I like this definition of culture: those qualities of a society that make a favorable impression on the mind to enable people to relate, communicate, and learn effectively. A person who embodies these qualities is cultured.
I think of Śrīla Prabhupāda as a cultured person. One story comes to mind:
In 1979, ISKCON Vrindavan asked me to visit Śrīla Nārāyaṇa Mahārāja and invite him to Śrīla Prabhupāda’s disappearance festival. Somehow the conversation turned to what he should focus on in his talk. Since Śrīla Prabhupāda had lived in his temple for a time and knew him closely, I suggested he look back and describe what he had seen in Śrīla Prabhupāda at that time that hinted at what he would become. He mentioned several things, but one that he said stood out:
“His ability to relate with others. When an elderly person entered the room, Śrīla Prabhupāda became very respectful. With friends he was collegial, and with a child he was affectionate.”
Anyone who knew Śrīla Prabhupāda and observed his dealings can attest that he knew perfectly how to relate with everyone according regardless of their station in life. It was truly astounding how effectively he communicated with a younger generation from a completely foreign culture when he came to the West at age seventy — at a time when even the elders of their own country couldn’t bridge that gap. And if you go back to time from when he met his guru, he was the perfect student, the perfect disciple.
In other words, he knew how to relate, communicate, and learn — perfectly.
A proper culture creates an environment for us to grow. To grow in bhakti, we need to know how to relate to others, communicate with them, and learn from them.
Mahatma Gandhi was once asked what he thought of Western civilization. His answer was cute. “It would be nice if they had one.” Of course, proper culture is universal, found in the traditions of most societies. India is no longer the world’s exemplar in this regard, but in pockets of India — and certainly in its past — a highly developed culture existed. That is beautifully exemplified in the Śrī Caitanya-caritāmṛta.
Many years ago, while studying that great work, it dawned on me that the life and teachings of Śrī Caitanya offer a comprehensive outline of the most important aspect of culture: the etiquette and behavior of devotees of God. I started writing those lessons down but never seriously compiled them into a book — until now. I hope to finish it within a few months. We, as Vaiṣṇavas, need to know how to relate, communicate, and learn. We need to be cultured. I think a book like this could be a useful tool for all of us.
Let’s end this post with the chapter I finished this week. It’s a work in progress, so I welcome your feedback. Here it is.
A Guide to Vaiṣṇava Etiquette and Behavior
Lessons from the Śrī Caitanya-caritāmṛta — Antya-līlā, Chapter 1
- Vaiṣṇavas overcome the obstacles to their devotional service by acknowledging personal shortcomings and praying for the mercy of saintly devotees.
Near the end of his life, Śrīla Kṛṣṇadāsa Kavirāja acknowledges his frailty. Before entering the confidential subject of Śrī Caitanya Mahāprabhu’s Antya-līlā, he begs the saintly devotees for the mercy to finish the arduous task of completing the Caitanya-caritāmṛta.
“My path is very difficult. I am blind, and my feet are slipping again and again. Therefore, may the saints help me by granting me the stick of their mercy as my support.” — Antya-līlā 1.2
“I pray to the lotus feet of the six Gosvāmīs — Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, and Dāsa Raghunātha — so that all impediments to my writing this literature will be annihilated and my real desire will be fulfilled.” — Antya-līlā 1.3–4
The obstacles in life often look insurmountable. Kṛṣṇadāsa Kavirāja shows us the proper response: turn to the Vaiṣṇavas and pray for their mercy.
- Especially as Vaiṣṇavas grows older, they should feel urgency to complete their legacy.
Having finished the Ādi-līlā, Kṛṣṇadāsa Kavirāja feared he might not live to complete the Caitanya-caritāmṛta. So he first summarized the remaining pastimes in the opening chapter of the Madhya-līlā, then elaborated on them until the Madhya-līlā was complete. Before beginning to elaborate on the Antya-līlā, the same doubt returned.
“I am now almost an invalid because of old age, and I know that at any moment I may die. Therefore I have already described some portions of the Antya-līlā.” — Antya-līlā 1.11
“In accordance with the synopsis previously written, I shall describe in detail whatever I have not mentioned.” — Antya-līlā 1.12
Few of us will leave a legacy like Kṛṣṇadāsa Kavirāja’s, but we can embrace his urgency: finish what devotional service requires of us before death makes the choice for us.
- Vaiṣṇavas are large-hearted, giving shelter freely to others.
Śivānanda Sena managed every detail of the Bengali Vaiṣṇavas’ long journey to Puri to join Śrī Caitanya Mahāprabhu. He even gave shelter to a stray dog that joined the group.
“While going to Jagannātha Purī, Śivānanda Sena allowed a dog to go with him. He supplied it with food to eat and maintained it.” — Antya-līlā 1.17
- Vaiṣṇavas take full responsibility for whatever mistakes fall under their authority.
When his assistant forgets to feed the dog, and the dog went missing and couldn’t be found, he fasted in response.
“When the men returned without success, Śivānanda Sena became very unhappy and fasted for the night.” — Antya-līlā 1.23
Everyone, at some point, is responsible for others. Authority can be delegated; responsibility cannot.
- Vaiṣṇavas are careful not to offend any living being and feel genuine remorse when they do.
When the missing dog was found, Śivānanda Sena’s response revealed his humility.
“When he saw the dog sitting in that way and chanting the name of Kṛṣṇa, Śivānanda, because of his natural humility, immediately offered his obeisances to the dog just to counteract his offenses to it.” — Antya-līlā 1.31
- Vaiṣṇavas should give priority to seeking the association of, and serving, advanced devotees.
The fruit of Śivānanda Sena’s kindness to the stray dog became clear the following day.
“The next day, no one saw that dog, for it had obtained its spiritual body and departed for Vaikuṇṭha, the spiritual kingdom.” — Antya-līlā 1.32
“This is the result of sādhu-saṅga — consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava. Therefore, everyone in the human form of life should be induced to associate with devotees. By rendering a little service, even by eating prasādam, what to speak of chanting and dancing, everyone can be promoted to Vaikuṇṭhaloka.” — Antya-līlā 1.32, purport
- When Vaiṣṇavas meet, especially after a long separation, they sit together and discuss topics of Krishna.
On arriving in Jagannātha Purī, Śrī Caitanya Mahāprabhu meets Haridāsa and Rūpa Gosvāmī at Haridāsa’s hut.
“Śrī Caitanya Mahāprabhu then sat down with Haridāsa and Rūpa Gosvāmī. They inquired from one another about auspicious news [kuśala-praśna] and continued to talk together [iṣṭa-goṣṭhī] for some time.” — Antya-līlā 1.49
Left to our own habits, reunions with those close to us tend to slide into idle talk.
Vaiṣṇavas set the standard higher.
- Vaiṣṇavas honor the Lord’s prasādam with great respect.
When Śrī Rūpa Gosvāmī and Haridāsa Ṭhākura received the Lord’s prasādam, they were more than grateful.
“When they [Śrī Rūpa and Haridāsa Ṭhākura] received the remnants of Śrī Caitanya Mahāprabhu’s prasādam through Govinda, they respected it, and then they both began to dance in ecstasy.” — Antya-līlā 1.64
Honoring prasādam with fellow devotees can be a relaxed, casual form of association — but that ease can also cost us the full experience of honoring the Lord’s remnants. As far as possible, either hear kṛṣṇa-kathā while taking prasādam or take it in silence, to keep the mood meditative.
- The spiritual master sometimes tests the disciples to strengthen their resolve.
On the way to visit Śrīla Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu praised him extravagantly in front of his most confidential devotees to observe how they would react.
“Just to examine Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, the Lord began to praise the transcendental qualities of Śrī Rūpa Gosvāmī before them.” — Antya-līlā 1.106
- The Lord is liberal with His devotees, and devotees should follow His example.
Śrīla Kṛṣṇadāsa Kavirāja describes the Lord’s gentle, forgiving nature toward His servants.
“The Supreme Personality of Godhead, who is known as Puruṣottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities.” — Antya-līlā 1.108
It is pure hypocrisy to demand strict justice for others while begging mercy for oneself. We should deliberately cultivate the same liberal mood toward fellow devotees that the Lord shows us.
- Vaiṣṇavas are reluctant to sit at the same level as their seniors unless expressly asked to.
When Rūpa Gosvāmī and Haridāsa Ṭhākura were invited to sit level with Śrī Caitanya Mahāprabhu and His associates, they declined.
“Rūpa Gosvāmī and Haridāsa Ṭhākura sat at the foot of the elevated place where Śrī Caitanya Mahāprabhu was sitting. Although everyone asked them to sit on the same level as the Lord and His associates, they did not do so.” — Antya-līlā 1.111
- Vaiṣṇavas shrink from personal praise.
Deeply moved by Śrīla Rūpa Gosvāmī’s poetry, Śrī Caitanya Mahāprabhu asked him to read it aloud to the assembled devotees. His response reveals how a genuine devotee meets praise.
“When Śrī Caitanya Mahāprabhu ordered Rūpa Gosvāmī to read the verse they had previously heard, Rūpa Gosvāmī, because of great shyness, did not read it but instead remained silent.” — Antya-līlā 1.112
The material impulse is to place ourselves at the center, to enjoy and control — hence our hunger for praise and validation, which inflate our standing. Devotion runs the opposite direction: we place God at the center and serve Him.
- Vaiṣṇavas are patient and work steadily towards their goals.
The Six Gosvāmīs left behind an immense literary legacy — even their works of philosophy took the form of verse. None of it came quickly. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes just how long Śrīla Rūpa Gosvāmī’s dramas took to complete.
“Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura informs us in this connection that Śrīla Rūpa Gosvāmī finished the drama known as Vidagdha-mādhava in the year Śakābda 1454 (A.D. 1532) and the Lalitā-mādhava in Śakābda 1459 (A.D. 1537). The discussion between Rāmānanda Rāya and Śrīla Rūpa Gosvāmī at Jagannātha Purī took place in Śakābda 1437 (A.D. 1515).” — Antya-līlā 1.126, Purport
That discussion concerned the introductory verse of the Vidagdha-mādhava. If the verse already existed in 1515, and the finished work appeared only in 1532, the drama took at least seventeen painstaking years to complete. Our own devotional tasks often feel overwhelming. The lesson is the same: work at them patiently, but without stopping.