CHAPTER THREE

CONCEPT OF FASTING IN HINDUISM

In this Chapter we have discussed mainly the concept of fasting in Hinduism.We will
be looking at the understanding of fasting, various kinds of fasting, its directions in the
Hindu Scriptures, and also the impact and importance of fasting. Weare also looking at the
benefits of fasting as practiced in Samskaras and festivals. We have also studied the use and
abuse of fasting by the devotees in Hinduism.
THE CONCEPT OF FASTING IN HINDUISM

Introduction
Hinduism is one of the ancient religion in the world. It is a religion that evolved and
developed through the centuries from the spiritual, religious and social practices of the people
of the Indian Sub Continent. Although, it has sacred writings, there is no specific book
(Scripture) or particular spiritual path to follow. Each person is allowed to find and choose
the path, the devotions and the practices that best suit him or her, given his or her current
status in life, abilities, needs and interests. A person may thus be guided by a guru, a book, a
tradition of practice or personal conscience. Fasting in the context of the lives of Hindus
reflects all these realities.
Non Aryans or Persians invented the word Hinduism to refer to the spiritual and
social practices of the people of India. Hindus themselves use Sanatana Dharma or “the
Eternal, Universal tradition of righteousness and duty” to describe their faith and practices.
Hindus consider Brahma (sometimes referred to as Isvara) as the Ultimate Reality.
There are many divine manifestations of the Supreme in Hinduism. These manifestations,
Devas and Devis, or gods and goddesses, personify aspects of Brahman. The three main
gods representing the Hindu trinity, are Brahma, the creator, Vishnu, the force for
Preservation; and Shiva, the destructive force. All reality is an expression or manifestation of
Brahman, the one that is all.
The primary Hindu sacred writings are Vedas, which is “Vid”meaning“knowledge” in
Sanskrit, the ancient language of the Hindus. They are the oldest texts known, and they are
understood as containing universal truth. There are four Vedic books: the Rigveda, the Soma
Veda, Yajur Veda and the Atharva Veda being the most important among them. Other
collections of sacred writings are the Upanishads, the Puranas, and two of the world‟s famous
spiritual works: the Ramayana and the Mahabharata (the Bhagvad Gita is but a part of the
latter)64. Among the sacred Scriptures, they also have the Agamas, Smritis, Darshanas, and
the Vedanta.
Fasts are proformed in virtually every arena of Hindu practice. Sanyasis make public
display of Fast, demonstrating their varying degrees of renunciation and ascetic powers.
Fasting plays an important role for any Hindu preparing to undergo a ritual initiation and for
family members of those participating in life cycle sacraments. In the practice of yoga, fasts
famously serve hygienic purposes of cleansing and purifying the body. Fasting is a ritual
technique and the body becomes an instrument of power and effeciancy. Hindu ideals of
Fasting have become increasingly traditional not occasional fasting has emerged as an
important elements in new Hindu circles everywhere.65
Fasting and festivals play an important role to bring unity and integrity among the
Hindus. India is the land of festivals and we celebrate some festivals in every month of the
year. Because Indians are oriented with agriculture, most of the festivals are related to
sowing and harvest and to store the in barns. One of the important factors for such celebration
is that people as a society take this opportunity to gather and share their love and affection for
one another. Along with the celebration people include several rituals and traditions as part of
it. Similar to festivals, fasting also hold certain significance in the society.
Fasting purges the soul of the people and strengthens their spirituality. Fasting also
results in certain scientific benefits like proper function of the digestive system of the human
body and strengthens it. When proper fasting is taken, it benefits physically. However, after
the fasting, unlimited food may cause harm to the body. Thus, observing fast in the proper
order is essential for right benefits.
Every practice has its own rules and regulations. It may bring benefit only when it is
orderly observed. Fast is a significant instrument for the benefit of human beings. According
to some Hindu spiritual teachers, in order to receive blessings one must fast on certain days
with some sacrifice and it is called Vrat. Even though the word Vrat and Upavasa are
considered similar, Mahant Omnath Sharma differentiates both by saying that in Vrat one can
eat the food where as in Upavas food is prohibited. 66

64
Rayan Thomas, CSP, The Sacred Art of Fasting: Preparing to Practice.Second Printing, (Woodstock, Vermont,
Skylight Paths- Publishing, 2006), p.92.
65
Sandra Robinson, “Fasting” in Encyclopedia of Hinduism, edited by Denise Cush and Catherine Robinson,
(London: Routlledge, 2008), p 241-242.
66
Mahant Omnath Sharma. Hinduom ke Sampurna Vrat-Tyohar (Hindi) (Eng- Hindu‟s All
Fast-Festivals (Delhi: Raja Pocket Books, 2008), p.7.
 Fasting is a popular religious term, may be described as an act of volition whereby a
person refrains from nourishment to procure and enhance spiritual discernment of the
transcendent. Fasting may be motivated as a means to appease or beseech the divine in times
of difficulties or as an offering of the self in devotion and gratitude and penitence.67
In Popular Hinduism women frequently fast and perform special devotional veneration (puja)
for procuring boon such as child or a good husband and for the welfare of their families.68

3.1. UNDERSTANDING OF FASTING IN HINDUISM

The Sanskrit word for Fasting is Upavasa. Upa means “near” and Vasa means “to
stay”. Implicit in the word is that fasting means “to stay or sit near (the Lord)” to keep the
Lord close to your heart and mind. The very word fasting thus has an inbuilt orientation to the
divine.
Most devout Hindus fast regularly or on special occasions such as festivals or High
days honoring particular gods and goddesses. On religious holidays, they do not eat at all, eat
once or limit themselves to fruits or a special diet of simple food. In other words, the
approach to fasting reflects the broad range of possibilities that characterizes Hinduism itself.
The practice of Fasting ranges from complete abstinence from any food or drink to abstinence
from solid food with an occasional drink of water, milk, or juice to abstinence from certain
foods such as salt. Each person finds a way of working with practices of his or her choosing.
There are, however, some traditional days for fasting, such as on Purnima (full moon) and
Ekadasi, the eleventh day after full moon and the new moon (once a fortnight). On these
special days, devotees fast and make an extra effort to render devotional service. Fasting on
Ekadasi if observed strictly, involves taking no food or water from the previous day‟s sunset.
Forty-eight minutes after the following day‟s sun rise. The earth‟s rotation around the sun
takes twenty four hours by the Indian Lunar Calendar, however, it takes sixty Nazhikas or
units of time, according to the Hindu calendar. The forty- eight minutes is an extra Nazhikas
just to make sure that the lunar rotation is complete and the new day has begun. The Ekadasi
days are a time to step back from your normal routine and take stock of your spiritual life.
Common practices are fasting from grains and legumes, chanting, reading, avoiding
strenuous physical labor and long distance travel, as well as avoiding activities relating to the
body such as laundry, shaving, food and shopping. In general, Hindu engages in fasting for
67
Habibeh Rahim, “Fasing”, Encyclopedia of Women and World Religion. Vol. 1, edited by
Young Serenity, (New York: Macmillan Reference, 1999), p. 325.
68
Ibid.
one or more of three reasons: Physical and Mental purity as a sign of respect for a god or
goddess and to do penance.69
3.1.1. Fasting for Purity of Life
In Hindu Philosophy everything is marked by three qualities or Gunas. Sattva –white
(Purity), Rajas red (Passion) and Tamas black (inertia). When something is pure and calm the
Sattva Guna is dominant; when restless agitated or angry, it is the Rajas Guna that is
manifesting and when sleepy, lazy or lethargic, it is the Tamas Guna that has come to the
force. This also applies to types of food and their effects on us.
In the Bhagavad Gita, Lord Krishna declares that food is of three types:-70

vk;q% lÙocykjksX;a lq[kçhfrfoZoधZku%A

jL;k% fLuXधk% fLFkjkâ|k vkgkjk% lkfÙ%odfç;k (Ch. 17:8)

dV~oEyyo.kkR;q".k rh{.k :{k fonkfguk%A

vkgkjk% jktL;s"Vk nq%[k'kksddkeçnk%AA (Ch. 17:9)
;kr;kea xrjla iwfrZ i;qZf"kra p ;r~A
mfPN"Vefi pkesè;a Hkkstua rkelfç;e~AA (Ch. 17:10)
First, Sattvic Food: Nutritious, fresh, juicy - increase purity, longevity, strength, health and
happiness.
Second Rajasic Food: Hot, salty, spicy, sour or bitter – sows unhappiness, sorrow and
disease.
And finally, Tamasic Food: Leftovers, food that is stored, stale, and smelly – it is hard to
digest and leads to inertia.71
In other words, certain types of food contribute to our well-being, while others leave
us feeling diseased. As we spend a lot of time shopping for food, preparing it, eating it, and
digesting it, there may be certain days when we simple decide to save time and conserve
energy by eating either simple, light food or totally abstaining from eating altogether to clear
away the mental clutter and become more alert. The mind, otherwise preoccupied with food,
can now “stay near the Lord”. The more we indulge the senses, the more they make
clamorous demands. Exerting a certain control over the sensual appetites free the mind to
pass more easily to contemplation. Fasting helps us cultivate control over the senses and

69
This passage can be found in the Mahabharata, Anusasana Parva, section CVI.
70
A.C. Bhakdivedanta Swami Prahbupada, Bhagavad Gita As It is (Mumbai: Bhaktivedanta Book Trust, 1986),
p.777.
5 Rayan Thomas, The Sacred Art, op cit . p. 93.
keeps the mind peaceful. When the stomach is full, the digestive system draws the blood
circulation towards the digestive organs decreasing blood circulation to the head and inducing
sleep. Fasting keeps the stomach free and the body light and is conducive to meditation. Thus
it is that those practice Yoga. For example, devotees will be careful to eat the kinds of food
that will cultivate purity, clarity, balance and peace because these are the foundations for
deep concentration in meditation as well as for health in general. So the practice of fasting is
of many Yogic techniques for cultivating Sattva. Fasting is to understand to create attunement
with the absolute by establishing a harmonious relationship between the body and the soul.
The ancient epic Mahabharata say: it was by fasts the deities have succeeded in becoming
denizens of heaven. It is by fast that the Rish have attained high success. Chyavana,
Jamadagni, Vasishtha, Gautama and Brigu – all these great Rishis endued with the virtue of
forgiveness have attained to heaven through observance of fasts. In former days Angirasa
declared so unto the great Rishis. The man who teaches another the merit of fasts has never to
suffer any kind of misery. The one who daily reads this ordinances (about fast), orhears them
read becomes freed from sins of every kind.72
On a physiological level, every system needs a break, a house cleaning day, to
function well. The cleansing properties of a fasting day are good for the digestive system and
the entire body. In its own way, fasting contributes to physical purity through the elimination
of accumulated waste in the body. The ancient Indian medical system of Ayurveda seesthe
basic cause of many diseases as the accumulation of toxic material in the digestive system.
Regular cleansing of toxic material keeps us healthy. In moderate fasting, the organs of the
body are cleansed and renewed.
We should not fast beyond our limits. Fasting is supposed to make us feel buoyant,
not fatigued. We should only practice as much fasting as our capacity allows. If we cannot do
service because of fasting we are better off eating.73

72
Ibid.
73
The M.K.Gandhi Institute for Non-violence was founded by Gandhi‟s grandson, Arun Gandhi. See
www.gandhiinstitute.org. all the correspondence from which the excerpts here are drawn is available at this
website.
3.1.2. Fasting as a Mark of Respect to the Deities
Devout Hindus observe Fasting on special occasions as a mark of respect to their
personal deities. Consistent with the meaning of fasting (Upavasa) as staying near to the
Lord, individuals choose particular days to be near their favorite god or goddess. On that day,
control of all the senses is exercised, not just that of taste. It is like a retreat day or a day of
recollection, and devotees may withdraw from regular activities, go to the temple, or find a
secluded place for their devotion. It cannot be adequately categorized simply as a “fast day”
but it will generally include some form of fasting in the devotee‟s observance of vows made
to the designated deity. On a particular religious holiday or festival day, for example, a
person may choose to generate peaceful energy by meditating or chanting Mantras. Fasting
can do integral part of the devotees approach to the manner of living it.
3.1.2.1. Votive Fasting
One of the best examples of how fasting is part of a larger picture are the votive
fasting rites called Vrats. They are practiced throughout India and their observance spans
social classes, castes and sectarian afflictions. Once again, there is great diversity in the kind
of Vrats performed as well as numerous variations in the actual practice of any particular
kind of Vrat. In general they are performed by wives as a votive prayer for the benefit of their
husband and children.
In Hinduism, fasting is not an isolated activity. It is usually done in the context of a
vow. And people make different kinds of vows in their efforts to draw close to a particular
god. The Vrats most commonly performed are on Monday to Shiva, Tuesday to Ganpati and
Hanuman, Wednesday to Krishna, Thursday to Dattaguru, Friday to Lakshmi and Santosi,
Saturday to Shani and on Sunday to Surya,. There are also the Sri Satya Narayan Vrat and the
Karva Chauth. On the occasion of Karva Chauth, for example a fasting Vrat is observed. In
a typical rite, a small container is filled with milk or water. Five pieces of different minerals
(gold, silver, copper, brass and iron) are placed in the container and presented to Brahman,
(no prayer is complete unless it is accompanied by an offering). While presenting the
container, the wife prays for her husband and their marriage and family. Part of her offering
that day will be her fast.
3.1.2.2. Festival Fastings
More broadly, fasting at festivals (practically all festivals in India are marked by a
religious character) is common. Hindus all over India observe fasts on festivals such as
Shivratri and Karva Chauth. Navaratri is a festival when people fast.74
3.1.3. Fasting as a Penance
When the word fasting in India is put together, the first person who comes to mind is
Mahatma Gandhi. Most people would likely characterize his fast, as an action of social
protest. While in some instances that was true, what most people are not aware of is the
penitential nature of many of Gandhi‟s fasts. According to the Gandhi Institute compilation
and publication of correspondence and records around the Mahatma‟s declared fasts, fully
half of them were embraced by him in a personal spirit of atonement.
Certainly, what did the Rishis (Sages) of old do? It is unthinkable that they ate
anything during their penance – in some cases, gone through in caves and for hundreds of
years. Parvati who did penance to win Shiva would not touch even the leaves of trees, much
less fruit or food (story from Hindu mythology).

3.1.3.1.Public Fasting
Even the public fast associated with the religious movement of Satyagrah in which
Gandhi sought to secure reforms or redress of grievances by self-suffering. In the modern
period, people use fasting to address social issues and remedies.Many people are observing
fasting as a means of inviting the notice of authorities and resolving social issues for the
benefit of the society. However, it is also observed that some people misusing fasting for the
sake of their personal agenda. It is worthy to note that fasting is a fair means of agitation in
the society.
3.2. A LIVING VOICE FROM THE TRADITION OF HINDUISM
Swami Vasistha, a priest at the Sivananda Yoga Ashram in Woodbournne, New York,
who shares his thoughts on Hindu fasting, “fasting in Hinduism is all personal. People, not all
will normally fast twice in a month. In India, we follow the path of the moon in our calendar.
Hindus will fast on Ekadasi days after the eleventh day of all new and full moons.”75

74
Tiwari Laxmi G. A Splendor of Worship, Women‟s Fasts, Rituals, Stories and Art (New Delhi :Manohar
Publications Daryaganj, 1990) , p. 87.
75
Ibid. p. 98-99.
3.2.1. Fasting as a Tapas
Upanishads do not have any reference about fasting. It all came later in the era of
Puranas. There fasting is mentioned as tapas or discipline- the control of all the sense organs.
Generally, people observe this kind of discipline, including fasting on particular days
dedicated for a special occasion for his or her god or goddess.
Fasting is not a strict discipline in Hinduism with rules that everyone must follow. As
mentioned earlier it is all personal. There is nothing compulsory in this fasting. For example,
in Southern India, the main ingredient of the food is rice. People eat rice generally at each
meal, but on the day of Upvasa, they will not eat rice, though they might eat all other things.
Other people will observe their fast by eating just one meal during the day. Still others may
eat only fruits and milk. So we cannot say what fasting really means to people. In India we
practice Ayurvedic medicine. When someone is ill, the appropriate food will be determined
by the doctor according to the illness. The researcher has not heard of any Ayurvedic
physician advising long fasts.
The main idea of fasting or Upavasa came from the Mahabhagavat Geetha Purana.
There we see a reference that those who completely observed fasting on Ekadasi day we are
saved by the god Mahavishnu. So the old people or very strict devotees see this incident in
the Purana and try to observe fasting. It will be mainly the devotees of Vishnu who observe
this Ekadasi. Again, it is a very personal practice.76
3. 3.DETAILS OF FASTING IN HINDUISM
In the context of Hinduism and Hindu mythology, the term Vrata (pronunciation: vrat
or brat) denotes a religious practice to carry out certain obligations with a view to achieve
divine blessing for fulfillment of one or several desires. Etymologically, vrata, a Sanskrit
word (and also used in several Indo- European languages), means „to vow or to promise.‟
A Vrata may consist of one or more of several actions. Such actions may include
complete or partial fasting on certain specific days; a pilgrimage (thirtha) to a particular place
or places;avisit, darshan andpuja at a particular temple or temples; recitation
of mantras and prayers; performing puja and havans.77
According to Hindu scriptures, vrata assists the person doing the vrata to achieve and
fulfill his desires as performing vratas are supposed to bring the divine grace and blessing.
Sometimes, close relatives or family purohits may be entrusted with the obligation of

76
Laxmi, Splendor of Worship, p.93.
77
Sastri Natesa, Hindu Feasts, Fast & Ceremonies,(Madras: Madras Publishers, 1903), p.53.
performing the vrata on behalf of another person. The object of performing vrata is as varied
as the human desire, and may include gaining back lost health and wealth, begetting
offspring, divine help and assistance during difficult period in one‟s life. In Ancient India,
vrata played a significant role in the life of individuals, and it continues to be practiced in
modern times as well by a number of Hindus.
3.3.1. Why 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.

Vrata‟ denotes „religious vow‟ is one of the most widely used words in
the Hindu religious and ritualistic literature. Derived from the verbal root „vrn‟ („to choose‟),
it signifies a set of rules and discipline. Hence „Vrata‟ means performance of any ritual
voluntarily over a particular period of time. The purpose is to propitiate a deity and secure
from it what the vrati, the performer wants. This whole process, however, should be
undertaken with a sankalpa or religious resolve, on an auspicious day and time fixed as per
the dictates of the Hindu religious almanacs called panjika.78
3.4. FASTING (VRATAS) IN THE PURANAS
The Puranas have a lot to discuss about fasting. In the following we shall refer to
some of the references of the various Puranas. The Puranas are a source of valuable
information for the ancient period of Indian history.79 There is no doubt that the Puranas
embody the earliest traditional history and that much of their material is old and valuable.
They give us material for critical study of such diverse subjects as religion and philosophy,
folklore and ethnology, politics and sociology. Taken collectively, they may be described as a
popular Encyclopedia of ancient and Medieval Hinduism, religious, philosophical, historical,
personal and political matters.

The Puranas are asource of valuable information for the ancient period of Indian
history. The Etymological explanation of the term Purana given by Yaska is everything is
new that through which the old becomes new again. Purana is old but retains the spirit of

78
www.wikipediaon „Fasting‟.
79
M.N.Dutt.The Garuda Mahapuranam (New Delhi: New Bharatiya Book Corporation, 2007), p. vi.
newness by emphasizing the essential oneness of all men irrespective of their cast and creed.
The use of the term Purana in the sense of a religious book dates back to the days of
Chandogya Upanisad where in Puarana as declared to be fifth Veda. 80
Definition of Fasting in Agni Mahapuranam
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'kkL=kksfnrks fg fu;eks ozra rPp riks ere~AA
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bfUnz;xzkefu;ekfUu;e'pkfHk/kh;rsAA3AA81
This section deal with the meaning of fasts, ceremonies and penances which are to be
respectively observed, performed and practiced by men and women on the different days of
weeks and on the passing of the sun over to new zodiacal sings of under the auspices of
benignant asterisms and phases of the moon (I). Rules of self-control which are known as the
Niyamas, when conformed to and carried out, in actual life, constitute what is known as the
Tapas. The specific features of a Tapas (practice of austerities) are the subjugation of one‟s
senses and such like acts. A vow, taken out of technically known as the Tapas. The Niyamas
are so called from the fact of their enjoining the subjugation (Niyama) of the senses.

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80
S.Jain. Garuda Purana.Vol. I (Delhi: New Bharatiya Book Corporation, 2007) P. vi.
81
Joshi, K. L. Agni Mahapuram (Delhi: Parimal Publications, 2001), p. 453.
82
Agni Mahapurana, Chap.175, p.454.
 Now, I shall describe the process, whereby the Brahmans83 who are not the custodians
of the consecrated fire (Agni), will attain bliss in this life. By fasts, vows and penances, such
a Brahmana, will be able to propitiate the gods, who grants enjoyment in this life and
salvation in the next. An Upavasa (Fasting) consists in abstaining indulgence in worldly
pleasures by a man who has forsaken the company of evil or has determined to commit sin no
more and not in withering one‟s frame simply by inanition (4-5). Bell-metal, meat, the pulse
known as the Masura grain, potherbs, honey or wine, boiled rice belonging to other men and
an intercourse with a women, should be forsaken, by a man while fasting. Likewise flowers,
garlands, ornaments, rich clothes or those of gray colours, fumes of burning incense-sticks,
use of sandal-paste, application of collyrium along the eyes, use of tooth-brushes and such
like articles of luxury, should be deemed as forbidden to a man while observing a fast. Such a
man should cleanse his teeth, in the morning take a dose of the composition known as the
pancagavya and then attend to his daily morning prayers and rituals.
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miokl% iznq";sr fnok LoIukPp eSFkqukr~AA9AA84
A rite of fasting becomes violated by drinking water more than once, by chewing the
prepared betel leaves, by sleeping in the day time and by holding sexual intercourse with a
woman.
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nsoiwtk∙fXugj.ka lUrks"kks∙Lrs;eso pA
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The fundamental virtues which should be cultivated in practicing all sorts of penances
or in observing vows of all denominations and which should be deemed as running through
them all, as their common features, and the ten cardinal pieties such as forbearance, truth,

83
Greg Bailey defines „Brahma‟ as pre-eminent in Hindu mythology as the god who created
the universe out of pre-existing primal matter. His particular roles are to set the process of
creation in motion and to function as the first expression of individuality. Greg Bailey,
“Brahma”, in Encyclopedia of Hinduism, edited by Denise Cush, (London: Rutledge, 2008),
p 112. Peter M. Scharf holds that „Brahman‟ is a Sanskrit neuter noun that usually denotes
the one supreme, absolute being from which the entire universe develops, which pervades the
entire universe and into which the universe merges when it dissolves, and which as pure
consciousness is the innermost self (atman) of every being. Peter M. Scharf, “Brahman”, in
Encyclopedia of Hinduism, edited by Denise Cush, (London: Rutledge, 2008), p 114.
84
Garuda Mahapurana, Ch.128, p.304.
85
Ibid.
clemency, charity, purity, subjugation of the senses, worship of the gods, kindling of the
consecrated fire and contentment. The Pavitra mantras should be repeated and libations of
clarified butter should be cast into the consecrated fire, to the extent, as the means of the
performer would admit of (10-11).
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eधq ekala fogk;kU;n~ozrs ok fgrehfjre~AA17AA86

The man, who bathes every day, practices moderation in all his acts and doing and
worships the gods the Brahmanas and his preceptor, should abstain from taking alkaline
substances, small grapes, salt, wine and meat. Grains such as wheat, Kodruva and all other
grains except sesamum and Mudga, gram, Devadhanya, Sami paddy, white paddy and edible
roots of the forest and Panya, constitute the group of alkaline food stuff. Seeds such as Vrihi,
Yasthika, Mudga, Pulse, barely and sesamum should be used in vows and penance‟s, while
vegetables such as kusmanda (Gourd). Alabu, egg-fruit and Palanki, Should be totally
avoided, articles such as Caru (sacrificial sweet porridge), powdered barley, potherbs, Nivara
seeds and barley should be taken on occasions, where a Havisya form of diet is enjoined or
on the occasion of a vow or penance and also in the night, while according to others, all other
articles except wine and meat, being the proper diet of a penitent on the above said occasions.
=;ga izkrL=;ga lk;a =;ge|kn;kfpre~A
=;ga ija p uk'uh;kRizktkiR;a pjfU}t%AA18AA

86
Agni Mahapurana, ch.175, p.455.
 =,dSda xzkle'uh;kR=;gkf.k =khf.k iwoZor~A
=;ga pksiolsnUR;efro`QPNªa pjfU}t%AA19AA
xksew=ka xkse;a {khja nfधk lfiZ% oqQ'kksnde~A

,djk=kksiokl'p o`QPNªa lkUriua Le`re~AA20AA

i`FkDlkariua nzO;S% "kMg% lksiokld%AA
lIrkgsu rq o`QPNªks∙;a egklkUriuks∙?kgkAA21AA
}kn'kkgksioklsu ijkd% loZikigkA
egkijkdfL=kxq.kLRo;eso izdhfrZr%)AA22AA87
A Brahmana, having undertaken a Prajapatya vrata should abstain from taking
anything in the morning for the first three consecutive days, from taking anything in the
evening for the second three consecutive days and should live for the next three days on food,
not obtained by begging and then fast for the last three days. In the penance known as the
Krcchra Santapanam, the diet of the penitent should be composed of the dung and the urine
of a cow, thickened milk, curd, clarified butter and the washing of kusa88 blade, the penance
being closed by a fast for a single night. In the Sopavasaka penance, the diet should consist of
the articles enjoined in the case of a Krcchra Santapanam, for a period of six days at intervals,
while a Krcchra vrata, extending over a period of seven days constitutes the sin-destroying
Maha Santapanam. The penance known as the Paraka vrata, consists of a fast for twelve days,
while in the Maha Paraka form, the fast should be observed for thrice a day.

IkkS.kZekL;ka iञ ्pn'kxzkL;ekokL;Hkkstu%A

,dkik;s rrks o`rkSpkUnzk;.kerks∙U;FkkAA23A

dfiykxks% iya ew=keधkZÄõ˜"Ba p xkse;e~A

{khja lIriya n|kíèu'pSo iy};e~AA24AA

?k`resdiya n|kRiyesda oqQ'kksnde~A
xk;=;k∙x`á xksew=ka xUध}kjsfr xkse;e~AA25AA

vkI;k;Losfr p {khja nfधdkO.ksfr oS nfधkA

rstks∙lhfr rFkk pk∙T;a nsoL;sfr dq'kksnde~AA26AA

czãowQpksZ HkoR;soekiks fg "BsR;`pa tisr~A
v?ke"kZ.klwDrsu la;ksT; iz.kosu okAA27AA
ihRok lokZ?kfueqZDrks fo".kqyksdh áqiksf"kr%A

87
Ibid.
88
A grass used for sacramental rituals.
 mioklh lk;EHkksth ;fr% "k"BkRedkyoku~AA28
ekalothZ pk'oesधh lR;oknh fnoa oztsr~A89

In a Candrayana vrata, only fifteen morsels of food should be taken on the day of a
full moon, but the penance in question? may be practiced in the following way as well. The
diet of the penitent should be composed of a pala weight of the urine of a Kapila cow, a
thumb full of her dung, seven pala weights of her thickened milk, tow pala weights of the
curd prepared from her milk, one pala weight of the clarified butter obtained from the same
source and a Pala weight of the washings of the blades of kusa grass. The urine of the cow in
the present instance, should be collected by repeating the Gayatri mantra, the cow-dung by
reciting the mantra running as “Gandhadvaram” etc. the thickened milk by uttering the
mantra which runs as “Apyayasva,” etc., the curd by repeating the mantra which begins as
“Dadhikravna,” ect., the clarified butter by repeating the mantra which runs as “Tajosi” and
the washings of the kusa grass by repeating the mantra which runs as “Devasya,” etc. Thus a
Candrayana vrata may be converted into one known as the Brahmakurca, by repeating the
mantras of the Rk Veda, known as the “Apohistha” etc, by joining with it either the Pranava
mantra of the sin-destroying psalm of Aghamarsana. By drinking the potion composed as
above and in a manner as above indicated, a man is translated to the region of Visnu. An
anchorite who takes his meals at the close of day and the man who practices a penance of
fast, as well as persons who forego animal diet of perform the Asvamedha sacrifices, enter
the region of paradise.

vXU;kधs;a izfr"Bka p ;Knkuozrkfu pAA29AA

nsoozro`"kksRlxZpwMkdj.kes[kyk%A
ekÄõY;efHk"ksda p eyekls footZ;sr~AA30AA90
Gifts, vows and sacrifices, especially the one known as the Agnyadheyam,
consecrating rites, Devavratas, Vrsotsargas the rites of Cudakaranam and Mekhala
Bandhanam and the installation ceremonies should not be respectively observed, practiced of
performed in a Malamasa [a month in which there are two new Moons]
n'kkZí'kZLrq pkUnz% L;kfR=ka'kkg'pSo lkou%A
ekl% lkSjLrq la=kQksUrsukZ{k=kks HkfoorZukr~AA31AA
lkSjks eklks fookgknkS ;KknkS lkou% Le`r%A
vkfCnds fir~~dk;sZ p pkUnzks ekl% iz'kL;rsAA32AA

89
Agni Mahapurana, p. 146.
90
Ibid.
 vk"kk<heofधak o`QRok ;% L;kRi{kLrq iञ ्pe%A

oqQ;kZPNªkLr=k jfo% dU;ka xPNrq ok u okAA33AA

ekfl laoRljs pSo frfFk}Sधak ;nk Hkosr~A

r=kksÙkjksÙkek Ks;k iwokZ rq L;kUefyEyqpkAA34AA

miksf"krO;a u{k=ka ;sukLra ;kfr HkkLdj%A
fnok iq.;kLrq frFk;ks jk=kkS uDrozrs 'kqHk%AA35AA
;qXekfXuo`QrHkwrkfu "k.eqU;ksoZlqjUधz;ks%A

#nzs.k }kn'kh ;qDrk prqnZ';k∙Fk iwf.kZekAA36AA

izfrink RoekokL;k frF;ks;qZXea egkiQye~A
,rn~O;Lra egk?kksja gfUr Ikq.;a iqjko`Qre~AA37AA91
A lunar month should be computed from the day of one full moon to the other. A
Savana month consists of thirty days. A solar month should be computed from the passing of
the sum from one zodiacal sign to the next, while an astral month is closed by one full
revolution of an asterism Marriages and such like ceremonies should be celebrated in solar
months. The Savana months are most auspicious for the performance of sacrifices, while the
yearly sraddha ceremonies in honour of one‟s departed manes, should be performed in a lunar
month. The sraddha ceremonies of one‟s deceased ancestors, should be performed within the
five fortnights computed from the day of the full moon in the month of Asadha, no matter
whether the sun would be in the sign of Virgo or not by that time. In the case of discrepancy
between a monthly and an annual Tithi, the latter should be followed, while in matter of
asterisms, preference should be given to the former. A man should abserve a fast (in
Nocturnal vows), till the asterism in which the sun sets on that particular day, does not go
down the horizon. The Tithis or the phases of the moon should be deemed auspicious in the
day time only, regarding the observance of vows (vratas) which should be kept in the day, the
country being the rule in respect of the nocturnal ones. Of the twin or the blended Ththis, the
falling off of an Amavasya (new moon) and a Pratipada (the first phase of the moon) on the
same day, should be deemed as the most auspicious; and the blending of Tithis should be
deemed as dreadful, not only destroying the merit of any pious acts done under their auspices,
but as positively detracting from one‟s past pieties.
UkjsUnzefU=kozfruka fookgksinzokfn"kqA
l|% 'kkSpa lek[;kra dkUrkjkikfn lalfnAA38A

91
Agni Puarana, p.147.
 vkjCधnh?kZrilka u jktk ozrgk fL=k;k%A

xfHkZ.kh lwfrdk uDra oqQekjh p jtLoykA

;nk∙'kq|k rnk∙U;su dj;sr fozQ;k% lnkAA39AA
=kQksधkRizeknkYyksHkk}k ozrHkÄõks Hkos|fnAA40AA

fnu=k;a u Hkqञ ्thr eq.Mua f'kjlks∙FkokA

vlkeF;sZ ozro`QrkS iRuha ok djk;sRlqre~AA41AA

lwrds e`rds dk;± izkjCधa iwtuksfT>re~A

ozrLFka ewfPNZra nqXधikuk|S#jsnq#%AA42AA

v"VkS rkU;ozr?ukfu vkiks ewya iQya i;%A

gfoczkZã.kdkE;k p xqjksoZpuekS"kधe~AA43AA92

In a ruinous peril, in a wilderness and on the occasion of the celebration of a marriage

ceremony or on civic disturbances, the state of impurity should be observed for a single day
only, as done by a king, a minister of the crown and a man who has taken a vow. The
incapacity of a king, a woman a virgin and a woman, in her menses of a mother who has just
been delivered of a child, to perform, at a proper time, a penance reaching its goal through a
very long term, on account of his or her state of impurity, does not constitute what is
technically known as a Vratabhanga (Breaking of a vow). On the other hand, such a person is
allowed to perform the penance by his or her proxy, the merit being the same as it he or she
had personally performed it. In the case of the breaking of a vow, either through anger,
inadvertence or greed, the penitent should shave his or her head and observe a fast for three
days consecutively. A disabled husband may authorize his wife or son to practice a penance
or to observe a vow on his behalf. By living on a milk diet pure and simple, the spiritual
preceptor of a person shall atone for the sin, incidental to an abandoning of a previously
undertaken worship or a vow before its completion, on account of a death or a childbirth in
his family. Water edible roots, fruits, milk, clarified butter, the fervent prayer of a Brahmana
and the ambrosial words of one‟s spiritual guide, are the eight things which can never vitiate
a vow and make it whole as a medicine, even in the event of its accidental and un-wished-for
break.
dhfrZlUrfrfo|kfnlkSHkkX;kjksX;o` ;sA
uSeZY;HkqfDreqDR;Fk± oqQoZs ozrirs ozre~AA44AA
92
Agni Mahapurana, ch.175, p.455.
 bna ozra e;k Js"Ba x`ghra iqjrLroA
fufoZ?uka flf¼ek;krq RoizlknkTtxRirsAA45AA
x`ghrs∙fLeUozrojs ;|iw.ksZ fez;s áge~A
rRlo± Ikw.kZeos kLrq izlUus Rof; lRirkSAA46AA
ozrewfr± txn~Hkwfra e.Mys loZfl ;sA
vkokg;s ueLrqH;a lkfUuधkS Hko ds'ko%AA47AA

eulk dfYirSHkZDR;k ipxO;tyS% 'kqHkS%A

iञ ्pke`rS% Luki;kfe Roeso Hko ikigk%AA48AA

xUधiq"iksndS;qZDre?;Ze?;Zirs 'kqHke~A

x`gk.k ik|ekpke v?;kZg± oqQ# eka lnkAA49AA

oL=ka oL=kirs iq.;a x`gk.k oqQ# eka lnkA
Hkw"k.kk|S% lqoL=kk|S'Nkfnra ozrlRirs%AA50AA
lqxfUधxUधa foeya xUधewrsZ x`gk.k oSA

ikixUधfoghua eka oqQ# Roa fg lqxfUधde~AA51AA

iq"ia x`gk.kka iq"ikfniw.k± eka oqQ# loZnkA

iq"ixUधa lqfoeyek;qjkjksX;o`;sAA52AA

n'kkÄõa xqXxqyq?k`r;qDra धwia x`gk.ka oSA

l=lq) धwiधwfira eka Roa oqQ# धwfir lRirsAA53AA93

“I have taken this vow, Oh you lord of vows, with a view to acquire fame, glory,
knowledge, offspring‟s wealth, purity and enjoyment in this world and salvation in the next.
Oh you lord of the universe, may this penance, which I have undertaken to practice before
you, safely come to a successful termination by your gracious pleasure. Oh you lord of the
good or the abiding principle in the universe, make whole and complete what would be
wanting in my performance of this holy Vrata, in the event of my dying before its
completion. I make obeisance to you, Oh Kesava and invoke you, your presence in this
mystic diagram. Come, Come, Oh lord, manifest as the embodied image of this vow, yea,
stay and sassume the shape of the embodied vrta which fill the universe, with bliss and
prosperity. With a mind full of humble love and deep devotion I bathe you, oh Kesava, with
the washings of the blessed Pancagavya and the five ambrosial substances named as the

93
Ibid.
Pancamrta may all my sins be destroyed. I offer this blissful arghya offering composed of
flowers, sweet scents and perfumed water, make me the receiver of many such in life,
respected by the community I belong to. Accept this water, Oh lord, offered by me, for
washing your feet and rinsing your mouth. Kindly accept these clothes. Oh lord, offered at
your feet and make me in turn clad in rich clothes and bedecked with ornaments, Oh you the
presiding deity of all vows and good clothes. Accept these perfumes offered at your feet, Oh
you who are the abode of the proper sensible of smell and make me free even of the smell of
sin and let the perfume of chaste conduct break through my corporeal frame. I offer you, Oh
lord. These beautiful flowers and may I have many such in return, through you gracious
pleasure May flowers bloom in abundance in my gardens flowers which exhilarate the life
and bring good health with their presence. Kindly accept these incence-sticks, Oh you the
master of the only abiding principle in the universality, sticks which are composed of the ten
sweet scented ingredients, may the world burn incense before me in devotion and humility.
nhiewèoZf'k[ka nhIra x`gk.kkf[kyHkklde~A
nhiewrsZ izdk'kk<Ôa loZnksèoZxfra oqQ#AA54AA
vUukfnda p uSos|a x`gk.kkUukfnlRirsA
vUukfniw.k± oqQ# ekeUuna loZnk;de~AA55AA
eU=kghua f=kQ;kghua HkfDrghua e;k izHkksA
;Riwftra ozrirs ifjiw.k± rnLrq esAA56AA
धe± nsfg धua nsfg lkSHkkX;a xq.klUrfre~A

dhfr± fo|ka nsfg pk∙;q% Lox± eks{ka p nsfg esaAA57AA

beka iwtka ozrirs x`ghRok ozt lkEizre~A
iqujkxeuk;So ojnkuk; oS izHkksAA58AA94
Accept these lamps, Oh you the original light, accept these lamps with flames
tapering towards heaven; and may I ascend the ethereal spheres by the merit of such an
offering. Accept these boiled rice and these articles of food, Oh you Supreme God and
always keep me well supplied with such comforts and commodities. Make whole and
complete, Oh lord, whatever has been omitted or made defective by me, who am void of
devotion and ignorant of the mantras and the process of worship. Give me wealth and
success, Oh lord and make me the happy possessor of fundamental virtues. Increase my
knowledge, piety and faith in your divine self. Bless me with a long and healthful life, lift me
up from this miserable earth to the region where pain can never enter and make me free from

94
Ibid.
the cycles of necessary rebirths. Accept this worship and this my fulfillment of the vow, Oh
you who did preside over the observance of all vows and depart in pleasure from this place at
present, to return to grant me boon on another occasion.
The following Sutra Agnimahapuram the devotees is advised regarding Fasting:-
LukRok ozrork loZozr"s kq ozrewrZ;%A
iwT;k% lqo.kZtkLrk oS 'kDRk oS Hkwfe'kkf;ukAA59AA
tiks gkseÜÓ lkekU;ozrkUrs nkueso A
prqfo±'kk }kn'k ok iञ ्p ok =k; ,dd%AA60AA

foizk% iziwT;k xqjoks HkksT;k% 'kDR;k rq nf{k.kkA

ns;k xko% lqo.kkZ|k% iknqdksikugkS i`Fko~QAA61AA
tyik=ka pkUuik=ke`fÙkdkN=keklue~A
'k¸;koL=k;qxa oqQEHkk% ifjHkk"ks;ehfjrkAA62AA95
In all vratas, the person performing it, should sleep on the bare floor and worship a
golden image of its presiding deity, if his circumstances would admit of such a one. Japas
(repetition of a mantra) should be made, a homa ceremony should be performed and gifts
should be made at the close of all vratas. Twenty-four, twelve, five or a single Brahmana in
the alternative, should be feasted in such a connection. The perceptor should be worshipped
and remuneration should be given to the Brahmans according to the means of the performer.
Cows, gold, shoes, sandals, water-pots, bowls, proprietary rights in land, umbrellas beds,
clothes in pairs and pitchers should be separately gifted away on the occasion of the
completion of such a vrata.
Definition of the Fasting according to Garuda Mahapuranam
ozrkfu O;kl o{;kfe ;SLrq"V% loZnks gfj%AA
'kkL=kksfnrks fg fu;eks ozra rPp riks ere~AA1AA
Brahma said:- O Vyasa, hear me discourse on the mode of performing a variety of
Vratas, which can win the good graces of the God Hari, who blesses the performer with all
his cherished boons in return.
fu;ekLrq fo'ks"kk% L;q% ozr LokL; nekn;%AA
fuR;a f=k"ko.ka Luk;knध%'kk;h ftrsfUnz;%AA2AA

L=kh'kwæifrrkuka rq otZ;snfHkHkk"k.ke~AA
ifo=kkf.k p iÛÓSo tqgq;kPpSo 'kfÙkQ%AA3AA96

95
Ibid.
96
Garuda Mahapurana, Ch.128, p.304.
 A Vratam signifies an act of living in conformity with the rules of conduct and
control, as laid down in the Sastras. The Vratam is but another name for penance (Tapasya).
A Vrati (performer of a Vratram) is under the obligation of observing specific rule of conduct
and self-control. He should bathe, thrice every day, during the entire term of the Vratam, and
sleep on the bare ground, contented, and controlled in his mind and senses, and renouncing
all talk with women, Sudras, and degraded persons.
nUrdk"Ba iapxO;a ÑRok çkrozZra pjsr~AA
vlÑTTyikukPp rkEcwyL; p Hk{k.kkr~AA7AA
miokl% çnw";sr~ fnokLoIuk {keSFkqukr~AA
A Vrati should wash his mouth with the Pancagavyam in the morning before breaking
his fast. The merit of a fast is destroyed by gambling, by indulging in day-sleep or in sexual
intercourse, and by constantly drinking water on the day of the breaking.
{kek lR;a n;k nkua 'kkSpfefUnz;fuxzg%AA8AA
nsoiwtkfXugous lUrks"kkLrs;eso pAA
loZozr"s o;a धeZ% lkekU;ks n'kधk Le`r%AA9AA97

Forbearance, truthfulness, clemency, charity, cleanliness of body and mind, and

subjugation of the senses, divine worship and Home celebration are the ten cardinal virtues,
which should be practised in connection with the performance of every Vratam.
3.4.1. Various Types of Fasting (vratas) in the Puranas
 „Kayika-vrata‟. It is a vrata pertaining to the body. The stress is on physical austerity like
fasting, remaining sleepless, taking baths and such other restraining activity in connection
with one‟s body.
 „Vachika-vrata‟ or vrata pertaining to speech. Here much importance is given to speaking
the truth and reciting the scriptures, both being a function of the organ of speech.
 „Manasa-vrata‟ or vrata pertaining to the mind. The emphasis here is on controlling the
mind, by controlling the passions and prejudices that arise in it.
 Payovrata - is the vrata or penance observed by Goddess Aditi to propitiate Lord Vishnu.
This vrata is discussed in detail in the Bhagavata Purana.98
None of these disciplines are exclusive; they may be present in every vrata, in any
combination. The difference between Vrata and fasting is: food is eaten in Vrata where as in
fasting food is not permitted to eat.99

97
Ibid.
98
Ibid.
 According to Garuda Purana the one who is observing fasting should follow certain
important things such as he must not harbor any anger, temptation, and laziness in his heart,
100
or breaking fasting in between, then should not eat three days food and begin the fast.
Moreover, this Purana suggests that during the Sravana shukla Panchami people should offer
puja and milk to the king of snakes and make the idol of the snakes and worship it. During
the time of Vrat, people must be abstained from chewing tobacco, sleeping in the day time as
well as sexual relationship may disturb the devotion, according to Vishnu Purana.101
Moreover, Bhavishya Purana instructs that during the Vrat time, should not steal but
with penitence do merciful deeds, gifts and maintain holiness and temperament and devote
time to worship god with satisfactory works. Besides, it is the best time to do welfare work
to others in the society. 102 It is essential to keep absolute cleanliness during fasting.
According to Bhrama Purana , jesta Shukla dashami (the tenth day of the moon in the
month of May or June) the Ganga was emanated from heaven and that day taking bath in
river Ganga and fasting is more blessing to body, spirit and mind. According to Skanda
Purana the above mentioned day offering puja and observing fasting, sharing gifts and service
to others is very much blessed and worthy. 103
It is mentioned in Vishnu Dharmortter Purana regarding male child birth in relation to
fasting. When an aspirer observes fasting at the beginning of the Vaisakh shulka paksha
(early part month of June) till the end of the year, he will be blessed with a male child, wealth
as well as heaven.104
According to Varah Purana askand vrat should be observed in theAshad month in
Shukla Panchami and prayers and pujas should offer to gods.105
3.4.1.1. Fasting: Time Based Vrata
There are vratas again based on time. A vrata to be performed just for a dina or day is
a „dina-vrata‟. One lasting for a vaara or a paksha (week or fortnight) is a „vaara-vrata‟ or
a „paksha-vrata‟ as the case may be. One to be undertaken on a particular tithi (a day
according to the lunar calendar) or when a particular nakshatra (asterism) is on the ascendant
is respectively called a „tithi-vrata‟ or „nakshatra-vrata‟. Most of the vratas now in vogue are

99
Vivek Mohan. Hinduom ke Sampurna Vrat-tyohar (Hindi) (Eng- Complete Vrata and Festivals (Delhi: Raja
Pocket Books, 2008), p.7.
100
Ibid. p.10.
101
Ibid.
102
Ibid. p.11.
103
Mohan, Hinduom ke Sampurna. p.64.
104
Ibid. p.55.
105
Ibid.p.73.
based on the tithis of the lunar calendar. However, the Hindus are strictly following the
demands of vrta and fasting.
3.4.1.2. Fasting: Based on Deity
Another classification is according to the deity (an aspect of God) worshipped; for
instance, Swarna-gauri-vrata is dedicated to Gauri, another name of Parvati Devi.
Likewise Vara-siddhi-vinayaka-vrata is for propitiation of Lord Ganesha or Satya-narayana-
vrata to Vishnuknown as Satyanarayana.
The 10th Canto (Mantra), 22nd Chapter of Bhagavata Purana, mentions young
marriageable daughters (gopis) of the cowherd men of Gokula, worshiping Goddess
Katyayani and taking a vrata or vow, during the entire month of Margashirsha, the first
month of the winter season, to get Lord Krishna as their husband.
3.5. IMPACT OF FASTING ON SOCIETY
Who are the persons eligible to perform a vrata? Anyone who has faith in it and
wishes to perform it as per the rules, even if the person be a mleccha (alien)! During the
Vedic period sacrifices were strictly restricted to the men of the three upper castes
called dvijas, meaning twice-born. The doors of the vratas were thrown open to one and all
during bhakti movement, thus bringing ritualistic Hinduism to especially the lower castes and
women. They had been denied that privilege for centuries. Historically speaking, this might
have been a master-stroke devised by the liberal-minded religious leaders of the Hindu
society to prevent the exodus of their flock to the Jaina and Buddhist folds, which were
singularly free from the labyrinth of rituals and offered a simple religion of ethical conduct
for the common public.106
3.6.RULES OF FASTING (VRATAS)
Though the rules concerning the Vratas had been very much liberalized to embrace as
large a segment of the society as possible, there had to be some rules guiding the whole
process in order to protect and preserve the sanctity of the ritual system itself. These may be
summarized as follows:
 During the period of the observance of a vrata, one should keep oneself clean and pure,
observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and
scrupulously perform all the rituals connected with it.

106
Shandilya Rajeshwari. Bhartiya Vrat awr Tyohar, [Indian Fast and Festival] 1st Edition.
(New Delhi: Sarda Prakashan, 2008), p.5.
 Once a vrata is undertaken, it should never be left unfinished nor a new one started before
completing it. But, one should never start the observance while in ashaucha ceremonial
impurity brought about by birth or death in one‟s family.
 Persons too old or too sick can get the vrata performed for them by the close relatives if
they are willing.
 Once the decision is taken to perform a vrata, the actual commencement should be made
only as per the auspicious time, place and mode laid down by the books.107
Ramanuja, the greatest bhakti theologian says six points of view of devotion for a Hindu.
a. A Hindu Devotee (Bhakta) has to observe certain dietary rules.
b. Bhakta has to show complete disregard for worldly object.
c. Bhakta has to continue faithfully all religious activities.
d. Bhakta must perform Puja (veneration)
e. Bhakta has to behave virtuously
f. Bhakta has to be free from Depression.
1. The Central act of bhakti is prapatti, (self – surrender) which consists of five
individual components:
a. The intention of submitting to the lord.
b. The giving up of resistance to the lord.
c. The belief in the protection of the lord.
d. The prayer and vrata that the lord may save his devotee.
e. The consciousness of utter helplessness.108
3.7. IMPORTANCE OF FASTING
Fasting known as Vrat or tratam, is an integral part of Hindu religion. Each day of a
week is dedicated to a particular deity in the Hindu pantheon and depending on personal
choice a devotee can fast on any day. Apart from this, there are Ekadasi and Shasti in a
month, which are fasting days. Fasting is also associated with important festivals like navratri
(for the welfare of the family and prosperity), teej, shivratri, karvachauth (especially women
worship for their husband long life), etc. The main aim of all fasting days associated with
Hinduism is to rise the mundane materialistic nature and understand the all encompassing
and blissful nature of Brahman.109

107
Klaus K. Klostermier, A Survey of Hinduism. 2nd ed. (New York: State University of New York, 1994), p.
229.
108
Ibid.
109
www.wikipediaon „Fasting‟.
3.7.1. Benefits of Fasting on Spiritual Level
Fasting purifies the mind.It controls passion.Checks emotions.Controls the sense.For
many, it is also a sort of penance as it provides a widow to escape from sins.Fasting controls
the tongue, which when let loose is the greatest enemy of man. Fasting helps in psychological
and social aspect.
3.7.2. Benefits of Fasting to the Physical Level
Fasting overhauls the respiratory, circulatory, digestive and urinary system.Impurities
and poisons from the body are removed as a fast performs the much needed
cleansing.Adequate rest to internal organs and time for cleansing.
Fasting is a simple remedy for various diseases, does not require any resources, it is totally
free of cost and can be practiced by any one (rich or poor, older or young) to enjoy better
health.
Fasting utilizes the time for contemplation and reading Scripture and lead a life of
solitude. When breaking a fast, never opt for a heavy food. It is ideal to start with fruits and
milk.110 Due to the hunger some people try to eat full to satisfy the hunger but it is not
advisable medically also. Therefore, it is good and safe to refrain from heavy meal.
Lord Krishna says in the Bhagvat Gita, yoga of meditation is not possible, O Arjuna,
for one who eats too much, or who does not eat at all; who sleeps too much, or who keeps
awake.It means that in the name of Vrata or Fasting, one should not torture the body. Don‟t
ever think that by starving, god will be pleased and shower wealth and happiness. Fasting is
purely meant to make a person mentally and spiritually strong.In Bhagvat Gita chapter 9:29
says, “I envy no one, nor am I partial to anyone. I am equal to all but whoever renders
services unto me in devotion is a friend, is in me, and I am also a friend to him.”111
Fasting makes us ascend to a higher level of being as more primitive. To satisfy that
hunger is to allow ourselves to be pulled down to earthly or materialistic desires. Hinduism is
also a faith of contemplation and thinking. When we are hungry, our first instinct is to get
something to eat. When we are thirsty, first instinct is to get something to drink, we don‟t
stop and think about why we need to eat and drink, Fasting causes us to think about what we
are doing.112

110
Ibid.
111
Swami Prabhupad, Bhagawad-Gita, p. 863.
112
John Renard, Response to 101 Questions on Hinduism (New York: Paul‟s Press, 1999), p. 14.
3.8. HINDU CALENDER AND FESTIVALS
3.8.1.Hindu Calendar
Actually these speculations on world ages have no influence on the computation of the
Hindu calendar. In India the year 1968 corresponds either to year 2024-5 of the Vikrama Era
(starting in 57 B.C.) or 1889-90 of the Saka Era (starting in 78 AD) or `374-75 of the Bengali
Era.113
The reckoning of the days and months and year is either solar or lunar. The Solar months; are
defined by the progression of the sun through the twelve solar mansions (Rasi),
corresponding to the signs of the Zodiac. One month runs from the moment the sun enters
one mansion (samkranti) to the next Samkranti.
The lunar reckoning is sometimes called “luni-solar”. A purely lunar year would run its
course independently of the seasons. For this reason the Hindus have fitted the lunar year into
the solar scheme. In order to make up for the shorter lunar year, they add an intercalary lunar
months (adhika) every third year or so. Thus the shifting the feast and fasting regulated by the
lunar calendar is kept within bounds.114
The months are: Caitra (March-April) Vaisakha (April-May) Jyestha (May-June)
Asadha (June-July) Sravana (July-August) Bhadrapada (August-September) Asvina
(September-October) Kartika (October-November) Margasirsa (November-December) Pausa
(December-January) Magha (January-February) Palguna (February-March). Though these are
properly speaking the names of lunar months, in many parts of India they are more
commonly used for the solar months.

A lunar month is divided into two halves: The bright half (Sukla Paksa) when the moon
waxes, and the dark half (Krsna paksa) when the moon wanes. Generally it is the new moon
(amavasya) which marks the end of lunar month. Each half of month is divided in to 15 tithis,
or lunar days (slightly shorter than 24 hours) these tithis are numbered, e.g., Magha 1stSukla
paksa 15thSukla (full moon), 1stkrisna – 15 Krisna (new moon). The lunar reckoning is
important for our purpose as most of the feasts and fasts are determined by it. Thus holi

113
R.De Smet and J. Neuner, Religious Hinduism (Mumbai: St. Paul‟s Publication, 1996), p.183.
114
Ibid.
festival will always takes place on the full moon of the month of Phalguna, or Phalguna
15thSukla paksa.115

3.8.2.Fast, Feast and Auspicious Days

No fixed day of the week is set apart for rest and religious duties, but the whole year is,
for the orthodox Hindu, a vast round of fasts, vigils, sacred days and festivals. In a sense each
day of the week is a holy day, since it is under the influence of deities. The sun, the moon, the
stars and planets are divine beings that must be propitiated. Their malignant or benevolent
power is often regarded as determinant. Before a Hindu settles on a course of action, he must
make sure that the time is favourable.
3.8.3. Main Festivals and Fast
Hindus in general have their new year‟s day on the first of the month of Caitra (in
April).Rakhi – Bandhana (Tying on lucky threads), called in Tamil NaduAvani Avittam, is
held on the full moon day of the month of Sravana (July-August). It commemorates the
occasion when Indra‟s wife saved her husband from the onslaught of the demon Bali by tying
a magic string around his wrist. Accordingly, in each family sister‟s bind brightly coloured
strings on their brothers‟ wrists. Members of high castes renew their sacred cord. At noon the
Brahmins assemble and go in a group to a river or a tank where they bathe; a sacrificial lamp
is lighted in to which the old cord is thrown before the new one is put on.

3.8.3.1.Krishna-Jayanti
Ñ".kk"Vehozrfu:i.ka
o{;s ozrkfu pk"VE;ka jksfg.;ka izFkea ozre~A
ekfl Hkknzins∙"VE;ka jksfg.;keधZjk=kdsAA1AA

o`Q".kks tkrks ;rLrL;ka t;Urh L;kÙkrks∙"VehA

lIrtUeo`QrkRikikUeqP;rs pksioklr%AA2AA
o`Q".ki{ks Hkknzins v"VE;ka jksfg.kh;qrAs
miksf"krks∙pZ;sRo`Q".ka HkqfDreqfDriznk;de~AA3AA116

115
Ibid. p. 32
116
Agni Purana, Ch.183, p. 466. Sri Vedavyasa, Agni Mahapurana , English Translation
according to M.N. Dutt, Edited and Revised by Joshi K.L. Shastri. Forst Edition 2007, Page
No. 466
 Now I shall discourse on the process of performing the Astami vratas (vows practiced
on the day of the eighth phase of the moon‟s wane or increase), of which the one usually
performed on such a Tithi as the above, marked by the asterism Rohini, heads the list in
respect of merit. Since, in the month of Bhadra, Krsna was born on the midnight of such a
Tithi, marked by the asterism Rohini, the Tithi is known as the Jayanti (victorious) Astami.
By observing a fast on such a Ththi in the month of Bhadra, a man becomes absolved of all
impieties, accumulated in the course of his seven successive rebirths. The man, who fasts and
worships the god Krsna, on such a Tithi. In the month of Bhadra, marked by the asterism
Rohini, attains salvation at the close of a happy and prosperous career on earth. The worship
should be conducted by addressing Krsna and his relations as follows :
vkokg;kE;ga o`Q".ka cyHknza p nsodhe~A
olqnos a ;'kksnka xk% iwt;kfe ueks∙Lrq rsAA4AA
;ksxk; ;ksxir;s ;ksxs'kk; ueks ue%A
;ksxkfnlEHkok;So xksfoUnk; ueks ue%AA5AA
=Lukua o`Q".kk; n|kÙkq v?;± pkusu nki;sr~A
;Kk; ;Ks'ojk; ;Kkuka ir;s ue%AA6AA
;KkfnlEHkok;So xksfoUnk; ueks ue%)AA117
“I invoke the presence of Krsna as well as that of Balabhadra, Devaki, Vasudeva,
Yasoda and of the cows he used to take to the pasturage. I worship them all and make them
obeisance. Obeisance to Krsna the communion of the human soul with the eternal spirit, to
Krsna the life and soul of such a communion and to Krsna who is the infinite Real, merged in
by by should in the above said act. I make obeisance and obeisance to Govinda the protector
or the all-pervading spirit of the universe, who has originally come into being, through an act
of such blending of the finite and the infinite soul (Yogadisambhava).

Xk`gk.k nso iq"ikf.k lqxUधhfu fiz;kf.k rsAA7AA

loZdkeiznks nso Hko es nsoofUnrA

धwiधwfir धwiRoa धwfirSLRoa x`gk.k esAA8AA

lqxUध (fUध) धwixUधk<Ô oqQ# eka loZnk gjsA

nhinhIre egknhia nhinhfIrn loZnkA

e;k nÙka x`gk.k Roa oqQ# pksèoZxfra p eke~AA9AA
fo'ok; fo'oir;s fo'os'kk; ueks ue%AA10AA

117
Agnipurana, ch.183, p. 466.
fo'okfnlEHkok;So xksfoUnk; fuosfnre~A
धekZ; धeZir;s धesZ'kk; ueks ue%AA11AA

धekZfnlEHkok;So xksfoUn 'k;ua oqQ#A

lokZ; loZir;s losZ'kk; ueks ue%AA12AA

lokZfnlEHkok;So xksfoUnk; p ikoue~A
{khjksnk.kZolEHkwr vfXuus=kleqn~HkoAA13AA
x`gk.kk?;± 'k'kkÄïsna jksfg.;k lfgrks eeA
LFkf.Mys LFkki;síosa lpUnzka jksfg.kha ;tsr~AA14AA118
Accept these flowers and these perfumes you relish and are fond of and grant me all
boons, Oh you who are worshipped by the gods. I fumigate you with the fumes of these
burning incense-sticks, accept them, Oh Hari and so ordain that people may burn incense
before me, in awe and humility some editions read” so ordain, Oh Hari, that people may stew
flowers in my path” (Pusadhyam). Accept these flames of lighted lamps, waived before you
by my humble self and lift me up towards fuller light and higher self, Oh you light of light,
Oh you who shine through all flames and flashes. Obeisance to the lord whose embodiment is
the universe. I am a suppliant at the feet of the God, who evolves himself out through the
successive evolutions of the universe. I make obeisance to Govinda (the protector of the
universe) and to the god manifest as absolute piety. Obeisance to the lord of virtues and to the
god who presides over all virtues. Lie down (in this bed) who you Govinda, who make
yourself manifest through all virtues. I make obeisance to the all, the all-pervading and the
all-controlling deity. I offer this holy thread to the god Govinda. Accept this arghya offering,
Oh you manifest as the moon god and are accompanied by thy queen Rohini. Accept these
arghya offerings, Oh Moon, who has come into being through the churning of the ocean and
has sprung from the eyes of the holy sage Atri”.
nsodha olqnos a p ;'kksnka uUnda cye~A
vधZjk=ks i;ksधjk% ikr;snqMlfIkZ"kkAA15AA

oL=kgsekfnda n|kn~czkã.kkUHkkst;sn~ozrhA
tUek"Vehozrdj% iq=kokfUo".kqyksdHkko~QAA16AA
o"ksZ o"ksZ rq ;% oqQ;kZRiq=kkFkhZ osfÙk uks Hk;e~A

118
Ibid. ch.183, p.465.
iq=kkUnsfg धua nsfg vk;qjkjksX;larfre~AA17AA

धe± dkea p lkSHkkX;a Lox± eks{ka p nsfg esAA18AA119

The moon-god, together with his wife Rohini, should be worshipped on the sacrificial
sandcushion. Similarly Devaki, Vasudeva, Yasoda, Nanda and Balabhadra, should be
worshipped thereon: and Balabhadra, should be worshipped thereon: and jets of clarified
butter and molasses should be let flow on the ground in the mind-night. Clothes, gold, etc.,
should be given to the Brahmanas who should be sumptuously feasted. The man, who
performs this Janmastami vrata (the celebration of the birth day of Krsna), becomes the father
of many a good sons and goes to the region of Visnu. Each year, the vrta should be repeated
with a view to beget children or to get rid of all dangers by praying as follows.” Bless me
with offspring‟s wealth, longevity and health, O lord and my piety, possession and fortune
augment and increase. May I ascend heaven and attain salvation after death”.
czãu~ Hkknzins ekfl 'kqDyk"VE;keqiksf"kr%AA
nwok± xkSjha x.ks'ka p iQyiq"iS% f'koa ;tsr~AA1AA120
Brahma said:- O Brahmana, the deities Siva, Gauri, Ganesa, and Durva should be
worshipped with offerings of fruits and flowers under the auspicies of the eight phase of the
moon's increase in the month of Bhadra.
fJ;S p olqnos k; uUnk; p cyk; pAA9AA
;'kksnk;S rrks n|kn?;± iQylefUore~AA
vuUra =?ka) okeua 'kkSfja oSdq.Ba iq#"kksÙkee~AA10AA121
Similar Argha offerings consisting of fruits should be separately made of Sri,
Vasudeva, Nanda, Vala and Yasoda. The God should be addressed as follows:- "I make
obeisance to the eternal spirit that shines in the sun. I bow down to the great Vasudeva, the
greatest self-conscious individually, and who, though grand yet beyond all comprehension,
had born as a dwarf on earth.

oklqnsoa â"khds'ka ekधoa eधqlwnue~AA

ojkga iq.Mjhdk{ka u`flag nSR;lwnue~AA11AA

119
Ibid. p.466.
120
Garuda Purana. Ch. 131, p.311.
121
Ibid.
 Salutation unto the god Madhava (lit., the husband of beauty); who killed the demon
Madhu, and who is also called Hrisikesa, and whose abode is in the heart of faith that doubts
not. Obeisance to the lotus-eyed one, to the great boar and Narsimha manifestations, the
slayers of demons.
On the 8th day of the dark half of Sravana (July-August) the Vaisnava all over India
celebrate the birth day of Krsna. From the beginning of the dark fortnight the god‟s praises
are sung at musical recitals. After the seventh day at midnight, a special fast and worship is
held. In many houses a room is set apart to represent the prison where Krsna was born and
the stable where he was transferred with colorful images of the god, his mother Devaki, his
murderous uncle Kamsa, etc. Dishes of sweets are presented to the child – god and then eaten
by the in mates of the house.122
On the 8th day of the dark half of Sravana (July-August) the Vaisnavaall over India
celebrate the birth day of Krsna. From the beginning of the dark fortnight the god‟s praises
are sung at musical recitals. After the seventh day at midnight, a special fast and worship is
held. In many houses a room is set apart to represent the prison where Krsna was born and
the stable where he was transferred with colorful images of the god, his mother Devaki, his
murderous uncle Kamsa, etc. Dishes of sweets are presented to the child – god and then eaten
by the in mates of the house.123
According to Matsya Puranam, ch.57 says that whoever take fasting with charity will be
blessed from their god and goddesses. But in true sense of fasting, it cannot be agreed.
3.8.3.2.Ganesa Chaturthi
prqFkhZ&ozrkfu)
prqFkhZozrkU;k[;kL;s HkqfDreqfDriznkfu rsA
ek?ks 'kqDyprqF;k± rq mioklh ;tså.ke~AA1AA
iञ ्pE;ka p frykUuknh o"kkZfUufoZ?ur% lq[khA

xa Lokgk ewyeU=kks∙;a xkek|a ân;kfnde~AA2AA

vkxPNksYdk; pk∙∙oká xPNksYdk; foltZue~A
mQYdkUrSxkZfnxUधk|S% iwt;sUeksndkfnfHk%AA3AA

vksa egksYdk; foÁgs odrq.Mk; धhefgA

rUuks nUrh iz;ksn;kr~AA124

122
Ibid. p.185.
123
Ibid. p.185.
124
Agni Purana. Ch.179, p.464.
 Now I shall describe the process of performing the vratas, which should be
practiced on days of the fourth phase of the moon‟s increase (Caturthi Tithis), in the
different months of the year and which grant enjoyment in this life and salvation in the
next. On such a day in the month of Magha, the penitent (Vrati) should observe a fast
and worship the god Gana. On the day following (Pancami), he should offer boiled rice
mixed with the seeds of sesamum to the god, whereby he would live in felicity. The
principal mantra which should be used in connection with the worship in “Gam Svaha,”
while all other acts of Psychic assignment (Nyasa) etc, should be performed with the
“Gam” mantra. The god should be invoked as “come, Oh Ulka,” while he should be bid
adieu, by repeating the mantra which runs as “Depart, Oh you Ulka”. The worship
should be conducted by means of flowers and sweet-meats known as the Modakas. The
Gayatri mantra, sacred to the god and to be used in connection with the vrata under
discussion, runs as follows ; “Om let us know the god Moholka, do we meditate upon
his divine self and may he lead us to do the same”.
Ekkfl Hkknzins pkfi prqFkhZo`QfPNoa oztsr~AA4AA
prqF;ZÄõkjds∙H;P;Z x.ka loZeokIuq;kr~A
prqF;k± iQkYxqus uDrefO?uk[;k prqF;ZfiAA5AA
prqF;k± neuS% iwT; pS=ks izkP;Z x.ka lq[khAA6AA125

The man, who performs the present Vrata, on the day of the fourth phase of the
moon‟s increase in the month of Bhadra, goes to the region presided over by the god Siva. A
man attains everything by worshipping the god Gana on such a Caturthi Tithi. Such a Tithi,
occurring in the month of Phalguna, is called the Avighna (unobstructed). A man, by
worshipping the god Gana, on the fourth-day of the lunar month of Caitra, becomes happy.
This feast called pillaiyar cayuti by the Tamilians is kept on the 4th bright half of
Bhadrapada (Aug-Sept) by all classes except the strict Vaisanavas. Ganesa the Jolly, pot –
bellied, elephant-head god, son of Siva and Parvati is invoked for sagacity and patience in
business or studies. At noon an images of the god, surrounded with the lamps and mirrors is
placed on a platform in the house. Rice puddings of which the god is said to be very fond –
flowers and durva grass are presented. Devotees fast and worship the Ganesa for beneficiary
of families, school boys and students keep their books before the image which is sprinkled

125
Ibid.
with red- dyed that rice and walked around.Similarly, artisans offer up their tools .In the
evening lamps are waved with accompaniment of hymns. On this rite it is very much
auspicious to look at the moon on account of a curse cast upon it by the god. A few days
laterthe statue is taken in procession to the river and immersed.126

3.8.3.3. Mahalya Amavasya

Each new moon in the year is dedicated to the commemoration of the pitrs
(ancestors). All men of the household, more specially dedicated to the new moon that brings
the month of Bhadra (Aug-Sep) to a close. The spirit of the forefathers is then supposed to
leave the abode of yama, the lord of death, and to come back on earth. Pious Hindus will
propitiate them during the whole of the dark fort night, but they must do so at least on this
last day; otherwise a curse hangs over them. The day is marked by the sraddha
(commemorate meal) the pitrs are called upon to come and share the food under the guise of
Brahmins invited for the occasion. Bawls of rice are presented to the spirits and then thrown
in to fire or fed to a cow.127

3.8.3.4. Navaratra (Festival of “ nine nights”)

uoeh&ozrkfu
uoehozrda o{k;s HkqfDreqfDR;kfnflf)re~A
nsoha iwT;k∙∙f'ous 'kqDys xkS;kZ[;kuoehozre~ (rs)AA1AA
fi"Vdk[;k rq uoeh fi"Vk'kh nsfoiwtukr~A
v"VE;kekf'ous 'kqDys dU;kdsZ ewyHks ;nkAA2AA
v?kknZuk loZnk oS egrh uoeh Le`rkA
nqxkZ rq uoxsgLFkk ,dkxkjfLFkrk∙FkokAA3AA
iwftrk∙"Vn'kHkqtk 'ks"kk% "kksM'klRdkjk%A
'ks"kk% "kksM'kgLrk% L;qjञ ्tua Me#a rFkkAA4AA

#nzp.Mk Ikzp.Mk p p.Mksxzk p.Mukf;dkAA

p.Mk p.Morh iwT;k p.M:ik∙frpkf.MdkAA5AA
=kQekUeè;s pksxzp.Mk nqxkZ efg"kefnZuhA128
Now I shall describe the process of performing the vratas, which should be practiced
on days of the ninth phase of the moon‟s wane or increase and which grant enjoyment

126
Ibid. p. 186.
127
Ibid. p. 187.
128
Ibid. Ch.185, p.469.
 of creature-comforts in this life and salvation in the next. The vrata, known as the Gauri
Navami, should be practiced on the ninth phase of the moon‟s increase in the month of
Asvina, wherein the Devi should be worshipped. The vrata known as the Pistasi (cake-
eating) navami, should be practiced on the same day as the above, marked by the
presence of the sun in the asterism Mula at the sign of the Virgo, the practiser of the
vrata eating nothing else than cakes that day. Of all the Navami vratas, the greatest is
that which is known as the Aghardana (sin-expiating) Navami. The goddess Nava
Durga (the image being installed in a Mandapa or an Ekagrha explained before), should
be worshipped as possessed of eight, ten or sixteen hands, as well as the image of Anjan
and Damaru. Similarly the different manifestations of the goddess, such as Rudracanda,
Pracanda, Candogra, Candanayika, Canda and Candavati should be successively
worshipped, the goddesses such as Ugracanda, Durga and Mahisamardini, having been
worshipped in course thereof. The mantra with which the worship should be conducted,
runs as”
vksa nqxsZ nqxsZ jf{k.k Lokgk] n'kk{kjks eU=k%AA6AA
nh?kkZdkjkfneU=kkfnuZous=kks ueks∙Urd%A
"kM~fHk% inSuZe% Loधko"V~dkjânkfnde~AA7AA

vÄõ˜"Bkfndfu"BkUra U;L;kÄõkfu tisfPNoke~A

,oa tifr ;ks xqáa uklkS dsukfi ckè;rsAA8AA
diky [ksVda ?k.Vka niZ.ka rtZuha धuq%A

èota Me#da Ik'ak okegLrs"kq fcHkzrhe~AA9AA

'kfDreqåj'kwykfu otza [kÄõa p oqQUrde~A
'ka[ka p=kQa 'kykdka p vk;qधkfu p iwt;sr~AA10AA

i'kqa p dkyh dkyhfr tIRok [kÄõsu ?kkr;sr~A

dkfy dkfy otz's ofj ykSgn.Mk;S ue%AA11AA
rnqRFka #fधja ekala Ikwruk;S p uSÍZrAs

ok;O;ka Ikkijk{kL;S pjD;S ue bZ'ojsAA12AA

fonkfjdk;S pk∙∙Xus;ka egkdkSf'kdeXu;sA129
Om obeisance to Druga and Durga, who is the protectress of the universe. “and
consists of the ten letters the mantras such as “Am Hrim” should be used as well, followed by
such terms of obeisance, as Namas, Svadha, Vasat, etc. The rite of Anganyasa should be

129
Ibid.
performed in the different parts of the body, commencing from the tips of fingers. The man
who performs this rite of mysterious Nyasa, overcomes all impediments in life and cannot be
bound down by any person. The goddess should be worshipped, as carrying in her left hands
a skull, a Khetaka, a bell, a mirror, a bow, a banner, a small drum and a Pasa, while a finger
of one, of her left hands should be contemplated as held in a pointing attitude. The arms and
weapons of the goddess, such as spear, a club, a trident, a thunder-bolt, a sword, a Kuntakam,
a conch-shell, a discus and a rod should be worshipped as well. The mantra running as “O
Kali, Kali, O you goddess of thunder, I make obeisance to the goddess carrying an iron-rod,”
should be repeated over the animal to be killed with the sword. Jets of blood, gushing out of
the decapitated animal, as welt as its flesh, should be dedicated to Putana at the south-west, to
the monsters of sin at the north-west to the demons Caraki at the north-east and to Vidarika at
the south-east, the flesh known as the Mahakausika being dedicated to the fire-god.
rL;kxzrks u`i% Luk;kPN=kqa fi"Ve;a gjsr~A
n|kRLdUnfo'kk[kkH;ka czkãk|k fuf'k rk ;tsr~AA13AA
t;Urh eÄõyk dkyh Hknzdkyh dikfyuhAA14AA
nqxkZ {kek f'kok धk=kh Lokgk Loधk ueks∙Lrq rsA

nsoha iञ ्pke`rS% LukI; iwt;sPpkgZ.kkfnukA

èotkfnjFk;kk=kkfncfynkua ojkfno`Qr~AA15AA130

The king should bathe in front of the, image of the goddess and cut in two the image
of his enemy, made of rice-paste. Offerings should be made to Skandha and Visakha and the
goddesses such as Brahmi etc. should be worshipped in the dead of night, by repeating the
mantra which runs as “obeisance to Jayanti (the goddess of victory), Mangala (the goddess of
bliss), Kali (the presiding deity of the eternal time). Bhadrakali, Kapalini (the goddess who
succors the distressed), Siva (the goddess of bliss), Ksama (the goddess of forbearance),
Dhatri (the nurse of the universe), Svaha and Svadha. The image of the goddess should be
bathed in the composition known as the Pancamrita and worshipped with oblations and
offerings. The man, who carries the image of the goddess in a car (performs the car-festival to
the goddess), offers animal sacrifice of plants or banner on the top of her temple, enjoys all
bliss.

130
Ibid.
 Form the first to the 10th of the bright half of Asvina (Sept-Oct) India celebrates its
most popular and most colourful festival, commonly known as puja (worship) holidays.
People undertake fasting during navaratra of nine days. During the whole navaratra Durga
devotees will take only one meal of fruits and milk-sweet a day. Many of devotees took
fasting and worship their local idol god. Some of them took fast first day and last day, some
of them whole nine days have taken fast. On the 10th day the goddess leaves the statue, which
is then carried to the nearest river; there it is left to sink amid loud cheers. People go from
house to house felicitate their friends. This tenth day (dasara or vijai) commemorates also the
victory of Rama over Ravana.131

3.8.3.4.1. The Dasami-vrata(n'kehozre~)

n'kehozrda o{;s धeZdkekfnnk;de~A

n'kE;kesdHkDrk'kh lekIrs n'kधsuqn%AA

fn'k'p dkञ ्puhnZ|kn~czkã.kkfधifrHkZosr~AA1AA132

Now I shall describe the process of performing the Dasami vratas, which should be
practiced on days of the tenth day of the moon‟s wane or increase and which increase one‟s
peity, etc. The penitent (Vrati) should take a single real on the above said days. Gifts of ten
cows should be made at the close of the vrata and remunerations in gold should be given to
the Brahmanas; whereby the practicer would become their chief.
3.8.3.4.2. Ekadasi
The vratas to be performed in day of the eleventh phase (,dkn'khozre~)
,dkn'khozra o{;s HkqfDreqfDriznk;de~A
n'kE;ka fu;rkgkjks ekaleSFkquoftZr%AA1AA
,dkn';ka u Hkqञ ्thr Ik{k;ks#Hk;ksjfiA

}kn';sdkn'kh ;=k r=k lfUufgrks gfj%AA2AA

r=k =kQrq'kra iq.;a =k;ksn';ka rq ikj.ksA133
Now I shall describe the process of practicing the vratas, which should be observed on
days of the eleventh phase of the moon‟s increase or wane and which grant enjoyment of
good things in life and salvation in the next. The observer of the vow should abstain from

131
Ibid. p. 188.
132
Ibid. Ch.186. p.471.
133
Ibid.
taking animal diet and holding sexual intercourse with women and fast on such day‟s booth
in the dark and the light for night of the month. The god Hari should be deemed as present in
the blending of a Dvadasi and an Ekadasi Tithi. A man, by fasting on the occasion of such a
blending and breaking his fast on the day of Troyadasi, attains the merit of performing a
hundred Asvamedha sacrifices.
,dkn'khdyk ;=k ijrks }kn'kh xrkAA3AA
r=k =kQrq'kra iq.;a =k;ksn';ka rq ikj.ksA
n'kE;sdkn'khfeJk uksiks";k ujdiznkAA4AA
,dkn';ka fujkgkjks HkqDRok pSokijs∙gfuA134
Similarly a man by fasting on a day in which the Edadasi exists for a Kala only after
which the Dvadasi sets in and taking his meals on the day following, acquires the same merit
as in the preceding case. A man must not fast on a day on which the moon enters her twelfth
from her eleventh phase, such a fasting being held as paving one‟s ways to hell. A man
having fasted on the day of the eleventh phase of the moon‟s wane or increase, should take
his meals on the day following, by reciting the followings prayer.
Hkks{;s∙ga iq.Mjhdk{k 'kj.ka es HkokP;qrAA5AA
,dkn';ka flrs i{ks iq";{k± rq ;nk Hkosr~A
lksiks";k{k¸;Qynk izksDrk lk ikiukf'kuhAA6AA
,dkn'kh }kn'kh ;k Jo.ksu p la;qrkA
fot;k lk frfFk% izksDrk HkDrkuka fot;iznkAA7AA
,"kSo iQkYxqus ekfl iq";{ksZ.k p la;qrkA
fot;k izksP;rs lfn~Hk% dksfVdksfVxq.kksÙkjkAA8AA
,dkn';ka fo".kqiwtk dk;kZ loksZidkfj.khA
धUkokU;iq=kokaYyksds fo".kqyksds egh;rsAA9AA135

“I break my fast, Oh you lotus-eyed god, Oh you who know no modifications, be you
my help.” An Ekadasi occurring in a light fortnight and marked by the asterism Pusya, is
known as the Papanasini (Sindestroying). By observing a fast on such a Tithi, a man becomes
absolved of all sins. An Edadasi or a Dvadasi Makred by the asterism Sravana is known as a
Vijaya Tithi and grants victory to the god‟s elect. Such an Ekadasi occurring in the month of
Phalguna and marked by the asterism Pusya, is also known as a Vijaya Tithi and is held as
possessed of millions and millions of virtues. A man, by worshipping the god Vishnu on the
day of the eleventh phase of the moon‟s wane or increase, becomes wealthy, beges children

134
Ibid.
135
Ibid. p.472.
and is graced with a residence in the region of Vishnu after death. Such a worship benefits a
roan in innumerable ways.
3.8.3.4.3. Dvadasi Vrata
The vratas to be performed in day of the twelveth phase (}kn'khozrkfu)
}kn'khozrda o{;s HkqfDreqfDriznk;de~A
,dHkDrsu uDrsu rFkSok;kfprsu pAA1AA
mioklsu HkS{;s.k pSo }knf'kdozRkhA
pS=ks ekfl flrs i{ks }kn';ka enua gfje~A
iwt;s‰fDreqDR;FkhZ enu}kn'khozrhAA2AA136
Now I shall describe the process of performing the vratas, which should be performed
on days of the twelfth phase of the moon‟s increase or wane (Dvadasi vrata) and which
enable a man to enjoy the good things of the world and to attain salvation after death. The
observer of the vow should either fast on the day of its observance or take a single meal in the
course of that day and night or live on food obtained by beggings. In the form known as the
Madana Dvadasi, the observer of the vow should worship the god Hari and the god of love,
on the day of the twelfth phase of the moon‟s increase in the month of Caitra, the effect of
such an observance being the acquisition of all wished-for objects in this life and salvation in
the next.
Ekk?k'kqDys rq }kn';ka Hkhe}knf'kdozRkhAA3AA
ueks ukjk;.kk;sfr ;tsf}".kqa lloZHkko~QA
iQkYxqus p flrs i{ks xksfoUn}kn'khozrhAA4AA
fo'kksd}kn'khdkjh ;tsnk'o;qts gfje~A
yo.ka ekxZ'kh"ksZ rq o`Q".keH;P;Z ;ks uj%AA5AA
nnkfr 'kqDy}kn';ka l loZjlnk;d%A
xksRola iwTk;sn~Hkknzs xksoRl}kn'khozrhAA6AA
ekè;ka rq lerhrk;ka Jo.ksu rq la;qrkA
}kn'kh ;k Hkosr~ o`Q".kk izksDrk lk fry}kn'khAA7AA137
The form of the vrata, known as the Bhima Dvadasi should be practiced on such a Tithi as the
above, coming on in the month of Magha, The god Narayana should be worshipped on the
occasion, by repeating the mantra which runs as "Obeisance to Narayana," whereby he would
be the happy possessor of all earthly possessions. The form of the vow known as the Govinda
Dvadasi, should be practiced on a similar Tithi in the month of Phalguna, while the form
known as the Visoka Dvadasi should be practiced in the month of Asvina, on the day of the
136
Ibid. Ch.188. p. 472.
137
Ibid.
twelfth phase of the moon's increase, wherein the god Hari should be worshipped. The man,
who worships Krsna on such a Tithi as the above in the month of Magha and makes gifts of
salt to the Brahmanas, acquires the merit of making gifts of articles of all taste. In the form
known as the Govatsa Dvadasi, calves should be worshipped. The day of the twelfth phase of
the moon's wane, coming on after the lapse of the month of Caitra, is known as the Tila
(Dvadasi of the sesamum).
fryS% Lukua frySgksZeks uSos|a fryeksnde~A
nhi'p fryrSysu rFkk ns;a fryksnde~AA8AA
fryk'p ns;k foizsH;% iQya gkseksioklr%A
vksa ueks Hkxors∙Fkks oklqnsok; oS ;tsr~AA9AA
loqQy% LoxZekIuksfr "kV~fry}kn'kh ozrhA138
The observer of the vow, should bathe with the seeds of sesamum on his head, the
homa ceremony should be performed with the same article, offerings composed of sesamum,
should be made to the god, libations of water containing seeds of sesamum should be offered
to the gods and the Pitrs, while lighted lamps, containing oil pressed out from the sesamum
seeds, should be waived before the divine image. Gifts of sesamum should be made to the
Brahmanas and the observer of the vow will acquire the full merit thereof, by performing the
homa ceremony, while fasting. The mantra with which the worship should be conducted runs
as "Om obeisance to the god who is the son of Vasudeva man" who practices this vow of Tila
Dvadasi, ascends heaven with the souls of all his friends and relations.
EkuksjFk}kn'kho`QRiQkYxqus rq flrs∙pZ;sr~AA10AA
uke}kn'khozro`Qr~ds'kok|S'p ukefHk%A
o"k± ;ts)fja LoxhZ u HkosUukjdh uj%AA11AA
IkQkYxquL; flrs∙H;P;Z lqefr}kn'khozrhA
ekfl Hkknzins 'kqDys vuUr}kn'khozrhAA12AA
vk'ys"k{ksZ rq ewys ok ek?ks o`Q".kk; oS ue%A
;tsfÙkyka'p tqgq;kfÙky}kn'kho`QUuj%AA13AA
lqefr}kn'khdkjh iQkYxqus rq flrs ;tsr~A
t; o`Q".k ueLrqH;a o"k± L;kn~HkqfDreqfDrx%AA
ikS"k'kqDys rq }kn';ka lEizkfrIr}kn'khozrhAA14AA139
The form known as the Manoratha Dvadasi, should be observed on the day of the
twelfth phase of the moon's increase in the month of Phalguna. The man, who worships the
god Visnu, addressing him by such names of his as "Kesava," etc., on each Dvadasi
138
Ibid.
139
Ibid.
throughout the year, practices the vrata known as the Nama (name) Dvadasi. The performer
of such a vrata, ascends heaven after death and is exempted from visiting the hell. The
performer of the vrata, known as the Sumati Dvadasi (the Dvadasi vrata of good resolution)
should worship the god Visnu, on theday of the twelfth phase of the moon's increase in the
month of Phalguna. The form known as the Ananta Dvadasi should be performed on such a
Tithi as the above, occurring in the month of Bhadra, The performer of the vrata, known as
the Tila Dvadasi, should worship Krsna on the Dvadasi Tithi in the' month of Magha, marked
by the asterism Aslesa or Mula and perform the homa ceremony by casting libations of
clarified butter mixed with sesamum into the sacrificial fire and by repeating the mantra
which runs as "obeisance to Krsna." The performer of the Sugati Dvadasi l vrata which
secures a good place in the next world) should first undertake the vrata on the day of the
twelfth phase of the moon's increase, in the month of Phalguna and worship Krsna on all the.
subsequent Dvadasis of the year, by repeating the mantra running as "O Krsna, O Krsna, I
make obeisance to you," while the vrata known as the Sampriipti Dvadasi should be practiced
on Such a Tithi as the above, coming on in the month of Pausa.
3.8.3.4.4. Trayodasi Vrata
The vratas to be performed in day of the thirtheenth phase (=k;ksn'khozrkfu)
=k;ksn'khozrkuhg loZnkfu onkfe rsA
vuÄõsu o`QrkeknkS o{;s∙uÄõ=k;ksn'khe~AA1AA
=k;ksn';ka ekxZ'kh"ksZ 'kqDys∙uÄõgja ;tsr~A
eधq lEizk'k;snzk=kkS ?k`rgksefLryk{krS%AA2AA
Now I shall discourse on the process of performing the Trayodasi vratas. First I shall
narrate the history of the Ananga Trayodasi, The vrata was first practiced by the god of love,
on the day of the thirteenth phase of the moon's increase, in the month of Magha, by
worshipping the god Hari. The Vrati should take honey on the day of the observance, worship
the god Hari and perform the essential homa ceremony, by casting libations of clarified butter
mixed with sesamum and sun-dried rice into the sacrificial fire.
IkkS"ks ;ksxs'oja izkP;Z pUnuk'kh o`Qrkgqfr%A
egs'oja ekSfDrdk'kh ek?ks∙H;P;Z fnoa oztsr~AA3AA
dkdksya izk'; uhja rq iQkYxqus Ikwt;sn~ozrhA
diwZjk'kh Lo:ia p pS=ks lkSHkkX;okUHkosr~AA4AA
egk:ia rq oS'kk[ks ;tsTtkrhiQyk';fiA
yoÄõk'kh T;s"Bekls iz|qEua iwt;sn~ozrhAA5AA
 ryksnk'kh rFkk∙∙"kk<s mekHkrkZjepZ;sr~A
Jko.ks xUधrks;k'kh iwt;sPNwyikf.kue~AA6AA140

Thus by propitiating the god Yogesvara with a homa, on such a Tithi in the month of
Pausa, as well as by worshipping the god Mahesvara in the month of Magha after having
eaten no other thing than Mauktika, the penitent would ascend heaven after death. Similarly a
Vrati should take water simply and worship the god Kakola on such a Tithi in the month of
Phalguna and live on camphor and worship that god Mahesvara on a similar Tithi in the
month of Caitra, whereby his fortune would take a better turn. Similarly, the penitent living
on a diet of Jati fruits simply, should worship the god Maharupa, on such a Tithi in the month
of Vaisakha, while on a similar occasion, he should worship the god Pradyumna in the month
of Jyestha, by eating cloves simply. Likewise the observer of the vow, should worship the
husband of the goddess Uma in the month of Asadha and live upon the washings of sesamum
on the day of observance, while he should take nothing but perfumed water on a similar
occasion in the month of Sravana and worship the trident-bearing god (Sulapani).
l|kstkra Hkknzins izkf'krk xq#epZ;sr~A
lqo.kZokfj lEizk'; vkf'ous f=kn'kkfधie~AA7AA

fo'os'oja dkfÙkZds rq enuk'kh ;tsnzorhA

f'koa gSea rq o"kkZUrs rq laNk|k∙eznysu rqAA8aA
oL=ks.k iwtf;Rok rq n|kf}izkT; xka rFkkA
'k;ua N=kdy'kkUiknqdkjlHkktue~AA9AA141
Similarly the Sadyojata manifestation of the God Mahadeva, should be worshipped in
the month of Bhadra and the penitent should propitiate his spiritual preceptor as well.
Likewise a Vrati should worship the lord of the celestials in the month of Asvina and drink
the washings of gold on the day of its observance. The god Visvesvara should be worshipped
'in the month of Kartika on a similar Tithi and the penitent should eat nothing else than the
plant known as the Madanaka, duly cooked and prepared. The Siva manifestation of Sambhu,
should be worshipped in the month of Agrahayana or at the close of the rainy season, covered
over with the leaves of a mango tree. Clothes and other wearing apparels should be offered to
the god on the occasion and gifts of cows, beds, umbrellas, pitchers, shoes and juicy and
luscious edibles, should be made to the Brahmanas.

140
Ibid. Ch.191. p.475.
141
Ibid. p.476.
 =k;ksn';ka flrs pS=ks jfrizhfr;qra Leju~A
v'kksdk[;a uxa fy[; flUnwjjtuheq[kS%AA10AA
vCna ;tsÙkq dkekFkhZ dke=k;ksn'khozre~AA11AA
The vrata, known as the Kama troyodasi, should be practiced on the day of the
thirteenth phase of the moon's increase in the month of Caitra as follows. An image of the
celestial elephant known as Asoka should be painted with red lead and the Vrati should
worship the same at each night fall throughout the year, whereby he would obtain all his
wished for objects in life.
3.8.3.4.5. Caturdasi
The vratas to be performed in day of the fourteenth phase( prqnZ'khozrkfu)
ozra o{;s prqnZ';ka HkqfDreqfDriznk;de~A
dkfÙkZds rq prqnZ';ka fujkgkjks ;tsfPNoe~AA1AA
o"k±) Hkksxधuk;q"ekUoqQoZfञ ्'koprqnZ'khe~A

ekxZ'kh"ksZ flrs∙"VE;ka r`rh;k;ka eqfuozr%AA2AA

}kn';ka ok prqnZ';ka IkQykgkjks ;tsRlqje~A
R;DRok iQykfu n|kÙkq oqQoZUiQyprqnZ'khe~AA3AA142
Now I shall describe the process of practicing the vratas, which should be observed on
days of the fourteenth phase of the moon's wane or increase (Caturdasi). A Vrati should
observe a fast and worship the god Siva, on such a Tithi in the month of Kartika, by
respectively observing and performing which for a year, he would be long-lived and able to
enjoy all the comforts which this world offers. Similarly a Vrati should practice self-control
and live on fruits only, on days of the third, eighth, twelfth or the fourteenth phase of the
moon's increase in the month of Magha and worship the god Siva, subsequently foregoing the
taste of all fruits till the completion of the vow, whereon fruits etc., should be given to the
Brahmanas. The vrata thus practiced, is known as the Phala-Caturdasi, preference being
given to the latter Tithi in respect of its observance.
prqnZ';keFkk"VE;ka i{k;ks% 'kqDyo`Q".k;ks%A
vu'uUiwt;sPNEHkqa LoX;ZqHk;prqnZ'khe~AA4AA
o`Q".kk"VE;ka rq uDrsu rFkk o`Q".kprqnZ'khe~A
bg HkksxkuokIUkksfr ij=k p 'kqHkka xfre~AA5AA
dkfÙkZds p prqnZ';ka o`Q".kk;ka Lukuo`QRlq[khA
vkjkfधrs egsUnzs rq èotkdkjklq ;f"V"kqAA6AA

142
Ibid. Ch.192, p.476.
 rr% 'kqDyprqnZ';keuUra iwt;s¼fje~A
o`QRok nHkZe;a pSo okfjधkuh lefUore~AA7AA

'kkfyizLFkL; fi"VL; iwiukEu% o`QrL; pA

vध± foizk; nkrO;eधZekRefu ;kst;sr~AA8AA

drZO;a lfjrka pkUrs dFkka o`QRok gjsfjfrA

vuUrlalkjegkleqnsz eXukUleH;q)j oklqnsoAA9AA
vuUr:is fofu;kst;Lo áuUr:ik; ueks ueLrsA
vusu iwtf;Rok∙Fk lw=ka cn~èok rq efU=kre~A
Lods djs ok d.Bs ok RouUrozro`QRlq[khAA10AA143
Likewise a penitent should fast and worship the god Sambhu on the days of the eighth
or the fourteenth phase of the moon's wane or increase, (night being the proper time for its
observance on both the occasions), whereby he would be the happy possessor of all things
worth-having in human life and secure an elevated existence after death, Poles should be set
up with streamers unfurled there from, in honour of the god Mahendra (the great Indra), on
the occasion of the dark Caturdasi in the month of Kartika and' the' god should be invoked
and worshipped over the flage-posts described above, The Vrati should take special care in'
bathing and absolving himself of all impieties that day, whereby he would attain eternal
felicity. Subsequent to that the Ananta manifestation of the god Hari, should be worshipped
on the day of the fourteenth phase of the moon's increase in the same month, The god, as well
as the waters of the ocean which forms his abode, should be represented by the blades of holy
kusa grass, tied up in knots and the penitent should prepare a cake with pasted Sali and
powdered sun- dried rice, Half of the cake should be given to a Brahmans, while he should
take the other half himself. The history of the origin or the vrata; should be recited and heard
on the bank of a pond and a string of thread should be tied round the wrist or the throat of the
Vrati, by reciting the following deistic, "Lift me, ever sinking in this bottomless ocean of
miserable births, Oh you Vasudeva, whose image is but the eternal time and infinite space,
Break, Oh break the fetters that bind me down to successive rebirths and I bow down to you,
Oh god".
3.8.3.5.Divali or Dipawali (“Row of Lights”):
Another major festival which takes place from the 13th of the dark half of Asvina (Sept-Oct)
to the 2nd of the bright half of karttika though all five days are often called divali. They in
fact constitute a complex of five different feasts:
143
Ibid.
 1. The first day is the Dhan Trayodasi (“wealth thirteenth”) shopkeepers tidy their stores
and houses, close their accounts, worship and fasting an image of Laksmi goddess of
prosperity and wealth together with their books of accounts and a pile of silver coins.
2. The second day is known as NarakaChaturdasi (“Narak fourteenth”)
commemorating Krishna‟s victory over the demon Naraka. After a perfumed oil bath
each man must put out a lamp with the big toe of his left foot and crush with a piece
of vegetable (two gesture the symbolism of which is not clear) then everyone puts on
new and bright clothes, and spends the day in rejoicing with feasting and fasting. In
the evening lamps are lit in private houses and Vaisnava temples.
3. The third day is Dipawali, properly it is also called Lakshmi puja according to places
and castes. Sacred tanks or ablaze with thousands of small oil lamps. Children lit of
crackers to their hearts content. Modern Hindus see in all this a symbol of light
dispelling the darkness of ignorance. Lakshmi worshipers (devotees) took fasting and
worship the god Lakshmi.
4. On the fourth day Vishnu‟s victory over that demon Bali is celebrated. This is the
feast of cattle; cows and horses gaudily caparisoned; are worshiped, fasted, regaled
and taken in procession about the streets.
5. The fifth day is called Bhrata Dvitya (“Brother second”) Boys are invited to grand
meal by their sisters or cousins. Presents are exchanged, setting of lights and feasting
go on unabated. This is new day‟s purely social feast.144

3.8.3.6. Makkara Samkranti (Pongal):

The winter solstice falls approximately on January the 13th and is the only really
popular solar festival of the year. It is supposed to inaugurate the day time of the gods and the
auspicious season for men. The devotees are worshiped in fasting sun in courtyards under the
form of the red diagrams. Makkar Samkranti is celebrated in North India, and Pongal in
South India. It is a harvest festival or a thanks-giving festival. It is celebrated for four days,
i.e, from 13th-16th January. It is a very important festival for farmers. The Pongal celebrated
in four ways- known as: Bhogi Pongal (13th January), Sun Pongal (14th January), Mattu
Pongal (15th January) and Kane Pongal (16th January).

3.8.3.7. Sri Panchami

144
Ibid. p.188.
 iapeh&ozrkfu
iapehozrda o{;s vkjksX;LoxZeks{kne~A
uHkksuHkL;kf'ous p dkfrZds 'kqDyi{kdsAA1AA
oklqfdLr{kd% iwT;% dkyh;ks ef.kHkznd%A
,sjkorks ध`rjk"V% ddksZVdधuञ ्t;kSAA2AA

,rs iz;PNUR;Hk;ek;qfoZ|k;'k% fJ;e~AA3AA145

Now I shall describe the process of performing the vrata, known as the Pancami Vrata,
which grants health, residence in paradise and salvation. The serpent, such as Vasuki
(the primordial. Hydra), Taksaka, Kaliya, Mani, Bhadraka, Airavata, Dhrtarastra,
Karkotaka and Dhananjaya should be worshipped on the day of the fifth phase of the
moon‟s increase, either in the months of Sravana (Nabhas), Bhadra (Nabhasya) Asvina
or Kartika. These, when duly worshipped, grant to their votaries, the boons of long life,
erudition, fame and prosperity.
It is most probably is made on the fifth day of the bright half of magha (Jan-Feb). Many
Hindus school Masters put up an Image of the goddess (in Bengal, she is mounted on a
swan, elsewhere generally on a peacock) and friends and patrons of the schools are
invited to share in the festivals.
It is most probably is made on the fifth day of the bright half of magha (Jan-Feb).
Many Hindus school Masters put up an Image of the goddess (in Bengal, she is mounted on a
swan, elsewhere generally on a peacock) and friends and patrons of the schools are invited to
share in the festivals.
3.8.3.7.1. Sasthi-vrata ("k"Bh&ozrkfu)
"k"Bhozrkfu o{;kfe dkfrZdknkS lekpjsr~A
"k"BÔk iQyk'kuks∙?;kZ|SHkZqfÙkQeqfÙk[keokIuq;kr~AA1AA
Now I shall describe the process for performing the vrata, known as the “asthi vrata
and which should be practiced in the months of Kartika and others. The penitent should live
on fruits on the day of the vrata and perform it by offering Arghas and other oblations,
whereby he would attain salvation.
LdUn"k"Bhozra izksDra Hkknzs "k"BÔkeFkk{k;e~A
o`Q".k"k"Bhozra o{;s ekxZ'kh"ksZ pjsPp rr~A

145
Ibid. Ch.180, p.464.
 s a HkqfDreqfDriokIUkq;kr~AA2AA146
vukgkjks o"kZed
The vrata, known as the Skanda “asthi, should be performed in honour of the Marshal
of the heavens, on the day of the sixth phase of the moon‟s increase in the month of Bhadra.
The vrata, known as the Krsna” asthi, should be first undertaken on such a Tithi, occurring in
the month of Magha. The penitent should observe a fast for the whole of that day and abstain
from taking anything on such Tithis throughout the year. The effect of practicing such a vow,
is salvation after a happy and prosperous career on earth.
3.8.3.7.2. Saptmi-vrata(lIreh&ozrkfu
lIrehozrda o{;s losZ"kka HkqfDreqfDrne~A
ek?kekls∙Ctds 'kqDys lw;± izkP;Z fo'kksdHkko~QAA1AA
lokZokfIrLrq lIrE;ka ekfl Hkknzs∙dZiwtukr~A
ikS"ks ekfl flrs∙u'uUizkP;kZd± ikiuk'kue~AA2AA
o`Q".ki{ks rq ek?kL; lokZokfIrLrq lIrehA
iQkYxqus rq flrs uUnk lIreh pkoZiwtukr~AA3AA
ekxZ'kh"ksZ flrs izkP;± lIrxh pkijkftrkA
ekxZ'kh"ksZ flrs pkCna iq=kh;k lIreh fL=k;k%AA4AA147
Now I shall narrate the process of performing a Saptami vrata (vrata practiced on the
day of the seventh phase of the moon‟s wane or increase), which grants to all, enjoyment in
this life and salvation in the next Grief can never touch a man, who worships the son-god
with white lotus flowers on such a day, in the month of Magha: the” result of such a worship
on an identical Tithi in the month of Bhadra, being the attainment of all wished for objects.
The man, who observes a fast and worships the sun-god on such a Tithi in the month of
Pausa, becomes purged of all sins. The fulfillment of all heartfelt desires follows in the train
of such a worship, held on the day of the seventh phase of the moon‟s wane, in the month of
Magha. Such a worship, performed on the day of the seventh phase of the moon‟s increase in
the month of Phalguna, is known as the Nanda and fills the votary with eternal felicity. A
man by worshipping the sun-god on such a Tithi in the month of Magha, conquers all his
enemies; whereas a suppliant for the birth of a child, should practice the vrata on the same
day.
3.8.3.8. Mahasivaratri
f'kojkf=kozra o{;s dFkka oS loZdkenke~AA
;Fkk p xkSjh Hkwrs'ka i`PNfr Le ij ozre~AA1AA

146
Ibid. Ch.181, p.465.
147
Ibid. Ch.182.p. 465.
 Brahma said: I shall now describe the mode of practising the Sivaratra Vratam, the
performance of which confers all wished for blessings on the practiser. The goddess Gouri
learnt it of yore from the God Mahadeva, the lord of all created beings.
ek?kiQkYxqu;kseZè;s Ñ".kk ;k rq prqnZ'khAA
rL;ka tkxj.kkæqæ% iwftrks HkqfÙkQeqfÙkQn%AA2AA

The god said:- "He who keeps a vigil and shorships the god Rudhra on the night of the
fourteenth phase of the moon's wane which comes between the months of Magha and
Phalguna, becomes entitled to the pleasures of life and the liberation of self.148
'kojkf=kozra o{;s HkqfDreqfDrizna 'k`.kqA
ek?kiQYxqu;kseZè;s o`Q".kk ;k rq prqnZ'khAA1AA
dke;qDrk rq lksiks";k oqQoZञ ्tkxj.ka ozrhA

f'kojkf=kozra oqQosZ prqnZ';keHkkstue~AA2AA

jkf=ktkxj.ksuSo iwt;kfe f'koa ozrhA
vkokg;kE;ga 'kEHkqa HkqfDreqfDriznk;de~AA3AA
ujdk.kZodksÙkkjukoa f'ko ueks∙Lrq rsA
ue% f'kok; 'kkUrk; iztkjkT;kfnnkf;usAA4AA
lkSHkkX;kjksX;fo|kFk± LoxZekxZiznkf;usA
धe± nsfg धua nsfg dkeHkksxkfn nsfg esAA5AA

xq.kdhfrZlq[kz nsfg Lox± eks{ka p nsfg esA

yqCधd% izkIrokUiq.;a ikih lqUnjlsud%AA6AA149

Now I shall describe the process of practicing the Sivaratri vrata, which makes a man
the envied possessor of all the good things of the earth and liberate him from the cycles of
necessary existences, The observer of the vow (Vrati), should observe a fast and keep a vigil
in the night on the occasion of a dark Caturdasi, occurring between the months of Magha and
Phalguna and pray as follows" I shall practice the vrata, known as the "Slvaratri vrata," fast
on the day of its observance keep a vigil in the night and worship the god Siva," I invoke the
latter deity who blesses his votaries with earthly prosperity and emancipates their souls after

148
M.N. Dutt. The Guruda Mahapuranam, (New Bharatiya Book Corporation, Delhi), p. 298.
149
Ibid.p.478.
death. I make obeisance to the god Siva, who serves as a boat in taking the benighted souls
across this stream of life. Salutation to Siva, the absolute pacific soul, who increases the
progeny of men and crowns their devotion with kingdoms and principalities, success in life,
health and erudition and opens the gate of heaven to his votaries. Increase my piety, augment
my possessions, O lord and may I have the envied goods of the world in abundance and the
capacity to enjoy them. May I thrive in fame and happiness and may I ascend heaven and
work out the liberation of my soul, through the merit of my virtues, growing more and more
every day".
The 13th of the dark half of magha (Jan - Feb) the great night of Siva is celebrated as a
festival of importance all over India. It is dedicated to Lord Siva under the symbol of the
Linga. Many Hindus are taking fasting and worship their god Siva with full respect and
religious ritual. All Siva temples are specially decorated and special pujas are conducted for
the devotees.
Fast is kept during the whole tithi, and a vigil at night, especially by all unmarried
girls who wish to secure a husband as accomplished as Siva was Uma. The Linga is bathed in
milk and honey; ketaki flowers and betel leaves are offered.150All over India the faithful
devotees of Lord Siva keep a strict fast the day prior to the feats night, during which Siva in
the form of Linga is honoured by a night long vigil, by a ritual bathing of the Lingawith
honey and milk and offerings of bel leafs, accompanied by the recitation of mantras. The
following day is celebrated with great rejoicing and fasting.
In Shivapuranam also mentions whoever comes to Lord Shiva with fasting and prayer
and offer him opium, charas or Ganga that Lord Shiva will be pleased and devotee will get
blessing according his needs.151 Moreover, in Narada Purana uttarbhag, mentioned that
through fasting please Siva and get salvation. 152
3.8.3.8.1. Asoka Purnima-vrata(v'kksdiwf.kZekfnozre~)

v'kksdiwf.kZeka o{;s Hkwधja p Hkqoa ;tsr~A

iQYxqU;ka flri{kk;ka o"k± L;kn~HkqfDreqfDrHkko~QAA1AA

dfÙkZD;ka rq o`"kksRlx± o`QRok uDra lekpjsr~A
'kSoa IkneokIuksfr o`"kozrfena Ikje~AA2AA
fi=;k ;k∙ekolh (L;k) rL;ka fir`.kka nÙke{k;e~A

150
Ibid.
151
Shiva Mahapuranam, p.56.
152
Shri Narada Purana pg. 649
 miks";kCna fir`fu"V~ok fu"iki% LoxZekIuq;kr~AA3AA
iञ ्pn';ka p ek?kL; iwT;kta LoxZekIuq;kr~AA153

Hear me discourse on the process of practicing the Asoka-Purmima-vrata, in which

the Bhudhara manifestation of the god Siva, as well as the earth-goddess should be
worshipped. The vrata should be first undertaken on the day of the full moon in the month of
Caitra and practiced on the occasions, of all subsequent Purnimas for a year. The rite of
Vrsotsarga should be performed on such a Tithi in the month of Kartika. The penitent should
break his fast in the night, which should be spent in vigil. By practicing such a vrata, a man
goes to the region of Siva after death. This is what is known as the Vrsa vrata. Libations of
water 'and cakes of obsequies offered to one's departed manes on the occasion Om the
Amavasi (day of the new moon), known as the Pitr Amavasi, last them for eternity. By
observing fast and propitiating' the souls of his departed ancestors for a year, a man becomes
purged of all sins and ascends heaven after death. Similarly by worshipping the birthless
deity (Narayana) on the day of the full moon in the month of Magha man is able to witness
the fulfillment of all his heartfelt desires.
Ok{;s lkfo=;ekokL;ka HkqfDreqfDrdjha 'kqHkke~AA4AA
iञ ्n';ka ozrh T;s"Bs oVewys egklrhe~A

f=kjk=kksiksf"krk ukjh lIrधkU;S% iziwt;sr~AA5AA

iz:<S% d.Blw=kS'p jtU;ka oqQÄï˜ekfnfHk%A

oVkoyEcua o`QRok u`R;xhrS% izHkkrdsAA6AA
ue% lkfo=;S% lR;ors uSos|a pkiZ;sn~f}tsA
os'e xRok f}tkUHkksT; Lo;a HkqDRok foltZ;sr~AA7AA
lkfof=k izh;rka nsoh lkSHkkX;kfndekIuq;kr~AA8AA154
Now I shall describe the way of practicing the Savitri vrata, which should be observed
on the day of the new moon in the month of Jyestha. The female Vrati should fast for three
consecutive days on the occasion and worship Savitri the model of chastity, with the grains
known as the Saptadhanya, underneath a vrata tree, on the above said Tithi. Damsels should
join hands in a merry-go-round and dance and sing· round the Vata tree, fondly embracing
(Kanthasutra)*and worshipping it with pasted saffron. They should return home on the
morrow, dress up and dedicate platefuls of offerings. By repeating the mantra "Obeisance to
Savitri and Satyavan" and make them over to the Brahmanas. On the same day, the pious
153
Garuda Mahapurana, Ch.124, p.314.
154
Agni Mahapurana, p.
Brahmanas should be treated with sumptuous repasts and ·the penitent shall break her fast.
Farewell should be bid to that model wife (Savitri), by reciting the mantra which runs as "Be
pleased, O you goddess. Savitri" A damsel practicing such a vrata becomes exceptionally
fortunate.

3.8.3.9. Holi
Coincides with full moon of the bright half of Phalguna (February – March). It is
celebrated more or less all over India, though not by every caste. In most places it is
customary to light a huge bonfire. Passers – by generously squirted with coloured
water.155The coloured powders and water, which have become so characteristic of Holi are a
part of all this.
3.9. FASTING IN BHAKTI PERIOD(14-17th Century AD)
The term fasting in Bhakti Marga-(path of devotion) or Bhakti Yoga (Devotional
Discipline) refers to an extremely complex and manifold phenomenon.
Satv-asmin Parama-Prema-rupa-the nature of Bhakti is absolute love in Him (Narada
Bhakti Sutra, 2) Sapara anuraktir Isvare – Bhakti is supreme attachment to the Lord (Sandilya
Sutra 1, 1, 2).
3.9.1.The Nature of Fasting in Bhakti
The word bhakti, generally, translated as devotion is rich with meaning; faith, love,
loving surrender, devotional attachment, piety. It is closely associated with the word Puja
which mean adoration, reverence, worship. There is implied in these two words a very
personal relation, a concrete and existential attitude of reverential dependence and piety. The
most normal gesture people make to express this feeling is the Pranama, God is, of course,
the Supreme object of bhakti and fasting (upvasa) and puja, but the mother land, parents and
elders, spiritual teachers and holy men are pujaniya, and in various degrees, object of bhakti,
the Pranama made to them does convey this sense of deep reverence and worshipful
devotion.156
Bhakti is absolute love for Him. It is the supreme attachment to the Lord. It is
ambrosia that divine drink or nectar which confers immortality. He who has obtained true
“fasting” in Bhakti is Siddha (perfect), amrta (immortal) trpta (satisfied, blessed) he desires
nothing else; there is in him no sorrow, hatred or passion. He is at peace, intoxicated with

155
Ibid.p. 189
156
Ibid. p.304.
love, yet quiet, his mind centred on the Lord. All other affections are suppressed selfishness
is transcended; all form of activity, sacred or profane, being dedicated to Him.157
Fasting (upavasa) in Bhakti Marga is loving devotion, gives the bhakta (devotee) a
much greater and more valuable knowledge of the Lord than any intellectual process of
meditation or reflection. The relation between bhakti and jnana has been variously explained
in different schools – faith (sraddha) is of course always required as a precondition of
genuine devotion; the worst vices are kautily (crookedness or insincerity) and asraddha
(irreligiousness or unbelief).
3.9.2. Fasting and Divine Grace
In all Bhakti Treatises the greatest stress is laid on the importance of God‟s grace. The
Upanisads already had taught that divine election alone qualifies a man for personal
communion with the supreme spirit.
Most Bhaktas (devotees) insists that grace elevates and transforms the devotees
(Bhaktas) but not without some collaboration, preparation or response, on his part.
Detachment and humility avoidance of evil company, faithful and unselfish fulfillment of
one‟s social and other duties, constancy in prayer, these and many other moral obligations
rest upon the true bhakta (devotes). Bhakti is gift of the Lord to His chosen ones, but these
have to respond to the advances of His love.158
What is theological nature of this divine grace on the Bhaktas rely upon? Is there only
close parallel with Christian doctrine of grace? Most bhakti theologians adhere to some form
of Advaita; not the pure Advaita of a Sankara but a non-dualism more or less tainted with
Parinama-vada, viz a metaphysical theory which introduces change or evaluation within the
supreme reality. They safeguard a certain distinction between the Jivatma (invidual soul) and
the Paramatma (SupremeSpirit), the individual being naturally divine without being God
Himself. This pantheistic trend of most bhakti theologies as also the extremely
anthropomorphic conception of eternal life uphold by the bhaktas made it impossible for
them to reach a clear idea of the perfect gratuity of God‟s grace and of the infinite and
supernatural greatness of its elevating power. Grace is a help given to man to enable him to
realize what he essentially is rather than a supernatural gift which divineness a mere creature.
The indwelling of God in the soul and the Trinitarian life we are called to share and
contemplate in the beatific vision are but dimly and faultily adumbrated in the Hindu

157
Ibid. p. 305.
158
John B. Carman, Bhakti, the Encyclopedia of Religion Vol.2 edition (New York: Macmillan Publishing
Company, 1987), p.130.
conceptions of Bhakti and Mukti. As the correct idea of creation is generally absent from
Hindu thought, so also there is lacking the knowledge of Christian faith gives us of this new
creation; this rebirth in Christ, this supernatural destiny to which divine grace raises us.159
3.9.3. The Object of Bhakti
The bhakti, in its lower and secondary manifestation can have for its object some
minor deity, the higher bhakti is centred on the Lord alone. The Lord (Isvara) is God
conceived as a personal all powerful, all merciful being – both transcendent and immanent.
He is the „Bhagwan‟ the blissful one, love and beauty infinite. But Hindu metaphysicians
have never been able to understand personality except in terms of non-absolute reality this is
why the Saguna Brahman is said to be the object of the bhakta‟s devotion, not the nirguna
(unrelated absolute) Brahman. Most bhakti theologians have tried to solve this antinomy
between the claims of their devotion, which is meaningless without a personal god, and those
of their metaphysics, which tends to deny absolute transcendence to a personal being, they
have generally failed, at least on the theoretical plan.
The object of the bhakta‟s devotion is therefore not God but a god, the highest god he
can imagine or conceive, an individual being but endowed with all the attributes and qualities
that belong to the Divine, a being therefore, which is said to be the Supreme person
(Purusottama), identified even with the supreme Brahman, yet conceived as related and
internally subject to change. This god of the bhakta is not God Himself and all bhakti remains
somehow idolatrous.160
But the bhakta wants to worship and to love a god whom he can see and touch and
serve a god who is near to his devotee. This desire exists even in idolatry, but in bhakti it
becomes a moving and pathetic yearning for the incarnate the God-man. The avatara
(doctrine) evolved considerably from the days of the Gita to those of the Bhagavata-Purana,
it became even further complicated in the medieval bhakti schools. A „descent‟or avatara of
the Lord who through the power of His maya, assumes a human or other visible form; a
„theophany‟ of the Lord displaying His beauty and divine charm to attract the bhakta‟s mind
away from earthly things; an appearance partial and temporary of the supreme deity with the
object of performing some actions necessary for the protection and salvation of creation, the
avatara is never incarnation in the Christian sense. The „body‟ or human shape assumed is
not a real human nature, possible and earthly; it is made of visuddha sattva (heavenly matter)

159
Chandradhar Sharma, A Critical Survey of Indian Philosophy, (New Delhi: Motilal Banarsi Das Publishers,
Pvt., 1987), Pp.336-227.
160
V.S. Lalrinawma, Major Faith Traditions in India, (Delhi: ISPCK, 2007), p.207.
it is a passing manifestation only. The avatara is not a „new Adam‟ belonging to our race,
one of us. The avatara is not the Word made flesh.
3.9.4. The Naksatra-vratasUk{k=kozrkfu)
Uk{k=kozrda o{;s Hks gfj% Ikwftrks∙FkZn%A
u{k=kiq#"ka pk∙∙nkS pS=kekls gfja ;tsr~AA1AA
ewys iknkS ;tsTTkYs jksfg.kh"opZ;s¼fje~A
tkuquh pkf'ouh;ksxs vk"kk<klwjlaKdsAA2AA
es<ªa iwoksZÙkjkLoso dfV oS o`QfÙkdklq pA
ik'osZ HkknzinkH;ka rq oqQf{ka oS jsorh"kq pAA3AA
LrukS pSokuqjkधklq धfu"Bklq p i`"Bde~A161

Hear me, 0 god, discourse on the process of. observing the Naksatra vratas, (vows to
be observed under the auspicies of different asterism) winch are as follows: The god Hari
should be worshipped during the ascendancy of each of the twenty-seven asterisms, by which
the worshipper would have all his objects and desires fulfilled and realised in life. The god
Hari, manifest as the Naksatra Purusa (an imaginary figure whose body is supposed to be
composed of the clusters of asterisms, grouped so as to form its different parts) should be
worshipped in the month of Caitra. The legs of the god (Naksatra Purusa) should be
worshipped under the auspicies of the asterism Mula, while the regions of his groins should
be worshipped under the benignant influence of the asterism Rohini, The knee-joints of the
divine figure, should be worshipped under the auspicies of the asterism Asvini, while the
regions of its two thighs, should be worshipped under the influence of the asterisrns Asadhas,
The public region of the divine image, should be worshipped under the auspicies of the
asterisms Purvas and Uttaras, while the region of the waist, should be worshipped under the
influence of the asterisms known as the Krttika, Similarly the sides of the figure, should be
worshipped during the ascendancy of the asterisms known as the two Bhadrapadas, while the
regions of its armpits should be worshipped, when the asterisms known as the Revati would
ascend a similar altitude in the skies. The cardiac region of the image, should be worshipped
under the influence of the asterisms known as the Anuradha, while its back should be
worshipped during the ascendancy of the asterisms Dhanistha.
HkqtkS iwT;kS fo'kk[kklq IkquoZoÄõ˜yh;Ztsr~A
vk'ys"kklq u[kkUiwT; d.Ba T;s"Bklq iwt;sr~AA4AA
Jks=ks fo".kks'p Jo.ks eq[ka iq.;s gjs;Ztsr~AA5AA

161
Agni Mahapurana, Ch. 196, p. 479.
 ;tsRLokfr"kq nUrkxzekL;a ok#.kHks∙pZ;sr~A
e?kklq uklka u;us e`x'kh"ksZ yykVde~AA6AA
fp=kklq pk∙∙nzkZlq dpkuCnkUrs Lo.kZda gfje~A
xqMiw.ksZ ?kVs∙H;P;Z 'k;kxksFkkZfnnf{k.kkAA7AA162
The arms of the divine figure, should be worshipped, when the asterisms known as the
Visakha would be ascendant, while its figure should be worshipped under the blissful
influence of the asterisms, known as the Punarvasus, Similarly, its finger-nails should be
worshipped under the auspicious of the asterisms, known as the Aslesas, while the region of
its throat should be worshipped under a similar condition of the asterisms, known as the
Jesthas, Likewise the ears, face, tips of teeth and mouth of Visnu should be respectively
worshipped under the benignant influences of the asterisms, known as the Sravana, the Pusya,
the Svatis and the Varuna. In the same manner, the nose, the eyes, the forehead, the hairs and
the complexion" of the divine image, should be respectively worshipped under the auspicious
of such asterisms as the Magha, the Mrgasira, the Citra and the Ardra. The god should be
invoked and worshipped on a pitcher, full of molasses. Gifts of beds, cows and money,
should be given to the Brahmanas as remuneration for their officiating as priests at the
ceremony or for attending the same as onlookers.
Uk{k=kiq#"kks fo".kq% iwtuh;% f'kokRed%A
'kkEHkouh;ozro`QUeklHks iwt;s¼fje~AA8AA
dkfÙkZds o`QfÙkdk;ka p e`x'kh"ksZ e`xkL;dsA
ukefHk% ds'kok|SLrq vP;qrk; ueks∙fi okAA9AA
dkfÙkZds o`QfÙkdkHks∙feklu{k=kxa gfje~A
'kkEHkok;uhozrda dfj";s HkqfDreqfDrne~AA10AA
ds'kokfn egkewfÙkeP;qra loZnk;de~A
vkokg;kE;ga nsoek;qjkjksX;o`f)ne~AA11AA
dkfÙkZdknkS lnk ns;eUua eklprq"V;e~A
iQkYxquknkS p o`Q'kjek"kk<knkS u Ikk;le~AA12AA
nsok; czkã.ksH;'p uDra uSos|ek'k;sr~A163
Each month the observer of the vow, known as the Sambhavaniya vrata, should
worship the god Visnu, manifest as the Naksatra Purusa (the astral figure) who is but an
incarnation of the divine essence of Siva, The vrata should be practiced in the month of
Kartika and Magha under the auspicious of the asterisms, known as the Kritika or Mrgasira,
from which the months have respectively derived their epithets and address the god Hari by
162
Agni Mahapurana, Ch.196, p. 479.
163
Ibid.
such names as "Kesava," "Acyuta" etc. or by invoking his presence as "obeisance to Kesava"
and "Obeisance to the god who suffers. No waste" (Acyuta). The penitent should recite the
prayer, running as "l shall practice the 'Sambhavaniyakam Vratam, by worshipping the god
Hari, present in the presiding asterism of, the month and which makes the life of its observer,
a run of continuous pleasures and grant him salvation after death. I invoke the presence of the
god Hari, who contained in himself the water on which floated the seeds of a potential
universe and who, though eternally existent, suffers not the ravages of time and grants health
and longevity to his votaries. During the four months, commencing from that of Kartika;
boiled rice and potherbs should be offered to the god, Krsara (rice and pulse boiled together
with spices) in the months such as Phalguna etc., while sweet porridge should be offered in
the months of Asadha, etc., The Naivedyas, after being dedicated to the deity in the night,
should be made over to the Brahmanas. The penitent should bathe in water saturated with the
composition known as the Pancagavya and live on the same substance on the day of
observance of the vow.
IkpxO;tys LukrLrL;So Ikzk'kukPNqfp%AA13AA
vokZfXoltZukn~nzO;a uSos|a loZeqP;rsA
folftZrs txUukFks fuekZY;a Hkofr {k.kkr~AA14AA
ueks ueLrs∙P;qr es {k;ksLrq] ikiL; o`f’VleqiSfr iq.;e~A
,s'o;ZfoÙkkfn lnkv{k;a es] {k;a p ek larfrj;qiSrqAA15AA
;FkkvP;qrLRoa Ikjr% ijLrkr~] l czãHkwr% ijr% IkjkReu~AA164
An article offered to a god and kept behind his image, becomes a Naivedya, while
flowers etc, become Nirmalyas, simultaneously with their offering. The vrata should be
closed with the following prayer: "I make obeisance to you, O lord may my sins grow more
and more attenuated and my pieties grow more and more, every day. O you god who know
no waste, may my wealth, possessions and progeny suffer no decrease and become
unnumbered and endless instead.
RkFkkmP;qra Roa oqQ# okafNr es]
e;k o`Qra ikigjkize;
s AA16AA
vP;qrkuUn xksfoUn izlhn ;nHkhfIlre~A
v{k;a ekees;kReUoqQ#"o iq#"kksÙkeAA17AA
lIro"kkZf.k lEiwT; HkqfDreqfDreokIuq;kr~AA165

164
Ibid.
165
Ibid.p. 498.
 O Acyuta, as You are greater than the greatest of beings, as You are the Supreme
Soul, absolve me of all impieties and may the wishes of my heart take fruit in this life. Be
pleased, O you the wasteless (Acyuta) protector of the universe, grant me the fulfillment of
my desires and make me wasteless as your own self, O you the immeasurable spiritual light,
O you the best of beings." A man by worshipping the god as above indicated, for seven
consecutive years, enjoys all the comforts of the world and becomes an emancipated Spirit
after death.
vuUrozrek[;kL;s u{k=kozrdsnFkZne~AA18AA
ekxZ'kh"kZs e`xf'kjs ('kh"ksZ) xksew=k'kh ;tskfje~A
vuUra loZdkekukeuUrks HkxokUiQye~AA19AA
nnkR;UkUra p iquLrnsokU;=k tUefuA
vuUriq.;ksip;a djksR;srUegkozre~AA20AA
;FkkfHkyf"krizkfIra djksR;{k;eso pA
iknkfn IkwT;a uDrs rq HkqUth;kÙkSyoftZre~AA21AA
?k`rus kuUreqfí'; gkseks eklprq"V;e~A
pS=kknks 'kkfyuk gkse% i;lk Jko.kkfn"kq)AA22AA
ekUधkrkvHkw|qouk'oknuUrozrdkRlqr%AA23AA166

Now I shall describe the process of performing the Ananta vrata, which is one or the
greatest of the boon-conferring Naksatra (astral) vratas. The god Hari should be worshipped
under the auspicious of the asterism Mrgasira in' the month of Margasirsa, the penitent living
on the urine or a cow on the day of its observance. The god Ananta (infinite) grants infinite
merit and enjoyment in the next birth of the observer. Infinite merit is acquired by the
observance of such a vow and infinite enjoyment follows in its wake which knows no waste
or satiety and the heartfelt desires of the penitent are realised hundred-fold in his next
existence. The Vrati should break his fast in the night after the worship and should not take
anything containing oil, the homa being continuously performed for four months with
libations of clarified butter. By taking nothing else than clarified butter on the day of its
observance, a. Vrati ascends the region of the Rudra manifestation of the god Siva after
death. Likewise, the man who practices the Triratra vratas, (a vrata or a fast of three nights)
each fortnight, by taking a single meal on each day of its observance, becomes the master of
unbounded wealth. Similarly by practicing each. month, the vrata as above indicated, a
penitent goes to the region presided over by the god Ganapati, Thus by practicing the vrata in

166
Ibid.
honour of the god Janardana, a man is enabled to live in the same region with Visnu, in the
company of the souls of all his friends and relations.
The penitent should first observe the vow (Triratra vrata) on the day of the ninth
phase of the moon's increase in the month of Magha; and hundred times repeat the mantra,
running as "Om obeisance to the god Vasudeva." Only a single meal should be taken on the
eighth day of the moon's increase (on the day immediately preceding the day of observance),
then a fast should be for the next three days. The god Visnu should be worshipped on the day
of the twelfth phase of the moon's increase in the month of Kartika and the vrata should be
duly practiced on the same day. The homa should be performed with libations of clarified
butter, containing grains of Sali rice, while it should consist of clarified butter simply in a
similar ceremony undertaken in the month of Sravana. By performing homa ceremonies as
above indicated, Mandhata was able to perpetuate his memory as the venerable Yuvanasv

3.10. UNDERSTANDING OF FASTING IN EACH DAY OF A WEEK IN HINDUISM

fnolozrkfu
fnolozrda o{;s áknkS धsuqozra onsA

;'pksHk;eq[kha n|kRizHkwrdudkfUore~AA1AA
fnua Ik;ksozrfLr"BsRl ;kfr ijea ine~A
=;ga Ik;ksozra o`QRok dkUpua dYiiknie~A
nÙok czãina ;kfr dYio`{kozra Le`re~AA2AA
n|kf}'kRiyknwèo± egha o`QRok rq dkUpuhe~AA3AA
fnua Ik;ksozrfLr"Bsnqznzx% L;kfíokozrhA
i{ks Ik{ks f=kjk=ka rq HkDrsuSdsu ;% {kisr~AA4AA
foiqya धuekIuksfr f=kjk=kozro`Qfíue~A

ekls ekls f=kjk=kk'kh ,dHkDrh x.ks'krke~AA5AA

;fL=kjk=kozra oqQ;kZRleqfí'; tuknZue~A
oqQykuka 'kreknk; l ;kfr Hkoua gjs%AA6AA
uoE;ka p flrs i{ks ujks ekxZf'kjL;FkA
izkjHksr f=kjk=kk.kka ozra rq fofधon~ozrhAA7AA

vksa ueks oklqnos k; lglza ok 'kra tisr~A

v"VE;kesdHkDrk'kh fnu=k;eqikolsr~AA8AA
}kn'pka iwt;sf}".kqa dkfÙkZds dkj;sn~ozre~A
foizkUlEHkksT; oL=kkf.k 'k;ukU;klukfu pAA9AA
N=kksiohrik=kkf.k nnRlEizkFkZ;sn~f}tku~A
ozrs∙fLeUnq"djs pkfi fodya ;nHkwUeeAA10AA
HkoföLrnuqKkra ifjiw.k± HkofRofrA
HkqDrHkksxks oztsf}".kqa f=kjk=kozrdozRkhAA11AA167
Now I shall describe the process of performing the Divasa vratas. First hear me
discourse on the process of practicing a Dhenu vrata (a cow-giving vrata) which should be
practiced by making the gift of a cow, whose mouth and tail had been covered over with
plated gold. The penitent should drink clarified butter only on the day of its observance,
whereby he would attain an elevated station in the next world. Similarly, by living' simply on
clarified butter for three consecutive days and by making the gift of a golden Kalpa tree, a
man attains the Supreme Brahma. By making the gift of a twenty-two Pala weights of earth
encased in a golden casket, a man goes to the region of Rudra. Brahrnanas should be feasted
and gifts of clothes, beddings, seats, umbrellas, Vessels and holy threads, should be made to
them with the following prayer." May all that which has been made defective in this difficult
vrata, through my ignorance or omission, be remedied and made up, through your gracious
benediction." A man by practicing such a vrataascends the region of Visnu, after a long and
prosperous career on earth.
dkfÙkZdozrda o{;s HkqfDreqfDriznk;de~A
n'kE;ka iञ ्pxO;k'kh ,dkn';keqiksf"kr%AA12AA

dkfÙkZdL; flrsvH;P;Z fo".kqa nsoks foekux%A

pS=ks f=kjk=ka uDrk'kh vtkiUpin% lq[khAA13AA
f=kjk=ka Ik;l% ikueqioklijL=;ge~)A
i"BÔkfn dkfÙkZds 'kqDys o`QPNªks% ekgsUnz mP;rsAA14AA
iUpjk=ka Ik;% ihRok nè;kgkjks áiksf"kr%A
,dkn';ka dkfÙkZds rq o`QPNªksv;a HkkLdjksvFkZnZ%AA15AA
;okxwa ;koda 'kkda nfध {khja ?k`ra tye~A

iUpE;kfn flrs i{ks o`QPNª% lkUriu% Le`r%AA16AA168

Now I shall describe the process of practicing the Kartika vrata, which grants
enjoyment of earthly pleasures and salvation after death. The Vrati should eat only the
composition known as the Pancagavya, on the day of the tenth phase of the moon's increase
167
Agni Mahapuarana, Ch.197, p.482.
168
Ibid. p.483.
in the month of Kartika, fast on the following day and worship the god Visnu, whereby he
would go to the region presided over by that deity. By making gifts of five goats to a
Brahmana and by breaking his fast in the night for three consecutive days" a man attains the
highest felicity. In the vrata, known as the Krcchara Mahendra, the Vrati should drink milk
only for the first three nights, fast on the next three and practice the vrata on the day of the
sixth phase of the moon's increase' in the month of Kartika. Similarly in the form, known as
the Krcchara Bhaskara, the penitent should live on curd on the day of the eleventh phase of
the moon's increase in the month of Kartika and drink milk on the next five days, whereby he
would acquire immense wealth. In the Santapana vrata, the diet of the penitent should consist
of wheat, articles made of wheat, potherbs, curd, thickened milk, clarified butter and water,
on the day of the fifth phase of the moon.
In Hinduism during fasting drinking milk, curd, butter and water and good gifts has
offered to only Brahman. According to researcher point of view it is good to become healthy
it is more Physical benifit then spiritual.
In Hinduism, each day of a week is dedicated to a particular god in the Hindu
pantheon. Apart from the special Vratas and Upvaas, many Hindus also fast on a particular
day in a week. Each day in a week has a specialty and there are numerous folklores
associated with the fasting observed on the days of a week.
3.10.1. Sunday
Sunday is dedicated to Lord Surya (Sun God). Those who undertake “fast” (upvaas)
on the day only take a single meal. Oil and salt is avoided. Red is the color of the day and red
flowers are offered to Surya. Devotees are offered water to lord Surya as part of their
worship.
3.10.2. Monday
Monday is dedicated to Lord Shiva. It is said that Lord Shiva is easily pleased.
Therefore many people observe Upvaas on Monday. Those devotees observing “fast” only
eat food once. People visit Lord Shiva shrines and conduct pujas, especially,
Ardhanarishwara puja. The mantra „Om Namah Shivaya‟ is chanted continuously. Siva
devotees also read Shiva Purana. Unmarried women observe the Vrat to get good husbands.
Others observe it for a happy and prosperous family life. Shivites see in Shiva unspeakable
power and mystery. Devotees of Shiva also worship the divine energy (shakti), personified as
the various female consorts of deities.169

169
www. Hindu Blog.com, on „Fasting‟, June, 5, 2013, at 10 am.
3.10.3. Tuesday
Tuesday is dedicated to Lord Ganesha, Durga, Goddess Kali and Lord Hanuman.
Most devotees visit Devi and Hanuman shrines. Those people who “fast” avoid taking food
containing salt at night. In North India most of the Hindu devotees do not touch nor eat egg
on this day.
3.10.4. Wednesday
Wednesday is dedicated to planet Mercury and Lord Vithal, an incarnation
of Krishna. Green color leaves, especially Tulsi leaves, are used in Pujas. The day is highly
auspicious for starting new ventures and it is believed that those who observe the Vrat are
bound to get blessed with fortunes. People also give alms to the poor and needy on this day.
3.10.5. Thursday
Thursday is dedicated to Lord Vishnu and his incarnations. Pujas are conducted using
milk, ghee etc. Food is only eaten once and that too containing milk products. People read
Srimad Bhagavad Purana on the occasion.
3.10.6. Friday
Friday is dedicated to Mother Goddess – Mahalakshmi, Santhosi Ma,
Annapuraneshwari and Durga. Sweets are distributed on the day. Those devotees observing
the Vrat make it a point to eat at night. Most Hindu acknowledge the feminine aspect of
divinity under the generic names Devi (“the goddess” the feminine form of Deva), or “the
mother” (Ma), or shakti (the feminine aspect of power).worshiper frequently specify further
by identifying their own chosen deity with any of several other name-forms. Some such as
Mahalakshmi, Santoshi Ma, Anapurnaraneshwari and Durga, are known large areas of India.
Tradition has conferred divine status on even the motherland herself, as the goddess Bharat
Mata, “Mother India”.
3.10.7. Saturday
Saturday is dedicated to alleviating the bad influence of Lord Shani. The Vrat on this
day is mainly observed by those people who believe in Hindu astrology. Black is the color of
the day and people visit Shani shrine or Navagraha shrines. Food is only consumed once on
the day.170

170
Ibid.
 It must be noted here that the deity worshipped on a particular day might vary from
region to region and community to community. The result of all upvaas or fast depends on
the person. It is good, if all the members in the family can undertake a Vrata together.
Miracles do happen by observing a particular Vrata and the greatest miracle is Brahman
realization. All rituals and observances are path towards understanding the Supreme Soul and
this will automatically alleviate all sufferings.171
3.10.8. The Monthly Fast Vows(Ekklozrkfu
Ekklozrdek[;kL;s HkqfDreqfDriznk;de~A
vk"kk<kfnprqekZleH;Äõa otZ;sRlqधh%AA1AA

oS'kk[ks iq"iyo.ka R;DRok xksnks u`Ikks Hkosr~A

xksnks eklksioklh p Hkheozrdjks gfj%AA2AA
vk"kk<kfnprqekZla izkr%Luk;h p fo".kqx%A
ek?ks ekL;Fk pS=ks ok xqMधsuqiznks Hkosr~AA3AA

xqMozrLr`rh;k;ka xkSjh'k% L;kUegkozrhA

ekxZ'kh"kkZfnekls"kq uDro`Qf}".kqyksdHkko~QAA4AA
,dHkDrozrh r}n~}kn'khozRkda Ik`Fko~QA
iQyozrh prqekZla iQya R;DRok iznki;sr~AA5AA172
Now I shall describe the process of practicing the Masa vratas (vows which should be
observed in the different months of the year), which grant enjoyment in this life and salvation
in the next. The wise and the intelligent should forego the use of oils and unguents during the
four months, commencing from the month of Asadha. Similarly by foregoing the use of
flowers and salt in the month of Vaisakha and making the gift of a cow to a Brahmana, a man
acquires a sovereignty in this life. A man by observing a fast, extending over a period of
month and making the gift of a cow to a Brahmana, should practice the vrata known as the
Bhimavrata. By bathing every day in the morning during the month of Asadha, a man
becomes merged in the essence of Visnu, the same result being obtained by making gifts of
treacle and a cow in the months of Caitra and Vaisakha, The greatest of all observers of
vows, the husband of the goddess Gauri, practiced the above said vrata of treacle, on the day
of the third phase of the moon. The man who practices the Nakta vrata (Breaking one's fast in
the night) in the month of Margasirsa, goes to the region of Visnu, The vratas known as the

171
Ibid.
172
Agni Mahapurana, Ch. 198, p.487.
vrata of a single meal each day (Ekabhakta), the Dvadasi vrata and the Tila-vrata should be
practiced for four consecutive months.
Jko.kkfnprqekZla ozrS% lo± yHksn~ozrhA
vk"kk<L; flrs i{k ,dkn';keqiksf"kr%AA6AA
pkrqekZL;ozrkuka rq oqQohZr ifjdYiue~A
vk"kk<Ôka pkFk laozQkUrkS ddZVL; gfja ;tsr~AA7AA
bna ozra e;k nso x`ghra iqjrLroA
fufoZ?uka flfLek;krq izlUus Rof; ds'koAA8AA
x`ghrsvfLeUozrs nso ;|iw.ksZ fez;s áge~A
rUes Hkorq lEiw.k± RoRizlknkTtuknZuAA9AA
ekalkfn R;DRok foiz% L;kÙkSyR;kxh gfja ;tsr~A
,dkUrjksioklh p f=kjk=kh fo".kqyksdHkko~QAA10AA
pkUnzk;.kh fo".kqyksdh ekSuh L;kUeqfDrHkktue~A
izktkiR;ozrh LoxhZ l;qDr;kodHk{kd%AA11AA
nqXधk|kgkjokULoxhZ iUpxO;kEcqHkqo~Q rFkkA

'kkdewyiQykgkjh ujks fo".kqiqjha oztsr~AA12AA

ekalothZ ;okgkjks jlothZ gfja oztsr~A173
By practicing vratas during the four months commencing from the month of Sravana,
a man is able to witness the realisation of all his heart-felt desires. The resolution of
practicing the Caturmasya vratas spoken of before, should be first solemnly made, by fasting
on the day of-the eleventh phase of the moon in the month of Asadha. The god Hari, manifest
as the sun god, should be worshipped under the auspicious of the continuance of that
luminary in the sign of cancer and by reciting the following prayer" I undertake this vow, O
lord, in, your presence, may this come to a safe termination through your gracious pleasure,
O Kesava, May this vow be deemed as complete even in the event of my dying before it
reaches its goal." Thus a Brahmana should abstain from taking all animal food, forego the use
of oils and unguents and worship the god, Hari for three days by observing a fast on each
alternate day, whereby he would attain the region of Visnu, A man, by practicing the vow of
silence (Mauni-vrata) and the one known as the Candrayana, goes to the region of Visnu and
becomes an emancipated spirit in the end. Similarly, by practicing the vrata known as the
Prajapatya, while living on a diet of powdered wheat and barley, a man ascends the heaven
after death. Again by drinking milk simply or by living solely on the composition known as
the Pancagavya or on roots and vegetables, a man goes to the region of Visnu after death.
173
Ibid.p.488.
Similarly the man who abstains from all meat, lives on a diet of barley or foregoes the use of
all sweet articles, attains the god Hari.
dkSeqnozrek[;kL;s vkf'ous leqiksf"kr%AA13AA
}kn';ka iwt;sf}".kqa izfyI;kCtksRiykfnfHk%A
?k`rus fryrSysu nhiuSos|eiZ;sr~AA14AA
vksa ueks oklqnos k; ekyR;k eky;k ;tsr~A
धeZdkekFkZeks{kk'p izkIuq;kRdkSeqnozrhAA15AA

lo± yHks)fja izkP;Z eklksiokldozrh)AA16AA174

Now I shall describe the process of performing the Kaumuda-vrata, which should be
practiced in an empty stomach in the month of Asvina. The god Visnu should be worshipped
in the vrata, occurring on the day of the twelfth phase of the moon's increase. Lotus and other
water-flowers and Naivedyas illuminated by lamps of oil or clarified butter, should be offered
to the god.The god Vasudeva should be worshipped with garlands of Malati flowers and by
reciting the mantra running as "Om obeisance to Vasudeva." Thus by practicing a fast for a
month in connection therewith, a man acquires piety, worldly prosperity, wealth and
salvation, in short, everything he sets his mind upon.
3.10.9. Rtu-vrata (Season-vows) (Írqozrk)
ÍrqozrkU;ga o{;s HkqfDreqfDriznkfu rsA
bUधukfu rq ;ks n|kn~o"kkZfn prqjks árwu~A1AA

?k`rधsuqizn'pkUrs czkã.kks∙fXuozrh Hkosr~A

o`QRok ekSua rq lUè;k;ka eklkUrs ?k`roqQEHkn%AA2AA

fry?k.Vk oL=knkrk lq[kh lkjLorozrhA
ipke`rus Luiua o`QRok∙Can धsuqnks u`i%AA3AA175

Now I shall describe the process of practicing the Rtu-vratas, vratas peculiar to the
different seasons of the year which grant enjoyment in this life and salvation in the next. By
making gifts of faggots in each of the four seasons such as the Rains, etc. and by giving a
cow and a quantity of clarified butter at its close, a Brahmana is said to practice the Agni-
vrata. Similarly, the Sarasvati-vrata should be observed by practicing absolute silence for a
month and by making gifts of bells, clothes, sesamum and pitchers, full of clarified butter, to
the Brahmanas at its close, whereby the penitent would attain absolute felicity. Thus by

174
Ibid.
175
Ibid. ch. 199, P.484.
bathing for a year, in the composition known as the Pancamrita and by making the gift of a
cow to a Brahmans at its close, a man becomes a king in his next existence.
,dkn';ka rq uDrk'kh pS=ks HkDra fuosn;sr~A
gSea fo".kks% ina ;kfr eklkUrs fo".kqln~ozrhAA4AA
ik;lk'kh xks;qxn% JhHkkXnsohozrh Hkosr~A
fuos| fir`nsosH;ks ;ks HkqÄõDrs l HkosUu`Ik%AA5AA176
The devotee of the Visnu-vrata, should offer edibles to the God Visnu, on the day of
the eleventh phase of the moon's increase in the month of Caitra and observe a fast on the day
of its observance, whereby he would be able to sit at the golden feet of that deity. The man
who eats porridge and makes the gift of a couple of cows to a Brahmans, is said to observe
the Devi-vrata, the result of such an observance being the increase of wealth. The man who
practices for a year, the vrata of eating his meals after dedicating them first to the souls of his
departed manes, becomes a king.
Ok"kZozrkfu pksDrkfu laozQkfUrozrda onsA
laozQkUrkS LoxZyksdh L;knzkf=ktkxj.kkUuAA6AA
vekoL;ka rq laozQkUrkS f'kokdeZ;tukÙkFkkA
mÙkjs Ro;us psT;% izkr%Lukusu ds'ko%A
}kf=ka'kRiyekusu LoZikiS% IkzeqP;rsAA7AA
?k`r{khjkfnukUkkLukI; IkzkIuksfr fo"kqokfn"kqAA8AA177
I have finished describing the process of practicing the Varsa-vratas, now I shall
discourse on the ways of observing the Sankranti vratas (vratas to be practiced on the
occasion of the sun's passing over to a new zodiacal sign.) The man who keeps a vigil in the
night of a Sankranti, goes to heaven after death, a similar result being obtained by
worshipping the God Siva and the sun-god, on the occasion of an Amavasya occurring on a
Sankranti day. Again by washing the image of the god Kesava with jets of clarified butter on
the day of the sun's first appearance on the Tropic of Cancer, the worshipper becomes
absolved of all impieties a twenty-two Pala, weight of clarified butter being used in that
divine ablution. A similar merit is acquired by performing the rite of ablution to the image of
the god Kesava with jets of thickened milk and clarified butter, on the occasions of the sun‟s
twice passing over the equator.
L=kh.kkeqekozra Jhna r`rh;kLo"Veh"kq pAA
xkSjh egs'oja pkfi ;tsRlkSHkkX;ekIuq;kr~AA9AA

176
Ibid.
177
Ibid.
 mekeg'ojkS izkP;Z vfo;ksxkfn pkvkIuq;kr~A
ewyozrdjh L=kh p mes'kozrdkfj.khAA10AA
lw;ZHkDrk rq ;k uxjh धqzoa lk iq#"kks Hkosr~AA11AA178

Now I shall describe the process of performing the Uma-vrata, which should be
practiced only by female penitents, on days of the third or the eighth phase of the moon's
increase. The vrata consists in worshipping Uma and Mahesvara, whereby a woman usually
becomes lucky and is never subjected to feel the pangs of separation from her consort. The
woman, who duly worships the sun-god, takes birth as a man in her next existence.
3.11. FASTING IN CULTIC HINDUISM
3.11.1. Fasting in Saivism
Saivism is a religion which holds Siva as the supreme Lord. It is said to be the oldest
and pre-historic religion.Scholars wonder that the origin of Saivism surpasses our
imagination. Its traces were found in the Mohenjadro-Harappa excavations: Sir John Marshall
says; side-by-side with this Earth or mother Goddess, there appears at Mohenjadaro a male
god, who is recognizable at once as a prototype of the historic. He further goes on the state
that among the many revelations that Mohanjadaro and Harappa have had in store for us,
none perhaps is more remarkable than this discovery that Saivism has a history going back to
Chalcolithic age or perhaps even further still, and that it thus takes place as a most ancient
living faith in the world. Saivism is commendable not because it is the oldest religion, but
because it is still a living religious practiced by multitudes. Many devotees ofthe Sai are
taking fasting and offering the fruits and sweets along with money in the offering box. Many
do not know more about the Sai but simply offering the sweets etc. It is also one of the cults
to the people because they must have to understand about true God and their Creator. They
must know who is the Creator of the whole universe? Therefore it is a worship of gods and
goddesses ignorantly. It may be idolatry or cult. The most important feature of the cult of
Shiva is perhaps his sexual complexity.179
3.11.2. Fasting in Vaishnavism
In some specific period of time like (Chaturmasy and Ekadashi fasting) it is said that
one who fast on these days and properly doing spiritual practice on these days like
associating with devotees (Sadhu – Sangha). Fasting is one spiritual relationship both

178
Ibid.
179
V.S. Lalrinawma, Major Faith Traditions of India, (New Delhi: ISPCK, 2007), p. 127.
between God and worshipper but the worshipper must sit near to God and truly worship Him.
If he/she is only showing others of taking fasting it may be cult.Worshiper has to be purely
dedicated to God. He must look unto Him, and please Him. If the worshiper is able to please
God, then God may be pleased with him. Apart from true fasting and worship it may be a
cult. Today in India Hindu devotees are only following each other, not following or seeker of
truth. Seeker of truth may not be cultic worship. Therefore, Bhakta totally surrenders to God
and Bhakti (devotion) is absolute love for Him. It is a supreme attachment to the Lord.
Devotion gives the devotees much greater and more valuable knowledge of the Lord than any
intellectual process of meditation or reflection. It depends upon devotee, that fasting is not
only to avoid food but it is totally to commit ourselves to God through whole body, tongue,
hand, eye, legs and mind in our devotions or God must be centered. If God is not centred in
our devotion, it may totally be a cult.180
3.11.3. Fasting as a Part of Sacraments (Samskaras) Griha-Sutras
The term samskara and sacrament come from the same root Kr. (to make + Samskara (a
prefix indicating completion refining and finishing). Thus, they signify and action by which
someone or something is raised to a special excellence and completion. In Hinduism, it
means a rite by which a person is sanctified and thus qualified for performing the sacred
actions (sacrifices and sacraments) of the Brahamanic community.181
There are many customs, rites and rituals connected with birth, marriage and death
which, vary from region to region. Each religion prescribes a number of ceremonies or rites
to be performed by its followers. The use of the ceremonies, speaking generally is to the
people (1) to conquer and purify the mind and soul, (2) to please God (3) and to improve the
atmosphere around us.
3.11.4. Samskaras:
The Samskaras cover the whole life of an individual. The Samskaras are performed
and at various occasions of Hindu life from conception in the mother‟s womb to the
cremations of the body at death. The Samskaras are in effect expressive and symbolic
performances. They are also certain dramatic utterances and theological gestures. In order to
make them intelligible symbols or unfolded and explained and suggestions are made more
articulate. Many constituents of the samskaras were to be means of intercourse with in

180
R.De Smet and J. Neuner, Religious Hinduism, (Mumbai: St. Paul‟s Publication, 1996), p.308.
181
Rajbali Panday, Hindu Samskara (Delhi: Motilal Banarsi Das Publishers), p.70.
influence upon spiritual beings that were believed to guide and interfere with the course
human actions.182
The Samskaras do not mean merely outward rites ordained by the scriptures. The
Grihya Sutrasindicates twelve to eighteen in number: they are as follows:
1. Garbhadhan (conception)
2. Pumsavana (engendering of male issue)
3. Simantonnayana (Parting the hair)
4. Jatakarmans (Nalal rites)
5. Namakarna (Naming)
6. Niskramana (First outing)
7. Annaprasana (First feeding with boiled rice.)
8. Cudakarana (Tonsure)
9. Karna-vedha (Piercing the ear lobes)
10. Vidyarambha (Learning)
11. Upnayana (Holy thread ceremony)
12. Vedarambha (First study of the Vedas)
13. Kesanta (Cutting the hair)
14. Samavartana (Graduation)
15. Vivah (Marriage)
16. Antyeshthi (Funeral)

We would like to highlight the above mentioned Samskaras in brief:

1. Garbhadhan (conception): The life of a person starts with conception. The very first
sacrament therefore, is known as Gabhadhan which literally means placing the seed in
the womb. According the Hinduism, procreation is not looked upon as a Biological
Phenomenon but it should be seen in a social ethical prayer and fasting to their gods by
young Indian women.
2. Pumsavana: After the conception is ascertained the child in the womb consecrated by
the Samskaras called Pumsavana. This ceremony takes place generally in the third
month of pregnancy, when the moon in a male constellation, particularly the tisya
nakshtra takes place. It was taught proper treatment of the pregnant mother is

182
Ibid. p.80.
 necessary. The child in the womb should be influenced and nourished. In this case some
of older ladies of the family taking fast and prayer for the male issue.
3. Simantannayana: The third sacrament is called simantannayana in which the hairs of a
pregnant woman are ceremoniously parted. The purpose of the sacrament is symbolic
as well partial
4. Jatakramana: This Samskaras or birth ceremony is to be performed immediately after
birth. The father breathes three times on the child and then draws in his breath. He
smears the child‟s tongue with a mixture of butter or honey and curd from a golden
vessel or spoon.
5. Namakarana: The name giving ceremony – Namakarana comes next. The Hindu very
clearly realize the importance of naming person and elevated the act to the position of a
religious sacrament. The child is named after a goat that is regarded as its protector or it
is named after a saint whose blessings are sought for it.
6. Niskaramana: It is the name given to the taking of the child for the first time of the
house. In the beginning the child is confined to the life in chamber and then to the
house in which it is born.
7. Annaprasana: It is the first feeding of the child with the soled food of boiled rice. This
ceremony is commanded during the six month of the child. On the day of feeding
ceremony the sacramental food is prescribed out of white rice while uttering
appropriate Vedic hymns.183
8. Cudaakarna: This ceremony is the eight Samskaras of the Hindus which conducts to
long life and beauty by cutting hair, nails and beard. According to Caraka, it gives
strength vigour and purity. Generally, the hair is cut of and offered to a deity as a gift.
9. Karnavedha: It is a sacrament linked to the piercing of the ear, perform between the
first and the fourth year of the child. The Piercing of the ear is a custom undoubtedly
ornamental in its origin, but later on it was believed also to be useful from the point of
health. This importance might have been a religious sanction.
10. Vidhyarambha: Learning. After the fifth year, child is sent to the Gurukula for the basic
knowledge of Vedas, general mathematics and yoga studies.
11. Upanayana: It is holy thread ceremony of the child. All the parents who want to be send
their children to the Gurus house for the education have to perform this holy thread

183
Amulya Mahopatra & Vijay Mahopatra, Hinduism, Analytical Study, (New Delhi: Mittal Publication, 1993,
p.95.
 ceremony. It is indicated in communal discipline. The Sudras were not allowed to have
this thread and pursue education. The most striking feature of this rite lies in the belief
that by its performance the initiative is given to a cultural and spiritual rebirth. It takes
place during the seventh ninth and twelfth year of age. At this stage the preceptor
performs the oblation and other appropriate formula in connection of the ceremony.184
12. Vedarambha: It is the beginning of study. It is the stage when the mind of child has
developed and become ready to receive education. At this time the first thing that is to
be done is to teach the alphabet. An auspicious day is fixed to start the vidyarambha
with the special ceremony in the presence of a Guru. This Samskaras is related to
Upanayana. After the Upanayana the Vedic Study follows. Every student has to master
his own branch of the Vedas as settled by his parents and teachers. In guru kula or
teachers house the Vedic knowledge was important to the students. The Brahamachari
must study the Vedas during this period.185
13. Kesanta: The kesanta as the name suggest is a sacrament connected with the first saving
of the beard at the age of 14 or 16. The Procedure of the sacrament is almost the same
as that of the cudakarana.
14. Samavartana: It is the sacrament performed when student complete their study the
students at this stage are consider to have crossed the ocean of learning and discipline.
The ceremony take place just before the student enters his father‟s house after
completing his studies. The Sataka, after taking his bath dressed in his new attire and in
introduced to the learned people by his teacher as a worthy scholar.
15. Vivaha: After Samvaratana sacrament is performed the student is considered to be
mature enough to get married. The Sacrament of marriage impresses upon a person that
earthly life is not to be despised rather it should be accepted and elevated to the level of
a spiritual experience. A priest conducts marriage ceremony before the oblation of fire-
god (Agni) alongwith different rituals for 4 to 8 days.186 During time of the marriage
the father and mother and other family members took fasting to offer their daughter to
bridegroom as kanya dan.
16. Antyesthi: Funeral: This is the last sacrament to perform in ones life in Hindu religion.
The Sacraments are performed throughout life. Death is celebrated as the last
sacrament. During this ceremony oblation are offered in to the sacrificial fire and Ganga

184
Ibid .p.96.
185
Ibid .p. 97.
186
Panday, Hindu Samskara, p.106-107.
 water and tulsi leaves in to the mouth of dying. A special oblong frame is prepared to
take dead body to the place of cremation. Men the nearest relatives and friends as an act
of honours to the dead carry the bier. Afterabhisheka, a pilling of the pyre fire is set to
the pyre with Vedic hymns. It is offering water after the body undergoes cremations.
After the cremation of the body bones are collected and thrown in to the sacred river
Ganga. From birth to death is a continuous series of incidents moving from one pivot to
the desire the live, to enjoy to think and ultimately to retire.187
3.11.5. Significance of the Samskaras
The significance of the samskaras is consisted in it main features. It should be
performed when the moon was on a male constellation. This time was regarded as favourable
for producing a male issue. They are performed for the removal of hostile influences. They
were also performed to win the favour of the deities.Samskaras were also performed for
material gain, cultural purpose and moral purpose for the development of personality and for
the spiritual growth.

3.11.6. Dangers of Samskaras:

It has been helpful in many ways in developing human and God relationship but at the
same time the use of ritualism and Samskaras can be dangerous for spiritual growth of human
beings. The following are the dangers of Samskaras and ritualism:
1. It has a tendency to make religion mechanical when the same method is applied every
dayand the same mantra are read they are opt to lose the power they posses. But if a
passage from the spiritual book is read with full understanding of the meaning of what
we read, it may be helpful and spiritual growth. The ultimate object of ritualistic
worship is the realization of God.
2. Samskaras as ritualism tends to make religion not only mechanical but also static, just
as in the progressive language spelling should be able to change. Samskaras like
grammatical forms are natural growth.
3. Continuous use of samskaras may lead to pharisaism against which all the great
religious prophets have raised their indignant voices.
3.11.7. Fasting for God’s Blessing and Longevity

187
Ibid. p.105.
 Fasting releases God‟s power, blessing and longevity. The true power of fasting as it
relates to prayer that Lord has given devotees to destroy the strongholds of evil and use in a
great blessing and spiritual growth in the life of Bhakta. During the fasting much time should
be spent on the Bhakti and meditation, and abstinence from food should be a constant
reminder of the more important abstinence from selfish and carnal desires and also cultivate
spiritual qualities, but many of them simply taking fasting without knowing because of their
family and customs. The main object of fasting is to get blessing from their god. In popular
Hinduism, women frequently fast and perform special devotional generation (puja) for
procuring a boon, such as a child or a good husband, or for the welfare of their families.
Fasting in Hinduism indicates the denial of the physical needs of the body for the sake of
spiritual gains. Hindu believes, it is not easy to unceasingly pursue the path of spirituality in
ones daily life. However, fasting is not a part of worship but a great instrument for self
discipline too.188 It is a training of 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. Fasting and worship in Hinduism create spiritual environment during the

fasting. If really he/she is totally surrendered to God in their worship and fasting no doubt at

all God is source of all blessing and devotee must understand true meaning of fasting and

worship and also he/she may know their creator. If a person who fear the Lord with all mind

and soul and walk accordingly so there is no doubt God will bless them abundantly. The
Hindu Bhakta believes more in ritual and traditions. All religions have their own different
traditions which also bind together to others. But devotion demands true devotees‟ with pure
heart and mind and God has to bless His devotee and grant him long life. Every good thing
comes from God. Fasting and worship must be in pure heart and mind because it makes
relationship between body and soul and also relation between God and devotees.
3.11.8. Fasting as Practiced by Men
Fasting in Hinduism indicates the denial of the physical needs of the body for the sake
of spiritual gain. Fasting helps us to create an attainment with the absolute by establishing a
harmonious relationship between the body and soul. This thought is imperative for the well
being of a human being as it nourishes both his/her physical and spiritual demands.

188
Young, Encyclopedia of Women Vol.1, p.325.
 Hindu believes it is not easy to unceasingly pursue the path of spirituality in one‟s
daily life. We are surrounded by a lot of considerations, and worldly indulgences do not
allow us to concentrate on spiritual attainment. Therefore, a worshiper must strive to impose
restrains on himself/herself to get his mind focused and one form of restraint is fasting.189
However, fasting is not only a part of worship, but a great instrument for self-
discipline too. Everyone agrees that food is necessary for the physical body. However, it is
not sufficient to merely ensure that food is nutritious. Even the most nutritious foodsbecome
detrimental to the health if the body cannot assimilate them. Just because you are able to eat
food does not mean you can digest. The digestive process is very complex. Food has to be
split up into so many components before it can be absorbed in to the body.
To digest the food men eat, men need fine digestive secretions in proper balance, as
well as a specific group of enzymes. Besides this, men need the correct inner body
temperature, which varies in different areas of the body. From the mouth to the rectum there
are different zones. In the small intestines one needs a constant temperature for a long period
of time. In the stomach men need a higher temperature for a maximum of three hours. If there
is a higher temperature for longer than three or four hours, he will have hyperacidity and
stomach ulcers. If men have a reduced temperature in the stomach and small intestine, then
he will have indigestion, and if he has a higher temperature in the large intestines, he will
have diarrhea, dysentery and colitis. 190
Whenever there is indigestion or some other disturbances, the inner temperature
becomes very erratic and all the other systems of the body are disrupted sooner or later. Many
degenerative processes and diseases develop in this way. This is why proper maintenance of
the digestive process is necessary to preserve human physical health. This is achieved in two
ways: firstly, by adopting proper dietary habits, and secondly by undertaking fasts from time-
to-time. It is a fact that most of human diseases, whether they are physical or mental, are
caused by aerating. Nobody dies on account of fasting but many people die on account of

over eating. Fasting and feasting are two different things by overeating heधshe many disturb

their digestive system invite diseases, and create imbalance in the body. By fasting, heधshe

can create a balance in their digestive system and also in their nervous, circulatory and

189
Ibid.
190
Srivastava, Fasting&Health, p. 97.
coronary system. They have to understand what is fasting in relation to their physical and
mental health and also for spiritual experiences.
Fasting is usually done to purify the physical body, but if the mind is very turbulent
then he can also resort to fasting. When food is in the body, it affects the mind, when the
body is not pure, the tranquility is disturbed. This is because in human existence body and
mind are not separate, they interact upon each other. 191
A body full of rubbish transfers the foul smell to the mind, a mind with evil thoughts
transfers the evil influences in to the body. Men can never escape from this law, what affects
the body affects the mind. Because the gross body is fed by food, the best way to purify it is
the system of fasting. It is a way of rousing himself from sleep to gain a higher level of
health and to catch a glimpse of the higher possibilities of life. When Mahatma Gandhi was
experimenting on the three principles of satya (truth), ahimsa (non-violence) and
brahmacharya (celibacy), one of the things he practiced was fasting. Once he fasted for a
period of forty days when he was asked why he exposed his body to such a rigor at his
advanced age. He replied, for self -purification. When the self is purified, lights shine. Then
people begin to see things more clearly. Just as men clean their bowels with laxatives, the self
also has to be purified. Then how to purify the self? Mahatma Gandhi found that along with
other practices fasting was most powerful. Again he said about fast (vrat) are two types.
Kamya and Nitya. Kamya is special demand and Nitya is only for devotion and love for
taking spiritual inspiration. Vrat means work of bondage or work of truth, fruit from works of
type. Today, in India and across the country women are more devoted than men. Women
believe more rituals, customs, traditions and taking the fasting. In Hinduism, they have every
day a new festivals, men are less than women in taking part of “fasting.” Men may not like it
or may have their self interest. But women believe more in worship (puja) and taking fasting.
Fasting and worship demands self renounce and totally make relationship with body and
mind and relation between God and devotee.
Fasting and worship should not be in vain. It brings spiritual fruit in a life of Bhakta,
devotion in absolute love for God, its supreme attachment to the Lord. Loving dedicated
devotion, gives the devotees much greater and more valuable knowledge of the Lord than any
intellectual process of meditation or reflection. In devotion, men should totally surrender to
God during the time of Bhakti (devotion) then see spiritual growth in devotee‟s life. Today,
men are more running after materialistic world to become soon a rich person, very few like to

191
Ibid. p.99.
become a spiritually rich man. A human must have to be spiritually rich than material
richness, both are needed as balanced in this world today.
3.11.9. Fasting as Practiced by Women
The women of this area believe that fasting to propitiate specific gods and goddesses
assure that health and prosperity of one‟s family. It is highlighted here all fourteen of the
festivals are celebrated with definite goals in mind. Jagannath, Gobardhan, and Badi Ekadasi
for family happiness and prosperity. Sitala Astami, aword for smallpox, Nag Panchami, to
prevent snake bites, Bhaiya Duj, for well-being of brothers,
Bahura Cauth, Harachath, and Avai Athai, for protection of sons, Baragadahi, Ciraiya
Gaur and Karva Cauth, to protect husbands. Tij and Sakath is for prosperity and protection of
sons and husbands. Except for the Jagannath and Badi Ekadasi festivals when both men and
women fast and worship, all the rituals mentioned here are performed only by women some
exclusively by married women. The festivals and fasts are arranged in the order in which
these festivals occur in the Vikram Samvat (the Hindu calendar popular in the area of
research). In this calendar the year begins with new moon and the month of Cait. Each lunar
month is divided in to two fortnightly halves (paksh), each consisting of fifteen lunar days
(tithis). The fortnight beginning with the night of the new moon (amavasya) is called the
bright half (sukla paksha).192

192
Laxmi, A Splender of Worship, p. 17.
3.11.9.1. Fasting Based on Calendar
According to the numerical day bright or dark half of a particular month (e.g. Avai
Athai occurs on the eighth day in the dark half of the month of Kartik). The name of the lunar
months and their Gregorian equivalents are Cait (March – April) Baisakh (April-May), Jeth
(May-June) Asadh (June – July), Savan (July – August), Bhadau (August-September) Kvar
(September-October), Kartik (October-November), Agahan (November-December), Pus
(December-January), Magh (January-February) Phalgun (February-March). Almost all the
festivals require fasting followed by specific foods, thereby cleansing the body and then
providing appropriate nourishment. Fasting ranges from Nirjala (total abstinence from eating
and drinking) to specific food which may not or should be eaten. The festivals of Harachath,
for example forbids eating Jotaann (plough – produced food) where as the Ekadasi Fasts
prescribe eating of puris made of singhada or kutu flour, and boiled or fried potatoes. Purity
and distinction in cooking ingredients is maintained while preparing the fasting foods.
Besides the special food to be eaten by active participants in a fast, many festivals require
elaborate preparations of festive food, which is enjoyed by non-fasting members of a family,
especially the children.193
3.11.9.2. Compulsion for Fasting
Nevertheless, ability to fast is held up as a goal for children to reach, for mother
suggest to young children, “Ek dadh se upase rahav” (fast from one side of your mouth) to
inculcate the concept that fasting is good and that they are capable of doing it. Women also
claim that fasting helps them concentrate on the reason for worship and facilitates their
communication with the deity; they thereby hope to win the deity‟s favour and all the
blessings of a happy life for themselves and other family members. Older girls are subjected
to strong psychological pressure to fast and participate in certain rituals, so that they will get
good husbands and be prepared for any fasting required at their in-laws houses. The joint
family system makes it almost mandatory for daughter in-laws to fast in order to make a
good impression by following examples of their mother-in-laws or sister-in-laws. Thus, if
one woman in a household observes a fast, the other women also almost invariably fast.
Hindu fast and festival are so numerous, so complex and so easily variable in practice with
household that no claim can be made about covering all the peculiarities. The basic order of

193
Laxmi, Splendor of Worship, ,p. 9.
events is that women fast during the day, while preparing any festival foods or paintings
required worship the deity for the festival at the appointed time and in the manner prescribed
194
for that festival tell the stories associated with it and then break their fast.195 Whatever
status or blessings a woman receives are attributed to her hard work, selflessness and faithful
performance of ritual fast.
3.11.9.3. Benefits of Fasting
According to famous Hindu author and Professor Ram Raj of Sri Lal Bahadur Shastri
Rashtriya Sanskrit Vidyapeetha has explained the merits of Hindu fasting and Vrtas. He
describes that by fasting one can achieve physical, inner and emotional control. By taking
fasting the following benefits he comments:
Firstly, fasting brings purification of mind. In order to do good things one needs good
mind. Fasting removes confusion and brings stability of thoughts and mind.
Secondly, fasting causes proper digestive system in an individual. Many diseases are caused
by mal functioning of the digestive system. However, fasting controls digestive and imparts
proper health and hygine to people.
Thirdly, fasting enables people to lead a perfect religious life and activity. It prompts
them to be godly and righteous in their social and religious life.
Forthly, fasting motivates people for high moral and philosophical life style because
proper reflection on the realities of life. People who take fasting uphold values of life and
lead a selfless life style.
Fifthly, fasting provides people a quality social life and relationship in the society. It
enables them to be sociable people and to build a better a society. They respect others and
consider their property and wealth as soil of the earth. Moreover, they exempt themselves
from the evils thoughts and patterns of others.
Lastly, according to him, human life is meant for four things: religion, wealth, sex
and moksha. However, religion, sex and wealth are attaining in this life whereas mokshacan
be achieved by fasting and Vrta after the death.
3.11.9.4. Abuse of Fasting

194
Ramraj Upadhyaya, Professor, Interview on 3/3/2015 at SLBSRS Vidyapeeth, New Delhi.
195
Srivastava, Fasting and Health, p. 105.
 In Hinduism during the time of fast, some of those who fast, take food in the night
rather take only one meal, but consume more than being unusual diet. Such funny taboos
cannot be considered as true fasting. On other occasions focus is purely physical. People
might only think of fasting, for example, when they have problem of indigestion or when one
want to lose weight but it is not something to be that is done on special religious days. There
seems to be no spiritual motivation in fasting.
3.12. FASTING ACCORDING TO THE AYURVEDA
While discussing on medical impact of fasting it is necessary to look into the medical
stream of Ayurveda which is a popular Indian system of medicine invented by the rishis of
ancient times. Experts believe that this stream of medical science has both natural and
medical healing process without any after and side effects. It is worthy to note down that
even in the most advanced allopathic medical treatments, more people are relieving on
Ayurveda medicines.

“In Ayurveda, there is use of plants, leaves and herbs which are medicinal in nature
and character and are very helpful in maintaining good health and a proper appetite. Plants
like; tulsi, which is very rich providing good health taking care of stomach problem, etc.”196
The prime concern of Ayurveda is to ensure longevity by maintaining and promoting
positive health. According to Ayurveda, health depends on the balanced state of all the bodily
elements, both qualitatively and quantitatively. Whenever there is an imbalance due to an
abnormal increase or decrease of those constituents. As these essential elements exist in
nature in their natural state. Ayurveda aims at correcting this imbalance through natural
substances only. Since the action is co- relational Ayurveda provides a safe natural way of
setting right any imbalance of bodily elements.
Ayurveda is one of the oldest living medical treatment which has managed to
preserve its holistic character and treat human body on whole complex. Natural medicines
are used for the treatment and health is restored by the use of diet, medicinal plants and the
natural products thus medical science plays an important part in providing an invigorating

196
Dr. Ashok Majmudar, Home Remedies (Delhi: Amar Granth Publication, 2002), p. 8-9.
and fulfilled life through health education and yoga practices. Ayurveda is a knowledge
which removes disharmony in the physical body and human mind.197
Moreover, Yoga is always closely associated with the Ayurveda, both have strong
cultural impact in its heritage in India for the maintenance of good health, having no side
effects. It is very useful for the management of common ailments and chronic disorders and
diseases.
“Ayurveda recognizes that all existing phenomenon having an influence on human
make-up; e.g, Physical, mental and emotional, love, hate eating, drinking, fasting, drugs
exercise, and massage. Pleasant or unpleasant experiences or situations; positive or negative
criticism; faith in God or lack of it, natural or evil thoughts etc.”198
Ayurveda describs three types of treatment; 1. Daivayaparasrya, 2. Yuktivyapasrya
and 3. stvaavajya. The first therapy Daivaya pasraya is meant for the disease for which the
causes are unknown, which is supposed to be due to the sins committed in the previous birth.
In such diseases which are born-powerful or strong from the origin. Daivayapasraya therapy
is used. It includes; „homa‟, havan, „bali‟ (sacrifice) „archan‟ (mantra) „mani‟, „vrata‟ upvas
or fasting etc. Satvaavajya is useful mostly for mental ailments. It includes Dhyaana, Japa,
Shanti, „yama‟, niyama „yoga‟ pranayama etc.

It says that unhealthy food and living and vagaries of seasons cause some disease called
„dosh bala‟ praravrut, or due to our fault, of dosh.
Yuktavyapasraya therapy is meant for them, the therapies which are in practice now
have developed this type only. It includes restricted diet and living, medicines, etc. This
restricted or helpful diet and living is called pareji in Gujrati and pathya in Ayurveda. This
therapy consists of two parts. „Santarpana and apatarpana‟.
Santarpana is for the person who is weak frail infirm and debilitated. One who is obese fatty,
hefty, strong, over-size, over-fed has to be treated with apatarpana.
Santarpana treatment means strengthening the elements additive treatment. Apatarpana
treatment means reducing the elements, curing dysentery, cleansing treatment.
Ten types of this apatarpana treatment have been mentioned as stated below.

197
Ibid.
198
Ibid.
1. Vomiting
2. Purge
3. Nasal drops
4. Enema, apart from these
5. Restriction on drinking water
6. Use of air or wind
7. Sun-bath
8. Digestive Medicines
9. Fasting
10. Exercise
These are ten types of Langhan which form apatarpana therapy. Langhan has been
explained whatever helps reduction in the body is called Langhan.
Substances helping reduction are supposed to be light not severe, expensive or spreading,
rough minute, even smooth or slippery and hard in their qualities.
Who should be treated with Langhan or reduction? Ayurveda states: Those who have
more Phelgm, those who are obese, those who have blood problem, or gas troubles, those
who have large size, heavy or fatty body and who are diseased by strong, should be treated
with Langhan.
If the Langhan or reduction is overdone, these symptoms are seen:
1. Pain in the joints.
2. light pain all over the body
3. cough
4. dry mouth
5. loss of appetite
6. dislike for food
7. excessive thirst
8. hearing loss
9. defective vision
10. illusion
11. Excessive bile
12. Digestion system
 13. Gas troubles
14. Momentary dazzles
15. Pain in the heart
16. Loss of fire, energy, warmth and at last
17. Destruction of the body.
Initially symptoms like hiccoughs, breathing trouble or yawning, etc. are seen.199 For this
very reason, Ayurveda has very clearly stated that Langhan should be prescribed only after
proper diagnosis and in proportion to the drawbacks or weakness and the physical ability of
the patient.

3.12.1 Fasting in Naturopathy

According to Naturopathy, the root cause of most of the diseases is accumulation of
toxic matter in the digestive system. Fasting is considered as one of the most important
methods of nature care. In naturopathy, fasting is practiced to enable nature to perform its
cleansing process in the body without any hindrance, and without, any additional load of
food to digest. The digestive organs are given a rest to enable them to regain their health and
work efficiently. As per naturopathy, initially one should fast for a limited period. One
should break the fast with juice, vegetable juice, soups, and fruits. But the best and safest
way of fasting is the time juice fasting. Before fasting, the bowel should be completely
empty. In naturopathy, rest is advised during fasting.200

Fasting undoubtedly, is one of the most important and incidentally the cheapest of all natural
remedies. It is the quickest, simplest and most efficient method of relieving the body of
overloaded food and preventing it from poising the system. It is surprising to know that only
a small quantity of food is actually required to keep the human system in good fasting in one
of the most effective and natural treatments covering a wide range of disorders.
Fasting is natural curative agent. It can restore health where everything else has
failed. It give natural chance to clean the system. Fasting means total abstinence from all

199
Ibid.
200
Swami Siwanand, Naturopathy in Life and Health, March- 2002, 11.
food, both liquid and solid. Therefore taking of fruit juice and coffee goes against fasting.
Water is not food, therefore it does not stimulate the appetite. During fasting drink plenty of
water. This will drive away weakness.
Fasting helps to excrete accumulated poisons toxins and waste materials. Dead cells
are removed and new cell formation is sped up.
Fasting provides rest to the different organs of the body, especially the digestive and
assimilative ones.
“Fasting is good in treating of disorders like indigestion, gas formation, obesity,
asthma, high blood pressure and other digestive disorders”, according to Jagadguru Kripalu
Yoga and natureopathy Hospital – Odisha.201 Naturopathy fasting is powerful treatment
which heals our body to have physiological rest, helping to repair, strengthen and heal the
damaged organs of human body.

3.12.2. Rules and Regulation of Fasting in Naturopathy

1 Patients positive mental and emotional attitude is necessary
2 Complete rest-physical, mental and sensory is essential. All activities should be
reduced to minimum.
3 Sufficient amount of clean filtered water should be taken during fast.
4 Sunbath is advisable.
5 Patient is advised to take enema during fast
6 Crisis like headache, weakness, nausea should be handled with care.
7 Long fasting should be done under expert‟s guidance.
8 Fasting is a natural instinct. Let the body intelligence guide for complete rest and
cleansing of physical system.
Fasting is a royal road to internal purity. Eat with intelligence and enjoy the glorious
health with fasting therapy.
3.12.3. Use of Water therapy
Fasting is an exceptionally ancient and powerful approach to heal many common
disease conditions. It allowed body to rest, detoxify and to heal. During fasting the body
moves into the same kind of detoxification cycle that it normally enters during sleep. It uses

201
Ibid. n
its energy during fast not for digesting food but for cleansing the body of accumulated toxins
and healing any parts of it that are ill. As a fast progresses the body consumes everything that
it can that is not essential to body functioning. This includes bacteria, virus, fibroid, tumors,
waste products in the blood, any build up around the joints and stored fats.
Water fasting has been found to help a number of disease conditions, often
permanently. There have been a number of intriguing clinical trials and studies numbers
disease condition with fasting. Fasting is exceptionally beneficial in chronic cardio vascular
disease and heart failure, reducing triglycerides, atheroma, and total cholesterol.
Water fasting has been found effective in the treatment of type II diabetes, often reserving the
condition permanently.
Poor immune function improve during fasting. Water fasting offers the quickest detox
and strongest therapeutic effect. It is also the most challenging fast to perform in the first few
days.
A true water fast maintain a zero caloric intake. This means water only added to it.
Some call water fasting the only true fast and believe that any food allowed into the bodily
system prevents the complete resting state desired compromising the level of cleansing and
detox attained.
Conclusion
In this research the practice of vrat and fasting, with all its diverse forms of practices
by both women and men in special as well as normal occasions, it is clear that Hinduism
upholds the need of fasting for special favour from God or get some material prospects to the
devotees. Although, it is practiced by different sections of people in the society, it is observed
that many are not be observing fasting with proper understanding of its worth and values.
However, it is worthy to note that the practice of fasting is not only religiously approved but
scientifically also for the benefit of each person. Hinduism promotes fasting with right
purpose for its followers and we should see what the Christian perspective of fasting which
we are going to study in the following chapter.