# Voluntary Surrender—In Faith, Action, and Spirit স্বেচ্ছানশন—এই শব্দটি আধুনিক মনের কাছে প্রায় আত্মহননের সমার্থক। আমরা ভাবি যে যে আত্মা নিজেকে সমর্পণ করে, সে আত্মা দুর্বল, পরাধীন, পরাজিত। The very word *voluntary surrender*—it sits uneasily in the modern mind, nearly a synonym for self-annihilation. We believe that a soul who surrenders itself is weak, enslaved, defeated. কিন্তু আমরা ভুল ভাবছি। স্বেচ্ছানশন শক্তির সর্বোচ্চ প্রকাশ, দুর্বলতার নয়। এটি আত্মার সবচেয়ে বড় বিজয়। But we are mistaken. Voluntary surrender is not the expression of weakness—it is the highest manifestation of strength. It is the soul's greatest victory. ধর্মে স্বেচ্ছানশন **Voluntary Surrender in Faith** যখন একজন মানুষ ধর্মে নিজেকে সমর্পণ করে, সে কি কিছু হারায়? না—সে নিজেকে খুঁজে পায়। এই সমর্পণ অন্ধ বিশ্বাসের কথা বলছি না। অন্ধ বিশ্বাস হল অবিবেচনা, বুদ্ধিহীনতার লক্ষণ। When a person surrenders themselves to faith, do they lose something? No—they find themselves. I am not speaking of blind belief. Blind belief is thoughtlessness, a mark of intellectual absence. সত্যিকারের স্বেচ্ছানশন হল জ্ঞানের পরে আসে। যখন একজন জ্ঞান লাভ করে যে তার ব্যক্তিগত ইচ্ছা, তার অহংকার, তার সংকীর্ণ আকাঙ্ক্ষা—এগুলো মহত্তর শক্তির বিরুদ্ধে দাঁড়ানোর চেষ্টামাত্র; যখন সে উপলব্ধি করে যে নিজের সীমার বাইরে একটি বৃহত্তর সত্য আছে; তখন সে স্বেচ্ছায় নিজের গর্ব, নিজের ক্ষুদ্র আত্মকে বড় কিছুর কাছে নিবেদন করে। True voluntary surrender comes after knowledge. When one understands that one's personal will, one's ego, one's narrow desires—these are mere attempts to stand against a greater power; when one realizes that beyond the boundaries of self lies a larger truth; then one willingly dedicates one's pride, one's small self, to something greater. এই নিবেদন স্বাধীনতা নয়, স্বাধীনতার সন্ধান। এখানে সীমাবদ্ধতা নয়, মুক্তি। This dedication is not bondage—it is the pursuit of freedom. Here is no limitation, but liberation. কর্মে স্বেচ্ছানশন **Voluntary Surrender in Action** আমরা কাজ করি নিজের জন্য, নিজের স্বার্থের জন্য। কিন্তু যিনি সত্যিকারের কর্মী, তিনি নিজের স্বার্থকে পরিহার করেন। তিনি জানেন যে কাজের নিষ্ফল—ফলকে তিনি নিয়ন্ত্রণ করতে পারেন না। We act for ourselves, for our own benefit. But the true laborer renounces personal gain. They understand that the fruit of action is beyond their control; they cannot dictate the outcome. তাই তারা ফলের আকাঙ্ক্ষা ছাড়াই কাজ করে। এটি নিষ্ক্রিয়তা নয়—এটি সর্বোত্তম ক্রিয়াশীলতা। যে মানুষ ফলের চিন্তা করে কাজ করে, তার কাজ অসম্পূর্ণ থাকে। দ্বিধা, ভয়, লোভ তার প্রতিটি পদক্ষেপকে দুর্বল করে। কিন্তু যে নিজের স্বার্থকে বর্জন করে কাজ করে, তার কর্ম বিশুদ্ধ, সম্পূর্ণ, শক্তিশালী। So they labor without desire for reward. This is not inaction—this is supreme action. The person who acts while coveting the fruit remains incomplete in their work. Doubt, fear, greed weaken each step. But one who acts by surrendering personal interest does work that is pure, whole, powerful. এটি স্বেচ্ছানশন—নিজেকে কাজের কাছে নিবেদন করা, ফলকে ছেড়ে দেওয়া। যে এটি করতে পারে, সে সত্যিকারের কর্মী। সে ক্লান্ত হয় না, বিফল হয় না। This is voluntary surrender—dedicating oneself to the work and releasing the fruit. One who can do this is a true laborer. They do not grow weary; they do not fail. মর্মে স্বেচ্ছানশন **Voluntary Surrender in Spirit** মর্ম কাকে বলি? আমাদের প্রকৃত স্বরূপ। যা সত্যিকারের আমরা, যা অনন্য, যা অপরিবর্তনশীল। What is the spirit? Our true nature. What we truly are, what is unique, what is unchanging. এই মর্মকে সমর্পণ করা—এটি সবচেয়ে কঠিন, সবচেয়ে গভীর স্বেচ্ছানশন। কারণ এখানে আমরা নিজের সবকিছু হারিয়ে ফেলার ভয় পাই। To surrender this spirit—this is the most difficult, the deepest voluntary surrender. Because here we fear losing everything of ourselves. কিন্তু সেই যে সত্যিকারের বিরোধিতা নেই। আমাদের প্রকৃত সত্তা কখনো হারায় না। আমরা যা আত্মজ্ঞানের মাধ্যমে সমর্পণ করি, তা আমাদের মিথ্যা আত্ম—আমাদের ছোট আমি, আমাদের ক্ষুদ্র সীমানা। Yet here is the paradox: our true self never perishes. What we surrender through self-knowledge is our false self—our small "I," our narrow boundaries. যখন আমরা এই ছোট আমকে সমর্পণ করি, আমরা আবিষ্কার করি সেই বৃহৎ আমকে—যা সীমাহীন, যা অনন্ত, যা সব কিছুর সাথে সংযুক্ত। তখন আমাদের মর্ম আর আলাদা নয়, তা হয়ে যায় সর্বজনীন। When we surrender this small self, we discover the larger Self—boundless, infinite, connected to all things. Then our spirit is no longer separate; it becomes universal. এটি যে আমাদের হারানো নয়, বরং সবচেয়ে বড় লাভ। This is not loss—it is the greatest gain. স্বেচ্ছানশনের সুগম্য পথ **The Path of Voluntary Surrender** এই তিন প্রকার স্বেচ্ছানশন—ধর্মে, কর্মে, মর্মে—এগুলো আলাদা নয়, সংযুক্ত। একটি থেকে অন্যটি জন্ম নেয়। These three forms of surrender—in faith, action, spirit—are not separate; they are connected. One gives birth to the other. যে মানুষ ধর্মে নিজেকে সমর্পণ করেছে, তার কর্ম স্বতঃই শুদ্ধ হয়ে যায়। যে কর্মে নিজেকে উৎসর্গ করেছে, তার মর্ম স্বাভাবিকভাবে আলোকিত হয়। এবং যার মর্ম সমর্পিত, সমৃদ্ধ, তার সম্পূর্ণ জীবন—তার কর্ম, তার বিশ্বাস—সবকিছুই হয়ে যায় একটি সুন্দর উৎসর্গ। One who has surrendered themselves to faith finds their actions naturally purified. One who has dedicated themselves to labor finds their spirit naturally illumined. And one whose spirit is surrendered, enriched, discovers that their entire life—their work, their faith—becomes a beautiful offering. এই পথ সহজ নয়। আমাদের অহংকার প্রতিদিন এর বিরুদ্ধে প্রতিরোধ করে। কিন্তু যারা এই পথে দাঁড়িয়েছেন, তারা জানেন যে এটি একমাত্র পথ—যেখানে আমরা সত্যিকারের শক্তি পাই, সত্যিকারের শান্তি, সত্যিকারের অর্থ খুঁজে পাই। This path is not easy. Our ego resists it every day. But those who have walked it know it is the only way—the way where we find true strength, true peace, true meaning. স্বেচ্ছানশন স্বাধীনতা। দাসত্ব নয়, মুক্তি। এটি শক্তির চূড়ান্ত প্রকাশ—আত্মার সবচেয়ে মহান বিজয়। Voluntary surrender is freedom. Not bondage, but liberation. It is the ultimate expression of strength—the soul's greatest triumph.

Research reveals a striking truth: if we consume somewhat less energy through food than we ordinarily do, our health and lifespan may increase by thirty to forty percent. This can be accomplished through deliberate abstinence from food. Let us call this practice voluntary fasting—the deliberate choice to abstain from eating, or to refrain from food of one’s own volition. The matter is both physical and mental in character. (In this essay, where a form of fasting permits no water intake either, I have written ‘waterless voluntary fasting’; in other instances, I have provided contextual explanation as needed.) From a religious perspective, among the world’s major faiths, only Sikhism stands apart—all others have accorded this practice considerable importance. One may undertake this discipline by prolonging the interval between meals, by fasting until hunger arrives, or by consuming less at each meal than one requires. Through the regular practice of voluntary fasting, we can substantially enhance the capacities of our brain. Let us hear what some celebrated figures have said of this discipline.

To strengthen both body and mind, I practice voluntary fasting quite often. (—Plato)

People consume far more than they need. A quarter of what they eat sustains them perfectly well; the excess three-quarters drives them to the physician’s door in search of remedy. (These words were carved into the stones of Egypt’s pyramids some six thousand years ago.)

There is no medicine greater than voluntary fasting—fasting itself is the greatest physician. (Words of Philippus Paracelsus, one of the three founders of Western medical science)

Mark Twain would say that voluntary fasting cures far more ailments than all the best doctors and medicines combined.

Voluntary fasting is perhaps the finest medicine for keeping at bay those memory-stealing afflictions—Alzheimer’s disease, Huntington’s disease, Parkinson’s disease. The American journalist and celebrated novelist Upton Sinclair had 250 individuals suffering from various ailments observe fasting at different intervals, calibrated to their physical conditions. Except for a mere 6 or 7, nearly all showed marked physical improvement. Those who fast for 8 days each month demonstrate far greater physical and mental capacity than others. The celebrated book The 8-Hour Diet by David Zinczenko and Peter Moore tells us this: eat whatever you wish, but only within an 8-hour window; abstain entirely for the remaining 16 hours—follow this principle and your chances of physical wellness multiply manifold. When we fast for extended periods, our brain sends signals at regular intervals prompting us to consume food. If we ignore those signals, our brain conditions us to do so, and consequently our physical and mental resilience increases. At that point, nerve cells become engaged in DNA repair. This enhances our capacity to learn and retain. “Three meals a day, plus light snacks, of course!”—but where did this rule originate? Rules, after all, are only rules because we make them so. Suppose one day you skip breakfast, or cannot have it. What then? You go without eating once or twice. And then? The food industry loses money. If people fast voluntarily, if they exercise, then they fall ill less often. What follows from that? The pharmaceutical companies lose money. This is why television advertisements blare: eat more, eat more…..(and die sooner). If you practice fasting gradually—a half-day weekly, then a full day, then two days, and so on—your physical and mental wellbeing will increase immeasurably.

In medical science, there exists a concept called autophagy. What is it? The Greek word auto means self, and phagein means to eat; thus autophagy means “self-eating.” Quite so, does it not? Consider this. When the old, damaged cells in our body grow decrepit and can no longer function—that is, can no longer produce energy—they become utterly useless. Keeping them around amounts to placing undue burden on the healthy cells. This diminishes the body’s overall efficiency. Imagine you own a car. Many cherished memories are bound up with it. You love driving it. Then one day it grows old—it breaks down repeatedly, no longer runs properly, could cause an accident at any moment—yet if you cling to it still, your pocket will suffer considerable losses, and nothing productive will be gained. What benefit, pray tell? Far better to sell the car for what you can get, or if it cannot be sold, simply discard it, save yourself some money, and spare yourself the misery. Similarly, when the cells of our body grow old and weak, we must allow them to die. If they do not die on their own, we must actively ensure their demise. The longer they linger, the more problems they will cause within our body.

Return again to the matter of the automobile. It is not always the case that an entire vehicle becomes wholly useless. Sometimes, replacing merely a component or the battery will set it running smoothly once more. The same holds true for cells. There is no need to commit apoptosis—to kill the entire cell—when you can simply repair or replace certain parts of it. The cell discards its worn, defective portions and installs new, functional ones in their place. Only the defective grows swiftly. If you do not remove the cell’s corrupted parts in timely fashion, that corruption will gradually render the body inert. This process of removing certain parts or the entirety of a dysfunctional cell has a name: autophagy. Through this mechanism, toxins leave the body, and the body finds opportunity to repair itself. The Belgian biochemist Christian de Duve, a Nobel laureate, discovered this term in 1962. For uncovering the various mechanisms through which autophagy operates, the Japanese cytologist Yoshinori Ohsumi was awarded the Nobel Prize in 2016.

Autophagy functions through many pathways: by increasing physical exertion and walking, through exercise, by prolonging the daily hours of food abstinence, by reducing carbohydrate intake in one’s daily diet—and so forth. The most popular method, however, is the withholding of nourishment and sustenance from the body itself. For autophagy to work properly, one must abstain from food for twelve to thirty-six hours; yet one must remain vigilant in consuming abundant water throughout those twelve to thirty-six hours. This process of autophagy is voluntary fasting, though it is by no means “religious fasting” or “religious fasting without water.” When we eat, insulin in our body rises and glucagon falls; when we fast, glucagon rises and insulin falls. Once glucagon increases, autophagy begins. Voluntary fasting supports the autophagy process. Autophagy destroys unnecessary cells or damaged cell components. Fasting stimulates growth-promoting hormones, with the result that the body remains healthy, and the marks and ravages of age arrive more slowly. Autophagy reduces the risk of memory-destroying diseases and cancer. When we abstain from food, autophagy commences; the moment we eat, insulin arrives and halts autophagy. Research has shown that if the body is kept in the autophagy process for at least sixteen hours daily—that is, if one fasts continuously for sixteen hours—one may be freed from Alzheimer’s disease, Huntington’s disease, Parkinson’s disease, cancer, and premature aging. Prolonged continuous fasting is more beneficial to the body than simply eating less. The great philosophers of ancient Greece would observe voluntary fasting for days on end—not to reduce the body’s weight, but to increase the weight of the mind. Read Laura Hillenbrand’s Unbroken: An Olympian’s Journey from Airman to Castaway to Captive. During the Second World War, prisoners spent most of their days without food. Day after day in such deprivation, many prisoners found their mental faculties sharpening. Some were able to recite entire books from memory. Others acquired one or two new languages. They had come to believe that fasting sharpens the intellect. We know of many wise sages whose lives were spent in the grip of hunger. Intelligence does not flourish on a full belly, but on an empty one. When we hunger for something—for power, for wealth, for recognition—our mental capacity reaches its zenith.

Fasting for at least two days a week can yield remarkable results. When caloric intake is restricted, the brain’s capacity increases manifold. In 2012, the BBC broadcast a documentary titled Eat Fast and Live Longer. It presented a dietary plan known as the 5:2 diet. If someone consumes only 500 calories on two days of the week (not consecutive), their learning ability and memory improve considerably. This beneficial dietary plan has become quite popular in Europe. Yet undertaking it is not easy. If someone has grown accustomed to a sedentary lifestyle day after day, and suddenly begins running five miles daily; or if someone habituated to three meals and two snacks a day abruptly stops eating for two days—even if there is no physical harm, psychologically they cannot accept it. Mental resistance will make them unwell. Research shows that if one practices voluntary fasting initially one day a week, symptoms like headaches, dizziness, and irritability may appear, but gradually the body adjusts, and then the mind’s capacity increases significantly.

A festival that loses relevance fades into the womb of time; a song one no longer wishes to hear also vanishes eventually; but what never disappears is food and water. Everything has an alternative except nourishment and drink. If we can withhold these two things from ourselves, we learn to endure the deprivation of these two necessities. To learn to live without that which has no substitute—this is a remarkable achievement. The Lakota people of America perform a ceremony called the Sun Dance. During this ritual, in July’s scorching heat, they practice absolute fasting—consuming neither food nor water—for four days, dancing and praying from sunrise to sunset. They claim that after the first day, the sensation of hunger and thirst gradually diminishes until it becomes nothing. Then they begin to believe themselves part of an ultimate power. They hold that our lives are fundamentally governed by our thoughts and inner strength. All our suffering and joy are both controlled by our experience and reflection. Through the purification of body and soul, it becomes easier to know the “I” within ourselves. There is no more powerful means to enter the world within than absolute fasting without water.

Voluntary Restraint

Like prayer. When we abstain from food, the money we save on a meal—when given to the poor—brings peace to the heart. In such times, our anger and envy toward others diminish. Voluntary restraint is not merely of the mouth—it extends to the eyes, the ears, the feet, the hands, and every limb of the body. When we practice restraint, our heart draws near to the Creator. Yet when we fast for long stretches, our craving for food intensifies; the scent of food becomes exquisite, as though the wonderful aroma of baking biscuits drifts to us from kilometers away. During restraint, the noise of television and radio becomes unbearable, and we have no wish to immerse ourselves in clamor or discord—we find ourselves drawn instead to prayer, pursued with undivided attention.

Thinking of those forced to go without food by lack of means, we thank the Creator for what we possess. Contemplating our own circumstance kindles a kind of grateful contentment. To hold ourselves back from all wrongful impulses, to repent of our misdeeds, to cultivate the soul, to aid the helpless—these form the foundation of voluntary restraint. It is not merely abstaining from food that constitutes restraint; it also means keeping ourselves distant from uncontrolled behavior and speech, from anger, from falsehood, from broken promises, from lust and delusion.

In Christian teaching, Jesus speaks to his followers, saying: “Observe the fast. When you fast, let your face and manner not be so distorted that others, seeing you, think you are suffering or in anger. Such conduct belongs to the hypocrite. That you endure hardship for the purification of your own soul—let only God know this; let no one else be aware of it. In due time, you shall surely receive the reward for such restrained and humble conduct.”

Orthodoxy

Fasting, as practised by devout Christians, has two dimensions: the physical and the spiritual. First, one abstains from all forms of food; second, one refrains from all manner of base thoughts, desires, and deeds. The fundamental purpose is self-conquest—to distance oneself from the allure of material wealth, to subjugate the irresistible pull of sensory pleasure to the force of one’s will. So that the heart does not surrender to any temptation or sin. Fasting is the most effective means of establishing dominion over one’s body. It simplifies life. When the mind is not preoccupied with thoughts of food, one can devote oneself to matters of genuine importance. If we do not kill our base instincts, they will kill us. Through fasting, we slay these instincts, lighten and ease the mind, and thereby perfect our prayer. There is a saying in ancient Latin: Plenus veter non studet libenter. It means: a full belly does not learn willingly. In the same way, a gluttonous person can never truly worship. Fasting sharpens the mind. Through practising compassion toward the suffering and repentance for misdeeds, discipline enters our lives. Fasting makes this practice easier, and through it the heart is purified. A person who fasts, who eats nothing, yet harms another through criticism and slander—such a one gains no spiritual advancement from the fast. Christianity teaches us: come, let us fast willingly to gain the grace of the Creator. Let us give food to the hungry, quench the thirst of the thirsty. Let us clothe the naked, embrace those who are distant, care for the sick and afflicted. In this way, our lives shall be filled with the blessings of heaven.

Our body and mind are inseparably bound to one another. Fasting, at times, cleanses the body—unnecessary substances depart from it. Mahatma Gandhi once fasted continuously for forty days. When asked, “Why do you inflict such suffering upon yourself?” he replied: “We can cleanse the body, for it is external. But how shall we cleanse the mind? Purifying the mind is what matters most. Among all the means available to purify the mind, fasting is the most effective.” For those who practise yoga or meditation, fasting is invaluable. It clears the mind, sharpens focus, and heightens the power of thought. The desire to eat will arise, yet one cannot eat; the urge to speak will come, yet one cannot speak; the pull toward sensory indulgence will beckon, yet one cannot yield—all for one’s own good. This is called restraint. To conquer oneself, not others, is life’s greatest challenge. This is achieved through the deliberate infliction of hardship. Hamlet teaches us, through Shakespeare, “To be cruel only to be kind.” A temporary harshness toward oneself leads us to infinite happiness. The only way to transcend suffering is to immerse ourselves in greater suffering. When we abstain from food, the body is freed from the labour of digestion and can instead devote itself to self-cleansing. Through fasting, unused, worn, old, and corrupted cells break down, and along with them, toxic cellular matter is purged from the body.

We can subject our own mind to voluntary discipline as well. How? Through silence—that is, by refraining from speaking with anyone. During such periods, the mind finds respite from the burden of conversation; it ceases to scatter itself by absorbing needless chatter. The mind then turns inward, speaks to itself of kingdoms within, and gains the opportunity to know itself. One of the most difficult tasks in this world is to govern one’s own tongue. Through the practice of silence for at least thirty minutes daily, the power of our mind grows considerably. By mastering the tongue, we can keep our mind under control. The practice of silence takes several forms. In *karn* silence, one may not speak, though one can write, communicate through gestures, and such. When one withdraws entirely from all external modes of communication, it is called *kaashtha* silence. As doubt gradually dissolves from the mind, and the mysteries of the external world begin to reveal themselves before us—this state is called *sushupta* silence. When we are able to remove all manner of thought from our mind, that state is called *maha* silence. This is the highest level of silence. By practicing silence one day a week, we can lighten ourselves of much of life’s burden, and through regular such practice, the mind becomes far more spontaneous and capable of thinking with greater perfection. If remaining silent feels deeply difficult, if resentment accumulates in the mind and melancholy takes hold, then initially one need not observe complete silence for the entire day—one can practice half-day silence instead. Through such practice, within four to five months, even the most irritable of temperaments can acquire a genuinely cheerful disposition. There is no alternative to silence for reducing anger.

The more we can free our body from the heavy burden of digestion, the more we shall remain physically well. Three doctors from Japan conducted an experiment on three hundred and eighty psychosomatic patients. Of those who participated in this experiment, eighty-seven percent recovered. For ten days, they were taken through a specific protocol. During those ten days, they were kept in separate rooms. The environment of each room was quite pleasant, peaceful, absolutely serene, close to nature. No one except doctors was allowed to visit them; newspapers and all electronic devices were prohibited in their rooms. While the patients remained awake, they spent most of their time engaged in various forms of contemplation, meditation, and prayer. They were given at least ten glasses of water daily, and five hundred milliliters of a special solution rich in various vitamins and amino acids—sufficient to sustain the body properly. During those ten days, their digestive system was given complete rest. After ten days, over the course of five days, they were first given liquid food, then soft food, and finally regular food. When their physical and mental condition fifteen days earlier was compared with their condition fifteen days later, it was found that twenty-four percent of patients showed exceptional improvement, sixty-three percent showed good improvement, and the remaining thirteen percent did not benefit from this method. Subsequently, this combined mental and physical fasting approach was applied to two hundred and sixty-two patients suffering from various psychological disorders. It was found that ninety-one percent of them recovered completely.

I’m writing now about a rather fascinating method of self-purification. It’s called Naikan. The word ‘Naikan’ means ‘looking inward’ or ‘introspection’. A Japanese businessman named Yoshimoto Ishin pioneered this method. It involves spending long hours in a dark cave without food, water, or sleep. During this self-inflicted hardship, remorse works within the mind—remorse for one’s ignorance, mistakes, and unworthiness. For young people involved in criminal or socially harmful activities, he simplified the method to make it more accessible to them. Later, it came to be accepted among ordinary people as well. Naikan practice is based on three questions:

What have I received from ‘X’?

What have I given to ‘X’?

What troubles and suffering have I caused ‘X’?

A fourth, seemingly natural question—”What troubles and suffering has ‘X’ caused me?”—does not appear in Naikan. The method presupposes that we are all masters at asking this fourth question. When it takes root in our minds, it becomes the very source of all our troubles. So it’s best to discard it entirely. The most rigorous form of Naikan can last as long as a week. Practitioners of Naikan claim that through this practice, they come to understand themselves and their relationships more deeply. They typically begin by analyzing the various dimensions of their relationship with their mother. In other words, the first ‘X’ is their mother. Gradually, they come to contemplate other relationships through this same process. During a Naikan session, someone periodically visits the practitioner to inquire about their self-insights. In Japan, the Naikan method has become quite popular in improving mental health, treating addiction, rehabilitating prisoners, and in psychosomatic care for members of businesses and various educational institutions. There are forty Naikan centers in Japan; centers have also opened in Germany and Austria. The core philosophy of Naikan is the augmentation of mental strength and self-inquiry through the renunciation of self-comfort. Even those whose family life is not well-structured can practice Naikan; in such cases, they follow the method by seeking answers to these same three questions about the relationship with a beloved person. In ancient times, both Christian ascetics who practiced in the desert and Japanese samurai were fond of this tradition of self-inquiry.

Scientists have observed that many animals, by abstaining from food, naturally heal themselves of numerous ailments. Sunlight, fresh air, and rest can cure many diseases.

We eat largely out of habit; we rarely eat merely to satisfy genuine hunger. When we consume food even without appetite, this excess nourishment breeds various illnesses within our bodies. Through voluntary fasting, many diseases can be cured, or their severity greatly diminished. Whenever we force ourselves to eat—when we feed the hunger of the eye rather than the body’s true need—we subject ourselves to adverse effects. Our bodies exhaust much of their vital energy in digesting this surplus food, leaving us weakened. The more we grant our digestive system respite from excess labor, the more energy accumulates within us. This energy helps cleanse our bodies and dispel mental fatigue. Various statistics reveal that those who practice voluntary fasting live longer, their bodies remain healthier than others’, and their physical and mental vigor increases. Yet before undertaking a fast, it is wise to seek a physician’s counsel.

Hindus observe fasts in the worship of various deities. These gods and goddesses are not separate entities in themselves; rather, they represent powers latent within the human mind. People imagine and project these inner forces onto a particular deity, and through fasting they seek to please that god or goddess. In doing so, they are actually awakening a specific faculty within their own consciousness. When one concentrates upon a particular aspect of one’s capacity and persistently strives to cultivate it, gradually that faculty grows of its own accord. The faithful accomplish this through diverse religious observances. Hindus observe fasts throughout the year—on various days marked by religious rituals including Ekadashi and many others—some of which demand absolute fasting without even water, lasting twenty-four or thirty-six hours. Islam too prescribes fasting, in the form of the Roza, an absolute fast. The remarkable effects of fasting and the Roza upon both body and mind are plainly evident.

On new moons and full moons, various other lunar dates prescribed in Hindu and Buddhist traditions call for fasting. In Hinduism, Monday is reserved for the worship of Shiva through fasting, Tuesday for Ganesha, Thursday for the guru and Dattatreya (the combined form of Brahma, Vishnu, and Maheshvara), Friday for Santoshi Mata, and Saturday for Hanuman. Each devotee observes the fast according to their chosen deity. Beyond these, the scriptures prescribe numerous other fasts for different occasions and purposes—most of which, over time, have gradually faded from practice due to the pressures of modern life. When one eats only once at midday, it is called ekabhukta; when eating only at night, it is called naktavrata; when consuming only a small amount of fruit—insufficient to satisfy hunger—or abstaining entirely from food, it is called upavasa. In Jainism, fasting is prescribed for one day, one week, one month, or even until death, undertaken to cultivate non-violence, the welfare of humanity, or to strengthen the mind and increase spiritual efficacy; during such fasts, only boiled water may be consumed twice daily. Among Jains, many also observe a practice of eating once a day—bread, rice, or fruit—and fasting for the remaining hours. However, Jainism also stipulates that should anyone’s health deteriorate during a fast, all measures must be taken to restore their well-being. The Sanskrit word upavasa is composed of two parts: upa and vasa. Upa means “near” and vasa means “to dwell.” Thus upavasa means “to dwell near”—that is, to draw mentally into the proximity of God. When we inflict hardship upon ourselves, our sins diminish considerably; we ourselves administer God’s punishment, and thereby we come to feel God’s presence within us. In this way, the strength of our heart, mind, and body increases greatly. In truth, to please God is to please oneself. God’s seat is within us, after all. When this truth becomes clear to us, our inner strength and capacity for action grow. The Rigveda declares: “We have been given the capacity to provide more food than our body requires. Therefore, our duty is to place the surplus into the mouths of those who lack the means to provide for themselves. Should we fail to do so, that excess will enter our body as poison.” Beyond Ekadashi, Hindus fast on Navaratri, Shivaratri, Mahashtami, and various other religious occasions. Ayurveda too affirms that voluntary fasting plays an undeniable role in expelling toxic substances from the body and in curing certain specific ailments. One must build the habit gradually, beginning with 12-hour fasts, then progressing to 15, 18, and 24 hours. The Manusmriti states that through voluntary fasting, one gains mental and spiritual strength. Most diseases originate from overeating, and fasting liberates us from this affliction.

In the ninth month of the lunar calendar, followers of Islam observe a month of complete abstinence from food and drink—a voluntary fast known as Ramadan or Roza. The word Ramadan derives from the Arabic ramiḍa or ar-ramaḍ, meaning intense heat or aridity. In verse 183 of Surah Al-Baqarah of the Quran, it is written: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you, so that you may attain piety.” In other words, the practice of voluntary fasting existed in the religious traditions that preceded Islam. This verse makes clear that the true purpose of fasting is the attainment of taqwa—piety—not merely the physical act of refraining from food and drink. What, then, is taqwa? Taqwa means to safeguard oneself, to protect oneself, to seek deliverance. It is the practice of guarding oneself—out of reverence for God and in pursuit of His pleasure—from all transgression, wrongdoing, and those deeds, words, and thoughts that displease Him. Once, Umar asked Ubay ibn Ka’b about the meaning of taqwa. Ubay replied with a parable: “O Umar, imagine a mountain path with thornbushes on both sides and only a narrow way between them. How would you walk?” Umar answered, “With great care, so that the thorns do not prick me.” Ubay said, “That is taqwa.”

Islam was established by embracing the teachings and philosophies of all religions and traditions that came before it. The greatness of fasting has been acknowledged in the philosophical and religious wisdom of all past traditions. Yet a question arises: Why does God desire that we abstain from food and drink? Food and beverages were created for our consumption and enjoyment. Then why are we deprived of them? When we have sufficient means, we can purchase food and eat as we wish, we can drink whatever we prefer. Just as one immersed in an ocean of air forgets the beauty of air itself, so too do we forget to express gratitude to God for His gifts when we obtain them effortlessly whenever we desire them. From this forgetfulness springs arrogance within the heart; we claim undue credit for ourselves, and we mistakenly regard what we receive as our rightful due. But if we reflect carefully, we shall understand that both our lives and all the means by which we sustain them are nothing but the grace of the Creator bestowed upon us. Voluntary fasting awakens us to our own existence; through it, we become acutely aware of the Creator’s place within our hearts, and we advance along the path of spiritual elevation.

Believers in Islam hold that during the fast, the world around us reveals itself in a different light—a light of forbearance, forgiveness, grace, compassion, restraint, justice, and self-mastery. In those hours, a dialogue unfolds within one’s own heart. One’s confidence in oneself deepens. To place faith in one’s own strength is to place faith in God’s mercy. Fasting is a private act of worship. Thus, to proclaim one’s fast to all around, or to display intolerance toward the views and preferences of others, or to remind oneself and others again and again of hunger and thirst—such things are surely to be avoided. Fasting strengthens human will. Those who abstain for a month from all food, drink, and sensory gratification acquire the capacity to curb their own greed and desire toward the wealth and possessions of others. Fasting teaches humanity generosity. Those who experience the pain of hunger for a month become capable of understanding the suffering of the hungry; they think of them and grow compassionate toward them. Fasting creates an environment where sin and transgression wither. Most wrongdoing is born from base appetite and sensory indulgence. By restraining these two impulses, fasting reduces corruption and wickedness in society and deepens self-awareness. If someone is unable to fast due to physical circumstances, then instead of enduring hunger while fasting, they should remember the hungry and feed one poor person each day in lieu of each fast they miss. If someone gives food to more than one person while performing the expiation for their missed fasts, that is even more beneficial. Had everyone in society observed this religious principle, many people in that society would no longer go hungry.

The twelfth-century Islamic philosopher al-Ghazali said, “To fast is not merely to abstain from food—it is to restrain our mouth, our hands, our eyes, our ears, and all our senses.” Even when someone wounds us with harsh words or cruel conduct, we must remain silent. Fasting is not of the body alone; it is also of the heart. Those who can fast not only in body but in spirit—they alone receive the grace of God. The true discipline of fasting is to withdraw from all that is evil, unjust, base, and harmful. In this world, few joys rival the pleasure of transgression, and so the effort to abstain from it is never easy. The month of fasting is a month of forgiveness, of service to others, of earnestness in one’s deeds. To show the poor, whom society ignores, the dignity and help they deserve—this is the teaching of the fast. Whoever fasts but remains undisciplined in conduct will never reap its fruits. The Prophet himself fasted every Monday and Thursday. Fasting benefits both the spirit and the body. Islam teaches that the greatest Muslim is one who stands highest in the eyes of humanity. Fasting initiates us into true humanity, urging us to seek God’s forgiveness for past transgressions and to repent. The supreme teaching of fasting is self-mastery. At such a time, the food that is mine, the drink that is mine—I cannot take them myself; fasting keeps me from them. Yet how can I take what belongs to another? The essence of fasting is not merely to keep hunger and thirst at bay; the true essence is the purification of the heart. The teaching of fasting is this: to forgo the food that nourishes the body and instead to consume the food that nourishes the mind. The prophets of various faiths have likewise sought self-knowledge through voluntary abstinence, and through its constant practice have drawn near to the Creator.

The Baháʼí faith, too, has prescribed voluntary abstinence. Bahá’u’lláh said, “Fasting is the cure for the ailments of the soul.” Followers of Christianity, Judaism, Hinduism, Taoism, Islam, and Jainism all observe fasting. Through voluntary abstinence, the risk of stroke, diabetes, Alzheimer’s disease, Parkinson’s disease, heart attack, and other ailments diminishes. This process repairs the DNA of cells, promotes the growth of healthy cells, destroys defective cells or cellular matter, inhibits the growth of cancer cells, and controls obesity and high blood pressure. Those who regularly fast age more slowly than others. The Baháʼí faith teaches that fasting is forbidden for the sick, for it may worsen their condition. Except for the ill, the pregnant, nursing mothers, laborers, and those traveling for long periods, all Baháʼís between fifteen and seventy years of age may observe fasting. The Baháʼí faith prescribes nineteen days of fasting. From sunrise to sunset, one must abstain from all food and drink. During this time, one must not harbor any worldly desire or inclination in the heart. Spiritual growth is the essence of Baháʼí fasting. One must keep oneself within the bounds of temperance and discipline, devoting oneself to prayer before the Creator. The fundamental philosophy of Baháʼí fasting is to prepare oneself, through spiritual and intellectual development, to become worthy of the Creator’s grace.

In Buddhism, voluntary fasting is understood as a method of self-discipline. Gautama Buddha advised his disciples to abstain from food after noon. In its initial stages, fasting teaches self-restraint and mastery over one’s impulses. If we forgo a meal, we can give the food we would have consumed to those who lack the means to eat adequately. Leo Tolstoy wrote, “If you wish to build a beautiful life, you must learn self-control, and the first step in learning self-control is the practice of voluntary fasting.” Through ages of rigorous training in subduing all sensory desires, Buddhist monks have acquired extraordinary mental and physical capacities. Gautama Buddha, in his resolve to rid his mind of all cravings, began observing severe fasts day after day. He observed that his body was wasting away—when he placed his hand on his stomach, he could touch his spine behind—his desires diminished, yet they did not vanish entirely. Then he realized that the path to self-knowledge lay not in excess nor in deprivation, but in liberation from both extremes. The power of the mind never grows through ease; it strengthens only through difficulty and hardship. Fasting augments mental strength, deepens self-respect, and fosters love for the subtle details of nature. Buddha initiated his disciples into the discipline of enduring infinite suffering. He practiced a form of austerity where one might eat only a single banana each day for seven consecutive days, or partake of food once during those seven days before meditation. Through such discipline, his body became lean and worn. Buddha taught that if after noon we consume nothing but liquids, we can free ourselves from many ailments and mental strain, and through contemplation and meditation, we can elevate our spiritual and intellectual faculties.

The English word ‘fast’ derives from the Hebrew word ‘sum’, meaning ‘to cover the mouth’, or from the Greek ‘nesteuo’, meaning ‘to abstain’. In Christian teaching, it is said that fasting before making an important decision leads to better judgment. The essential purpose of fasting is to detach oneself from worldly and unnecessary matters, thereby dedicating oneself to the worship of God. Not only food, but anything at all—if we temporarily renounce it and thereby heighten our attention toward God—is considered fasting in the Christian tradition. The point is not to inflict suffering upon oneself; rather, it is to experience God’s grace through that suffering. During the period of voluntary abstinence, ensuring justice toward the weak and helpless with a humble heart, giving bread to the hungry, helping the poor, clothing the naked, and cultivating the discipline of forgiveness toward others—these are duties that must be fulfilled. Fasting reminds us that we are not self-sufficient, that we are terribly fragile, and that our very existence depends entirely upon external material circumstances. When Jesus Christ was once asked, “Why do your followers observe fewer fasts than the followers of other faiths?”, he smiled and answered, “They do fast, but because I am still with them.” This remark carries profound meaning. After his death, his followers greatly increased the practice of fasting, for through fasting one can draw near to God. As long as he lived, they were in his presence; therefore, they never felt the urgency to approach God through fasting. Jesus taught that the importance of fasting is equal to that of prayer and good works. During periods of voluntary abstinence, every moment we are awake should be spent in prayer, in action, in study. A man once boasted, saying, “I fast two days a week.” The result of such fasting is merely physical; there will be no spiritual advancement, for he took pride in the matter. The fundamental spiritual philosophy of fasting is to become free from pride.

When God does not grant our prayer, it is well that we renew it through fasting. More often than not, we come to understand in that renewed seeking whether our prayer itself serves our true good; or we discover what deeds might fulfill our intention, what means lie within our reach. Thus our prayer transforms, or we are able to complete it through right action. During his fasts, Jesus offered a most beautiful prayer. (In childhood, I saw my father offer the very same prayer. I do not know how my father’s manner of prayer came to align with that of Jesus.) The prayer was this: “O God! Let thy will be my will. Do thou fulfill thy will. In that fulfillment shall my will be satisfied. Beyond this, I desire nothing more.” In Christian teaching, there are examples of fasting undertaken in hope of God’s grace for the welfare of a nation and its people. Whether for religious cause or not—if for the sake of humanity I eat only half of what I would consume and share the other half with some hungry, destitute soul, my joy in eating is doubled. Both physical and spiritual satisfaction come to me then. If sharing food is not possible, should I give away the money I would have spent on that second half to someone in need, then together with the stilling of hunger comes also the elevation of the soul. We eat at least twice as much as our bodies require to sustain health. If I share half my food with another, I protect myself from the ailments that excess brings upon the body.

Through the regular practice of voluntary fasting, we keep ourselves far from sin and fault. When our weaknesses come before us, we can transform them into strengths. We become more forbearing, more humble, less selfish, and more attentive to the needs of others. Fasting keeps us from slander and criticism. More than physical capacity, fasting requires mental capacity. Through remorse for past wrongs and through mastery of the mind, the power and clarity of mind increase. When our mind begins to obey us, our deeds become beautiful. For the mind to be within our command means we may act as we wish, in whatever manner we wish, whenever we wish. There is no greater fortune than this. Through fasting, we can rid ourselves entirely of our vices—for this, our own sincere resolve is enough. One who can abstain from smoking for fourteen to sixteen hours of the day can surely abstain for the remaining eight to ten hours as well. In this way, through voluntary fasting, we can remove ourselves from any vice whatsoever.

In the fifty-sixth chapter of the Anushasana Parva of the Mahabharata, fasting is discussed.

Yudhishthira wishes to know—we see that many are observing fasts and vows. We have heard that only Brahmins and Kshatriyas have the right to undertake such fasts. But can others also perform them? What is required to observe this fast? They say its benefits are many. What are they? How does fasting purge sin from our hearts? How does fasting set us upon the path of righteousness? What must we renounce while observing such vows?

Bhishma said: We have heard of the benefits of fasting since ancient times. Yet I ask the sage Angiras to clarify this matter further.

The sage Angiras replied: For Brahmins and Kshatriyas, there is a prescribed practice of fasting for three nights. Vaishyas and Shudras may also undertake such fasts, though through them they cannot transcend the boundaries of their birth. While observing a fast, each must faithfully discharge whatever duties are theirs to discharge. Thereafter he spoke of the benefits of undertaking fasting vows on those lunar dates determined by the various positions of the moon. He also spoke of how in different months of the Bengali calendar, if one eats but once a day, in which month one receives which blessing from God. He further said: There is no scripture superior to the Vedas, no person more worthy than one’s mother, no achievement greater than righteousness, no vow mightier than fasting. The sages and seers have possessed extraordinary powers—both physical and mental—through the observance of fasts alone. In one who keeps this vow, the eternal flame of wisdom kindles and burns eternal.

Married and unmarried women alike worship various deities—Ganesha, Shiva, Kartik, Parvati, Santoshi, Kali, and others—to fulfill diverse aspirations, observing fasts and vows in their honor. When observing a fast, one must not disrupt daily tasks or hinder others’ work; there must be no trace of pride in the fasting itself, and one cannot demand special favors or privileges. Chaitanya Mahaprabhu once requested his mother to observe the Ekadashi fast. Before this, only widows kept Ekadashi, and it was considered a form of penance. This caused uncertainty among Mahaprabhu’s devotees at the Jagannath temple in Puri. Vast quantities of blessed offering were prepared there daily. If everyone fasted on Ekadashi, would that not show disrespect to the offering? Chaitanya Mahaprabhu replied: “While we fast, we shall bow respectfully to the offering and honor it. Only after the fast concludes shall we partake of that blessed food.” Many observe Ekadashi, though often blindly, without understanding its significance. Yet it is a mercy that even those who observe it without knowing its meaning still receive its spiritual and physical benefits. Ekadashi refers to the eleventh day of each lunar fortnight in the lunar calendar. Thus two Ekadashis are observed each month—one in the bright fortnight and one in the dark fortnight.

Religion has designated these two days in consideration of the moon’s waxing and waning influence upon our body and mind. The impact of Ekadashi upon physical and mental well-being has been proven through scientific analysis. Fasting cultivates our intellectual development. Those who meditated according to the simple path fixed many specific days for observing Ekadashi, among them the day when a guru would teach his disciples. Fasting has been encouraged also during important decisions and periods of learning. While many Hindu fasts are observed without water, Ekadashi is observed either by consuming light fruits and water, or without any sustenance at all. Nirjala means fasting without eating anything whatsoever, without even drinking water. Regular observation of Ekadashi maintains insulin balance in the body, reduces cholesterol levels in the blood, and lengthens one’s lifespan. Ekadashi frees one from anxiety and despair. The body is purified, toxins are expelled from the blood, and the kidneys and liver function optimally. What modern science has only recently researched and discovered, the wise Vedic seers had uncovered more than three and a half thousand years ago.

In his essay “Does the Moon Control Your Moods,” Edgar Ziegler observes that the waxing and waning of the moon exert a marked influence on both our bodies and minds. During the full moon or the dark new moon, those who suffer from physical or mental weakness experience heightened distress. A report from the Miami Police Department has documented an increase in murders during these periods. The police maintain heightened vigilance at such times. The local church has even advised the city’s residents to observe fasting on these two days, for fasting disciplines the mind and body, reducing criminal tendencies.

From the research findings of neuroscientist Arnold Lieber, we learn that when one observes *ekadashi* as a waterless fast, the lunar attraction cannot exert its influence on the kidneys, liver, and intestines of the fasting person, since there is neither food nor water in the stomach. Consequently, hormonal balance is maintained throughout the body’s various cells and glands. By observing a complete waterless *ekadashi* fast twice each month—for two full days—depression, restlessness, insomnia, elevated heart rate, and high blood pressure, among many other ailments, are cured. The organs of the body function properly; old and defunct cells die and new, vital cells are born. To obtain the best results, it is scientifically sound to observe waterless fasts on the day before the full moon (*ekadashi*) and on the full moon itself; similarly, on the day before the new moon (*ekadashi*) and on the new moon. The role of this practice in maintaining mental and physical equilibrium is immeasurable. During *ekadashi*, one must keep oneself far from anger, irritability, sexual desire, greed, deceit, harmful thoughts, wrongdoing, and falsehood. The very philosophy of fasting is to keep oneself absorbed in contemplation of the divine, in the welfare of humanity, in noble deeds, in restrained conduct and speech. Reading good books during this time, entertaining wholesome thoughts, engaging in service to others—these purify the soul.

Though the practice of fasting exists in all religions except Sikhism, the customs and methods differ among them. Non-violence is the foundation of Jainism. During fasting, followers of Jainism practice non-violence through self-restraint. The soul stands far above the body and mind. The awakening of that very soul is the essential purpose of Jain fasting and asceticism. Jains believe that during the time one practices asceticism, the hours one would otherwise have spent on other activities—eating, cooking, shopping, and so forth—are thereby freed. This extra time gained must be devoted to reading scriptures and other good books, to meditation, to self-improvement, to serving humanity, or to some similar endeavor. Rather than spend a whole day troubled by hunger and irritation from fasting, it is better not to fast at all. In Jainism, it is also prescribed that one maintain silence during the fast. Jainism speaks of various forms of fasting discipline, which I shall now describe:

Two nights and a day—approximately thirty-six hours—one must observe a fast consuming only water. In the Chaubihaar fast, even water is forbidden. Eating once daily food prepared without any spices is called Ambil fasting. In Ekasana fasting, one meal per day is permitted. Santhara fasting requires lifelong abstinence from food. Except for a few orthodox fundamentalists within Jainism, most do not endorse Santhara fasting. In Paryushana fasting, one abstains from sunrise to sunset for eight days. During this time, one must practice self-examination, read religious texts, and cultivate forgiveness. One must repent for past actions and seek God’s pardon. Yet Jainism imposes no obligation to fast. It remains a matter of personal conviction. They believe each person receives reward or punishment according to their karmic deeds. There is no point in imposing anything upon another. Jains hold that if someone is forced to observe a religious practice, it yields no spiritual fruit. Moreover, there are many other paths to spiritual development; it is not necessary that one must pursue it only through fasting. Such a liberal philosophy of religion has fostered tolerance within Jain society. Among Jains, one observes that those unable to fast completely observe partial fasts during various religious festivals—that is, they abstain from certain foods.

Once, a disciple asked, “Tell me, what does the soul gain through rigorous observance of vows?” Mahavira Bhagwan replied, “Through vows, our soul erases all past karma and attains purity. As a result of external and internal austerity, one can elevate oneself personally, morally, and mentally.” The essence of Jain fasting is to sever the connection between the soul and karma—that is, to distance oneself from worldly matters and thereby strengthen and purify the soul. The Tattvarthasutra states, “Rigorous observance of vows protects the body from premature aging.” The fundamental philosophy of fasting is to keep oneself and one’s thoughts distant from all worldly desires and cravings. The entire process of fasting is as much mental as it is physical. Fasting means dwelling in the house of one’s own soul. It is not enough merely to abstain from food; one must also distance the desire to eat. Merely keeping the urge to eat alive throughout the day does not constitute true fasting practice. This is what Jains believe. Through fasting, spiritual purification, awakening, and growth are achieved. Fasting was created to distance oneself from anger, greed, deception, and pride. By learning self-control, one establishes a kind of dominion over one’s mind and body.

When someone fasts, the digestive system comes to a standstill, for there is nothing to digest. All energy within the body remains stored and concentrated. This energy is expended on repairing the body and fighting disease. Our body accumulates glucose within itself so that during periods of fasting, our internal organs continue to function. If we eat three times a day, our internal muscles never get the opportunity to burn off that excess glucose. Consequently, the surplus glucose creates surplus trouble. Scientists and the devout agree on at least one thing—fasting is beneficial. Ayurveda teaches that when ingested food is not properly digested and excess food is consumed, toxins are generated in our body. These toxins mingle with the blood and reach various organs, whereupon diverse diseases arise in those organs. The intestines expel toxins from the body, yet if we do not abstain from eating, the intestines remain occupied all the while in fermenting that food through various processes, leaving them no time to eliminate toxins. Hippocrates, the father of Greek medicine, held that fasting is one of the primary remedies for disease. Why is it that yogis do not appear to age? Why do disease and ailment attack their bodies less frequently? There is but one reason: extraordinary restraint in the matter of food consumption. The renowned nutritionist Marc Hellerstein has demonstrated through research that fasting is highly beneficial in diminishing the effects and marks of age upon the body. Fasting results in more beautiful skin and improved eyesight. A team of Norwegian researchers led by Jens Kjeldsen-Kragh has proven that fasting for seven to ten days reduces the severity of arthritis, provided that only vegetarian food is consumed during this period. Extended fasting of varying durations diminishes arthritis-related ailments, high blood pressure, and intractable bodily inflammation.

In Jewish tradition, fasting is observed on various occasions:

Repentance; such as Yom Kippur

Mourning; such as Tisha b’Av

Remembrance; such as Ta’anit Esther

Supplication; such as communal fasting to relieve drought

Gratitude; such as fasting upon the birth of one’s firstborn

There are, moreover, many other reasons why fasting is observed. Jews believe that through fasting they demonstrate their loyalty to the Creator, show reverence for their sacred scripture, the Torah, and for Jewish jurisprudence, foster communal harmony, and express support for Jewish learned individuals. Fasting establishes their self-control, devotion, commitment, and religious fervor. Yet among different Jewish communities, the significance of each fast varies in degree. There are also directives concerning the clothing to be worn during fasting periods. In Judaism, with the exception of Tisha b’Av, no obligation is imposed regarding observance of other fasts. During fasting, bathing in warm water is prohibited (though slightly warm water may be used for purposes of cleanliness), cutting hair is forbidden, listening to joyful music is prohibited, attendance at celebrations or dances is not permitted, one must not purchase anything that brings happiness or delight, and displaying arrogance toward anyone is forbidden. Judaism strictly forbids intolerance toward those not fasting. Jews believe that through fasting they can dispel their nation’s suffering and bring peace. In Jewish law, fasting means complete abstinence from all food and drink. A full fast lasts from sunset of one day until evening of the next, during which one refrains from consuming food and drink. Alongside this fast are lesser fasts, observed from dawn until dusk. Jews fast both for personal reasons and for the welfare of the community. Individual fasting is undertaken as atonement for sin. On their wedding day, bride and groom fast to sanctify their marriage. The fast is also observed on the yahrzeit—the anniversary of the death of family members and teachers—as an act of mourning. On the day of fasting, one repents for past misdeeds and seeks forgiveness. The most celebrated day in Judaism is Yom Kippur, known as the Day of Atonement. According to Jewish law, it is a day of self-affliction. On that day, eating, drinking, bathing, washing, sexual relations, and wearing leather garments are entirely prohibited. One must acknowledge all wrongdoings and transgressions, pass through remorse, and surrender oneself wholly to God. Through this, one’s self-command increases, spiritual elevation occurs, one’s capacity to endure suffering grows, forgiveness may be obtained for misdeeds, and the process of self-evaluation and introspection becomes easier. During fasting, there is a directive to read from religious texts. Yom Kippur entails a twenty-four-hour abstinence from all food and drink. This time is spent in prayer and intellectual pursuit. Fasting is regarded as a process of purification for both the individual and the community.

Let us now consider what the Sikh faith teaches regarding fasting. Among the world’s religions, Sikhism is perhaps the only doctrine that has not encouraged fasting except when medically necessary. The Sikh Gurus say, “Fasting yields not the slightest spiritual gain. You cannot elevate the soul by tormenting it through abstinence from food.”

The Sikhs’ primary scripture, the Sri Guru Granth Sahib, tells us: “One who refuses to eat merely inflicts suffering upon oneself. To achieve spiritual advancement, one must receive true knowledge from the Guru. Satisfy your own soul, show compassion to all living beings. That is enough. We need not observe fasts; by following the Guru’s word and serving all creatures, we shall naturally receive the Creator’s grace. On the ninth day of the month, take a vow to speak not a single lie—thereby your lust, anger, and desire shall greatly diminish. On the tenth day, keep all your vices in check. On the eleventh day, worship the Creator in his singular form. On the twelfth day, all the sorrows of your mind and heart shall vanish. Master your five senses, and only then shall you attain spiritual joy. When people grow grain, to abstain from it temporarily is mere hypocrisy. What God has given us to enjoy, we shall enjoy in moderation; and for those unable to enjoy, we shall provide the means to do so—therein lies goodness. To withhold ourselves forcibly from what God has granted and thereby seek His favor is futile. God has no birth, no death. What will that stone idol give you, before whom you sit weeping and making offerings? Better instead to seek a true and wise Sadguru. God is everywhere; you shall find Him within your own heart. A true Guru can show you the path to reach Him.” Let us hear the words of some Sikh Gurus. Bhai Gurdas Ji has said, “By fasting on Ekadashi or worshiping idols, people bind themselves to illusion. No company, however virtuous, can grant spiritual liberation except through adherence to the Guru’s word.”

Rehatnama, Bhai Daya Singh Ji, believes: “One who follows the Guru never fasts on Ekadashi.” Prem Sumarag Sundor expresses a beautiful thought thus: “Let the followers of the Sikh faith observe this kind of fast—cast no lustful glance at another’s wife, let your heart harbor no falsehood, let your tongue speak no lies, let your feet not stray toward evil deeds.”

Sikhs believe that what the human mind truly needs is knowledge. This knowledge is acquired through contemplation of the teachings of great persons and great texts; to torture oneself through fasting for this purpose is meaningless. The Guru Granth Sahib states: “I observe no fast of any kind, I keep no fast even in the month of Ramadan. I serve only Him who will protect me on my final day.” If you wish to fast, then keep your daily deeds and commitments pure, work with honest intention, keep your desires in check, meditate to understand how you might serve humanity from your station in life, and guard yourself from the six vices. This is the supreme fast. It is impossible to benefit any creature or creation by tormenting one’s own soul through hunger and thirst. This is what Sikhs believe.

Taoism, the most popular philosophy of China, speaks to the necessity of fasting. To keep the body clean and the spirit pure, fasting must be woven into your religious practice—this is what Taoism teaches. The practice of fasting was prescribed in ancient China many centuries ago. The Book of Changes claims that fasting is a preventive measure against wrongdoing and a path to complete self-reformation. In the Mencius, it is written that even a wicked person, so long as he observes the fast, remains favored by the Creator. Various sections of the Book of Rites speak of the importance of fasting. There it says: “During fasting, we unite ourselves with spirits and ghosts. At this time we can free ourselves from the grip of all malevolent forces and turn away from the impulses of desire and needless indulgence. It is good if we listen to no music, if we do not trouble ourselves with anything. If we sit in one place with an undistracted heart and pray, without wandering here and there, then fasting bears fruit.” Nearly twenty-four centuries old, Taoism declares: “To learn the Tao, one must first observe the fast. In this way you can keep your body externally clean and bring your mind internally to emptiness and primordial simplicity. Gradually you and the Tao become one and the same essence. Through prolonged observance of the fast, you will be able to unite your soul with Taoism beautifully, without transgressing any precept.” If someone burns incense sticks—a special form of Chinese religious offering—while fasting and recites sacred texts with proper reverence, he will acquire great virtue and wisdom, and thus attain boundless good fortune. Furthermore, through the observance of the fast, a country and its people are protected from natural calamities, the state prospers in manifold ways, and people escape misfortune. This is what is written in The Collected Annotations of the Book of Salvation. Taoism teaches that fasting is essential to prepare oneself for spiritual cultivation. Be mindful of what you say. Be discerning about what you do, so as not to err. The renowned Chinese scholar Zhang Yuchu wrote in his Ten Daoist Commandments: “Whoever wishes to practice the Tao must observe the fast with the aim of achieving a clean body and a pure heart, must read the books of Taoism, and must always keep the teachings of these books in his heart. Through this he will enter the higher realms of knowledge. When one recites the texts of Taoism aloud, the rise and fall of one’s breathing increases both physical and mental strength. The earth becomes for him a safe and joyful dwelling place.” Generally, followers of the Taoist way observe fasts on the first and fifteenth days of the lunar month. After those two days of fasting, they eat vegetarian food. Besides this, fasting is also observed on the birthdays of various religious ceremonies and of respected Taoist masters. Those who farm observe fasts at the times of sowing and harvest, hoping for good fortune. To keep body and mind vigorous and sound, Taoism recommends the practice of fasting and the eating of vegetarian food.

Voluntary Fasting

If one lacks the inclination, another practice becomes possible. Every forty to forty-eight days, there are at least four days when our body requires no food intake whatsoever. Should we abstain from eating on those four days, the body remains well. Dogs and cats, too, refrain from eating on certain days—perhaps they simply have no appetite then. We experience the same. If we pay attention, we will notice that every eleven to fourteen days, there comes a day when we have no desire to eat. It is truly beneficial to eat nothing on such a day. When we consume nothing, the body cleanses itself. The moment food enters, the digestive system activates. This ensures that the excess we consume does not accumulate as waste; the surplus calories we absorb cannot be stored excessively in the body. Truly, there is no need to eat for one day every two weeks. Through this, the body remains healthy and gains the opportunity to expel waste and corrupted matter. An empty stomach elevates intellectual faculties—this is what modern science tells us. Various studies have shown: I have not eaten. I am fatigued; I would be spared if only I could sleep. I am terribly hungry. My chest is bursting with thirst. Because I have not eaten, I cannot focus on work. I have not eaten; my head is naturally hot; speak measured words in your speech.—Such weak, helpless thoughts and expressions reduce the physical and spiritual significance of voluntary fasting to nothing. One must break a fast by consuming light food, just enough to do so—no more. Breaking a fast does not mean immediately stuffing the stomach with food equivalent to a full day’s abstinence.

In Christian tradition, there exists a practice called penance, rendered in Bengali as atonement. Other religions too endorse this principle. What is atonement? Atonement is a process of reforming or destroying the old ‘self’ within oneself and establishing a new ‘self’ in its place. Those sins or misdeeds through which I have deprived myself of the Creator’s grace, through which my slumbering heart has kept me blind—it is inflicting upon myself the punishment for those very sins and wrongs. That is atonement. If I merely do whatever I wish to do, how shall I transform my present condition? If I continually avoid what I have no desire to do, what is harsh and difficult for me, then in truth I am doing nothing but indulging myself. Without inflicting suffering or hardship upon oneself, one’s sins and errors are not forgiven. The only way to diminish present suffering is to increase present suffering further. Every human loves themselves; therefore, no one wishes to remain in pain. Consequently, the more we subject ourselves to hardship, the more mentally we prepare ourselves to overcome that hardship. This very preparation makes our actions rightful and beautiful. Should we refuse ourselves what we wish to do in this moment, our mind’s strength will grow. Among the means of atonement, voluntary fasting is supreme. For there is no alternative to food consumption. To abstain from it is not easy. It is a rigorous devotion. No worship is complete without suffering. Worship undertaken in ease remains incomplete.

# On Sin and the Greater Joy of Restraint

There is no joy greater than the joy of sin and transgression. To keep oneself from this joy is also a form of voluntary fasting. Fasting does not mean merely abstaining from food—it means also withdrawing the mind from the mask of pleasure. That is to say: we must not always indulge the mind’s every desire. Sometimes the mind too must pass through fasting. Why must we always heed what the mind says? We ourselves can set a target. For instance: for the next week, I will not do such-and-such things. What things? I will not grow angry, I will not speak ill of anyone, I will not harbor baseless hatred, I will not say a harsh word about anyone, I will not judge anyone, I will not despair over anything, I will not complain about anything, I will not seek revenge against anyone. I will not eat more than half of what I crave. I will not boast of any accomplishment. No matter how much I wish to, I will not go on Facebook, I will not watch television, I will not touch my mobile phone unless absolutely necessary. I will not silence my alarm when it rings in the morning. I will not touch alcohol or cigarettes. I will not eat the things I love most. I will not wear expensive clothes. Even if I feel hot, I will not turn on the fan. I will not sleep in a soft bed. There are so many other things one can remove from life in this way.

Besides this, for at least a week, one can do many things that ordinarily never get done—yet doing them might transform life entirely. Such as: not eating chocolate or sweets, spending more time with family, sitting beside one’s parents and talking with them, bringing joy to someone’s heart each day, devoting more time to prayer, finishing a task long left undone, reading something worthwhile, remaining silent for thirty minutes daily, giving thanks to the Creator, completing work before the deadline, listening to audio that elevates the mind, watching videos, reading books and articles. Before sleep, writing down everything that happened during the day. Not making negative comments about anyone. When telling a story, letting one’s husband speak. Not dismissing what one’s wife says before even hearing it. Each night before bed, reviewing a written list of daily tasks and counting how many were completed. Calling one’s parents, family, friends, teachers, or anyone else who has had a positive influence on your life, and asking about their welfare. Thanking the person who cooked the meal. Not eating even a morsel of fast food. Walking or doing light exercise daily. Doing the household chores oneself. Not uttering a single vulgar or harsh word. Not engaging in frivolous gossip. Reading at least thirty pages of a good book every day. Not speaking loudly to anyone. Following the positive aspects of an exemplary person’s lifestyle. When eating at a restaurant, not finishing everything—saving some food to give to someone poor on the way home. Doing one’s own work without depending on others. (Employing domestic help does not mean one should extract from them work equivalent to their salary as if it were a loan with interest and principal to be recovered.)

There is a servant for work—and if one can understand this matter less from the perspective of physical comfort and more from the angle of mental ease (much of that tendency falls away), praying for the welfare of those who harm me, treating well those who treat me badly, speaking words that do not wound anyone’s heart, not stopping work no matter how physically taxing until the work is done. There are many such acts one can undertake as a means of mental self-mastery.

Anger toward oneself and wounded pride—these are remarkably useful things. The torment inflicted on the present ‘I’ contains within it the welfare of the future. One cannot know oneself without suffering. The fundamental philosophy of voluntary self-denial is this: the anguish of going without food cannot be understood except through the experience of going without food itself; therefore, to make oneself understand it, one must put oneself through that very ordeal. People find pleasure in thrusting a knife into another’s heart. Yet how few have ever sought out that ineffable joy which comes from turning the blade upon one’s own—that is a discovery they have never made. People die from eating. Few die from not eating. Had it been otherwise, countless millions would have perished of starvation during the war of liberation. During voluntary fasting, beautiful thoughts arise in the mind. Those suffering from various physical and mental afflictions come to mind, at least a little. To be human is impossible without experiencing suffering. Better to suffer than to gain nothing in life. Self-denial teaches one to honor others. The more reverence grows for another person, the more one’s own character is refined. From this, self-respect grows, self-control strengthens, and confidence increases. The more one possesses these three, the more powerful one becomes. Those who practice voluntary fasting for religious reasons find their mental strength multiplies many times over. People advance not through bodily strength but through strength of mind. Self-denial reduces anger. Sometimes it increases wounded pride. Arrogance diminishes. Arrogance is fundamentally a technique for concealing one’s own weaknesses. I have never in my life seen a fool—a person without sense—accomplish anything of consequence. The quality of one’s daily work improves. One’s behavior toward others becomes finer. Fasting makes a person restrained. Its reflection can be seen clearly in one’s daily work. A sense of unity with others’ feelings emerges. In English, this is called empathy. The wants and unwants of every person in this world are more or less the same. When one is always absorbed in food and drink, there is no time to think of this. The discipline of knowing people is more rigorous and more noble than any other discipline. In the songs of Rashid Uddin, the Baul singer of Netrokona, the worth and honor of humanity speaks in the most beautiful language:

Hold humanity dear,

Worship humanity—

Listen, I tell you, O mad

heart:

Within humanity

dwells Humanity itself.

Is humanity merely

something ordinary,

that the world speaks of it thus?

At the shore of the five elements,

the Infinite plays

its eternal play.

Voluntary fasting helps us advance along that great path of spiritual practice.