Book excerpt: Vaidhī-bhakti & rāgānugā-bhakti – two paths
Dec 27, 2014 14:51:20 GMT -5
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Post by Uttamasloka on Dec 27, 2014 14:51:20 GMT -5
Vaidhī-bhakti and rāgānugā-bhakti – different paths, different results
Bhakti in general implies love and service to God in a deeply devotional mood. Rāgānugā-bhakti in particular implies a deep attachment and attraction to Kṛṣṇa in an intimate, personal, loving mood, following the bhāvas of the vraja-vāsīs. Rāgānugā-bhakti facilitates all of this by its processes, both external and internal.
Śrī Caitanya Mahāprabhu revealed the principles and essence of rāgānugā-bhakti by His personal example. That was one of the primary reasons for His appearance. He certainly explained vaidhī-bhakti in detail, but by His personal example He did not teach vaidhī-bhakti as the primary path to Kṛṣṇa prema. He played the part of a rāgānugā-bhakta.
Rüpa Gosvāmī’s Bhakti-rasāmṛta-sindhu is the definitive book of essential knowledge regarding bhakti, as taught to him directly by Śrī Caitanya Mahāprabhu. In their writings, all of the ācāryas have discussed the differences between vaidhī-bhakti and rāgānugā-bhakti in detail, as originally delineated by Rüpa Gosvāmī.
Most Gauḍīya Vaiṣṇavas are generally aware of these differences, but as usual there are numerous aspects of these two paths that are not clearly understood by many devotees. In this section, we will examine those differences, as well as the motivations and qualifications for practicing each path. Understanding these differences is of critical importance for Vaiṣṇava practitioners.
Bhakti-rasāmṛta-sindhu explains both vaidhī-bhakti and rāgānugā-bhakti, but the book’s main focus is clearly on rāgānugā-bhakti. Śrī Rüpa sets forth the essential regulations and principles (aṅgas) of vaidhī-bhakti, but he focuses on rāgānugā-bhakti and its fruits, because rāgānugā-bhakti is the only means to attain prema-bhakti in the eternal Vraja pastimes with Kṛṣṇa. To begin his discussion, Śrī Rüpa compares the two paths:
Some persons call vaidhī-bhakti the path of rules (maryada-mārga), because it is bound by strong limitation of the rules mentioned in the scriptures. BRS, 1.2.269
Viśvanātha Cakravartī’s commentary:
If the rules spoken in the scriptures are prominent in one’s devotional process, that immediately becomes the cause for performing bhakti. This vaidhī-bhakti, filled with rules, is called maryada-mārga, by some people.
Śrī Rüpa continues:
Rāgānugā-bhakti is defined as that bhakti which follows after the rāgātmikā-bhakti found distinctively in the inhabitants of Vraja. BRS, 1.2.270
Many devotees are unaware that there were editing errors discovered in the original printed version of Śrīla Prabhupāda’s Nectar of Devotion, in the first few pages of the chapter on rāgānuga-bhakti. The errors have since been corrected. In the original version, the bhakti of the vraja-vāsīs was identified as rāgānuga-bhakti and the path to follow them was called rāgātmikā-bhakti. This is exactly the opposite of what we just read above – the vraja-vāsīs have rāgātmikā-bhakti and to attain that same type of bhakti, one must follow the path of rāgānuga bhakti. All of the ācāryas concur with this in their books.
By executing vaidhī-bhakti one can attain a relationship with Viṣṇu in Vaikuṇṭha, or Kṛṣṇa in Mathurā or Dvārakā, but by vaidhī-bhakti alone one cannot gain entrance to Goloka Vṛndāvana. This is confirmed repeatedly in the teachings of Jīva Gosvāmī, Viśvanātha Cakravartī, Bhaktivinoda Ṭhākura and other ācāryas as we will see further on.
This is the first key difference to understand: rāgānugā-bhakti impelled by intense greed (lobha) is the only means to enter Goloka in one of the four primary rasas with Kṛṣṇa – dāsya, sakhya, vātsalya and mādhurya. There is no other method. Vaidhī-bhakti cannot take you there.
Viśvanātha Cakravartī explains this in Rāga-vartma-candrikā:
When one is greedy after mādhurya bhāva, but one holds onto the vidhi-mārga, one attains the position of an associate of Satyabhāmā in Dvārakā’s svakīya-rasa, knowing that Rādhā and Satyabhāmā are one. This is a blend of aiśvarya jñāna and mādhurya jñāna.
And when one worships solely on the path of rāga, one attains pure mādhurya and the position of an associate of Śrīmatī Rādhāranī in Vṛndāvana’s parakīya-bhāva. RVC, 2.6
In Adi-līlā of Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī reveals Kṛṣṇa’s mind regarding His desire to appear as Śrī Caitanya Mahāprabhu:
“Everywhere in the world people worship Me according to scriptural injunctions (vidhibhakti). But simply by following such regulative principles (vidhi-bhakti) one cannot attain the loving sentiments of the devotees in vraja-bhümi. CC, 1.3.15
“Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me. CC, 1.3.16
“By performing such regulated devotional service (vidhi-bhajana) in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation. CC, 1.3.17
In Madhya-līlā of Caitanya-caritāmṛta, Rāmānanda Rāya explains this in more detail to Śrī Caitanya Mahāprabhu:
The word, anghri-padma-sudha, means, “associating intimately with Kṛṣṇa.” One can attain such perfection only by spontaneous love of God (rāga-mārga). One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving Him according to regulative principles (vidhimārga). CC, 2.8.226
Therefore, one should accept the mood of the gopīs and meditate on the pastimes of Śrī Rādhā and Kṛṣṇa both night and day. CC, 2.8.228
One should meditate on one’s mentally conceived spiritual body (siddha-deha) and use it to serve Rādhā and Kṛṣṇa. By doing so, one will attain the direct association of Their lotus feet. CC, 2.8.229
If one does not follow in the footsteps of the gopīs and remains absorbed in the consciousness of the Lord’s majesty, he cannot attain the service of the lotus feet of the son of Nanda Mahārāja, even though he may be engaged in devotional service. CC, 2.8.230
In his Bhakti-sandarbha, Jīva Gosvāmī compares vaidhī and rāgānugā after explaining that rāgānugā does not depend on scriptural injunctions. Here are some highlights:
…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.
…Because rāgānugā is independent of any injunctions, the dāsya and sakhya of rāgānugā are different from the dāsya and sakhya of vaidhī.
…Therefore, in rāgānugā, the system prescribed for vaidhī-bhakti is not strictly followed, but only the methodology that relates to the rāgātmikā associates of the Lord. BS, Anuccheda 310
…So, because it is specifically the adoption of rāgānugā worship that quickly leads to this absorption in Him, Kṛṣṇa has not spoken about vaidhī worship in regard to Himself in the eleventh canto of Śrīmad-bhāgavatam, rather, the discussion of vaidhī there relates only to His four-armed feature. BS, Anuccheda 325
Not only are the destinations of both paths different, but as Viśvanātha Cakravartī and Jīva Gosvāmī both mentioned above, the dāsya, sakhya and mādhurya rasas attained through rāgānugā are different from that of vaidhī, meaning they each foster different moods of bhāva and prema for Kṛṣṇa. Although the primary aṅgas (hearing, chanting, and so on) and the stages of development are the same for both rāgānugā and vaidhī, the results are different.
In Mādhurya-kadambinī, Viśvanātha Cakravartī explains the two types of bhāva that arise depending on the type of sādhana-bhakti you have been practicing:
This stage of bhāva is of two types:
(1) bhāva arising from rāgānugā-bhakti
(2) bhāva arising from vaidhī-bhakti
Bhāva arising from rāgānugā-bhakti, being excessive in quality and quantity, is very thick or intense. It is characterized by an absence of awe and reverence, with a predominance of the feeling that the Lord is on an equal or lower level.
The second type, arising from vaidhī-bhakti, being somewhat lesser in quality and quantity than the first, with a type of affection for the Lord mixed with perception of the Lord as the all-mighty God, is not so thick.
Those two types of bhāva are tasted in two different ways in the two types of hearts possessed of two types of spiritual desires in two types of devotees. As there are different degrees of thickness in the juices of mango, jack fruit, sugar cane or grapes, there are different degrees of sweetness of bhāva. MK, 7.4
All of the descriptions in Bhakti-rasāmṛta-sindhu of the four primary Vraja rasas – dāsya, sakhya, vātsalya, and mādhurya, along with the different types of bhāvas that arise within Vraja rati and prema, apply exclusively to that which is attained by rāgānugā-bhakti, not vaidhī-bhakti. No similar detailed descriptions are given for vaidhī-bhaktas, although there is an occasional mention of Kṛṣṇa’s rasas with his queens and associates in Dvārakā and Mathurā.
Another important point is that the commonly held notion that everyone must first engage in vaidhī-bhakti and then graduate to rāgānugā-bhakti is not always true. Although it may often be the case, it is definitely not a mandatory sequential process, and the transition from vaidhī to rāgānugā does not always take place either.
It all depends on one’s heart and mindset, which is either a fear-based strict attachment to rules and regulations or a natural attraction and attachment to Kṛṣṇa and His pastimes in Vraja. Vaidhī-bhakti is suitable for those who don’t yet have a spontaneous attraction to join Kṛṣṇa in His vraja-līlā, along with a natural taste for bhakti.
Jīva Gosvāmī explains this in Bhakti-sandarbha:
O King, having taken to the path [of devotion], a person is never deviated. Even if he were to run along the path with eyes closed, he would neither slip nor fall. SB, 11.2.35
By this principle it is understood that the path consisting of rules and regulations has been created in order to facilitate proper entry upon the path of perfection by initiating some form of practice, as well as to lead the mind gradually to the point of absorption in devotion.
…The rules and regulations are not created for one who is naturally drawn to devotion, because by taste alone, such a person will be absorbed in the specific manner of rāgātmikā devotion, which captivates the Lord. BS, Anuccheda 312
Near the end of the chapter on Prema-bhakti in Bhakti-rasāmṛta-sindhu, Rüpa Gosvāmī explains the different goals achieved by practitioners of vaidhī-bhakti and rāgānugā-bhakti, implying that vaidhī-bhakti does not always lead to rāgānugā-bhakti:
Those who have practiced vaidhī-bhakti attain prema with knowledge of the Lord’s powers. Those who have practiced rāgānugā-bhakti usually attain prema with knowledge of the Lord’s sweetness. BRS, 1.4.14
Jīva Gosvāmī’s commentary:
Generally, from rāgānugā-sādhana, one will attain kevala-prema (Vraja prema). However, the practitioner of rāgānugā, who also practices some portion of vaidhī-sādhana, does not receive kevala-prema. That is the meaning of the word, “generally.”
If one initially has the mindset for vaidhī-bhakti and by the mercy of Kṛṣṇa or a rasika Vaiṣṇava obtains lobha for associating with Kṛṣṇa in His vraja-līlā, following after one of His associates, then one becomes qualified for rāgānugā-bhakti. Otherwise, if one remains on the path of vaidhī-bhakti, one must follow the rules and regulations until attaining bhāva.
Rüpa Gosvāmī and his commentators explain this with indisputable clarity:
Those qualified for vaidhī-bhakti are dependent on the rules of scripture and favorable use of logic until the appearance of bhāva-bhakti. BRS, 1.2.293
From Jīva Gosvāmī’s commentary:
Because of following after the rāgātmikās, those practicing rāgānugā-bhakti practice bhakti with no limitations. That means that there is no specific rule concerning the time at which they will give up dependence on the rules of scripture. Is there a limit to how long those practicing vaidhī-bhakti should depend on the rules? This verse answers. Bhāva here means rati or the stage of bhāva-bhakti after sādhana-bhakti.
From Viśvanātha Cakravartī’s commentary:
In performing sādhana-bhakti, the vaidhī-bhakti practitioner will depend on scriptural injunctions and favorable use of logic until the appearance of rati (bhāva). After the appearance of rati, he no longer depends on these things.
However, as soon as the greed manifests in a person (for attaining a bhāva similar to that of the vraja-vāsīs), and he develops an inclination for rāga-bhakti, the practitioner of rāgānugā-bhakti does not depend any longer on scriptural rules and logic. Thus, it is greatly superior.
However, wherever that greed has appeared, it is understood that the person must have studied the scriptures in order to attain that greed. It is also necessary to study the scriptures in order to understand the proper sādhana for rāgānugā-bhakti.
Although rāgānugā-sādhakas are externally engaged in activities of sādhana that are similar to vaidhī-sādhakas, they are not thinking or acting the same way internally – their bhajana is very different. Rāgānugā-sādhakas only accept those aṅgas of vaidhī that are compatible with their desired rasa and bhāvas, and all others are ignored, and there is no flaw or fault for doing so. They are not obligated by any mandate to follow every single aṅga of vaidhī-bhakti.
Bhaktivinoda Ṭhākura explains this in Caitanya-śikṣāmrta:
Just as in vaidhī-bhakti the rules of naitika dharma mature and change shape, so also in rāgānugā-bhakti the rules of vaidhī-bhakti change slightly in emotional content and display some independent qualities. In some circumstances the rules change slightly, and in other cases, they transform entirely. This will be apparent from observing the conduct of the devotee. These changes do not arise from scripture, but according to the taste of the individual, and thus, examples are hard to give. Examples can only be given for vaidhī-bhakti. CS, Chapter 4, Page 139
Viśvanātha Cakravartī elaborates on this point in Rāga-vartma-candrikā:
All other limbs of devotional practice are attained through the practice of hearing and chanting. Without hearing and chanting one’s following in the footsteps of the people of Vraja will remain fruitless. This was said by the learned sages after elaborate consideration. 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
There are also specific internal processes (bhajana) that the rāgānugā-sādhaka engages in, and those will be discussed in detail in Chapter 5. Rüpa Gosvāmī mentions no similar or alternative internal processes for vaidhī-sādhana. Neither do the other ācāryas.
The motivations for vaidhī-bhakti are primarily based on strictly and diligently following the scriptural injunctions, and thus, one feels that he or she is being a “staunch devotee.” This often includes being very attached to the external performance of sādhana and an innate fear of not following them. There often tends to be more focus on the rules and regulations than on the goal, usually due to an understanding that if one follows the rules diligently, one will be rewarded by Kṛṣṇa’s mercy. Sometimes there is a mentality of more is better, or quantity of sādhana versus quality.
The motivation for rāgānugā-bhakti is quite simply a strong attraction and desire to join Kṛṣṇa’s līlā as an eternal participant, in one of the four primary relationships. In the beginning, the attraction and desire are not so strong, mature, or refined, due to lack of knowledge and depth of realization regarding Kṛṣṇa and all related confidential details. As one’s knowledge, understanding and realizations expand over time, one’s desires and attraction will also intensify accordingly, providing the necessary impetus for making steady progress.
When one is blessed with spiritual greed (lobha) by Kṛṣṇa or an advanced rasika Vaiṣṇava, one’s progress will accelerate exponentially, as this intense desire or longing is the primary propelling force that immerses one deeper into hearing, chanting and especially remembering.
There is, however, an interim stage as well. If a devotee does not have the mindset of a vaidhī-bhakta, and has a basic natural attraction to Kṛṣṇa, but has not yet been blessed with spiritual greed, he or she can still engage in the external sādhana of vaidhī-bhakti, and continue to cultivate the growing attraction to Kṛṣṇa, while praying to be blessed with the benediction of spiritual greed.
Jīva Gosvāmī explains this in Bhakti-sandarbha:
The path of rāgānugā-bhakti is honored simply by feeling special regard for the rāgātmikā associates of Lord Kṛṣṇa. Yet, a person in whom such ruci as defined above has not yet sprouted (ajāta-ruci) should still execute rāgānugā-bhakti combined with the practices of vaidhī-bhakti.
Those who have acquired this ruci (jāta-ruci) and are respected within a larger social framework should also execute rāgānugā mixed with vaidhī in order to set an ideal for others. In this mixture, vaidhī should be performed as far as possible so that it becomes one in nature with rāgānugā. BS, Anuccheda 312
All of the statements we’ve heard so far are crystal clear in their intended meanings. As such, any confusion that may have existed regarding the differences between vaidhī-bhakti and rāgānugā-bhakti should now be easily resolved. I’ll end this section with a passage from Bhaktivinoda Ṭhākura’s Jaiva-dharma, summarizing the glories of rāgānugā-bhakti, followed by an eye-opening perspective from Jīva Gosvāmī about the power of absorption in Kṛṣṇa:
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.
When one adopts the spiritual conception of following in the footsteps of a loving resident of Vraja, rāga is awakened, which always involves following the process of śravaṇam, kīrtanam, smaraṇam, pāda-sevanam, arcanam, vandanam and ātmanivedanam. Ruci for following in the footsteps of the vraja-vāsīs is only awakened in those whose hearts are nirguṇa (beyond material attributes). This is why the greed for rāgānugā-bhakti is supremely rare and the root of supreme auspiciousness. JD, Chapter 21, Pages 505-506
From Jīva Gosvāmī’s Bhakti-sandarbha:
Absorption even through enmity surpasses vaidhī:
Thus, the result of all these [being absorbed in different unfavorable moods mentioned previously] is absorption in the Lord. This being the case, even vaidhī-bhakti is not as effective as enmity – which is otherwise reprehensible – when applied on the path of spontaneous affection, to quickly bring about the state of absorption in the Lord. This is stated by Śrī Nārada:
The absorption in the Lord that a mortal being can reach through unobstructed enmity cannot be attained by bhakti-yoga. This is my definite opinion. SB, 7.1.26
The compound vairanubandhena, “through enmity,” also implies, “through fear.” The absorption in the Lord that one can achieve through feelings such as enmity and fear cannot be attained as quickly merely by carrying out the injunctions of devotion out of a sense of duty (vaidhī-bhakti). BS, Anuccheda 318
Bhakti in general implies love and service to God in a deeply devotional mood. Rāgānugā-bhakti in particular implies a deep attachment and attraction to Kṛṣṇa in an intimate, personal, loving mood, following the bhāvas of the vraja-vāsīs. Rāgānugā-bhakti facilitates all of this by its processes, both external and internal.
Śrī Caitanya Mahāprabhu revealed the principles and essence of rāgānugā-bhakti by His personal example. That was one of the primary reasons for His appearance. He certainly explained vaidhī-bhakti in detail, but by His personal example He did not teach vaidhī-bhakti as the primary path to Kṛṣṇa prema. He played the part of a rāgānugā-bhakta.
Rüpa Gosvāmī’s Bhakti-rasāmṛta-sindhu is the definitive book of essential knowledge regarding bhakti, as taught to him directly by Śrī Caitanya Mahāprabhu. In their writings, all of the ācāryas have discussed the differences between vaidhī-bhakti and rāgānugā-bhakti in detail, as originally delineated by Rüpa Gosvāmī.
Most Gauḍīya Vaiṣṇavas are generally aware of these differences, but as usual there are numerous aspects of these two paths that are not clearly understood by many devotees. In this section, we will examine those differences, as well as the motivations and qualifications for practicing each path. Understanding these differences is of critical importance for Vaiṣṇava practitioners.
Bhakti-rasāmṛta-sindhu explains both vaidhī-bhakti and rāgānugā-bhakti, but the book’s main focus is clearly on rāgānugā-bhakti. Śrī Rüpa sets forth the essential regulations and principles (aṅgas) of vaidhī-bhakti, but he focuses on rāgānugā-bhakti and its fruits, because rāgānugā-bhakti is the only means to attain prema-bhakti in the eternal Vraja pastimes with Kṛṣṇa. To begin his discussion, Śrī Rüpa compares the two paths:
Some persons call vaidhī-bhakti the path of rules (maryada-mārga), because it is bound by strong limitation of the rules mentioned in the scriptures. BRS, 1.2.269
Viśvanātha Cakravartī’s commentary:
If the rules spoken in the scriptures are prominent in one’s devotional process, that immediately becomes the cause for performing bhakti. This vaidhī-bhakti, filled with rules, is called maryada-mārga, by some people.
Śrī Rüpa continues:
Rāgānugā-bhakti is defined as that bhakti which follows after the rāgātmikā-bhakti found distinctively in the inhabitants of Vraja. BRS, 1.2.270
Many devotees are unaware that there were editing errors discovered in the original printed version of Śrīla Prabhupāda’s Nectar of Devotion, in the first few pages of the chapter on rāgānuga-bhakti. The errors have since been corrected. In the original version, the bhakti of the vraja-vāsīs was identified as rāgānuga-bhakti and the path to follow them was called rāgātmikā-bhakti. This is exactly the opposite of what we just read above – the vraja-vāsīs have rāgātmikā-bhakti and to attain that same type of bhakti, one must follow the path of rāgānuga bhakti. All of the ācāryas concur with this in their books.
By executing vaidhī-bhakti one can attain a relationship with Viṣṇu in Vaikuṇṭha, or Kṛṣṇa in Mathurā or Dvārakā, but by vaidhī-bhakti alone one cannot gain entrance to Goloka Vṛndāvana. This is confirmed repeatedly in the teachings of Jīva Gosvāmī, Viśvanātha Cakravartī, Bhaktivinoda Ṭhākura and other ācāryas as we will see further on.
This is the first key difference to understand: rāgānugā-bhakti impelled by intense greed (lobha) is the only means to enter Goloka in one of the four primary rasas with Kṛṣṇa – dāsya, sakhya, vātsalya and mādhurya. There is no other method. Vaidhī-bhakti cannot take you there.
Viśvanātha Cakravartī explains this in Rāga-vartma-candrikā:
When one is greedy after mādhurya bhāva, but one holds onto the vidhi-mārga, one attains the position of an associate of Satyabhāmā in Dvārakā’s svakīya-rasa, knowing that Rādhā and Satyabhāmā are one. This is a blend of aiśvarya jñāna and mādhurya jñāna.
And when one worships solely on the path of rāga, one attains pure mādhurya and the position of an associate of Śrīmatī Rādhāranī in Vṛndāvana’s parakīya-bhāva. RVC, 2.6
In Adi-līlā of Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī reveals Kṛṣṇa’s mind regarding His desire to appear as Śrī Caitanya Mahāprabhu:
“Everywhere in the world people worship Me according to scriptural injunctions (vidhibhakti). But simply by following such regulative principles (vidhi-bhakti) one cannot attain the loving sentiments of the devotees in vraja-bhümi. CC, 1.3.15
“Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me. CC, 1.3.16
“By performing such regulated devotional service (vidhi-bhajana) in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation. CC, 1.3.17
In Madhya-līlā of Caitanya-caritāmṛta, Rāmānanda Rāya explains this in more detail to Śrī Caitanya Mahāprabhu:
The word, anghri-padma-sudha, means, “associating intimately with Kṛṣṇa.” One can attain such perfection only by spontaneous love of God (rāga-mārga). One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving Him according to regulative principles (vidhimārga). CC, 2.8.226
Therefore, one should accept the mood of the gopīs and meditate on the pastimes of Śrī Rādhā and Kṛṣṇa both night and day. CC, 2.8.228
One should meditate on one’s mentally conceived spiritual body (siddha-deha) and use it to serve Rādhā and Kṛṣṇa. By doing so, one will attain the direct association of Their lotus feet. CC, 2.8.229
If one does not follow in the footsteps of the gopīs and remains absorbed in the consciousness of the Lord’s majesty, he cannot attain the service of the lotus feet of the son of Nanda Mahārāja, even though he may be engaged in devotional service. CC, 2.8.230
In his Bhakti-sandarbha, Jīva Gosvāmī compares vaidhī and rāgānugā after explaining that rāgānugā does not depend on scriptural injunctions. Here are some highlights:
…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.
…Because rāgānugā is independent of any injunctions, the dāsya and sakhya of rāgānugā are different from the dāsya and sakhya of vaidhī.
…Therefore, in rāgānugā, the system prescribed for vaidhī-bhakti is not strictly followed, but only the methodology that relates to the rāgātmikā associates of the Lord. BS, Anuccheda 310
…So, because it is specifically the adoption of rāgānugā worship that quickly leads to this absorption in Him, Kṛṣṇa has not spoken about vaidhī worship in regard to Himself in the eleventh canto of Śrīmad-bhāgavatam, rather, the discussion of vaidhī there relates only to His four-armed feature. BS, Anuccheda 325
Not only are the destinations of both paths different, but as Viśvanātha Cakravartī and Jīva Gosvāmī both mentioned above, the dāsya, sakhya and mādhurya rasas attained through rāgānugā are different from that of vaidhī, meaning they each foster different moods of bhāva and prema for Kṛṣṇa. Although the primary aṅgas (hearing, chanting, and so on) and the stages of development are the same for both rāgānugā and vaidhī, the results are different.
In Mādhurya-kadambinī, Viśvanātha Cakravartī explains the two types of bhāva that arise depending on the type of sādhana-bhakti you have been practicing:
This stage of bhāva is of two types:
(1) bhāva arising from rāgānugā-bhakti
(2) bhāva arising from vaidhī-bhakti
Bhāva arising from rāgānugā-bhakti, being excessive in quality and quantity, is very thick or intense. It is characterized by an absence of awe and reverence, with a predominance of the feeling that the Lord is on an equal or lower level.
The second type, arising from vaidhī-bhakti, being somewhat lesser in quality and quantity than the first, with a type of affection for the Lord mixed with perception of the Lord as the all-mighty God, is not so thick.
Those two types of bhāva are tasted in two different ways in the two types of hearts possessed of two types of spiritual desires in two types of devotees. As there are different degrees of thickness in the juices of mango, jack fruit, sugar cane or grapes, there are different degrees of sweetness of bhāva. MK, 7.4
All of the descriptions in Bhakti-rasāmṛta-sindhu of the four primary Vraja rasas – dāsya, sakhya, vātsalya, and mādhurya, along with the different types of bhāvas that arise within Vraja rati and prema, apply exclusively to that which is attained by rāgānugā-bhakti, not vaidhī-bhakti. No similar detailed descriptions are given for vaidhī-bhaktas, although there is an occasional mention of Kṛṣṇa’s rasas with his queens and associates in Dvārakā and Mathurā.
Another important point is that the commonly held notion that everyone must first engage in vaidhī-bhakti and then graduate to rāgānugā-bhakti is not always true. Although it may often be the case, it is definitely not a mandatory sequential process, and the transition from vaidhī to rāgānugā does not always take place either.
It all depends on one’s heart and mindset, which is either a fear-based strict attachment to rules and regulations or a natural attraction and attachment to Kṛṣṇa and His pastimes in Vraja. Vaidhī-bhakti is suitable for those who don’t yet have a spontaneous attraction to join Kṛṣṇa in His vraja-līlā, along with a natural taste for bhakti.
Jīva Gosvāmī explains this in Bhakti-sandarbha:
O King, having taken to the path [of devotion], a person is never deviated. Even if he were to run along the path with eyes closed, he would neither slip nor fall. SB, 11.2.35
By this principle it is understood that the path consisting of rules and regulations has been created in order to facilitate proper entry upon the path of perfection by initiating some form of practice, as well as to lead the mind gradually to the point of absorption in devotion.
…The rules and regulations are not created for one who is naturally drawn to devotion, because by taste alone, such a person will be absorbed in the specific manner of rāgātmikā devotion, which captivates the Lord. BS, Anuccheda 312
Near the end of the chapter on Prema-bhakti in Bhakti-rasāmṛta-sindhu, Rüpa Gosvāmī explains the different goals achieved by practitioners of vaidhī-bhakti and rāgānugā-bhakti, implying that vaidhī-bhakti does not always lead to rāgānugā-bhakti:
Those who have practiced vaidhī-bhakti attain prema with knowledge of the Lord’s powers. Those who have practiced rāgānugā-bhakti usually attain prema with knowledge of the Lord’s sweetness. BRS, 1.4.14
Jīva Gosvāmī’s commentary:
Generally, from rāgānugā-sādhana, one will attain kevala-prema (Vraja prema). However, the practitioner of rāgānugā, who also practices some portion of vaidhī-sādhana, does not receive kevala-prema. That is the meaning of the word, “generally.”
If one initially has the mindset for vaidhī-bhakti and by the mercy of Kṛṣṇa or a rasika Vaiṣṇava obtains lobha for associating with Kṛṣṇa in His vraja-līlā, following after one of His associates, then one becomes qualified for rāgānugā-bhakti. Otherwise, if one remains on the path of vaidhī-bhakti, one must follow the rules and regulations until attaining bhāva.
Rüpa Gosvāmī and his commentators explain this with indisputable clarity:
Those qualified for vaidhī-bhakti are dependent on the rules of scripture and favorable use of logic until the appearance of bhāva-bhakti. BRS, 1.2.293
From Jīva Gosvāmī’s commentary:
Because of following after the rāgātmikās, those practicing rāgānugā-bhakti practice bhakti with no limitations. That means that there is no specific rule concerning the time at which they will give up dependence on the rules of scripture. Is there a limit to how long those practicing vaidhī-bhakti should depend on the rules? This verse answers. Bhāva here means rati or the stage of bhāva-bhakti after sādhana-bhakti.
From Viśvanātha Cakravartī’s commentary:
In performing sādhana-bhakti, the vaidhī-bhakti practitioner will depend on scriptural injunctions and favorable use of logic until the appearance of rati (bhāva). After the appearance of rati, he no longer depends on these things.
However, as soon as the greed manifests in a person (for attaining a bhāva similar to that of the vraja-vāsīs), and he develops an inclination for rāga-bhakti, the practitioner of rāgānugā-bhakti does not depend any longer on scriptural rules and logic. Thus, it is greatly superior.
However, wherever that greed has appeared, it is understood that the person must have studied the scriptures in order to attain that greed. It is also necessary to study the scriptures in order to understand the proper sādhana for rāgānugā-bhakti.
Although rāgānugā-sādhakas are externally engaged in activities of sādhana that are similar to vaidhī-sādhakas, they are not thinking or acting the same way internally – their bhajana is very different. Rāgānugā-sādhakas only accept those aṅgas of vaidhī that are compatible with their desired rasa and bhāvas, and all others are ignored, and there is no flaw or fault for doing so. They are not obligated by any mandate to follow every single aṅga of vaidhī-bhakti.
Bhaktivinoda Ṭhākura explains this in Caitanya-śikṣāmrta:
Just as in vaidhī-bhakti the rules of naitika dharma mature and change shape, so also in rāgānugā-bhakti the rules of vaidhī-bhakti change slightly in emotional content and display some independent qualities. In some circumstances the rules change slightly, and in other cases, they transform entirely. This will be apparent from observing the conduct of the devotee. These changes do not arise from scripture, but according to the taste of the individual, and thus, examples are hard to give. Examples can only be given for vaidhī-bhakti. CS, Chapter 4, Page 139
Viśvanātha Cakravartī elaborates on this point in Rāga-vartma-candrikā:
All other limbs of devotional practice are attained through the practice of hearing and chanting. Without hearing and chanting one’s following in the footsteps of the people of Vraja will remain fruitless. This was said by the learned sages after elaborate consideration. 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
There are also specific internal processes (bhajana) that the rāgānugā-sādhaka engages in, and those will be discussed in detail in Chapter 5. Rüpa Gosvāmī mentions no similar or alternative internal processes for vaidhī-sādhana. Neither do the other ācāryas.
The motivations for vaidhī-bhakti are primarily based on strictly and diligently following the scriptural injunctions, and thus, one feels that he or she is being a “staunch devotee.” This often includes being very attached to the external performance of sādhana and an innate fear of not following them. There often tends to be more focus on the rules and regulations than on the goal, usually due to an understanding that if one follows the rules diligently, one will be rewarded by Kṛṣṇa’s mercy. Sometimes there is a mentality of more is better, or quantity of sādhana versus quality.
The motivation for rāgānugā-bhakti is quite simply a strong attraction and desire to join Kṛṣṇa’s līlā as an eternal participant, in one of the four primary relationships. In the beginning, the attraction and desire are not so strong, mature, or refined, due to lack of knowledge and depth of realization regarding Kṛṣṇa and all related confidential details. As one’s knowledge, understanding and realizations expand over time, one’s desires and attraction will also intensify accordingly, providing the necessary impetus for making steady progress.
When one is blessed with spiritual greed (lobha) by Kṛṣṇa or an advanced rasika Vaiṣṇava, one’s progress will accelerate exponentially, as this intense desire or longing is the primary propelling force that immerses one deeper into hearing, chanting and especially remembering.
There is, however, an interim stage as well. If a devotee does not have the mindset of a vaidhī-bhakta, and has a basic natural attraction to Kṛṣṇa, but has not yet been blessed with spiritual greed, he or she can still engage in the external sādhana of vaidhī-bhakti, and continue to cultivate the growing attraction to Kṛṣṇa, while praying to be blessed with the benediction of spiritual greed.
Jīva Gosvāmī explains this in Bhakti-sandarbha:
The path of rāgānugā-bhakti is honored simply by feeling special regard for the rāgātmikā associates of Lord Kṛṣṇa. Yet, a person in whom such ruci as defined above has not yet sprouted (ajāta-ruci) should still execute rāgānugā-bhakti combined with the practices of vaidhī-bhakti.
Those who have acquired this ruci (jāta-ruci) and are respected within a larger social framework should also execute rāgānugā mixed with vaidhī in order to set an ideal for others. In this mixture, vaidhī should be performed as far as possible so that it becomes one in nature with rāgānugā. BS, Anuccheda 312
All of the statements we’ve heard so far are crystal clear in their intended meanings. As such, any confusion that may have existed regarding the differences between vaidhī-bhakti and rāgānugā-bhakti should now be easily resolved. I’ll end this section with a passage from Bhaktivinoda Ṭhākura’s Jaiva-dharma, summarizing the glories of rāgānugā-bhakti, followed by an eye-opening perspective from Jīva Gosvāmī about the power of absorption in Kṛṣṇa:
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.
When one adopts the spiritual conception of following in the footsteps of a loving resident of Vraja, rāga is awakened, which always involves following the process of śravaṇam, kīrtanam, smaraṇam, pāda-sevanam, arcanam, vandanam and ātmanivedanam. Ruci for following in the footsteps of the vraja-vāsīs is only awakened in those whose hearts are nirguṇa (beyond material attributes). This is why the greed for rāgānugā-bhakti is supremely rare and the root of supreme auspiciousness. JD, Chapter 21, Pages 505-506
From Jīva Gosvāmī’s Bhakti-sandarbha:
Absorption even through enmity surpasses vaidhī:
Thus, the result of all these [being absorbed in different unfavorable moods mentioned previously] is absorption in the Lord. This being the case, even vaidhī-bhakti is not as effective as enmity – which is otherwise reprehensible – when applied on the path of spontaneous affection, to quickly bring about the state of absorption in the Lord. This is stated by Śrī Nārada:
The absorption in the Lord that a mortal being can reach through unobstructed enmity cannot be attained by bhakti-yoga. This is my definite opinion. SB, 7.1.26
The compound vairanubandhena, “through enmity,” also implies, “through fear.” The absorption in the Lord that one can achieve through feelings such as enmity and fear cannot be attained as quickly merely by carrying out the injunctions of devotion out of a sense of duty (vaidhī-bhakti). BS, Anuccheda 318
