Many Gitas in Hinduism

 

               

                               Many Gitas in Hinduism

Many of us are familiar with the Srimad Bhagavad Gita, which translates to the ‘song of God’. It is a conversation between Krishna, acting as a charioteer, and Arjuna, an archer, on the eve of the battle at Kurukshetra. Commonly known as the Gita, its origins are dated to around 300 BC, although some suggest it could be as early as 800 BC, during the period of the Upanishads. The Bhagavad Gita consists of 18 chapters and 700 verses and encapsulates the essence of Hindu wisdom.

"Gita" refers to a divine song or a powerful spiritual message conveyed from a Guru (teacher) to a Shishya (student). These conversations cover how to conduct oneself or face situations during testing periods. The clarifications or solutions provided during such periods are referred to as Gita.

The Hindu tradition included spiritual debates (Shastrartha) among intellectuals at different times. In the Sanatana Dharma, there are numerous Gitas, such as the Bhagavad Gita, Astavakra Gita, Udhhav Gita, Bhisma Gita, and Avadhoot Gita. Apart from the Bhagavad Gita, there are more than one hundred known "gathas" from Sanatan literature.

Some of the less familiar are mentioned below:

1. Anu-Gita: is a significant part of the Mahabharata. The prefix 'Anu' means 'after', so Anu-Gita literally signifies a continuation, alongside, or subordinate to the Gita. The lesser-known Anu-Gita is a component of the Ashwamedha Parva in the Mahabharata. Anu-Gita retells some of the ethical principles of the Bhagavad Gita through legends and fables.

After the battle of Mahabharata, Sri Krishna preached the Anu Gita to Arjuna once peace was established in the Kingdom under the rule of Yudhisthira. The Anu Gita discusses the duties of a good human being.

2. Ashtavakra Gita: is a dialogue between King Janaka of Mithila and his guru, Ashtavakra. Ashtavakra, which means "eight bends," had eight physical handicaps from birth, symbolizing the message that even the most unattractive form is filled with God's radiance. The body is insignificant, while the Self is of utmost importance.

The text is believed to have been written in either the eighth century by a Shankara follower or as late as the fourteenth century. It serves as a guide for achieving self-realization, providing a direct path in three steps: (1) repeatedly hearing and reading it, (2) reflecting and understanding it, and (3) meditating, assimilating, realizing, and applying it to life. The book consists of 20 chapters.

3. Avadhutha Gita: It was sung by Lord Dattatreya and dated back to the 8th or 9th century. Dattatreya, as the symbol of the highest yogi and monastic life, describes the journey of self-realization and, thereafter the nature and state of a person who lives in his soul's truth.

4. Bhikshu Gita: It is a dialogue between King Parikshit and Sage Suka and is a brief exposition of the Vedanta philosophy, Brahman, and the Atma. It is based on rich men who turned into beggars.

5. Brahmana Gita: It is a part of the Anu Gita where Krishna is represented as the ultimate controller of the universe.

6. Bodhya Gita: It is a conversation between Rishi Bodhya and King Yayati in Mahabharata.

7. Brahma Gita: The Brahma Gita is contained in Chapter 35, slokas 96 & 97 of Chapter 37, and Chapter 38 of Brahmapurana (Part I) spoken by Lord Brahma.

8. Devi Gita: It is part of the Devi Bhagavatham written by the great sage Vyasa. It tells us about an incarnation of the Devi wherein she describes her own nature, the nature of her worship with meditation, yogic practices, rituals, and other austerities.

9. Ganesha Gita: It is from Ganesh Puran, which is modeled on the Bhagavad Gita where Ganesha is given the divine and central role. It is a discourse between King Varenya and Lord Ganesha in the form of Gajanana.

10. Gopika Gita: It is the song of the Gopis or the cowherd girls of Brindavan and their deep and selfless love for Lord Krishna. This is in the tenth chapter of the Bhagavat Puran which is the story of Lord Vishnu as told by the great Sage Suka to King Janamejaya.

11. Guru Gita: It was written by Sage Vyasa from Skanda Puran and is a dialogue between Lord Shiva and Goddess Parvati in which she asks him to teach her all about the Guru tattva.

12. Hamsa Gita (also referred to as Uddhava Gita) is in Shrimad Bhagavat Puran, comprising more than 1000 verses, and consists of Krishna’s final discourse to Uddhava before Krishna leaves his mortal coil on Earth.

13. Hanuman Gita is the discourse that was given by Goddess Sita to Hanuman on their return from Lanka after the defeat of Ravana and the coronation of Lord Rama.

14. Haritha Gita: It is from Mahabharatha, Mokshaparva as a part of Shantiparva. It speaks of nonviolence in association with the Sanyasa ashram. It contains twenty verses attributed to Haritha Muni.

15. Ishvara Gita covers the first eleven chapters of Uttara Vibhaaga from Kurma Purana. It contains the teachings of Lord Shiva referred to as Ishvara and contains not only the teachings of the Bhagavad Gita but also other themes like worshipping the Linga, Patanjali’s eightfold yoga and its belief that Shiva and not Krishna is the ultimate goal.

16. Kapila Gita: It is from Shrimad Bhagavat Purana. It is the story of how Sage Kapila offers solace to his old mother Devahuti whose soul is in quest for spiritual knowledge.

17. Manki Gita: It is from Mahabharata. It is a story narrated in 50 verses of a saint named Manki and his two bullocks, the core message here is to give up desire and greed and develop compassion for all beings.

18. Pandava Gita or Prapanna Gita: It is called the Song of Surrender and it is a compilation of quotes from many great personalities from the Puranic age who have glorified Sri Krishna including all the Pandavas.

19. Parasara Gita: is from Mahabharata, and it is the longest of all the Gitas of the Shanti Parva. It consists of nine chapters. It is said to be a dialogue between Sage Parasara the father of Sage Vyasa and King Janaka.

20. Pingala Gita : is from Mahabharata. It is a beautiful story told by Shri Krishna to Uddhava about Pingala and her story of liberation.

21. Rama Gita: It is from Adhyaatma Ramayan which is a part of Brahmanda Purana in the 5th Sarga of the Uttara Khanda.

22. Ramana Gita: was written by Shri Ramana Maharishi in Sanskrit. It was recorded by one of his foremost disciples Shri Ganapati Muni who in the company of several other disciples received answers to 37 Questions which were put forward to Shri Ramana along the lines of the Bhagavad Gita and formed 18 chapters of 300 verses.

23. Ribhu Gita: It forms the sixth part of the Shiva Rahasya Purana and it is a dialogue between Sage Ribhu and Sage Nidagha in about two thousand verses on the Self and Brahman.

24. Rudra Gita: It is about the instructions given by Lord Shiva to Prachetas (Daksha). It contains verses dedicated to the glory and magnificence of Lord Vishnu. It eulogizes the worship of Vishnu to the path of liberation and self-realization and also talks about Hinduism and its teachings.

25. Sampaaka Gita: It is from Mahabharata. It consists of twenty-one verses in which Sampaaka, a learned and pious Brahmin gives the message that one could attain everlasting happiness only through renunciation.

26. Shiva Gita: It is from Padma Purana and is made up of 16 chapters. In this Gita, Sage Agastya consoles Rama when Ravana takes away Sita and advises him to pray to lord Shiva. Lord Shiva appears before Lord Rama and his teachings to Lord Rama form the Shiva Gita.

27. Sruti Gita: It is contained in chapter 87 of Srimad Bhagavatam wherein King Parikshit asks Sage Suka to explain the attributeless Brahman against the theory of the Gods with attributes.

28. Surya Gita: It is found in Guru Gyana Vasishta. There are three parts in this text namely Gyana Kanda (knowledge), Upasana Kanda (spiritual practice), and Karma Kanda (actions).

29. Suta Gita: It is from Skandha Purana, Adhyaayas 13 to 20 of Yagya Vaibhava Kanda. It refutes dualism and strictly advocates monism.

30. Swaminarayan Gita or Yogi Gita: It is a selection of teachings and prayers of Shri Yogiji Maharaj who was the fourth spiritual successor of Swaminarayan and gives the attributes necessary for a devotee to practice to attain liberation and spiritual enlightenment.

31. Uttara Gita: It is said that Arjuna after enjoying all the pleasures of his kingdom and the materialistic world, a sense of detachment came over him as he grew older and he approached Krishna to impart to him the knowledge of the Brahman. It consists of three chapters and it gives answers to Arjuna’s questions.

32. Vallabh Gita: In this Gita, Shri Vallabh taught his disciples to seek the true goal of life which is liberation. It is a collection of sixteen works of Shri Vallabh in which a range of subjects have been discussed.

33. Vasishta Gita or Yoga Vasishta: It is a discourse given by Maharishi Vasishta to Prince Rama when Rama is said to be in a dejected state. It consists of 32000 shlokas and is associated with the principles of nonduality and Advaita Vedanta.

34. Vibheeshana Gita: This Gita is taught by Lord Rama to Vibheeshana on the battlefield of Lanka and advises Vibheeshana on the virtues of devotion, faith, and right values.

35. Vicakhnu Gita: It is from Mahabharata, Mokshaparva. It speaks about Ahimsa or nonviolence. It consists of eleven verses and it tells us about King Vicakhnu’s visit to a yagna where animal sacrifice is to be performed and his moving pleas for Ahimsa. This is narrated by Bhishma to Yudhisthira.

36. Vidura Gita: It is a dialogue between Vidura and King Dhritarashtra wherein Vidura not only advises Dhritarashtra about the science of politics but also values right conduct, fairness, and truthfulness.

37. Vritra Gita: It is from Mahabharat, Moksha Parva as a part of Shanti Parva. It is said to be a dialogue between a fierce demon Vritrasura and Shukracharya the Guru of all the demons (Asuras) and it consists of two chapters.

38. Vyaadha Gita: It is from Vana Parva Mahabharata and consists of the teachings given by a butcher(Vyaadha) to a monk which was related to Pandava prince Yudhisthira by Sage Markandeya. The arrogant monk is humbled by the simple butcher who teaches him ‘Nishkama Karma’.

39. Vyaasa Gita: It is from Kurma Purana, from 12th Adhyaaya onwards of Uttara Vibhaaga and Sage Vyaasa teaches the highest path to self-knowledge. It emphasizes the unity of faith and the philosophy of non-dualism.

40. Yama Gita: There was a king named Vajashrava. His son was Nachiketa. Vajashrava arranged for a wonderful sacrifice at which he gave away all his wealth.

Nachiketa asked, “Father, whom have you given me to?”

His father did not reply, but Nachiketa kept asking again and again. At this, Vajashrava became angry and said, "I have given you to Yama."

Faithful to his father’s word, Nachiketa decided to go to Yama’s abode. The road was difficult, but Nachiketa got there and waited for three days to see Yama. No one returns to the earth from Yama’s abode. But Yama was so pleased to have met Nachiketa that he granted him the boon that Nachiketa could return to the earth. Nachiketa however, had no desire to accept such a boon. Instead, he wanted to know from Yama the true nature of the atman. The instructions that Yama gave to Nachiketa have come to be known as the Yama Gita.

It is an unknown fact that there are a total of Eighteen Gitas in the Mahabharata, including the Bhagavad Gita.

Anu Gita, Atathya Gita, Bhagavat Gita, Bodhya Gita, Brahmana Gita,Dharma Vyadha Gita,Hamsa Gita,Harita Gita,Kama Gita,Manki Gita, Parashara Gita, Rishabha Gita,Shampaka Gita,Shanga Gita, Vamadeva Gita,Vichakhnu Gita,Vritra Gita, Yajnavalkya Gita.

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The Paradox of Choice

 

                          THE PARADOX OF CHOICE

(Mr. Sreejith Krishnan is a storyteller and Director at Learning & Development, Sony India Software. The article below is very thoughtful and you will like it. I am sharing it from his video "Wisdom Shots" recently.)
3rd degree

 

  3rd-degree connection

Steve Jobs was a great fan of Sony Co-founder Akio Morito. In 1985, he visited the Sony Headquarters in Tokyo to understand the Japanese way of doing business. This was nine years after he and his friends founded Apple Computers. During the company tour, he was particularly fascinated by the uniforms of Sony employees at that time.

He wanted to meet the designer, the uniform designer. Steve Jobs met the famous fashion designer, Issey Miyake, who is known for his minimalist designs. So he asked Miyake if he could design a dress for Apple employees. Miyake agreed and the result was the famous black turtle T-shirt which became Steve Jobs's Signature style. He wore a black turtle T-shirt and blue jeans for many years (1998-2010), as you might have seen during all the product launches. It became synonymous with his image. For Steve Jobs, it wasn't just a fashion statement. It was a deliberate choice to eliminate the daily decision of what to wear. His preference for wearing the same kind of shirt every day can be connected to a psychological principle called the "Paradox of Choice".

The Paradox of choice is a phenomenon where having too many choices can lead to decision fatigue and dissatisfaction. Steve Jobs believed that by limiting his choices, he could simplify his life and focus on things that were most important to him. See,  when faced with too many choices, it's easy to get overwhelmed and make a decision that we are not happy with. We all experience this, right? Everyday. Much of our energy is wasted every day thinking of what to wear, eat, and watch. We didn't have this problem a few years back, right?  Remember during our childhood, we had only one TV Channel, Doordarshan, and used to play one movie every week and we were happy with it. Today, the variety on OTT platforms often leaves us exhausted, just trying to pick something to watch.

Thirty years back, if someone told their neighbor that I was planning to buy a car, the immediate follow-up would be like, which color?. Because there were only two brands, Ambassador and Maruthi; But today if I'm planning to buy a car, you can expect so many questions,-Electric, hybrid, petrol or diesel, manual transmission or automatic, a Sudan or SUV.  Because every month there is a new version coming out, our choices have expanded, big times!

Youngsters are finding it difficult to get married because people are overwhelmed with options; matrimonial sites, dating sites, and social media. You end up with confusion, and you end up in delay and indecision.

Before, you used to go to a restaurant and pick up something from the menu. Now you have the menu of all the hotels in your city on your mobile phone. Of course, having variety is good, but too many varieties ?. There is one more side to this, the other extreme. We can actually simplify our lives. Let's explore the power of minimalism.

Power of Minimalism: Steve Jobs followed Japanese Zen Buddhism. You will see this in the design philosophy of all Apple products. Minimalism is a lifestyle. It's also about living with less. It's about focussing on what matters most and letting go of the extra stuff. The idea is to focus on the things that are most important to you and eliminate the things that are not; instead of filling your space with stuff, fill your days with meaningful activities.

The Power of NO:  Have you ever felt drained because you said YES, to everything? You took a lot of stuff on your plate? By saying NO to the things that don't make you happy or add value to you, you are actually making room for the things that matter about or juggle, there is more space for calm and creativity. And we need to create that space internally and externally. By trimming down our people circle and spending time with selected people, our relationship become richer. By living a simple, minimalistic life, you will save tons of mental energy and you'll experience less stress and anxiety. It's about finding joy in the simpler things and letting go of the clutter, whether that is stuff, people, or even our thoughts.

LESS IS MORE!

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(Note: While posting comments anonymously, readers may  kindly provide your names under the comment.)

Lakshmi and Alakshmi: A lessor known Story of Divine

 

Lakshmi and Alakshmi: A Story of Divine

Jyestha or Jyeshtha (Sanskrit: ज्येष्ठा, Jyeṣṭhā, "the eldest" or "the elder") is the Hindu Goddess of adversity and misfortune. She is regarded as the elder sister and antithesis of goddess Lakshmi, the Goddess of prosperity and auspiciousness. She is commonly referred to as Moodevi in South India.

In Kerala, the month of Karkitakam (Cancer) starts after Sankranti. During this time, the entire area inside and outside is cleaned, the walls are painted, and everything looks new. This month begins with 'Ramayana Masam', during which Ramayana is recited in both houses and temples. Sankranti is observed in Tamilnadu as well before the month of Adi.

ALAKSHMI: A STORY OF DIVINE BALANCE

Lakshmi and Alakshmi: A Story of Divine Balance

This story compares the destinies of Lakshmi, the Goddess of wealth, and her sister Alakshmi, who was born from impurities. It shows how their different natures led to Vishnu stepping in to find a proper place for Alakshmi to live.

Characters in the story:

Goddess Lakshmi: Goddess Lakshmi is associated with wealth, prosperity, and fortune. She is often depicted with four arms holding lotus flowers and other symbols of wealth and abundance.

Alakshmi: Alakshmi is a “Goddess of misfortune” meaning “not Lakshmi”. She is described as being “cow-repelling, antelope-footed, and bull-toothed.” She “has a dry shriveled body, sunken cheeks, thick lips, and beady eyes and rides a donkey.

Lord Vishnu: Lord Vishnu is one of the three major deities in Hinduism, known as the preserver of the universe and the protector of dharma (righteousness). He is often depicted with four arms holding a conch shell, a discus, a mace, and a lotus flower.

Once, when asked to compare Lakshmi and Alakshmi, the wise sage Narada eloquently replied: it is a blessing when Alakshmi leaves the house, and it is a blessing when Lakshmi enters.

Alakshmi was born from the mud left after the great deluge (pralaya) when all pure beings merged into Narayana, leaving impurities in the water. Brahma created the universe anew as time passed, including both living and non-living entities. This new creation left no place for the residual mud, eventually transforming into Varuna’s daughter, Alakshmi.

During the churning of the ocean of milk, the beautiful Lakshmi emerged. To please Vishnu, Varuna arranged Lakshmi’s marriage to him, despite Lakshmi being the younger daughter. Varuna had tried to find a husband for Alakshmi, but no one wanted to marry her because she was unattractive and uncouth.

Living in Vaikuntha, Lakshmi was worried about her father’s problem. According to custom, a father had to find a husband for his daughter, especially if she was unattractive, or he would incur a religious demerit (papa). Lakshmi pleaded with Vishnu to help.

Understanding the difficulty, Vishnu approached sage Uddalaka, asking if he would marry his sister-in-law and become his brother-in-law. The sage agreed, not realizing Alakshmi’s nature. At the wedding, attended by gods and sages, the sage might have been disappointed upon seeing Alakshmi but accepted her as it was Vishnu’s will.

After the wedding, Alakshmi found the sage’s ashram unsuitable. The chanting of sacred hymns and the serene atmosphere suffocated her. She ran out of the house, crying. The sage, distressed, asked her what was wrong. She explained she could only live in a tamasic (spiritually degenerate) environment, filled with violence, hatred, jealousy, quarrels, self-praise, malicious talk, theft, and the smell of cooked meat.

The sage realized they could not live together. Such a woman would only bring unhappiness and disgrace to the family. He decided to abandon her. One day, without telling her, he took her to the woods under the pretext of fetching food and never returned. This act was uncharacteristic of his virtuous nature, possibly done to avoid hurting her. Alone in the forest, Alakshmi cried loudly, her lament reaching her sister Lakshmi in Vaikuntha.

Lakshmi, saddened by her sister’s plight, pleaded with Vishnu to help. Vishnu visited Alakshmi, who calmed upon seeing him. He offered to take her to Vaikuntha, but Alakshmi declined, explaining that purity and virtue suffocated her. She would be miserable in Vaikuntha, always jealous of Lakshmi. She asked Vishnu to find her a place suitable for her nature.

Vishnu, understanding her nature, told her to live in houses where people quarrel, cheat, lie, bring suffering to others, have no respect for women, are addicted to gambling, and are unclean. From then on, she would receive worship with him every Saturday under the Ashwattha tree, a form of Vishnu.

This story emphasizes Vishnu’s all-pervasiveness, present both where devotees sing his glory and in the dens of vice. Vishnu found a place for Alakshmi to live according to her nature, illustrating the balance between purity and impurity. This story highlights Vishnu’s all-encompassing presence, showing that he watches over all aspects of the universe, both virtuous and vice-filled.

''Divine Contribution of Adi Shankaracharya"

 

"Divine Contribution of Adi Shankaracharya"

Among the great spiritual teachers who have expanded the doctrine of Advaita Vedanta in the form of philosophical treatise, Sri Sankara Bhagavad-Pada, on all counts, deserves the first and foremost place.

Sri Shankara is considered the highest intellectual the world has ever known. 

Among the many disciples of Sri Sri Shankara, the four most prominent were Hastamalaka, Padmapada, Totaka, and Sureshwara. They were the first pontiff of the four mutts established by the great Acharya.

Sri Hastamalaka was the Acharya of the Dwaraka Mutt. This Mutt is earmarked to study  Sama Veda and to meditate on the Maha Vakya “Tat Tvam Asi”.

Sri Padmapada was made the first Guru for Govardhana Mutt at Puri. This Mutt is attributed to the study of Rig Veda and to meditate on the Maha Vakya, “Prajnanam Brahma”.

Sri Totakacharya was the first Spiritual Guide for Joshimutt at Badari. This Mutt is distinct for studying Atarva Veda and meditating upon the Maha Vakya “Ayam Atma Brahma”.

Sri Sureshwaracharya was the first Sadguru of Sharada Peetha at Sringeri. This Mutt is featured to study Yajur Veda and to meditate on the Maha Vakya “Aham Brahmasmi”

Adi Shankara amalgamated ancient ‘Advaita Vedanta’ ideologies and explained the Upanishads' basic ideas. He advocated the oldest concept of Hinduism which explains the unification of the soul (atman) with the Supreme Soul (Nirguna Brahman).

 Shankaracharya explained the existence of one Supreme Being (Brahman) and that the five supreme deities are part of one divine power. During Adi Sankaracharya's time, Ancient Hindu India was a maze of various sects ( each one claiming supremacy over the others), and the chaos of Buddhist sectarianism added to that.

He purified Vedic knowledge by teaching discernment and instituted the worship of deities by worshipping different forms of the one God. 

"सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्"

 Adi Shankar consolidated and structured sanatan dharma into the 'panchayatan' form of worship (5 dieties as five basic elements of nature); Shri Ganesha, Lord Shiva, Devi (in all forms including Tantra), Lord Vishnu and Suryadev. 

"न चासंगते नैव मुक्तिर्न बन्धश्चिदानन्दरूपः शिवोऽहं शिवोऽहम्"

So all are revered and worshipped with the ultimate aim of reaching the Para Brahman as is the highest principle of Advaita Vedanta. No sect is given more importance than the whole. Most modern-day Hindus till date, regardless of their traditional lineage follow the panchayat system as if they are aware of it.

 The entire Sastras are divided into two parts namely Nigama and Agama. While the Vedas are the parts of the Nigama, the Tantras are the parts of the Agama, the former is the mouthpiece of Lord Brahma whereas the latter is the mouthpiece of Lord Siva. 

Further Agama is subdivided into Tantra, Yamala, and Damara. Tantra is of Satwika nature. 

The word Tantra is derived from the root Taan; means to spread, in the other sense “spreading of the cosmic energy for the cleaving asunder of miseries along with the attainment of supreme bliss". 

It is the science that saves life by purifying the body to prepare the body for the attunement with the Divinity.

 Adi-Sankaracharya in the Saundaryalahari text (sloka 31) has mentioned, ‘’ Lord Siva remained satisfied after deluding the world, by giving out the sixty-four Tantras which expound practices conferring one or another of the various psychic powers connected with the Chakras of the human body and worldly fulfillments for the achievement of Dharma, Artha, Kama and Moksha like Purusharthas. 

Hence, Tantra should not be misunderstood as it signifies the means for attaining the highest end, the ultimatum, the goal of human life as a whole.

He also founded ‘Dashanami Sampradaya,’ which talks about leading a monastic life. While Shankaracharya firmly believed in ancient Hinduism, he condemned the ‘Mimamsa school of Hinduism’ based purely on ritual practices. 

Adi Shankaracharya set up 10 monastic orders in India to save Hindusium and to define Artha, Kama, Dharma, and Mokhya and connection with char Vedas according to Skanda Purana, tirtha system is one of them. 

Throughout his journey, Shankaracharya discussed his ideas with various other philosophers and fine-tuned his own teachings from time to time. Shankaracharya founded four monasteries (mathas) that continue to spread his teachings.

Ten classes of Sanyasis/Yatees or monks who formed the order of disciples under Shankaracharya School are (1) Teerth (2) Ashram (3) Van (4) Aranya (5) Giri (6) Parvat (7) Sagar (8) Saraswati (9) Bharti and (10) Puri. The Dasnami above Order is prevailing in the present time also. In India, 108 Hindu Sthawar tirthas are available including 4 dhams, 12 jyotirlingas, 52 Shaktipeeth, 7 khetras /Saptapuri, and other tirthas. Tirtha is of three  kinds,

(a) Jangam Tirtha is a place movable, of a sadhu, a rishi, a guru,

(b) Sthawar Tirtha is to a place immovable, like Benaras, Hardwar, Mount Kailash, holy rivers,

(c) Manas Tirtha is a place of mind, truth, charity, patience, compassion, soft speech, and soul.

The Dasanami sannyasins practice the Vedic and yogic Yama principles of ahimsa (non-violence), Satya (truth), asteya (non-stealing), aparigraha (non-covetousness) and brahmacharya (celibacy/moderation). 

Who enter sannyasa in the ekadaṇḍi tradition take up one of the ten names associated with this Sampradaya: Giri, Puri, Bharati, Vana/Ban, Araṇya, Sagara, Asrama, Sarasvati, Tīrtha, and Parvata. Sanyasis of Advaita Vedanta and Dvaita Vedanta belong to ekadaṇḍi tradition. 

(i) Ashram: One who is free from bonds and is confined to Ashram and has embraced sanyas.

(ii) Bharati: One who is fully laden with learning?

(iii) Giri: One who lives in a forest and is steady.

(iv) Parvat: One who lives in a forest and has steadfast knowledge about the transient nature of the mundane world.

(v) Puri: One who is full of real knowledge and has mastered the knowledge of Brahman and is as such in union with the Parabrahman.

(vi) Saraswati: One who is devoted to knowledge of tunes and is also called the Lord of poets.

(vii) Sagar: One who knows not only the full depths of oceans of truth but has also lived to the bottom and collected jewels of knowledge.

(viii) Teerth: One who takes a bath at the confluence of three rivers in the form of knowledge and the realization of truth?

(ix) Aranya: He always lives in the realization of the identity of his self with the universal self.

(x) Vana: One who has transcended the snares of desires and resides in a forest.

 The importance of Sanyasis has been of so much significance that an entire Upnishad has been devoted to it i.e. commonly known as 'Sanyasopnishad'. 

He briefly submitted that kinds of Sanyas, the life which a particular kind of Sanyasi is supposed to observe, and other commands which a Sanyasi has to follow are contained in 'Sanyasopnishad. 

Certain verses thereof have relied upon to support the point that a person claiming to become 'Shankaracharya' must be a 'Sanyasi', observing all kinds of commands mentioned in the aforesaid verses of 'Sanyasopnishad'.

 This Upnishad is related to the tradition of Samaveda. There are two chapters in it. The contents of the first chapter are an introduction to the reclusion procedure for obtaining a behavior as well as the pragmatic activities required for it.

 The second chapter is with prolix opening has been made with four means i.e. discretion, reluctance, six properties, and desire for emancipation.

 A detailed description of the criterion for reclusion has been given. While describing kinds of recluses, classification in (i) reluctant recluse (ii) knowledge recluse (iii) the recluse enriched with the knowledge and attachment, and the recluse who observes it in his activities, have been explained. 

Later on six types of reclusion i.e. Kutika, Bahudaka, Hamsa, Paramahamsa, Turiyatita, and Avadhuta have been described in an orderly manner. The position of knowledge on the soul or self-realization as well as its nature has been described. 

The holiness in behavior and a provision to satiate with lesser food obtained on alms have been described. It is suggested that one should engross himself on the soul daily and by putting a strict control on activities as also on diet.

Sri Shankara ascended the South Throne of Omniscience in Sarvagnya Peetham at Kashmir (a temple with gates in four directions) after winning numerous debates and challenges, signifying the triumph of the doctrine of Advaita Vedanta. 

In addition to his other accomplishments, he composed hymns on Shiva, Vishnu, Ganesha, Subrahmanya, Sharada, Saraswathi, Lakshmi, Narasimha, etc.

 His compositions and writings on all the deities contain poetic excellence that thrills the common man, touches the emotions, and carries the student forward in his evolution step by step. Many writings you can go for 

Commentary on Brahma Sutra

Commentary on Srimad Bhagavad Gita

Commentary on Ten Primary Upanishads

 (Isavasya, Kena, Katha, Prashna, Mundaka, Mandukya, Taittriya, Aiteraya, Chandogya and Brihadharanyaka Upanishads

Prashnoththara Ratna Malika

Viveka Choodamani

Guru Padhuka Sthothram

Shatha Shloki

Mathru Panchakam

Advaita Anubhuthi

Thathvopadesha…

"Bhaja Govindam" by Adi Shankara is a very insightful and even funny - with a dry sense of humor -verse. It urges: " Dear idiot/ fool, get god conscious. At time of death, your rules of grammar will not save you"  ( Samprapte sannihite kale, nahi nahi rakshati dukrin-karane ). Man can't handle power. But purity of intent/ good heart is key, not outside appearances.

Atma-Bodha, Vivek Chudamani

The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty. 

Through a regulated mind and the purified intellect (Buddhi), realize directly thy own Self in the body to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed. 

 He who renounces all activities, who is free of all the limitations of time, space, and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.

Through a regulated mind and the purified intellect (Buddhi), realize directly thy own Self in the body to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed. 

Nirvana Shatkam is based on the concept of Advaitha (non-dualism). It means that Jeevathma (Personal soul) and Paramathma (Divine soul) are not two different aspects but one and the same. The aim of Jeevathma is to attain the level of Paramathma.  This is the manifestation of self-realization.

न मृत्युर्न शङ्का न मे जातिभेदः पिता नैव मे नैव माता च जन्म।

न बन्धुर्न मित्रं गुरुर्नैव शिष्य-श्चिदानानंदरूपः शिवोSहं शिवोSहम् ।।५।।

I am not bound by Death or the Fear of Death nor influenced by the rules of Caste and its Distinctions. I have no Father or Mother, nor do I have Birth. I do not have special Relations nor Friends, a Spiritual Teacher or Disciple, I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva, The Ever Pure Blissful Consciousness (Adi Shankaracharya).

                                          -----------------@@@@@@@@@@@@@--------------

I may be excused for attempting to write about the Great Guru, as it is beyond my knowledge. This attempt is based on various articles I have read over time and may not be in any particular order.

 "A transplant or staying at home is a choice."

Scene 1 

Kochu Thresia is a wealthy elderly widow who longs to live life on her own terms, but she feels alienated by her children who are too focused on making money. In contrast, her best friend and neighbor, Kunju Maria, is a gentle woman with a talent for cooking. Both women are conscientious and never miss Sunday mass, but they also enjoy indulging in a bit of gossip when they meet at church. They both embody the values of love, family, and companionship. Unfortunately, their daughters and daughters-in-law are unkind and manipulative, and there are also love interests involved, some living with Thresia and others residing in different locations for their own reasons and convenience.

A few days before Easter, Kunju Maria called Kochu Thresia to tell her that she had been summoned to the USA by her children. When Kochu Thresia commented on how lucky she was to have children who loved her and wanted her to be with them, Kunju Maria laughed it off, saying that her children only wanted a maid for child care and a homemaker without paying wages. She expressed her anguish and sobbed as she talked about being buried in that strange land with unpronounceable names and her feelings of being uprooted. Kunju Maria revealed that this might be the last meeting of the old friends and asked them not to come to see her off, breaking down in tears.

The above is a scene from a  Malayalam film (The year 2003), "Manassinakkare" (Beyond the Mind), which is a heartwarming portrayal of an old mother's journey, presented sincerely and touchingly. The real-life scenario has not changed for the better from the reel life, even after a decade. It is not a single case, but a phenomenon. In Kerala, many houses are left vacant for months as the elderly inhabitants are abroad with their children mostly in similar situations. The government has recently started charging taxes for such properties as a source of income. Looks strange!

Scene 11.

"Have a nice time and a safe journey “, said the Doctor. The elderly couple, both with chronic heart disease, were medically fit to undertake the long journey to the USA after their check-up in the clinic. Thanking him, Krishnaswamy and Lalitha, smilingly said,”  Doctor, We have been there thrice. Visiting on a holiday for a few weeks is refreshing, but now we are going there to our daughter, who is due for delivery.  And to look after the kitchen and later babysitting job. Snow and severe winter await us, no way to go out. Don’t have any friends or friendly neighbors to mix up with. Our son-in-law has already sent the tickets and arranged transport to ease our travel. Our bad days already have set in and it is depressing “.

The doctor heard them silently. 

The airport lounges in Bangalore, Chennai, or other cities with direct flights to the USA or Australia are often filled with Krishnaswamis and Lalithas, elderly couples in their late sixties and beyond. Despite appearing outwardly healthy, their faces reflect the weight of their similar life experiences.

SCENE 111: 

I recently read an article in a journal about a famous university campus in the USA that celebrated a unique event: transplanting a very tall and over two centuries-old oak tree without using a scalpel or causing any blood spill! They created a huge pit all around the tree and secured it with metal pipes fixed deep under the roots, eventually transporting it to its new location. It was unclear whether the tree liked its new environment, the new set of birds, or squirrels, but as days passed, everything seemed to be at ease and nobody seemed to care.

Relocating can be quite challenging. Throughout our lengthy tenure working for the government, we have had to relocate to various regions of the country due to transfers. Our children were excited and quickly adapted to new houses, schools, and friends. As adults, we also had to adjust despite the lack of choice.

The elderly parents cherish their small but "cozy" bedroom, along with the other items they have held onto over the years. They also value their close friends and their strong faith in God, which they hold dear. Their temple is located at the far end of the street.

Shouldn't society respect and allow individuals (regardless of gender) who choose to stay at home, whether due to health issues, family circumstances, or simply to avoid the rat race, to live in peace?

t😒

Charan Sparsh (Touching of Feet)

Since time immemorial, it has been a tradition to touch the feet of one’s father and mother, teachers and elders. The person touching their feet by placing their hand on or over the prostrating person's head. Prostration is done daily while meeting with elders, particularly on important occasions like the beginning of a new task, birthdays, festivals, etc. It is called Charan Sparsh or Padasparsam.

As per Cambridge Dictionary, culture is the way of life, especially the general customs and beliefs, of a particular group of people at a particular time. All societies have some traditions social practices or belief systems.

As per Indian scholars, there are three ways of touching feet. The first one is the basic way of bending forward and touching the feet. The second is to sit on your knees and then touch the feet of the other person. The third and last one requires you to lie down on your stomach, with your forehead touching the ground, which is also known as the Sashtanga Pranama generally practiced by devotees in Hindu temples. While bending forward to touch your feet, your back and waist are stretched. When you sit on your knees and then touch the feet of an elder, your knees are bent and all of the joints in your body are stretched, which relieves you from joint pain. When engaging in Sashtanga pranama, your entire body stretches and body pain is relieved.

Tradition: The persons greet elders, wise, pious, or revered persons of society by touching their feet to pay respect to them.

Physiological Benefits: The physical effort involved provides useful exercise and promotes vigor, enthusiasm, and concern for others, rids tension, and is motivating. Positive thoughts and energy are emitted by the person whose feet are touched which brings positivity in minds and hearts.

Spiritual reasons: This promotes humility and respect for others and reduces the ego of the person touching the feet.

Scientific Explanations: The nerves that start from our brain spread across our body. These nerves or wires end in the fingertips of your hand and feet. When you join the fingertips of your hand to those of their opposite feet, a circuit is immediately formed and the energies of two bodies are connected. Your fingers and palms become the ‘receptor’ of energy and the feet of the other person become the ‘giver’ of energy.

In the Atharva Veda, great importance has been given to the way a person greets others when meeting them. Through “charan sparsh”, an individual exhibits the respect one holds for the elderly, the wise, and those with ideals and an outstanding contribution to society. It is a way of accepting their superiority. This promotes humility in an individual and also makes the other person feel important. Thereby a person learns to be humble, courteous, and respectful. The physical effort involved provides useful exercise, promotes vigor, enthusiasm, and concern for others, rids tension, and is motivating.

In the Mahabharata, the Yaksha asked Yudhishthir, “How can a person become great and powerful?”. Yudhishthir responded, “By devotedly touching the feet of the mother and father, teachers and elders, and by serving them until they are content to give blessings that make a person great and powerful."

Immediately preceding the war, the Pandavas sought the blessings of Bhishma, their elders, and their teachers.

                          ---------------############----------------

** ( Material collected from Hindu- blogs, Vedic times, etc )

Chai, Chai....

Certainly! The text to remember is: "CHAI, CHAI.....from Biswanath Ghosh". 

"Yes, you have guessed correctly. You are on a railway station platform in India."

A unique journey is the act of tying two things together, much like tying a knot. A railway junction is where two railway lines are connected, creating a knot. In countries like India, railway junctions link big cities by rail. At a railway junction, a long-distance Indian Railways train typically pauses for about 5 minutes, during which time hawkers loudly offer 'Chai Chai'. Some passengers might disembark to stretch their legs, purchase magazines, food, and of course, enjoy a hot cup of tea. The hustle and bustle of the railway junction begins as a train arrives, and numerous trains from almost all parts of the country arrive at the junction every day. The junction serves as an intermediate point for most passengers, providing a respite from the monotonous long train journey. However, as passengers, we seldom consider the life just outside the junction—the town and its people.

Biswanath Ghosh, the author of the travelogue "Chai, Chai," visits the following towns with railway junctions: Mughal Sarai, Jhansi (Uttar Pradesh), Itarsi (Madhya Pradesh), Guntakal (Andhra Pradesh), Jolarpettai, Arakkonam (Tamil Nadu), and Shoranur (Kerala).

Bishwanath Ghosh's book 'Chai, Chai' depicts the village outside the railway junction. From the book's cover, the picture of the clay pot filled with tea and the photo of the railway tracks tell a lot about the book.

Mughalsarai is said to be the largest railway yard in Asia or the landing place to go to Benaras. Faith and curiosity are two main things that usually bring people to this holy city. Mughalsarai station is as big as the village but small. It is also the birthplace of Lal Bahadur Shastri, the second Prime Minister of India. Ghosh visits Shastriji's birthplace and school in that railway colony. Recently, Mughalsarai station was renamed as ' Pandit Deendayal Upadhyay Junction'.

Jhansi. Historically, Jhansi has special importance because of its queen Lakshmibai. But Ghosh writes that another characteristic of Jhansi is the Elite chauraha (square) in Jhansi. How the square got its name and the characteristics of the square can be read in the book. Elite Square, the island is also a nucleus of India as far as the Road map is concerned. Vehicles headed from one corner of India to another, be it Ahmedabad to Asansol or Kashmir to Kanyakumari have to touch the Elite intersection. Then he visits Jahangir Mahal in Orchha near Jhansi and the world-famous Khajuraho which are in Madhya Pradesh, while Jhansi is in Uttar Pradesh.

Pani puri, gol gompa, natasha, and phuchka are some of the local delicacies on the roadside vendors, near and away from the station. Wonder, did all these exist at the time of  Rani Laxmi Bhai?

Itarsi is a junction point in the navel of India. Crossing the Vindhya mountain range that separates North India from South India, the train stops at Hoshangabad district and reaches Itarsi. It was a place of Inta ( Bricks) and Rassi  (Rope). Ropes are no longer made here but brick kilns still thrive. 

Railway Junctions drive the village economy. Most of the long-distance trains have transformed into self-sufficient, mobile towns providing you with everything. Railways no longer need these functions, but the towns that have grown around these junctions badly need Railways.

‘Magodas are pagodas made of moong dal, served with mint chutney is a specialty of Itarsi.

Guntakal in Andhra Pradesh is a junction connecting West India and South India. Guntakal is an important junction for trains from Mumbai to Chennai, Bengaluru. Syed Mastan Ali Baba Dargah near Guntakal is a famous place here. It was also a transit point for the export of Iron ore from Bellary to Chennai/ Kakinada ports and then shipped to Japan. Textile mills, once famous in and around Adoni, are mostly faced out. Rly. Sleepers factory still functions.

Arakkonam and Jolarpet . Arakkonam is a place without its own identity. A suburb of Chennai, he realizes that there is nothing to see here except the railway station. Upon further investigation, it is learned that Arakkonam has a naval base and the airstrip at this base is the largest in the world. Airplanes take to the sky from this runway to demonstrate the traffic in Delhi on Republic Day. 

Jolarpet is a midway junction on the Chennai-Bengaluru railway line. It is an important junction point for trains going to Karnataka, South Tamil Nadu, and Kerala. Jolarpet Junction is mentioned in a story in 'Malgudi Days' by RK Narayan. Apart from the railway station near Jolarpet village, another place to see is `Yelagiri' hill station. Yelagiri cannot be compared to Ooty or Kodaikanal, because the height of this hill station is not that much. The importance of Jolarpet Junction in terms of Railways is that it is the place that brings together the three Rly Division sections of Salem, Chennai, and Bangalore. The massive Railway overbridge from the station that connects to the town is an attraction. The author had a feast to his eyes while crossing over when he saw a monkey and a dog halted his way with an eye ball-to-eye confrontation positioning in such a way as to who will make the first move; the monkey with an extended tail was holding an electrical rope wire and dog barking at an edge of the iron post. Luckily some burqa-clad women shooed away ending the drama of the timepass onlookers.

Shoranur. Towards the end of the book, we reach Shoranur Junction in Kerala, on the banks of River Bharatapuzha- Kerala’s equivalent to Ganga.  The trains from North Kerala to Mumbai, Delhi, etc., pass through this junction. Shoranur was the Mughal Sarai of Kerala once upon a time. Shoranur was not of much importance during the pre-independence period until the South Indian Railway Company started long-distance trains between Madras and Mangalore. After the railway service started between Madras (now Chennai) and Mangalore (now Mangaluru), the King of Kochi requested South India Railway Company to take this train to Kochi and Shoranur station became important. 

 Ghosh visits the 'Kerala Kalamandalam', an experimental art center founded by Malayalam poet Vallathol Narayan Menon in 1930 across the Bharatpuzha River. The journey from Mughalsarai to Shoranur was made by Bishwanath Ghosh to see the village outside the railway junction, but the train journey from Shoranur to Nilambur was made to experience the journey. A railway line winds its way through green grass surrounded by towering teak trees. After traveling for two hours, the train reaches the last station, Nilambur. Ghosh travels back to Shoranur by the same train in no time, as he cannot find anything new in his itinerary.

Ghosh makes some hilarious and interesting observations:

 At the start of the journey from Gorakhpur to Trivandrum, the ‘daily passengers’ and ‘ office goers’ and students will make you feel as if your seats ( Reserved berths) rightfully belong to them. The land you are passing through, after all, belongs to them. Towards the end of the journey, however, you will encounter an entirely different kind of ‘daily passengers’- shy Malayali men and women who try very hard not to invade your privacy. The reversal of ‘ might is right’ “begins at Itarsi, a big Rly junction.

He finds the ‘sameness’ in Kerala. You may be in Shornur a small village or in a big town, Kochi. You get the same items and similar attitudes of the people. At a saloon, he encountered a strange question with no clue: "Why do Bengalis still use surnames that indicate caste? We used to do it in Kerala 50 years ago. But you people still use Mukherjee, Chatterjee, and so on despite more than three, or four decades of communist rule!".

The journey of the book ``Chai Chai'' actually ends here. But a new journey begins in the mind of the reader, by creating curiosity about another. 

This book is a one-time read or "Timepass", to get a feel of small towns, their people, and railway stations/ junctions. Sure that each of us has a different tale and experience to share on train journeys.

Fasting for Ekadasi !

 Fasting for Ekadasi !

It was only eight and by then Kumar was getting hungry. Do not have to wake up so early and shower in a hurry! After taking a bath, the stomach asks for food due to habit.

"Would you like some coffee?" Lata asked loudly from the kitchen.  

"Wouldn't I have drunk coffee as soon as I woke up? I have struggled to control myself for fasting. Why do you remind me like this?" Kumar said with irritation.

"Who told you to fast Ekadasi?" Lata's murmur fell into his ear. 

It all came from that WhatsApp message explaining the glories of Ekadasi fast. It mentioned that an American Research Institute after an extensive study found that people who observe Ekadasi fast do not suffer from health problems and live longer.

After reading it, the thought of  Ekadasi quickly arose in Kumar's mind. The news came on Friday. Ekadasi is on the next day, Saturday. He has an office holiday that day. So he decided that the Ekadasi fast could be done on that day. 

A person who usually wakes up at 8 am on a holiday, Kumar woke up at 6 am and bathed. He suppressed his desire for coffee, though the flavor spread beyond the dining area.

Even when Lata said, "There is nothing wrong with drinking coffee," he refused. 

Now at 8 o'clock, she asks him if he wants coffee again!

At 9 o'clock Kumar left saying "I will go to the temple". 

As he walked down the street, the smells from the hotels, tea shops, and the bustling street food made him hungry.

On entering the temple, a thought occurred. He thought that if there was any offering in the temple, he could eat it, and it would be not wrong to take ‘Prasadam” from the temple on fasting day. But on Ekadasi, the temple does not make food for Perumal! So no offering was available in the temple. 

It was very tiring while returning from the temple. He couldn't resist and rushed inside Krishna Cafe as soon as it was visible a few feet away.

“A Coffee,” he said to the server.  "Itli, Pongal, all are very hot sir!" said the server. 

"Just bring the coffee, that's enough," said Kumar with a burning voice. 

'A cup of coffee will do nothing'. If you drink coffee at home, Lata will feel a little sarcastic. So he thought it was right to eat at the hotel.

At about eleven o'clock his close friend came to see Kumar at home.

Lata brought coffee only for him.

When the friend asked, "Don’t you want to drink?".

 "Shall I give you coffee too?" Lata interjected, looking at her husband with a naughty smile.

"Ok”, nodded his head unknowingly. He already had a coffee at the hotel. There is nothing wrong with having another coffee, he reassured himself. 

At 1 p.m., Lata placed the plates and cooked food on the dining table and sat down to eat. Looking at Kumar "Are you also eating?" she asked.

"Cooked just for you, isn’t it? said Kumar.

"Can I cook like that so correctly? The food I cook is enough for two people. Shall I get a plate for you too?"

"I told you of fasting for me today!" Kumar said with irritation.

"I know many people who are fasting on Ekadasi eat only once. Even you may eat now and not eat at night.", told Lata.

"Ok," said Kumar hurriedly, with an aura of hot sambar and other items and hunger pinching his stomach. He said, "At first, I will fast by eating only one meal. If I get used to this, it will be easy to fast the whole day."

Lata said, "If you are going to have a meal, eat generously and in full.  I have made a lot of items and quantities and eaten a lot in the morning. Don't worry about me."

Kumar ate to his stomach full as he thought how much she cared for him.

When making coffee in the afternoon, Lata said, "Why don't have coffee for you too?  You are going to fast only for the night? Can I bring coffee now?".

Kumar said nothing.

After a while, Lata brought the coffee. "Do you want any biscuits?" she said.

Kumar stared at her as if she was teasing him and said, "No." 

Lata went to the shop in the evening. In the middle of the day, the stomach started feeling hungry as if it had been digested after eating a lot. 'Do you want any biscuits?' He remembered his wife asking him.

He searched the kitchen shelf. There were two or three types of cookies and biscuits. He took two of each. Next to the biscuit packets were a mixture packet and a peanut packet, bought from Grand Sweets. He took them too.

He tasted everything like cookies, biscuits, mixtures, and peanuts, watching live cricket on TV.

When Lata came back from the shop at six o'clock, she said, "I bought bananas for you for the night. Don't go to bed on an empty stomach. There is nothing wrong with eating fruit and milk."

She went inside and came back with a packet in her hand. She handed the packet to him saying, "They have put some hot patties in the Cake shop. They are tasty and crispy. Try eating them."

'Fasting only at night. Now it is only six o'clock. The night is only after 7 o'clock. Kumar finished his patties and thought he should not eat anything after 7 o'clock. The fritters were hot and delicious. 

He said, "Get the banana and give it to me. I will eat it now. Will not eat it at night."

 His stomach was full after eating four bananas given by his wife.

At 9 pm, "Shall I give milk?" Lata asked.  "Okay," said Kumar meekly. His stomach, which had been full in the evening, was now beginning to feel hungry again.

"Now, don’t you have some Upma and then drink milk?"

"Is it ready”?

Lata answered, "I am going to make Rava Upma. If you want, I will make it for you also."

The thought of Upma, ran water in his tongue,  "Okay," he said instantly.

He ate hot tasty upma and drank milk.

By the time he went to bed at night, he seemed to have eaten more than he had ever eaten any day, trying to keep his fast. 

Only those who are disciplined and self-disciplined can practice penance. It is futile for a person lacking these qualities to attempt penance.

😃