Cäturmäsya and Damodara Vrata Observance of austerities during the four months (cäturmäsa) of the rainy season are known as Cäturmäsya. The Cäturmäsya period begins in the month of Äñäòha (June–July) from the day of Ekädaçé called Çayanä-ekädaçé, in the fortnight of the waxing moon. The period ends in the month of Kärttika (October–November) on the Ekädaçé day known as Utthänä-ekädaçé, in the fortnight of the waxing moon. This four-month period is known as Cäturmäsya. Some Vaiñëavas also observe it from the full-moon day of Äñäòha until the full-moon day of Kärttika. That is also a period of four months. This period, calculated by the lunar months, is called Cäturmäsya, but others also observe Cäturmäsya according to the solar month from Çrävaëa to Kärtika. The whole period, either lunar or solar, takes place during the rainy season. Cäturmäsya should be observed by all sections of the population. It does not matter whether one is a gåhastha or a sannyäsé. The observance is obligatory for all äçramas. CC Madhya 4.169 purport According to the Puranas and samhitas, a person goes to hell for not observing Cäturmäsya. Traditionally, during the monsoon, traveling sadhus and sannyasis would stop their wanderings and remain in a holy place for four months to worship the Lord with vows of austerity. The Cäturmäsya ceremony is observed during the four months of the rainy season in India (approximately July, August, September and October), beginning from Çrävaëa. During these four months, saintly persons who are accustomed to travel from one place to another to propagate Kåñëa consciousness remain at one place, usually a holy place of pilgrimage. During these times, there are certain special rules and regulations which are strictly followed. It is stated in the Skanda Puräëa that during this period, if someone circumambulates the temple of Viñëu at least four times, it is understood that he has traveled all over the universe. By such circumambulation, one is understood to have seen all the holy places where the Ganges water is flowing, and by following the regulative principles of Cäturmäsya one can very quickly be raised to the platform of devotional service. Nectar of Devotion: Chapter Nine: Further Considerations Of Devotional Principles Sannyäsés are generally meant to travel all over the country for preaching work, but during the four months of the rainy season in India, from September through December, they do not travel but take shelter in one place and remain there without moving. This nonmovement of the sannyäsé is called Cäturmäsya-vrata. When a sannyäsé stays in one place for these four months, the local inhabitants of that place take advantage of his presence to become spiritually advanced. Krsna Book Chapter Eighty-Five :The Kidnapping Of Subhadra And Lord Krsna's Visiting Srutadeva And Bahulasva In the Hari Bhakti Vilasa, Sanatana Gosvami mentions Cäturmäsya austerities as one of the seasonal duties of Vaisnavas, but does not give a definite standard for what should be followed. Indeed, from the Caitanya Caritamrta it is clear that Lord Caitanya’s devotees regularly invited Him to feasts during this period (e.g. Antya 12.62-63). Srila Prabhupada outlined some simple austerities for Cäturmäsya, which were the minimum standard given by Srila Bhaktisiddhanta Sarasvati Thakura. Srila Bhaktisiddhanta personally followed a much stricter standard for some years. In the month of Çrävaëa one should not eat spinach, in the month of Bhädra one should not eat yogurt, and in the month of Äçvina one should not drink milk. One should not eat fish or other nonvegetarian food during the month of Kärtika. A nonvegetarian diet means fish and meat. Similarly, masüra dhal and urad dhal are also considered nonvegetarian. These two dhals contain a great amount of protein, and food rich in protein is considered nonvegetarian.i But Srila Prabhupada did not insist upon even this minimal standard, and according to Hari Sauri Prabhu, did not personally follow it (at least during the two years that Hari Sauri Prabhu was traveling with him). Nonetheless, ISKCON devotees may observe these minimal austerities. The restriction against eating spinach, as observed among Vaiñëavas in Bengal, includes avoidance of lettuce but not of cabbage or of green leaves such as coriander used as seasoning. Observe of strict Caturmasya vows may be undertaken, but it is not of great import whether or not a devotee otherwise fully engaged in devotional service accept such strictures. Certainly no-one should be pressured into such observances. But devotees who choose to accept such restrictions should observe them strictly. Otherwise it is possible to ostensibly follow the vow and enjoy the tongue at the same time. Therefore, the dietary restrictions on spinach should be taken to mean all dark green leaves which cook down as a vegetable (this does not include coriander, curry, or neem leaves), the restriction on milk to include all milky foodstuffs (such as rice cooked in milk), and that on yogurt to mean all sour milk products and combinations thereof (such as buttermilk and raita). Nevertheless, sastra states Cäturmäsya fasting should not be observed on festival days. Kacoris made with urad dal are offered on Srila Prabhupada’s disappearance day, as they were one of Srila Prabhupada’s favorite preparations, and there is no restriction for devotees observing this festival to take these kacoris as prasada. The stricture (mentioned above) against eating nonvegetarian food during Kärtika obviously applies to those who are not vegetarians (in Bengal there are many people who identify themselves as Vaisnavas yet eat fish). Masüra (red) däl is always forbidden for devotees, but urad däl is allowed in other months. For ISKCON devotees, then, the dietary restriction for Kärtika simply means not to eat urad däl. On the whole, during the four-month period of Cäturmäsya one should practice giving up all food intended for sense enjoyment. CC Madhya 4.169 purport The purpose behind Cäturmäsya fasting is to commit oneself to austerity of the tongue. Knowing the situation of his disciples, Srila Prabhupada rarely emphasized such austerities. So far as the milk fast, if possible you can observe it. But these things are not so important. For preaching work we have to make so many adjustments. Letter to: Himavati, 27 August, 1971 Çréla Prabhupäda did not stress the observance of rigid Cäturmäsya vows as being important for devotees in ISKCON. This may be because he wanted his disciples to remain busy with preaching activities during the rainy season, or because in general he did not perceive severe asceticism as being necessary or possible for most people in the modern age. Another reason may be that most countries other than India do not have a monsoon that anyway restricts activities and naturally lends itself to observance of austerities. Srutakirti Prabhu recalls that devotees often asked Çréla Prabhupäda about following certain rules in regards to Ekadasi or following Cäturmäsya. "My disciples cannot even chant sixteen rounds and follow the principles,” he responded. “What is the use of these other rules and regulations? First, just do these things. Do the simple things that I ask you to do. Don't concern yourself with all these rituals. First, chant your sixteen rounds and follow the principles." However, there is no harm if devotees who are fixed in following the basic principles also follow more stringent Cäturmäsya vows, as long as it does not interfere with their service. Srila Prabhupada sometimes allowed or encouraged his disciples to strictly observe Cäturmäsya. Yes! You can practice the restrictions for Cäturmäsya. Pradyumna Prabhu will send you these. Letter to: Madhudvisa, 28 July, 1973 It is all right for you to observe Cäturmäsya if you can manage in the mornings. Letter to: Madhudvisa, 4 August, 1975 It is very good that you have been observing Cäturmäsya. Letter to: Madhudvisa, 18 November, 1975 When a sannyasiii in Mayapura was following Cäturmäsya strictly, Srila Prabhupada said that as a result of his devotional austerities the sannyasi would become renowned and his preaching would expand, which it did: “Simply because he performed strict Cäturmäsya, so many people took notice.”iii Strict Cäturmäsya observances are more suitable for devotees living in India and those who are not engaged in traveling and preaching. Those who do not travel can more easily arrange a restricted diet. And for devotees engaged in regulated temple or home activities, especially those who do little preaching, observing special vows may be more appropriate for their spiritual progress—although Srila Prabhupada said that it is more important to travel and preach than stay in one place and observe Cäturmäsya vows.iv At the opening of the Hyderabad ISKCON temple in 1976, Çréla Prabhupäda expressed displeasure at devotees growing of hair and beards on the plea of observing Cäturmäsya. He chastized them for looking dirty and unclean on such an important occasion, and had them shave their heads and faces.v Srila Prabhupada also criticized the practice of letting beards grow during Cäturmäsya without observing any strict dietary restrictions.vi Cäturmäsya, if observed strictly there is not simply a beard. There are so many rules and regulations. One can't eat a variety of foods--only kitri prepared and poured on the floor, and then licked up. There are so many other rules also. Letter to: Dhrstaketu, 17 July, 1976 Damodara Vrata The fourth month of Cäturmäsya, Kartika, is dedicated to Lord Krsna in His Damodara form and is known as Damodara month. “Damodara” is a name of Krsna referring to the pastime when Krsna’s mother, Yasoda, tied Him up with a rope around His stomach as a punishment. During Kartika, many Vaisnavas go to reside in Vrndavana, following special vows known as Damodara Vrata. In the temples, a picture of Damodara and Yasoda is placed on the altar and morning and evening all devotees individually offer ghee lamps to the Deities (from outside the Deity room) while singing the Damodarastaka prayer (see Songs of the Vaisnava Acaryas). Singing of Damodarastakam, accompanied by individual offering of lamps to the Deities, is essential during Kartik. In some ISKCON temples, this is observed during mangala- or sandhya-aratis, as apparently once recommended by Srila Prabhupada.vii However, singing Damodarastakam at this time is not practiced in most of the world, which indicates that Srila Prabhupada did not make it a universal standard. It may be pragmatic where devotees are much pressed for time, but this results in both the Damodarastakam and the Gurvastaka (or sandhya-arati song) being rushed, and very little time left for chanting the maha-mantra. Therefore in general it is best if this ceremony be held seperately from arati. In most ISKCON temples, Damodarastakam is sung before or after Gurupuja in the morning, or after Sandhya Arati in the evening. Haribhakti-vilasa does not stipulate how many times or at which timing Damodarastaka should be sung, but states that offering of lamps should be performed in the morning and at night.. Govardhana-puja is a major festival in Kartik. As suggested by its other name, Annakut mahotsava, a mound of rice is prepared to symbolize Govardhana Hill. In ISKCON temples the annakut (hill of grains) is often made of halava, but according to the word anna (which can refer to any grains but generally refers to rice) and to traditional practice, it is better to prepare it from rice. i Cc Madhya 4.169 ppt. ii Bhavananda Goswami iii Conversation -- April 2, 1977, Bombay iv Told by Jayapataka Swami v See TD 4 p.151 vi Told by Jayapataka Swami vii Told by Harikesa