By SWAMI SIVANANDA SARASWATI

TAPAS
That which purifies the impure mind is tapas. That which regenerates the lower animal nature and generates divine nature is tapas. That which cleanses the mind and destroys lust, anger, greed etc., is tapas. That which destroys tamas (dullness) and rajas (impurity) and increases satva (purity) is tapas. That which steadies the mind and fixes it on the eternal is tapas. That which arrests the outgoing tendencies, destroys vasana (habits), egoism, raga dvesa (likes and dislikes) and generates dispassion, discrimination and meditation is tapas.

This is the third limb of niyama (discipline) in raja yoga. It is one of the three items of kriya (dynamic) yoga. Tapas means austerity or practice of penance. The man of tapas is brilliant like a blazing fire. Tapas means restraint of the senses and meditation. Also tapas leads to control of mind. Standing on one leg, raising one hand up for a long time is also tapas, but this is tamasic (dull) tapas of an ignorant man. Pancagni tapas is sitting in the midst of four fires in the hot sun, having the hot sun as the fifth fire. Vairagis practise this very often. Desire moves the senses; desire can be controlled only if the senses are curbed. Tapas annihilates desires. Annihilate tapas abhimana (pride of austerity). The unintelligent tapasvin (ascetic) is always irritable, hot-tempered and proud. Practise intelligent tapas.

Mental tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult. He will be easily upset by a harsh or unkind word. He may take revenge and do tit for tat. He has no control over the mind. He has disciplined only the physical body. To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to have presence of mind and forbearance, are all forms of mental tapas.

"The men who perform severe austerities, unenjoined by the scriptures, wedded to vanity and egoism, impelled by the force of their desire and passion, unintelligent, tormenting the aggregated elements forming the body and Me also, seated in the inner body, know these to be demoniacal in their resolves". (Gita. Chapter XVII).

IMPORTANCE OF MOUNA
The organ of speech is a very great distracter of the mind. Too much talking indicates that the man is rajasic (restless). Talking makes the mind outgoing. Mouna (vow of silence) is almost death for the worldly man. It is a great blessing for the spiritual aspirant.

A worldly man always wants company and talk. This is his nature. Energy is wasted in this idle gossiping. Conserve this energy by mouna and utilise it for the contemplation of the divine. If you observe mouna for two months you will realise its advantages. Then you yourself will not leave the practice. If the organ of speech is checked then the eyes and ears come under control quite easily.

Mouna develops will power. It checks the impulse of speech. It is a great help in the observance of truth and the control of anger. Emotions are also controlled and irritability vanishes. A mouni (one who observes mouna) uses measured words, and his speech is very impressive. A mouni first thinks whether his speech will wound the feelings of others, what sort of impression it will make on the minds of others, and so on. He is careful in his speech. He is thoughtful and considerate. He weighs each word before it comes out of his mouth. He can stay for a long time in seclusion. Practise. Feel the joy and peace of silence for yourself.

If you wish to observe mouna, you should keep yourself perfectly occupied in japa (repetition of God's name), meditation and mantra-writing. Do not mix with others. Do not come out of your room frequently. The energy used for speech should be sublimated into spiritual energy. It should be utilised for meditation. Then only you will enjoy serenity, calmness, peace and inner spiritual strength.

During mouna, introspect. Watch the thoughts. Then you will come to understand the ways of the mind and its workings. You can notice how the mind runs from one object to another in a moment's time. You will derive immense benefit from the practice of mouna. Real mouna is silence of the mind. Physical mouna eventually leads to silence of the mind.

Mouna of the mind is far superior to the mouna of speech. Mouna should come by itself. It must be natural. Forced mouna is only wrestling with the mind. It is an effort. If you live in truth, then mouna will come by itself, and there will be absolute peace.

STUDY THE SCRIPTURES
Svadhyaya is study of scriptures and books written by realised sages. It is one of the limbs of niyama (discipline) in raja yoga. Svadhyaya is also enquiry of the nature of atman (self), or, "Who am I?" It is recitation of mantras (sacred formulas) also. Svadhyaya is indirect satsanga, when you cannot get positive satsanga of mahatmas (company of holy ones). Svadhyaya clears doubts, it strengthens the flickering faith, it induces strong yearning for liberation or aspiration, it gives encouragement and illumination, it places before you a list of saints who trod the path, encountered and removed difficulties, and thus cheers you up with hope and vigour. It fills the mind with satva (purity). It inspires and elevates the mind. It helps concentration and meditation. It cuts new satvic (pure) grooves and makes the mind run in these new grooves.

Svadhyaya is daily study of religious scriptures. It is daily parayana (study) of sacred books. It is the fourth anga (limb) of raja yoga niyama. It inspires and elevates the mind to high spiritual altitude. It clears doubts. It weeds out unholy ideas and cuts new spiritual grooves for the mind to move along. It reduces wandering of the mind (viksepa). It helps concentration. It forms a kind of lower (savikalpa) samadhi (superconsciousness). It serves the purpose of spiritual pasture for the mind to graze upon. When you study the sacred books, you are in tune with the authors who are realised souls; you draw inspiration and become ecstatic.

Japa is the best of all spiritual practices in this modern age. It is the easiest too. Divine name alone will give you all success and bestow the highest spiritual attainments on you. The seeker after truth realises the highest goal of japa or recitation of the Lord's name alone. Have faith in the saving grace of God and in the power of the Lord's name. Repetition of the Lord's name is a sure medicine for the disease of birth and death.

Japa of a mantra can bring the practitioner the realisation of his highest goal, even though he has no knowledge of its meaning. There is an indescribable power in the name of God (the mantra). If you repeat it with concentration on it's meaning, you will attain God-realisation quickly.

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