Sri Navadwip panjika

By Srila Bhaktisiddhanta Saraswati Thakura. (English translation by Manoj Mitra)
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Introduction
Sri Navadwip Panjika begins, "For the welfare of everyone Srila Jiva Goswami
Prabhupada has written his Sri Hari-namamrta grammar with the objective of cultivating
Harinam, so in the same way Sri Siddhanta Saraswati Goswami has written Sri
Navadwip Panjika accordingly using different names of Visnu for the months (Masa),
fortnights (Paksas), and days (Varam), to cultivate Sri Harinam Kirtan."
According to Navadwip Panjika the year is called "Candra Varsa" cyclic year
of the moon, which goes from Krsna Pratipat after the Gaura Purnima to the next Gaura
Purnima, this is a moon cycle of one year Candra Varsa.
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"These months are similarly divided starting from the Pratipat of Krsna Paksa through
to the Purnima, full moon, this period is considered one month. The months are as
follows 1/. Visnu, Caitra (March-April) 2/. Madhusudhana, Vaisakha (April-May) 3/.
Trivikrama, Jyestha (May-June) 4/. Vamana, Ashadha (June-July) 5/. Sridhara, Sravan
(July-August) 6/. (H)Rishikesh, Bhadrapad (August-September) 7/. Padmanabha, Aswina (September-October) 8/. Damodar, Kartika (October-November) 9/.Keshava, Mrgasirsa (November-December) 10/. Narayana, Pusya (December-January) 11/. Madhava,
Magha (January-February) and 12/. Govinda, Phalguna (February-March), these twelve
months are considered to consist as one Gaurabda. After every two years and eight
months there is also another month which is added called Purushottama Adika Masa.
This additional month starts from the sukla pratipat to the Amavasya, some
materialistic persons call this month "Malmas" and during this month they refrain
from any works, karmanas. However the pure Vaisnavas respect this month as being a
sacred and thus engage in all activities of devotional service during this month.
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The days of the week are also given various names of Visnu, Sarva vasudev is Ravi
var (Sunday), Sarva shivasankarshan is Som var (Monday), Sthanu Pradyumna is
Mangal var (Tuesday), Yuta Aniruddha is Budh var (Wednesday), Adikaranadasai is
Brhaspati var (Thursday), Nidhi Garvadasai is Sukra var (Friday), Abboy ksirodaksai
is Sani var (Saturday).
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The fortnights are also renamed as Pradyumna Krsna the dark fortnight (Krsna
Paksa), and Aniruddha Gaur, the light fortnight, (Sukla Paksa).
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The names of the tithis according to the names of Visnu are as follows; Pratipat -
Brahma, Dwitiya - Sripati, Tritiya - Visnu, Caturthi - Kapil, Pancami - Sridhar, Sasthi -
Prabhu, Saptami - Damodar, Astami - Hrishikesha, Navami - Govinda, Dasami -
Madhusudhana, Ekadasi - Yudhar, Dwadasi - Gadi, Trayodasi - Sankhi, Caturdasi -
Padmi, Purnima and Amavasya - Chakri.
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Names of the Nakshatras 1/. Aswin, Dhata, 2/. Bharani, Krsna, 3/. Krittika, Visma, 4/.
Rohini, Vishnu, 5/. Mrgasira, Basatkar, 6/. Ardra, Vutavabya Vabatprabhu, 7/. Punavasu,
Vutvrt, 8/. Pusya, Vutkrt, 9/. Aslesa, Vaba, 10/. Magha, Vutatma, 11/. Purva Phalguni,
Vutavabana, 12/. Uttara Phalguni, Abbyakta, 13/. Hasta, Pundarikaksa, 14/. Citra,
Vismakarma, 15/. Swati, Sacisraba, 16/. Vishakha, Sadvhava, 17/. Anuradha, Vaban,
18/. Jyestha, Varta, 19/. Mula, Prabhava, 20/. Purvashadha, Prabhu, 21/. Uttarashadha,
Iswara, 22/. Sravana, Apramayo 23/. Dhanistha, Hrsikesh, 24/. Satabhisakam,
Padmanabha, 25/.Purvabhadrapada, Amarprabhu, 26/. Uttarabhadrapada, Aghraya,
27/. Revathi, Sasvata.
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In the Visnudharmattar and Haiasirsha Pancaratra the following names for the sojourn
of the sun is named respectively as Balabhadra when the sun is in its northern course or
Uttarayana, and Krsna when it is in its Daksinayana or southern course.
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The names of the seasons or Rtus are; Vasant (Spring) is Madhava, Grisma (Summer) is
Pundarikaksa, Varsa ( ? ) is Vogasai, Sarad (Autumn) is Padmanabha, Hemanata ( ? ) is
Hrshikesh, and Shiit (Winter) is Devatrivikram. (Harada – Sharad (autumn – August-Sept-Oct), Shishira (winter monsoon -shivering/chilling – Oct-Nov-Dec), Hemanta (winter – Jan-Feb), Vasanta (flower bearing spring – Feb-March), Grishma (warming summer – April-May), and Varsha (the refreshment and replenishment of rainy season – summer Monsoon – June-July/August).
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This Panjika is also designed for use with Upavas, Parva, and Utsava, or fasting,
festivals, rites and feasts according to Vaisnava Smriti Sri Hari Bhakti Vilas.
The directions sanctioned in this Panjika give the reasons for and method as to why
devotees fast on certain days such as Ekadasi, Mahadwadasi, and the appearance and
disappearance days of great Vaisnavas, and Gurus. If it is any great Vaisnavas appearance
day is followed by Mahadwadasi, it is the duty of the devotee to fast on the following
day, the Dwadasi and not on the Ekadasi. However if the appearance day falls on an
Ekadasi where there is no Mahadwadasi following, then the fasting should be done on the
Ekadasi and parana on the day of Dwadasi. When there is no Mahadwadasi in the
appearance of Vaisnava auspicious occasions, it has been mentioned in Hari Bhakti Vilas
that fasting is carried out on the Ekadasi whereasthe actual worship, Pujas, and offerings
of bhoga to Deities of Visnu are to be offered on the Dwadasi. This subject is clearly
understandable when reference is made as an example to Sri Vaman Dwadasi, (as
mentioned in the Panjika). Throughout this book the directives of Sri Hari Bhakti Vilas
have been followed. On grasping the teachings of Gaudiya Vaisnavas Acaryas
mentioned herein we fast on the holy days of the appearance day of Sri Caitanya
Mahaprabhu, Sri Baladeva prabhu, and Sri Nityananda prabhu hinged on the tithi
based observance. Accordingly the requirements are described for the observances in
this Panjika. Fortunately,now some other panjikas have statred to following our
proceedures. DETERMINATION FASTING COMPARTMENTS BASED ON THE JUDGEMENT
ON PENETRATION AND OVERLAPPING.
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Penetration or overlapping is classified as prepenetration and postpenetration. Prepenetration
is again classified as Suryodhayabidhwa (sunrise penetration); Arundayabidhwa (sunray
appearance penetration or bidhwa); and Madhya Ratibidhwa (midnight penetration or bidhwa).
Although midnight penetration has taken its place in the Nimbarka sampradaya, respected
pujyapad, Srila Sanatana Goswami in his Hari Bhakti Vilas has shown in his notes that
there is no valid reason for acceptance of that. Amongst the remaining two predhwas,
Arunodayabidhwa should be considered in connection with the Ekadasi fasting
compartment (vasar) or Harivasar. Since the first step of Dwadasi is included in the room, or compartment of Ekadasi, it is also to be considered or defined as Harivasar. Except (beside)
Harivasar it is said that on the appearances of God, Hari, only the sunrise bidhwa and not
the sunray bidhwa is to be given up.
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This is a general principal to abandon impure penetration or overlapping.
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According to the opinion of some unwise persons avoidence of bidhwa in all cases means
avoidance of Arunodaya bidhwa. That this is completely incorrect can be proven by the
statements of Sri Hari Bhakti Vilas and the directives of Srila Sanatan Goswami regarding the determination of Janmastami.
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It has been explained in 12 vilas, shloka 120 of Sri Hari Bhakti Vilas:-
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atha sampernalaksane biddhalaksanam
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"That the complete observation is the most intelligent, and of most importance."
pratipat pravrtaya sarva udayadudayo rave, sampurna eiti vikhataa harivasar vargita
(HBV. 12. 315.)
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"Accordingly on the pratipat there should be sampurna, complete avoidance of the
previous tithi, be it Amavasya or Purnima at the time of the sunrise in this way
avoiding Harivasar."
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Described in the Skanda Purana that Pratipad tithis are considered complete if it covers six
"dandas" from one sunrise to the next sunrise. Even this is not applicable to Ekadasi. If it
stays 2 Muhurthas before sunrise, then Ekadasi is called complete.
Form this it is clear that except Ekadasi, in other tithis if that is, if the previous tithi enters
during sunrise, then this one is called bidhwa or penetrated. As regards to Ekadasi, if Dasami
enters during sunray bidhwa, during 2 Muhurthas or 4 dandas = 1hour and 36 mins' of
sunrise, then it would be considered Arunodaya bidhwa (prebidhwa).
Prebidhwa Nanda (Ekadasi through Sravan nakshatra, has to be rejected. In the same way
Janmastami, if Rohini is already connected. We are requested to abandon due to prebidhwa.
(HBV. 6.15.361)
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In the footnote of the above mentioned verse, Srila Sanatana Goswami has advised very
clearly that IT IS NOT CORRECT to abandon Janmasthami if the penetration by the Saptami comes during the Arunodaya the same way as Ekadasi is done away with if penetrated by
Dasami during Arunodaya. The reason for this is that all other tithis other than Ekadasi are
complete if started at the sunrise, and thus their penetration during sunrise is to be ignored.
It has to be remembered with great care that a tithi without penetration is complete and pure
in its self. Its ? to look at a complete tithi as a penetrated one. The Gaudiya Vaisnava
Acarya Srila Baladeva Vidyabhusana prabhu has written about this very clearly in Prameyar
Ratnavali 816 Prameya 9th verse.
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Only Ekadasi observation is to be given up in care of Arunodaya; all others including
Janmasthami are to be avoided if only penetrated by sunrise penetration. Sri Srimad
Prabhupada108 Srila Bhaktisiddhanta Sarasvati Goswami Thakur, who is the founder of Sri Caitanya and other Mathas has described in Sri Caitanya Caritamrta Madhya lila
24.337 stanza. "Abandon Ekadasi with Arunodaya bidhwa and other rites with Surjyodaya
bidhwa and observe all other Abidhwa vratas (unpenetrated rites). The former causes
sin and the later brings devotion to the Supreme Lord."
.
There are eight Mahadwadasis, among them (Unmavisnu), Unmilani, Vyanjuli, Trisprisha and Paksavardini these are all called Tithi ghatita, or that there cause is tithi based. Jaya, Vijaya,
Jayanti, and Papanashini these four are caused due to the nakshatra being still active after
the Ekadasi touches the next day (morning).
.
If any Ekadasi tithi exceed the following morning or Pratakal then the next day is called
Unmilani Mahadwadasi. If Ekadasi tithi is not complete and Dwadasi is extended to the
Tryodasi then this is called Vyanjuli Mahadwadasi. If any Ekadasi tithi stretches through
Dwadasi night to Tryodasi then this is called Trisprisha Mahadwadasi (Triple touched). If
Ekadasi undergoes some extension and falls on the Amavasya or Purnima then it is called Paksavardhini Mahdwadasi.
.
Then we have the nakshatra based observances. If sukla (Gaura) Dwadasi is having as its
nakshatra Punarvasu then this is called Jaya Ekadasi. If it is attached to Sravan nakshatra then
it is called Vijaya, attached to Rohini nakshatra it is called Jayanti Ekadasi and attached to
Pusya (Pausa) nakshatra then it is called Papanasini Ekadasi.
.
If the Tithi or Nakshatra's maan or quality is the whole night then it is full 60 danda. From
the beginning of sunrise on Ekadasi to the next sunrise is 64 dandas. If Dwadasi remains up
to sunset on the Punarvasu, Rohini and Pusya nakshatras it is automatically then to be called
Mahadwadasi. If Dwadasi continues upto midday with Sravan naskshatra this is to be called
Vijay Mahadwadasi.