- A few objections pertaining to the observance of this vrata and answers to them.
avaidikatā
(a) The name of this yajna called cāturmāsya appears both in Vedas and smṛtis. But it is not the famous cāturmāsya mentioned in the purāṇas that is being currently practiced. When we study the vedaśāstras, we find that there are some season-related vidhis, which have to be observed on the full moon days of the months of caitra, phālguṇa, Āshāḍha and kārtika. They are called ‘vaiśva deva’, varuṇa praghāsa, and śākhamedha. Other than this, there is a fourth (vrata) by name ‘śunāsīrīya’. These are the four cāturmāsyas prescribed in the Śrutis. This alone is the vaidika cāturmāsya that has been prescribed by Āpstamba, Āśwalāyana and yājnavalkya and other smṛtikāras.
The cāturmāsya that is being currently observed does not belong to this class. So, can’t this cāturmāsya be given up as it is unvaidik and of recent origin? This is the first objection.
पौर्णमासेनेष्ट्वा चातुर्मास्यव्रतान्युपेयात्
प्रतिसंवत्सरं सोमः पशुः प्रत्ययनं तथा ।
कर्तव्याग्रयणेष्टिश्च चातुर्मास्यानि चैव च ॥
This is a not a strong objection at all. It is our tradition that the mandates of purāṇas and Itihāsas are equally honourable as śrutis and Smṛtis, if they are not opposed to Śrutis and Smṛtis. And, we have been proclaiming the attitude right from the beginning that, if the outcome of the observance of any precepts proves to be truly beneficial, they should be observed even though they are not mentioned in the Śrutis, Smṛtis, Itihāsa, purāṇas, Āgamas etc. Here, we humbly remember the teaching o Śrīgurudeva who said - “If there are mandates which are Yuktisiddhas which (established by means of experiments) stated by different ācaryās prove to be good to one’s soul and the world, as is evident from the words “नानादेशिकवक्त्रस्थैः प्रयोगैर्युकिकल्पितैः” they should be followed, even though they do not find a mention in the śāstras. It should be noted here that the rules of food and Brahmacarya etc. precepted by the purāṇas regarding cāturmāsya have been included in the codes of cāturmāsya by smṛtikārās also. For example, one should not have his hair cut during that period, should not sleep on a cot, should not consume liquor, meat, and salt and should not have sex. One should not utter lies. “केशान्न कर्तयीत अधः शयीत मधुमांसलवणस्त्रीसङ्गमादीन् वर्जयेत् जुगुप्सेतानृतात् ।”
So the cāturmāsya which involves the niyamas that have the consent of all the śāstrakārās, which can bring about Ātmasamskāra, should necessarily be observed.
Kāmyavrata
b) Cāturmāsya is a Kāmyavrata
For example, the purāṇas say - if one follows the rule of abstaining from consuming jaggery, his voice becomes melodious. If one gives up the use of oil (in food) he becomes handsome.
मधुस्वरो भवेन्नित्यं नरो गुडविवर्जनात् ।
तैलस्य वर्जनादेव सुन्दराङ्गः प्रजायते ।
The second objection is that these types of “kāmyavratas” should not be observed by devotees of God.
This is not a strong objection. Because desires that are not opposed to Dharma are indeed dear to God. The Gītacārya proclaims “धर्माविरुद्धो भूतेषु कामो ऽस्मि भरतर्षभ” So, not all ‘Kāmyakarmas’ are prohibited for devotees. Further, by following the rules ordained for cāturmāsya with reference to food, the unsteadiness of the tongue gets reduced. And the restraint of senses facilitates dhyāna and worship. If that vrata is observed for the love of God, even longing for the desires vanishes. If cāturmāsya were to be only a Kāmyavrata why would śāstras prescribe them for sanyāsis also?
Some people raise an objection saying that this is specially observed in North India. And that too it is women who mainly observe it, and so is not a universal observation in India.
Even this is a very ordinary objection. If good customs are followed - be it in North India or South India, or observed by women or by men, all should follow them if they bestow purushārthas.