Discourse of Pujyasri Mahaswamiji on 'Chaturmaasyam of Sanyasis'

Every aasrama has its special dharma or duty. It has been enjoined that a sanyasi should not remain in one place for any length of time. He has to be a parivraajaka or wandering mendicant. The idea is that he should be moving from place to place, coming into contact with his lay disciples, ministering to their spiritual needs, and guiding them to regulate their lives according to the sastras.

This constant movement from place to place may prevent a sanyasi from devoting sufficient time to meditation and other spiritual practices, and to the acquisition of aatmajnanam leading to the realization of the Ultimate truth. Therefore, he is permitted to remain in one place during the Chathurmaasya period, commencing from the full moon in the month of Aani. This period also coincides with the rainy season, known as praavrt season.

There is a reason behind the selection of the praavrt period for Chathurmaasya. The sanyasa aasrama is essentially one of ahimsa - causing no harm to any living being. During the rainy season, numerous insects spring to life and infest pathways. Any travel, during this period, will inevitably lead to himsa, causing pain or injury, to these insects. In fact, while making the sankalpa for chaturmaasya, a sanyasi has to tell the assembled devotees that the praavrt period is on, that he sees a host of insect life (praani sankulam) everywhere, and that if it is not inconvenient for them he proposes to observe chaaturmaasyam in that place. The devotees, who feel honoured by the opportunity for this kainkarya (service), in their turn, request him to remain in their midst comfortably, and assure him that they will serve him to best of their ability.

The chaaturmaasya observance is a common feature of Hinduism, Buddhism, and Jainism. The Ashokan edicts, which are about 2,000 years old, show that chaaturmaasya was observed for four months, as the term indicated. It is not clear when the period came to be reduced to two months. Propably the rule that a maasa (month) is synonymous with paksha (fortnight) - pakshovai mash - came to be applied, and chaaturmaasya limited to four pakshas or two months.

A sanyasi takes the resolve to observe chaaturmaasya after performing Vyasa Pooja. This pooja is a important to sanyasins as Upaakarma is to those who belong to the other aasramas. The object of Upaakarma is to revitalise the Vedic mantras, should their efficacy be impaired, through causes like faulty pronunciation. The Vedas are recited on that day, after invoking the grace of Sri Veda Vyasa, who perceived, through his spiritual powers, the Vedas and transmitted them for the benefit of the world, and invoking the grace of Sri Veda Vyasa, who perceived, through his spiritual powers, the Vedas and transmitted them for the benefit of the world, and invoking the grace of the rishis.

Similarly the sanyasins invoke the grace of Sri Veda Vyasa and other preceptors of aatma jnaana, before commencing their discipline of meditation, Yoga and aatmaichara.

It is not Veda Vyasa alone who is worshipped on Vyasa Pooja day. Six groups of preceptors (moola purushas) of jnana, each group consisting of five preceptors are worshipped. The first group is called Krishna Panchaka and consists of Sri Krishna, Vaasudeva, Pradyumna, Anirudha and Sankarshana. The five groups, besides the Sri Krishna Panchaka mentioned above, are: 
(1) The Vyasa Panchaka, consisting of Sri Vyasa, Sri Paila, Sri Vaisampayana, Sri Jaimini and Sri Sumantu; 
(2) The Bhagavatpada Panchaka, consisting of Sri Sankara Bhagavtpada, Sri Padmapaadaacharya, Sri Sureswaraacharya, Sri Hastamalakaacharya and Sri Totakaacharya; 
(3) The Sanaka Panchaka, consisting of Sri Sanaka, Sri Sanandana, Sri Sanaatana, Sri Sanat Kumara and Sri Sanatsujaata; 
(4) The Dravida Panchaka, consisting of Sri Dravidaacharya, Sri Gaudapadaacharya, Sri Govinda Bhagavatpadaacharya, Sri Sankshepakaacharya and Sri Vivaranachaarya; and 
(5) The Guru Panchaka, consisting of the Guru, the Parama Guru, the Parameshti Guru, and the Paraapara Guru of the Sanyasin, and other promulgators of the sampradaya (anye brahmavidyaa sampradaaya kartaarah guruvah).

Worship is also offered to Sri Suka, Sri Narada, Sri Durga, Sri Ganapati, the Kshetrapaalaas, Sri Saraswati and the ten guardians of the directions, beginning with Indra. Finally pooja is offered to Suddha Chaitanya, whose aavaahana is made in the Saaligramah and omnibus worship (samashti pooja) is performed at the end. 
(Excerpted from the discourse of the Paramacharya, Sri Chandrasekarendra Saraswati, in Madras (Chennai) in 1957).