.
Sofrustration need not be a negative experience. It is bound to feel that way solong as we are blindly attached to the object of whatever desire remainsunfulfilled. But if we are able to understand how the mind functions and seethe value in going beyond attachment, we can derive great spiritual benefiteven from frustration. And as we become increasingly able to gain control overour impulses, we experience the delightthat underlies creativeself-frustration. We see that we are growing and that self-denial need notnecessarily be unrewarding.
TheBhagavad Gita (17.14–16) speaks of three kinds of tapas: austerity of body,speech, and mind. Austerity of the body includes purity, rectitude, chastity,non-harming, and making offerings to higher beings, sages, brahmins (thecustodians of Hindu India’s spiritual heritage), and honored teachers.Austerity of speech encompasses speaking kind, truthful, and beneficial wordsthat give no offense, as well as regular recitation of the sacred lore.Austerity of the mind consists of serenity, gentleness, silence,self-restraint, and pure emotions. According to the Bhagavad Gita (17.17), arounded or integral spiritual practice entails all three kinds of tapas,practiced with great faith and without expectation of reward.
Sattva,rajas, andtamasare the three primary constituents of nature (gunas), and allcreated things, including the human psyche, or mind, are a composite of them.Since tapas depends on the mind of the yoga practitioner, it is colored bythese three as they manifest in a particular individual. And depending on thequality of tapas, practitioners will harvest corresponding results.
The kindof austerity that has a predominance of the quality of rajas, the principle ofdynamism in nature, tends to be practiced with an ulterior motive, such asgaining respect, honor, or reverence, or for the sake of selfish display. Ittends to be unstable and of short duration. When the quality of tamas, standingfor the principle of inertia, characterizes the practice of austerity, it leads
to foolish self-torture or injury to others. So unless the practice ofausterity has a strong ingredient of sattva, which stands for the principles oflucidity in the inner and outer worlds, the results can range from physicalpain and anguish to a complete failure of the spiritual process.
Forinstance, those who practice tapas in order to acquire paranormal abilities(siddhis) that will impress or overpower others consolidate rather thantranscend the ego and thus become diverted from the path. Again, those who confusethe balanced self-challenge of genuine tapas with merely painful penancespringing from ignorance and a subconscious masochism are bound to reap onlypain and suffering that will undermine their physical health and contribute toemotional instability or even mental illness.
Two anda half thousand years ago, Gautama, the founder of Buddhism, learned theimportant difference between genuine (i.e., self-transcending) tapas andmisconceived penance. For six long years he pushed himself until his bodily framehad become emaciated and close to collapse, but still it had not yielded thelonged-for spiritual freedom. Finally, Gautama’s inner wisdom led him to takethe middle path (madhya-marga) instead of damaging extremes. He abandoned hissevere, self-destructive tapas and began to nourish his body properly. Hisfellow ascetics, who had always looked to him for inspiration, thought he hadreturned to a worldly life and shunned him. But later, after his spiritualawakening, their paths crossed again, and Gautama’s radiance was so impressivethey could not help but bow to him in respect.
Genuinetapas makes us shine like the sun. Then we can be a source of warmth, comfort,and strength for others.
This article originally appeared in theDecember/January2003 issue ofYoga International.
