{"id":28462,"date":"2025-05-11T02:31:54","date_gmt":"2025-05-10T21:01:54","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=28462"},"modified":"2025-05-10T16:55:01","modified_gmt":"2025-05-10T11:25:01","slug":"fasting-in-rama-navami","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/fasting-in-rama-navami\/","title":{"rendered":"Fasting in Rama Navami"},"content":{"rendered":"<p>&nbsp;<\/p>\n<p><span style=\"text-decoration: underline; font-size: 20px;\"><a href=\"https:\/\/www.dropbox.com\/sh\/qkf6yqda72rtryx\/AADJaMGKlBHrXQPo9ulLf1x_a?dl=0\" rel=\"nofollow noopener\" target=\"_blank\">Folder<\/a><\/span><\/p>\n<p><span style=\"text-decoration: underline; font-size: 20px;\"><a href=\"https:\/\/www.dropbox.com\/s\/lwbciemhhu6whbi\/Rama-navami_fast_SAC_March_201812.pdf?dl=0\" rel=\"nofollow noopener\" target=\"_blank\">Rama-navami_fast_SAC_March_201812<\/a><\/span><\/p>\n<p>&nbsp;<\/p>\n<div class=\"hrule clearfix\" style=\"background:#dd3333; height:1px\"><\/div>\n<p>Just like tomorrow is Sri Rama-navami. The tapasya will be that all the devotees will observe fasting from morning till evening. This is called tapasya. Just like Ekadasi day\u2013there is no eating sumptuously. Simply you take little fruits and flowers. Try to avoid that also. You don&#8217;t take even water. That is really ekadasi. But because we cannot do it\u2013in the Kali-yuga the time is different\u2013therefore we are allowed to take little fruit and milk, which is called anukalpa. These are different methods of tapasya.<br \/>\n&#8211; From Srila Prabhupada&#8217;s lecture<\/p>\n<p>&nbsp;<\/p>\n<p>Prabhupada: Rama-navami is upavasa up till the&#8230; Go to observe fasting up to the evening.<br \/>\nTamala Krsna: So moon.<br \/>\nPrabhupada: Sunset.<br \/>\nNarasimha Caturdasi is fasting til dusk in ISKCON then ekadasi Prasadam:<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<div class=\"hrule clearfix\" style=\"background:#dd3333; height:1px\"><\/div>\n<p>&nbsp;<\/p>\n<p>Mi estimado y respetado Maharaja.<\/p>\n<p>Espero a continuaci\u00f3n responder a su inquietud de por qu\u00e9 algunos templos no rompen el ayuno de esta celebraci\u00f3n con prasadam de ekadasi:<\/p>\n<p>Romper el Ayuno de Rama Navami exclusivamente con prasadam de ekadasi no es una resoluci\u00f3n oficial del GBC.<\/p>\n<p>Hay un informe que public\u00f3 el Comit\u00e9 de Consejo S\u00e1strico del GBC en marzo del a\u00f1o pasado (2018), en que precisamente se aborda esta tem\u00e1tica, y cuyas conclusiones fueron respaldadas por el GBC.<\/p>\n<p>Fue una muy \u00fatil investigaci\u00f3n de cerca de 40 p\u00e1ginas que contempl\u00f3 un estudio acusioso de las ense\u00f1anzas y vida de Srila Prabhupada en relaci\u00f3n a esta restricci\u00f3n, literatura dejada por acaryas previos (en especial Hari Bhakti Vilasa que tiene citas aparentemente contradictorias cuando en realidad son complementarias), pr\u00e1cticas de otras instituciones Gaudiya vaisnavas amigas, entre otras fuentes.<\/p>\n<p>Su conclusi\u00f3n fue que cada yatra debe establecer qu\u00e9 es los m\u00e1s pr\u00e1ctico para ellos hacer en esta fiesta, si romper o no con ekadasi, teniendo en consideraci\u00f3n que el humor de ISKCON, tal como lo. Instaur\u00f3 Srila Prabhupada, es la pr\u00e9dica.<\/p>\n<p>Y es que algunos lugares no tienen a disposici\u00f3n muchas verduras y los granos facilitan hacer fiestas de prasadam atractivas.<\/p>\n<p>Debemos considerar que tener opciones de prasadam variado y suntuoso es una de las claves de nuestra pr\u00e9dica, al menos en occidente, y lo granos propician esa diversidad. Es por ello que es muy pertinente que cada yatra tome esa decisi\u00f3n en base a su propia realidad, teniendo en cuenta que la instrucci\u00f3n de los acaryas y en particular de Prabhupada no es absolutamente categ\u00f3rica sobre este asunto.<\/p>\n<p>Dejo el enlace a continuaci\u00f3n donde se puede descargar el valioso documento completo:<\/p>\n<div class=\"entry-content-asset videofit\">\n<blockquote class=\"wp-embedded-content\" data-secret=\"sF6ShVr6fZ\"><p><a href=\"https:\/\/gbc.iskcon.org\/sac-papers\/\" rel=\"nofollow noopener\" target=\"_blank\">The Sastric Advisory Committee (SAC) Papers<\/a><\/p><\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;The Sastric Advisory Committee (SAC) Papers&#8221; &#8212; International Society for Krishna Consciousness - Website of the Governing Body Commission\" src=\"https:\/\/gbc.iskcon.org\/sac-papers\/embed\/#?secret=XL098ixH0W#?secret=sF6ShVr6fZ\" data-secret=\"sF6ShVr6fZ\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/div>\n<\/p>\n<p>Es el Sexto y se titula:<\/p>\n<p>&#8220;Rama-navami_fast_SAC_March_2018&#8221;<\/p>\n<p>Tambi\u00e9n se puede descargar directamente aqu\u00ed:<\/p>\n<p>http:\/\/gbc.iskcon.org\/&#8230;\/Rama-navami_fast_SAC_March&#8230;<\/p>\n<p>&nbsp;<\/p>\n<div class=\"hrule clearfix\" style=\"background:#dd3333; height:1px\"><\/div>\n<p>&nbsp;<\/p>\n<p>Ma\u1e45gal\u0101cara\u1e47am <\/p>\n<p>namo brahma\u1e47ya-dev\u0101ya r\u0101m\u0101y\u0101ku\u1e47\u1e6dha-medhase<br \/>\nuttama\u015bloka-dhury\u0101ya nyasta-da\u1e47\u1e0d\u0101rpit\u0101\u1e45ghraye<br \/>\nO Lord, You are the Supreme Personality of Godhead, who have accepted the br\u0101hma\u1e47as as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of punishment. O Lord R\u0101macandra, let us offer our respectful obeisances unto You. (\u015ar\u012bmad-bh\u0101gavatam 9.11.7)<\/p>\n<p>s\u012bt\u0101-l\u0101va\u1e47ya-p\u012by\u016b\u1e63a- p\u0101na-p\u0101tr\u0101yitek\u1e63a\u1e47a\u1e25 \u015bive\u1e63v\u0101sa-bha\u00f1jano<br \/>\n&#8216;sau p\u0101tu vo raghunandana\u1e25<br \/>\nHis eyes turned into lotus leaf shaped vessels due to drinking the nectar of the beauty of the youth of S\u012bt\u0101. May Raghunandana, the breaker of \u015aiva&#8217;s bow protect you all. <br \/>\nSummary <\/p>\n<p>In this paper, we present research on the length and type of fasting for R\u0101ma-navam\u012b from s\u0101dhu, \u015b\u0101stra and guru. We also examine related items such as the concept of completing one\u2019s fasting vow, specific calendar considerations, a comparison with other vi\u1e63\u1e47u-tattva appearance days and Ek\u0101da\u015b\u012b, and practices in some ISKCON centers. We then make recommendations at the end of the paper of general principles which we apply to ISKCON leaders, ISKCON members, and suggestions for the calendar listing.<br \/>\nA summary of the main findings upon which we base our recommendations is as follows:<br \/>\nIn \u015b\u0101stra there are many types of fasting, such as from all food and water, only food, or from certain types of food. The Sanskrit term for the successful completion of the one\u2019s vow is vrata-p\u0101ra\u1e47a, at which time one resumes eating or drinking what one had abstained from. The \u015b\u0101stric reference for how to observe and complete fasting for R\u0101ma-navam\u012b is the 14th Vil\u0101sa (Chapter) of the Hari-bhakti-vil\u0101sa where, as on all vi\u1e63\u1e47u-tattva appearance days, fasting is prescribed from sunrise on the appearance day to sunrise on the following day. In another section (atha p\u016bj\u0101-vyatirikta-bhojana-do\u1e63\u0101\u1e25), there are general instructions that one should daily worship the Lord before eating or drinking. On an appearance day, the main worship of the Lord will only occur at or after the time of His appearance, and The Nir\u1e47aya-sindhu\u1e25 (Pariccheda 2, Caitra-navam\u012b section, page 64) of Kamal\u0101kara Bha\u1e6d\u1e6da quotes from the Agastya-sa\u1e41hit\u0101 that the appearance of Lord R\u0101ma was at noon. Additionally, in verse 12.100 of the Hari-bhakti-vil\u0101sa, there are a list of items which do not break a fast, including anything one\u2019s guru\u2019s orders and offerings that a br\u0101hma\u1e47a desires us to eat.<br \/>\n\u015a\u0101stra: Regarding time to end one\u2019s fasting vow:<br \/>\nfast from sunrise on R\u0101ma-navam\u012b to sunrise the next day<br \/>\nminimum time to complete one\u2019s fast (in general) is until after the Lord is worshipped that day (logically one cannot worship the Lord until he appears, and R\u0101ma appears at noon, so at least fast until noon)<br \/>\nany food offered by one&#8217;s guru or a br\u0101hma\u1e47a does not break a fast<br \/>\n\u015a\u0101stra: Regarding the type of food one eats at the end of fasting:<br \/>\nNo mention whatsoever; whatever food or drink one has abstained from<br \/>\nWhen researching regarding s\u0101dhus other than in ISKCON, from interviews with \u015ar\u012bla Bhakti Prapanna T\u012brtha Mah\u0101r\u0101ja and Gop\u012bn\u0101tha B\u0101b\u0101j\u012b Mah\u0101r\u0101ja we learn that among various Ma\u1e6dhas, there are a variety of standards. Most end their fast at the time of the appearance of the Lord (in this case, noon) and some places serve a full grain feast, and some places serve anukalpa (Ekadasi type). The \u015ar\u012b Vai\u1e63\u1e47avas\u2019 tradition is of a fast on, for example, Janm\u0101\u1e63\u1e6dam\u012b, from sunrise to sunrise, but in practice members do not generally fast. Madhva sanny\u0101s\u012bs eat once a day in general. On Ek\u0101da\u015b\u012bs and other religious fast days they fast completely. Other Madhvas fast optionally.<br \/>\nSadhus: Regarding time to end one\u2019s fasting vow:<br \/>\nVarious Gau\u1e0d\u012bya Ma\u1e6dhas fast until noon or evening. \u015ar\u012b Vai\u1e63\u1e47avas and followers of Madha fast only as individual vrat\u0101s.<br \/>\nSadhus: Regarding the type of food one eats at the end of fasting:<br \/>\nSome Gau\u1e0d\u012bya Ma\u1e6dhas serve a full, regular grain feast; some serve anukalpa (Ekadasi style)<br \/>\nGuru\/ \u015ar\u012bla Prabhup\u0101da:<br \/>\nThere is ample evidence that in letters, and in lectures and conversations that did not take place on the day of R\u0101ma-navam\u012b, \u015ar\u012bla Prabhup\u0101da instructed completing one\u2019s fast in the evening. However, when he was present with devotees on R\u0101ma-navam\u012b day he consistently directed completing the fast at mid-day and with a full-grain, opulent feast. His directions given on R\u0101ma-navam\u012b day itself often explicitly took into consideration the local needs of devotees and bringing in the outside community.<br \/>\n\u015ar\u012bla Prabhup\u0101da: Regarding time to end one\u2019s fasting vow:<br \/>\n\u015ar\u012bla Prabhup\u0101da instructed to fast until evening or moonrise in letters, and in lectures and conversations that did not take place on the day of R\u0101ma-navam\u012b itself<br \/>\n\u015ar\u012bla Prabhup\u0101da\u2019s verbal instruction on the day of R\u0101ma-navam\u012b itself and his instruction and practice on locations when R\u0101ma-navam\u012b was occurring was to fast until noon<br \/>\n\u015ar\u012bla Prabhup\u0101da appeared to be emphasizing local needs in terms of both the devotees and guests in his decision of the time to break the fast<br \/>\n\u015ar\u012bla Prabhup\u0101da: Regarding the type of food one eats at the end of fasting:<br \/>\n\u015ar\u012bla Prabhup\u0101da directly instructed opulent and full grain feasts when R\u0101ma- navam\u012b was celebrated in his physical presence<br \/>\n\u015ar\u012bla Prabhup\u0101da appeared to be emphasizing local needs in terms of both the devotees and guests in his decision of the type of prasadam served.<br \/>\nRecommendations based on the above research are in the conclusion of this paper.<br \/>\nMethodology <\/p>\n<p>The GBC asked the \u015a\u0101stric Advisory Council (SAC) to research and give recommendations on the length and type of fast that should be followed on R\u0101ma-navam\u012b.<br \/>\nSAC members who contributed to this paper are: \u0100di-puru\u1e63a D\u0101sa, Brijbasi D\u0101sa, Chaitanya- charan D\u0101sa, Drutakarm\u0101 D\u0101sa, Gaur\u0101\u1e45ga D\u0101sa, Hari P\u0101r\u1e63ada D\u0101sa, N\u0101r\u0101ya\u1e47\u012b dev\u012b d\u0101s\u012b, Sarvaj\u00f1a D\u0101sa, and Urmil\u0101 dev\u012b d\u0101s\u012b (chair). We discussed the paper by conference call on 31 May 2017. Each participating member researched various areas. Each member contributed to the Wiki mostly during December 2017 (because from May-November we were working on a complex hermeneutics paper), and could edit and modify others&#8217; work. Each member could see a history of changes and each has approved how he or she is credited here. Among the SAC members, we especially note that Hari P\u0101r\u1e63ada D\u0101sa contributed to the ma\u1e45gal\u0101cara\u1e47a verses at the beginning and the end as well as the section on fast breaking vs. fast completion. He also translated the verses pertaining to R\u0101ma-navam\u012b from Hari-bhakti-vil\u0101sa along with the commentary of \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b as well as the verses from other pur\u0101\u1e47as and sm\u1e5btis.<br \/>\nFor this paper, SAC relied heavily on consultants who were not part of their conference call or their email group discussions. SAC members solicited their advice, shared both their references and outlook with the rest of SAC on the group email for discussion, and then used their contributions in this paper. In some cases, their contributions were used verbatim, in some cases they were used with slight editing for clarity, and in some cases their concepts were used to inform SAC decisions. The contributions of these consultants are as follows: Bh\u0101nu Swami (member of the GBC Vai\u1e63\u1e47ava Calendar Committee) contributed to the section on types of fasting, calendar considerations, and the section on the ambiguity and flexibility in fasting on the appearance and disappearance days of the \u0101c\u0101ryas. Rukmi\u1e47\u012b Dev\u012b d\u0101si (daughter of Rasar\u0101ja D\u0101sa and Devamay\u012b d\u0101si) conducted the first interview with \u015ar\u012bla Bhakti Prapanna T\u012brtha Mah\u0101r\u0101j, by phone. Her father, Rasar\u0101ja D\u0101sa, interviewed Gop\u012bn\u0101th B\u0101b\u0101j\u012b Mah\u0101r\u0101j of Gopinath Gau\u1e0d\u012bya Math in person. Gop\u0101la- priy\u0101 D\u0101sa (of Slovakia, who programmed GCal) contributed sections from Hari-bhakti-vil\u0101sa, as did Gaura Ke\u015bava D\u0101sa (originally from Australia, disciple of \u015ar\u012bla Prabhup\u0101da who is expert in Deity worship, yaj\u00f1as, sa\u1e41sk\u0101ras, etc.). Gaura Ke\u015bava D\u0101sa also supplied information about the fasting practices of those in the \u015ar\u012b and Madhva samprad\u0101yas, the summary of general fasting rules from Hari-bhakti-vil\u0101sa, and contrasting \u015b\u0101stric statements with modern practice. Both Gaura Ke\u015bava D\u0101sa and Bhaktar\u016bpa D\u0101s (member of the GBC Vai\u1e63\u1e47ava Calendar Committee) contributed to the section on the rationale of the times to complete the fast. Bhaktar\u016bpa D\u0101s and Bh\u0101nu Swami contributed to the section of types of fasting. Bhaktar\u016bpa D\u0101s also contributed to the section on calendar considerations. Pra\u1e47ava D\u0101sa (who wrote Modern Hindu Personalism: The History, Life, and Thought of Bhaktisiddh\u0101nta Sarasvat\u012b) contributed the quote from Bhaktisiddh\u0101nta about Ek\u0101da\u015b\u012b fasting.<br \/>\nThe SAC chair set up most of the headings according to the SAC phone conversation, subsequent emails, and the contributions of the consultants. Other SAC members also added headings and diacritics to the document. The chair also did the final editing for grammar and clarity.<br \/>\nTypes of Fasting and Degrees of Austerity <br \/>\nIn ISKCON, there is some ambiguity in the term \u201cfasting.\u201d This ambiguity is reflected in the GCal computer program, and it is often perpetrated in many printed calendars produced by ISKCON centers. Sometimes &#8220;fasting&#8221; means fasting from grains all day (anukalpa), as on Ek\u0101da\u015b\u012b. Sometimes it means not eating anything, even non-grain pras\u0101da, until a certain time, as in the phrases &#8220;fasting till noon on Ek\u0101da\u015b\u012b&#8221; (which is mentioned for the Ek\u0101da\u015b\u012bs that occur before V\u0101mana and Var\u0101ha Dv\u0101da\u015bis) or &#8220;fasting till moonrise&#8221; (which is mentioned for Gaura-p\u016br\u1e47\u012bm\u0101). And sometimes the term&#8217;s meaning is unclear, as in &#8220;fasting till noon&#8221; on the appearance day of an \u0101c\u0101rya. Can one take non-grains before noon on those days? After one &#8220;fasts till noon&#8221;, what does the &#8220;break-fast&#8221; consist of? On the Ek\u0101da\u015b\u012b before V\u0101mana-dv\u0101da\u015b\u012b, it must be non-grains, but on the appearance day of an \u0101c\u0101rya, it is grains. On Gaura-p\u016br\u1e47\u012bm\u0101, many centers &#8220;break fast&#8221; with non-grains, others serve grains.<br \/>\nBreaking the fast would mean taking items which were avoided during the fast. Grains were avoided during the fast so therefore take grains. However, in exceptional cases if one did nirjala, then one could break just by taking water.<br \/>\nFast Breaking versus Fast Completion <br \/>\nDevotees often translate the term \u201cvrata-p\u0101ra\u1e47a\u201d as \u201cfast breaking.\u201d While it is understood that the convention is to use the phrase \u201cbreak the fast\u201d and \u015ar\u012bla Prabhup\u0101da too used the same phrase on many occasions, it is also a fact that this phrase does not do justice to the original Sanskrit term \u2014 vrata-p\u0101ra\u1e47am.<br \/>\nThe term vrata however does not exactly mean \u201cfasting.\u201d Vrata means \u201cvow.\u201d Fasting (upo\u1e63a\u1e47am) may be one of the activities of a vow. For example, the day of an Ek\u0101da\u015b\u012b- vrata is ideally supposed to be free from all other encumbrances; a day dedicated to giving that well deserved loving one-pointed attention to the love of our life \u2014 K\u1e5b\u1e63\u1e47a.<br \/>\nThe term p\u0101ra\u1e47am means \u201csuccessful completion.\u201d (Hindi = \u092a\u093e\u0930 \u0932\u0917\u093e\u0928\u093e\/p\u0101ra lag\u0101n\u0101)<br \/>\nThus, the term vrata-p\u0101ra\u1e47am literally means \u201csuccessful completion of vows.\u201d We are not supposed to break our vows. We&#8217;re meant to complete them. Therefore, putting the emphasis on when to eat may miss the point. Before undertaking a vow, a person makes<br \/>\na sa\u1e45kalpa, or resolution, of what the vow will be, and then completes that vow. In the section on R\u0101ma-navam\u012b observance we quote in this paper from Hari-bhakti-vil\u0101sa one can find such recommended resolutions. Here is another example from Hari-bhakti-vil\u0101sa (13.25) in relation to Ek\u0101da\u015b\u012b:<\/p>\n<p>atha tatra sa\u1e45kalpamantra\u1e25 (Mantra for making a formal vow)<br \/>\nek\u0101da\u015by\u0101\u1e41 nir\u0101h\u0101ra\u1e25 sthitv\u0101\u2019ham apare\u2019hani<br \/>\nbhok\u1e63y\u0101mi pu\u1e47\u1e0dar\u012bk\u0101k\u1e63a \u015bara\u1e47a\u1e41 me bhav\u0101cyuta<br \/>\nTranslation: O lotus-eyed Lord! O Acyuta! I will observe fasting on Ek\u0101da\u015b\u012b and eat [grains] on Dv\u0101da\u015b\u012b. Please be merciful to me so that I may not break my vow.<br \/>\nThe English term &#8216;breakfast&#8217; originally came from Middle English brekefast, brekefaste, equivalent to break +fast) literally \u201cto end the nightly fast.\u201d This term was used because the body would be fasting from all food at night during sleep and the morning meal would break that fast. The word has also been used historically in English to indicate the meal taken at the end of a religious observance of fasting, and we can use it in that sense today, with the understanding that our meal completes our vow rather than \u201cbreaking\u201d it.<br \/>\nHari-bhakti-vil\u0101sa <br \/>\nInstructions for R\u0101ma-navam\u012b<br \/>\nSummary: Full day (sunrise to sunrise) complete fast, with prior statements of what vow an individual will take\u2014the sa\u1e41kalpa.<br \/>\nThe 14th Vil\u0101sa (Chapter) of the Hari-bhakti-vil\u0101sa has an entire section describing the R\u0101ma-navam\u012b fast. It is as follows:<\/p>\n[Verse 241]\nagastya-sa\u1e41hit\u0101y\u0101\u1e41 \u2014 caitre m\u0101si navamy\u0101\u1e41 tu<br \/>\n\u015bukl\u0101y\u0101\u1e41 hi ragh\u016bdvaha\u1e25 pr\u0101dur\u0101s\u012bt pur\u0101 brahman<br \/>\npara\u1e41 brahmaiva kevalam tasmin dine tu<br \/>\nkartavyam upav\u0101sa-vrat\u0101dikam<br \/>\nTranslation: The Agastya-sa\u1e41hit\u0101 says, &#8220;O br\u0101hma\u1e47a! Long ago, on the ninth day of the bright fortnight of the Caitra month, the non-dual Supreme Brahman, the best among Raghus [named R\u0101ma] appeared in this world. On that day, one must carry out fasting, vows etc.&#8221;<br \/>\nCommentary by \u015ar\u012bla Sanatana Gosv\u0101m\u012b: brahman he sut\u012bk\u1e63\u1e47a!<br \/>\nTranslation of Commentary: The term brahman (O br\u0101hma\u1e47a!) in the verse refers to an individual named Sut\u012bk\u1e63\u1e47a.<br \/>\n[Verse 242]\n(Now the eternality of this vow is being described)<br \/>\natha tad-vrat\u0101-nityatvam<br \/>\ntatraiva \u2014 mumuk\u1e63avo &#8216;pi hi sad\u0101<br \/>\n\u015br\u012b-r\u0101ma-navam\u012b-vratam na tyajanti<br \/>\nura-\u015bre\u1e63\u1e6dho devendro &#8216;pi vi\u015be\u1e63ata\u1e25<br \/>\nTranslation: The same literature [Agastya-sa\u1e41hit\u0101] says, &#8220;Even those who desire liberation from material existence never fail be observe this vow of R\u0101ma-navam\u012b. Indeed, it is faithfully observed even by Indra \u2014 the greatest among demigods.&#8221;<\/p>\n[Verse 243]\nki\u00f1ca -pr\u0101pte \u015br\u012b-r\u0101ma-navam\u012b-<br \/>\ndine martyo vim\u016b\u1e0dha-dh\u012b\u1e25 upo\u1e63a\u1e47a\u1e41<br \/>\nna kurute kumbh\u012bp\u0101ke\u1e63u pacyate<br \/>\nTranslation: Moreover, a foolish mortal who does not observe fasting on the arrival of the R\u0101ma-navam\u012b day gets cooked in the fires of the various Kumbh\u012bp\u0101ka hells.<br \/>\n[Verse 244]\nyas tu r\u0101ma-navamy\u0101\u1e41 hi bhu\u1e45kte <br \/>\nmoh\u0101d vim\u016b\u1e0dha-dh\u012b\u1e25 kumbh\u012bp\u0101ke\u1e63u <br \/>\nghore\u1e63u pacyate n\u0101tra sa\u1e41\u015baya\u1e25<br \/>\nTranslation: A foolish person who out of illusion eats on R\u0101ma-navam\u012b gets cooked in the various formidable hells known as Kumbh\u012bp\u0101ka. Of this there is no doubt.<br \/>\n[Verse 245]\n(Now the glories of the R\u0101ma-navam\u012b-vrata are being described)<br \/>\natha tad-vrat\u0101-m\u0101h\u0101tmyam <br \/>\ntatraiva -\u015br\u012b-r\u0101ma-navam\u012b prokt\u0101<br \/>\nko\u1e6di-s\u016brya-grah\u0101dhik\u0101 tasmin dine <br \/>\nmah\u0101-pu\u1e47ye r\u0101mam uddi\u015bya bhaktita\u1e25 <br \/>\nyat ki\u00f1cit kurute karma tad <br \/>\nbhava-k\u1e63aya-k\u0101ra\u1e47am<br \/>\nTranslation: The same literature [Agastya-sa\u1e41hit\u0101] says, &#8220;The vow of R\u0101ma-navam\u012b is declared [in scriptures] to be more important than observing vows related to millions of solar eclipses. Any service whatsoever that is rendered with devotion for the pleasure of Lord R\u0101macandra on this greatly auspicious day becomes the cause of liberation from material existence.&#8221;<br \/>\n[Verse 246]\nki\u00f1ca &#8211;<br \/>\nkury\u0101d r\u0101ma-navamy\u0101\u1e41 ya upo\u1e63a\u1e47am atandrita\u1e25<br \/>\nna m\u0101tur garbham \u0101pnoti sa vai r\u0101ma-priyo bhavet<br \/>\nTranslation: Moreover, one who observes fasting on R\u0101ma-navam\u012b without remaining idle never again enters the womb of a mother. Such a person becomes dear to Lord R\u0101macandra.<br \/>\nCommentary by \u015ar\u012bla Sanatana Gosv\u0101m\u012b: r\u0101ma-priyo bhaved iti tat-s\u0101r\u016bpya\u1e41 pr\u0101pta\u1e25 sy\u0101d ity artha\u1e25<br \/>\nTranslation of Commentary: The phrase r\u0101ma-priyo bhaved (becomes dear to Lord R\u0101macandra) means that such a person attains s\u0101r\u016bpya i.e. an eternal form similar to the form of Lord R\u0101ma.<br \/>\n[Verse 247]\ntasm\u0101t sarv\u0101tman\u0101 sarve<br \/>\nk\u1e5btvaitan-navam\u012b-vratam mucyate<br \/>\nsarva-p\u0101pebhyo y\u0101nti brahma san\u0101tana\u1e41<br \/>\nTranslation: Therefore all living entities who have heartily performed this R\u0101ma-navam\u012b vow become free from all sins and attain the eternal spiritual realm.<br \/>\n[Verse 248]\nki\u00f1ca \u2014ekam api naro bhakty\u0101<br \/>\n\u015br\u012b-r\u0101ma-navam\u012b-vratam upo\u1e63ya<br \/>\nk\u1e5bta-k\u1e5btya\u1e25 san sarva-p\u0101pai\u1e25 pramucyate<br \/>\nTranslation: Simply by devotedly observing fasting on R\u0101ma-navam\u012b even once, a person becomes completely successful in life and is delivered from all sins.<br \/>\n[Verse 249]\ncaitre m\u0101si navamy\u0101\u1e41 tu j\u0101to <br \/>\nr\u0101ma\u1e25 svaya\u1e41 hari\u1e25 punar-vasv <br \/>\n\u1e5bk\u1e63a-sa\u1e41yukt\u0101 s\u0101 tithi\u1e25 sarva-k\u0101mad\u0101<br \/>\nTranslation: \u015ar\u012b R\u0101macandra is Lord Hari himself, and He appeared on the ninth day of the waxing moon in the month of Caitra. This day conjoined with the Punarvasu constellation fulfills all of one\u2019s desires.<br \/>\n[Verse 250]\nsaiva madhy\u0101hna-yogena<br \/>\nah\u0101-pu\u1e47ya-tam\u0101 bhavet<br \/>\nTranslation: Whenever the conjunction [with Punarvasu constellation] occurs at noon, this day becomes even more auspicious.<\/p>\n[Verse 251]\nme\u1e63a\u1e41 p\u016b\u1e63a\u1e47i sa\u1e41pr\u0101pte<br \/>\nlagne karka\u1e6dak\u0101hvaye<br \/>\n\u0101vir\u0101s\u012bt sva-kalay\u0101 kau\u015baly\u0101y\u0101\u1e41 para\u1e25 pum\u0101n<br \/>\nTranslation: When the sun attained the Me\u015ba-r\u0101\u015bi and the lagna was Karka\u1e6da, the Supreme Lord, R\u0101macandra made His advent from the womb of Kau\u015baly\u0101 accompanied by His plenary portions.<br \/>\nTranslation: Whenever the conjunction [with Punarvasu constellation] occurs at noon, this day becomes even more auspicious.<br \/>\n[Verse 252]\nnavam\u012b c\u0101\u1e63\u1e6dam\u012b-viddh\u0101 ty\u0101jy\u0101 vi\u1e63\u1e47u-par\u0101ya\u1e47ai\u1e25<br \/>\nTranslation: If the Navam\u012b-tithi is contaminated by the presence of a\u1e63\u1e6dam\u012b, then it should be rejected by those devoted to Lord Vi\u1e63\u1e47u.<br \/>\nCommentary by \u015ar\u012bla Sanatana Gosv\u0101m\u012b: nanu vai\u1e63\u1e47avair viddh\u0101 sarvatra eva varjyeti p\u016brva\u1e41 ni\u015bcita\u1e41. atr\u0101pi tathaivoktam \u2014 &#8216;navam\u012b c\u0101\u1e63\u1e6dam\u012b-viddh\u0101 ty\u0101jy\u0101&#8217; iti.<br \/>\nTranslation of Commentary: The universal avoidance of fasting on contaminated dates has been spoken of previously in the Hari-bhakti-vil\u0101sa. This same principle has been repeated in this verse.<br \/>\n[NOTE: The commentary is referring to situations such as when in a location gaura- p\u016br\u1e47im\u0101 tithi or balar\u0101ma-p\u016br\u1e47im\u0101 tithi is contaminated by the presence of caturda\u015b\u012b at the time of sunrise. In these cases, the event is celebrated on the following day.]\n[Verse 253] <br \/>\nupo\u1e63a\u1e47a\u1e41 navamy\u0101\u1e41 vai da\u015bamy\u0101m eva p\u0101ra\u1e47am<br \/>\nda\u015bamy\u0101\u1e41 p\u0101ra\u1e47\u0101y\u0101\u015b ca ni\u015bcay\u0101n navam\u012b-k\u1e63aye<br \/>\nviddh\u0101 &#8216;pi navam\u012b gr\u0101hy\u0101 vai\u1e63\u1e47avair apy asa\u1e41\u015baya\u1e25<br \/>\nTranslation: [Doubt: In certain years on the appearance of Lord R\u0101ma, there is Da\u015bam\u012b immediately after A\u1e63\u1e6dam\u012b. In such years, the A\u1e63\u1e6dam\u012b-tithi has contaminated the Navam\u012b-tithi and the Navam\u012b-tithi undergoes what is known as a k\u1e63aya, diminution. In such years the Navam\u012b-tithi is not counted at all and one sees in the calendar that A\u1e63\u1e6dam\u012b is immediately followed by Da\u015bam\u012b. If one were to fast on Da\u015bam\u012b in such a situation, then the next day after that would be Ek\u0101da\u015b\u012b and one will not be able to perform p\u0101ra\u1e47a of the R\u0101ma-navam\u012b fast. What to do in such a situation?<br \/>\nSolution: The answer is that in such a situation] one should fast on the a\u1e63\u1e6dam\u012b that has contaminated the navam\u012b and complete the fast on the next day i.e. da\u015bam\u012b.<br \/>\n[Seeing such a conclusion, one may feel uncomfortable in fasting on a mixed tithi. To clear the minds of such individuals, \u015ar\u012bla Gop\u0101la Bha\u1e6d\u1e6da Gosv\u0101m\u012b says] \u2014 Since it is firmly decided that fasting [for R\u0101ma-navam\u012b] should certainly be concluded on the da\u015bam\u012b-tithi, the vai\u1e63\u1e47avas should unhesitatingly fast on a\u1e63\u1e6dam\u012b that has encapsulated<br \/>\nthe navam\u012b whenever the navam\u012b tithi is not counted due to k\u1e63aya(diminution).<br \/>\nCommentary by \u015ar\u012bla Sanatana Gosv\u0101m\u012b: tatra ca navam\u012b-k\u1e63aye sati tithi-hr\u0101sa-krame\u1e47a ek\u0101da\u015by\u0101\u015b ca \u015buddhatve ki\u1e41 kartavyam? tatr\u0101ha \u2014 upo\u1e63a\u1e47am iti. tadev\u0101bhivyajya likhati \u2014 da\u015bamy\u0101m iti. ni\u015bcay\u0101d da\u015bamy\u0101m eva ity eva-k\u0101rata\u1e25. anyathopav\u0101sa-dvaya-prasa\u1e45g\u0101d iti dik.<br \/>\nTranslation of Commentary: Whenever Navam\u012b undergoes k\u1e63aya (diminution) and a\u1e63\u1e6dam\u012b is followed by da\u015bam\u012b followed by a pure Ek\u0101da\u015b\u012b, then what should one do? In such a situation, the first half of the verse says that one should fast on the a\u1e63\u1e6dam\u012b that has encapsulated the navam\u012b].<br \/>\nThrough the phrase da\u015bamy\u0101\u1e41 p\u0101ra\u1e47\u0101y\u0101\u015b ca, the same principle is being explained in some detail. The term eva (certainly) indicates that one should certainly fast on the a\u1e63\u1e6dam\u012b, otherwise [if one fasts on da\u015bam\u012b] one will be faced with the impossibility of needing to observe two consecutive fasting days [da\u015bam\u012b and Ek\u0101da\u015b\u012b].<br \/>\nNOTE: Such a situation is going to arise in 2018 for certain parts of India viz. Mumbai, wherein R\u0101ma-navam\u012b will be observed on 25th March even though it is an a\u1e63\u1e6dam\u012b tithi.<br \/>\n[Verse 254]\nasya vratasya c\u0101gastya- sa\u1e41hit\u0101dau sa-vistaram vidhir <br \/>\nukta\u1e25 prasiddha\u00f1ca likhyate &#8216;tra sam\u0101sata\u1e25<br \/>\nTranslation: Since the elaborate process for observing this vow is described in great detail in books viz. Agastya-sa\u1e41hit\u0101 etc., it has only been described briefly here.<br \/>\n[Verse 255]\n(Now the procedure to carry out the R\u0101ma-navam\u012b vow)<br \/>\natha \u015br\u012b-r\u0101ma-navam\u012b-vrat\u0101-vidhi\u1e25 <br \/>\na\u1e63\u1e6damy\u0101\u1e41 caitra-m\u0101sasya \u015bukla-pak\u1e63e<br \/>\njitendriya\u1e25 danta-dh\u0101vana-p\u016brvan<br \/>\ntu pr\u0101ta\u1e25 sn\u0101y\u0101d yath\u0101-vidhi<br \/>\nTranslation: On the a\u1e63\u1e6dam\u012b day [the day before the vow] of the bright fortnight of Caitra month, a sense-controlled person should brush his teeth in the morning and take a bath according to scriptural directions.<br \/>\nCommentary by \u015ar\u012bla Sanatana Gosv\u0101m\u012b: a\u1e63\u1e6damy\u0101m ity \u0101di spa\u1e63\u1e6d\u0101rtham eva.<br \/>\nTranslation of Commentary: This verse is clear in itself.<br \/>\n[Verses 256 &#8211; 257]\n\u0101nta\u1e41 ku\u1e6dumbina\u1e41 vipra\u1e41<br \/>\nveda-\u015b\u0101stra-rata\u1e41 sad\u0101<br \/>\n\u015br\u012b-r\u0101ma-p\u016bj\u0101-nirata\u1e41<br \/>\nsu-\u015b\u012bla\u1e41 dambha-varjitam<br \/>\nvidhija\u1e41 r\u0101ma-mantr\u0101\u1e47\u0101\u1e41<br \/>\nr\u0101ma-mantraika-s\u0101dhakam<br \/>\n\u0101h\u016bya bhakty\u0101 samp\u016bjya<br \/>\n\u015b\u1e5b\u1e47uy\u0101t pr\u0101rthayann iti<br \/>\nTranslation: [On the a\u1e63\u1e6dam\u012b day i.e. the day before the fast], One should invite a sense-controlled householder br\u0101hma\u1e47a who is always engaged in the study of Vedas and other scriptures and who regularly performs the worship of Lord R\u0101macandra. Such a br\u0101hma\u1e47a should be of good character, free from pride, should know the various rituals related to R\u0101ma mantras, who chants the holy name of Lord R\u0101ma. Having invited and devotedly worshiped such a br\u0101hma\u1e47a, the householder should pray to him as follows.<br \/>\n[Verse 258]\n\u015br\u012b-r\u0101ma-pratim\u0101-d\u0101na\u1e41 kari\u1e63ye &#8216;ha\u1e41<br \/>\ndvijottama tatr\u0101c\u0101ryo bhava pr\u012bta\u1e25<br \/>\n\u015br\u012b-r\u0101ma-vit tvam eva me<br \/>\nTranslation: [One should pray as follows], &#8220;O topmost among br\u0101hma\u1e47as, I give you a deity of Lord R\u0101macandra in charity. Kindly be pleased with me and act as my \u0101c\u0101rya because you are the only one for me who knows truths pertaining to Lord R\u0101macandra.<\/p>\n[Verse 259]\n\u0101c\u0101rya\u1e41 bhojayet pa\u015bc\u0101t s\u0101ttvik\u0101nnai\u1e25<br \/>\nsuvistarai\u1e25 bhu\u00f1j\u012bta svayam apy<br \/>\neva\u1e41 h\u1e5bdi r\u0101mam anusmaran<br \/>\nTranslation: Then one should feed the [br\u0101hma\u1e47a who has just been appointed as the] \u0101c\u0101rya by supplying sumptuous and pleasant grains. Thereafter, one should accept food oneself while continually remembering Lord R\u0101ma in one&#8217;s heart.<br \/>\nNOTE: One is allowed to eat only once on a\u1e63\u1e6dam\u012b. Thus, one becomes known as eka- bhakta or a person who has eaten only once. In some other literature, this is also known as eka-bhukta instead of eka-bhakta.<br \/>\n[Verse 260]\n(Submissive prayers offered by a devotee who has eaten only once on a\u1e63\u1e6dam\u012b and is going to performthe R\u0101ma-navam\u012b vow)<br \/>\ntatraika-bhakta-nivedana-mantra\u1e25 <br \/>\nnavamy\u0101m a\u1e45ga-bh\u016btena eka-bhaktena <br \/>\nr\u0101ghava ik\u1e63v\u0101ku-va\u1e41\u015ba-tilaka <br \/>\npr\u012bto bhava bhava-priya<br \/>\nTranslation: O R\u0101ghava! O descendent of the Ik\u1e63v\u0101ku dynasty! O Lord dear to \u015aiva! Kindly be pleased with the eka-bhakta vow that was observed by me [on a\u1e63\u1e6dam\u012b] as limb of my R\u0101ma-navam\u012b vow.<br \/>\n[Verse 261]\ntata\u1e25 pr\u0101ta\u1e25 samutth\u0101ya sn\u0101tv\u0101 sandhy\u0101\u1e41<br \/>\nidh\u0101ya ca pr\u0101ta\u1e25 sarv\u0101\u1e47i karm\u0101\u1e47i \u015b\u012bghram eva sam\u0101payet<br \/>\nTranslation: On the day of fasting [i.e. Navam\u012b], having gotten up early in the morning and completed one&#8217;s bath and g\u0101yatr\u012b, one should complete all of the other morning duties as soon as possible.<br \/>\n[Verse 262]\n(The mantra for mentally offering the fast before commencing it)<br \/>\nupav\u0101sa-nivedana-mantra\u1e25 <br \/>\nupo\u1e63y\u0101 navam\u012b tvadya y\u0101me\u1e63v a\u1e63\u1e6d\u0101su <br \/>\nr\u0101ghava tena prito bhava tva\u1e41 bho\u1e25<br \/>\nsa\u1e41s\u0101r\u0101t tr\u0101hi m\u0101\u1e41 hare. iti.<br \/>\nTranslation: O scion of the Raghu dynasty, I will observe a fast today, for a period of eight y\u0101mas (i.e. 8 x 3 hours = 24 hours). O lord Hari, kindly be pleased on me as a result of this observance and deliver me from material existence.<\/p>\n[Verse 263]\nvidhivan nirmite y\u0101ga- ma\u1e47\u1e0dape paramotsavai\u1e25<br \/>\npu\u1e47y\u0101ha\u1e41 v\u0101cayitv\u0101 tu sadbhi\u1e25 sa\u1e45kalpam \u0101caret<br \/>\nTranslation: Then in a Yaj\u00f1a-\u015b\u0101l\u0101 created in accordance with scriptural rules, one should observe festivities, one should recite auspicious invocations and then utter the sa\u1e45kalpa- mantra. All of this should be done in the presence of various saintly souls.<br \/>\n[Verse 264]\natha sa\u1e45kalpa mantra\u1e25 (sa\u1e45kalpa-mantra for taking a vow)<br \/>\nasy\u0101\u1e41 r\u0101ma navamy\u0101\u1e41 tu<br \/>\nsam\u0101r\u0101dhana-tatpara\u1e25<br \/>\nupo\u1e63y\u0101\u1e63\u1e6dasu y\u0101me\u1e63u p\u016bjayitv\u0101 yath\u0101<br \/>\nidhi im\u0101\u1e41 svar\u1e47a-may\u012b r\u0101ma-<br \/>\nratim\u0101\u1e41 su-prayatnata\u1e25<br \/>\nr\u012b-r\u0101ma-pr\u012btaye d\u0101sye<br \/>\nr\u0101ma-bhakt\u0101ya dh\u012bmate pr\u012bto<br \/>\n\u0101mo haratv \u0101\u015bu p\u0101p\u0101ni<br \/>\nu-bah\u016bni me aneka-janma-sa\u1e41siddhany<br \/>\nbhyast\u0101ni mah\u0101nti ca<br \/>\nTranslation: On this day of R\u0101ma-navam\u012b, I will be situated firmly in worshipping the Supreme Lord. I will fast for eight y\u0101mas (= 24 hours), having worshiped the Lord in accordance with scriptural regulations. For the pleasure of Lord R\u0101ma, I will gift a golden deity of him to an intelligent and devoted R\u0101ma-bhakta. May Lord R\u0101ma be kindly pleased on me and quickly remove multiple sinful activities that I have accrued and repeatedly committed over multiple lifetimes.<br \/>\nNOTE: After this verse, descriptions of the elaborate worship of Lord R\u0101ma are described in the Hari-bhakti-vil\u0101sa. Since these are not related directly to the fast completion time, they are not being transliterated and translated here. The p\u0101ra\u1e47a, completion of the vow is described in verses 296 &#8211; 298 of the same chapter. These verses are as follows:<br \/>\n[Verse 296]\npuna\u1e25 pu\u1e63p\u0101\u00f1jali\u1e41 dattv\u0101 y\u0101me y\u0101me hy<br \/>\natandrita\u1e25 p\u016bjayed vidhivad bhakty\u0101<br \/>\ndiv\u0101-r\u0101tra\u1e41 nayed budha\u1e25<br \/>\nTranslation: After having performed the pu\u1e63p\u0101\u00f1jali ceremony, one should give up laziness and worship the Lord in each y\u0101ma (part of the day) according to scriptural regulations. Thus, the intelligent soul should spend his entire day and night engaged in these acts.<br \/>\n[Verse 297]\ntata\u1e25 pr\u0101ta\u1e25 samutth\u0101ya nitya-k\u1e5btya\u1e41<br \/>\nsam\u0101pya ca vidhivad r\u0101mam abhyarcya<br \/>\nbhakty\u0101c\u0101rya\u1e41 prato\u1e63ya ca br\u0101hma\u1e47ai\u1e25<br \/>\nsaha bhu\u00f1j\u012bta tebhyo dady\u0101c ca dak\u1e63i\u1e47\u0101m<br \/>\nTranslation: On the next day [i.e. da\u015bam\u012b], having gotten up, having completed one&#8217;s daily acts viz. bathing etc., having worshiped Lord R\u0101ma according to scriptural regulations and having satisfied the \u0101c\u0101ryathrough devotion, one should accept [offered] food along with br\u0101hma\u1e47as and should give charity to those br\u0101hma\u1e47as.<br \/>\n[Verse 298]\n(Now the mantra for declaring the completion of the vow)<br \/>\natha p\u0101ra\u1e47a-mantra\u1e25 &#8211; <br \/>\ntava pras\u0101da-sv\u012bk\u0101r\u0101t k\u1e5bta\u1e41 yat<br \/>\np\u0101ra\u1e47a\u1e41 may\u0101 vraten\u0101nena santu\u1e63\u1e6da\u1e25<br \/>\nvasti bhakti\u1e41 prayaccha me<br \/>\nTranslation: The completion of this vow is being performed by me by accepting your remnants. Being pleased with my performance of this vow, kindly bestow auspiciousness and devotion unto me.<br \/>\nSection in Hari-bhakti-vil\u0101sa called atha p\u016bj\u0101-vyatirikta- bhojana-do\u1e63\u0101\u1e25, the offense(s) of eating without worshiping<br \/>\nSummary: The Lord should be worshiped each day before taking food<br \/>\n[Hari-bhakti-vil\u0101sa 9.331]\n\u015br\u012b-k\u016brma-pur\u0101\u1e47e \u2014 anarcayitv\u0101 govinda\u1e41<br \/>\nyair bhukta\u1e41 dharma-varjitai\u1e25<br \/>\n\u015bv\u0101na-vi\u1e63\u1e6dh\u0101-sama\u1e41 c\u0101nna\u1e41 n\u012bra\u1e41 ca suray\u0101 samam<br \/>\nTranslation: The K\u016brma-pur\u0101\u1e47a says, &#8220;For those impious souls who eat without first worshiping Lord Govinda &#8211; all their food is considered as no better than dog\u2019s stool, and whatever they drink is considered to be no better than wine.\u201d<br \/>\n[Hari-bhakti-vil\u0101sa 9.332] ki\u00f1ca \u2014<br \/>\nyo moh\u0101d athav\u0101lasy\u0101d ak\u1e5btv\u0101 devat\u0101rcanam<br \/>\nbhu\u1e45kte sa y\u0101ti naraka\u1e41 \u015b\u016bkare\u1e63v iha j\u0101yate<br \/>\nTranslation: Moreover, due to laziness or illusion, if a person eats without first worshiping the deities, he will go to hell and then be born in this world among the pigs.<\/p>\n[Hari-bhakti-vil\u0101sa 9.333]\nvi\u1e63\u1e47u-dharmottare\u2014 eka-k\u0101la\u1e41 dvik\u0101la\u1e41 v\u0101<br \/>\ntri-k\u0101la\u1e41 p\u016bjayed dharim<br \/>\nap\u016bjya bhojana\u1e41 kurvan narak\u0101\u1e47i vrajen nara\u1e25<br \/>\nTranslation: The Vi\u1e63\u1e47u-dharmottara-pur\u0101\u1e47a says, &#8220;It is the duty of a person to worship Lord Hari &#8211; either once, twice or thrice per day. By having one\u2019s meal without first worshiping the Lord one paves one&#8217;s way to hell.&#8221;<\/p>\n[Hari-bhakti-vil\u0101sa 9.337a]\nna tv ev\u0101p\u016bjya bhu\u00f1j\u012bta bhagavanta\u1e41 jan\u0101rdanam<br \/>\nTranslation: it is prohibited to eat without first worshiping the Supreme Personality of Godhead, Lord Hari.<br \/>\n[Note: Many other verses in this section speak of offering all one\u2019s food to the Lord first before eating but these are the ones that prohibit eating before worship. The discussion of taking pras\u0101dam goes on till the end of the 9th Vil\u0101sa (Verse 411).]\nIn Hari-bhakti-vil\u0101sa Chapters 12-13 deal with Ek\u0101da\u015b\u012b duties covering Da\u015bam\u012b, Ek\u0101da\u015b\u012b and Dv\u0101da\u015b\u012b, preparing, fasting and breaking the fast. Later Chapters 14-16 deal with different festival (vratas) throughout the year, many of which also include fasting and breaking fast. These later discussions often say that one should take note of the descriptions and rules of Ek\u0101da\u015b\u012b and apply them to the fasting on the occasions of other vratas like appearance days of vi\u1e63\u1e47u-tattva avat\u0101ras. Below are some other verses about breaking fast after Ek\u0101da\u015b\u012b or Mah\u0101dv\u0101da\u015b\u012b (a special type of Ek\u0101da\u015b\u012b fast) as examples:<br \/>\n[Hari-bhakti-vil\u0101sa 13.230]\ntad ukta\u1e41 k\u0101ty\u0101yanena \u2014 pr\u0101ta\u1e25 sn\u0101tv\u0101<br \/>\nhari\u1e41 p\u016bjya upav\u0101sa\u1e41 samarpayet<br \/>\np\u0101ra\u1e47a\u1e41 tu tata\u1e25 kury\u0101d vrat\u0101-siddhau hari\u1e41 smaran<br \/>\nTranslation: K\u0101ty\u0101yana says, &#8220;After bathing in the early morning and worshiping Lord Hari, one should offer the result of his vow of Ek\u0101da\u015b\u012b to Him. Then, one should perform p\u0101ra\u1e47a to complete the vow, after remembering the Lord.\u201d<\/p>\n[Hari-bhakti-vil\u0101sa 13.236]\nnitya-k\u1e5btya\u1e41 sam\u0101py\u0101tha \u015bakty\u0101<br \/>\nvipr\u0101\u1e41\u015b ca bhojayet kurv\u012bta dv\u0101da\u015b\u012b-madhye<br \/>\ntulas\u012b\u1e41 pr\u0101\u015bya p\u0101ra\u1e47am<br \/>\nTranslation: Having completed one&#8217;s daily duties on the day of dv\u0101da\u015b\u012b, one should feed br\u0101hma\u1e47as according to one&#8217;s capacity. Then one should complete his fast by first eating a tulas\u012b leaf that was offered to the Lord.<br \/>\n[Hari-bhakti-vil\u0101sa 13.252]\nk\u0101la-dvaya\u1e41 traya\u1e41 v\u0101pi<br \/>\ndv\u0101da\u015b\u012b yadi d\u1e5b\u015byate sn\u0101n\u0101rcan\u0101dika\u1e41<br \/>\nkarma tad\u0101 r\u0101trau vidh\u012byate<br \/>\nTranslation: It is recommended that if only two or three k\u0101las of dv\u0101da\u015b\u012b remain when it is time to break one\u2019s fast, one should start performing his duties, such as bathing and worshiping the Lord, from midnight.&#8221;<br \/>\n[Note: So, a lack of time is no excuse for not performing all one\u2019s duties and worship of the Lord before breaking one&#8217;s fast.]\n[Hari-bhakti-vil\u0101sa 13.255]\nk\u0101ty\u0101yanoktau ca \u2014 mantra\u1e41 japitv\u0101<br \/>\nharaye nivedyopo\u1e63a\u1e47a\u1e41 vrat\u012b apbhis<br \/>\ntu p\u0101ra\u1e47a\u1e41 kury\u0101d sa\u1e45ka\u1e6de vi\u1e63ame sati<br \/>\nTranslation: K\u0101ty\u0101yana says, &#8220;If there is a severe dilemma, one should chant his mantra and break his fast with water after offering his fast to the lotus feet of Lord Hari.&#8221;<br \/>\n[Note: In other words, if there is some problem with the time of breaking the fast and one cannot worship the Lord or finish all his duties before having to break the fast, one must take only water and not eat for breaking the fast, and then eat later after finishing his duties and worship of the Lord.]\n[Hari-bhakti-vil\u0101sa 13.256]\nki\u00f1ca \u2014 sandhy\u0101dika\u1e41 bhaven nitya\u1e41<br \/>\np\u0101ra\u1e47a\u1e41 tu nimittata\u1e25 apbhis tu p\u0101rayitv\u0101<br \/>\ntu kury\u0101t sandhy\u0101dika\u1e41 puna\u1e25<br \/>\nTranslation: Moreover, morning duties, such as worshiping the Lord and chanting mantras are eternal duties, whereas breaking a fast is an occasional duty. Therefore, one should break his fast with water only within the period of dv\u0101da\u015b\u012b and thereafter perform his required duties.<br \/>\n[Note: This proves that one must not eat anything, not even a grain or tulas\u012b leaf, before finishing his spiritual duties which include the worship of the Lord, even if one has to break a fast at a particular time. The proper conduct is to only take water if one needs to break a fast before worshiping the Lord. Generally, one shouldn\u2019t even take water before the Lord\u2019s daily worship is finished. Of course, one naturally takes some water during \u0101camana at the time of worship.Naturally this is not counted as drinking water as the water is taken as ritual purification, not for quenching thirst. Obviously in India we see people do drink water before worship when they need to due to excessive thirst. However, there are some<br \/>\nvery orthodox vai\u1e63\u1e47avas who follow this rule of not taking even water before finishing their daily p\u016bj\u0101.]\n[Hari-bhakti-vil\u0101sa 13.384 \u2013 385]\nd\u0101tavya\u1e41 gurave sarva\u1e41 prabh\u0101te<br \/>\ndevat\u0101dikam k\u1e63am\u0101payitv\u0101 deve\u015ba\u1e41<br \/>\nguru\u1e41 caiva vi\u015be\u1e63ata\u1e25 k\u1e5btv\u0101 naimittika\u1e41 sarva\u1e41<br \/>\nbhoktavya\u1e41 bandhubhi\u1e25 saha<br \/>\nTranslation: On the next day of the vow, one should offer everything to his spiritual master and beg forgiveness from the Lord, and especially from his spiritual master. After completing all of one\u2019s duties (which would include the daily p\u016bj\u0101 of the Lord), one should sit down and have his meal, along with his friends.<br \/>\n[Hari-bhakti-vil\u0101sa 13.466] <br \/>\nni\u015b\u0101nte punar \u012b\u015b\u0101ya<br \/>\ndattv\u0101 c\u0101rghya\u1e41 vidh\u0101nata\u1e25 sn\u0101n\u0101dik\u0101\u1e41 <br \/>\nkriy\u0101\u1e41 k\u1e5btv\u0101 bhu\u00f1j\u012by\u0101d br\u0101hmanai\u1e25 saha<br \/>\nTranslation: At the end of the night, one should again offer arghya (water mixed with honey) to the Lord, according to the prescribed rules and regulations. Thereafter, one should complete his daily duties, such as bathing (and daily worship) and then sit down and take his meal, along with other br\u0101hma\u1e47as.<br \/>\n[Hari-bhakti-vil\u0101sa 13.562]\npr\u0101ta\u015b ca deva\u1e41 n\u012br\u0101jya nitya\u1e41<br \/>\nkarma sam\u0101pya ca m\u016brty \u0101di gurave<br \/>\ndattv\u0101 pr\u0101gvat p\u0101ra\u1e47am \u0101caret<br \/>\nTranslation: &#8220;The next morning, one should worship the Lord, complete his morning duties, and then break his fast, after donating the deity (which he had made and specifically installed and worshiped for that particular vrata) to his spiritual master.&#8221;<br \/>\nSpecifically in relation to \u015b\u0101lagr\u0101ma-\u015bil\u0101-p\u016bj\u0101<br \/>\n[Hari-bhakti-vil\u0101sa 5.448]\np\u0101dme -\u015b\u0101lagr\u0101ma-\u015bil\u0101-p\u016bj\u0101<br \/>\nvin\u0101 yo\u2018\u015bn\u0101ti ki\u00f1cana sa ca\u1e47\u1e0d\u0101l\u0101di-<br \/>\nvi\u1e63\u1e6dh\u0101y\u0101m \u0101kalpa\u1e41 j\u0101yate k\u1e5bmi\u1e25<br \/>\nTranslation: The Padma-pur\u0101\u1e47a says, &#8220;One who eats before performing his \u015b\u0101lagr\u0101ma-\u015bil\u0101-p\u016bj\u0101 is condemned to live as a worm in ca\u1e47\u1e0d\u0101la\u2018s stool for the rest of this day of Brahm\u0101.&#8221;<br \/>\n(Note: in ISKCON&#8217;s manual for Deity worship, the above is explained as follows: &#8220;Some devotees worship the \u015b\u0101lagr\u0101ma-\u015bil\u0101 in the late morning, after worshiping their other Deities. In that case one should complete the worship at least by noon. Also, one should not eat before performing the worship. (If necessary, one may drink water before the worship.) The \u015b\u0101stra warns that a person who eats before performing his morning \u015b\u0101lagr\u0101ma-\u015bil\u0101 p\u016bj\u0101 is condemned to live as a ca\u1e47\u1e0d\u0101la for the rest of this day of Brahm\u0101. [Pa\u00f1car\u0101tra- Prad\u012bpa 2.1: Worship of \u015a\u0101lagr\u0101ma-\u015bil\u0101]) From \u015ar\u012bla Prabhup\u0101da <br \/>\n&#8220;Before breakfast she should worship Lord Vi\u1e63\u1e47u and mother Lak\u1e63m\u012b&#8221; (\u015ar\u012bmad- Bh\u0101gavatam 6.19 Summary) <br \/>\nEight ways of &#8220;eating&#8221; which do not break a fast <br \/>\nThe Hari-bhakti-vil\u0101sa (12.100) specifies a general rule for all fasts as follows:<\/p>\n<p>a\u1e63\u1e6dait\u0101ny avrata-ghn\u0101ni \u0101po m\u016bla\u1e41 phala\u1e41<br \/>\npaya\u1e25 havir br\u0101hma\u1e47a-k\u0101my\u0101 ca<br \/>\nguror vacanam au\u1e63adham<br \/>\nTranslation: These eight do not break a fast \u2014<br \/>\nwater<\/p>\n<p>roots<br \/>\nfruits<br \/>\nmilk<br \/>\nhavi\u1e25 (anything offered to the Lord such as grains offered in sacrifice)<br \/>\nbr\u0101hma\u1e47a-k\u0101mya (offerings usually dear to a br\u0101hma\u1e47a or offerings that a br\u0101hma\u1e47a desires us to eat)<br \/>\nguror vacanam \u2014 (anything ordered by one&#8217;s guru\/\u0101c\u0101rya)<br \/>\nau\u1e63adham (medicine)<br \/>\nExample from \u015ar\u012bla Bhaktisiddh\u0101nta Saraswati \u1e6ch\u0101kura&#8217;s instructions<\/p>\n<p>In a letter from the collection Patr\u0101m\u1e5bta, \u015ar\u012bla Bhaktisiddh\u0101nta states the following:<br \/>\nOn Ek\u0101da\u015b\u012b, the devotees fast completely, not even accepting mah\u0101-pras\u0101da or mah\u0101-mah\u0101- pras\u0101da. One who breaks the fast by taking mah\u0101-pras\u0101da or some other pras\u0101da fails to respect Ek\u0101da\u015b\u012b, or the day of Lord Hari. To not accept even mah\u0101-pras\u0101da on Ek\u0101da\u015b\u012b is called fasting, or observing the day of Lord Hari. But, if a person is unable to follow this vow strictly, then the following of an alternative arrangement is not detrimental to displaying respect for this sacred tithi. (Letter, \u015ar\u012b M\u0101y\u0101pura B\u0101mana Pukur, Nadia, 11th Pau\u1e63a 1322 Bengali era, \u015ar\u012bla Prabhup\u0101da, \u015ar\u012bla Bhaktisiddh\u0101nta. Patr\u0101m\u1e5bta: Nectar from the Letters, Touchstone Media.)<br \/>\nVi\u1e63\u1e47u-tattva appearance days and Ek\u0101da\u015b\u012b, in general<br \/>\nIn Hari-bhakti-vil\u0101sa chapters 12-16 there are instructions, separately, for various days of vi\u1e63\u1e47u-tattva appearance days. However, if we were to go through that section to extract all the details, this paper would increase in size and scope enormously. Therefore, to summarize, on such days fasting is always for one day according to the lunar calendar, in terms of tithi, y\u0101m\u0101\u015b, praharas, and so forth. To be precise, such days start at sunrise and end at sunrise, which may not be exactly 24 hours of a solar day. \u015a\u0101stra doesn\u2019t use hours. Neither does \u015b\u0101stra stipulate fasting normally by giving an exact time for it. The fasting time is from the beginning of the fast date at sunrise, to the time of p\u0101ra\u1e47a, completion of the fast, after the next sunrise. There is no prescription for fasts of less than that duration. So, there is nothing in \u015b\u0101stra about half-day fasts, or quarter-day fasts.<br \/>\nTo give some perspective on the above, we look, briefly, at the instructions in \u015b\u0101stra regarding Ek\u0101da\u015b\u012b. Ek\u0101da\u015b\u012b is a little different because one is supposed to eat only once on Da\u015bam\u012b, eat nothing on Ek\u0101da\u015b\u012b and eat only once on Dv\u0101da\u015b\u012b. So specifically, this means that the time from the meal on Da\u015bam\u012b to the Ek\u0101da\u015b\u012b p\u0101ra\u1e47a (breaking of fast) on Dv\u0101da\u015b\u012b is a little more than 24 hours. If we eat right before sunrise on Ek\u0101da\u015b\u012b (which would be very unusual) then we would have just over 24 hours fast till the Ek\u0101da\u015b\u012b p\u0101ra\u1e47a on Dv\u0101da\u015b\u012b. However probably the last time we eat for fasting on Ek\u0101da\u015b\u012b would be sometime in the evening of Da\u015bam\u012b, or if we are strictly following the Hari-bhakti-vil\u0101sa, around noon on Da\u015bam\u012b (which would mean almost 42 hours). If we eat at noon on Da\u015bam\u012b then 24 hours later is noon on Ek\u0101da\u015b\u012b, then 48 hours later is noon on Dv\u0101da\u015b\u012b, so since we do the Ek\u0101da\u015b\u012b p\u0101ra\u1e47a just after sunrise on Dv\u0101da\u015b\u012b (which could be 6 am) we have to subtract about 6 hours from noon on Dv\u0101da\u015b\u012b for the approximate time of Ek\u0101da\u015b\u012b p\u0101ra\u1e47a. Thus 48 minus 6 is 42 hours fasting. This is just an example of following the Hari-bhakti-<br \/>\nvil\u0101sa strictly which we can compare to the range of current ISKCON practice.<br \/>\nOther pur\u0101\u1e47as and sm\u1e5bti compilations <br \/>\nThe Brahma-vaivarta-pur\u0101\u1e47a (Brahma-kha\u1e47\u1e0da, 27.11) speaks against the eating of grains on Janm\u0101\u1e63\u1e6dam\u012b, R\u0101ma-navam\u012b and \u015aiva-r\u0101tr\u012b:<br \/>\njanm\u0101\u1e63\u1e6dam\u012b-dine r\u0101ma- navam\u012b-divase hare\u1e25 <br \/>\n\u015biva-r\u0101trau ca yo bhu\u1e45kte <br \/>\nso &#8216;pi dvi-gu\u1e47a-p\u0101tak\u012b<br \/>\nTranslation: One who eats anything on Hari&#8217;s appearance days viz. Janm\u0101\u1e63\u1e6dam\u012b, R\u0101ma- navam\u012b and on \u015aiva-r\u0101tr\u012b receives double the sinful reaction of eating on other fasting days.<br \/>\n(Source: Brahma-vaivarta-pur\u0101\u1e47a, with Hindi Translation by Tarinish Jha, Hindi Sahitya Sammelan, Prayag, 1981 A.D.)<br \/>\nThe Nir\u1e47aya-sindhu\u1e25 (Pariccheda 2, Caitra-navam\u012b section, page 64) of Kamal\u0101kara Bha\u1e6d\u1e6da quotes from the Agastya-sa\u1e41hit\u0101 that the appearance of Lord R\u0101ma was at noon:<br \/>\ncaitre navamy\u0101\u1e41 pr\u0101k-pak\u1e63e div\u0101 pu\u1e47ye punarvasau<br \/>\nTranslation: Lord R\u0101ma appeared on the Navam\u012b of the Caitra month just before afternoon in the constellation named Punarvasu.<br \/>\n(Source: Nir\u1e47aya-sindhu\u1e25 of Kamal\u0101kara Bha\u1e6d\u1e6da. Edited by Pandit Ramnarayan \u0100c\u0101rya. Republished from the Nirnaya Sagar Press edition by Krishnadas Akadami, Varanasi. 1985 A.D.)<br \/>\nCalendar considerations and confusions <br \/>\nAs specified in the section on Hari-bhakti-vil\u0101sa above, there is a special rule (not happening very often) in calendar calculations for R\u0101ma-navam\u012b observance that if navam\u012b tithi is k\u1e63aya, meaning that it is not present on any sunrise in a particular location, then someone in that location should observe R\u0101ma-navam\u012b on the a\u1e63\u1e6dam\u012b. This seems strange at first glance, since for just about all other such occasions if the tithi is k\u1e63aya then one observes on the following day (eg. if P\u016br\u1e47\u012bm\u0101-tithi is k\u1e63aya then Gaura-p\u016br\u1e47\u012bm\u0101 should be observed on the pratip\u0101t). The reason for this strangeness is that if we observe R\u0101ma- navam\u012b on the da\u015bam\u012b then we have to fast that day and conclude the fast the next morning, but the next morning will be Ek\u0101da\u015b\u012b. These calendar rules support the practice of a full day fast (sunrise to sunrise).<br \/>\nStatements from \u015ar\u012bla Prabhup\u0101da <br \/>\nSummary: fasting until evening or no specified time<br \/>\nLetters<br \/>\nLetter to Mukunda &#8211; San Francisco 26 march, 1968: Our next ceremony is Lord R\u0101macandra&#8217;s Birthday, on the 7th of April. It should be observed in the same way as Lord Caitanya&#8217;s Appearance Day, namely, fasting up to evening and then accept Pras\u0101dam , and all our ceremonies should be performed with continuous K\u012brtana, of Hare K\u1e5b\u1e63\u1e47a, Hare R\u0101ma. That will make all our functions successful.<br \/>\nLetter to Mah\u0101puru\u1e63a &#8211; San Francisco 28 march, 1968: So far the Advent Day of Lord R\u0101ma Candra, it should be celebrated as Lord Caitanya&#8217;s Birthday was done. Fasting up to evening, and then take pras\u0101dam , and chant Hare K\u1e5b\u1e63\u1e47a whole day, and be engaged in reading and chanting off and on, chant for some time, then read for some time, then again have K\u012brtana and so on, throughout the day. If you have not got a R\u0101m\u0101ya\u1e47a, then you can read Bhagavad-gita or Srimad-Bh\u0101gavatam, that is all right.<br \/>\nLectures<br \/>\n\u015ar\u012b R\u0101ma-Navam\u012b, Lord R\u0101macandra&#8217;s Appearance Day \u2014 Hawaii, March 27, 1969: There are so many historical incidences in the life of R\u0101macandra, and we should remember, because if we remember why we are observing today fasting for R\u0101macandra&#8230; There were many kings like R\u0101macandra. Because the kings were trained in that way. Mah\u0101r\u0101ja Yudhi\u1e63\u1e6dhira was also as good as R\u0101macandra, and Mah\u0101r\u0101ja Parik\u1e63it was as good. There were many such kings. But we are not concerned because He was a king. He is the King of all kings, parame\u015bvara. Because He is God, therefore we are observing today.<br \/>\nPandal lecture -Bombay, April 7, 1971: ye\u1e63\u0101m anta-gatam p\u0101pa\u1e41 jan\u0101n\u0101\u1e41 pu\u1e47ya- karma\u1e47am te dvanda-moha-nirmukt\u0101 bhajante m\u0101\u1e41 d\u1e5b\u1e0dha-vrat\u0101\u1e25 So this process should be adopted, how to become suk\u1e5btina. Suk\u1e5bti means yaj\u00f1a-d\u0101na-tapa-kriy\u0101. One must perform sacrifices as prescribed in the \u015b\u0101stras, and they must give in charity their hard- earned money for K\u1e5b\u1e63\u1e47a\u2019s cause. That is called d\u0101na. Yaj\u00f1a, d\u0101na, and tapasya. Tapasy\u0101. Just like tomorrow is \u015ar\u012b R\u0101ma-navam\u012b. The tapasy\u0101 will be that all the devotees will observe fasting from morning till evening. This is called tapasy\u0101. Just like Ek\u0101da\u015b\u012b day\u2014there is no eating sumptuously. Simply you take little fruits and flowers. Try to avoid that also. You don&#8217;t take even water. That is really Ek\u0101da\u015b\u012b. But because we cannot do it \u2014 in Kali-yuga the time is different\u2014therefore we are allowed to take little fruit and milk, which is called anukalpa. These are different methods of tapasy\u0101.<br \/>\nConversations<br \/>\nRoom Conversation &#8212; March 26, 1977:<br \/>\nTamala K\u1e5b\u1e63\u1e47a: So there will be an initiation on R\u0101ma-navam\u012b.<br \/>\n\u015ar\u012bla Prabhup\u0101da: R\u0101ma-navam\u012b is upav\u0101sa up till the&#8230; Go to observe fasting up to the evening.<br \/>\nTamala K\u1e5b\u1e63\u1e47a: So moon.<br \/>\n\u015ar\u012bla Prabhup\u0101da: Sunset.<br \/>\nInterviews and Written Accounts of \u015ar\u012bla Prabhup\u0101da&#8217;s Behavior and the Practice During \u015ar\u012bla Prabhup\u0101da&#8217;s Time<br \/>\nSummary: The observance, from these accounts, was a half day fast and the preparations were with grains.<br \/>\nArundhati dev\u012b d\u0101s\u012b who observed R\u0101ma-navam\u012b with \u015ar\u012bla Prabhup\u0101da <br \/>\nSorry, I can&#8217;t remember specifically. I&#8217;m pretty sure I was with \u015ar\u012bla Prabhup\u0101da on some R\u0101ma-navam\u012bs, definitely in 1977 as I was in his entourage then, but don&#8217;t remember fasting procedures. I think it was a half day fast though, and regular feast, not Ek\u0101da\u015b\u012b. But am not certain.<br \/>\nGirir\u0101ja Swami<\/p>\n<p>From his forthcoming Juhu Book 1974.04.01 R\u0101ma-navam\u012b:<br \/>\nApril 1 was R\u0101ma-navam\u012b. On his morning walk, \u015ar\u012bla Prabhup\u0101da noted that many people were bathing in the sea, and he inquired, \u201cBecause today\u2019s R\u0101ma-navam\u012b they\u2019re taking bath?\u201d<br \/>\nDr. Patel said yes. Toward the end of the walk, he raised the topic of fasting for R\u0101ma- navam\u012b, suggesting that one should fast throughout the night until the next morning. But a devotee volunteered that we fasted until sunset. \u015ar\u012bla Prabhup\u0101da agreed but added, \u201cIf one can continue, that\u2019s all right.\u201d<br \/>\nLater I asked \u015ar\u012bla Prabhup\u0101da when we should actually break the fast, and he replied that I should inquire when the local temples break theirs and we should do the same. It turned out that they broke their fasts at noon, so that day we did too.<\/p>\n<p>Bhakti Vik\u0101sa Swami<\/p>\n<p>(Transcribed from a lecture, http:\/\/www.bvks.com\/12136\/)<br \/>\n\u015ar\u012bla Prabhup\u0101da when he was asked, he said to fast until evening, but practically he didn&#8217;t, nor did he have his disciples do. I remember being in V\u1e5bnd\u0101vana in 1976 and \u015ar\u012bla Prabhup\u0101da was present on R\u0101ma-navam\u012b, and the feast pras\u0101dam was scheduled for 2 o&#8217;clock in the afternoon. It actually got served about 4 o&#8217;clock in the afternoon. And Lord R\u0101ma appeared at mid-day, and the normal procedure is to fast until mid-day. So I was asked, so what do I know about Bhaktisiddh\u0101nta Sarasvat\u012b, what did he say about that? Now I heard that the present fasting schedule was introduced after Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura left, by Ananta V\u0101sudeva or Bhakti Pras\u0101da Pur\u012b Mah\u0101r\u0101ja for Gaura- p\u016br\u1e47\u012bm\u0101. Whatever it was previously, he would have probably put something more strict, because he was like that. But I don&#8217;t know. that\u2019s the simple answer.<br \/>\nBhanu Swami<\/p>\n<p>\u015ar\u012bla Prabhup\u0101da was not particular about fasting 24 hours on other days and it seems, as far as I remember, we even used to take grains at midnight on Janm\u0101\u1e63\u1e6dam\u012b and moonrise on Gaura-p\u016br\u1e47\u012bm\u0101. His instruction to fast till moonrise on R\u0101ma-navam\u012b (in a letter) may be a follow-up on the time of anukalpa. However, R\u0101ma was born at noon according to Gau\u1e0d\u012bya- pa\u00f1jik\u0101 of Mayapur. So fasting till moonrise does not seem logical. In practice, \u015ar\u012bla Prabhup\u0101da had devotees celebrate the appearance at noon, and then feast on grains.<br \/>\nOpening of K\u1e5b\u1e63\u1e47a-Balar\u0101ma Temple on R\u0101ma-navam\u012b in \u015ar\u012bla Prabhup\u0101da&#8217;s presence<br \/>\nFrom Daiv\u012b \u015bakti dev\u012b d\u0101s\u012b:<br \/>\nYes, I was \u015ar\u012bla Prabhup\u0101da&#8217;s cook during the festival. I cooked for him and added several preparations from the Deity kitchen too. But because of the festivities and the Governor&#8217;s presence he took pras\u0101dam very late. I waited for him till about 2:00 and then gave up. The fast was broken at midday by all the devotees and guests, about 6,000 total. \u015ar\u012bla Prabhup\u0101da had them serve a grain feast.<br \/>\nFrom Vrindavan is my Home, the chapter entitled: The Grand Opening:<br \/>\nMeanwhile, many of the best cooks in the world were busy in the Deity kitchen preparing the first r\u0101ja-bhoga offering. \u015ar\u012bla Prabhup\u0101da\u2019s sister sat on the kitchen floor in front of coal bucket stoves. She had several assistants, some of whom were cutting vegetables with a special knife that required both hands and feet to maneuver\u2026<br \/>\nThe foreign disciples were busy working at the kitchen countertops, making varieties of sweets, savories and other special preparations. Disciples such as Bhojadeva, Gopati, Sakh\u0101 and Ap\u016brva were some of the main cooks who worked tirelessly, churning out varieties of offerings that would soon be offered to Their Lordships\u2026<br \/>\nWhen the dressing was complete, the gigantic bhoga offering was brought onto the altars. A p\u016bj\u0101ri at each of the three altars chanted mantras to the Deities, requesting Them to accept the offerings that has been lovingly prepared by the devotees. There were so many preparations that devotees continued to bring things to the altar up to the time of the \u0101r\u0101trika\u2026<br \/>\nWhen the \u0101r\u0101trika was over, \u015ar\u012bla Prabhup\u0101da again blew the conchshell exultantly\u2026 \u015ar\u012bla Prabhup\u0101da then joined his guests and went to the courtyard to watch a drama performed by the Vaiku\u1e47\u1e6dha Players from New York. After the play, the devotees who had been watching the play joined the Vaiku\u1e47\u1e6dha Players in the courtyard and had a lively k\u012brtana.<br \/>\nNow it was time for the sumptuous feast for thousands of guests. People sat in rows inside<br \/>\nthe temple, outside the temple, and anywhere there was space, all the way to the street.<br \/>\nFrom Memories of V\u1e5bnd\u0101vana, Smarahari D\u0101sa:<br \/>\nSo, when I went to speak to the cook, they were aware of what was happening. I said, \u201cWe are going to open our temple on R\u0101ma-navam\u012b, and \u015ar\u012bla Prabhup\u0101da wants to have a feast for 6,000 people, 6,000 invited guests.\u201d The man said, first question, \u201cWill all of the 6,000 people have the same identical pras\u0101dam ?\u201d I said, \u201cNo. We will have 2,000 people that are the main dignitaries, and they will have the same pras\u0101dam plus special milk product things. There would be rasagull\u0101, there would be kacor\u012b as well as samos\u0101, there would be sweet rice.\u201d He said, \u201cOK, what do the 2,000 have?\u201d I told him, I read the list He said, \u201cWhat do the additional 4,000 have?\u201d I told him the list, \u201cThere\u2019s pur\u012bs, two subjis, samos\u0101, kacor\u012b,<br \/>\nla\u1e0d\u1e0d\u016b.\u201d I told him exactly the list \u015ar\u012bla Prabhup\u0101da had wanted to give\u2026So there was a big feast, and \u015ar\u012bla Prabhup\u0101da was very, very delighted. <br \/>\nFrom Transcendental Diary by Hari Sauri D\u0101sa:<br \/>\nApril 9th, 1976.<br \/>\nToday is R\u0101ma-navam\u012b, the appearance day of Lord R\u0101macandra, and everyone fasted until 4:00 p.m.<br \/>\n(Source: Transcendental diary, Volume 1, November 1975-April 1976, TdD1-11, \u015ar\u012b<br \/>\nV\u1e5bnd\u0101vana Dh\u0101ma, April 9, 1976)<br \/>\nFrom R\u0101dh\u0101 D\u0101modara Vil\u0101sa:<br \/>\nThere is always sumptuous pras\u0101dam during the festival and especially after the installation ceremony. Unknown to the local residents, most of the cooks are \u015ar\u012bla Prabhup\u0101da\u2019s Western followers. There are many peacocks in the Rama\u1e47a-ret\u012b area and some of the American devotees who are making cap\u0101t\u012bs like to throw them little pieces of cap\u0101t\u012b dough.<br \/>\nAp\u016brva: I was one of the head cooks for the V\u1e5bnd\u0101vana opening. \u015ar\u012bla Prabhup\u0101da wanted us to cook an incredible menu and do seven offerings a day. The lunch offering was 25 preparations. We did a lot of cooking, so it was intense.<br \/>\nInterview with Pradyumna D\u0101sa<\/p>\n<p>I don&#8217;t retain memories of observing R\u0101ma-navam\u012b with \u015ar\u012bla Prabhup\u0101da after so many years.<br \/>\nAccording to \u015b\u0101stra (see Hari-bhakti-vil\u0101sa), the appearances of vi\u1e63\u1e47u-tattva are observed with total fasting until breaking fast on the following day. Those unable to complete the fast, are permitted to accept anukalpa or non-grain food when necessary during the observance of the tithi.<br \/>\nI compiled the official ISKCON calendar for many years, consulting the Navadv\u012bpa-pa\u00f1jik\u0101 as published by several Gau\u1e0d\u012bya Ma\u1e6dha institutions, as well as the Directory Pa\u00f1jik\u0101 (published from Kolkata). Yes, \u015ar\u012bla Prabhup\u0101da strictly followed the date of holiday and Ek\u0101da\u015b\u012b observance as given in the Pa\u00f1jik\u0101.<br \/>\nN\u0101r\u0101ya\u1e47\u012b dev\u012b d\u0101s\u012b&#8217;s experience as a p\u016bj\u0101ri in India during \u015ar\u012bla Prabhup\u0101da&#8217;s time<\/p>\n<p>I was p\u016bj\u0101ri at Calcutta and for R\u0101ma-navam\u012b we had half day fast and it was with grains. We only had two full fast days in a year: Gaura-p\u016br\u1e47\u012bm\u0101 and Janm\u0101\u1e63\u1e6dam\u012b.<br \/>\nInterview with Purnapraj\u00f1a D\u0101sa, another p\u016bj\u0101ri at Calcutta temple during \u015ar\u012bla Prabhup\u0101da&#8217;s time<\/p>\n<p>I don&#8217;t remember being with \u015ar\u012bla Prabhup\u0101da on R\u0101ma-navam\u012b. I only can say that we never fasted all day, only to noon. And surely no Ek\u0101da\u015b\u012b break fast.28<br \/>\nInterview with \u015ar\u012bla Bhakti Prapanna T\u012brtha Mah\u0101r\u0101ja <br \/>\nFirst interview<br \/>\n(note: \u015ar\u012bla Bhakti Prapanna T\u012brtha Mah\u0101r\u0101ja is a disciple of \u015ar\u012bla Bhakti Rak\u1e63ak \u015ar\u012bdhar Mah\u0101r\u0101ja, sanny\u0101sa disciple of \u015ar\u012bla Bhakti Sundar Govinda Mah\u0101r\u0101ja)<br \/>\nAt what time is fasting broken on R\u0101ma-navam\u012b in your sa\u1e45ga?<br \/>\nTill noon, then full break fast including rice. Same on Nity\u0101nanda-trayoda\u015b\u012b, Baladeva- p\u016br\u1e47\u012bm\u0101, R\u0101dh\u0101\u1e63\u1e6dam\u012b. Only on Gaura-p\u016br\u1e47\u012bm\u0101, Janm\u0101\u1e63\u1e6dam\u012b, and N\u1e5bsi\u1e41ha-chaturda\u015b\u012b, do they break fast (at moonrise, midnight, and dusk) with anukalpa.<br \/>\nIs the time of breaking fast on particular days related to anything in the l\u012bl\u0101, such as the time of the Lord\u2019s appearance in that form?<br \/>\nR\u0101machandra, Baladeva, R\u0101dh\u0101r\u0101n\u012b, Nity\u0101nanda all appeared in the middle of the day (madhy\u0101hna), and thus fasting is broken at noon.<br \/>\nTo your knowledge, are there different standards in different ma\u1e6dhas or temples in your sa\u1e45ga regarding fasting, or is there a general standard?<br \/>\nThere is not a general standard, in some ma\u1e6dhas, anukalpa-pras\u0101da is prepared. Also, even in \u015ar\u012b Caitanya S\u0101rasvata Ma\u1e6dha he sometimes prepares both, pras\u0101da with and without grains, to accommodate people who come from other ma\u1e6dhas and say they are doing anukalpa fast.<br \/>\nWhat is the history of the practices in your sa\u1e45ga? Who established them, when?<br \/>\nWould have to research what \u015ar\u012bla Prabhup\u0101daBhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura used to do.<br \/>\n(He called again the next day.)<br \/>\n\u015ar\u012bla Prabhup\u0101daBhaktisiddh\u0101nta Saraswat\u012b \u1e6ch\u0101kura once told \u015ar\u012bla Bhakti Sara\u1e45ga Gosv\u0101m\u012b that since he was going to go out to do some service, he should eat full pras\u0101da, not anukalpa. utsav\u0101nte p\u0101ra\u1e47a: break fast at the end of the festival. On Var\u0101ha-dv\u0101da\u015b\u012b, one must break fast since it\u2019s Ek\u0101da\u015b\u012b the previous day. Then we follow: arcan\u0101nte-p\u0101ra\u1e47a: break fast at the end of the Deity worship (i.e., offer \u0101rat\u012b to Var\u0101hadeva first). Anukalpa on vi\u1e63\u1e47u-tattva days seems pretty standard, but various guru-vargas have made some concessions compared to that because otherwise there are too many festivals, seeing that we\u2019re not able to do them.<br \/>\nPlease add any other information about fasting and breaking fast on R\u0101ma-navam\u012b or other Vi\u1e63\u1e47u-tattva appearance days. What about Hari-bhakti-vil\u0101sa?<br \/>\nIn Hari-bhakti-vil\u0101sa are many things we cannot follow. We follow whatever our guru- varga did.<br \/>\nIn many cases where they do anukalpa, is there a break fast time on the next day?<br \/>\nYes, I see that also in the pa\u00f1jik\u0101. There is no harm in doing more fasting and this is available for those who want to do so. For example, Although \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101n\u012b is \u015bakti- tattva, some people (even from \u015ar\u012b Caitanya Ma\u1e6dha) do more fasting on R\u0101dh\u0101\u1e63\u1e6dam\u012b, because a lot of benefit of this vrata has been described.<br \/>\nSecond Interview<br \/>\nAnother friend of a SAC member also called to try to find out more of the history and reasons for their practice. \u015ar\u012bla Bhakti Prapanna T\u012brtha Mah\u0101r\u0101j again confirmed that in \u015ar\u012b Caitanya Sarasvata Ma\u1e6dha they have a full fast till noon and then full feast with grains. The reason Mah\u0101r\u0101ja gave is that R\u0101ma is an expansion of Baladeva and they have same procedure for Baladeva-p\u016br\u1e47\u012bm\u0101 and Nity\u0101nanda-trayoda\u015b\u012b. It&#8217;s not clear if this was the system during Bhakti Rak\u1e63aka \u015ar\u012bdhara Mah\u0101r\u0101ja&#8217;s times or was introduced later.<br \/>\nInformation from Gop\u012bn\u0101tha B\u0101b\u0101j\u012b Mah\u0101r\u0101ja of Gop\u012bn\u0101tha<br \/>\nGau\u1e0d\u012bya Ma\u1e6dha <br \/>\nGop\u012bn\u0101tha B\u0101b\u0101j\u012b Mah\u0101r\u0101ja said that on \u0101virbh\u0101va days, fasting is broken around the time of appearance. As far as he knows, the standard is the same everywhere: break fast with anukalpa pras\u0101da. However, he says both \u015ar\u012bla Bhakti Pramoda Pur\u012b Mah\u0101r\u0101ja and \u015ar\u012bla Bhakti Rak\u1e63aka \u015ar\u012bdhara Mah\u0101r\u0101ja sometimes allowed full-grain break fast, even on Janm\u0101\u1e63\u1e6dam\u012b.<br \/>\nAmbiguity and Flexibility in Fasting on the Appearance and<br \/>\nDisappearance Days of the \u0100c\u0101ryas <br \/>\n(Because of the ambiguity in fasting for R\u0101ma-navam\u012b, we bring up another example of ambiguity for reference)<br \/>\nFor the appearance days of \u0101c\u0101ryas, the Gau\u1e0d\u012bya custom is to celebrate the appearance by commemoration speeches, and the offering of a feast to the \u0101c\u0101rya. For convenience in ma\u1e6dhas, this is usually done at noon. But as far as I know there is no injunction concerning that time. It could be observed in the morning, since most ISKCON temples have the main meal at that time. \u015ar\u012bla Prabhup\u0101da seems to bear this out in the following conversations, where even half-day fasting for \u015ar\u012bla Bhaktivinoda\u2019s appearance becomes optional.<br \/>\nMorning walk, February 11, 1976, Mayapur:<br \/>\nDevotee: Fourteenth is the advent of or the demise of Harid\u0101sa \u1e6ch\u0101kura? \u015ar\u012bla Prabhup\u0101da: Yes<br \/>\nDevotee: The death, I mean the disappearance<br \/>\n\u015ar\u012bla Prabhup\u0101da: Yes, but not for demise of Harid\u0101sa \u1e6ch\u0101kura, but because that is Ananta Caturda\u015b\u012b Vrat\u0101, the, generally the fasting is observed till evening, up to 5 o\u2019clock. The next day, Vi\u015bvar\u016bpa-mahotsava, feasting.<br \/>\nDevotee: On the 13th of September, \u015ar\u012bla Bhaktivinoda\u2019s Appearance is there any special observance?<br \/>\n\u015ar\u012bla Prabhup\u0101da: No, special observance means to discuss about the life and works of Bhaktivinoda \u1e6ch\u0101kura, thats all. Then 26th September, Ek\u0101da\u015b\u012b.<br \/>\nRoom conversation, V\u1e5bnd\u0101vana, March 11, 1972:<br \/>\nTam\u0101la K\u1e5b\u1e63\u1e47a: [break] &#8230;on your appearance day and Bhaktisiddh\u0101nta Sarasvat\u012b\u2019s and Bhaktivinoda \u1e6ch\u0101kura and Gaura Ki\u015bora\u2019s we should observe half-day fast. I have a question that on all the other auspicious days, just like Narottama D\u0101sa \u1e6ch\u0101kura and others, should we also observe half-day fast?<br \/>\n\u015ar\u012bla Prabhup\u0101da: It is&#8230; But if you cannot, that is another&#8230; Tam\u0101la K\u1e5b\u1e63\u1e47a: Sometimes because of the sa\u1e45k\u012brtana&#8230; \u015ar\u012bla Prabhup\u0101da: No, no. If you cannot, you can take. Tam\u0101la K\u1e5b\u1e63\u1e47a: And just sing some songs and praise.<br \/>\n\u015ar\u012bla Prabhup\u0101da: Yes. Yes. K\u012brtana is main thing.<br \/>\n(It is interesting to note that \u015ar\u012bla Prabhup\u0101da here mentioned fasting until sunset on Ananta-caturda\u015b\u012b, which no one at present seems to be following.)<br \/>\nFasting in General for \u015ar\u012b Vai\u1e63\u1e47avas <br \/>\nExcerpt from a section from K\u0101la-prak\u0101\u015bik\u0101, a standard book on Muh\u016brta, by an ancient traditional \u015ar\u012b Vai\u1e63\u1e47ava which deals with how they observe Janm\u0101\u1e63\u1e6dam\u012b and Ek\u0101da\u015b\u012b: &#8220;To abstain from food and worship the Lord on the day of his incarnation, every year, subdues all sins. Having performed his daily ablutions, the devotee should stand in devotion before the image of the Lord, duly installed on a pedestal, and pronounce the following prayer\u2014 Oh! Lord of Lotus eyes! By solemn observance of the vow of fasting and of fixing my mind on Thee on this, the day of Thy incarnation, I thee adore. I break my fast next morning. Accept this humble token of my devotion, and give me Oh! Lord, Thy blessings divine.&#8221;<br \/>\nFasting in general is an individual choice. Since the system (Prapatti) of \u015ar\u012b Vai\u1e63\u1e47avas isn\u2019t dependent on such things (i.e. there is no s\u0101dhana requirements for mok\u1e63a), there is no compulsory fasting. Many older more Orthodox \u015ar\u012b Vai\u1e63\u1e47avas do fast. But then again many do not fast at all. Fasting even for Ek\u0101da\u015b\u012bs is considered as optional. Many people in South India observe fasting from whole, boiled rice on Ek\u0101da\u015b\u012b. In \u015b\u0101stra sin is supposed to be in anna\u1e41 or boiled rice on Ek\u0101da\u015b\u012b. Some avoid all rice. Some take items made from broken rice or rice flour like i\u1e0dl\u012b, \u1e0dos\u0101, etc. Pur\u012bs and halav\u0101 made of wheat are ok to eat on Ek\u0101da\u015b\u012b for such persons. Those who are very orthodox and sanny\u0101s\u012bs do not eat anything.<br \/>\nFasting in General for Followers of Madhvacarya <br \/>\nFor Madhvas at present fasting on Ek\u0101da\u015b\u012bs is certainly more important than for \u015ar\u012b Vai\u1e63\u1e47avas. That point probably is applicable to other fast days also. Madhva sanny\u0101s\u012bs eat once a day. On Ek\u0101da\u015b\u012bs and other religious fast days they fast completely. Other Madhvas fast optionally. Many Madhvas do not eat rice or at least whole rice on Ek\u0101da\u015b\u012b. Some might fast, but mostly eating wheat or other grains except whole, boiled rice is ok for them on<br \/>\nEk\u0101da\u015b\u012bs. K\u1e5b\u1e63\u1e47a Ma\u1e6dha in Udupi serves pras\u0101dam meals twice a day every day of the year except Ek\u0101da\u015b\u012bs when they do not serve anything. Even the deities of devotees like Garuda, Hanuman, gurus in Madhva temples must fast on Ek\u0101da\u015b\u012bs.<br \/>\nVarious Examples in ISKCON <br \/>\nUkraine<br \/>\nIn most temples, like Kyiv, Dnipro, Kharkiv, Odessa and Lviv the festival for the guests and general public is practically always accompanied with a feast without restriction on grains. In the main ISKCON center in Ukraine, Kyiv, there are only two festivals a year during which an Ek\u0101da\u015b\u012b feast is served &#8211; Gaura-p\u016br\u1e47\u012bm\u0101 and Janm\u0101\u1e63\u1e6dam\u012b. Oftentimes (though not always) there is Jagann\u0101tha Mi\u015bra\u2019s festival on the next day after Gaurap\u016br\u1e47\u012bm\u0101 during which grain pras\u0101dam is served to everyone. However, the number of attendants is significantly lesser than on the actual day of Gaura-p\u016br\u1e47\u012bm\u0101. A similar situation is on Janm\u0101\u1e63\u1e6dam\u012b and \u015ar\u012bla Prabhup\u0101da\u2019s Vy\u0101sa-p\u016bj\u0101 &#8211; on Janm\u0101\u1e63\u1e6dam\u012b there is a huge number of guests and visiting devotees, but significantly smaller number on the following day of Nandotsava and \u015ar\u012bla Prabhup\u0101da\u2019s Vy\u0101sa-p\u016bj\u0101, during which full feast with grains is served.<br \/>\nBelarus<br \/>\nIn Belarus in all the temples and preaching centers R\u0101ma-navam\u012b festival is accompanied with fast until sunset and then the feast with grains is served both to the devotees and to the guests.<br \/>\nLjubljana<br \/>\nIn Slovenia the main festival feast for both the public and all the devotees is usually sufficiently opulent but free from grains. The mah\u0101-pras\u0101dam with grains is served during lunch on the next day, although varieties of non-Ek\u0101da\u015b\u012b prasadam are available for purchase on the temple premises.<\/p>\n<p>Vi\u1e63\u1e47u-tattva Appearance Days in General: Rational for<br \/>\nparticular times to complete the fast <br \/>\nIn vai\u1e63\u1e47ava regulations one cannot eat until one has performed p\u016bj\u0101, as we have given evidence earlier in this paper. No strict vai\u1e63\u1e47ava in any samprad\u0101ya eats breakfast before doing daily worship of the Lord. This stricture is natural because all food we eat is offered to the Lord. So, one has to offer it as part of the worship ritual. Only after offering the food can one honor the remnants.<br \/>\nOn an appearance day of the Lord in forms such as R\u0101ma, K\u1e5b\u1e63\u1e47a, Narasi\u1e41ha, Caitanya, etc. has a time of day He is said to have appeared at. One can, of course, worship that deity any time on any day. But we specially worship that form of the Lord on the particular anniversary day and time, that He appeared. It is therefore only natural that one would take pras\u0101dam only after that time. For example, Lord K\u1e5b\u1e63\u1e47a appeared at midnight. How can one justify worshiping Him on His appearance day to celebrate that appearance date and time before midnight? Thus, His special appearance worship is concluded only after midnight, which is the time He appeared.<br \/>\nNanda Mah\u0101r\u0101ja had the festival for Lord K\u1e5b\u1e63\u1e47a\u2019s birth the next day on Nandotsava. So, the feasting was then and this practice coincides with the idea of fasting a full day and breaking the fast the next day. But at the very least, a vai\u1e63\u1e47ava must wait till the Lord has appeared i.e. midnight. Normally vai\u1e63\u1e47avas of all samprad\u0101yas, if not fasting till the next day, will wait for the special worship of the Lord in that form to be concluded which means at His appearance time and then honor His pras\u0101dam.<br \/>\nSo, after midnight for K\u1e5b\u1e63\u1e47a, after dusk for Narasi\u1e41ha, after noon for R\u0101ma, after dusk (upon the moonrise) for Lord Caitanya, we take pras\u0101dam. But the point is that one should not just sit around and wait for that time and then eat. One must worship the Lord in that particular form and then after worship one can honor the pras\u0101dam of that worship.<br \/>\nConclusion <br \/>\nThe Overall Ambiguity &#8211; \u015a\u0101stric statements and modern practice<br \/>\nAs explained earlier in this paper, according to \u015b\u0101stra, vi\u1e63\u1e47u-tattva (and even \u015aiva-r\u0101tr\u012b) appearance days have a full day of fasting, sunrise to sunrise. On Ek\u0101da\u015b\u012bs one has to fast for three nights, the night of Da\u015bam\u012b, the full day of Ek\u0101da\u015b\u012b and after breaking the fast on Dv\u0101da\u015b\u012b no other meal that day either. So, we modern day vai\u1e63\u1e47avas are far from following \u015b\u0101stric fasting rules. We do not find \u015ar\u012bla Prabhup\u0101da giving such rules. Nor does he say or write that he has made a special adjustment in these \u015b\u0101stric rules just for his followers, because, as we have noted, these strict rules are not generally followed in Gau\u1e0d\u012bya Ma\u1e6dhas, or by other Vai\u1e63\u1e47ava-samprad\u0101yas. We note that according to the interviews, in at least some Gau\u1e0d\u012bya Ma\u1e6dhas they complete the fast with either grains or anukalpa, but in either case they do a full fast until the appearance of the personality.<br \/>\n\u015ar\u012bla Prabhup\u0101da&#8217;s written statements, verbal instructions, and practices<br \/>\nEarlier in this paper, there is evidence of the fact that although \u015ar\u012bla Prabhup\u0101da would instruct in letters, lectures, and conversations to fast on R\u0101ma-navam\u012b until the evening, in practice he would tell devotees to serve a regular, grain feast at mid-day. Thus, adherence solely to his written and transcribed instructions would deprive us of fidelity to what he actually did. Furthermore, as both a fast until mid-day or evening is a reduction of the \u015b\u0101stric protocol, there seems to be flexibility in application of how long to fast. Also, even when he wrote about completing a vow (breaking the fast) on Gaura P\u016br\u1e47\u012bm\u0101 with only<br \/>\nEk\u0101da\u015b\u012b type pras\u0101dam, in practice he had full grain feasts as indicated earlier in this paper. Thus, there seems to be flexibility in application of what types of pras\u0101dam are suitable to take at the completion of the fast.<br \/>\nRecommendation<br \/>\nGeneral principles:<\/p>\n<p>The length of the fast on R\u0101ma-navam\u012b (and similar vi\u1e63\u1e47u-tattva appearance days, such as Balar\u0101ma-p\u016br\u1e47\u012bm\u0101) and the nature of the pras\u0101dam served (grains or anukalpa) should follow \u015ar\u012bla Prabhup\u0101da\u2019s mood. His mood is primarily that of preaching and engaging everyone in celebrating K\u1e5b\u1e63\u1e47a consciousness. Our main times for large s\u0101dhu-sa\u1e45ga, both of our ISKCON members and the general public, are on major festival days. The majority of those festival days are vi\u1e63\u1e47u-tattva appearance days. On those days \u015ar\u012bla Prabhup\u0101da<br \/>\nwould generally arrange for gorgeous worship, large k\u012brtanas, dramas, readings, classes, and so forth. He would also arrange for an opulent feast, served at a time related to the appearance of that avat\u0101ra and a time when people would attend. If we follow a program on vi\u1e63\u1e47u-tattva appearance days of fasting sunrise to sunrise, or if we serve austere (or very unusual) pras\u0101dam, we will be limited both in attracting the public and \u201cto bring the members of the Society together with each other and nearer to K\u1e5b\u1e63\u1e47a, the prime entity.\u201d Because whatever local br\u0101hma\u1e47a leaders and spiritual masters decide to offer the devotees and the public in terms of type and pras\u0101dam and time of fast completion (as long as the Lord is first worshiped when he appears) does not break a fast, thus both the strict injunctions of \u015b\u0101stra and application to time, place, and circumstance can be fulfilled.<br \/>\nOur recommendation for ISKCON leaders:<\/p>\n<p>On R\u0101ma-navam\u012b and similar vi\u1e63\u1e47u-tattva appearance days such as Balar\u0101ma-p\u016br\u1e47\u012bm\u0101, we suggest fasting until the Lord is worshiped at the appearance time of the avat\u0101ra, if known. As explained earlier in this paper, R\u0101macandra appeared at noon. If the appearance time is not known, fasting can be completed at noon or later, after a special worship of the Lord. The special worship can be the offering and \u0101r\u0101trika which are performed normally in that ISKCON center at that time, with worship of the particular avat\u0101ra who is appearing. If that avat\u0101ra is not normally on the altar, the avat\u0101ra can be worshiped through the main Deity or a visiting Deity of devotees in the area. Generally, additional or more opulent food preparations will be offered, and guests will be invited to participate. Such details are at the discretion of local leaders. The type of pras\u0101dam served to complete the fasting vow may be grains or anukalpa. Both the timing of completing the fast and the type of pras\u0101dam served should be based on what would most facilitate the enthusiastic participation of the local community of devotees and the maximum outreach effect regarding the general public.<br \/>\nOur recommendations for ISKCON members:<\/p>\n<p>\u015a\u0101stra (Hari-bhakti-vil\u0101sa 12.100) states that eating what our guru or br\u0101hma\u1e47as offer us does not break a fast. Therefore, following \u015ar\u012bla Prabhup\u0101da&#8217;s general orders to preach and the local leaders&#8217; considerations of time, place, and circumstances allows us both to fully fast according to \u015b\u0101stra and fully push on \u015ar\u012bla Prabhup\u0101da&#8217;s mission according to time, place, and circumstances. The vow of fasting may be completed anytime after the worship<br \/>\nof Lord R\u0101macandra at the time of his appearance at noon, and with the type of pras\u0101dam most conducive for one&#8217;s service in Mah\u0101prabhu&#8217;s mission.<br \/>\nOur recommendation for the Vai\u1e63\u1e47ava calendar:<\/p>\n<p>We suggest that the Vai\u1e63\u1e47ava calendars simply state:<br \/>\nSpecifically for R\u0101ma-navam\u012b: &#8220;fasting until worship of the Lord is completed at the time of his appearance at noon, and according to the standards of local ISKCON authorities&#8221;<br \/>\nFor any and all fast days where there is any flexibility according to \u015ar\u012bla Prabhup\u0101da&#8217;s example: &#8220;fasting until worship of the Lord is completed at the time of His appearance, and according to the standards of local ISKCON authorities.&#8221;<br \/>\nWe conclude this paper with the following two prayers dedicated to Lord R\u0101macandra and his devotees respectively:<br \/>\nmantratas tantrata\u015b chidra\u1e41 de\u015ba-k\u0101l\u0101rha-vastuta\u1e25<br \/>\nsarva\u1e41 karoti ni\u015bchidram anusa\u1e45k\u012brtana\u1e41 tava<br \/>\nTranslation: There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship&#8217;s holy name is chanted, everything becomes faultless. (\u015ar\u012bmad-bh\u0101gavatam 8.23.16)<br \/>\nd\u1e5b\u1e63\u1e6da\u1e41 kim api loke \u2019smin na nirdo\u1e63a\u1e41<br \/>\nna nirgu\u1e47am \u0101v\u1e5b\u1e47udhvam ato do\u1e63\u0101n<br \/>\nviv\u1e5b\u1e47udhva\u1e41 gu\u1e47\u0101n budh\u0101\u1e25<br \/>\nTranslation: There is nothing in this world without its faults or merits. Therefore, O intelligent souls! Cover up the faults and cultivate the merits in everything. (Concluding verse of Subh\u0101\u1e63ita-ratna-bh\u0101\u1e47\u1e0d\u0101g\u0101ram)<\/p>\n","protected":false},"excerpt":{"rendered":"<p>&nbsp; Folder Rama-navami_fast_SAC_March_201812 &nbsp; Just like tomorrow is Sri Rama-navami. The tapasya will be that all the devotees will observe fasting from morning till evening. This is called tapasya. Just like Ekadasi day\u2013there is no eating &hellip; <a class=\"kt-excerpt-readmore\" href=\"https:\/\/www.isvara.org\/archive\/fasting-in-rama-navami\/\" aria-label=\"Fasting in Rama Navami\">Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,140,156,5],"tags":[],"class_list":["post-28462","post","type-post","status-publish","format-standard","hentry","category-english","category-area2","category-db","category-espanol"],"publishpress_future_action":{"enabled":false,"date":"2026-05-03 11:45:17","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/28462","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=28462"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/28462\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=28462"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=28462"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=28462"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}