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The ceremony begins with an offering into the fire. A flower is handed to the initiate with the instruction, “This flower, put it in the fire.” The atmosphere is one of solemnity and transition. Shortly after, an assistant says, “Okay, give it in his hand. Do rukimu to daat. Yes, with dakṣiṇā dede, kuś, okay.” The initiate is then guided to make a heartfelt prayer: “Abhī jo bhī vyakti hai, wo āpse prārthanā kareṅge, ke mai is jīvan ke aṅdar jitne bhī pāp karmoṁ hue haiṁ, pāp karmoṁ kī nistār ke liye, aur Sadguru ke caraṇoṁ meṁ akhaṇḍa nirmal bhaktī kī prāpti ke liye.” (Translation: “Now whoever is present, they will pray to you, that in this life, for the forgiveness of all sinful actions that have occurred, and to attain unbroken, pure devotion at the feet of the Sadguru.”) With deep reverence, the seeker then addresses the Guru directly: “Āja Is Guru Pūrṇimā ke divya parva para, āpase maiṁ Guru Dīkṣā prāpta karanā cāhatā hūm̐. Aur Guru Dīkṣā ke mādhyam se jo apanā sāṁsārika jīvana hai, usase mukti lekar ke maiṁ Bhagavān ke tap ke upar sannyās jīvana vyāpana karanā cāhatā hūm̐.” (“Today on the divine festival of Guru Pūrṇimā, I wish to receive Guru Dīkṣā from you. And through Guru Dīkṣā, having gained liberation from my worldly life, I wish to lead a life of sannyāsa on the foundation of God’s austerity.”) Someone then prompts, “Ye Unkā Kalpā Rāī Gā Gurujī, jo bhī unako nahīṁ pātā ho to apanā pūrā nāma bola de, aura maiṁ āpake caraṇoṁ meṁ hūm̐.” (This is perhaps an address to the Guru, encouraging the initiate to speak their full name if the Guru does not know them, and to place themselves at the Guru’s feet.) The seeker pleads, “He Gurudeva, āpa mujhe isa sannyāsa kī dīkṣā dījie. Āpase prārthanā koī eka bāra explain kara de.” (“O Gurudeva, please give me this initiation into sannyāsa. Please explain the prayer once more.”) The English guidance then comes: “So now these are in your hands, and you should… Say that today I give everything, I make sannyās, all my sannyās, my parents, my mother, forget all, I separate from that, and I know that today I give everything. And I know that what I will do, I will do sannyās, satya sanātana, sadā sadā, sarvatra, sarvakī sahāyatā, or I will do for good, for all. The name of your mother, the name of your father, their names, remember them. And now I am a Sannyāsī, and my name is Swāmī Gyāneśwar Purī from the Czech Republic. Now I am a Sannyāsī, Satya Sanātana Dharma, Dharma Jaisī Amarā Jaisī Amarā. Hindu Dharma Saṁhitā. In that, I will leave.” A mysterious phrase follows: “Aftam Burujit Om Śānti, Śānti, Śānti. Om Śānti, Śānti, Śānti. Aftam Burujit Om Śānti, Śānti, Śānti. Aftam Burujit, Aftam Burujit… So you will get it.” The ritual continues with practical elements. The coconut is placed here, and the Guru speaks: “Today I give you this sādhanā, and you, my śiṣya. Acha, now you can sit there.” Rice (chāwal) is sprinkled—little by little, once, twice, thrice on the head. The attendants note, “Gurujī, Gurujī, in the form of Dīkṣā, you are giving Dīkṣā to him so that he gets devotion at the feet of Paramātmā.” The initiate is then positioned: “Puri Jī, hold your hand like this, yeah, okay, remain like this, a little, a little, okay.” And a chant rises: “Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā…” After the rice has been blessed, it is scattered for the birds in the garden. The tilak and the svastika are applied, and those assisting coax the people to sit down. Amid some confusion, someone says, “Put on ‘Om’,” and a mantra song emerges: “Dī banā diyā dī diyā, kyā mantra terā” (“Made a lamp, gave a lamp, what is your mantra?”) To which the response comes clearly: “My mantra, ‘Oṁ Sohaṁ Śrī Deva Puruṣa Mahādevāya Namaḥ.’ Once more, ‘Oṁ Sohaṁ Śrī Deva Puruṣa Mahādevāya Namaḥ.’ Very good, very good, very good. This you put it somewhere in the middle.” The discussion then turns to the practical matter of dakṣiṇā. The Paṇḍitjī says that the initiate should give a donation to the Gurujī. When asked, “Can I give you money? Money, of course,” it transpires that the initiate has no cash on him, though money is available in his office. It is agreed that he will give it later. The two paṇḍits are praised for conducting a very good program, and dried fruits are offered. Unexpectedly, someone interjects, “This is a spiritual lecture about Yoga in the Indian tradition,” as if commenting on the proceedings. Then offerings are distributed: “This, give it to this somebody. This all side. Yeah, go ahead, put it in there. Very deep.” The final act involves the fire. The initiate is told to stand, put both hands inside, and wait for the signal: “And when I say, then you put it in the fire, when I say. If I say it, you throw it into the fire.” As the flames receive the offering, the chant intensifies: “Mahāprabhujī kī karatā he kevalam, Mahāprabhujī kī karatā he kevalam.” The Guru reminds, “The Guru also, and he has to give also prasāda and dakṣiṇā, because he is always going to the Dakṣiṇ side, so 1000 rupees to Paṇḍitjī and 500 rupees to his assistant, so 1500. Rupees, you can give it to me; I will go and give it to him.” The ceremony concludes with joyful shouts: “Bhana Kī Jai, Bhana Kī Jai… Śrīdīp Nārāyaṇ Bhagavān Kī Jai!”