Diva Talk Nov Dec 2021 Digital Issue

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The two important forms of external renunciation which have special spiritual value Solitude and fastingare (1) solitude and (2) fasting. Withdrawal of oneself from the storm and stress of the multifarious worldly activities and occasional retirement into solitude are valuable for wearing out the sanskaras connected with the gregarious instinct. But this is not to be looked upon as a goal in itself.
Like solitude, fasting also has great spiritual value. Eating is satisfaction, fasting is denial. Fasting is physical when food is not taken in spite of the craving for the enjoyment of eating; it is mental when food is taken not for its delights and attachment, but merely for the survival of the body. External fasting consists in avoiding direct contact with food in order to achieve mental fasting.
Food is a direct necessity of life and its continued denial is bound to be disastrous to health. Therefore external fasting should be periodical and only for a short time. It has to be continued till there is complete victory over the craving for food. By bringing into action all the vital and psychic forces to withstand the craving for food, it is possible to free the mind from attachment to food. External fasting has no spiritual value when it is undertaken with the motive of securing the formation of the body or for the sake of self-demonstration. It should not be used as an instrument for self-assertion. In the same way, it should not be carried to the extreme— until the body is reduced to its limits. Self- mortification through prolonged fasting does
not necessarily promote freedom from the craving for food. On the contrary, it is likely to invite a subsequent reaction towards a life of extravagant indulgence in food. If, however, external fasting is undertaken in moderation and for spiritual purposes, it facilitates the achievement of internal fasting. When external and internal fasting are whole-hearted and faithful, they bring about the unwinding of the sanskaras connected with the craving for food.
The unwinding of many other sanskaras can be brought about through penance. This consists in augmenting and expressing the feeling of remorse which a man feels after realising that Penancehe has done some wrongful act. Repentance consists in mentally reviving the wrongs with severe self-condemnation. It is facilitated by availing oneself of the different circumstances and situations which stir up penance, or by remaining vulnerable during periods of emotional outbursts, or by deliberate efforts to recall the past incidents with a bleeding heart and acute disapproval. Such penance unwinds the sanskaras which are responsible for the action. Self-condemnation accompanied by deep feeling can negate the sanskaras of anger, greed and lust. Suppose a person has done irreparable wrong to someone through uncontrolled greed, anger or lust. Some time or other he is bound to have the reaction of self-killing remorse and experience the pricks of conscience. If at this time he vividly realises the evil for which he was responsible, the intensity of emotional awareness by which it is accompanied consumes the tendencies for which he stands self-condemned.


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