One custom that is part of every practicing Sanatan Dharmi’s life is vrata. 

All aastika men and women of different age groups practice vratas to a lesser or greater degree. The practice of vrata not only helps in fulfilling desires but also helps in solidifying devotion, faith, and willpower. It helps in purifying the body, mind, and manifestation of sattvik qualities. Vrata is a multifaceted practice used for various purposes. In this essay, we will try to learn about its meaning, importance, and universal rules as per shastras.

Meaning Of the Word Vrata

The word vrata is based on वृ root, which means to choose. Amarakosha describes vrata as niyama, while Nirukta describes it as a karma. Sanskrit Shabdartha describes it as a vow.

शास्त्रोदितो हि नियमो व्रतं तच्च तपो मतम्।

नियमास्तु विशेषास्तु व्रतस्येष दमादयः॥ (१७५-२ अग्निपुराण)

Rules declared in shastras are called vrata and these same are described as tapa. Dama (control over senses) and Shama (control over mind) are limbs of vrata. (175 – 2 Agni Purana)

व्रतं हि कर्तसन्तापात्तप इत्यभिधीयते।

इन्द्रिय ग्रामनियमान्नियमश्चाभिधीयते॥ (१७५-३ अग्निपुराण)

Vrata is also described as tapa because the practitioner has to bear lot of pain during performing vrata. (175 – 3 Agni Purana)

ते स्युर्देवादयः प्रीता भुक्ति मुक्ति प्रदायकाः।

उपावृत्तस्य पापेभ्यो यस्तु वासो गुणैः सह॥ (१७५ -५ अग्निपुराण)

Refraining from paap karmas, sacrificing pleasures and residing near sattvik qualities is described as upvaasa. (175 – 5 Agni Purana)

On the basis of knowledge provided by traditional Sanskrit dictionaries and Agni Purana a vrata is a dharmik karma being performed after taking samkalpa which involves various mental and physical disciplines and results in various material and divine benefits for the practitioner. It is described as niyama and tapa. Upvaasa is not a separate thing but a part of the vrata tradition.

Eligibility for Performing Vratas 

In Sanatana Dharma eligibility matters a lot as only the eligible person gets the benefits of practices prescribed in the Shastras. Not everything is open for all to practice, and everything is organized based on procedure (Vidhi), prohibition (Nishedha), and eligibility (Adhikaara).  A person who observes a vrata is called a Vratin so here we will learn about the view of shastras about who can be a vratin.

निजवर्णाश्रमाचारनिरतः शुद्धमानसः।

अलुब्धः सत्यवादी च सर्वभूतहिते रतः॥ स्कन्द पुराण (व्रतराज)

O King! One who is devoted to the practice of his varna and aashrama, one whose heart is pure, one who is content, one who speaks truth and continuously engages in the welfare of people. Skanda Purana (Vratraja)

व्रतेष्वधिकृतो राजन्नन्यथाविफलश्रमः।

श्रद्धावान पापभीरुश्च मददम्भविवर्जितः॥ स्कन्द पुराण (व्रतराज)

One whose heart is full of devotion, one who fears in indulging paap karmas, one who is free from ego and hypocrisy. Skanda Purana (Vratraja)

पूर्वं निश्चयमाश्रित्य यथावत्कर्मकारकः।

अवेदनिन्दको धीमानधिकारी व्रतादिषु॥ स्कन्द पुराण (व्रतराज)

One who fulfils his vows, who is intelligent, one who doesn’t indulge in the criticism of shruti-smriti only he is eligible of performing a vrata otherwise it is nothing but a fruitless exercise. Skanda Purana (Vratraja)

These shlokas from Skanda Purana as quoted in Vrataraja and Chaturvarga Chintamani tell us about the basic qualities of people who can perform vratas. Men and Women of all four varnas can perform vratas whose hearts are filled with devotion towards Shruti-Smriti and who follow the svadharma.

In the case of women, the consent of the father of an unmarried woman and the husband of a married woman is necessary for performing vratas; otherwise, all their efforts will go in vain. If a married woman performs a vrata without obtaining the permission of her husband, then that vrata karma contributes to reducing the lifespan of her husband. 

नास्ति स्त्रीणां पृथग्यज्ञो न व्रतं नाप्युपोषणम्।

पतिं शुश्रूयते येन तेन स्वर्गे महीयते॥ (५-१५५ मनुस्मृति) 

Married women don’t have the right to perform yajna, vrata and upvaasa separately from their husbands. A pativrata woman gets praised in the heavens for serving her husband. (5 – 155 Manusmriti)

व्रतोपवासनियमं पतिमुल्लङ्घ्य या चरेत।

आयुष्यं हरते भर्तुर्मृतानिरयमृच्छति॥ (स्कन्द पुराण  धर्मारण्य माहात्म्य)

A woman who performs vrata and upvaasa without the consent of her husband robs the longevity of her husband and goes to narka. (Skanda Purana Dharmaranya Mahatmya)

पत्नी पत्युरनुज्ञाता व्रतादिष्वधिकारिणी॥ (व्यास स्मृति) 

With the permission of husband, a wife has right to perform vrata, upavaasa etc. (Vyasa smriti)

For a married woman, her paativrata dharma is the most important vow. She doesn’t need to perform yajna, vrata etc. separately to secure punya. Through paativrata dharma, a woman acquires great merits. We have examples of Sati Saavitri who vanquished Dharmraaj(Yamraaj) through her paativrata or Sati Anusuiya who won the Tridevas with the help of her paativrata dharma. If due to devotion or with the aim of the well-being of her family, a woman decides to perform any vrata, etc., she should do so after getting consent from her husband. 

There are some vratas in which all don’t have equal rights, especially the ones prescribed in smritis. 

ब्रह्मक्षत्रे त्रिरात्रं तु विहितं कुरुनंदन।

द्रित्रिरात्रमथैकाहं निर्दिष्टं पुरुषर्षभ॥ (६-१०६–११ महाभारत) 

For a Brahmin and Kshatriya there is a rule of performing upvaasa for only three nights. In some places, we get a mention of upvaasa of two three-night and one day, which means seven days. (6-106-11 Mahabharata)

वैश्याः शूद्राश्च यन्मोहादुपवासं प्रचक्रिरे।

त्रिरात्रं वा द्विरात्रं वा तयोव्युुष्टिर्न विद्यते॥ (६-१०६-१२ महाभारत)

Vaishyas and Shudras, who, out of delusion, perform two- or three-night upvaasa, their whole effort goes in vain. They don’t get any benefit from it. (6-106-12 Mahabharata)

चतुर्थभक्तक्षपणं वैश्ये शूूद्रे विधीयते।

त्रिरात्रं न तु धर्ममज्ञैर्विहितं धर्मदर्शिभिः॥ (६-१०६-१३ महाभारत)

People well versed in Dharma Shastras haven’t prescribed upvaasas more than two nights for a Vaishya and Shudra. They shouldn’t perform upvaasas for more than two days and two nights. (6-106-13 Mahabharata) 

The verses quoted above from Mahabharata clearly tell us that stringent methods of upvaasa are permissible only for Brahmin and Kshtriya not for Vaishya and Shudra. They also highlight the nuances of eligibility regarding vratas.  These are some universal rules regarding vratas. For specific details regarding eligibility related to a particular vrata, one should refer to shastra and acharya.

Different Types of Vrata and Their Purpose

Smritis, Itihaasa, and Puranas prescribe many vratas for the Laukik (Worldly) and Paara Laukik (Heavenly) good of the people. These vratas are categorized into three primary and many secondary categories. Primary categories are Nitya (essential), Naimittik (occasional), and Kamya (for the fulfillment of adesire), and secondary categories are Tithi, Vaara, Yoga, Karana, Nakshatra, Paksha, Maasa, Varsha. One more categorization based on having food is Ekbhukta, Nakta, Ayachita, and Mitbhuka.

Vratas that one should perform regularly are called Nitya (essential). All eligible persons are required to observe the Nitya (essential) vratas. For example, Ekadashi, Purnima, etc.

Vratas that one should perform on special occasions are called Naimittik (occasional). For example, Vivaaha Grihapravesha, Shraadha, Yatra, etc.

Vratas that are performed with the aim of fulfillment of a desire are called Kamya. Kamya vratas are performed for securing material gains, as atonement(prayaschitta) of paap karmas, as a remedy for diseases, and for the purpose of the well-being of others and the common good. Vratas are performed for both purposes, that is bhukti and mukti.  For example, 16 Somvara Vrata, Chaandraayana Vrata, Chaaturmaasya Vrata, etc. 

Vratas that are performed on the basis of vaara are called Vaara Vratas. For example, Ravivaara and Brihaspativaara vrata, etc.

Vratas which are performed on the basis of tithi that is the traditional system of dating, are called Tithi Vratas. For example, Saptami and Chaturthi vrata, etc.

Vratas that are observed on the basis of nakshatra are called Nakshatra Vrata. For example, Rohini and Pushya nakshatra vrata, etc. 

Vratas that people perform on the basis of yoga are called Yoga Vrata. For example, Shobhana and Soubhagya yoga vrata, etc.

Vratas when observed on the basis of karana are termed Karana Vratas. For example, Taitila and Vishti karana vratas, etc.

Vratas that are followed on the basis of paksha are called Paksha Vratas. For example, Chaandrayana, Shraadha, and Paksha vratas, etc.

Vratas which people perform on the basis of maasa(month) are defined as Maasa Vratas. For example, Ksartika, Maasaupvaasa and Shravana vratas, etc.

Vratas which go on or one performs for a whole year are called Varsha Vratas. 

Ekbhukta, Nakta, Ayaachita, and Mitabhuka describe four different types of food-related disciplines.

Ekbhukta means having food once a day while observing a vrata. Ekbhukta is of three kinds, namely svatantra, anyaanga, and pratinidhi. 

Nakta means having food once a day but for grihasthas it should be post-sunset when nakshatras appear in the sky and for widows and sannyasis before sunset.

Ayaachita means having food that one gets without asking anyone. 

Mitbhuka means having food in a fixed quantity of ten mouthfuls or a very limited diet as per one’s ability. 

Universal Rules and Disciplines of Performing Vratas 

As I said earlier while discussing the rules of eligibility that in Santana Dharma all things are regulated on the basis of procedure (Vidhi), prohibition (Nishedha), and eligibility (Adhikaara).  Now I will talk about the procedure (Vidhi), and prohibition (Nishedha) regarding vratas.

 

उपवासः स विज्ञेयः सर्वभोगविवर्जितः।

कांस्यं मांसं मसूरञ्चचणकंकोरदूषकम्॥ (१७५-६ अग्निपुराण)

While observing upvaasa\vrata a vratin should abandon all pleasures. Vratin should not use utensils of brass, meat, masoor dal, chickpeas, or kodo millet. (175 – 6 Agnipurana)

 

शाकं मधुरापन्नञ्चत्यजेदुपवसन् स्त्रियम्।

पुष्पालङ्कारवस्त्राणि धूपगन्धानुलेपनम्॥ (१७५-७ अग्निपुराण)

Vegetables, honey, food given by others. A vratin should avoid perfumes, flowers, cosmetics, embellishments, and the company of women. (175 – 7 Agnipurana)

 

असकृज्जलपानाच्च ताम्बूलस्य च भक्षणात्।

उपवासः प्रदुष्येत् दिवास्वप्नाच्च मैथुनात्॥ (१७५-९ अग्निपुराण)

Upvaasa gets polluted by sleeping during day time, having sexual intercourse, eating taambula and drinking water frequently. (175 – 9 Agnipurana) 

 

क्षमा सत्यन्दया दानं शौचमिन्द्रियनिग्रहः।

देवपूजाग्निहरणं सन्तोषोSस्तेयमेव च॥ (१७५ -१० अग्निपुराण) 

Ten universal qualities required for performing vratas are forgiveness, truth, compassion, magnanimity, cleanliness, control over senses, worship of deities, contentedness, honesty and Agnihotra (offering oblations to sacred fire). (175 – 10 Agnipurana)

 

सर्वव्रतेष्वयं धर्मः सामान्यो दशधा स्मृतः।

पवित्राणि जपेच्चैव जुहुयाच्चैवशक्तितः॥ (१७५-११ अग्निपुराण) 

Apart from the ten qualities outlined, one should perform japa and homa as per one’s ability and strength daily during vrata. (175 – 11 Agnipurana)

 

नित्यस्नायी मिताहारी गुरुदेव द्विजार्च्चक।

क्षारं क्षोद्राञ्च लवणं मधु मांसानि वर्जयेत॥ (१७५-१२ अग्निपुराण) 

Vratin should take bath regularly, eat moderately, worship brahmins and gurus abstain from consuming meat, liquor, honey, salt and pungent food stuff. (175 – 12 Agnipurana) 

The verses quoted above from Agnipurana outlines what things a vratin should practice and avoid while observing vrata. What qualities should be there in his/her aachaara(behaviour).  A vratin’s aachaara should be moderate at mental, physical and intellectual level. A vratin should avoid consuming food that is bhaava dushita and shabda dushita, should follow Brahmcharya, sleep on the ground, eat on pattals, stay away from the company of wicked people and shouldn’t indulge in insulting vedas, brahmins, gurus, cows, women, sages and saints. A vratin shouldn’t indulge in violence and falsehood.

 

अष्टौ तान्यव्रतघ्नानि आपो मूलं फलं पयः।

हविर्ब्राह्मणकाम्या च गुरोर्वचनमौषधम्॥ (१७५-४३ अग्निपुराण) 

Water, milk, fruits, roots, ghrita, desire of brahmin, order of guru and medicines don’t violate the vrata. (175- 43 Agnipurana) 

 

बहुकालिकसङ्कल्पो गृहीतश्च पुरा यदि।

सूतके मृतके चैव व्रतं तन्नैव दुष्यति॥ शुद्धितत्व – विष्णु (व्रतपरिचय)

Death and birth related impurity don’t affect vows of long term vratas. Shuddhitattva – Vishnu (Vrataparichaya)

 

प्रारब्ध दीर्घतपसां नारीणां यद रजो भवेत। 

न तत्रापि व्रतस्य स्यादुपरोधः कदाचन॥ सत्यव्रत (व्रतपरिचय)

A woman’s vow of vrata doesn’t get violated due to her menstrual cycle. Satyavrata (Vrataparichaya)

 

काम्योपवासे प्रक्रान्ते त्वन्तरा मृतसूतके।

तत्र काम्यव्रतं कुर्याद दानार्चनविवर्जितम्॥ कूर्मपुराण (व्रतपरिचय)

A kaamya vrata doesn’t get obstructed due to impurities of death or birth only worship of deities and daana shouldn’t be performed during the period of impurity. Kurmapurana (Vrataparichaya)

The verses quoted above explain what doesn’t violate the vow of vratas. In a situation where death and birth related restrictions arise, the vrata does not get affected; only the nitya puja and daana during vrata get restricted till the period of impurity remains in effect. In the case of women who have taken a vow of vrata, their vrata does not get violated by the menstrual cycle, but restrictions on puja and daana during that period come into effect. For this, a woman can appoint her husband, father, or son to perform puja and daana on her behalf. 

Shastras prescribed a remedy for the violation of vrata. Due to anger, greed, delusion, or indolence, if vrata gets violated, then vratin should observe upvaasa for three days or should perform mundana and restart his vrata. 

Just like all other vedik/dharmik kriyas vratas too should be done at an auspicious time as per the nature of the samkalpa. A vrata should not be started or completed during the Asta, Baalya, and Vriddha states of Brihaspati and Shukra. Vrata should not be started or completed in Malamaasa or on Tuesday, Saturday, and Sunday. A vratin should avoid a khanda tithi or punya tithi of ancestors to start or complete a vrata . Unfavorable nakshatras should be avoided to start or complete a vrata.

अभुक्तवा प्रातराहारं स्नात्वा आचम्य समाहितः।

सूर्याय देवताभ्यश्च निवेद्य व्रतमाचरेत्॥ व्रतपरिचय(देवल)

Vratin should wake up before sunrise, take a bath, and do samkalpa of vrata after offering prayers to Suryanarayan and the deity of the vrata. Vratparichaya(Devala)

व्रतारम्भे मातृपूजां नान्दीश्राद्धं च कारयेत॥ व्रतपरिचय(शातातप)

Before starting the vrata one must perform Nandimukha Shraddha and worship Ganapati, Maatrika and Panchadevas.  Vratparichaya(Shataatapa)

स्नात्वा व्रतवतां सर्वव्रतेषु व्रतमूर्तयः।

पूज्याः सुवर्णमय्याद्या दानं दद्याद् द्विजानपि॥ व्रतपरिचय(पृथ्वीचन्द्रोदय)

Vratin should worship the deity of the vrata in the form of a murti made of gold (in the absence of gold appropriate murti as per one’s capacity should be worshiped). Brahmins should be offered daana. Vratparichaya(Prithvichandrodaya)

कुर्यादुद्यापनं चैव समाप्तौ यदुदीरितम्।

उद्यापनं विना यत्तु तद् व्रतं निष्फलं भवेत्॥ व्रतपरिचय(नन्दीपुराण)

After completing the vrata as per due process vrata’s uddyapana should be performed as without performing the uddyapana the vrata is fruitless. Vratparichaya(Nandipurana)

The verses quoted above outline in a precise manner how a vratin should start his vrata. What rituals should one perform before the commencement of the vrata. How one should take samkalpa of vrata and what should be the daily puja routine during vrata. Murti of the deity of vrata is called vratmurti. Puja of the deity of the vrata is called vratapuja. Mantra of the deity of the vrata is called vratamantra. Oblations offered to the sacred fire for the deity of the vrata is called agnihoma. Where the deity of the vrata is not mentioned in shastras then one should worship his/her ishta deva and do homa through vyahritis.

Importance of Performing Vrata

 

अनग्नयस्तु ये विप्रस्तेषां  श्रेयो अभिधीयते।

व्रतोपवास नियमैर्नानादनैस्तथा द्विजः॥ (१७५–४- अग्निपुराण)

Dvijatis who are not agnihotris, for them vrata, upvaasa, niyamas, and different types of daanas are means of securing auspiciousness and well-being. (175-4 Agnipurana)

यदेतत्ते समाख्यातं गम्भीरं नरकार्णवम्।

व्रतोपवासनियमप्लवेनोत्तीर्यते सुखम्॥ (३-७-१ भविष्यपुराण) 

One with the help of vrata, upvaasa, and niyama easily crosses the frightening infernal ocean and lives happily, whose description I just gave you. 

दुर्लभं प्राप्य मानुष्यं विद्युत पतनचञ्चचलम्।

तथात्मानं समादध्याद भ्रश्यते न पुनर्यथा॥ (३-७-२ भविष्यपुराण)

This human birth is rare. One should try and don’t let oneself come down like a lightening.

दानव्रतमयी कीर्तियस्य स्यादिह देहिनः।

परलोक अपि स तथा ज्ञायते ज्ञात ज्ञातिवर्धनः॥ (३-७-३ भविष्यपुराण)

One is known as benefactor of his kula even in heavens due to the fame earned by the practice of daana and vrata. 

ज्ञायते नेह नामुत्र व्रतस्वाध्याय वर्जितः।

पुरुष व्याघ्र तस्माद व्रतपरो भवेत॥ (३-७-४ भविष्यपुराण)

A person devoid of vrata and svadhyaya neither praised in this loka or paraloka so one must observe vrata and niyamas. 

ब्राह्मणेभ्यः परं नास्ति पावनं दिवि चेह च।

उपवासैस्तथा तुल्यं तपाकर्म न विद्यते ॥ (६-१06-६६ महाभारत) 

Just like there is no one greater than a brahmvetta brahmin in this loka or paraloka, in the same manner, no tapa is equal to upvaasa.

उपोष्य विधिवद् देवास्त्रिदिवं प्रतिपेदिरे।

ऋषयश्च परां सिद्धिमुपानसैस्वाप्नुवन्॥ (६-१०६-६७ महाभारत)

All the sages have acquired siddhi and devas have secured heaven by practicing upvaasa as per vidhi. 

Vrata is a great benefactor of mankind. It establishes discipline in the life of a vratin and, as the verses quoted above describe, the practice of vrata purifies, nurtures, and imparts qualities and merits that result in getting not only laukik but paralaukik pleasures for the vratin. It helps in fulfilling all four purusharthas. It helps in reducing the effects of paap karmas and increases one’s punyas. Vrata is the path that is open to all and which leads the self to the realization of the divine, whose shine never fades. 

In this piece, we learnt about the meaning of the word vrata, qualities a vratin should have, various rules and regulations regarding the practice of vratas, how a vratin should behave, and the importance of vratas according to the shastras. I tried to provide all the necessary universally applicable knowledge regarding vratas in general, but one must refer to shastras and acharyas before performing any vrata as there are specific rules, regulations, and procedures specific to each vrata. For example, there is a specific rule when a certain vrata should be started and completed. There are many such nuances and details which one cannot describe in an article.

I would recommend readers to refer to Puranas, Smritis, and works like Vratraja, Vratparichaya, Vratarka, Dharmasindhu, and Nirnayasindhu, and seek the guidance of well learned brahmins and acharyas before doing any vrata/upvaasa. 

Everything that is meaningful and praiseworthy in this work is the grace of Guru, Ishvara, and Maa Sarasvati, and all the faults and anomalies are mine.

I will end this by quoting verses through which a vratin offers his prayers to the deity of the vrata. 

मन्त्रहीनं क्रियाहीनं भक्तिहीनं मया प्रभो।

यत् पूजितं व्रतपते परिपूर्णन्तदस्तु मे॥ (१७५-५६अग्निपुराण)

धर्मदेहि धनं देहि सौभाग्यं गुणसन्ततिम्।

कीर्तिविद्यां देहि चायुःस्वर्ग मोक्षञ्चदेहि मे॥ (१७५-५७ अग्निपुराण)

इमां पूजां व्रतपते गृहीत्वा व्रज साम्प्रतम्।

पुनरागमनायैव वरदानाय वै प्रभो॥ (१७५-५८ अग्निपुराण) 

O Vratdeva! Puja that I have offered to you without proper mantra, procedure and devotion it may get fructified with your blessings. Grant me dharma, wealth, good fortune, virtue, progeny, fame, education, long-life, heaven and salvation. Accept the puja offered by me and happily to back to your place and do come back to bless me with boons whenever I call you. (175 – 56-58 – Agnipurana)