Fasting

Just about the time when I gave up milk and cereals, and started on the experiment of a fruit diet, I commenced fasting as a means of self-restraint. In this Mr. Kallenbach also joined me. I had been used to fasting now and again, but for purely health reasons. That fasting was necessary for self-restraint I learnt from a friend.

Around the time I gave up milk and cereals and began experimenting with a fruit diet, I also began fasting to practice self-restraint. Mr. Kallenbach joined me in fasting. I had fasted from time to time before, but only for health reasons. A friend taught me that fasting was necessary for self-restraint.

Having been born in a Vaishnava family and of a mother who was given to keeping all sorts of hard vows, I had observed, while in India, the Ekadashi and other fasts, but in doing so I had merely copied my mother and sought to please my parents.

I was born into a Vaishnava family, and my mother kept all sorts of strict vows. While in India, I observed Ekadashi and other fasts. But I was only copying my mother and trying to please my parents.

At that time I did not understand, nor did I believe in, the efficacy of fasting. But seeing that the friend I have mentioned was observing it with benefit, and with the hope of supporting the brahmacharya vow, I followed his example and began keeping the Ekadashi fast. As a rule Hindus allow themselves milk and fruit on a fasting day, but such fast I had been keeping daily. So now I began complete fasting, allowing myself only water.

At the time, I did not understand or believe in the benefits of fasting. But I saw that the friend I mentioned was benefiting from fasting. I hoped fasting would also help me keep my vow of brahmacharya. So I followed his example and began observing the Ekadashi fast. Hindus generally allow themselves milk and fruit on a fasting day, but I had already been fasting that way every day. So I began fasting completely, allowing myself only water.

When I started on this experiment, the Hindu month of Shravan and the Islamic month of Ramzan happened to coincide. The Gandhis used to observe not only the Vaishnava but also the Shaivite vows, and visited the Vaishnava as also the Shaivite temples. Some of the members of the family used to observe pradosha²⁶ in the whole of the month of Shravan. I decided to do likewise.

When I began this experiment, the Hindu month of Shravan and the Islamic month of Ramzan happened to coincide. The Gandhis observed both Vaishnava and Shaivite vows. They also visited both Vaishnava and Shaivite temples. Some family members observed pradosha²⁶ throughout Shravan. I decided to do the same.

These important experiments were undertaken while we were at Tolstoy Farm, where Mr. Kallenbach and I were staying with a few Satyagrahi families, including young people and children. For these last we had a school. Among them were four or five Musalmans. I always helped and encouraged them in keeping all their religious observances. I took care to see that they offered their daily namaz. There were Christians and Parsi youngsters too, whom I considered it my duty to encourage to follow their respective religious observances.

These important experiments took place while we were at Tolstoy Farm. Mr. Kallenbach and I were staying there with a few Satyagrahi families, including young people and children. We had a school for the young people and children. Four or five of them were Muslims. I always helped and encouraged them to keep all their religious observances. I made sure they offered their daily namaz. There were also Christian and Parsi youngsters. I considered it my duty to encourage them to follow their own religious observances.

During this month, therefore, I persuaded the Musalman youngsters to observe the ramzan fast. I had of course decided to observe pradosha myself, but I now asked the Hindu, Parsi and Christian youngsters to join me. I explained to them that it was always a good thing to participate with others in any matter of self-denial. Many of the Farm inmates welcomed my proposal. The Hindu and the Parsi youngsters did not copy the Musalman ones in every detail; it was not necessary. The Musalman youngsters had to wait for their breakfast until sunset, whereas the others did not do so, and were thus able to prepare delicacies for the Musalman friends and serve them. Nor had the Hindu and other youngsters to keep the Musalmans company when they had their last meal before sunrise next morning, and of course all except the Musalmans allowed themselves water.

During this month, I persuaded the Muslim youngsters to observe the ramzan fast. I had, of course, decided to observe pradosha myself. I now asked the Hindu, Parsi and Christian youngsters to join me. I explained that it was always good to join others in acts of self-denial. Many of the Farm residents welcomed my proposal. The Hindu and Parsi youngsters did not follow the Muslim youngsters in every detail. That was not necessary. The Muslim youngsters had to wait until sunset to break their fast, while the others did not. So the others could prepare special dishes for their Muslim friends and serve them. The Hindu and other youngsters did not have to join the Muslims for their last meal before sunrise the next morning. And, of course, everyone except the Muslims drank water.

The result of these experiments was that all were convinced of the value of fasting, and a splendid esprit de corps grew up among them.

As a result of these experiments, all became convinced of the value of fasting, and a wonderful team spirit grew among them.

We were all vegetarians on Tolstoy Farm, thanks, I must gratefully confess, to the readiness of all to respect my feelings. The Musalman youngsters must have missed their meat during ramzan, but none of them ever let me know that they did So. They delighted in and relished the vegetarian diet, and the Hindu youngsters often prepared vegetarian delicacies for them, in keeping with the simplicity of the Farm.

We were all vegetarians at Tolstoy Farm. I must gratefully acknowledge that this was because everyone was willing to respect my feelings. The Muslim youngsters must have missed eating meat during ramzan, but none of them ever told me so. They enjoyed the vegetarian food, and the Hindu youngsters often prepared vegetarian treats for them, in keeping with the Farm’s simple way of life.

I have purposely digressed in the midst of this chapter on fasting, as I could not have given these pleasant reminiscences anywhere else, and I have indirectly described a characteristic of mine, namely that I have always loved to have my co-workers with me in anything that has appealed to me as being good. They were quite new to fasting, but thanks to the pradosha and ramzan fasts, it was easy for me to interest them in fasting as a means of self-restraint.

I have deliberately wandered from the subject in the middle of this chapter on fasting. I could not have shared these pleasant memories anywhere else. I have also indirectly described a trait of mine: I have always loved to have my co-workers join me in anything I believed was good. Fasting was quite new to them. But thanks to the pradosha and ramzan fasts, it was easy to interest them in fasting as a way to practice self-restraint.

Thus an atmosphere of self-restraint naturally sprang up on the Farm. All the Farm inmates now began to join us in keeping partial and complete fasts, which I am sure was entirely to the good. I cannot definitely say how far this self-denial touched their hearts and helped them in their strivings to conquer the flesh. For my part, however, I am convinced that I greatly benefited by it both physically and morally. But I know that it does not necessarily follow that fasting and similar other disciplines would have the same effect for all.

An atmosphere of self-restraint naturally grew on the Farm. Everyone living there began to join us in partial and complete fasts. I am sure this was entirely good. I cannot say for certain how deeply this self-denial affected them or helped them in their efforts to overcome physical desires. For my part, though, I am convinced that I benefited greatly from it, both physically and morally. But I know that fasting and similar disciplines will not necessarily have the same effect on everyone.

Fasting can help to curb animal passion, only if it is undertaken with a view to self-restraint. Some of my friends have actually found their animal passion and palate stimulated as an after-effect of fasts. That is to say, fasting is futile unless it is accompanied by an incessant longing for self-restraint. It is a mistake to think that mere physical fasting can by itself effect self-restraint. The famous verse from the second chapter of the Bhagavad Gita is worth noting in this connection:

Fasting can help curb animal passions only if it is undertaken to develop self-restraint. Some of my friends have found that fasting actually increased their animal passions and appetite afterward. In other words, fasting is useless unless it is accompanied by a constant desire for self-restraint. It is a mistake to think that physical fasting alone can bring about self-restraint. A famous verse from the second chapter of the Bhagavad Gita is worth noting here:

Fasting and similar discipline is, therefore, one of the means to the end of self-restraint, but it is not all, and if physical fasting is not accompanied by mental fasting, it is bound to end in hypocrisy and consequent disaster.

Fasting and similar disciplines are therefore ways to develop self-restraint, but they are not enough on their own. If physical fasting is not accompanied by mental fasting, it is bound to lead to hypocrisy and disaster.