By: Babhru Dasa (BVKS)
In this article we will attempt to discuss a few points in regards to why the scriptures declare the supremacy of raganuga-sadhana-bhakti (practice of bhakti based on spontaneous devotion) over vaidhi-sadhana-bhakti (practice of bhakti based on rules and regulations.) To start off, we will just give a few examples from Srila Bhaktivinode Thakura’s and Srila Jiva Goswami’s writings in this regard.
“Vrajanātha: Please explain the glories of rāgānugā-bhakti.
Bābājī: Rāgānugā-bhakti very quickly bestows that fruit which one cannot obtain even by observing the aṅgas of vaidhī-bhakti with firm faith (niṣṭhā) for a long time. Devotion on the vaidhī-mārga is weak, because it depends on rules and regulations; whereas rāgānugā-bhakti is naturally strong, because it is completely independent.” – Jaiva-dharma
“Therefore, vaidhī-bhakti is weak because it depends on scriptural injunctions, whereas rāgānugā is very powerful being propelled independently. Therefore, when rāgānugā appears, it is marked by an absence of taste for anything unrelated to bhakti.” – BS Anuccheda 310
In this regard it will be important to note that for gaudiya-vaishnava’s, the primary goal is to attain to the raga-marga. As it is the only way to enter into Vraja. Vaidhi-bhakti is simply the preliminary practice meant for those who have not yet attained the adhikara (qualification) for raga-bhakti. I.E lobha (greed.)
Having awakened lobha (greed to attain a certain relationship with Krsna) within their hearts, devotees on the raga-marga (path of spontaneous devotion) culture a very specific bhajan (worship) program as well as very specific goals. In other words, these devotees are 100 percent focused on attaining a certain form of Krsna via their desired mood (rasa.) Internally speaking, their path is very focused, visible, and tangible.
From Jiva Gosvami’s commentary on BRS 1.2.272 :
“Iste refers to the person towards whom one has loving sentiments. Svarasiki means natural or spontaneous. Paramavistata (extreme engrossment) actually means, “thirst intrinsic to prema,” which is the cause of being engrossed. Thus, räga is defined as, “spontaneous intense thirst for one’s object of love.” The cause – the love thirst – is considered non- different from the effect – deep absorption – because of its extremely strong connection as the cause.”
By following their specific path of bhajan, the raganuga-bhakta cultures a very real ruci (taste) for their object of worship and thus progresses according to how their ruci increases. In one sense, their progressively increasing ruci is the main system of navigation for them.
“One should only practice those limbs that are favorable to one’s own devotional mood and not those that are opposed to it.” – RVC, 1.11
Whereas devotees on the vidhi-marga generally have a very broad range of sadhana practices as well as goals. Generally, this also means they have a less powerful and substantial ruci for their practices. This is exactly why the vaidhi-bhaktas are characterized as having to take their inspiration from the injunctions and rules of the scriptures. Other than scripture, nothing is really driving them forward, especially nothing as forceful and powerful as lobha (greed.)
“Therefore, vaidhi-bhakti is weak because it depends on scriptural injunctions, whereas rägänugä is very powerful being propelled independently. Therefore, when rägänugä appears, it is marked by an absence of taste for anything unrelated to bhakti.” -Bhakti Sandarbha 310
“Babaji: Rägänugä-bhakti very quickly bestows that fruit which one cannot obtain even by observing the angas of vaidhi-bhakti with firm faith (nishta) for a long time. Devotion on the vaidhi-marga is weak, because it depends on rules and regulations; whereas rägänugä-bhakti is naturally strong, because it is completely independent.” – Jaiva-dharma Chapter 21 Page 505
Keeping these points in consideration, we can now move onto understanding one of the main reasons devotees on the raga-marga advance quicker than those on the vidhi-marga.
As we know, in devotional life the main stumbling block for advancement is committing offenses. Such offenses fall under three categories, namely nama-aparadha (offenses against the holy names), seva-aparadha (offenses against the deity or while carrying out seva), and the most dangerous of all, vaishnava-aparadha (offenses against devotees.)
Aparadha (offenses) manifest their reactions and affects in completely different ways for both the raga-marg and vidhi-marga groups of devotees.
When devotees on the raga-marg commit offenses, they generally don’t reap as strong reactions. Why? Because when an offense is committed by the raganuga-bhakta their clear and visible bhajan program is immediately halted. The devotee is immediately unable to access their internal meditations and deep absorption in the holy name. Furthermore, their greed seems to have somehow been covered, like the sun being covered by a cloud, and their powerful ruci either greatly diminishes or altogether vanishes.
In this way, the raganuga devotee knows very, very quickly that they have somehow committed an offense, most probably to a devotee. In this regard it does not matter if the devotee being offended is superior or inferior to themselves. The raganuga-bhakta can feel the effects even if it is a very minor offense. These devotees consider any dissipation (even slight) in their focus to be extremely detrimental. Thus they wish to reconcile their offense as quickly as possible.
With all humility such devotees throw themselves at the devotees feet who they commit offenses to and beg forgiveness. As soon as they are forgiven and the offense is nullified, their internal bhajan practices immediately reappear and the raga-bhakta makes redoubled efforts never to commit the same mistake again.
This same principal is one of the main factors which helps the raganuga devotee to not commit future offenses and thus pave their way for quick advancement. Such devotees are extremely afraid of losing even a fragment of their internal focus. They are as careful as a poor-man would be with a newly acquired jewel.
“Yet none of them ever become satiated. Their love shows a thirst that is the mother of sheer humility and that simply grows stronger and stronger.” – BB, 2.6.213
In this way we can ascertain why anarthas (unwanted qualities) generally vanish far quicker for those situated on the raga-marga as opposed to those on the vidhi-marga. It is simply because the devotees on the raga-marga are able to see their anarthas much more clearly. If their absorption in bhajan is not increasing properly or is halted, the devotee will make a very conscious effort to internally seek out the reason and overcome that particular anartha which is holding them back. Once the devotee identifies the problem, they can meditate on a way to get freed from its effects. Coupled with their powerful bhajan they will surely overcome the anartha very soon.
“The more one’s mind gets purified by hearing and chanting of My beautiful pastimes, the more one is able to discern the subtle reality of the self, just as the eye is better able to perceive subtle things when it is treated with medicinal ointment.” RVC, 1.8
On the other hand, when a devotee on the vidhi-marga commits an offense or is held up by a certain anartha, they will generally not feel the reactions as quickly or as powerfully. Why? Because this class of devotee generally does not have a very clear and focused bhajan practice.
In other words, if there is no focused practice/meditation to be barred from, then how can they feel as if they are missing anything or as if something is hampered? In this way, they generally don’t feel any major change or diminished focus in their moment to moment practice and thus offenses and their effects go largely unnoticed.
In this way the offenses often wreak havoc on the subtle and gross levels of their devotional lives and in many cases, lead to increased interest in fulfilling material desires. Being unable to see these offenses clearly, their anarthas will also largely remain hidden.
Devotees in this position frequently rationalize their offensive behavior as acceptable and consider their lack of a deep attachment to Krsna and His pastimes as “normal.” Unfortunately, devotees can live like this for millions of lifetimes and still never make any substantial advancement.
The sad reality is that without a tangible higher taste and love for Krsna it is very difficult to give up the “love for our anarthas.” Anarthas literally make up our mundane selves and we have accepted them for billions of lifetimes. Therefore, without having any knowledge of our “higher self,” it will be very difficult to let them go.
This is exactly why one has to desperately seek out association and guidance from devotees who have attained the raga-marga. And if that is not an available option, one should absolutely drown their minds in hearing the nectarean pastimes of Krsna and Lord Chaitanya. In this way mercy will certainly come if that person is honest, humble, and desperate.
“Thus, some devotees attain knowledge about the moods of Krsna and His Vraja associates from the mouth of a guru, some from the mouth of a learned raganuga devotee, and some, whose hearts have been purified by the practice of devotional service, will have this knowledge directly revealed to them from within their hearts. They advance in great transcendental bliss, just as one sees a lusty man enjoying great pleasure when his desires are fulfilled.” RVC, 1.9
“By hearing about this raga from scripture or from one’s teacher, one develops a taste for the actions of the ragatmika associates also, that are expressions of this ragatmika-bhakti. Then by adhering to the raga of a particular associate of the Lord, according to one’s taste, one executes devotion, which is called raganuga.” BS, Anuccheda 310