FASTING RELATED

WHY DO IT

Kabir says ‘what use is chanting, and what use is penance, fasting or devotional worship and again what good is chanting, penance or self-mortification? What good is fasting or cleansing baths?

kiaa jap kiaa thap kiaa brath poojaa – Gauri Kabir, p. 324

kiaa jap kiaa thap sanjamo kiaa barath kiaa eisanaan – Gauri Poorbi Kabir p. 337

Guru Arjan says ‘I have practiced chanting, intensive meditation and fasting, to see Your Feet’ – jap thap barath keenae paekhan ko charanaa raam – Bihagra M V, p. 545

PEOPLE DO IT FOR BUT —

Some go on fasts, take vows, perform the six rituals and wear religious robes for show –  Baraṯ nem karam kẖat kīne bāhar bẖekẖ ḏikẖāvā – M V, p. 1003

Some do it for self discipline but the self-willed may perform chants, meditations, austere self-discipline, fasts and devotional worship, but his sickness does not go away – jap thap sanjam varath karae poojaa manamukh rog n jaaee – Suhi M IV, p. 732

Some feel totally puffed up with pride by a few pounds of grain and a few coins in their pocket  – Kahā nar garbas thorī bāṯ. Man ḏas nāj takā cẖār gāʼnṯẖī aiʼndou tedẖou jāṯ – Sarang Kabir, p. 1251

Some want mind softened by fasting and austerities – varaṯ ṯapan kar man nahī bẖījai – M I, p. 905

They still cannot get rid of their hypocrisy and doubt by ritualistic fasts, vows, purities, self-disciplines and worship ceremonies, – varath naem such sanjam poojaa paakhandd bharam n jaae – Slok M IV, Varan te Vadheek, p. 1423

INSTEAD

One who does not eat the corn, misses out on the taste – Ann na kẖā▫i▫ā sāḏ gavā▫i▫ā –Asa M I, p. 467

Without genuine understanding, all fasts, religious rituals and daily worship services lead only to the love of duality – varath naem nithaaprath poojaa || bin boojhae sabh bhaao hai dhoojaa – Bialval M III, p. 841

The hungry person does not care about honor, dishonor or harsh words – Kẖuḏẖi▫āvanṯ na jāṇ▫ī lāj kulāj kubol – M V, p. 317

The hungry man is not ashamed to eat – Bẖūkẖe kẖāvaṯ lāj na āvai – M V, p. 629

I cannot perform devotional worship service when hungry,. Here, Lord, take back Your mala. Bẖūkẖe bẖagaṯ na kījai. Yėh mālā apnī lījai – Sorath Kabir, p. 656

I beg of You to give me lentils, flour and ghee; shoes, fine clothes, and grain of seven kinds – my mind shall ever be pleased [and I can live virtuously] – Ḏāl sīḏẖā māga▫o gẖī▫o. Hamrā kẖusī karai niṯ jī▫o. Panĥī▫ā cẖẖāḏan nīkā. Anāj maga▫o saṯ sī kā – Dhanasri Dhanna, p. 695

SMALL MERIT

Fasting, daily rituals, and austere self-discipline – those who keep the practice of these, are rewarded with less than a shell – Baraṯ nem sanjam mėh rahṯā ṯin kā ādẖ na pā▫i▫ā – M V, p. 216

Keeping your fasts, reciting your prayers, and reading the Kalma, the Islamic creed, shall not take you to paradise – Rojā ḏẖarai nivāj gujārai kalmā bẖisaṯ na ho▫ī – Kabir, p. 480

The self-willed manmukh may perform chants, meditations, austere self-discipline, fasts and devotional worship, but his sickness does not go away – Jap ṯap sanjam varaṯ kare pūjā manmukẖ rog na jā▫ī – M IV, p. 732

He bathes at sacred shrines of pilgrimage, and adheres to fasts, but he has no control over his mind – Ŧirath karai baraṯ fun rākẖai nah manū▫ā bas jā ko – M IX, p. 831

You keep your fasts to please Allah, while you murder other beings for pleasure – Rojā ḏẖarai manāvai alhu su▫āḏaṯ jī▫a sangẖārai – Kabir, p. 483

REMEMBER

The merits of pilgrimages, fasts and hundreds of thousands of techniques of austere self-discipline are found in the dust of the feet of the Holy – Ŧirath varaṯ lakẖ sanjmā pā▫ī▫ai sāḏẖū ḏẖūr – M V, p. 48

Chanting and deep meditation, penance and austere self-discipline, fasting and purification – salvation does not come by any of these means – jaap thaap naem such sanjam naahee ein bidhhae shhuttakaar – Kanra M V, p. 1301

O detached Yogi, contemplate the essence of reality, and you shall never again come to be born into the world. One who has no beauty, no social status and emasculated face – meeting with the true Guru, he finds the Immaculate One. One who does not have good karma or Dharmic faith, or rosary – has wisdom bestowed through Divine Light; the True Guru is our Protector. One who does not observe any fasts, make religious vows or chant – he does not have to worry about good luck or bad, if he obeys the Command of the True Guru. One who is not hopeful, nor hopeless, who has trained his intuitive consciousness – his being blends with the Supreme Being. O Nanak, his awareness is awakened – jaa kai roop naahee jaath naahee naahee mukh maasaa sathigur milae nira(n)jan paaeiaa thaerai naam hai nivaasaa aoudhhoo sehajae thath beechaar jaa thae fir n aavahu saisaar jaa kai karam naahee dhharam naahee naahee such maalaa siv joth ka(n)nahu budhh paaee sathiguroo rakhavaalaa jaa kai barath naahee naem naahee naahee bakabaaee gath avagath kee chi(n)th naahee sathiguroo furamaaee jaa kai aas naahee niraas naahee chith surath samajhaaee tha(n)th ko param tha(n)th miliaa naanakaa budhh paaee – Parbhati M I, p. 1328

Blessed is the Lord of the world. Blessed is the Divine Guru. Blessed is that grain, by which the heart-lotus of the hungry blossoms forth. Blessed are the sants, who know this. Meeting with them, one meets the Lord, the Sustainer of the world – This grain comes from the Primal Lord God. One chants Naam only when one tastes this grain – Pause – Meditate on Naam, and meditate on this grain. Mixed with water, its taste becomes sublime. One who abstains from this grain, loses his honor in the three worlds. Any who discards this grain, is practicing hypocrisy. She is neither a happy soul-bride, nor a widow. Those who claim in this world that they live on milk alone, secretly eat whole loads of food. Without this grain, time does not pass in peace. Forsaking this grain, one does not meet the Lord of the World. Says Kabeer, this I knowblessed is that grain, which brings faith in the Lord and Master to the mind. – dhha(n)n gupaal dhha(n)n guradhaev dhha(n)n anaadh bhookhae kaval ttehakaev dhhan oue sa(n)th jin aisee jaanee thin ko milibo saari(n)gapaanee – aadh purakh thae hoe anaadh japeeai naam a(n)n kai saadh – rehaao – japeeai naam japeeai a(n)n a(n)bhai kai sa(n)g neekaa va(n)n a(n)nai baahar jo nar hovehi theen bhavan mehi apanee khovehi shhoddehi a(n)n karehi paakha(n)dd naa sohaagan naa ouhi ra(n)dd jag mehi bakathae dhoodhhaadhhaaree gupathee khaavehi vattikaa saaree a(n)nai binaa n hoe sukaal thajiai a(n)n n milai gupaal kahu kabeer ham aisae jaaniaa dhha(n)n anaadh t(h)aakur man maaniaa – Gond Kabir, p. 873

BALANCED WAY

You may observe the thirty fasts, and say the five prayers each day, but ‘Satan’ can undo them – Ŧīh kar rakẖe panj kar sāthī nā▫o saiṯān maṯ kat jā▫ī – M I, p. 24

Performing fasts, religious observances and atonements, the mortals have grown weary –  varaṯ nem kar thāke punharcẖanā – M V, p. 394

People have grown weary of observing fasts, vows and rigorous self-discipline; Nanak abides with God, in the Sanctuary of the Saints -| varaṯ nem sanjam kar thāke Nānak sāḏẖ saran parabẖ sang vasai – M V, p. 408

They do not place their feet in sin, but do good deeds and live righteously in Dharma. They burn away the bonds of the world, and eat a simple diet of grain and water. – Onĥī manḏai pair na rakẖi▫o kar sukariṯ ḏẖaram kamā▫i▫ā. Onĥī ḏunī▫ā ṯoṛe banḏẖnā ann pāṇī thoṛā kẖā▫i▫ā.– Asa M I, p. 467

Pilgrimages, fasts, purification and self-discipline are of no use, nor are rituals, religious ceremonies or empty worship. O Nanak, emancipation comes only by loving devotional worship; through duality, people are engrossed in duality – Ŧirath varaṯ sucẖ sanjam nāhī karam ḏẖaram nahī pūjā. Nānak bẖā▫e bẖagaṯ nisṯārā ḏubiḏẖā vi▫āpai ḏūjā – Sri Rag M I, p. 75

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