Vidhi-Vidhan and Niyam of Vrata during Chaturmasya

The Observance of Chaturmasya-Vrata

Author: Pandit Gangadhar Pathak ‘Vedadyacharya’ Chief Priest for the Shriram Janmabhoomi Shila Pujan, Ayodhya Shri Vrindavan Dham

Chief Priest Acharya Shri Gangadhar Pathak having Prime Minister Shri Narendra Modi lay the foundation stone of the Shriram Janmabhoomi Temple in Ayodhya

For the purification of the physical body as well as the mind, intellect, consciousness, and ego, the shastras (scriptures) have ordained the observance of the chaturmasya-vrata (four-month vow). Some people claim that this vow is meant exclusively for sannyasis (renunciates). However, according to scriptural doctrine, brahmacharis (celibate students), grihasthas (householders), vanaprasthis (forest-dwellers), and sannyasis—all four ashramas (stages of life), all four varnas (social orders), and followers of all sampradayas (traditions)—should observe this vow according to their respective authority. This vow is nitya (obligatory), meaning it is a mandatory duty for everyone. The shastras specify faults incurred if one fails to do so.

चत्वार्येतानि नित्यानि चतुराश्रमवर्णिनाम् । नित्यान्येतानि विप्रेन्द्र व्रतान्याहुर्मनीषिणाम् ॥

The Mahabharata has gone so far as to state that whoever does not observe this chaturmasya-vrata renders their entire year laden with sin. As it says:

वार्षिकान् चतुरो मासान् वाहयेत्केनचिन्नरः । व्रतेन नो चेदाप्नोति किल्बिषं वत्सरोद्भवम् ||

Because it is practiced during the four months of the year, it is called 'Chaturmasya'. These four months—Shravana, Bhadrapada, Ashvina, and Kartika—are renowned as the rainy season, which is why the vow of these two seasons is also referred to as 'Varshartuvrata' (the vow of the rainy season).

This vow commences from the ekadashi, dvadashi, or purnima of the waxing fortnight (shukla paksha) of the month of Ashadha, or according to solar months, it is ordained to begin from Karka Sankranti. As a matter of convenience, the shastras present other options as well; for instance, the vow may be undertaken at any time from Karka Sankranti until Tula Sankranti. This provision is for those who do not wish to remain under the vow for all four full months. However, whenever the vow is begun during these four months, it must be concluded precisely on Utthana Dvadashi in the bright fortnight of Kartika. Should an adhika masa (intercalary month) occur during Kartika, it must be concluded on the second, pure Kartika Shukla Dvadashi.

आषाढ़शुक्लद्वादश्यां पौर्णमास्यामथापि वा । चातुर्मास्यव्रतारम्भं कुर्यात् कर्कटसंक्रमे ॥ अभावे तु तुलार्केऽपि मन्त्रेण नियमं व्रती ॥ --Varaha Purana

That is to say, in the event of not observing the vow for the entire four months, one must at least observe the regulations for the final single month.

Nirnayasindhu also outlines four ways to undertake this vow: from Shravana to Kartika, Bhadrapada to Kartika, Ashvina to Kartika, or from Tula Sankranti up to Kartika Shukla Dvadashi.

चतुर्धा ग्राह्य वै चीर्ण चातुर्मास्यव्रतं नरः । कार्त्तिके शुक्लपक्षे तु द्वादश्यां तत्समापयेत् ॥

At present, among the vast majority of followers of Sanatana Dharma, the tradition has settled upon keeping this chaturmasya-vrata for just two months: Shravana and Bhadrapada. This view is also entirely correct.

The relinquishment of certain items during Chaturmasya is stated to be highly beneficial; for example, giving up jaggery during these four months improves one's voice, leading to a sweet tone. Relinquishing oil—especially sesame oil—in diet or for bodily massage yields a fine bodily form and limb structure, imparting a natural glow to the body.

मधुस्वरो भवेन्नित्यं नरो गुडविवर्जनात् । तैलस्य वर्जनादेव सुन्दराङ्गः प्रजायते ॥ --Krityatattva

The observance of this vow is witnessed in North India (particularly in the Mithila region), where mothers follow these rules purely out of tradition. Generally, in most households, compliance with the injunctions and prohibitions of Chaturmasya is seen as a matter of routine necessity.

Those who observe this vow engage in fasting, meditate upon Lord Shriman Narayana who is in a state of yogic slumber (nidramudra), and worship Him properly through stotras (hymns of praise) and comprehensive upacharas (rituals of offering). Reducing worldly activities, they observe the rules of brahmacharya. During this vow, the observer must resolutely abandon negative actions such as attachment, aversion, and false speech. The dress, lifestyle, and deportment of the vow-keeper are prescribed in accordance with the vow's initiation. In thought, word, and deed, the practitioner must entirely renounce any form of himsa (violence).

That diet which is prohibited by the shastras must be strictly abandoned. Although consuming tainted food and drink is forbidden at all times, during these four months, any form of liquor or meat must be avoided altogether. Due to the rains and other factors during these four months, various harmful germs multiply, and coming into contact with them increases the likelihood of contracting diverse, incurable, and fatal diseases. In the month of Shravana, all leafy greens should be avoided; curd in Bhadrapada; milk in Ashvina; and pulses in Kartika.

श्रावणे वर्जयेच्छाकं दधि भाद्रपदे त्यजेत् । दुग्धमाश्वयुजे मासे कार्त्तिके द्विदलं त्यजेत् ॥ --Padma Purana

Decisions regarding leafy greens and havisbyanna (pure ritual diet) should be learned from scholars well-versed in dharma shastras. All grains that split into two halves (pulses/lentils), fruits with many seeds, and vrintaka (green and white long eggplants) must be abandoned. During these four months, koshmanda (ash gourd), jujube fruits, tamarind, radish, sugarcane, and sour-natured items like amla should be avoided. Renouncing the leafy vegetables that sprout during these four months is beneficial for the body, and during this time, the consumption of havisbyanna is given paramount importance.

द्विदलं बहुबीजं च वृन्ताकं च विवर्जयेत् । विशेषाद्द्बदरीन्धात्रों कूष्माण्डन्तिन्त्रिणीन्त्यजेत् ॥ तत्तत्कालोद्भवाः शाका वर्जनीया प्रयत्नतः । चतुष्वपीह मासेषु हविष्याशी न पापभाक् ॥

In Ayurveda and other shastras, leafy greens are classified into six types based on their parts: leaves, flowers, fruits, stalks, tubers, and those born from sweat (fungi/mushrooms), which progressively become heavier to digest in that order.

पत्रं पुष्पं फलं नालं कन्दं संस्वेदजं तथा । शाकं षड्विधमुद्दिष्टं गुरु विद्याद्यथोत्तरम् ॥

Because nearly all leafy greens during this season are heavy to digest, they dull the body, bones, eyes, bodily luster, complexion, blood, semen, intellect, hair, memory, and pure contemplation.

प्राय: शाकानि सर्वाणि विष्टम्भीनि गुरूणि च । रुक्षाणि बहुवर्चासि सृष्टविण्मारुतानि च ॥ शाकं भिनत्ति वपुरस्थि निहन्ति नेत्रं वर्ण विनाशयति रक्तमथापि शुक्रम् । प्रज्ञाक्षयं च कुरुते पलितं च नूनं हन्ति स्मृतिं गतिमिति प्रवदन्ति तज्ज्ञाः ॥

Similarly, injunctions prescribing havisbyanna according to the season are available in the shastras. From the perspective of kamya (desire-driven) benefits, those who renounce jaggery, oil, pungent oil, betel leaf, ghee, fruits, leafy greens, curd, and milk attain, respectively: a sweet voice, a fine body, destruction of enemies, the enjoyment of happiness, physical charm, intellectual power, a fortunate son, the acquisition of delicacies, and ultimately, the divine abode itself.

These months, from Shravana to Kartika, are packed with fasts and festivals. During these observances, one must purify the body, inner consciousness, and environment in various ways through the worship of the Lord accompanied by specific ritualistic procedures. During these four months, the influence of the rains and autumn easily invites attacks from numerous terrifying diseases. To escape them, the shastras have ordained the most beneficial vows and observances for these four months, which must be executed without fail.

The resolve to steadfastly serve cows during these months is auspicious in every way. Nature and the earth are also specially deputed for cow service during these four months; it is precisely in these four months that they arrange for the most abundant grass, fodder, and care for calves to ensure the robust health of the bovine population. Strengthened by the service of nature and the earth during this time, all fortunate individuals should take the firmest resolve to serve cows.

Along with these rules, sannyasis have certain special regulations according to the shastras. A sannyasi should have his hair shaved during the sangava period (morning) on Ashadha Purnima and begin the vow. Until the completion of the vow, he should not get a haircut in between. He must not cross rivers or mountains, nor travel more than a kosh (approx. two miles), and so on.

आषाढ्यां पौर्णमास्यां तु वपनं कारयेद्यतिः । तेषु मासेषु केशादीनृतुसन्धौ न वापयेत् ॥ नदीश्च न तरेत्तेषु क्रोशादूर्ध्व न च व्रजेत् ॥

Out of a desire for the welfare of all living beings, the sannyasi should make this resolve: "For the welfare of the world, Lord Shriman Narayana will sleep upon the serpent bed for four months; until then, I too shall reside in a single place. O householder noblemen, if you have no distress here, I wish to reside right here; do you all fulfill your stated duties."

Following this, their group of disciples should also make the resolve: "We too wish to attain fulfillment by serving you according to our capacity; we shall be entirely prompt in obeying your orders." Making such a resolve, they should reside close to the guru. At that time, one should worship Vedavyasa, Sanaka and others, Shri Ganesha, Durga, Saraswati, Kshetrapala, Vyasa’s disciple Pailu and others, and the guru.

If observing the vow for four months is not possible, one must at least observe the vow and rules during the traditional months of Shravana and Bhadrapada. During Chaturmasya, according to local and immediate arrangements, vow-keepers should utilize their time well through a spiritual daily routine running from brahmuhurta (early morning) until the time of sleep at night.

After the conclusion of the vow, learned Vedic brahmanas should be respectfully invited and given gifts of cows, land, gold, and clothing. Afterward, bathing and immersing the remnants of clay and other offerings in water, one should travel toward the east or north and return to one's ashram or place.

If one remains silent during the period of the vow, it is even better; otherwise, meditation, japa (repetition of mantra), tapas (austerity), kirtan (devotional chanting), and the recitation of Vedic and other shastras must certainly be performed.

Srauta texts also ordain a sacrifice called Chaturmasya, which is prescribed to be performed on the full moon days of Phalguna (or Chaitra), Ashadha, and Kartika, named respectively Vaishvadeva, Varunapraghasa, and Sakamedha (Apastamba Srauta Sutra 8.4.13).

For specific inquiries regarding Chaturmasya, one may consult the Garuda Purana (1.12.1), Bhavishya Purana (1.6.9), Krityatattva (p. 435), Kalaviveka (p. 332), Hemadri (Vrata Khanda Part 2, p. 806), Tithitattva (p. 111), Vrataprakasha, Vratarka, and others.

Detailed discussions on all aspects of the injunctions and prohibitions concerning the chaturmasya-vrata are available in the shastras; without going into full length, only a brief overview of the core essence is presented here. May seekers derive benefit from it.

-: Shubhampitadik :-

— Pandit Gangadhar Pathak ‘Vedadyacharya’ — Chief Priest: Shriram Janmabhoomi Shila Pujan, Ayodhya Guide: Shri Sarveshwar Jayaditya Panchangam, Jaipur