Is fasting necessary for both body and mind? What does the Gita say?

Answer (Brahm Bodhi): A detailed discussion on the Ekadashi vrata has already been conducted in this group, with scriptural references included. Kindly re-read it once. There you will find a direct answer to your question.

Here I am adding a few general points about the interrelationship between vrata (observance), upavasa (fasting), and spiritual elevation, which could not be covered in that earlier post.

The Relationship Between Vrata, Upavasa, and Tapa

All fasting-related vratas — including Ekadashi — traditionally fall under the category of 'tapa' (austerity). Numerous fasting-oriented vratas are found in the Puranas, and all of them should be understood as falling within traditional 'tapa.'

You (the questioner) have used two words in the context of Ekadashi — 'vrata' and 'upavasa.' It is necessary to first understand the distinction between the two.

'Vrata' and 'Upavasa': Distinction and Meaning

'Vrata' and 'upavasa' are not the same thing. 'Vrata' means a sacred rule adopted with a solemn resolve (sankalpa). For example, in the Bhagavad Gita, the Lord has called brahmacharya also a 'vrata':

Meaning: The seeker with a tranquil mind, free from fear, established in the vow of brahmacharya, with mind controlled, should sit focused on Me as the Supreme. The brahmacharya-vrata does not involve fasting. Here 'vrata' means a moral and spiritual discipline adopted with solemn resolve, although the rules of brahmacharya differ for householders and renunciants.

Similarly, a 'satya-vrati' is one who takes a sacred vow to speak truth. The 'eka-patni-vrata' (vow of monogamy) is also such a resolve. Bhagavan Rama took this vow towards Sita — and so firm was this vow that even after Sita's passing, He did not remarry.

Ekadashi as a Vrata

From this perspective, Ekadashi is generally a vrata taken with a resolve (sankalpa). The person who adopts it as a vrata should observe it continuously and systematically until its proper udyapana (formal conclusion) is performed.

Therefore, those who wish to observe the Ekadashi vrata should first do a few Ekadashis without a formal sankalpa. This will clarify whether the body and mind are receptive to it. Once there is clarity, it is appropriate to adopt it formally as a 'vrata,' and then the rules prescribed in the major Puranas should be followed. This is a Vaishnava vrata. Therefore, it is not considered suitable for those who consume meat. Those who eat garlic and onion on ordinary days should also give them up on the day of Ekadashi.

Ekadashi Without a Formal Sankalpa

Those who observe Ekadashi without a formal vrata-sankalpa should not expect the fulfilment of any worldly desires from it. Nevertheless, devotion to Bhagavan Vishnu gradually strengthens — and that in itself is a great accomplishment.

A complete or partial fast twice a month, as prescribed by the scriptures, also gives the body the benefit of 'detoxification.' From the standpoint of health too, this is beneficial.

Upavasa and the Nature of Tapa

Now let us understand Ekadashi as 'tapa' (austerity). The fundamental meaning of 'tapa' is 'to burn' or 'to heat.' In a one-day fast, the body and mind are subjected to a measured, disciplined heating through hunger.

There are two types of tapa. One — those through which the endurance of body and mind increases, self-restraint develops, and the mind is purified. The Ekadashi fast belongs to this category.

The second — those austerities that the Lord describes as self-tormenting. Such austerities are called 'tamasic tapa' in the Gita:

Meaning: Austerity performed out of foolishness, with self-torture, or for the purpose of harming others, is declared to be tamasic.

The Puranas recommend eating once on the day of Ekadashi. Therefore, there is no self-torment in it. This is a sattvic, traditional austerity.

The Gita's Reinterpretation of Tapa

In the Bhagavad Gita, the Lord redefines the very meaning of tapa. He does not make the body the centre of austerity; rather, He divides tapa into three parts — austerity of the body, of speech, and of the mind.

Meaning: Worship of the gods, the twice-born (those learned in scriptures and of virtuous conduct), teachers, and the wise; bodily cleanliness; straightforwardness and sincerity; brahmacharya; and non-violence — this is called the austerity of the body.

Meaning: Speech that causes no agitation, that is truthful, pleasant, and beneficial, and the practice of studying scriptures of dharma and knowledge — this is called the austerity of speech.

Meaning: Cheerfulness of mind, gentleness, silence, self-restraint, and purity of intention — this is called the austerity of the mind.

In none of these verses is fasting described as the foundation of tapa.

Conclusion: What Is True Tapa

The Lord's intention is clear — (observe Ekadashi, but) do not turn it into a self-tormenting austerity. Stay away from self-tormenting austerities.

God is of the nature of Sat-Chit-Ananda (existence, consciousness, bliss), and you too are a part of that same nature. God is not pleased by seeing you in pain.

If you must practise austerity, then speak to people in gentle words, and engage in regular study of wisdom-scriptures (svadhyaya). The purity of mind and character that develops from such svadhyaya will be even greater than that from fasting.

Therefore, along with Ekadashi, do practise the austerity of speech, mind, and body. Maintain the cheerfulness of the mind. According to the Gita, 'manah-prasada' — cheerfulness of mind — is a higher austerity.

Through daily, contemplative study of the Bhagavad Gita, worldly desires diminish, attachment lessens, and sorrow gradually recedes. By remaining connected to Sat-Chit-Ananda, divine bliss spontaneously blossoms within the mind.

This is the teaching of the Gita — and this is the true reality of vrata, upavasa, and tapa.