By Kesava Krsna Dasa
Pope Francis has washed the feet of prisoners and has rekindled an interest in his message of humility and care for the poor, how does this resonate with the generally accepted Vaisnava tradition of spiritual leaders having their own feet washed? Or do genuine Vaisnavas resist having their feet bathed by others?
We can imagine a scenario where persistent disciples of gurus insist on bathing their guru’s feet. The guru may resist – persistence versus resistance. Who usually wins? In other instances, the ‘privilege’ of washing a ‘guru’s’ feet is offered for a fee – but Vaisnavas would not do this.
The unpaid privilege of washing a guru’s feet holds lots of promise of spiritual benefits, blessings and progress. But why only gurus? Why not other sincere Vaisnavas? Or would this lead to indiscriminate foot bathing that eventually loses sanctity and meaning? It probably would.
CC Antya 16.42-43 — Śrī Caitanya Mahāprabhu would wash His feet in this ditch, and then He would enter the temple to see Lord Jagannātha. Śrī Caitanya Mahāprabhu ordered His personal servant Govinda that no one should take the water that had washed His feet.
The Pope and other Christian denominations variously observe foot bathing in honour of Jesus Christ, an empowered guru, who washed the feet of his own disciples before his crucifixion. Now, that sounds like a unique concept for Vaisnavism – guru is washing the feet of his own disciples. Do such things as this happen? The resistance factor must be 100% for this.
And if the guru insists? Which disciple will disobey the orders of their guru? If the disciple disobeys, that would be an offence. If the disciple accepts, that would also be an offence. Can any disciple ever allow one’s guru to wash one’s feet? Then we have to ask, why would anyone allow others to wash one’s own feet anyway? Isn’t it embarrassing just to think of it?
This dual offence consequence is probably the reason why feet washing are reserved for qualified individuals. Devotees are wary of having their feet touched by others, let alone sit down for a ritual bathing. The thought of others offloading negative karma by touching one’s feet can be a deterrent, but aren’t Vaisnavas supposed to be kind and merciful to absorb the sins of others, thus purifying all?
In regards to the Pope, we have a situation where the washing of the feet of disciples by Jesus has extended to the washing of the feet of prisoners or other ‘least expected’ candidates. This has generated interest and it certainly has created a positive effect. “A world spiritual leader is proving to be a man of the people… This is what spirituality is about…” might be a common observation.
When this Maundy Thursday deed is viewed from a resistant Vaisnava perspective, it might appear that the Pope is lavishly offloading his negative karma on to hapless prisoners, already burdened with adversity. But this will not stick with a billion or so Catholics, and we need not venture into matters of abstruse subtle offloads. Why spoil a positive impact?
What is it that living Vaisnavas do that elicit the same kind of positive impact? Barring the many elevated songs, prayers and bhajanas composed by genuinely humble Vaisnavas who plead from positions less than straw, a first-timer might be awed by seeing a guru laden with flower garlands and having microphones next to his mouth recording his every word said.
Further ‘intimidation’ might arise if, as a guru walks along, disciples are keeping up while holding an umbrella aloft to shield him from the sun, while others are fanning with whisks. Yet others are strewing the path he walks with profuse flower petals. If this is exotic, special attention will certainly fix on the disciples who are capable of such high reverence for a fellow human being.
While disciples display an impression of humble devoutness, what would the impression be of the guru receiving all this? Excessive? Exploiting the good intentions of followers? Effete eastern ideology in action? Cultish?
Someone witnessing all this, and who has some knowledge of Vedic culture and history might surmise: “Wasn’t it the God they worship, Lord Krishna, who was so humble that He washed the feet of His beloved Sudama Brahmana who was materially poor? Didn’t the same Lord wash the feet of each and every guest who came to attend Yudisthira Maharaja’s great sacrifice?”
If we reflect on these deeds by Lord Krishna from the position of His Supremacy over all and everything, yet performing the most humble services, is this not what we expect from a real leader? Isn’t the Lord showing by example how leaders should be? Would that infer that his guru representatives should also do the same?
“Ah… but worship of Krishna’s devotees is higher than worshipping Him… why can’t we exalt the guru so high…” will be a retort. See how King Pariksit glorified a ‘young’ Sukadeva Goswami: “Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?” (SB 1.19.33)
Someone else might respond to this and say, “But Sri Sukadeva Goswami went about like an Avadhuta… no one could ascertain his varna or ashrama status.. so he did not dress and behave like a guru… except when called by providence to speak Srimad Bhagavatam… besides, he had no conceptions of superior or inferior… but a guru has be in a superior position in order to be a guru…”
It can be difficult reconciling the outward trappings of a guru with internal necessity as Srila Bhaktisiddhanta says: “He who serves Lord Hari counts himself as the least of all entities. He is lifted to the highest order of the Vaisnavas when he can feel himself the last of all. He can then proclaim the message of the highest devotion to Lord Hari. “The best of all people deems himself to be less than all others…” Such is the great dictum.” (The Gaudiya – Volume 24, Issue 7)
Being the least or the last and yet being at the fore of things in leadership can work if suitably qualified Vaisnavas are recognised and facilitated in service. In traditional Vaisnava ways, such Vaisnavas will be the first to serve prasada to devotees and guests, and be the first to render acts of hospitality, including where appropriate, washing of feet.
When leadership creates a sense of deserving to be there, then there will be corresponding feelings of deserving to be served with prasada, and possibly deserved washing of one’s feet as well, in spite of ‘tough’ resistance against it. Some will say that the way Srila Prabhupada was worshipped and venerated, is still retained at present for those not as qualified as he.
In other words, these leftover ways of guru worship for Srila Prabhupada has instilled or encouraged a culture of ‘rising through the ranks’ in order to deserve being worthy of it. It is hard for such a system to fully recognise or accommodate the “last or least” qualification. “Some people expect only benefits for themselves, but a gentleman cares for others while giving up his own interest.” (Chaitanya Bhagavata, Antya 3.365)
Then, considering the rarity of devotional service, all who become devotees are unique and special. Just as the Lord feels for the suffering of the fallen souls as Patita-Pavana, so do His devotees. We might be extra cautious about who is a ‘maha-bhagavata’ and who is not. “I will only wash the feet of an uttama maha-bhagavata… no one else…”
What if the Lord considers as His devotees even those that may have some impurity? “Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee remains happy and worships Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.” (SB 11.20.27-8)
Our erring on the side of ultra caution can make us unhappy and doubtful about nearly all devotees. A doubtful Pradyumna Mishra expressed reservations about Sri Ramananda Raya to Lord Chaitanya. From this, we learn how Sri Chaitanya Mahaprabhu spread His message of love: “To vanquish the false pride of so-called renunciates and learned scholars, He spreads real religious principles, even through a sudra, or lowborn fourth-class man.” (CC Antya 5.84)
While the Pope does the unorthodox that seems to challenge our brahminical discrimination of matters high and low, qualified and unqualified, deserving or undeserving, a Vaisnava ethic allows for feeling for the poor and ‘undeserving.’ How far one will descend to give mercy depends on degrees of selfless love. For such devotees who exhibit such love:
CC Antya 16.60 — The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.
CC Antya 16.61 — By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.
Let us applaud all those who, by tradition or faith, help in the cause of bringing humanity closer to an ideal espoused by concerned people. They may not be as incisive or ‘heavy’ as might be expected of Sri Guru, but when such endeavours create positive media and human sentiment, it is can only help the cause of eventual transcendence.
We may differ on finer etiquette for foot bathing and the need for it. If given the choice whether to accept the feet wash water of prisoners or devotees who are sincere, but have a little residue impurity, the answer seems clear. Would Lord Krishna bathe such feet?
Ys Kesava Krsna Dasa.
Kesava Krsna, Prabhu, I am sure Lord Krsna would bathe their feet. But He is like the powerful sun who can burn up all impurities. We have been advised not to imitate Lord Siva’s drinking an ocean of poison. Following in the footsteps of the acaryas will liberate us, imitating them will destroy us.
There is a story of devotees eating the guests’ remnants of the Sunday feast because it was prasada and should not be thrown away. But Srila Prabhupada is said to have instructed that unless we are powerful enough to absorb the sinful reactions sitting side by side with the prasada, we should not eat it. The prasada cannot be contaminated by the karmis’ touch but we can. Does anyone remember that episode?
Respectfully,
Your servant,
Visakha Priya dasi
“Devotees are wary of having their feet touched by others, let alone sit down for a ritual bathing. The thought of others offloading negative karma by touching one’s feet can be a deterrent, but aren’t Vaisnavas supposed to be kind and merciful to absorb the sins of others, thus purifying all?”
This kind of act, and mentality, seems to be a result of superstitious hocus pocus. The ancient practice of foot washing seems to have now become just a ritualized display of false humility. We’ve all seen devotees play the silly game of feet tag.
Foot washing was a practical service in honoring another individual. People of the ancient world typically would walk days on end, barefoot or with primitive sandals, acquiring all sorts of wear and tear on the feet, as well as filth. Removing shoes and washing feet was absolutely necessary for leaving filth at the doorstep of any residence, public building, or place of worship.
The belief that “negative karma” is acquired by touching another’s feet is the antithesis of karma. Karma is predestined and not a simple “action/reaction” as many first believe. That improper understanding of karma is very elementary and not in line with the deeper understanding of sastra. Even if that was the case with karma, true devotees don’t care about karma, right? Isn’t the mood of a true Vaisnava to uplift & serve humanity at all costs, even by acquiring “negative karma”?
My main question is this:
If devotees want to cling to the feet washing tradition, wouldn’t it be best applied & displayed to guests visiting your home or place of worship? Imagine the impression left on a guest who visited a temple for the first time and got their feet cleansed by a devotee with a true mood to serve them & not convert them. Pedicure service at the temple doorsteps anyone ? We’ve all smelled some feet in need of this service, so why not? This service would truly promote genuine humility.
continued…
Otherwise, to the outsider, feet washing mostly appears to be a strange ritualized cult phenomena, esp. when applied to an individual already placed on a pedestal.
The ultimate purpose of seeing the guru as good as Krsna is mainly to begin installing the practice of seeing Krsna (paramatma/antaryami) within others. It’s to begin the process of receiving divine revelation through everyday experiences. But when a devotee only sees Krsna in one’s guru and not in others, he immediately reveals his entry level of spiritual realization. Otherwise, if he was truly learned, he would see everyone with an equal vision. Equal vision and equal feet…it’s all a matter of perspective.
BG 5.18: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
BG 6.32: He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!
Thank you, bbd Prabhu, for setting the record straight about how karma is acquired. Sometimes, we hear things so often that we become brainwashed. One time, when he was the TP in Vrindavan, H. H. Bhakti-rasamrta Swami asked me to do some research on whether a fast (including on days like Janmastami and Gaura Purnima) should be broken with grains or not. I did extensive research–in Folio, emails to senior devotees like Hari-sauri Prabhu, Yamuna Devi, H. H. Bhanu Swami, etc… I also visited some Gaudiya Mathas. The conclusion of all that inquest was that there is absolutely no sastric injunction (Bhanu Swami) regarding breaking a fast with Ekadasi prasada. It is purely a matter of proper hygiene. Especially in India, where it gets very hot, it is quite risky to break a fast with heavy grains. Srila Prabhupada, of course, gives both points of view–interestingly enough, in the earlier years he seemed to favor breaking fasts with Ekadasi prasada, and later on he said “full feast” could be taken.
So I gave my report to our TP and he accepted it. Then, as I was mentioning how devotees in Vrindavan had become so adamant that breaking fast with grains was tantamount to breaking Ekadasi, I foolishly mentioned that, “Yes, on Ekadasi, sinful reactions get into the grains, but not on other days.” Maharaja, Prabhu at the time, looked at me with a mixture of astonishment and perhaps even slight indignation and said, “This is not why we fast on Ekadasi! There are no sinful reactions stored in prasadam! We fast from grains only because grains are so nice and we want to give up sense gratification on Ekadasi. We do not follow karma-kanda!” Immediately I felt ashamed of having been so foolish and faithless and brainwashed by ignorant propaganda.
That being said, I broke my Gaura Purnima fast with some grain mahaprasada that year–and sure enough, I got sick.
Your servant,
Visakha Priya dasi
This is not only a philosophical point, it’s a social consideration. Having spent the last 20 years in India, I can say that in the village areas, and homes of cultured city people there, it’s simply what is done. If you go to someone’s home they will come out and insist (insist!) that they wash your feet. It’s generally not a big ritual, they just throw some water on your feet, or have you put them under a faucet, and sometimes rub them. Generally, I’ve found it more strange if you refuse or fight against them. On the other hand when visiting devotees in the west it’s never come up, and frankly I would very very uncomfortable if someone wanted to do that.
Our Vaishnava culture is different in different places.
Part One:
“One day when Śrī Caitanya Mahāprabhu had finished His dancing, a woman, the wife of a brāhmaṇa, came there and caught hold of His lotus feet. As she took the dust of His lotus feet again and again, the Lord became unlimitedly unhappy.” (CC Ādi 17.243-244)
Purport: This holding of a great personality’s lotus feet is certainly very good for the person who takes the dust, but this example of Śrī Caitanya Mahāprabhu’s unhappiness indicates that a Vaiṣṇava should not allow anyone to take dust from his feet.
One who takes the dust of a great personality’s lotus feet transfers his sinful activities to that great personality. Unless the person whose dust is taken is very strong, he must suffer the sinful activities of the person who takes the dust. Therefore ordinarily it should not be allowed. Sometimes in big meetings people come to take the same advantage by touching our feet. On account of this, sometimes we have to suffer from some disease. As far as possible, no outsider should be allowed to touch one’s feet to take dust from them. Śrī Caitanya Mahāprabhu personally showed this by His example, as explained in the next verse.
In comment 2, BDD mentioned that matters of subtle offloads are an elementary understanding concerning the touching of feet. Srila Prabhupada himself gave this information. Furthermore, the act of having His feet touched caused Sri Chaitanya Mahaprabhu to jump into the Ganges – He had to be rescued.
This wife of a brahmana cannot have been an ordinary woman. She lived to witness the Lord’s presence – how extraordinary. She must have lived in Sridhama Navadvipa. And yet the objection to her touching the Lord’s feet was so dramatic and serious. Why? Was the Lord setting an example for us? Was it just because a woman touched His feet? Or was there something else?
Ys Kesava Krsna Dasa.
Part Two:
This is where the philosophical understanding enters. The wife of the brahmana was directly taking the dust from the Lord’s feet. This direct approach is not always appreciated. An indirect approach would have been more pleasing. This is indicated by the following verses:
CC Antya 16.60 — The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.
CC Antya 16.61 — By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.
If we look at the example of Kali Dasa, he served these remnants indirectly and benefitted greatly. That approach pleased Lord Chaitanya very much. To serve these remnants in a mood of das dasa anudasa was the Lord’s internal mood as befitting those of His followers.
When Srila Prabhupada stated “no outsiders,” this refers to people who may not be initiated in the disciplic succession, for properly initiated devotees – those who sincerely follow – should be free from karma. Still, even among karma-free devotees, the principle of correct service attitude is followed; otherwise, randomly touching devotees’ feet is a sort of ‘Offload and Take’ transaction.
If we take Srila Prabhupada’s reasons for avoidance of feet touching and add philosophy to it, we’ll find that it is not simply “elementary.” Why would someone like him practice “elementary” conduct in his own life? It might be normal culture in general Indian society to freely embrace feet touching, but Lord Chaitanya and Srila Prabhupada have given us an ‘insider’ perspective unique to our Gaudiya sampradaya.
Ys Kesava Krsna Dasa.
Comments 6 & 7:
Why would Mahaprabhu need to jump in the Ganges to wash away sinful reactions? That would imply that the Lord is subject to material contamination. It is clear that Mahaprabhu was rejecting any recognition as being the Supreme Lord, at that time in the assembly of devotees at the house of Sri Chandrasekhara. Otherwise, the wife of a caste brahmana would not have approached Him in that way if she did not recognize His identity or exalted personality. We know Mahaprabhu did not often favor public displays or recognition of His supremacy.
If you look closely at the word-for-word translation of Adi 17.245, you will see that the words “to counteract the sinful activities of that woman” is absent in the Bengali.
CC Ādi 17.245: Immediately He ran to the river Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityānanda and Haridāsa Ṭhākura caught Him and raised Him from the river.
sei-kṣaṇe dhāñā prabhu gańgāte paḍila
nityānanda-haridāsa dhari’ uṭhāila
sei-kṣaṇe — immediately; dhāñā — running; prabhu — the Lord; gańgāte — in the water of the Ganges; paḍila — plunged; nityānanda — Lord Nityānanda; haridāsa — Haridāsa Ṭhākura; dhari’ — catching Him; uṭhāila — raised Him.
The following verses show Mahaprabhu’s reasons for accepting the role of a strict sannyasa to hide His Lordship and to gain widespread acceptance of His teachings, by accepting the saffron cloth.
CC Ādi 17.265: “I shall accept the sannyāsa order of life, for thus people will offer Me their obeisances, thinking of Me as a member of the renounced order.
CC Ādi 17.266: “Offering obeisances will relieve them of all the reactions to their offenses. Then, by My grace, devotional service [bhakti] will awaken in their pure hearts.
CC Ādi 17.267: “All the unfaithful rogues of this world can be delivered by this process. There is no alternative. This is the essence of the argument.”
Continued…
As far as karma is concerned, simple action/reaction philosophy is taught to the neophyte . But when one gradually sees that he is in no way independent of the Lord’s will, and surrenders to the Lord’s supreme control, (as Arjuna did) the very idea of sinful reactions is vanquished, as Krsna states. This is the ultimate realization of BG 18:66. Here is the proper realization of one who sees the Lord’s control over everyone and everything, at all times.
CC Ādi 17.271: Keśava Bhāratī replied to the Lord, “You are the Supreme Personality of Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You.”
The verses you cite concerning dust from feet of devotees, wash water, remnants, etc… are allegorical. There’s not some special magic in the physical act of touching devotees feet that benefits the foot tagger. It’s the sincere mindset and mood of humility that becomes beneficial to the person by recognizing a devotee, a person with knowledge of the Lord, as an exalted figure to hear and learn from. It is to gradually evolve one’s lower state of realization.
At the same time, the example set by Mahaprabhu, and Prabhupada’s purport, warns that a devotee should not ordinarily accept such attention, feet worship, and be corrupted by pride or false ego through accepting god-like status.
BG 6.32: He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!
Part One:
BDD,
That wife of a brahmana had ‘Direct’ contact with the dust of His feet. The Lord jumped into the Ganga for a higher reason, aside from teaching others Not to have their feet touched.
That Higher reason is not “allegorical” as you said: “The verses you cite concerning dust from feet of devotees, wash water, remnants, etc… are allegorical.,,”
So when, in Sri Narada Muni’s previous life he partook of the Food remnants of sages that enabled him to advance to Bhava-Bhakti, was that foodstuff “allegorical?”
The same Kalidasa did this:
CC Antya 16.31 — After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places.
CC Antya 16.32 — Kālidāsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhaḍu Ṭhākura’s home.
Why would Kalidasa go to such lengths to obtain such remnants if they are “allegorical?” If such remnants are unreal, then why this would be said?
CC Antya 16.63 — From these three one achieves the highest goal of life — ecstatic love of Kṛṣṇa. This is the greatest mercy of Lord Kṛṣṇa. The evidence is Kālidāsa himself.
CC Antya 16.64 — In this way Śrī Caitanya Mahāprabhu remained at Jagannātha Purī, Nīlācala, and He invisibly bestowed great mercy upon Kālidāsa.
This “Invisible mercy” awarded the ‘Higher’ act of rendering Indiect service to such remnants. Kalidasa took those remnants “on-the-quiet” or by stealth, in ways that did not disturb those whose remnants he took. Such ‘Invisible’ acts of devotion and service earned him the Lord’s mercy.
Ys Kesava Krsna Dasa.
Part Two:
When it is said: CC Antya 16.61 — “By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.”
is this telling us that we should Serve something “Allegorical?” Are you able to Sastrically prove that such remnants are allegorical?”
It appears that the reason why the word “elementary” was used earlier, was because of “allegorical” definitions. You also said this: “…There’s not some special magic in the physical act of touching devotees feet that benefits the foot tagger.”
It depends on whose feet one touches. As Srila Prabhupada said in his quoted purport: “This holding of a great personality’s lotus feet is certainly very good for the person who takes the dust…”
Genuine great souls may be very rare, and we can understand why devotees should avoid feet touching. Even so, if ‘feet tag’ fun is done between sinless devotees, this is not nearly as bad as allowing crowds to touch one’s feet if it serves to increase the ego.
There are verses that recommend all to take the dust of elevated souls as a means to end the cycle of birth and death. The “allegorical” claim would render all such verses useless.
Ys Kesava Krsna Dasa.