Acceptance of sannyasa by Srila Prabhupada - 2nd Sept'2001

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Acceptance of sannyasa by Srila Prabhupada - 2nd Sept'2001

 

One night Abhay had a striking dream, the same dream he had had several

times before, during his days as a householder. Srila Bhaktisiddhanta

Sarasvati appeared, just as Abhay had known him, the tall, scholarly

sannyasi, coming directly from the spiritual world, from Krsna's personal

entourage. He called to Abhay and indicated that he should follow.

Repeatedly he called and motioned. He was asking Abhay to take sannyasa.

Come, he urged, become a sannyasi.

 

Abhay awoke in a state of wonder. He thought of this instruction as another

feature of the original instruction Srila Bhaktisiddhanta Sarasvati had

given him at their first meeting in Calcutta, the same instruction that his

spiritual master had later solidified in a letter: become an English

preacher and spread Krsna consciousness throughout the Western world.

Sannyasa was for that end; otherwise, why would his spiritual master have

asked him to accept it? Abhay reasoned that his spiritual master was saying,

"Now take sannyasa and you will actually be able to accomplish this mission.

Formerly the time was not right."

 

Abhay deliberated cautiously. By accepting sannyasa, a Vaisnava dedicates

his body, mind, and words totally to the service of the Supreme Personality

of Godhead, renouncing all other engagements. He was doing that already.

Srila Bhaktisiddhanta Sarasvati had offered sannyasa to his leading

disciples so that they could continue his mission; they hadn't done it.

Preaching in the West had proved perilous even for the Gaudiya Math's most

recognized sannyasis. How could he, a mere householder, presume he could

succeed where the others had failed? He was hesitant. The helpless,

incapable feeling he had expressed in his "Viraha-astaka" was there. But now

his spiritual master was beckoning him-over all other considerations, even

over natural humility. Now, although he was elderly and alone, the desire to

preach just as his spiritual master had preached remained within him, a

fierce though sometimes quietly expressed determination.

 

The Vedic standard and the example set by the previous acaryas was that if

one wanted to lead a preaching movement, sannyasa was required. Srila

Bhaktisiddhanta had taken sannyasa to facilitate his missionary work. Lord

Caitanya had taken sannyasa to further the sankirtana movement. Of course,

Lord Caitanya was the Supreme Personality of Godhead, but when His young

students had been disrespectful towards Him, treating Him as an ordinary

man, He had taken sannyasa. Because a sannyasi is automatically respected,

Lord Caitanya's acceptance of sannyasa was a calculated tactic; as soon as

He began traveling throughout India as a sannyasi, He immediately attracted

thousands of followers to the sankirtana movement.

 

Knowing that many cheaters would accept the saffron dress and abuse the

respect given to sannyasis, Lord Caitanya had advised against accepting

sannyasa in the Age of Kali. He knew that cheaters, in the guise of sadhus,

would act immorally, accumulate funds for their own sense gratification, and

make many followers simply to enhance their own prestige. Posing as swamis,

they would cheat the public. Because the people in Kali-yuga are unable to

follow the rules and regulations of sannyasa, Lord Caitanya had recommended

that they simply chant Hare Krsna. However, if a person could actually

follow the rules, and especially if he had to spread the sankirtana

movement, sannyasa was necessary.

 

Abhay first had to approach one of his Godbrothers for permission. He

decided to turn to Bhaktivilasa Tirtha Maharaja(formerly Kunja vihari), the

leader of the Caitanya Math in Calcutta. Abhay still thought of the Caitanya

Math as the headquarters of his spiritual master's mission. During the

heated legal disputes, the Caitanya Math had been the most prized

acquisition, and since 1948 it had been under the legal ownership of

Bhaktivilasa Tirtha Maharaja. Now, although each sannyasi had his own place

or places, the Caitanya Math and Bhaktivilasa Tirtha Maharaja legally

represented the Gaudiya Math entity. Abhay felt that if he were to take

sannyasa and go preach in America, he should give the Caitanya Math the

first opportunity to support his work. In April 1959, Abhay wrote to Tirtha

Maharaja, inquiring about sannyasa as well as about the Caitanya Math's

printing some of his manuscripts. And since no one was going abroad, he

volunteered to do so on behalf of the Caitanya Math.

 

Bhaktivilasa Tirtha Maharaja replied that Abhay should first join the

Caitanya Math. He mentioned the strife that still lingered: "Those who are

acting against Caitanya Math, they are motivated by their individual

ambitions." Anyone who was against the Caitanya Math, he said, was acting

illogically and against the instructions of Bhaktisiddhanta Sarasvati. So

according to Tirtha Maharaja, the thing for Abhay to do, the thing he had

neglected to do for so many years, was to join the Caitanya Math and act

under his direction. Tirtha Maharaja mentioned several members of the

Caitanya Math who had recently accepted the sannyasa order, and he said that

Abhay could also become one-in time. He invited Abhay to come reside at the

Caitanya Math: "The houses that we have, there are rooms that are airy and

well lit. We will treat you exclusively. There won't be any difficulty. We

will take care that no inconveniences are caused." But as for printing

books:

 

We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based

on devotional service, and many other rare books by the goswamis. First we

will print them. Books written by you will be checked by the editorial

staff, and if the funds can be raised, then they can be printed according to

priority. The books will be printed only if they are favorable for the

service of the Caitanya Math. Therefore, if the fund is raised, then there

is a plan to go abroad as well.

 

Abhay was not encouraged. The main difficulty, he felt, was the Caitanya

Math's shortage of funds.

 

Srila Prabhupada: I was working with my broken typewriter. I went to our

Tirtha Maharaja: "You give me a room and print my books. Give me some money.

I will join you." I had thought, "This is Guru Maharaja's institution." He

did not say no, but the printing of books was a difficult task for him. He

had no money. He was hardly collecting for maintaining. Printing of books is

a big job, and there is no guarantee of sale.

 

Without printing books and going to the West, sannyasa did not have meaning

for Abhay. And who knew when Tirtha Maharaja would sanction his taking

sannyasa? There was no point in going to Calcutta just to reside in an airy,

well-lit room; that he had already in Vrndavana. Abhay wrote back to Tirtha

Maharaja, mentioning his direct order from Srila Bhaktisiddhanta Sarasvati

to preach to the English-speaking people. He wanted to go to the West right

away, and he had thought the Caitanya Math would welcome his offer. Both

Abhay and Tirtha Maharaja had their responsibilities, but perhaps they could

work together to carry out the desire of their spiritual master. Abhay asked

Tirtha Maharaja to reconsider. On May 7, 1959, Bhaktivilasa Tirtha Maharaja

wrote back.

 

My suggestion is don't make any hasty decisions. For the time being you stay

with us and engage yourself in the service of the society and then accept

tridanda [sannyasa]. The purpose of accepting tridanda is to serve the

society.

 

If that is your desire then Sri Caitanya Math will decide about your going

to America to preach and make all the arrangements. It can never be the

principle of the society to let one act according to his individual attempt

or desire. The society will decide after consulting with the heads what is

to be done by whom. This is what I want to say. First of all, it is

necessary to identify oneself with the society.

 

In order to preach in America or in other foreign countries, it is important

to have a dignified organization in the background and secondly it is

necessary to establish one's self in India before going to preach in the

foreign countries.

 

Now it is that there are no conferences or meetings in the West as before.

Communication is done through the media of television.

 

Abhay could understand the needs and priorities of the Caitanya Math, but he

could not allow them to overrule what he considered the highest mandate:

preaching as Srila Bhaktisiddhanta Sarasvati had ordered. Abhay had offered

his services to the leaders of the Caitanya Math, thinking they might also

see things his way. He thought that with the world's crying need for Krsna

consciousness staring them in the face, they might see that this Abhay Babu

was convinced and enthusiastic and so should be sent right away with

whatever he required. But they had other priorities.

 

Abhay next turned to Kesava Maharaja in Mathura, and Kesava Maharaja told

Abhay to take sannyasa immediately. After corresponding with Tirtha

Maharaja, Abhay had felt some uncertainty about accepting sannyasa, and now

that he was being encouraged so strongly, he resisted. But Kesava Maharaja

was insistent.

 

Srila Prabhupada: I was sitting alone in Vrndavana, writing. My God brother

insisted to me, "Bhaktivedanta Prabhu, you must do it. Without accepting the

renounced order of life, nobody can become a preacher." So he insisted. Not

he insisted; practically my spiritual master insisted. He wanted me to

become a preacher, so he forced me through this God brother: "You accept."

So, unwillingly I accepted.

* * *

Kesavaji Gaudiya Math was located in the midst of one of Mathura's downtown

bazaars. Its main entrance, an arched doorway, led into a courtyard, open to

the sky through a metal grating above. The architecture was similar to that

of the Vamsi-gopalaji temple. The atmosphere was secluded, as in a

monastery. Abhay was a familiar, welcomed figure here. He had lived here,

written and studied in the library here, edited the Gaudiya Patrika, and

donated the Deity of Lord Caitanya who stood on the altar beside the Deities

of Radha and Krsna (Sri Sri Radha Vinodavihariji). But his visit during

September of 1959 was not an ordinary one. He entered the matha dressed in

white, Abhay Babu, but he would soon be leaving dressed in saffron, a swami.

Abhay had been living as a renunciant for nine years; there was no need for

him to observe a ceremony or to proclaim himself a sadhu by changing to

saffron dress. But it was the parampara system that a man take

tridandi-sannyasa at the end of his life. He was aware of the cheating

sannyasis; even in Vrndavana he had seen so-called sadhus who did not preach

but simply spent their days hunting for capatis. Some "swamis" of Vrndavana

even indulged illicitly in what they had supposedly come here to reject: sex

life. Such persons were making a mockery of sannyasa. And there were the

caste gosvamis also, who lived like ordinary householders, running temples

as a business to support their families and accepting honor and donations

from the public on the false basis of birth. Abhay knew of these abuses of

sannyasa, but he also knew the real purpose of sannyasa. Sannyasa was for

preaching.

 

On the morning of September 17, 1959, in the fifty-by-twenty-five-foot Deity

room on the second floor of the Kesavaji Math, a group of devotees sat

before the Deities of Radha-Krsna and Lord Caitanya. The Deities were

colorfully dressed in royal clothing and silver crowns. Radharani's right

hand faced palm-forward in benediction for the worshiper; at Her side, Her

left hand held a flower for Krsna. Krsna stood like a dancer, placing His

right leg in a casual tiptoe pose before His left, playing His long silver

flute, which He held gracefully to His red lips. His long black hair reached

down past His shoulders, and the garland of marigolds around His neck

reached down to His knees. On His right stood the Deity of Lord Caitanya,

His right arm raised, left arm at His side, His body straight, feet

together. He was a soft golden color, and He had large eyes, a well-formed

red mouth, and straight black hair down to His shoulders. One level below

the Deities were pictures of the spiritual masters in disciplic succession:

Jagannatha dasa Babaji, Bhaktivinoda Thakura, Gaurakisora dasa Babaji,

Bhaktisiddhanta Sarasvati, Bhakti prajnana Kesava Maharaja.

Abhay sat on a mat of kusa grass beside ninety-year-old Sanatana, also to

receive sannyasa that day. Sitting opposite the two candidates, Narayana

Maharaja, Kesava Maharaja's disciple, prepared to conduct the ceremony of

mantras and offerings of grains and ghee into the fire. Akincana Krsnadasa

Babaji, Abhay's Godbrother, known for sweet singing, played mrdanga and sang

Vaisnava bhajanas. Sitting on a raised asana, His Holiness Kesava Maharaja

presided. Since there had been no notices or invitations, only the matha's

few residents attended.

 

Narayana Maharaja chanted the required mantras and then sat back silently

while Kesava Maharaja lectured. Then, to everyone's surprise, Kesava

Maharaja asked Abhay to speak. Abhay had not expected this. As he looked

around at the gathering of devotees, he understood that the common language

was Hindi; only Kesava Maharaja and a few others spoke English. Yet he knew

he must speak in English.

 

After Abhay's speech, each initiate received his sannyasa-danda, the

traditional head-high staff made of four bamboo rods bound together and

completely enwrapped in saffron cloth. They were given their sannyasa

garments: one piece of saffron cloth for a dhoti, one for a top piece, and

two strips for underwear. They also received tulasi neck beads and the

sannyasa-mantra. Kesava Maharaja said that Abhay would now be known as

Bhaktivedanta Swami Maharaja and that Sanatana would be Muni Maharaja. After

the ceremony, the two new sannyasis posed for a photo, standing on either

side of their sannyasa-guru, who sat in a chair.

 

Kesava Maharaja didn't impose any strictures on Abhay; he simply encouraged

him to go on preaching. Yet Abhay knew that to become A. C. Bhaktivedanta

Swami did not mean merely that he was giving up family, home comforts, and

business. That he had done five years ago. Changing from white cloth to

saffron cloth, from Abhay Babu to Bhaktivedanta Swami Maharaja, had a

special significance: it was the mandate he had required, the irrevocable

commitment. Now it was only a matter of time before Bhaktivedanta Swami

would travel to the West as Bhaktisiddhanta Sarasvati had ordained. This was

Bhaktivedanta Swami's realization of his new sannyasa status.

The Gaudiya Patrika's account of the sannyasa initiation included a

biographical sketch of Sri Srimad Bhaktivedanta Swami Maharaja, listing the

major events of his life. The article concluded:

 

Seeing his enthusiasm and ability to write articles in Hindi, English, and

Bengali, Bhaktisiddhanta Sarasvati Maharaja gave him the instruction to take

tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa.

In the month of Bhadra, on the day on which Visvarupa accepted sannyasa,

Bhaktivedanta Swami at the Sri Kesavaji Gaudiya Math accepted sannyasa from

the founder of the Vedanta Samiti, Bhaktiprajnana Kesava Maharaja. Seeing

him accept his asrama of renunciation, seeing this pastime for accepting the

renounced order of life, we have attained great affection and enthusiasm.

 

SPL 9: A Resident of Vrindavana

by HH Satsvarupa Das Goswami