Vaishnava Calendar

Śrī Navadvīpa Pañjikā

By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. English translation by Manoj Mitra. This is the Pañjikā whose rules the Vaishnava Calendar for ISKCON follows.

How this relates to the app. The Gauḍīya Vaiṣṇava names of months and nakṣatras shown in the day view, the Aruṇodaya rule for Ekādaśī and the Mahādvādaśī rules come from this text. See also how the festival day is counted and Vaishnava or Smārta Ekādaśī.

Introduction

Śrī Navadvīpa Pañjikā begins,

“For the welfare of everyone Śrīla Jīva Gosvāmī Prabhupāda has written his Śrī Hari–nāmāmṛta grammar with the objective of cultivating Harinām, so in the same way Śrī Siddhānta Sarasvatī Gosvāmī has written Śrī Navadvīpa Pañjikā accordingly using different names of Viṣṇu for the months (Māsa), fortnights (Pakṣas), and days (Vāram), to cultivate Śrī Harinām Kīrtan.”

According to Śrī Navadvīpa Pañjikā the year is called “Candra Varṣa” (cyclic year of the moon), which goes from Kṛṣṇa Pratipat after the Gaura Pūrṇimā to the next Gaura Pūrṇimā. This is a moon cycle of one year Candra Varṣa.

“These months are similarly divided starting from the Pratipat of Kṛṣṇa Pakṣa through to the Pūrṇimā, full moon, this period is considered one month.”

The Months

The months are as follows:

  1. Viṣṇu, Caitra (March–April)
  2. Madhusūdhana, Vaiśākha (April–May)
  3. Trivikrama, Jyeṣṭha (May–June)
  4. Vāmana, Āṣāḍha (June–July)
  5. Śrīdhara, Śrāvaṇ (July–August)
  6. (H)Ṛṣīkeś, Bhādrapad (August–September)
  7. Padmanābha, Āśvina (September–October)
  8. Dāmodar, Kārtika (October–November)
  9. Keśava, Mṛgaśīrṣa (November–December)
  10. Nārāyaṇa, Puṣya (December–January)
  11. Mādhava, Māgha (January–February)
  12. Govinda, Phālguna (February–March)

These twelve months are considered to consist as one Gaurābda. After every two years and eight months there is also another month which is added called Puruṣottama Adika Māsa. This additional month starts from the śukla pratipat to the Amāvasyā. Some materialistic persons call this month “Malmās” and during this month they refrain from any works, karmaṇas. However, the pure Vaiṣṇavas respect this month as being sacred and thus engage in all activities of devotional service during this month.

Days of the Week

The days of the week are also given various names of Viṣṇu:

  1. Sarva vāsudev is Ravi vār (Sunday)
  2. Sarva śivasaṅkarṣaṇ is Som vār (Monday)
  3. Sthāṇu Pradyumna is Maṅgal vār (Tuesday)
  4. Yuta Aniruddha is Budh vār (Wednesday)
  5. Ādikāraṇadāśāī is Bṛhaspati vār (Thursday)
  6. Nidhi Garvadāśāī is Śukra vār (Friday)
  7. Abboy kṣīrodakśāī is Śani vār (Saturday)

Fortnights (Pakṣas)

The fortnights are also renamed as:

  • Pradyumna Kṛṣṇa – the dark fortnight (Kṛṣṇa Pakṣa)
  • Aniruddha Gaur – the light fortnight (Śukla Pakṣa)

Names of the Tithis

The names of the tithis according to the names of Viṣṇu are as follows:

  1. Pratipat – Brahmā
  2. Dvitīyā – Śrīpati
  3. Tṛtīyā – Viṣṇu
  4. Caturthī – Kapil
  5. Pañcamī – Śrīdhar
  6. Ṣaṣṭhī – Prabhu
  7. Saptamī – Dāmodar
  8. Aṣṭamī – Hṛṣīkeśa
  9. Navamī – Govinda
  10. Daśamī – Madhusūdhana
  11. Ekādaśī – Yudhār
  12. Dvādaśī – Gadī
  13. Trayodaśī – Śaṅkhī
  14. Caturdaśī – Padmī
  15. Pūrṇimā and Amāvasyā – Cakrī

Names of the Nakṣatras

  1. Āśvin, Dhātā
  2. Bharaṇī, Kṛṣṇa
  3. Kṛttikā, Viśma
  4. Rohiṇī, Viṣṇu
  5. Mṛgaśirā, Baṣaṭkār
  6. Ārdrā, Vūtavabyā Vabatprabhu
  7. Punavasu, Vūtvṛt
  8. Puṣya, Vūtkṛt
  9. Āśleṣā, Vabā
  10. Māghā, Vūtātmā
  11. Pūrva Phālgunī, Vūtavābanā
  12. Uttara Phālgunī, Abbyaktā
  13. Hastā, Puṇḍarīkākṣa
  14. Citrā, Viśmakarmā
  15. Svātī, Śacīśrabā
  16. Viśākhā, Sadvhavā
  17. Anurādhā, Vaban
  18. Jyeṣṭhā, Vārtā
  19. Mūlā, Prabhava
  20. Pūrvāṣāḍhā, Prabhu
  21. Uttarāṣāḍhā, Īśvara
  22. Śrāvaṇa, Apramayo
  23. Dhaniṣṭhā, Hṛṣīkeś
  24. Śatabhiṣakam, Padmanābha
  25. Pūrvabhādrapadā, Amarprabhu
  26. Uttarabhādrapadā, Aghrāya
  27. Revathī, Śāśvata

Solar Courses and Seasons

In the Viṣṇudharmattar and Haiaśīrṣa Pañcarātra the following names for the sojourn of the sun is named respectively as Balabhadra when the sun is in its northern course or Uttarāyaṇa, and Kṛṣṇa when it is in its Dakṣiṇāyaṇa or southern course.

The names of the seasons or Ṛtus are:

  • Vasant (Spring) is Mādhava
  • Grīṣma (Summer) is Puṇḍarīkākṣa
  • Varṣa ( ? ) is Vogāśāī
  • Śarad (Autumn) is Padmanābha
  • Hemanata ( ? ) is Hṛṣīkeś
  • Śiit (Winter) is Devatrivikram

Detailed seasonal breakdown:

  • Harada – Śarad (autumn – August–Sept–Oct)
  • Śiśira (winter monsoon – shivering/chilling – Oct–Nov–Dec)
  • Hemanta (winter – Jan–Feb)
  • Vasanta (flower bearing spring – Feb–March)
  • Grīṣma (warming summer – April–May)
  • Varṣa (the refreshment and replenishment of rainy season – summer Monsoon – June–July/August)

Fasting, Festivals, Rites and Feasts

This Pañjikā is also designed for use with Upavās, Parva, and Utsava, or fasting, festivals, rites and feasts according to Vaiṣṇava Smṛti Śrī Hari Bhakti Vilās.

The directions sanctioned in this Pañjikā give the reasons for and method as to why devotees fast on certain days such as Ekādaśī, Mahādvādaśī, and the appearance and disappearance days of great Vaiṣṇavas, and Gurus.

  • If any great Vaiṣṇava’s appearance day is followed by Mahādvādaśī, it is the duty of the devotee to fast on the following day, the Dvādaśī, and not on the Ekādaśī.
  • However, if the appearance day falls on an Ekādaśī where there is no Mahādvādaśī following, then the fasting should be done on the Ekādaśī and pāraṇa on the day of Dvādaśī.
  • When there is no Mahādvādaśī in the appearance of Vaiṣṇava auspicious occasions, it has been mentioned in Hari Bhakti Vilās that fasting is carried out on the Ekādaśī whereas the actual worship, Pūjās, and offerings of bhoga to Deities of Viṣṇu are to be offered on the Dvādaśī.

This subject is clearly understandable when reference is made as an example to Śrī Vāman Dvādaśī (as mentioned in the Pañjikā). Throughout this book the directives of Śrī Hari Bhakti Vilās have been followed. On grasping the teachings of Gauḍīya Vaiṣṇavas Ācāryas mentioned herein we fast on the holy days of the appearance day of Śrī Caitanya Mahāprabhu, Śrī Baladeva prabhu, and Śrī Nityānanda prabhu hinged on the tithi based observance. Accordingly, the requirements are described for the observances in this Pañjikā. Fortunately, now some other pañjikās have started to follow our procedures.

Determination of Fasting Compartments

Based on the judgement on ‘penetration’ and ‘overlapping’.

Penetration or overlapping is classified as prepenetration and postpenetration. Prepenetration is again classified as:

  1. Sūryodhayabidhvā (sunrise penetration)
  2. Aruṇdayabidhvā (sunray appearance penetration or bidhvā)
  3. Madhya Rātibidhvā (midnight penetration or bidhvā)

Although midnight penetration has taken its place in the Nimbārka sampradāya, respected pūjyapād, Śrīla Sanātana Gosvāmī in his Hari Bhakti Vilās has shown in his notes that there is no valid reason for acceptance of that.

Amongst the remaining two predhvās, Aruṇodayabidhvā should be considered in connection with the Ekādaśī fasting compartment (vāsar) or Harivāsar. Since the first step of Dvādaśī is included in the room, or compartment of Ekādaśī, it is also to be considered or defined as Harivāsar. Except (beside) Harivāsar it is said that on the appearances of God, Hari, only the sunrise bidhvā and not the sunray bidhvā is to be given up.

This is a general principal to abandon impure penetration or overlapping.

According to the opinion of some unwise persons, avoidance of bidhvā in all cases means avoidance of Aruṇodaya bidhvā. That this is completely incorrect can be proven by the statements of Śrī Hari Bhakti Vilās and the directives of Śrīla Sanātan Gosvāmī regarding the determination of Janmāṣṭamī.

It has been explained in 12 vilās, śloka 120 of Śrī Hari Bhakti Vilās:

atha samperṇalakṣaṇe biddhalakṣaṇam

“That the complete observation is the most intelligent, and of most importance.”

pratipat pravṛtayā sarva udayādudayo rave, sampūrṇa eiti vikhātā harivāsar varjitā (HBV. 12. 315.)

“Accordingly on the pratipat there should be sampūrṇa, complete avoidance of the previous tithi, be it Amāvasyā or Pūrṇimā at the time of the sunrise in this way avoiding Harivāsar.”

Described in the Skanda Purāṇa that Pratipad tithis are considered complete if it covers six “daṇḍas” from one sunrise to the next sunrise. Even this is not applicable to Ekādaśī. If it stays 2 Muhūrthas before sunrise, then Ekādaśī is called complete. From this it is clear that except Ekādaśī, in other tithis if that is, if the previous tithi enters during sunrise, then this one is called bidhvā or penetrated.

As regards to Ekādaśī, if Daśamī enters during sunray bidhvā, during 2 Muhūrthas or 4 daṇḍas (1 hour and 36 mins) of sunrise, then it would be considered Aruṇodaya bidhvā (prebidhvā). Prebidhvā Nandā (Ekādaśī through Śrāvaṇ nakṣatra) has to be rejected. In the same way Janmāṣṭamī, if Rohiṇī is already connected. We are requested to abandon due to prebidhvā. (HBV. 6.15.361)

In the footnote of the above mentioned verse, Śrīla Sanātana Gosvāmī has advised very clearly that IT IS NOT CORRECT to abandon Janmāṣṭhamī if the penetration by the Saptamī comes during the Aruṇodaya the same way as Ekādaśī is done away with if penetrated by Daśamī during Aruṇodaya. The reason for this is that all other tithis other than Ekādaśī are complete if started at the sunrise, and thus their penetration during sunrise is to be ignored. It has to be remembered with great care that a tithi without penetration is complete and pure in itself. It is [illogical?] to look at a complete tithi as a penetrated one. The Gauḍīya Vaiṣṇava Ācārya Śrīla Baladeva Vidyābhūṣaṇa prabhu has written about this very clearly in Prameyar Ratnāvalī 816 Prameya 9th verse.

Only Ekādaśī observation is to be given up in care of Aruṇodaya; all others including Janmāṣṭhamī are to be avoided if only penetrated by sunrise penetration. Śrī Śrīmad Prabhupāda 108 Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākur, who is the founder of Śrī Caitanya and other Maṭhas has described in Śrī Caitanya Caritāmṛta Madhya līlā 24.337 stanza:

“Abandon Ekādaśī with Aruṇodaya bidhvā and other rites with Sūrjyodaya bidhvā and observe all other Abidhvā vratas (unpenetrated rites). The former causes sin and the later brings devotion to the Supreme Lord.”

The Eight Mahādvādaśīs

There are eight Mahādvādaśīs. Among them, the following are called Tithi ghaṭita (their cause is tithi based):

  • (Unmaviṣṇu)
  • Unmīlanī
  • Vyañjulī
  • Trispṛśā
  • Pakṣavardinī

The following four are caused due to the nakṣatra being still active after the Ekādaśī touches the next day (morning):

  • Jayā
  • Vijayā
  • Jayantī
  • Pāpanāśinī

Definitions of Tithi based Mahādvādaśīs:

  • Unmīlanī Mahādvādaśī: If any Ekādaśī tithi exceed the following morning or Prātakāl.
  • Vyañjulī Mahādvādaśī: If Ekādaśī tithi is not complete and Dvādaśī is extended to the Tryodaśī.
  • Trispṛśā Mahādvādaśī (Triple touched): If any Ekādaśī tithi stretches through Dvādaśī night to Tryodaśī.
  • Pakṣavardhinī Mahādvādaśī: If Ekādaśī undergoes some extension and falls on the Amāvasyā or Pūrṇimā.

Nakṣatra based observances:

  • Jayā Ekādaśī: If śukla (Gaura) Dvādaśī is having as its nakṣatra Punarvasu.
  • Vijayā: If it is attached to Śrāvaṇ nakṣatra.
  • Jayantī Ekādaśī: If it is attached to Rohiṇī nakṣatra.
  • Pāpanāśinī Ekādaśī: If it is attached to Puṣya (Pauṣa) nakṣatra.

If the Tithi or Nakṣatra’s mān or quality is the whole night then it is full 60 daṇḍa. From the beginning of sunrise on Ekādaśī to the next sunrise is 64 daṇḍas.

  • If Dvādaśī remains up to sunset on the Punarvasu, Rohiṇī and Puṣya nakṣatras it is automatically then to be called Mahādvādaśī.
  • If Dvādaśī continues upto midday with Śrāvaṇ naskṣatra this is to be called Vijay Mahādvādaśī.