Thoughts for the day (24.11.2011)

Sanatana Dharma - Thought for the day - WHY DO WE ?
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24. Why do we say Shaanti thrice?

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise.

Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life.

However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such
prayers end by chanting shaanti thrice.

It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".

We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.

Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.

Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.

Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimized from the three sources written about above.

May peace alone prevail. Hence shaanti is chanted thrice.

It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.

Source - Swami Chinmayananda  
Sanatana Dharma - Thought for the day - WHY DO WE ?
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25. Why do we offer a coconut?

In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.

The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along wit h the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers.

Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.

The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.

The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

Source - Swami Chinmayananda  
 Bala, Qatar.
Maha Periyava's similar words - thought of sharing : "அஹ‌ங்கார‌ ம‌ண்டையோட்டை உடைத்தால் உள்ளே அமிருத‌ ர‌ஸ‌மாக‌ இளநீர் இருப்ப‌தை இந்த‌ச் சித‌று தேங்காய் உண‌ர்த்துகிற‌து."

Thanks Sai.
Hari Om.

2 days ago, 3:55:37 AM

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Sai
Hari Om Bala - How true! For our dear readers I'm posing the full cotent on the significance of breaking the coconut and thoppukaranam by Kanchi Maha Periyavaa.

Sai
Contd.

அகங்கார மண்டையோட்டை உடைத்தால் உள்ளே அமிருத் ரஸமாக இளநீர் இருப்பதை இந்தச் சிதறுகாய் உணர்த்துகிறது. கணபதியைக் காட்டிலும் சரீரத்தில் பருமனான ஸ்வாமி வேறு யாரும் இல்லை. சிரசு யானையின் தலை. பெரிய வயிறு. பெரிய உடம்பு. அவருக்கு 'ஸ்தூல காயர்' என்றே ஒரு பெயர். மலைபோல் இருக்கிறார். ஆனாலும் அவர் சின்னக் குழந்தை சரி, குழந்தைக்கு எது அழகு? குழந்தை என்றால் அந்தப் பருவத்தில் நிறையச் சாப்பிட வேண்டும். உடம்பு கொஞ்சம்கூட இளைக்கக்கூடாது. ஒரு சந்நியாசி நிறையச் சாப்பிட்டுக் கொண்டு பெரிய சரீரியாக இருந்தால் அது அவருக்கு அழகல்ல. வயசாகிவிட்டால் ராத்திரி உபவாசம் இருப்பார்கள். குழந்தை அப்படி இருப்பது அழகா? குழந்தை என்றால் தொந்தியும் தொப்பையுமாகக் கொழு கொழுவென்று இருந்தால்தான் அழகு. நிறையச் சாப்பிடுவதுதான் அழகு. குழந்தைகள் நல்ல புஷ்டியாக இருக்க வேண்டும் என்பதை இந்தக் குழந்தைச்சாமியே காட்டிக் கொண்டிருக்கிறார், கையில் மோதகத்தை வைத்துக்கொண்டு.
இவரோ யானை மாதிரி இருக்கிறார். அதற்கு நேர் விரோதமான சின்னஞ்சிறு ஆகிருதி உடையது மூஞ்சூறு. இதை அவர் தம் வாகனமாக வைத்துக் கொண்டிருக்கிறார். மற்ற ஸ்வாமிகளுக்காவது ஒரு மாடு, ஒரு குதிரை, ஒரு பட்சி, என்று வாகனம் இருக்கிறது. இவரோ தாம் எத்தனைக்கு எத்தனை பெரிய ஸ்வாமியாக இருக்கிறாரோ, அத்தனைக்கு அத்தனை சின்ன வாகனமாக வைத்துக் கொண்டாலும் வாகனத்தினால் சுவாமிக்குக் கௌரவம் இல்லை. சுவாமியால்தான் வாகனத்துக்கு கௌரவம். வாகனத்துக்குக் கௌரவம் கொடுக்க, அதனுடைய சக்திக்கு ஏற்றபடி நெட்டிப் பிள்ளை யார் மாதிரியாகக் கனம் இல்லாமல் இருக்கிறார். அதற்குச் சிரமம் இல்லாமல், ஆனால் அதற்கு மரியாதை, கௌரவம் எல்லாம் உண்டாக்கும்படியாகத் தம் உடம்பை வைத்துக் கொண்டிருக்கிறார். ஸ்தூலகாயரான போதிலும், 'பக்தர்கள் இருதயத்தில் கனக்காமல் லேசாக இருப்பேன்' என்று காட்டுகிறார்.

 Sai
Contd.

ஒவ்வொரு பிராணிக்கும் ஒவ்வோர் அங்கத்தில் அதிகக் கௌரவம் இருக்கும். சவுரிமான் (கவுரிமான்) என்று உண்டு. அதன் கௌரவம் வாலில். மயில் என்றால் அதற்குத் தோகை விசேஷம். தோகையை மயில் ஜாக்கிரதையாக ரட்சிக்கும். யானை எதை ரட்சிக்கும்? தன் தந்தத்தைத் தீட்டி வெள்ளை வெளேர் என்று பண்ணுகிறது என்றால், அந்தக் கொம்பில் ஒன்றையே ஒடித்து, அதனால் மகாபாரதத்தை எழுதிற்று. தன் அழகு, கௌரவம், கர்வம் எல்லாவற்றுக்கும் காரணமாக இருக்கிற ஒன்றைக் காட்டிலும், தர்மத்தைச் சொல்கிற ஒன்று நியாயத்துக்காக, தர்மத்துக்காக, விந்தைக்காக எதையும் தியாகம் பண்ண வேண்டும் என்பதைத்தானே தந்தத்தைத் தியாகம் பண்ணிக் காட்டியிருக்கிறது. ஸ்வாமிக்குக் கருவி என்று தனியாக ஒன்றும் வேண்டியதில்லை. எதையும் கருவியாக அவர் நினைத்தால் உபயோகித்துக் கொள்வார் என்பதற்கும் இது உதாரணம். ஒரு சமயம் தந்தத்தாலேயே அசுரனைக் கொன்றார். அப்போது அது ஆயுதம். பாரதம் எழுதும் இப்போது அதுவே பேனா.
நமக்குப் பார்க்கப் பார்க்க அலுக்காத வஸ்துக்கள் சந்திரன், சமுத்திரம், யானை ஆகியன. இவற்றையெல்லாம் எத்தனை தடவை, எத்தனை நேரம் பார்த்துக் கொண்டிருந்தாலும், அலுப்புச் சலிப்பில்லாத ஆனந்தம் பொங்கும். அதனால்தான் குழந்தைஸ்வாமி தன்னைப் பார்க்கிற ஜனங்களுக்கு எல்லாம், பார்க்கப் பார்க்க ஆனந்தம் எப்போதும் பொங்கிக் கொண்டிருக்கும்படியாக யானை உருவத்தோடு இருக்கிறார். அது ஆனந்த தத்துவம்: ஆராத ஆசையின் தத்துவம், அவர் பிறந்ததே ஆனந்தத்தில். பண்டாசுரன் விக்ன மந்திரங்களைப் போட்டு அம்பாளின் படை தன்னை நோக்கி வரமுடியாதபடி செய்தபோது, பரமேசுவரன் அவளை ஆனந்தமாகப் பார்த்தப்போது , அவளும் ஆனந்தமாக இந்தப் பிள்ளையைப் பெற்றாள். அவர் விக்னயந்திரங்களை உடைத்து அம்மாவுக்கு சகாயம் செய்தார்.
அவர் பார்வதி பரமேஸ்வரர்களுக்குப் பிள்ளை .இந்த உலகத்துக்கே மூலத்திலிருந்து ஆவிர்ப்பவித்ததனால், அவரை நாம் "பிள்ளையார்" , "பிள்ளையார்" என்றே விசேஷித்து அழைக்கிறோம்.
எந்த ஸ்வாமியை உபாஸிப்பதானாலும் முதலில் விநாயகருடைய அநுக்கிரகத்தைப் பெற்றுக் கொண்டால்தான் அந்தக் காரியம் விக்கினம் இல்லாமல் நடைபெறும். அவரையே முழுமுதற் கடவுளாக, பிரதான மூர்த்தியாக வைத்து உபாசிக்கிற மதத்துக்கு காணபத்தியம் என்று பெயர்.

 Sai
Contd.

பிள்ளையாருக்கு எதிரே நின்று தோப்புக்கரணம் போடுகிறோமே, அதை நமக்கு எல்லாம் சொல்லிக் கொடுத்தவர் மஹாவிஷ்ணுதான் என்று ஒரு கதை இருக்கிறது. ஒரு சமயம் மஹாவிஷ்ணுவினுடைய சக்கரத்தை அவரது மருமகனான பிள்ளையார் விளையாட்டாகப் பிடுங்கிக் கொண்டு தம் வாயில் போட்டுக்கொண்டு விட்டாராம். பிள்ளையாரிடமிருந்து திரும்பப் பிடுங்குவது முடியாது. அவர் மிகவும் பலம் உடையவர். அதட்டி மிரட்டி வாங்கவும் முடியாது. ஆனால், அவரைச் சிரிக்க வைத்துச் சந்தோஷத்தில் அவர் வாயிலிருந்து சக்கரம் கீழே விழுந்தால் எடுத்துக்கொண்டு விடலாம் என்று மஹாவிஷ்ணுவுக்குத் தோன்றியதாம். உடனே நான்கு கைகளாலும் காதுகளைப் பிடித்துக் கொண்டு ஆடினாராம். விநாயகர் விழுந்து விழுந்து சிரித்தார். சக்கரம் கீழே விழுந்தது. விஷ்ணு எடுத்துக் கொண்டு விட்டார்.

"தோர்பி: கர்ணம்" என்பேத தோப்புக்கரணம் என்று மாறியது. "தோர்பி" என்றால் "கைகளினால்" என்று அர்த்தம். 'கர்ணம்' என்றால் காது. "தோர்பி கர்ணம்" என்றால் கைகளால் காதைப் பிடித்துக் கொள்வது.

விக்நேசுவரருடைய அநுக்கிரகம் இருந்தால்தான் லோகத்தில் எந்தக் காரியமும் தடையின்றி நடக்கும். தடைகளை நீக்கிப் பூரண அநுக்கிரகம் செய்கிற அழகான குழந்தைத் தெய்வம் பிள்ளையார். அவரைப் பிரார்த்தித்து, பூஜை செய்து, நாம் விக்கினங்கள் இன்றி நல்வாழ்வு வாழ்வோமாக.

Sanatana Dharma - Thought for the day - WHY DO WE?
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26. Why do we chant Om?

Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.

All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.

Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".

The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama), the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.

The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to
create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).

Om is written in different ways in different places. The most common form symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and the goal of life, the world
and the Truth behind it, the material and the Sacred, all form and the Formless.

Source - Swami Chinmayananda  

Sanatana Dharma - Thought for the day - WHY DO WE ?
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27. Why do we do aarati?

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.

Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.

We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?

Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.

Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which
creates in us a sense of individuality that keeps us separate from the Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our
eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.

Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.

Contd.

Contd.

The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.

Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;

Na tatra suryo bhaati na chandra taarakam
Nemaa vidyuto bhaanti kutoyamagnib
Tameva bhaantam anubhaati sarvam
Tasya bhasa sarvam idam vibhaati

He is there where the sun does not shine,
Nor the moon, stars and lightning.
then what to talk of this small flame (in my hand),
Everything (in the universe) shines only after the Lord,
And by His light alone are we all illumined.

Source - Swami Chinmayananda  

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28. Why should we eat vegetarian food ?

As children we eat what our parents feed us, but when we become intelligent enough to decide for ourselves, we do well to choose a vegetarian diet over a non-vegetarian one. There are many excellent reasons not to eat meat, some of which are mentioned below.

Logical Reason: We have so many vegetables, fruits, grains and lentils to choose from that there is no justification for eating meat. Vegetarians have a much greater variety than non-vegetarians. The only time it becomes alright to eat meat is when your life depends on it.

Ethical Reason: Birds and animals are living creatures that experience pain just as we do. It is unethical to kill these creatures for the sake of taste or just because we are accustomed to eating meat.

Physiological Reason: Our teeth are not designed to chew meat, nor are the intestines designed to digest it.

Natural Reason: Humans are not natural meat-eaters. Unlike other creatures such as lions, humans do not salivate at the sight of raw meat.

Health Reason: Our health, mental and physical, is affected by what we eat. Meat is simply putrid flesh, whose harmful effects far outweigh its benefits. Moreover, our mind is affected adversely by the impure food we eat.
So, eat wisely.

(Source: Didiji, Radha Madhav Society)

 [Unless otherwise specifically notified and acknowledged separately, Content and source courtesy Sri Sai, Thuglak Reader contribution on Column 'Cartoons by Sri' on Thuglak issue dated 24.11.2011]

Thoughts for the day (17.11.2011)

Sanatana Dharma - Thought for the day - WHY DO WE ?  
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18. Why do we regard trees and plants as sacred?  

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines, etc.  

Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologize to a plant or tree before cutting it to avoid incurring a specific sin named soona. Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.  

Source - Chinmaya Mission.


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19. Why do we ring the bell in a temple?  

Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come?  

He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell?  

The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness.  

Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their  
devotional ardour, concentration and inner peace.  

As we start the daily ritualistic worship (pooja) we ring the bell, chanting:  

Aagamaarthamtu devaanaam  
gamanaarthamtu rakshasaam  
Kurve ghantaaravam tatra  
devataahvaahna lakshanam  

Meaning:  

I ring this bell indicating  
the invocation of divinity,  
So that virtuous and noble forces  
enter (my home and heart);  
and the demonic and evil forces  
from within and without, depart.  

Source - Chinmaya Mission. 


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20. Why do we worship the kalasha?  

First of all what is a kalasha? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated with designs. Such a pot is known as a kalasha.  

When the pot is filled with water or rice, it is known as purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.  

A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages.  

Why do we worship the kalasha? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a lotus from which appeared Lord Brahma, the creator, who thereafter created this world.  

The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation.  

The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka.  

The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.  

Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth (poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a purnakumbha ("full pot") acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".  

Source - Swami Chinmayananda.

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21. Why do we consider the lotus as special?

The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).

The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances.

The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta:

Brahmanyaadhaaya karmaani
Sangam tyaktvaa karoti yaha
Lipyate na sa paapena
Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.

Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realization. Also, the lotus posture (padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu.

Lord Brahma originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause.

It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika is said to have evolved from the lotus.

Source - Swami Chinmayananda.  

Sanatana Dharma - Thought for the day - WHY DO WE ?
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22. Why do we worship tulasi?

In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi.

For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so selfpurifying.

As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head. Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi.

She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.Tulasi is married to the Lord with all pomp and show as in any wedding.

This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.

Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world. The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.

Yanmule sarvatirhaani
Yannagre sarvadevataa
Yanmadhye sarvavedaascha
Tulasi taam namaamyaham

I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.

Source - Swami Chinmayananda.  
The mother's lap is the school for all; it is your first temple. There is no God higher than the mother. To recognise this truth about one's mother is the duty of every person. Your father is your treasure and mother, your god. Instead of valuing such precious wealth, people engage in all kinds of activities to acquire riches and positions. Father and mother are inseparable like the word and its meaning. The distinction between man and woman relate only to the physical body. The Indwelling Spirit in both of them is the same divine. Everyone should cherish one's parents as embodiments of the Divine.
(Source: Sri Sathya Sai Baba - content courtesy Sri Partha)

We see in the world today disorder, violence and conflict. To cure these ills, one must shed selfishness, greed and other bad qualities, and rise above the animal nature. It is through charity (unselfishness), that you achieve purity. With purity of the heart you can attain Unity, which will then lead to Divinity. The mansion of human life should be built on charity, purity, unity and Divinity. Women play a crucial role in cultivating these four pillars. Truth, sacrifice and peace are predominant qualities in women. A good wife is of value only to her husband whereas a good mother is a national asset. Only dedicated mothers can offer to the nation children who will strive for the country’s great future. Broad-minded good mothers, who care for the purity and spiritual growth of their children and the well-being of the community, are the need of the day.
(Source: Sathya Sai Baba - Content coutesy Sri Partha)

People surrender their dignity and status to other men and women for wealth, fame, possessions, pomp, power, etc. But rarely does one get the chance to surrender to the Lord for the sake of the Lord! How can one feel the urge to do so, so long as one craves for the materialistic objects (aadheya) and not the Source of the objects (Aadhaara)? How long can the baseless satisfy? People want the created not the creator; things from the hand, but not the Hand! Can there be an object without the cause? No. God alone is the ‘Uncaused’. It is sheer ignorance to surrender individuality for the sake of the caused. Surrender rather to the Cause, the Source, the Origin of all - Sarveswara. This is genuine surrender or Saranagathi.  (Source: Sathya Sai Baba - Content coutesy Sri Partha)

When the clouds that hide the face of the moon are wafted by the winds, the moon shines clear and cool; so too, when the clouds of egoism are wafted away, the mind of man will shine pure and full, with its native effulgence. This is the stage of bliss where grief ceases to exist. Where there is a lamp, darkness cannot exist. The lamp of wisdom (jnaana) once lit never dies, fades or flickers. The ananda (happiness) and the shanthi (peace) that men seek from the objects of the world, prompted by their senses flicker and soon, fade and die. They only momentarily satisfy one’s foolish cravings. They are attained through lust, anger, hatred and envy, and so they are false and fickle. Control and conquer these; only then can you acquire real Ananda and Shanthi. These neither fade nor flicker. You can not only acq uire these, you can in fact become these.

-(Sathya Sai Speaks, Vol 6, Ch:38) (Content courtesy Sri Partha)

Wherever you look, God is present there. Whomsoever you see, God is in him. God has no particular form; all forms are His. That is why the Vedas declare Sahasra Seersha Purusha Sahasraksha Sahasra Pad (The Cosmic Being has thousands of heads, eyes and feet). When you sit for meditation, do not allow the mind to waver; always keep it steady. Do not develop differences amongst yourselves as controversies give rise to many troubles. Even if anybody makes you angry, do not fight with them; understand that when you quarrel, you actually harm yourself. Also control your thoughts. All these are the qualities of a truly educated person. This is called Educare. Along with education, you should also have Educare, for this will grant you health, happiness, peace and prosperity. Everything will become good to you if you make your heart pure.  
(Source: Sathya Sai Baba) (Content courtesy Sri Partha)

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23. Why do we blow the conch?

When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.

As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.

All knowledge enshrined in the Vedas is an elaboration of Om. The conch therefore is known as shankha after Shankaasura. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.

It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil. Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were
reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine.

The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha
Vishnunaa vidhrutahakare
Devaischa poojitha sarvahi
Panchjanya namostu te

Salutations to Panchajanya
the conch born of the ocean
Held in the hand of Lord Vishnu
and worshipped by all devaas

Source - Chinmaya Mission.  
[Unless otherwise specifically notified and acknowledged separately, Content and source courtesy Sri Sai, Thuglak Reader contribution on Column 'Cartoons by Sri' on Thuglak issue dated 17.11.2011]

Thoughts for the day (10.11.2011)

12. What are the different kinds of fasting ?  

Hindus fast on certain days of the month such as Purnima (full moon) and Ekadasi (the 11th day of the fortnight of the lunar calendar).  

Certain days of the week is also marked for fasting, depending on individual choices and on one's favorite god and goddess.  

On Saturday, people fast to appease the god of that day, Shani or Saturn. In Kali Yuga, fasting on Saturday night is common for Venkatramana Swami. Some fast on Thursdays the auspicious day for Hanuman or their respective gurus. On Fridays devotees of the goddess Santoshi Mata abstain from taking anything citric.  

Fasting at festivals is common. Hindus all over India observe fast on festivals like Navaratri, Shivratri and Karwa Chauth. Navaratri is a festival when people fast for nine days. Hindus in West Bengal fast on Ashtami, the eighth day of the festival of Durga Puja.  

To sum up here are the fasting days that has been observed in Hinduism as per our Scriptures (Vedas and Dharma Shastras) -  

Ekadasi, Krithigai, Sashti, Chathurthi, Rishi Panjami, Prodhosham, Sravana, Bio Vratham, Saturday, Sunday, Amavasai (New or No Moon), Pournami or Purnima (Full Moon), Ashtami, Chaturdhi, Rama Navami, Gokulashtami, Sivarathri, Somavaram (Monday), Guruvaram (Thursday) and Santoshi Mada (Friday).  

The above list may sound pretty exhaustive for a lay man but in olden days most of the people have followed it to perfection and have reaped fruits for the same. Again, please do not mis intrepret that fasting does not mean complete abstainenance from eating.  

There are various kinds of diets that can be followed on the above mentioned fasting days and one can follow it as per his/her convenience. There are certain kinds of foods or spices that are not supposed to be taken on those days and it is merely adhering to those guidelines.  

While all other fasting may be optional there is one fasting that is mandatory for all the Hindus and that is 'Ekadasi'.  

Source - Jagath Guru Sri Kanchi Maha Periayavaa

13. What are the various kinds of diets to be observed on fasting days ?  
 
Some people refrain from taking salt on particular days. It is common knowledge that excess salt and sodium causes hypertention or elevation of blood pressure.  
 
Another common kind of fast is to forego or consume cereals (Idly/Dosa/Poori/Chapathi) at a minimum level or only fruits are eaten. Such a diet is known as 'Phalahar'. Boiled rice is normally avoided on the fasting days.  
 
To sum up, the following are the levels of fasting and one may follow this as per his/her convenience:  
 
Level 1 - Nirjalam (Complete abstainance from food and water)  
 
Level 2 - Sathivik (Soft) liquids alone. Examples: Water, Milk. Keep this to minimum.  
 
Level 3 - Sathvik (Soft) liquids during noon and Fruits with milk during evening. Do not have it full, have it as required.  
 
Level 4 - Fruits during noon and light cereal (Idly/Dosa/Poori/Chapathi) during evening. As required.  
 
Any process has to be gradual and systematic. The objective of an individual should start on Level 4, get his senses and body tuned slowly to the process and gradually climb to the other levels. This is completely dependent and based on the individual's life style, mind set and body constitution.  
 
Source - Sanatana Dharma Sastras  

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14. What is the significance behind Ekadasi fasting and the tradtional reasons behind it ?

Ekadasi in Sanskrit means eleven. ‘Eka’ means “one” and ‘dasi’ is the feminine form of the word “dasa”, which means “ten”. Ekadasi is thus the eleventh day of the lunar cycle and occurs twice a month, both the dark and light fortnight of each month. On these special days, devotees fast from grains, beans and especially rice to make an extra effort to be in service to the Divine.

There is a beautiful story about the origin of Ekadasi fasting. Once, in the Satya-yuga (the golden age) Lord Narayana was engaged in battle with a demon called Mura. Feeling tired, the Lord decided to rest from the long battle. However, mura wanted to kill the Lord while he was sleeping. Suddenly from the body of the Lord manifested a young girl, who slayed the demon, Mura. This girl was the Mahasakti. Pleased, Narayana gave her the name Ekadasi (as she appeared on the eleventh day of the waning moon). He also granted her the boon that anyone who fasts on Ekadasi will become free from sin and attain His transcendental abode.

Per our scriptures, any one born as a Hindu, irrespective of gender, aged from 8 to 80 should observe this fast. Persons below 8 and above 80 years of age can also observe this fast based on their body constitution and mind set. The scriptures clearly states that if anyone who does not make an effort to fast on this day, the sin is equivalent to consuming dog’s excretion. (Sri Kanchi Mahaswamigal in Deivathin Kural)

According to scriptures, one who observes fasting on Ekadasi is freed from all kinds of reactions to sinful activities and advances in spiritual life. These sacred fasting days greatly help any sincere soul achieve, even within this present lifetime, liberation from the cycle of birth and death, it is said… therefore, Ekadasi gives one a real taste of renunciation, thus helping one give up trying to enjoy illusory sense gratification of this material world.

The basic principle is not just to fast, but to increase one’s faith and love for the Divine. The real reason for observing fasting on ekadasi is to minimize the demands of the body and to engage our time in the service of the Divine. As stated by the Vedic scripts, Ekadashi fast begins on the day before the Ekadasi, on the Dashami (the tenth phase of the Moon), continues on the day of Ekadasi and ends on the Dvadasi, the day after Ekadasi (the twelfth phase of the Moon). Alcohol and non-vegetarian food are prohibited. One should not shave the body, face or head; spread oils on one's body; do not lie; or participate in tough exercise or labor. The person should engage himself/herself in chanting, hearing and reading and discussing the stories/history of the Lord and involve in other spiritual services. The pious services carried out on this day are more effective. There are certain rules regarding fasting on this day. RICE IS STRICTLY PROHIBITED eating on this day. One should follow any of the four levels of fasting as below, the most effetive being Level 1.

Level 1 - Nirjalam (Complete abstainance from food and water)
Level 2 - Sathivik (Soft) liquids alone. Examples: Water, Milk. Keep this to minimum.
Level 3 - Sathvik (Soft) liquids during noon and Fruits with milk during evening. Do not have it full, have it as required.
Level 4 - Fruits during noon and light cereal (Idly/Dosa/Poori/Chapathi) during evening. As required.

Source - Sanatana Dharma Sastras and Deivathin Kural  

Archives - http://perspectivehinduism.blogspot.com/ (Courtesy Shri. Siva Sankaran)

On another note, both western and ayurvedic medicine recommend fasting to maintain and improve health. Indeed modern medical experts and ancient sages agree that fasting benefits one, both physically and mentally. Even from the economic point of view, two such fasting days in a month will save tons of food which can be helped to serve the countless poor and needy.

Sanatana Dharma - Thought for the day
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15. What is the scientific rationale behind Ekadasi fasting ?

The number of people observing Ekadashi has been decreasing because the younger people, as well as intelligent ones, who would rather understand the significance and benefit of following a custom instead of observing it blindly., are unable to see any philosophical or rationale significance and only marginal physiological value of such fasting. Thus, Ekadashi has lost its meaning.

It is obvious to the thinking individual that as is the case with a number of religious institutions, symbols, festivals and observances, the real meaning of Ekadashi has been forgotten and its being followed mechanically and blindly. Just as it is not prudent to discard a car when a part of it needs repair, it is not prudent to ignore Ekadashi just because we fail to grasp its significance. We need to remove the layer of dust covering its important observance.

In fact, a lot more to Ekadashi than mere fasting. This is explained in three parts. First, what is so special about the eleventh day of the lunar cycle? Why wasn't ninth day or first day chosen? The number eleven is sum of our five sense organs (eyes, ears, nose, tongue and skin), our five motor organs (hands, feet, mouth, reproductive and excretory organs), and the mind. These are elements with which we function. Ekadashi serves to remind us that the mind is the key element. The mind makes decisions, directs the motor organs to perform certain deeds and utilizes the sense organs to enjoy the fruits of the deeds. The focus of Ekadashi is this crucial eleventh element - the mind. (Contd.)

Our conscience, not our desires, should control our mind. Ekadashi is one day of each fortnight (two weeks) that is reserved for focusing on the mind to make it pure and pious. The decisions made by a pure mind are not governed by "needs" of the senses, but by divinity. A pure and pious mind leads the senses in right direction.

We must worship God this day. Devotion is a way to make the mind pure and pious. Upavas actually means , "to be near, to make closer". Thus the association of Upavas with Ekadashi is that this is the day each individual spends in purifying his mind as a means of bringing himself closer to God. The concept of fasting does have a relationship in this regard. In order to bring ourselves closer to God and spend more time with Him and His work, we should spend less time in sensual pleasures. In this respect fasting gives us chance to reduce our desires for food. We make our minds stronger by imposing this self-discipline. Unfortunately, over a number of generations, the real meaning of Upavas got lost. and its loose association with fasting remained as the only living remnant of Ekadashi.

There is yet one another, even more logical meaning of Ekadashi. This is the day we offer our energy, wealth and time in the service of God. God loves and protects us 24 hours a day, so we have more than enough reasons to be grateful to him. Therefore we must express our gratitude to Him, and thank Him for His bounty at least once every fortnight. Ekadashi is the designated day to do this. Besides offering Him our mind, we should engage ourselves in the task of spreading His wisdom from door to door. Every man and woman must be acquainted with the teachings of God. We should attempt to build a relationship with as many of his children as we can do on this day. (Contd.)

In order to be able to dedicate the entire day to God, we must stay away from our routine jobs and household work. The practice of no cooking on Ekadashi and only eating fruits came about so that instead of staying home and cooking, women could go out and do God's work also. We eat simple food on Ekadashi so that we have more time to show our gratitude to God on that day. When we understand the philosophical significance in logical manner, we appreciate the significance of fasting associated with it.

With eternally appreciative nature, it reminds us to be thankful to those who maintained even the remnants of Ekadashi through generations. They did it because they maintained the aspects of Ekadashi that they understood, we are not able to appreciate Ekadashi as originally conceived. The observance of Ekadashi as originally was multipurpose. Individual spiritual development was of course an objective. When large number of people utilized the day to spread the wisdom of God door to door for a long period of time, they contributed to instilling the vedic thoughts in to the masses of India. Thus Ekadashi contributed to individual spiritual development as well as to the upliftment of the masses.

Having understood the concept of Ekadashi, we too would like to observe it in its true sense. However, in today's society, it may not be possible to take a day off of work or school every eleventh day of the lunar month. The essence of Ekadashi still can be maintained by observing it on Saturday or Sunday or by observing one weekend per month to perform God's work. If its not possible to do this, a person can still maintain the spirit of Ekadashi by taking 24 days off at one time each year and going out of town or out of country to do God's work and to uplift himself as well as others.

There is one additional way of observing Ekadashi. If it is not possible for a person to take any time off from daily routine, he can offer his Ekadashi day's earnings in God's service. Ekadashi does not only mean fasting once every two weeks. Ekadashi means controlling one's senses and mind through self-discipline. Ekadashi gives us that opportunity to thank God for all that He does that by offering one day out of fifteen for His work. When we understand this meaning of Ekadashi, our respect for our ancient Indian Vedic culture increases. When we decide to put this observance of Ekadashi in regular practice ourselves, we greatly enhance our spiritual development.

Source - Sanatana Dharma Sastras  
Sanatana Dharma - Thought for the day - WHY DO WE?
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16. Why do we do pradakshina (circumambulate)?

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

Source - Chinmaya Mission  

Sanatana Dharma - Thought for the day - WHY DO WE ?
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17. Why is pradakshina done only in a clockwise manner?

The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our
guide - the "right hand".

Indian scriptures enjoin - matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your parents and teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages.

After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.

Source - Chinmaya Mission.  
//Above extracts courtesy Sri Sai, Thuglak Reader forum posts on 10.11.2011 edition 'Cartoons by Sri' column//

Thoughts for the day (03.11.2011) Part 2

Sanatana Dharma - Thought for the day- WHY DO WE?
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9. Why do we offer food to the Lord before eating it?

Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him.

This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.

Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", maintained and handed down to us by them,
our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant:

praanaaya swaahaa,
apaanaaya swaahaa,
vyaanaaya swaahaa,
udaanaaya swaahaa,
samaanaaya swaahaa,
brahmane swaahaa

After offering the food thus, it is eaten as prasaada - blessed food.

Source - Chinmaya Mission.  
Sanatana Dharma - Thought for the day - WHY DO WE?
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10. Why do we fast?

Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.

Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord.

Then what has upavaasa to do with food ?

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise
pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy. Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body.

The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.

Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting.

The Bhagavad-Gita urges us to eat appropriately - neither too less nor too much - yuktaaahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

Source - Chinmaya Mission.  Sanatana Dharma - Thought for the day - WHY DO WE ?
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11. Explain some of the rationale concepts behind fasting ?

To withdraw the mind's wandering attention from the outer world of names and forms, and to redirect its attention steadily to the spring of all activities in one's own within, is spiritual seeking. To center our attention on this inner silence and tranquility, and to confront the world of happenings around, is spiritual life. Naturally, therfore, fasting becomes important, not necessarily as the non-eating of food, which we taken in by the mouth, but as a strict discipline maintained in all our intakes - seeing, hearing, smelling, touching, even feeling and thinking.

Fasting is primarily the act of willingly abstaining from some or all food, drink, or both, for a period of time. A fast may be total or partial concerning that from which one fasts, and may be prolonged or intermittent as to the period of fasting. Complete fast in its traditional definition is abstinence of all food and liquids except for water. Some time a lot of people don't even take water which is 'Nirjalam' fasting.

Fasting in Hinduism indicates the denial of the physical needs of the body for the sake of spiritual gains. According to the scriptures, fasting helps create an attunement with the Absolute by establishing a harmonious relationship between the body and the soul. This is thought to be imperative for the well being of a human being as it nourishes both his/her physical and spiritual demands.

However, fasting is not only a part of worship, but a great instrument for self-discipline too. It is a training of the mind and the body to endure and harden up against all hardships, to persevere under difficulties and not give up. According to Hindu philosophy, food means gratification of the senses and to starve the senses is to elevate them to contemplation.
A wise once said, "When the stomach is full, the intellect begins to sleep. Wisdom becomes mute and the parts of the body restrain from acts of righteousness."

The underlying principle behind fasting is to be found in Ayurveda. This ancient Indian medical system sees the basic cause of many diseases as the accumulation of toxic materials in the digestive system. Regular cleansing of toxic materials keeps one healthy. By fasting, the digestive organs get rest and all body mechanisms are cleansed and corrected. A complete fast is good for heath, and the occasional intake of warm lemon juice during the period of fasting prevents the flatulence.  
Since the human body, as explained by Ayurveda, is composed of 80% liquid and 20% solid, like the earth, the gravitational force of the moon affects the fluid contents of the body. It causes emotional imbalances in the body, making some people tense, irritable and violent. Fasting acts as antidote, for it lowers the acid content in the body which helps people to retain their sanity.

Fasting has yet another spiritual benefit. The more one is indulgent, the demands of the senses are more. There is no end to the claims of the senses. Fasting is an efficient brake to the demanding senses and sublimates one's desires to mellow the mind, to stay in peace.

On a sociological or communal level, the pangs of hunger that one experiences during fasting make one think and extend one's sympathy towards the destitute who often go without food. In this context fasting functions as a societal gain wherein people share with each other a fellow feeling. Fasting provides an opportunity for the privileged to give food-grains to the less privileged and alleviate their distress, at least for the moment.

Source: Chinmaya Mission