Can Laddu Gopal be offered garlic and onion? What about leather items near deities?

Answer (Brahm Bodhi): First and foremost, it is essential to understand what holds the greatest importance in the worship of God. In the path of devotion (bhakti-marga), the highest place belongs to love and devotion towards the Lord — to the inner sentiment (bhava). Only after that does any external object or ritual procedure find its place.

When this love and devotion reach their ultimate intensity, no formal propriety remains between God and the devotee. But how many people possess such love, and devotion of such an exalted order?

The renowned saint of Tarapith, Vama Khepa, was a contemporary of Sri Ramakrishna Paramahamsa. He was an exclusive devotee of Ma Kali. He knew no boundaries of propriety — he would use abusive language, and sometimes even urinate inside the temple of Ma Kali. All this was on account of his child-like disposition (bala-bhava). Just as a child urinates in the mother's lap and the mother does not become angry — such was his relationship with the Divine Mother.

Once a man went to Sri Ramakrishna Paramahamsa seeking the boon of a son. Ramakrishna Paramahamsa entreated Ma Kali. The Mother replied that a son was not in that supplicant's destiny, and therefore it was not possible to grant him one. Ramakrishna Paramahamsa conveyed this to the petitioner.

That man then went to Vama Khepa and made the same prayer. Without any hesitation, Vama Khepa blessed him with the attainment of a son — and indeed a son was born to him. Some time later, the same gentleman came again to Ramakrishna Paramahamsa and said: "You told me that a son was not in my destiny — then how did Vama Khepa grant me a son?"

Ramakrishna Paramahamsa went again to Ma Kali and asked: "Mother, why did You tell me that he could not have a son?" Ma Kali replied: "Look, you are my wise son and devotee, and Vama Khepa is my naive devotee. He gave the blessing of a son without asking me. Now it was my responsibility to uphold his honour."

This makes it clear that for supremely realised devotees, the boundaries of propriety do not remain. They can give anything to God and take anything from Him. Although they do not do so of their own volition, there is no prohibition for them.

Now recall the third chapter of the Bhagavad Gita. There, Prajapati Brahma explains that to sustain the cycle of creation, there must be mutual exchange between the gods and human beings through yajna (sacrifice). But Bhagavan Sri Krishna qualifies this statement with great subtlety and gentleness.

He says that for one who is apta-kama (self-fulfilled), atma-tushta (self-satisfied), and a perfected yogi, no action is either obligatory or voluntary. Rituals such as yajna are for ordinary people — for those who have not yet attained the state of perfection. The words of Bhagavan Sri Krishna are:

Meaning: The person who delights in the Self alone, who is satisfied in the Self and content within the Self — for such a one, no prescribed duty remains, not even the sacrificial rites enjoined by Brahma.

Meaning: For the person perfected through Karma Yoga, there remains neither any necessity to act nor any reason not to act. Nor does such a one need to depend on any other being.

Therefore, upon attaining the state of perfection, such questions do not arise at all. But in the initial stages, adherence to prescribed rules and rituals is proper and necessary.

In this context, it is only fitting to offer purely sattvic food to Bhagavan Vishnu and His avataras.

Gradually, the same sattvic food should be cooked in the household as well. One should prepare food without garlic and onion. If onion is not used, there is a likelihood of increased longevity. Frying onion requires more oil, which increases the risk of heart disease and shortens life.

If one wishes to progress step by step, then:

First step: Offer purely sattvic food to Bala Gopal, even if you yourself continue to consume garlic and onion.

Second step: Give up the use of garlic and onion yourself as well. Cook food for the Lord alone, because one who cooks only for oneself 'eats sin alone.'

At this stage, if a craving arises for something that cannot be made without garlic and onion, you may eat it outside or at someone else's home.

Third step: Not only the taste of garlic and onion, but even their smell begins to feel unpleasant. Eating outside also ceases.

Fourth step: When travelling frequently and not wishing to inconvenience others, give up meat and fish and accept whatever simple fare is available. As far as possible, ask for simple food like milk and roti, curd and rice, or rice and dal.

Meaning: Food that is stale, tasteless, foul-smelling, leftover, decomposed, impure, or remnants of another's meal — such food is dear to those of tamasic disposition. Note — both garlic and onion emit a foul odour.

Beyond this, the curious may also ask what science has to say on this matter. Science is in a continuous process of research. It is not necessary that it knows everything. A detailed discussion of ongoing research into the sattvic and tamasic nature of food can be taken up further.

Finally, it is also worth stating that it is a mistaken notion that good, delicious food cannot be prepared without garlic and onion. One simply needs to learn new recipes.

Title: The significance of fasting-observances such as Ekadashi