Social customs

Expressions researched:
"social custom" |"social customs"

SB Canto 1

The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyāsadeva according to the social custom because Śrīla Vyāsadeva played the part of a householder.

SB 1.4.5, Purport:

In the Bhagavad-gītā (5.18) it is said that a learned sage looks equally on a learned and gentle brāhmaṇa, a caṇḍāla (dog-eater), a dog or a cow due to his spiritual vision. Śrīla Śukadeva Gosvāmī attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Śukadeva Gosvāmī was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Śukadeva Gosvāmī was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyāsadeva according to the social custom because Śrīla Vyāsadeva played the part of a householder. A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between body and soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyāsī like Śukadeva Gosvāmī.

The Lord purposely observed all these social customs so that others would follow Him in the future.

SB 1.8.7, Purport:

Apparently Lord Śrī Kṛṣṇa was a kṣatriya and was not worshipable by the brāhmaṇas. But the brāhmaṇas present there, headed by Śrīla Vyāsadeva, all knew Him to be the Personality of Godhead, and therefore they worshiped Him. The Lord reciprocated the greetings just to honor the social order that a kṣatriya is obedient to the orders of the brāhmaṇas. Although Lord Śrī Kṛṣṇa was always offered the respects due the Supreme Lord from all responsible quarters, the Lord never deviated from the customary usages between the four orders of society. The Lord purposely observed all these social customs so that others would follow Him in the future.

The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs.

SB 1.19.25, Purport:

As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord.

SB Canto 3

According to social custom, Vidura was to be respected by Uddhava on the level of his father.

SB 3.1.25, Purport:

Vidura was older than Uddhava, like a father, and therefore when the two met, Uddhava bowed down before Vidura, and Vidura embraced him because Uddhava was younger, like a son. Vidura's brother Pāṇḍu was Lord Kṛṣṇa's uncle, and Uddhava was a cousin to Lord Kṛṣṇa. According to social custom, therefore, Vidura was to be respected by Uddhava on the level of his father. Uddhava was a great scholar in logic, and he was known to be a son or disciple of Bṛhaspati, the greatly learned priest and spiritual master of the demigods. Vidura asked Uddhava about the welfare of his relatives, although he already knew that they were no longer in the world. This inquiry appears to be very queer, but Śrīla Jīva Gosvāmī states that the news was shocking to Vidura, who therefore inquired again due to great curiosity. Thus his inquiry was psychological and not practical.

Very recently the system was abolished, since the voluntary system had become a forcible social custom.

SB 3.1.40, Purport:

A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands. Later on, with the advent of the age of Kali, the wives gradually began to be less adherent to their husbands, and the voluntary embrace of the fire by the widows became a thing of the past. Very recently the system was abolished, since the voluntary system had become a forcible social custom.

The traditional social customs are not followed in this age, although formerly they were followed strictly.

SB 3.22.16, Purport:

Since India has become dependent on foreign countries, the particular influences of her social orders have been lost; now, according to the scriptures, everyone is a śūdra. The so-called brāhmaṇas, kṣatriyas and vaiśyas have forgotten their traditional activities, and in the absence of these activities they are called śūdras. It is said in the scriptures, kalau śūdra-sambhavaḥ. In the age of Kali everyone will be like śūdras. The traditional social customs are not followed in this age, although formerly they were followed strictly.

SB Canto 5

To follow social customs, Lord Ṛṣabhadeva for a while became a student in the gurukula, and after returning, He followed the orders of His guru and accepted a wife named Jayantī, who had been given to Him by the King of heaven, Indra.

SB 5.4 Summary:

Upon receiving Ṛṣabhadeva, who is the Supreme Personality of Godhead, as his son, King Nābhi began to raise Him very carefully. After that, he entrusted the ruling power to Him and, retiring from family life, lived at Badarikāśrama completely engaged in the worship of Vāsudeva, the Supreme Lord. To follow social customs, Lord Ṛṣabhadeva for a while became a student in the gurukula, and after returning, He followed the orders of His guru and accepted a wife named Jayantī, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayantī.

SB Canto 6

Although Citraketu never meant to insult Lord Śiva, he should not have criticized the lord, even though the lord was transgressing social customs.

SB 6.17.10, Purport:

Although Citraketu never meant to insult Lord Śiva, he should not have criticized the lord, even though the lord was transgressing social customs. It is said, tejīyasāṁ na doṣāya: one who is very powerful should be understood to be faultless. For example, one should not find faults with the sun, although it evaporates urine from the street. The most powerful cannot be criticized by an ordinary man, or even by a great personality. Citraketu should have known that Lord Śiva, although sitting in that way, was not to be criticized. The difficulty was that Citraketu, having become a great devotee of Lord Viṣṇu, Saṅkarṣaṇa, was somewhat proud at having achieved Lord Saṅkarṣaṇa's favor and therefore thought that he could now criticize anyone, even Lord Śiva. This kind of pride in a devotee is never tolerated. A Vaiṣṇava should always remain very humble and meek and offer respect to others.

CC Adi-lila

CC Adi 4.167-169, Translation:

Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varṇāśrama-dharma, which is difficult to give up—the gopīs have forsaken all these, along with their families, and suffered their relatives' punishment and scolding, all for the sake of serving Lord Kṛṣṇa. They render loving service to Him for the sake of His enjoyment.

CC Adi 4.176, Translation:

"O My beloved gopīs, you have renounced social customs, scriptural injunctions and your relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me."

These rascals should consider that one cannot suddenly change a community's social customs.

CC Adi 7.31-32, Purport:

Sometimes jealous persons criticize the Kṛṣṇa consciousness movement because it engages equally both boys and girls in distributing love of Godhead. Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticize the boys and girls in Kṛṣṇa consciousness for intermingling. But these rascals should consider that one cannot suddenly change a community's social customs. However, since both the boys and the girls are being trained to become preachers, those girls are not ordinary girls but are as good as their brothers who are preaching Kṛṣṇa consciousness. Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Kṛṣṇa consciousness movement. These jealous fools who criticize the intermingling of boys and girls will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose. Their stereotyped methods will never help spread Kṛṣṇa consciousness.

Although the members of the so-called Hindu society had followed the social customs and formulas, they had practically forgotten to execute their religious principles strictly.

CC Adi 17.126, Purport:

Actually, that was the fact. Although the members of the so-called Hindu society had followed the social customs and formulas, they had practically forgotten to execute their religious principles strictly. But with the presence of Śrī Caitanya Mahāprabhu they actually began following the regulative principles according to His order. That order is still existing, and anywhere and everywhere, in all parts of the world, one can execute it. That order is to become a spiritual master under the direction of Śrī Caitanya Mahāprabhu by following the regulative principles, chanting daily at least sixteen rounds of the Hare Kṛṣṇa mahā-mantra, and preaching the cult of Kṛṣṇa consciousness all over the world. If we adhere to the order of Śrī Caitanya Mahāprabhu, we shall get spiritual strength without a doubt, and we shall be free to preach this cult of the Hare Kṛṣṇa movement and not be hampered by anyone.

In this way the Muslim population in India increased. None of the Muslims came from outside; social customs somehow or other forced Hindus to become Muslims, with no chance of returning to Hindu society.

CC Adi 17.128, Purport:

To convert a Hindu into a Muslim was an easy affair in those days. If a Muslim simply sprinkled water on the body of a Hindu, it was supposed that the Hindu had already become a Muslim. During the transition of the British in Bangladesh during the last Hindu-Muslim riots, many Hindus were converted into Muslims by having cows' flesh forcibly pushed into their mouths. Hindu society was so rigid at the time of Lord Caitanya that if a Hindu were converted into a Muslim, there was no chance of his being reformed. In this way the Muslim population in India increased. None of the Muslims came from outside; social customs somehow or other forced Hindus to become Muslims, with no chance of returning to Hindu society.

Śrī Caitanya Mahāprabhu, expected that even the caste brāhmaṇas would offer respectful obeisances to a sannyāsī because five hundred years ago the social custom was to offer obeisances immediately to any sannyāsī, known or unknown.

CC Adi 17.265, Purport:

Among the members of the varṇāśrama institution's social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra), the brāhmaṇa is considered the foremost, for he is the teacher and spiritual master of all the other varṇas. Similarly, among the spiritual orders (brahmacarya, gṛhastha, vānaprastha and sannyāsa), the sannyāsa order is the most elevated. Therefore a sannyāsī is the spiritual master of all the varṇas and āśramas, and a brāhmaṇa is also expected to offer obeisances to a sannyāsī. Unfortunately, however, caste brāhmaṇas do not offer obeisances to a Vaiṣṇava sannyāsī. They are so proud that they do not offer obeisances even to Indian sannyāsīs, what to speak of European and American sannyāsīs. Śrī Caitanya Mahāprabhu, however, expected that even the caste brāhmaṇas would offer respectful obeisances to a sannyāsī because five hundred years ago the social custom was to offer obeisances immediately to any sannyāsī, known or unknown.

CC Madhya-lila

Unfortunately, as long as we are within this material world, we must observe social customs to avoid criticism by the general populace.

CC Madhya 7.29, Purport:

All the accusations made by Śrī Caitanya Mahāprabhu against His beloved devotees actually showed His great appreciation of their intense love for Him. Yet He mentioned these faults one after another as if He were offended by their intense affection. The personal associates of Śrī Caitanya Mahāprabhu sometimes behaved contrary to regulative principles out of intense love for the Lord, and because of their love Śrī Caitanya Mahāprabhu Himself sometimes violated the regulative principles of a sannyāsī. In the eyes of the public, such violations are not good, but Śrī Caitanya Mahāprabhu was so controlled by His devotees' love that He was obliged to break some of the rules. Although accusing them, Śrī Caitanya Mahāprabhu was indirectly indicating that He was very satisfied with their behavior in pure love of Godhead. Therefore in verse 27 He mentions that His devotees and associates place more importance on love of Kṛṣṇa than on social etiquette. There are many instances of devotional service rendered by previous ācāryas who did not care about social behavior when intensely absorbed in love for Kṛṣṇa. Unfortunately, as long as we are within this material world, we must observe social customs to avoid criticism by the general populace. This is Śrī Caitanya Mahāprabhu's desire.

CC Madhya 11.117, Translation:

"The man to whom the Lord shows His mercy by inspiring him within the heart takes shelter only of Lord Kṛṣṇa and abandons all Vedic and social customs."

The Lord is sitting within everyone's heart, and when He personally inspires His devotee, the devotee does not stick to the Vedic principles or social customs but rather devotes himself to the transcendental loving service of the Lord.

CC Madhya 11.117, Purport:

This is also the teaching of Lord Kṛṣṇa in the Bhagavad-gītā (18.66):

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Such firm faith in the Supreme Personality of Godhead is possible only by the mercy of the Lord. The Lord is sitting within everyone's heart, and when He personally inspires His devotee, the devotee does not stick to the Vedic principles or social customs but rather devotes himself to the transcendental loving service of the Lord. This is confirmed in the following verse from Śrīmad-Bhāgavatam (4.29.46).

CC Madhya 11.118, Translation:

"'When one is inspired by the Lord, who is sitting in everyone's heart, he does not care for social custom or Vedic regulative principles.'"

Those who follow social customs and behavior forget to follow the path chalked out by the mahājanas; thus they are offenders at the feet of the mahājanas.

CC Madhya 17.185, Purport:

Those who accept the logic of gaḍḍālikā-pravāha and follow in the footsteps of pseudo mahājanas are carried away by the waves of māyā. Bhaktivinoda Ṭhākura therefore warns:

miche māyāra vaśe, yāccha bhese’,

khāccha hābuḍubu, bhāi

jīva kṛṣṇa-dāsa, e viśvāsa,

ka’rle ta' āra duḥkha nāi

“Don’t be carried away by the waves of māyā. Just surrender to the lotus feet of Kṛṣṇa, and all miseries will end.” Those who follow social customs and behavior forget to follow the path chalked out by the mahājanas; thus they are offenders at the feet of the mahājanas.

CC Antya-lila

Advaita Ācārya had confidence in the śāstric evidence and did not care about social customs. The Kṛṣṇa consciousness movement, therefore, is a cultural movement that does not care about local social conventions.

CC Antya 3.221, Purport:

Not only the yavanas and khasādayaḥ but even those born in still lower families can be purified (śudhyanti) by the grace of a devotee of Lord Kṛṣṇa, for Kṛṣṇa empowers such devotees to perform this purification. Advaita Ācārya had confidence in the śāstric evidence and did not care about social customs. The Kṛṣṇa consciousness movement, therefore, is a cultural movement that does not care about local social conventions. Following in the footsteps of Śrī Caitanya Mahāprabhu and Advaita Ācārya, we can accept a devotee from any part of the world and recognize him as a brāhmaṇa as soon as he is qualified due to following the principles of Vaiṣṇava behavior.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 8, Translation:

Such renunciation in devotional service means to give up all kinds of social customs and religious rituals governed by Vedic injunction.

Bhagavad-gita As It Is Lectures

Similarly mating. The dog has no social custom. Whenever there is another she-dog, he mates on the street, and you may do very silent in a secret place, but the mating is there.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

So this sleeping method, if you improve, that is not advancement of civilization. Similarly mating. The dog has no social custom. Whenever there is another she-dog, he mates on the street, and you may do very silent in a secret place, but the mating is there. But people are learning how to mate like dog. So in this way defending. A dog has also his defending measures. He has got teeth and nails. He can defend himself. And you might have atom bombs. But the measure is defending. That's all.

Caitanya Mahāprabhu took the position of the student, and he was offered, Rāmānanda Raya was offered the position of the teacher, although he was gṛhastha, governor, and according to our social custom, karaṇa, śūdra. So he was hesitant.

Lecture on BG 9.2 -- Calcutta, March 7, 1972:

And the talk was going on, and Caitanya Mahāprabhu took the position of the student, and he was offered, Rāmānanda Raya was offered the position of the teacher, although he was gṛhastha, governor, and according to our social custom, karaṇa, śūdra. So he was hesitant.

But Caitanya Mahāprabhu said—this is the statement of Caitanya Mahāprabhu:

kibā vipra, kibā śūdra nyāsī kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya

(CC Madhya 8.128)

"Why you are hesitant? You are guru. It doesn't matter that you are a gṛhastha, you are governor, you are dealing in politics. But I know that you are Kṛṣṇa-tattva-vettā. You know the science of Kṛṣṇa. Therefore, you are guru." This is the test. To become guru it doesn't matter that one has to become..., one has to come out from brāhmaṇa family or high family or Hindu family or this family or that family. No. Kṛṣṇa Caitanya Mahāprabhu says, yei kṛṣṇa-tattva: never mind what is. He may be European, he may be American, he may be śūdra, he may be whatever. That is past. That is his past life. Now, when one has become kṛṣṇa-tattva-vettā, really Kṛṣṇa conscious, he comes to the transcendental position.

Srimad-Bhagavatam Lectures

Faith is followed blindly or by social custom or something else. Faith is different. But dharma, either you change social custom, country, time, space, it cannot be changed.

Lecture on SB 1.2.5 -- Montreal, August 2, 1968:

Dharma is translated in English as "religion," but actually, it does not convey the real import of dharma. As I have many times explained in these meetings, that dharma means some particular characteristic which you cannot change. That is called dharma. Dharma does not mean a particular type of faith. Faith is different thing. Faith is followed blindly or by social custom or something else. Faith is different. But dharma, either you change social custom, country, time, space, it cannot be changed. That is dharma.

This Manu-saṁhitā, Parāśara Muni's law, and social custom, this, that. So many there are.

Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

There are twenty viṁśati dharma-śāstrāḥ. This Manu-saṁhitā, Parāśara Muni's law, and social custom, this, that. So many there are. These are originally by different sages, but Vyāsadeva made it, compiled it just for proper use. People can understand them. So he has explained all these books for use of the human society undoubtedly. How to become religious, how to develop economic position, how to understand what is liberation, how to satisfy restrictedly sense gratification. Just like in books, in Vyāsadeva's books, you will find these different kinds of... Just like those who are eating flesh. That is also given direction by Vyāsadeva, in the tāmasika-purāṇa, Purāṇa for the persons who are in ignorance.

So woman should dress in such a way that man will understand. And not married, she will not have this veil. It must be open. So anyway, these are social customs in the Vedic civilization.

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

The culture is so nice, simply by the dress one will understand that "Here is a woman; her husband is not at home. Here is a woman; she is widow. Here is a woman; she is prostitute." In this way, there are. "Here is a woman, she is not married." By dress, one will understand. That vermillion sign means she is married. When she is nicely dressed, oh, she has her husband at home. When she is in white cloth without any ornament, she is widow. When the sīmanta... What is called in English, sīmanta? This? Parting. If it is not in the middle, it is in side, she is a prostitute. So woman should dress in such a way that man will understand. And not married, she will not have this veil. It must be open. So anyway, these are social customs in the Vedic civilization.

The human society becomes free, without observing any social conveniences or social custom or abiding by the laws—no, that is not human body. That is exactly like animal body.

Lecture on SB 5.5.1 -- Tittenhurst, London, September 12, 1969:

Human life should be regulated. You should eat this kind of foodstuff, you should have sex life in this way, you should sleep in this way, you should act in this way, you should think... They're all regulative principles. You cannot do unrestricted things. In the human society there are books of regulation—not for the animal society. The lawbook is meant for the human society, not for the animal society. So the human society becomes free, without observing any social conveniences or social custom or abiding by the laws—no, that is not human body. That is exactly like animal body.

General Lectures

They are so mad that although they are seeing that others' children are dying, others' wife is dying, one, another friend is dying, other nation is being defeated, other social custom or social friendship or any attachment, they are being spoiled, they are attached to all these things only.

Lecture -- New York, April 16, 1969:

Just like one feels very confident when he has got a great number of soldiers. Suppose we are fighting somewhere. If I have got a nice arrangement for defensive measure, then I feel confident. Similarly, we are thinking that "This home, this wife, this children, this society, this friendship, this love, this nation, that will give me protection." Teṣāṁ pramatto nidhanaṁ paśyann api na paśyati. But they are so mad that although they are seeing that others' children are dying, others' wife is dying, one, another friend is dying, other nation is being defeated, other social custom or social friendship or any attachment, they are being spoiled, they are attached to all these things only. Dehāpatya-kalatrādiṣu (SB 2.1.4). They have no other information.

1967 Conversations and Morning Walks

According to social custom He should not touch even a Muhammadan, but this Haridāsa Ṭhākura was a Muhammadan, and at his death He took the body Himself and danced, and He put him in the graveyard and distributed prasādam.

Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco:

Prabhupāda: Particular incident is significant, that Caitanya Mahāprabhu was a brāhmaṇa and He was a sannyāsī. According to social custom He should not touch even a Muhammadan, but this Haridāsa Ṭhākura was a Muhammadan, and at his death He took the body Himself and danced, and He put him in the graveyard and distributed prasādam. And Haridāsa Ṭhākura for two, three days he was feeling not well. Because he was Muhammadan he did not enter the temple of Jagannātha temple. Because the Hindus were very strict. He was devotee, he never mind. Why he should create some row? So Caitanya Mahāprabhu appreciated his behavior that he did not want to create any... Because he has become devotee. Forcibly he was not going to the temple. But Caitanya Mahāprabhu Himself was daily coming and seeing him.

1968 Correspondence

As father and Mother they should be offered proper respect according to social custom, but you cannot accept their non-Godly instructions.

Letter to Nandarani, Dayananda -- San Francisco 29 March, 1968:

Regarding your manner of behavior with your parents who are not in Krishna Consciousness; I may inform you that you should treat four different classes of men in four different ways. A devotee should love God and God's devotees. A devotee should make friendship with devotees. A devotee should try to enlighten innocent persons, and a devotee should reject opposite elements. As father and Mother they should be offered proper respect according to social custom, but you cannot accept their non-Godly instructions. Best thing is, to avoid misunderstanding, to remain silent without any affirmation or negation of their instructions. We should try to keep our friendship with everyone in the world, but we cannot sacrifice the principles of Krishna Consciousness on being employed by some relative of this world. Don't let them know that you do not approve your parents instructions, but at the same time you should be very careful in dealing with them. If you object to their instruction and let them know it, then they will feel sorry, sad.

1969 Correspondence

I quite agree with you that Europe is different from America, but when I came from India and first landed in Boston, I was thinking like that, that I have come to a different country from India, and how will they accept this philosophy of Krishna Consciousness in the same way as Indians accept it? Actually there is great difference between India and America, especially in the matter of living standards, social customs and cultural atmosphere.

Letter to Vrndavanesvari -- New Vrindaban 25 May, 1969:

Regarding his suggestion that he is not sure if my activities in Europe will be successful as in the USA, you have written to say that Europe is "quite a different place from USA—mostly in that the people are more approached through the intellect than thru the will. They are more careful, more critical, more 'sophisticated.' " I quite agree with you that Europe is different from America, but when I came from India and first landed in Boston, I was thinking like that, that I have come to a different country from India, and how will they accept this philosophy of Krishna Consciousness in the same way as Indians accept it? Actually there is great difference between India and America, especially in the matter of living standards, social customs and cultural atmosphere. When I landed in Boston, I wrote one Bengali poetry to Krishna that I do not know why You have brought me to such a distant place where everything is opposite number, and how will I be able to convince them about this Krishna Consciousness Movement? But by the Grace of Krishna there was no difficulty. As soon as I started my first center in New York, two or three young men were attending, and gradually they took interest, and now we have got sixteen branches, practically managed by my disciples. So if the USA, which is completely different from India, can accept this philosophy, I do not find any reason why Europe, which may be completely different from the USA, will not accept.