Observing Chaturmasya -

Chaturmasya is just behind the corner, starting the day after tomorrow (or tomorrow, depending on your location) as Hari lays down to rest. If you've thought of doing a full fast one of these Ekadashis, Shayana Ekadashi a good pick, as special warnings have been issued to not eat on that particular day, as well as the day of Hari's awakening, Utthana Ekadashi at the end of Chaturmasya.

Let's pull together some resources on the observance of Chaturmasya - from the scriptures, from your practical experiences. I've never spent Chaturmasya in India among the sadhus, I'm not all that familiar with the practices.

Let's start with a word of motivation.

The vows of Chaturmasya and Kartika are not optional, but should be observed by all, as noted in Hari-bhakti-vilasa (16.19):



Jiva Goswami quotes (BhS 270) on the best of austerities from the Caturmasya Mahatmyam of Skanda Purana:



Many householders, busy as they are in their daily routines and work, may not find the time for kirtan every day. In the four months of Chaturmasya, one should, as the most important of all vows, endeavor to engage daily in kirtan. If the Lord is not glorified and remembered, of what use are the varieties of ritual observances, of which the primary intent is to prepare the mind for those very activities?

The fifteenth vilasa of Hari-bhakti-vilasa discusses the topic of Chaturmasya. Regrettably, there is no electronic edition available in the GGM, nor do I have a hard copy of the text myself. I do have some verses from the chapter on record (there may be mistakes due to a deficient original).

One should take a vow to follow Chaturmasya:








Then, there are the basic dietary restrictions:


The word zAka is generally taken as "green, leafy vegetables". Sometimes it is translated as "spinach", but as anyone who's ever cooked in India knows, every other grass is called "sak" or "spinach" there. The word AmiSa means meat or prey, though customarily people fast from some varieties of protein-rich dal beans, such as urad-dal and masura-dal, in the month Kartika. The restriction on meat-eating has little meaning as a vow, since it is one of the most basic dietary restrictions of Vaishnavas at all times.

For the entire duration of Chaturmasya, one may also observe other dietary restrictions, such as cutting down on the amount of meals per day or eating only in the evening. It is also good to avoid certain other foodstuffs such as eggplant, onion, garlic, beetroot, loki-pumpkin and so forth that have actually been recommended to be avoided at all times in Hari-bhakti-vilasa. Other foodstuffs some devotees avoid are for example carrots, tomatoes, mustard oil, and varieties of cabbages, such as regular cabbage, red cabbage and cauliflower. If one does not observe these for the duration of the entire Chaturmasya, then they may at least be observed in the month of Kartika.

There are additional details supplied for observances in month of Kartika in the 16th vilasa. The beginning of the chapter is more concerned with the general glorification of the Kartika-month. I am summarizing the contents of the section beginning with kArttika-kRtya-vidhiH, or text 168, dealing with the specific things to be done during the vow.

The kartika-vrata begins on the shukla-ekadashi of the month of Ashvina. During the vow, one should awaken at the end of the night, cleanse oneself, wake up the Lord with prayers and worship him with lamps (nIrAjaya). In the morning, one should happily hear from Vaishnavas about Vaishnava-dharma, sing songs of the Lord and worship him. Then, one should go to a river or a pond, take achaman, recite the sankalpa-mantra and the prarthana-mantra, then offering arghya for the Lord.

The sankalpa-mantra, or proclamation of vow (16.172):



Then, the prarthana-mantra, or prayer (16.173):



Then, the mantra for offering arghya (water) to the Lord (16.174-175):


Then one should anoint his body with oil, chant the names of the Lord, bathe and worship one's daily mantras, and return to one's house. There, anointing and drawing a swastika, one should worship the Lord with tulasi and flowers such as jasmin, lotus and agasti.

One should always spend time in the company of Vaishnavas and hear narrations of the Lord. Morning and evening, one should offer a lamp to the Lord. One should offer varieties of foods to the Lord, worship him and bow down to him. According to one's abilities, one should follow this vrata of exclusive devotion.

Then, aside the daily routine, there are other, general principles. Sometimes you'll find repetition due to the fact that the author cites texts from various works.

When taking one's meals, one should be quiet. One should be in the company of Vaishnavas and discuss topics of Krishna. One should offer varieties of gifts to the Lord. One shouldn't observe the vow of Kartika at home, but rather dwell in a place of pilgrimace for the duration of the vrata and meticulously follow the vows one has accepted

There are also other dietary restrictions for the month of Kartika. One should not eat rAjamASA or niSpAva beans. [I do not know exact equivalents for these, but in general, heavy beans such as kidney and soy beans are best avoided.] One should also avoid paTola (a particular gourd, Trichosanthes Dioeca), kaliGga (Caesalpina Bonducella), eggplant, saMdhitAni (pickles), fish, red meat, rabbit, turtle, pork and all other varieties of meat. One should avoid foods that are not fresh. One shouldn't drink wine.

One should avoid sumptuous foods, comfortable beds, other men's wives and prostitutes. One should not be anointed by oil [with the exception of what was prescribed earlier] or eat from a bell-metal plate. In general, one should avoid bell-metal. It is said that one who avoids luxurious foods in the month of Kartika will daily attain the fruit of great austerities.

In the month of Kartika, one should worship Radha and Damodara together, offering them exquisite garments, ornaments and foodstuffs. One should also praise them with the hymn known as Damodarastaka.

On the day known as Bahulastami, the appearance day of Radha-kunda, one should bathe in this sacred pond.





There are also various other recommendations for specific days in the month of Kartika. Perhaps I'll get back to them later on. You may read more about Radha as Urjeshvari, the goddess of the month of Kartika, in here.

Some further notes collected from the first half of the 16th vilasa.

The eating of only havishya is said to free one of all sins. A long list of possible ingredients of havishya are noted in the 13th chapter of Hari-bhakti-vilasa, though most commonly it just contains rice and dal boiled together, either without spices or with a pinch of sea salt. One may also mix in some simple roots or fruits.

Eating once a day is said to make one a hero, a man of many strengths, and glorious. If one eats once a day, the meal should be taken towards the evening. Eating from palasha-leaves is said to bring a number of great results. However, one who is not a brahmana should not eat from the middle leaf of the palasha-tree.

All-night vigils are also eulogized as greatly meritous. Evidently one cannot do an all-night vigil every night, as it would mean neglecting sleep for an entire month, so the vigils are best timed for around ekadashis and other distinguished days and events. Good places for the vigil are temples of Shiva and Vishnu, under a Banyan-tree or in a forest of Tulasi. It is said that one should also protect forests of tulasi-trees during the month of Kartika.

The five aspects of the Kartika-vrata are enumerated as follows:



Then, options are given for those, who for some unfortunate reason cannot complete certain vows. If one cannot bathe in water, he should bathe with the names of Vishnu. If one cannot follow the directions for completing a vow, one may complete it by feeding brahmins. If one cannot offer a lamp, he should light the lamps of others or protect their lamps from the wind and so forth. If no Tulasi is available, one should worship a twice-born Vaishnava. In his absence, one should serve brahmins, cows, bodhi-trees and vata-trees.

Of all holy places for observing the month of Kartika, Mathura is said to be the supreme, for it is in Mathura, or Vraja-dhama, that Hari displayed his pastimes as Damodara. Observing the month of Kartika in Mathura yields the greatest fruit, love for Krishna. Even if there are deficiencies in the procedures, offerings and mantras, Hari is fondest of the observances in Mathura during the month of Kartika. During that month, all holy places, streams, rivers and lakes reside in the area of Mathura-mandala.

I am continually amazed at the amount of energy focused on food by the Gaudiya scriptures. To me they seem to reflect a kind of understanding of human reality that is a bit removed, conditioned by a culture that chooses limiting rather than encouraging advice. Instead of going into the details of what is all prohibited it would be much more adequate if it was said: take two chapatis a day and a glass of water for the four months of Chaturmasya. Instead they advise an elimination-diet, that makes it a heroic feat if you skip this dish and that relish, and those leaves and the other ingredient unavailable to a sadhu in his remote hut anyway.

You know, the reality is this that Indians are whimps when it comes to fasting. Whenever I am in a holy Dham I eat only one full meal (if you do not count the dingy muri (puffed rice) in the morning). My guru-bon and bhai who do the Thakur-seva at Gour-Vinod Angan, consider this a great feat of mine and are extremely anxious about my not eating at night-time. When visitors get to hear of my "fast", they come to me voicing their concern that I might die from what I am doing. I can tell you, I am no saint because of this, and I am not a hero, I just like it this way, because I do not want to eat at night, that's all. But Indians, oh my, Indians...

In Delhi, a politician has to only mention once that he might skip his breakfast the next day in protest of something, and he will get the attention of one billion Hindus (the Muslims included) who express their shock in an out-cry, that this hero is facing death with his action of not eating once or twice. It is absolutely ridiculous how Indians deal with food and fasting. Perhaps it is the lack of real nutrition that makes them see things that way. But another more accurate conclusion might be that they are simply gluttons who cannot live without the input of their chillies and sabjis and mountains of rice...

My experience is that I am coming from a world of abundance, so it is easy for me to speak this way. But India has its own kind of abundance, of much more wealth at hand in simple and sublime ways.

I am living in my world, and I am assimilating my experiences, and not someone else's. What does it mean to me that a man eating only once is a hero, glorious and of many strengths? A hero he is only for others, for himself a hero is never a hero. In a context of inability and lacking strength that small feat of skipping some meals appears heroic.



Well, good for me, I have plenty of sins to get rid of . And daily new ones, like from posting irreverently on this site. Kichuri happens to be my favorite food in all of what India has to offer. Pongal in Tamil Nadu is the same. Here again, when someone in India asks me what I'd really love to take as prasad, what they should cook for me, when I mention kichuri, everyone laughs in disbelief, and puts it down as some kind of irrelevant food-stuff for poor people. I can eat it and be satisfied all year long (as a matter of fact I did it for years), not just Chaturmasya. Okay, the focus in these deeds is on Sri Hari, not on oneself. But I am just saying, how all of this is smacking of cultural conditioning.

What is lacking with me is the spirit of dedication, of doing things for the glorification of Sri Hari only, and not just because they happen to be my natural inclination. On the other hand, I observe how Indians do their items of devotion in a culturally self-evident way (selbstverständlich). As I have grown older on this path of Bhakti, I have tended to lay aside actions with attitudes that I do not feel in my heart as really mine (because I have done so much before that was not mine). When I read these lines here that you posted, Madhavaji, I feel that sort of alienation as I am not an Indian chillie-lover, but a Swiss mountain man. I dare to voice these thoughts as an encouragement for some, and as a stumbling stone perhaps for others, reading here with us. Jai Nitai, Radhe Radhe

I think it is a pity that you come up with this advice so late, because it is essential to get ready psychologically for a new regimen well in advance of actually doing it. I would like to encourage those willing to go on a Chaturmasya regimen, those of you who would like to be heroic , or get rid of all sins in the prescribed manner. I would like to give you my advice, which naturally is mine only, which is more based on extended personal experience and observation, than on shastra.

If you decide to change your eating habits, cut down your food intake, do a once in-a-day meal, or whatever level of restriction you would like to apply, I would like to advise you to start with a Nirjala-fast. The reason for this is, that when you do this for a day, you will start to perceive the intake of water as taking a kind of food that is very satisfying to body and mind by itself. Then, when you break your fast from water, start to take it in little sips only, do not pour it down in cup-full quantities. Then, when you start to take food, begin with some orange-juice, or some lemon-water, and give your senses time to adjust to the wide range of tastes present in such juice or drink.

Remember the old proverb: You should drink your food and eat your drink. When you start eating your drink, and drinking your food, your whole being is getting nourished, and you will not face any problem doing this vrata for four months. If you decide do settle on kichuri only as your Thakur's and your cooked meal for the day, make up your mind for when you want to prepare and take this delicious prasad. I personally would go for the noon meal, especially if I am working. It is much easier to fast in the evening, take a good tea or another fruit-juice in the evening, or add some raw fruit, than during the day and then wait for the final permission to take solid food by the end of the day.

If you extend your water intake to the eating-habit-way, you will perceive that water intake as a kind of meal in itself. Water is best taken with a small tea-spoon, rather than taking it from a cup or a bottle. Avoid white sugar by all means, because that is giving fast perks to your energy levels, but also dropping them fast, and getting you into an unwholesome cycle of craving for more starches/sugars. If you do need a solid evening meal as well, some steamed vegetables would be a good idea perhaps. Or you could extend your intake to dry and raw fruits and nuts, along with some delicious tea or just plain water.

I think that technically in India a meal is only considered a full meal when you take cooked food; some morsels of raw or dried fruit are not considered a meal. I do not know how that works out spiritually, if you are still eligible for the "destroy all sins" benefit, but that does not really matter, does it? Your sins are already destroyed by harinam and other devotional activities.

I would like to mention that the above advice is meant only for bhaktas on the path for a while, who have taken vratas before, like Ekadashi and other devotional or purificatory steps. Do not do it if you are new to all of this, or if you are suffering of a known disease. I remember that in BH Bon Maharaja's Bhakti Rasamrita Sindhuh it is mentioned that the Ekadashi vrata does not apply to bhaktas who are sick or on the road, traveling (can't find the appropriate quote just now). Perhaps Madhavaji or someone else could supply the exemptions given for this particular vrata here.

Also not eating a solid meal in the evening is giving much more inspiration and energy for the evening or night-vigil. In fact fasting from cooked food is giving you energy, rather than taking from you. Meditation comes much easier, the mind is clearer, more focussed, the senses are much sharper, existence as a whole is lighter wheightwise and more shining with light. The Buddhists are doing it this way, (no solid food after mid-day), and all of the monks and nuns are keeping to this all their lives, so this is based on extensive human experience. Millions of people are doing this vrata, so it should not be of any difficulty for bhaktas as well.

I apologize for being so late to post the summary. Though certainly a prominent aspect in this and just about any other vrata, the regulations on food in the 16th chapter actually do not consist the majority of the chapter. The majority consists of the first half of the chapter containing a classical eulogy; it tells how you become a hero, a saint and a superman for abstaining from an obscure species of turnips, how you attain the results of a hundred thousand ashvamedha-sacrifices, should you trip over and bump your head on the ground in the sacred land of Mathura before a temple of the Lord, and so forth. I did not summarize most of that section due to the disinterest of the bhaktas in general in the vast majority of the fruits described.

I agree with your thoughts on the food issue. I and my wife are both small eaters by nature, not much more than what fits in two joint palms is about as much as we can take at a time, and generally of only one or two preparations plus possibly a loaf of bread, and feel well afterwards. Yet, we find that this is mostly shocking to our friends in India, who eat literally mountains of rice, with several other preparations that virtually assume the position of a spice of the rice, though practically full meals in themselves.

One friend of ours, spending time at the house of a Gosain family in Navadvip, was considered extraordinary on account of her fasting on Ekadashi. And I do not think that was a matter of nirjala-fast.

Concerning exceptions to Ekadashi, I have invited Bhrigu to comment. He has compiled a two-hundred page book on Ekadashi, so I would expect him to be able to come up with all the nuances on who's excempt from the fast.

Actually I did not mean the exceptions for Ekadashi, but the ones for Caturmasya Vrata. If someone gets sick in this time, or has already a known disease, how that would work out.

The HBV does not seem to give any exceptions from the Caturmasya vow. The whole vow is presented somewhat differently from the standard in the HBV -- there is no elaboration upon its nityatva, and nothing about the adhikaarin. However, since one is supposed to give up meat etc that Vaishnavas never eat, it seems to be meant for everyone.

BTW, the day for taking the vows for Caturmasya is according to HBV the Sayana Dvadasi day (not Ekadasi, even though 15.10 does mention that day), right after branding oneself with the marks of Vishnu...

Doesn't that actually depend on whether the tithi is full on the Ekadashi? In that case, the Ekadashi would be Sayana Ekadashi, otherwise the next day would be Sayana Dvadashi? Looking at this year's panjika from Radha-kunda, I actually find the Ekadashi called Sayana Ekadashi, yet the tithi isn't full, so fasting is done on the next day, and on that day it is also noted that Hari goes to rest.

Yes, of course, but I was assuming it is. The point is that the acceptance of rules for Caturmasya comes after branding, which comes after breaking the Sayana-fast (HBV 15.45), and after the festival of putting Lord Vishnu to sleep (Sayana Dvadasi).

So if the fasting is on Dvadasi, Vishnu will go to sleep on Trayodasi, when one will also begin Caturmasya.

Something that didn't come up yet is that commonly men, who observe the vrata, don't shave for the duration of the four months.

Does anyone know a source with more details on that?

Yes indeed, thanks for clarifying. I just read over the relevant section of your book. Yes, and the brand marks... Two things I wonder. First of all, is one expected to take them on every Sayana Dvadashi? Also, I wonder if this was ever practiced among the Gaudiyas.

Could someone be so kind as to post the sankalpa-mantra for Chaturmasya? I believe it'll be 15.115 in HBV.

Why is Vishnu feeling so sleepy?

Perhaps he's been spending too much time reading Gaudiya Discussions lately?

The sankalpa-mantra for Caturmasya is (HBV 15.115):

caturo vaar.sikaan maasaan devasyotthaapanaavadhi
ima.m kari.sye niyama.m nirvighna.m kuru kezava

"I will follow this vow during the four months of the rainy season, until the Lord arises. Make it uninterrupted, Keshava!"



Yes, that is how the Madhvas do it. I do not know the answer to the second question, but Narayana Bhatta Goswami does mention the same rites in his Sadhana-dipika. But then again, he is also a bit of a mysterious person, hanging as it were on the outer rim of Gaudiya Vaishnavism.

Thank you!

How does one generally take the sankalpa? Isn't there a tradition of taking sacred water into one's palm, reciting the mantra and letting the water fall?

Sankalpam is another of the lost rituals of the Gaudiyas. It is practiced quite commonly amongst Sri Vaisnavas and others. Basically while sitting the left hand is placed on the right thigh palm up. The right hand palm down covers it and clasps it. (It is possible to do this standing also, the hands are held in the same position) This natural position will mean that hands are at right angles to each other. Previous to this the person does acamana (and pranayama). Then the sankalpa mantra is chanted. After the end of the mantra the person takes some water, usually a spoon from the pancapatra with their left hand and pours it into the plam of the right hand and lets the water roll out over the ends of the four fingers which are held together. The middle of the hand is called agni tirtha because it is warmer than the rest of the hand and the heat also adds to the purification of the water. The water which flows from the middle over the ends of the fingers is for ceremonies where God or other devatas are worshiped. That place is called deva tirtha. In other ceremonies for pitris, rishis, or oneself the water flows out from the pitri tirtha, rishi tirtha and brahma tirtha respectively.

Keshava

PS Maybe someone would like to explain why this vrata which has so much to do with Visnu (not Krsna) is important to Gaudiyas? I can understand Kartika vrata as it has to do with the Gopis worshiping Katyayani for getting Krsna. But why Caturmasya? Surely this is not a really important vrata for traditional Gaudiyas? In other traditions it is specifically meant for Sannyasins.

Thank you, Keshava, for elaborating on the basic procedure of sankalpa. What's the significance of the clasped hands?


In comparison to Ekadashi and Niyama-seva, I'm certain it isn't as important. Like Chaturmasya, Ekadashi is also rather Vishnu-related, and moreover, the story on its origin in the Padma-purana ties it rather tight with the concept of freeing oneself of sins and attaining Vaikuntha. Yet, the vow has been placed a great emphasis on among the Gaudiyas.

I take it that the essence of practicing the vrata is not the story of the vrata as much as it is on the vows and practices undertaken during the vrata. Hence, though Vishnu-centered by their origin, the observer of the vrata attains a fruit in accordance with his mode of practice; hence, a worshiper of Radha and Krishna who undertakes the vrata to minimize his common dealings and to focus on his worship attains the fruit of love for his ishta. Thus the vrata is more of a vehicle he aims at his desired goal than a vehicle with a common destination for all.

This way of clasping the hands is considered a mudra indicating determination.

sandhyA vandana! bhadram astu bhavate bho snAna tubhyaM namo
bho devAH! pitarazca tarpaNa vidhau nA haM kSamaH kSamyatAm |
yatrakvApi niSidya yAdava kulottaM sasasyakaMdviSa
smAraM smAram aghaM harAmitad alaM manye kimanyena me ||

- Sri Krishna Karnamritam
- Padyavali (Sri Madhavendra Puri)

upavAsaM tIrtha-yAtrAM sannyAsaM vrata-dhAraNam |
varNAzramAcAra-karma rAdhAyAM SaD vivarjayet ||

In worshiping Radharani, one should avoid fasting, going on pilgrimage,
taking sannyasa, following vows, or following the principles
or rituals connected to Varnashram.

(Sadhana Dipika)

snAnaM mlAnamabhUt kriyA na ca kriyA sandhyA ca vandhyAbhavad
vedaH khedamavApa zAstrapTalI sampuTitAntaH sphuTA |
dharmo marmahato hyadharma nicayaH prAyaH kSayaM prAptavAn
cittaM cumbita yAdavendra caraNAmbhoje mamAhar nizam ||

This exquisitely beautiful verse is from Padyavali
by an anonymous Rasik Saint (?Sri Shankara)

Perhaps you'd like to give a context to this statement, and then offer an interpretation accordingly?

If the devotee could grasp the mood of the first and the third shlokas, then
enjoy more Nectar of Radha's Rasik Saints
VMA 7.8.9