Lecture on sanyas ceremony. RNS and BVG
Бхакти Вигьяна Госвами · Лондон · 2011
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Introduction to Abhay Prabhu
Uh seating here. Uh and I thought uh I'd I'd begin by just saying a few words about Haban before we uh invite Maharaj to uh lead us in the chanting of J Rada Madhana. We we hope to finish by uh ten, ten thirty this morning.
Uh for those of you that do need to go we'll be serving early breakfast at eight thirty as well. But otherwise, the uh we're having an extra uh a small feast at about 10 30 when we finish the ceremony today.
Avay today uh obviously uh it's been uh a
devotee that's been here in the UK with all of us for many many years and there are many devotees that do know him and and I'm very happy that his old temple president uh Krishnan who was here as well.
Aby this year in August will be if by looking at him you will never guess this, but this year he will be sixty years old. Shh. Imagine that.
Looks like a young man of twenty-five beyond sea, maybe thirty-five at the most, because he's going to be sixty. Uh and a little history of Abba. He has uh you know how he came to Christian conscience and everything else.
And that's something I definitely have in common with Abai today. Uh not that I'm on a seniorist or anything like that, but uh I have something in common with Aba General Mully Maraj said there is a spare seat there.
My wife is sitting in the audience here.
In nineteen in nineteen seventy Hamai came in contact with Krishna consciousness for the first time, and that's what I have in common with him, that he saw the devotees on top of the pots. 1970, right?
Many of you may have seen it. Many of you were perhaps on top of the puffs at that time. But it wasn't till seven years later, in nineteen seventy-seven, that he received one of Śrīla Prabhupāda's books in Rotherham.
So it was quite a while after that. But you know how it is, once you do get the book, uh it takes a while to open that book. So Saturn seventy seven. And he first read that book in nineteen eighty two.
So the principle of time bombs is definitely true. It was festering and then it exploded and now we are having sunnyasar and books. And he started practicing in 1882.
And uh in 1984 is when he he joined and he joined in Manchester. And uh after that uh after a year of training and traveling um he stayed in Manchester Temple for sixteen years.
And he was the only man there, as Krishna Dhamma would tell me, learned man, single person, door-to-door preaching, general Temple Services holding the whole temple together for 16 reasons. It's quite amazing.
It was in 2001 that I had some discussions with him and he and he came down to the man. After many, many years. He became the leader in the ashram, he's still here.
And he um brought we brought it to the attention of the management council. Abai was a serious candidate for sannyasa. He took on studying in Bhakti Sastri, uh Bhakti Vaibhava.
He studied all the way up to the twelfth canton. I think the most learned person in the UK, he's passed all the exams all the way to the 12th canto. It was in the year two thousand and four that he took initiation from uh
Rab Swami and it was in two thousand and six that he started travelling because he was obviously going to take some yes. So he specifically he was travelling in Russia, Georgia,
Azerbaijan, and of course he also travelled in the UK, so I'm very happy that we also have with us this morning Goswami who's been looking after him in all of those countries.
Well he tells me not only is he regarded already in all those years as a sannyasi, but they also call him Guru Dev as well. So you know he's uh beyond, beyond sannyasa as well.
So uh these are just some thoughts on another uh which
Prabhupada on the meaning of age
obviously um we'll be asking the three same sannyasis just to speak a few words shortly.
Uh, but Prabhupada when when he was once in uh a press conference and he was giving sannyasa to uh two of his young Western disciples at the press conference, one of the reporters complained.
He said, these young boys, sannyasa is for old people. Why are you giving them sannyas? Prabhupada asked the reporter, what does it mean to be old? The reporter was speechless. Prabhupada said, looking at him, old means
that one is close to death. And then Prabhupada asks him, looking at him, can you guarantee that you will not die before me? And the reporter said, No, I may well die before you. So Prabhupada said yes.
Therefore everyone is old. And everyone can take sannyasa.
Uh, Bhaktivinoda Thakura in Caitanya-bhagavata has a nice commentary as well when he speaks about sannyasa and he explains how Caitanya Mahaprabhu he gave up the small world of family life in order to make the entire world his family.
And Prabhupada jokingly often would speak that he gave up a few sons and now he has thousands of sons.
We'll request Maharaja to uh lead us in uh we'll we'll begin the uh uh function, we'll request Maharaja to lead kirtana and then he'll be giving the main address and just after that we'll be requesting our three special guests just to speak a few words and then we'll continue with our ceremony today. Hope you can all stay with us, whether you're here physically or um on the net.
Bhagavata verse on sannyasa vows
Yaya Kunjati Oh mokyan gimme dun As nish, Vichanya Globisham, Sapitany Nabuta, Samyamanyam, Dratis Antikam, Bande Hamsikro, Sriu Ratamandam, Sri Guru Vishna Pansam, Sri Rupa, Saratam, Sakatampitam, Pama Sashivan, Sabetam, Sabadutam, Vishana Sajan, Krishna Shaytanya Ban, Shri Ram, Krishna, Saranaita, Shivanditansha, E Krishna Pramasindhu, Vamandrakaty, Uh mesha bikatanta, Radhakanta most tevanchambi, Radhilahari, Vishapanus debi, Radavami Nadi, Machakaduscham, Vivasindurcha, pathana padreb, Vishne Bodama, Shana Chaitanya, Prabhupada, Sriya Vita, Nriasta Ratta Brinda, Vishna, Vare Krishna Krishna Krishna Vamaare Rama Rama Rama Bare Hetamsa astayapadatmanisham hadyasidam Urapatamar Mahabi Aham paresyami duram taparam tungamukundam
gri setayaiba as a Brahman from a Vantitesh said, I shall cross over the insurmountable ocean of nations by being firmly fixed in the service of the lotus feet of Krishna.
This was approved by the previous acharyas who were fixed in firm devotion to the Lord Paramātmā, the Supreme Personality of Godhead purport by his divine grace is Bhaktivedanta Swami Prabhupāda
in connection with this verse, which is a quotation from Śrīmad-Bhāgavatam 11th Canto chapter twenty three verse fifty seven Śrīla Bhakti Siddhanta Saraswati Thakur says that of the sixty four items required for rendering devotional servants, acceptance
of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyas order, his main business is to devote his life completely to the service of Mukunda Krishna.
If one does not completely devote his mind and body in the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In Bhagavad-gītā 6.1 it is also stated:
anāśritaḥ karma-phalaṁ kāryaṁ karma करोति यः sa sannyāsī ca yogī ca. One who works devotedly for the satisfaction of Krishna is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Krishna is.
The word paramātma-niṣṭhā means being a devotee of Lord Krishna. Paramātma. The Supreme Person is Krishna. īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ.
Those who are completely dedicated to the lotus feet of Krishna in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas.
Later Viṣṇu Svāmī considered that accepting the dress of the tridaṇḍī was paramātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas.
The Vaiṣṇava sannyāsī is known as the tridaṇḍī-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the purpose of the tridaṇḍa.
Later, many persons in the community of Śrī Svāmī gave up the ātma-niṣṭhā, devotional service of the Lord, and follow the path of Śaṅkarācārya.
Instead of accepting the one hundred and eight names, those in the Śiva Svāmī-sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa.
Although Śrī Caitanya Mahāprabhu accepted the then existing order of sannyāsa, namely ekadaṇḍa, he still recited a verse from Śrīmad-Bhāgavatam about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura.
Indirectly he declared that within the ekadaṇḍa one daṇḍa four daṇḍas existed as one accepting ekadaṇḍa-sannyāsa without paramātma-niṣṭhā—devotional service to Lord Krishna—is not acceptable to Śrī Caitanya Mahāprabhu.
In addition, according to the exact regulative principles one should add the jīva-daṇḍa and the tridaṇḍa.
Real meaning of the sannyasa order
These four daṇḍas bound together as one are symbolic of unalloyed devotional service to the Lord. We're very grateful today on behalf of Śrīla Prabhupāda's grace...
do on behalf of theupani Guru Panarajar Habai Prabhu is going to be taking the vows of the Sri Brabad in this very historical verse is explaining the spirit of samyas to completely take shelter of the loving service of the Lord.
It is not simply a question of hairstyle or dress or what we carry in our hand. These are symbols which are meant to facilitate the true spirit, which is to focus on complete devotion to the Lord.
Śrī Caitanya Mahāprabhu, he recited the verse: Nati Bhishana Shudra Mahambari That I am not a Brahmayakchakri Vaisha Shudras nor am I a Brahmachari Grihastavana Kastra Sandhas My
only aspiration, my eternal position is to be the servant of the servant of the servant of Lord Krishna.
And to the degree we dedicate our body, mind, words, and life in that spirit of being servant of the servant of the servant is true sannyāsa. Sri Chaitanya Mahaprabhu is Krishna himself,
who came especially for the purpose to teach us by his own example how to follow the very essential teachings of Bhagavad-gītā and Śrīmad-Bhāgavatam. Sarva Dharma Bamasha Mandra Kam Shadavita.
The Gita culminates with abandoning all the rights of religion and just surrendering to Kṛṣṇa. Śrī Caitanya Mahāprabhu, by his example, taught us ideally how we could do so.
When he was a young man, he was married and he shown us the ideal life of total surrender as as a gṛhastha, which was absolutely perfect and complete in his example
he did not disclose his ecstatic love for Krishna openly until after he connected to his spiritual master in disciplic succession, Īśvara Purī. At that time, he was married to Vishnu Priya, who was
taken care of his mom, and he was playing the saṅkīrtana of first in the house of Srivas and although
he was a gṛhastha when the devotees were persecuted, he was following his instructions to chant the holy name with all sincerity. Caitanya Mahāprabhu encouraged them in every way.
He would go into the streets and wherever he would hear the chanting of the holy names, he would embrace those devotees that were chanting. He would bow down to them.
He would put the dust with his own hands and anoint their bodies with sandalwood. And with tears in his eyes, he would say, You are my life and soul.
This is how you know. And when those same people were being harassed by the Chand kazis, hundred soldiers were in the streets every day beating and plundering, imprisoning anyone who is chanting Krishna's name.
Have you met the first historical civil disobedience movement. He was Krsna. But by his one order, everyone came and assembled with a torch. Millions and millions of people came.
It was a pure time like no other pure time. Dancing, ecstatic, Nityananda Prabhu. And even Chand Kazi surrendered his life. This was his fearless dedication to serve Mukunda as a gṛhastha. And he taught the example.
At any given time, he would just bring people to his home for prasāda, sādhus, swāmīs, vaiṣṇavas, whoever, and Viṣṇu-priyā and Śacīmātā would just immediately cook. Sometimes with no notice, he would bring 20, 30 people.
And they were honored to just cook for them. So he was showing the perfect example of gṛhastha, To serve. To serve prasāda. Spread the glories of the holy name. Fearlessly.
But for the purpose of reaching those people he could not reach as a gṛhastha, he accepted sannyāsa. Mahācaitanya took sannyāsa for many reasons. One was to reach the people that hated him, that were blaspheming him, that were threatening him.
As their eternal loving father and mother, Kṛṣṇa, he wanted to deliver even them.
And in those days, because people would bow down to sannyāsīs because he was God, they bowed down to him and listened to the words he said, he would not be humiliated.
So from that point Lord Caitanya Mahāprabhu set the perfect example for the sannyāsī. First he set the perfect example of how to perfect one's life as a gṛhastha and then he did it as a sannyāsī. And just after taking sannyāsa from Keśava Bhāratī Mahārāja, as he was traveling to Vrindavan,
he chanted this particular śloka, which has been meditated upon and recited by sannyasis since that time as a regulative principle practically which describes the very essence. And I'll read it again.
I shall cross over the insurmountable ocean of meshes. By being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acharyas who were fixed in firm devotion
to the Lord, Paramatva, the supreme personality of Godhead. The very essence of sannyasa is revealed to dedicate one's life and soul to serve Krishna. And Mahaprabhu did it in such a way, the greatest
service to Krishna is to give others Krishna. As Srila Gurudeva explained, the idea of sannyas is one is not encumbered by domestic responsibilities. And for this reason one can make one of the whole world one's family.
And to feel responsible to serve every living being by giving Krishna consciousness.
And Sri Caitanya Mahaprabhu came to Jagannatha Puri, according to Śrīmad-Bhāgavatam, Sarvabhauma Bhattacharya warned him that the tendency is when one takes a nyasa, one starts to
That the tendency is when one takes a nyas, one starts to consider himself God. Because people bow down to you. People give you special gifts. People offer you honor and respect.
And in this way, one spiritual life potentially could be ruined. And Lord Caitanya took it very seriously.
Therefore, Sri Caitanya Mahaprabhu explained, the spirit of sannyas is to be the servant of the servant of the servant, wholeheartedly, with no diversion. It's not to be the master of the master of the master.
Among grhasthas who are on the highest platform of surrender, there was Advaitacharya, Nityananda Prabhu, Srivasa Thakura, Svarupa Damodara Maharaja, Prataparudra and so many others.
And then we have his examples of those who were Svarupa Damodara Goswami was one of the two most intimate disciples or associates. He was a sannyasi. And Ramananda Raya, who was equal to him in his service, was a grhastha.
Gadadhara Pandit, Haridasa Thakura, Rupa Goswami, Sanatana Goswami, Raghunatha dasa Goswami. Can any of us say which was better? Can we even compare?
They were all on the highest platform, some were grhasthas, some were sannyasis because they were totally surrendered.
Which means they dedicated their body, their mind, their words, and their life to the loving service of the Lord. And to be instruments of compassion, to give Krishna's love, Lord Chaitanya's love, to the world.
Historical context of Vaishnava renunciation
Srila Prabhupada also lived the ideal life of a gṛhastha for so many years.
And when he took sannyāsa, it was specifically for the purpose of being an instrument to spread his guru's transmission all over the world without encumbrance. He didn't need to do that for his own purification.
He took sannyāsa as an act of a selfless service. And Srila Prabhupada explains very interestingly that in our line of Gaudiya Vaishnavism, the tradition of renunciation was generally over the years, since the time
of Caitanya Mahāprabhu, accepted the bābājī line of renunciation. That white dress of a bābājī indicates our laṁśā, the highest platform of devotional service.
And Bhaktisiddhānta Sarasvatī Ṭhākura saw that so many people who are accepting this paramahaṁsa order of life were not really on that platform. But they thought that they were just because of their dress.
Because that paramahaṁsa order of bābājī is outside the varṇāśrama system. He accepted sannyāsa, which is a lower position within varṇāśrama, just to teach the principle of humbling oneself before one's ācārya.
His gurudeva, Gaura-kiśora dāsa Bābājī, was a paramahaṁsa bābājī. His father, Bhaktivinoda Ṭhākura, in the end became a paramahaṁsa bābājī. Bhaktisiddhānta Sarasvatī could have,
but he wanted to take a humbler position within the varṇāśrama system to show by his example what was necessary for the time. Because he saw that the concepts were being misused, misinterpreted.
So actually, in that, in our line, sannyāsa is an act of total humility.
And the crest jewel of all sannyāsīs within our body, for those in the renounced order, was Raghunātha dāsa Gosvāmī, who is our prayojana-ācārya, teaching us how to attain the highest ecstasies of the love of God for Krishna.
After he left his home, he left everything with great trouble. What renunciation! His parents were practically billionaires, and he was the only heir to the whole fortune. He was young. He was handsome.
He had a life like an angel, everything that a man could possibly want in this world in quantity and quality beyond anyone's imagination. And yet time and again he was trying to escape from it.
He considered it like a prison because he wanted to serve wholeheartedly, worshiping at Jagannātha Purī. Now, Nityānanda Prabhu, Bhaktivinoda Ṭhākura, They didn't do that. It's not that you have to do that.
In fact Nityānanda Prabhu was kind of a renouncer, and Lord Chaitanya called him to get married. So we have to understand that different people according to their nature, according to time, the place, the circumstance, and everything else, we have different ways of serving the Lord.
Suketu keulonako panane ko way. Whether your grihastha family, home, or whether you're sitting as you're traveling around or in the forest. Just take the name of Krishna. Krishna is not different that is a name. Surrender.
Take shelter. And you look free from the dualities of this material world. So Raghunātha dāsa Gosvāmī left everything behind. And the poor. And he was so humble.
Even though he was directly in contact with Lord Chaitanya physically, because the day he arrived, Lord Chaitanya put him under the care of Svarūpa Dāmodara Gosvāmī, who was Lord Chaitanya's personal secretary.
So he was right at the side of his personal secretary. Lord Raghunātha dāsa Gosvāmī was so humble. He practically never said a word to Lord Chaitanya. He felt, "I'm the servant of the servant."
Whatever inquiries he had from Lord Chaitanya, he would present it to Svarūpa Dāmodara Gosvāmī.
And one day, according to Śrī Caitanya-caritāmṛta, Svarūpa Dāmodara Gosvāmī approached Lord Chaitanya, "Raghunātha dāsa has a question for you.
He's given up everything in this world and he's taken to the renounced order of life. But he doesn't know why. What is his duties? Here is Raghunātha dāsa Gosvāmī asking, "What are the duties of one in the renounced order?"
He is our prayojana-ācārya. And Mahāprabhu gave a system of what renunciation is that can equally be followed by a gṛhastha to attain perfection. Or a brahmacārī. Or a vānaprastha.
He didn't just say follow in the footsteps of Gopis. Meditate on Krishna's Leva. That was the culmination of a whole system. First, he said, this is what we have to do.
Grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe: first thing don't hear or speak gossip. No prajl. Don't criticize others. Don't talk about the faults and the fall downs and this and that of other people.
Grāmya-kathā. Don't talk about all this mundane stuff. Should the road once in this phone?
It consists of speaking negatively about anybody unless it's for a very positive purpose to protect other people or to help those people. Shouldn't just be done.
And to speak about all mundane affairs, unless our speaking of mundane affairs really has a very practical value for devotional service.
Śrīla Vrajanātha says when you speak it, your inclination for devotion leaves you through your mouth with your payāna. You lose your propensity for Krishna consciousness when we speak gossip. That's the extra.
And then he says that you should eat very simple. And you should dress very simply. Which really means what Śrīla Bhaktivinoda Ṭhākura said in regard to deity worship that when you dress Krishna nicely,
if you're doing it the right consciousness, the result is you'll have no sense of need to dress yourself nicely. You may dress yourself nicely for whatever social purposes, but it's not for yourself.
The gopis dress nicely, but only for Krishna, not for themselves. Krishna liked them like that. But to the degree we give Krishna pleasure, to that degree we lose the desire for selfish pleasure ourselves.
So the only way to be happy, not dressing nicely or eating nicely is by experiencing the higher taste.
Lord Caitanya would see a beautiful offering to Lord Jagannātha and he would say, just give me some rice and steam vegetables. Boiled vegetables. I'm happy seeing what Jagannāth Miśra's eating. That's all I need for.
So real renunciation is our focus is what makes Krishna beautiful, what makes Krishna happy, and that is our happiness.
Amādinā mānadena kīrtanīyaḥ sadā hariḥ smaraṇaṁ mama kartavyam. This is the next instruction Lord Caitanya gave to Raghunātha. Offer all respect to others and do not expect any respect for yourself. This is renunciation.
And in this spirit, constantly chant the name of Krishna. And then he comes to the point when you do all these things, then in your mind meditate on Rādhā Kṛṣṇa in Vṛndāvana.
And then he culminated his instructions about renunciation with a very, very crucial verse. Which means this verse, whoever you are, wherever you are, whatever you are, however you are, this is real pronunciation.
Lord Caitanya told Raghunātha Goswami Srinarati Sri China thar ibasyashhua. Amanina Manadena Kirtan Yasadabai. Be humble like a blade of grass. Tolerant like a tree.
Ready to offer all respect to others and expect none of return. In this spirit when I chant the holy name of the Lord Christ. Mr. final teaching to Ravanatas Goswami in regard to what a sannyasi is.
And one who lives by this principle is actual sannyas. And Rakunathas Goswami lived by that principle.
And Lord Chaitanya, he said to Ragunathas Goswami actually, Swarup Dramar Goswami knows better than me obviously, but since you asked me I answered your question, and what was Ramanatas Goswami's standard of renunciation?
We cannot imitate him. Prabhupada said if you imitate you die. You can't survive. But the principal. When he was living in poor year,
even though his parents were sending him large amounts of money, for food and for shelter and for anything he wanted. He would just give it all to the devotees. And he just wore a little coto.
And eventually he was just eating the decomposed rice that the cows would spit out because they couldn't tolerate the taste of it. He would collect it late at night and take the inner heart portion of it to wash it and that's what he ate.
And when Lanjaitana heard about this, this Lord Dhamadaka Swami came to Rabunas Goswami's Kutir. Right at the time he was about to eat his prasad. The Lord Shaitan he said, I heard you are eating very nice prasad.
And Ravagatas was no possibility of giving that to the Lord. But the Lord knew right where it was and he grabbed it and ate a handful of it.
And he was he was about to take another one and swallow Yamarakoswell and said, no, no, that's enough. Please don't eat any more of this.
Tasted so many cakes and so many items of Jagannas Prasad, but never I tasted anything that is so satisfying as what Ramunanda's Goswami is eating every day. What was Lord Jitani tasting?
He wasn't tasting the hard little kernels of inside decomposed rice. He was tasting the spirit of Ramadas Vaswami's humility. Mahaprabhu Abdaganya Vajya Pradana.
In this particular instance Prabhupada's Kaviraja Swami tells that renunciation is the basic principle that sustains the lives of the followers of the Lord Chaitanya.
And when the Lord sees such renunciation in his devotees. He is very satisfied. And what is that spirit of renunciation?
Appreciation for Abhay Prabhu's humble service
To make our happiness in making Krishna happy. To make our happiness in making the spiritual master, the Vaishnavas happy. To make our happiness in making the conditioned souls happy by giving them Krishna. In the servant, the servant, the servant of the servant.
So we are very happy because all of us, we know I, but have been observing him, associating with him over the years, have seen that he's not ambitious for position. He's not ambitious for sense gratification. He just wants to serve.
It's not that he volunteered to become a sannyāsī. He was practically pushed into becoming a sannyāsī. Because everybody saw you're already a sannyāsī, just be honest. Makes you happy, I'll do that, that's why he's here. Just to make us happy. It's actually very beautiful.
Viśvanātha Cakravartī Ṭhākura explains the three great dangers: Kāminī, Kānaka, Pratiṣṭhā. Sexual desire. The desire for wealth. And the desire for prestige. They are like plunderers that can steal away our devotion.
And whoever we are, we have to be very, very careful. Not be plundered by sexual drive, by the desire for wealth or the desire for prestige. And they're all very dangerous.
But for a sannyāsī, if you get caught up with a prestige thing, usually the other two follow behind.
Therefore, tṛṇād api su-nīcena taror api sahiṣṇunā amāninā māna-dena kīrtanīyaḥ sadā hariḥ. We always consider ourselves the humble servant of the servant. Sannyāsīs traditionally would go to the house of gṛhasthas to serve them. They would come as beggars. They wouldn't come as masters. They would come as beggars.
And it's interesting here in London, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, he sent some of his topmost learned, renounced sannyāsīs to London to preach Lord Chaitanya's mission.
And if you read the instructions he gave them, very interesting. He said, you are going to a country where there's a lot of education, where there's a lot of accomplishments,
and you are, you are just triple-staffed beggars. You're coming with a begging bowl. With straw between your teeth. You are very learned. You are very accomplished.
And this way with folded hands you offer honor and respect to all these people in London and when they're very happy by your honor and respect then you very then you take out your banking ball and you say now please I thank you for get what you know and hear the teachings of Lord Chaitanya.
That was his mood. Sannyasis would go door to door as beggars and and then people would open their hearts and their homes and would enlighten them. He signed his letter to Kṛṣṇa, very significant beggar.
Please, Prabhupāda. Let me dance as you want me to dance. Śrīla Prabhupāda, that Jamadhuta prayer is the ultimate expression of what a sannyāsī should aspire for. That we are that high. We must be very careful.
We must be strict. We should not take māyā lightly. She's very powerful.
And she'll try to come in like a needle and come out like a nuclear bomb, the plow thing was her, you know, it's now she comes in and charm comes as like a nuclear bomb.
But we have to be very careful to really appreciate and honor the association of the sādhu. Cannot make up our minds.
Prabhupada's example of practical humility
They give our life, our soul, body, mind, words, and life to serve, to serve and to serve. So Prabhupāda Grant Sannyāsī was cooking for the devotees, serving the devotees, feeding the devotees.
And in the same spirit he would sit on his vyāsāsana and accept guru-pūjā from devotees. Whatever was required to uplift our consciousness, he was ready to do.
Sometime ago I spoke to one person. He never became a devotee, he never became initiated, at least externally as we knew it. It's kind of a little crazy. But in 1965, early 66.
You met Prabhupāda in a yoga studio and Prabhupāda would say would you like me to cook lunch for you? And then go shopping. Prabhupada never went to a grocery store before in the last. He was quite amazed.
Well more than him being amazed, the people at the grocery stores I don't know how it is in England because I never buy anything.
But you know everything has a price tag on it and they go to and they just the cashier just this much money.
And Prabhupada said, you know, they said, sir, this will be um eight dollars and twenty cents. Prabhupada said, I'll give you three dollars. Anyone like Paul?
She said, sir, you know that it's eight dollars, you see, this is like the price piece. He says, it's not worth that much. I said, sir, we don't do things like that in there.
He said, No, no, I know what this is worth. I buy these things all the time. In India, that's the way you did it. You would negotiate the price.
And this this person told me that Prabhupada was so gentle and sweet, but so fine. And she took her purse and took like the extra five dollars out of her purse from her cash but she said, you know, sir, take it, take it.
And then this person told me Prabhupada would go in his apartment and he would cook like a five-course lunch.
And then Prabhupada would serve them, and they would sit and eat together, and then Prabhupada and him would wash the pots and wash the dishes together, and then they would both lay down on their left sides.
Prabhupada taught him that process. And then he would tell them about Krishna. So Prabhupāda, sannyāsī, was just willing to serve in whatever way would help people to become Krishna conscious.
And later on when he was installing deities and having Vyaspujas, he was just doing the needful to make us Krishna conscious. This is dancing according to how Krishna wanted you to dance in every situation.
It's that selfless surrender that is real renunciation. And one of the great reasons Lord Caitanya taught that people take sannyāsa is to give a standard and an inspiration. to the brahmacārīs as well as the gṛhasthas.
In many ways we take sannyāsa to serve the gṛhastha community. That was principles. So that we can preach to them. So we can serve them in these ways.
And in turn the gṛhasthas want to serve the sannyāsīs because they appreciate the level of their sacrifice and renunciation. So let's find this mutual spirit create a Vaiṣṇava community.
Varṇāśrama is about a social body, the head, the arms, the belly, the legs. We all play our role for the purpose of serving everyone else and bringing the whole body to a healthy Krishna conscious state.
Bhakti Prabhupāda has really been such a shining example. Last night I was speaking to one very, very senior devotee. And he said, for a vibhu he's always been a sannyāsī in heart.
He's just never wanted anything for himself. So simple, so humble, so eager to serve, so sober. So today's ceremony is really recognizing the wonderful qualities and encouraging this very, very special soul.
And also for our own benefit and for the benefit of society, for people to to more deeply appreciate and recognize these qualities of his humble service attitude, which will surely help unite us and help us to strive for the best peace.
Took his birth here in Britain. Served under Krishna Dharma for both sixteen years we heard in Manchester. Didn't have all that much association with other brahmacārīs. But he was always enthusiastic.
Because he just loved to serve. And now by the request of others, Bhakti tirtha Swami Maharaj comes to Russia. And when I see him in Russia, he goes he goes to the most difficult, far away places.
I met him last year in Moscow and the next day he was going to Siberia and he was going somewhere else. And for a 60-year-old man, that type of traveling isn't easy.
And for those of you who've been to Russia, the transportation systems there, They're not very advanced. But he's willing.
Whether there's two or three devotees in a cold place way up in the world where there's hundreds of people, thousands of people in a festival. He's grateful to serve.
And we are very grateful to you, Prabhu. We've all come here together today to honor and respect your life of devotion and to offer our sincerest prayers and gratitude
Reflections from senior sannyasis
as you enter into this sannyāsa order. Thank you very much. We'll um continue to today, of course, I forgot to mention today is a very auspicious day as well. Today's the appearance day of Śrīpāda Rāmānujācārya.
Today is a very auspicious day to be taking sannyāsa.
Prabhupāda had written to me and said that uh within ISKCON this initiation ceremony to sannyāsī of I would make it one, this would be the one hundredth sannyāsī. So we reached one hundred here with Abhaya.
As his name indicates fearless. So I made a request, Bhakti Chandra Swami Maharaj, if you can just raise his mic to speak. And then followed by Sacinandana Swami Maharaj. And then lucky again this one.
And may maybe we can close those two doors a little from there? Isn't it? Perhaps everyone shifts a little further in?
That will give them a little bit of a little bit of a little bit She tell you just a lot of the same thing. Thanks. Hare Swanson Lord Bhakti Ring. Hare Krishna Hare Krishna Krishna Krishna Krishna.
I would like to begin my profusely from the bottom of my heart with thanking this only as well as such a powerful and inspiring palk and Qualiti and worries of a problem. Thank you very much.
I can say that I've been to many sannyāsa ceremonies where Mahārāja has opened last year I was at Bhakti Rasāmṛta Mahārāja's sannyāsa ceremony and before then Bhakti Caitanya Mahārāja within the last two years.
And each time I hear about the principles of sannyāsa and the responsibilities of sannyāsa. Consciousness is quite necessary in order to practice sannyāsa in a most pleasing and proper way.
I feel like you know I'm the person who's taking sannyāsa. It's so purifying to hear these things over and over again because we have a tendency to forget as we become we go on with our day-to-day service and promotional life.
I don't know if I can really add much philosophical principles to what Maharaj said because he covered everything that I could possibly conceive of. But I can say that these parts
are what we say in relationship to Mahārāja's statements about Radhanath Swami that Prabhupāda was teaching in terms of sannyāsa is that that really means there's no question of looking back.
One time he was speaking about this principles to you, I think it was Rāmānanda Mahārāja. Another godbrother is there also. And Prabhupāda said that if you're out preaching, you're out traveling, you're going to different places, you will meet various types of people and various types of material arrangements.
And some people will be very wealthy and very well to do and also have very nice material arrangements and also very nice relationships with their wife and family.
He said if you think that you know I could have had this too if I didn't take sannyāsa, if you just look towards that or if you think like that, he says you're fallen. So it's really a fine line because the opportunities
that present themselves in terms of our day-to-day life and preaching is so wide and so variegated and so full of when we see what we see from the material point of view very ideal.
But in the same principle that we have to understand that everything in this material world belongs to Krishna and everything is for Krishna's pleasure including ourselves.
As Maharaj so perfectly described that we are as devotees, but especially within the real sort of life, meant to give ourselves completely to the service of the Lord, for the pleasure of the Lord and for the upliftment.
My ever would say this, I would listen to this, and he would speak this many times that how that you have no private life anymore. You belong to others. I was always meditating on that. How do I belong to others?
I still have my own concerns, my own parent needs. But when you think about it deeply, that when you give yourself to others in the spirit of devotion as directed by the acharya for the pleasure of the Lord.
He will actually fulfill all your needs beyond what you can possibly conceive of that you need for yourself.
In other words, as Maharaj said, the greatest satisfaction is to give happiness and pleasure to others by preaching the glories of others and seeing others take that.
And when we see others take that and what we are trying to give, that is happiness. That is the greatest happiness. Because it's the perfection of what we're trying to do.
So the sannyasa letter is means as bhakti said, don't just aras bakti says you're socially dead. There's nothing left. Nothing coming in, nothing going out materially.
And I can see from my experiences over the years of coming here and associating with Alai. He has all these qualities. Of course I don't know him as well as many do, but from my limited experiences and our interaction.
He's genuinely humble and very, very kind and generous. I can speak of in my in relationship to my own experience, how sometimes I would come here and would be no place to stay.
And they would say, You can stay in Abba's room. He'll go somewhere else. And you know, I would think, well, I'm pushing him out, but they say, No, this is what he wants. He wants you to he he wants you to have his place.
'Cause there was no other place to stay and he would go to the ashram and say, I mean, you might think, well, it's a little thing, but it shows his kindness and his concern for others.
And as a preacher, that's the quality that makes our preaching effective. Our philosophical understanding of the scriptures is important, but unless it's
backed with compassion, as Maharaj and kindness are concerned with others, it's just pretense or it's just some good learning without the essence of that knowledge being lived. And I saw that with Acyuta.
Instead he came to my room. And we sat down and we talked and we were just talking a little bit about his moving forward in this āśrama. And I was observing him very closely just to see what was his mood.
And you know, he was accepting it as a responsibility. And I could see he was a little bit concerned that it is something that is a great responsibility.
So he was looking for some encouragement, he was looking for some some someone to ex to explain more to him about that. So we talked nicely. But when he left, I realized this man is really humble.
And that was my brilliant of his of our meeting. And it's always been like that. He's very humble, but at the same time very dedicated to giving Krishna consciousness to others. He likes to preach.
And that's one of the qualities that it takes to become a preacher. You have to like what you're doing. It's not like it's an austerity, yes, but the austerity is not so much the preaching.
It's whatever it takes to preach. That's the austerity. But the preaching is nectar. And he loves to preach. So on this day it is a very, very auspicious day. We were speaking in the sannyāsīs just before we we came.
And we were saying that out of all the āśramas within the world, The UK yatra has produced seven sannyasis. I think we collected seven different persons. And Bhai I think is the seventh.
So it's a real credit for the yatra and for the devotee saying for the history to show that this place has actually although we're in the middle of one of the most materialistic um metropolitan uh sense gratification areas of the world. Still so many people have moved in that direction of renunciation in a very what we say serious way. That's real credit to the whole UK Yasra.
And of course continuing that tradition nicely. So thank you very much.
But one thing I would like to say, which is again a little philosophical, which really when Maharaj hit down at the very beginning of this lecture, and by quoting that verse from Sri Chaitanya Mahaprabhu, dāsa-dāsa-dānudas.
It's very easy to place the external identities upon ourselves and start to think of us in that way.
Whether we're gurus, sannyāsīs, temple presidents, whatever role we're playing in relationship to devotional service, it's simply that what it is. It's a role.
If we get caught up in the role and we start expecting people to help us to facilitate that role we're playing, such as looking for honor, prestige, recognition, or whatever comes by that role.
Then we are actually an illusion, really. So the real identity, the real principle of our existence is that we are a servant.
Srila Prabhupada explains the glory of the servant is to become the servant of the servant of the servant. I'm speaking theoretically, not real And I'm honestly saying that. Because we are meant to come to that standard.
It is very difficult to always understand your principle, your identity as a servant. Because so many other people will make you forget that by what they do and how they treat you.
But if we forget it and we believe, then we become what we say. We are accompanied to that same illusion. So I just want to end by thanking all the devotees for coming to
this ceremony because you're giving your support to this ālāh. And it's very important that you give your support, your best wishes, your prayers. Because if we look back in the history of our ISKCON movement,
there has been many casualties in this āśrama. In fact the casualties are over fifty percent.
So it's not easy to maintain these vows throughout our life, so your prayers, your support, and your what we say. I would say encouragement in the sense that we don't think, well, you know, it's not for me.
Ultimately it's for everyone, as Mahārāja also mentioned.
Maybe not in the formal sense, but in the sense of purifying our heart completely as the principle of the what is required to look back on back to God will come to that platform of complete renunciation of everything material.
So thank you very much, Abhay, and thank you all the devotees for being here in this wonderful ceremony. And especially thank you to Anath Maharaj for his presence and his deep deep understanding of the principles of Krishna consciousness.
Renunciation as dedication in all ashramas
Śrīla Prabhupāda kī jaya! Oṁ ajñāna-timirāndhasya jñānāñjana-ślākayā cakṣunmīlitaṁ yena tasmai śrī-gurave namaḥ śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
vande ’haṁ śrī-guroḥ śrī-yuga-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca śrī-rūpaṁ sāgraჯjātāṁ saha-gaṇa-raghunāthānvitaṁ taṁ sūjīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
hare rāma rāma rāma hare hare. So I'm uh very very fortunate today that I am here in the assembly of great Vaishnavas.
Somehow maybe the Lord is very kind upon me that He has allowed me to be in the association of great exalted Vaishnavas.
This is actually a very, very rare gift of the Lord to allow someone to come into an association of devotees. Especially today on this day where Vai Prabhu is formally going to take sannyāsa.
Now although the ceremony is going to be conducted today, it doesn't mean that he will be a sannyāsī from today. But he was preparing for becoming sannyāsī. And this is uh just a formal officiating ceremony.
But it does not mean that he wasn't sannyāsī before today.
So we have to understand that in all our lives, whether we are in brahmacārī-āśrama, gṛhastha-āśrama, vānaprastha or sannyāsa-āśrama, When we come in contact with devotional service, that means the Lord has very specially shown favor upon us to allow us to come into this very, very sacred inner circle to be freed from the cycle of birth and death.
We all understand from scriptures, we have heard Bhagavad-gītā many times, we have read Bhagavad-gītā, we have understood from Bhāgavatam, many speakers have spoken.
And we heard this message from everyone that this is what we are aspiring for. But we actually come within the inner circle of devotional life. It is indeed a rare gift.
And this gift can only be given by a pure devotee of the Lord.
And we are very fortunate that Śrīla Prabhupāda, he brought this message to the world and allowed us to enter into the devotional atmosphere without even being qualified to enter devotional life.
Because devotional life, as we read from the scriptures and descriptions, it is not very easy. And to be qualified to be a devotee of the Lord is also not very easy.
But somehow, by the blessings of a pure devotee, he makes us qualified to enter into that realm of devotional life and appreciate devotional life.
So today actually we are talking on the subject matter of sannyāsa, renunciation. But actually, renunciation is for all of us, it is a matter of which Ashram we belong to.
Once we become a devotee of the Lord, that means that we are actually devoting ourselves to the Supreme Lord. And when we devote ourselves to the Supreme Lord, then what does that mean?
We have actually come to an understanding and conclusion that the Supreme Lord is the master and we are his servant.
Many times we hear devotees called Jivera Svarupa Hoi Nitya Krishna Dasa. That eternally we are servants of Krishna. But do we actually understand that in practice that I am a servant of Krishna?
Being a devotee of Krishna means we are his servant. And what does his servant mean? That we do everything for the pleasure of the Supreme Lord.
So when we are serving the Supreme Lord, it doesn't mean just serving the Supreme Lord directly. Because that is practically impossible to serve the Supreme Lord.
The only way we can serve the Supreme Lord is through serving his devotees. Or dedicated to serving the Lord.
And of course Lord Caitanya Mahaprabhu had uh famously quoted in his line which of course Maharaj had quoted, Gopi Bhartuh pada kamalayor dasa dasa dasanudasa, that becoming servant of the servant of the servant, words are easy to speak. Saying that I am a servant of the servant of the servant is also very easy. It doesn't take great deal to say I am a servant of the servant of the servant. But actually to put it into practice, that is really important.
So in our lives, when we come to Krishna consciousness, this opportunity is given to us to become really the servant of the servant to the practice of devotional life and serving the Vaishnava.
And whether we are in uh any of the four varnashram uh institutions, we all have to begin practicing renunciation. Renunciation doesn't mean only for the sannyasis.
Of course, sannyasi when he takes the vows, he is now dedicating that whatever Krishna gives me, I will use it only in the service of the Lord.
But for the others, doesn't mean that there is license that whatever Krishna gives me, one for me and one for you.
Sometimes we feel that uh some uh some preachers uh say that in a household life we have certain license to enjoy, sense enjoyment. That is for grihamedhis, not for devotees.
When devotees, that devotional principle, even within the household life, they must dedicate themselves to serving Krishna. That is renunciation.
Because renunciation is not just for those who are taking the vows of renunciation.
Because as Krishna says in the Bhagavad-gītā, sarvān dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ, when he's saying that he's not saying that only for sannyasis, because he was Soka Papadya when he's saying that he's not saying that only for sannyasis, because he was speaking this to Arjuna. And he was actually telling Arjuna that now you take sannyas. He was speaking to him as a kṣatriya, as a householder.
So it is for all of us to embrace this spirit of renunciation. And whatever Krishna has given us, we should try to think how best I can use this in the service of the Lord.
And when you do develop that consciousness, then we'll all become pronounced. But in our society, when one actually comes forward to take up the responsibility of officially taking sannyas and renounce order of life,
he is now taking great responsibility on his shoulders that by the mercy of the vaiṣṇavas I'm going to go out and preach the message of Caitanya Mahāprabhu with whatever time I have in this world.
I have no other business. So that is a very serious commitment he's taking.
And as a society we should give great honor and respect to those who have taken this vow and support them in their journey to preach Krishna consciousness.
And I think that today, on this day when Abhai Prabhu is taking the formal commitment,
we should all bless him that he becomes a first-class preacher of Krishna consciousness till this last breath and it fulfills the order of guru and Gaurāṅga.
So Bhai Prabhu, thank you very much for taking this serious commitment. I hope I can help you in any way. And I hope that you can also help me. Thank you very much.
Qualities of a non-controversial servant
I appreciate it. So we can shak the past you do ishaka Jansük Krishna, Chaitanya, Birthday, Vajat, Sath, Bhoka, Kék, Shankilla. Also feel greatly honored and happy to be present in this historical moment.
I will speak a few words about And I can only confirm everything what has already been said about him. He has uh greatly uh outstanding qualities and Śrīvās Ṭhākura made a very interesting point.
He said that his acceptance of sannyas may help us to unify our society. What I can see in Bhāva Prabhu that he is already doing this in a very great way.
One of his wonderful and amazing qualities is that he is completely, totally, absolutely a non-controversial person. And uh wherever he comes, and that means that there is no conflict within himself.
He doesn't create any conflict outside. Uh uh moreover he pacifies all the conflicts, he brings together all the conflicting parties.
Sometimes he goes to very difficult places where the odd the society of devotees is driven by conflict. And he just comes there and stays there for a few days and speaks something very non-controversial.
And all the controversies which are there somehow rather disappear. Just by his presence, just by his being here. And this is how this unification process works. If somebody has this outstanding quality of uh being a just
a dedicated servant. Which means no controversies, you know. Nobody's really, you know, if you're a servant you are non-controversial. To be master means to enter into some conflicts and controversies,
but if you're a servant, nobody minds it, basically. And uh that's one of his uh wonderful qualities and one of his wonderful inputs. And Śrīvāsa Mahārāja mentioned that he goes to some amazing places.
You know I am brushing myself, I've never been to these places. I probably never go to these places. He goes by and by and uh he was preaching there.
And uh uh his preaching has amazing, amazing impact in people's heart. Really amazing impact. Uh wherever I go, you know people tell me, oh our Bābājī's here. It was so nice.
And they thanked me again and again and again that Bābājī was there and without any exception. Everybody just loves him. Absolutely.
It's it's amazing how people are also united by his presence uh and this feeling of respect and love which he uh commands, never demands, but naturally people are coming forward to express their love and their respect and their gratitude uh to him.
And uh I was thinking about this and this is also a manifestation of his inner renunciation.
He's renounced in a way that he doesn't create any conflicts, no doubt about it, because only somebody who doesn't have any ambition can be such a non-controversial person.
But his renunciation also manifests in this particular quality of his that he becomes very dear to the hearts of everyone.
We know that Śrīnivāsa Ācārya he glorifies this six Gosvāmīs of Vṛndāvana by saying that very dear to everyone, to the Rogues and to the Russians and to normal people. Everyone is very uh you know feels uh very uh deeply and uh with laugh about them.
And while thinking about this, I remembered one verse from Yaksha Prashna from the Mahabharata where Yaksha or in that Dharma Raj Yamaraj is asking
Maharaj Yudhishthira what the person have to give up in order to become dear to everyone. It's a very interesting question in itself. In fact, he asked four questions of this kind.
What you have to give up to become this and that, to become happy, to become wealthy, to become free from distress, and what you have to give up to become dear, priya to everyone.
And Maharaj gives a very profound answer to this question. He says to become dear to everyone, you have to give up māna or desire for respect.
If you want to become dear, and every one of us has this craving in the heart, but the answer to this is simple. You have to give up your desire to be respected.
And then immediately automatically you become very dear to the other one. And that's the philosophical or explanation of this phenomenon which we see and which I personally see about a vast impression upon people's hearts.
Everyone without exception loves him and he is dear to everyone. Everyone is bending for him. You know, people from many, many different small towns and cities that fast kind of buy his car.
Now, I said I don't even know the names of this nonsense series. But uh this perception of his personality and of his qualities is absolutely universal and across the board.
Uh which is in different countries, not only in Russia, Georgia, and Armenia, and Azerbaijan. So we don't probably pronounce the names. This is there.
And uh on this glorious day I want to thank him again and again for his service, for his amazing input to our society and for his uh contribution and I hope in many many years and wishing many many years of preaching
Sannyasa initiation vows and ritual
to glorify Śrīla Prabhupāda and his message. Thank you. The next part of our ceremony will be uh conducted. We have
the uh pujari from this county London, only one of our Dīrghatama, Prabhu, and overseeing the event Śrī Rudra Rāma. And that will take us through uh parts of the sannyāsa.
We don't see them so often so we don't remember what actually happens, we see the situation or not. So we're gonna give him the mic and he'll take us through parts of this um cludes.
Pleasure uh to be present here, I'm a people. Uh to share what uh abilities and goodness has granted uh in this golden soul and service. And maybe in the future, a few years time we can swap places.
Uh Gurudev uh was speaking about uh Srila Bhakti Raksaka Sridhara Maharaj institutionalizing the ceremony of sannyasa. So in 1904, his uh beloved father, Bhakti Vinod Thakur,
when he travelled to Vrindavan, he managed to procure the original copy of the samskara dipika, which was inscribed personally by Srimad Gopala Goswami, in order to share the process and procedures of uh taking
the sannyasa, and then Bhakti Vinod Thakur published this twice, and then his son Bhaktisiddhanta Sarasvati Maharaj published this four times, and then most
recently, Bhakti Gaurava Narasingha Maharaj and Bhakti Dayita Madhava Maharaj have now made this available in this concise so many functions according to samskara.
At this point now, available sannyasis and uh these seats in front of our spiritual master. He will then recite three different prayers. The very first one is the prarthana or begging for sannyasa, kripaya sannyasam dehi.
Having done so then, he will then sannyasarthi, who then recites and meditates upon the meaning of the sannyasa ashrama. And interestingly, the final prayer, which Abheka will be reciting, is the Yoga Prarthana.
So you may have read in the Rāmāyaṇa and the Mahābhārata that when the kings were coronated to become representatives of Krishna, there was the Raja Bhisheka, the coronation of the king. Simultaneously, and very similar.
There is the Yogaphatta Adesha or the coronation of the sannyasi. The difference lies in the instruments and the items of this, the purpose too.
The Yogapatta Adhikaram will be then observed by Abheka Prabhu requesting to receive the purna sannyasa and then uh Sri Pad Gurudev will then request Abheka Prabhu for a final reconfirmation of
continuing, and then Abheka would then be confirmed with the triple recitation
of the word pūto'smi, that I am purified, O prabhu. Abheka Prabhu would then offer the pranama to sannyasa, the deities, and the assembled sannyasis. Abheka would then return back in his uh sannyasa robes.
Gurudev would then recite the sannyasa mantra and for the dharana karana and the offering of the tina niyam. I tried, it didn't work, it worked on it.
gurū-sampradāya-sat-śāstra-sādhana-anuṣṭhāna-bhaktyā asmin bhārate saṁsāra-mantrahi sannyāsa- sandehi O spiritual master, most knowledgeable in the process and goal of perfecting human life.
According to the system of the bona fide sampradaya, please deliver me from the material ocean of samsara. I beg you, please initiate me into the holy order of sannyasa, O
māyā-tailanya-saṁsāre patitaṁ mām samuddhara kaupīnaṁ dehi sudāntaṁ bhavatāpa-nivāraṇam kaupīna- Grahaneaham putosmi smiti achiratiha Ah please deliver this fallen soul from the waves of the material world.
Please bestow upon me the sacred kopina to purify me and exist and extinguish the suffering of material existence. Receiving this copy in that I saw very quickly attain to purity.
Ombo Guru Vikshupaiogam Yoga Patadikam Grahaya. Oh dear spiritual master, please grant me the sacred cloth and other items of the yoga patikam which are the characteristics of a sanasi.
Omya dhyavam Oh nyahi presa, ittabaratrayampatasya batra. O fortunate one, if ye so desire this, repeat presa three times. Home om prayos me, om prayos me, om pray shows me This
is just How do you push in? How do you push in