19850602 Chipped Rice Festival Double Wedding and Initiation Ceremony

The following is a lecture given by His Holiness Jaypataka Swami on June 2nd, 1985, in New Pānihāṭi-dhāma, in Atlanta, Georgia. This class is an initiation lecture.

The first thing is the purification. Please repeat after me. 

(oṁ) apavitraḥ pavitro vā
sarvāvasthāṁ gato 'pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantara-śuciḥ

śrī viṣṇu, śrī viṣṇu, śrī viṣṇu

(Garuḍa Purāṇa)

Jayapatākā Swami: So now, everyone take with the ācamana cup. You take the water in your right hand, take the little spoon in the little left hand and put a drop of water in your right hand and say the word Śrī Viṣṇu. Drink the water. Put a drop of water in your right hand again, and then gently throw it behind you. Not on the people, just on the ground, then do that two more times and then pass it to the person next to you.

This mantra, oṁ apavitraḥ pavitro vā in Sanskrit means that whatever is impure either within or without a person, externally, internally, spiritually, will become purified by remembering the holy name of the lotus-eyed Supreme Personality of Godhead. Therefore to become purified one should repeat the name, Śrī Viṣṇu, Śrī Viṣṇu, Śrī Viṣṇu. Viṣṇu is the name of God in Sanskrit which means all-pervasive, omnipotent, omnipresent Lord. The form of Viṣṇu is situated in everyone’s heart. So by His presence, one can become purified. Everyone is finished? Repeat again.

(oṁ) apavitraḥ pavitro vā
sarvāvasthāṁ gato 'pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantara-śuciḥ

śrī viṣṇu, śrī viṣṇu, śrī viṣṇu

Again take water in your right hand, say Śrī Viṣṇu, wash your hand, pass the waterpot as soon as you finish to the next person.

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Everyone's ready? Repeat

(oṁ) apavitraḥ pavitro vā
sarvāvasthāṁ gato 'pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantara-śuciḥ

śrī viṣṇu, śrī viṣṇu, śrī viṣṇu

This is the last time. Now everyone take water again three times. Sipping of water is called ācamana. So today, in addition to the wedding ceremony, there is Harināma initiation, where one promises to chant the holy name of Kṛṣṇa for the rest of life, and to follow the instructions of the spiritual master there is also a brāhmaṇa or Gayatri initiation which is given to those who have taken the Harināma initiation for one year or more, sometimes maybe two or three years of chanting, in which case one is then considered qualified to chant a mantra which is not spoken out loud. It is a silent mantra, and it qualifies one to perform such sacrifices or deity worship as are being performed today. There are also some pre to Harināma initiation saṁskāras for the friends of Lord Kṛṣṇa or our Nāmahaṭṭa perfection home program, which is working out of this Atlanta and New Orleans centres. We want that people should learn the techniques of devotional service or bhakti-yoga, and practice in their homes. And they are also eligible to take initiation if they are otherwise qualified. And they can practice in their own homes. But there are also some preliminary stages where one… who is desirous to take initiation sometime in the future and who is otherwise desirous of advancing in Kṛṣṇa consciousness, they can accept the Kṛṣṇa-sādhaka program, which is a type of preliminary to the initiation, accepting the spiritual master as an instructing spiritual master or śikṣā-guru, and placing oneself under the guidance of the spiritual master in order to go deeper into Kṛṣṇa consciousness, as well as to prepare oneself for higher levels of self-realization. So, everyone’s ready now? Repeat. So at this time it is customary to speak for a few minutes on the importance of the different functions. At this time I would like to also take the opportunity to speak on the importance of marriage. In the Bhagavad-gītā it is described that the real renunciant is not someone who gives up sacrifice but one who continues to perform sacrifice, but for a higher spiritual purpose, rather than for material prosperity. So one of the sacrifices recommended is the vivāha-yajña or the marriage, just as another sacrifice mentioned is dīkṣā-yajña or initiation. So the marriage, of course, is a unity between a man and a woman, not only materially but also spiritually, that they have to work as a one unit. In the eyes of God, not only in the eyes of man. They are considered to be as a one unit or as a team, and therefore just as in a team work. Just as in a team work, sometimes say in football team or something, just as a crude example, somebody is the right guard, someone is a hand, someone is the quarterback, they all work together as a team. So this stands as a two person team. So as much as they can cooperate with each other to help them advance in their spiritual life, or in their material. Of course, we believe that material prosperity is necessary but to the extent that one can be healthy, that one can have sufficient food, clothing, shelter, and so on, and beyond that, some spiritual consciousness should be employed, so that one doesn’t become overly attached to material things just for sense gratification. Whatever opulence received, beyond what one needs for a happy, healthy life, that should be used to further the cause of God-consciousness or Kṛṣṇa consciousness. So this is one of the sacrifices recommended in the Bhagavad-gītā and the other Vedic literatures. So, it is someone’s responsibility that husband and wife should cooperate with each other to carry out the instructions of the spiritual master and to remind each other of the spiritual duties in addition to their material cooperative effort and friendship and so on. Love. And the most important thing is to produce Kṛṣṇa conscious children who will in turn, able to not only deliver their mother and father by their spiritual strength but be able to help society in large to create a better world. Bhagavad-gītā describes about unwanted children as varṇa-śankara. So in Kṛṣṇa conscious married life, the parents want to actually have children, and want those children to get every opportunity to be happy in this life, in the next. In this life full happiness doesn’t come simply from bodily sensations but from actual God-consciousness, Kṛṣṇa consciousness. So initiation is another type of union between the disciple and the spiritual master. The Harināma initiation, you see when the spiritual master gives spiritual name and chanted beads to the disciple and accepts a disciple as an eternal son and daughter, and the disciple in turn, because the spiritual master is taking the responsibilities for all of the pious and impious activities that have been performed, agrees to try to follow or follow the instructions of the spiritual master. Spiritual master doesn’t give any impossible instructions, and the disciple has already tested the spiritual master and is confident that the spiritual master has the better interest of the disciple at the heart. So initiation is also a very joyous occasion because if one fulfils all the obligations of initiation then one is assured not to have to take birth again in the material world. At the end of this body, as most of you probably know that this material body of this material life is just one page in a large book, which is our life. That after this material body is finished, normally again we take another birth in another material body. This is the Vedic philosophy and this even has many evidences in para-psychology about the transmigration of the soul. Other scientific evidences are there for those who like to have that type of evidence. So the spiritual master wants his disciple to be able to return back to Godhead at the end of this life. If for some reason the disciple doesn’t return, then the spiritual master may have to or will have to come back again to help the disciple to finish up the remaining spiritual business. It’s a very big responsibility both for the disciple and the spiritual master. At the same time, it’s a very great opportunity to go back to home back to Godhead. So it’s such a very great responsibility, because one is first supposed to ask questions to the spiritual master, take instructions from the spiritual master, work under the guidance of the spiritual master and when one is fully convinced that they want to make that relationship eternal until we reach the Supreme Personality of Godhead, then that person takes initiation. So for those who are in the preliminary stage when they are still preparing to take the final Harināma initiation and then give permanent commitment. The spiritual master can only take the responsibilities for all of the reactions in karma of the disciples willing to follow totally the instructions of the spiritual master. So we don’t expect anyone, we don’t anyone to make such a commitment before six months or one year. We like someone to thoroughly try the process out, work under the guidance of the spiritual master and when one is totally convinced that he is ready, that the spiritual master is bonafide, then only should they accept initiation. In fact, if any of the candidates tonight are feeling any kind of doubt or feel that they like to wait a little while longer before taking this serious step of Harināma initiation, accepting the beads from the spiritual master, then without any kind of stigma or anything, you can step back and wait for a future initiation ceremony or whenever you feel comfortable. Just to say a few words about the second initiation ceremony that you won’t be giving the mantras here for that tonight because it is late. We will give those, tomorrow morning. At sunrise. That’s a very responsible position as I mentioned before, which qualifies one to deity worship as well as to do this type of sacrifices and it’s the responsibility of such brāhmaṇas to represent the spiritual master in a more conscious manner, and to be even more careful about spiritual practices. So we have here from Atlanta, Bhakta George and we have our bride here Bhaktin Linda. So Bhakta George, can you come forward first. The principle is that you first pay your obeisances. What are the four regulative principles in Harināma initiation? 

Bhakta George: No intoxication

Jayapatākā Swami: No intoxication

Jayapatākā Swami: How many times chanting japa everyday, Harināma?

Bhakta George: Sixteen.

Jayapatākā Swami: So, Your name means you are the servant of Kṛṣṇa who is the head of all of the cowherd boys, your name is Goparāja Dāsa.

Haribol!!

Hare Kṛṣṇa… Because mother of two children living happily with their husband. Her husband was already initiated… she is taking initiation now… Kānta Hari… So your name means you are the servant of Rādhārāṇī, who is golden colour, who is the spiritual energy of the Lord. Your name is Hemeśvarī Devī Dāsī.

Jaya!!! Hari Bol

Bhaktin Nanda. The spiritual master is a representative of God. He is a… coming in a line of a disciplic succession, kind of line a postman, delivers the message, takes the mail or tax collector, taking and receiving, delivering to Kṛṣṇa although he has to accept his homage he always considers himself to be the servant of the servant of the Lord. So Bhaktin Vṛndā, what are the four principles?

Bhaktin Vṛndā: *says the four regs*

Jayapatākā Swami: Eat meat, fish, eggs… and how many times chanting japa, minimum? Per day?

So your name, means that you are the servant of Śrīmatī Rādhārāṇī, who is the most discreet in every respect, who is filled with very wonderful qualities. So your name is Lāsya Rānī Devī dāsī

Devotees: Jaya!! Haribol!!

And now, I think you are going to have to come up with your husband because you tie together, you are almost kind of going to be declared husband and wife in about 10 minutes after the yajña. Husband is known as guru-patī, he is to represent the spiritual master and to also gives spiritual guidance to the wife and the wife is supposed to be the intelligence of the husband, also giving good intelligence. So what are the four principles?

Karṇikā Devī dāsī: *says the four regs*

Your name also means you are the servant of Śrīmatī Rādhārāṇī, who guides her devotees in their devotional service. Your name is Karṇikā Devī dāsī

Jaya!!!

It’s a big day, double header (laughter) The sādhaka and sevaka saṁskāras or pre-initiation, because I will use some of the prasāda from the fire sacrifice, that will be immediately after this sacrifice. So anyone who is participating in this sacrifice… please someone untie the neck-beads on these new harināma initiates. Throw the grains using these three fingers or small quantity, because there is around 25 times, goes very quickly but there is svāhā… whenever there is svāhā you throw it in the fire, little bit, don’t throw it all… in two three times and try to hit it inside the fire as far as possible avoiding our poor priest here, for those members of our… our congregation who are interested in… in knowing more about this different ceremonies and initiation and pre-initiation, you are welcome to discuss with Durdarṣa Prabhu or Dhīra Dāsī who are very active in their respective wings of this program. Is there anyone else? Of course our president or vice-president would also able to give information, but specifically Durdarṣa Prabhu is standing here with the camera and Dhīra Dāsī is standing over there, they will be able to give you more information.

So everyone ready? The mothers and fathers of the brides and bridegrooms can also participate in this sacrifice if they like to and throw the grains in the fire. Ranganātha prabhu, do you hear that? Fathers and mothers, if you want you can also throw grains into the fire if you like. When we say svāhā, this means that this is an offering to the Lord. Can we have four devotees, one on each corner reading the Bhāgavatam or some transcendental literature for further auspicious purification?

Ok please repeat after me.

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

śrī-caitanya-mano 'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktisiddhānta sarasvatī iti nāmine

śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye
kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ

mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida
śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te

namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe
rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

namaḥ gaura kiśorāya sākṣād vairāgya mūrtaye
vipralambha-rasāmbodhe pādāmbhojāya te namaḥ

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

namo bhaktivinodāya sac-cid-ānanda-nāmine
gaura-śakti-svarūpāya rūpānuga-varāya te

Jayapatākā Swami: Svāhā! 

Devotees: Svāhā!

gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ
vaiṣṇava-sārvabhaumaḥ ṣrī-jagannāthāya te namaḥ

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
gopeśa gopikā-kānta rādhā-kānta namo 'stu te

Jayapatākā Swami: Svāhā!

Devotees: Svāhā!