The following are some reflections sent to a friend in clarifying the concepts of raga and vidhi.
1. There are two distinct paths. One is called vidhi-marga, and the other is called raga-marga. The difference between the two is not in the external practice: it is in the inner impetus for activity. On raga-marga, the impetus is in a great inner yearning called lobha, a burning desire that drives us onward with the aim of attaining emotions and services similar to Krishna's dear companions in Vraja. On vidhi-marga, the impetus for activity is born of a sense of duty or a fear of reprimand, drawing from the mandates of the scriptures. Only raga-marga leads us to Vraja-dhama and to the attainment of manjari-bhava. Vidhi-marga does not lead to attainments beyond relationships that are mixed with knowledge of god's majesty.
2. There are identical practices. Practices such as hearing, chanting, worship and so forth take on an almost identical appearance on the two paths. Then, unless one is sensitive and experienced, it will be hard to assess another's path by the mere observance of the outer form of the activity; the impetus determines the path. Raga-marga, aside the shared practices with vidhi-marga, features a whole unique internal world of practice; the inner cultivation of a specific loving emotion that gives rise to the revelation of the siddha-svarupa, or one's eternal companion-form that is suited for direct service for Radha and Krishna in the land of Vraja. It has been specifically noted (BRS 1.2.296) that "In the opinion of the wise, the practices of vidhi-marga are also to be employed on the raga-marga".
3. There are different stages on the path of raga. The journey is sometimes divided into two basic phases called ajata-ruci and jata-ruci. The first, ajata-ruci, literally "when taste is yet to awaken", is the stage where one has taken a keen interest in topics of raga-marga, but a mature, burning desire is yet to fructify in the core of one's heart. At this stage, one's raganuga-sadhana is practically a blend of raganuga and vaidhi in terms of one's impetus; one is not spontaneously and constantly pushed onward by the power of the mere desire. The second, jata-ruci, literally "when taste has awakened", is the stage we can justly call "actual raganuga", for in that a deep, overwhelming taste for both the practice and the goal has arisen, and in that there is truly following (anuga) of passion (raga).
All things considered, I am then personally shy to say thing such as "I am following raga-marga" or "I practice raganuga-bhakti", for I feel that, with all the mundane still upon my shoulders, it would be but a mockery of this beautiful and pristine path. The best I can say is, "I am trying to practice bhakti." Where are the tears in my eyes, where is the choking of my voice, and where are the bristling of my hair and the tremors of my body? And with that, where is my raganuga? If I had even a scent of divine emotion and a feeling that more lies ahead on the path, surely all of that would be a part of my reality as I reflected on my prospects.
Therefore, with folded hands and a straw between our teeth, we shall have to say, "I am not truly following much any path at all; with the wishes of guru and Vaisnavas, I am chanting a little bit and with their mercy I find some joy in that, hopeful that my heart would be purified in due course with the name's benevolent effect. I remain praying that one day I could also embark on the path of bhakti proper – as all real devotees have done, leaving behind the interests of the worldly world, offering their hearts at the service of their lord's feet."
Showing posts with label bhakti-tattva. Show all posts
Showing posts with label bhakti-tattva. Show all posts
Sunday, February 1, 2009
Q&A: Raga-marga and family life - Do the two go together?
Q: Do raga-marga and family life go together? It seems to me that there is much emphasis on renunciation, and I can practically see, as a householder, that especially with children it is often hard to focus on wholesome sadhana.
A: This question may certainly awaken as one reflects on the long traditions of vairagi-mahatmas in Vraja, and as one then comes across sayings in the scriptures that emphasize renunciation and seem averse to family life.
In addressing this, let us first establish the foundation: The nature of bhakti. How many times has devotion been described as apratihata (unobstructed) and avyavahita (uninterrupted), and how many times has the supreme independence of devotion been glorified? Can devotion, then, be dependent on external circumstances? Has it not been said, jIvanti san-mukharitAM bhavadIya-vArtAm sthAne sthitAH (BhP 10.14.3): "Staying in your place, filling your life with narrations of the Lord heard from the saints' mouths..."
Devotion cannot, therefore, be in a subordinate position to one's external position in life: Rather, it will reign supreme in any situation of life.
One is shackled to this world by the family and the children only as long as love for Krishna has not awakened:
Visvanatha Cakravartipada offers an illuminating commentary on this verse, consisting of a lengthy response to the objection that some renunciates may present, suggesting that the residents of Vraja are but ordinary householders, bound by a network of attachment:
Then, renouncing one's spouse and children is not a pre-requisite for following raga-marga! The stage of anisthita-bhajana (unsteady worship) at which such speculations arise is called vyUdha-vikalpA (parading possibilities) in Visvanatha Cakravarti's Madhurya-kadambini (3.10); in this section, the author goes on to present at some length the devotee's speculations on whether to renounce or to remain with the family. A very significant aspect of this section is the total absence of any conclusion on whether one ought to renounce or not – it does not seem to make any difference whatsoever to the author.
The path of bhakti is not one of acceptance and rejection; it is one of transformation. Let us remind ourselves of Rupa Gosvami's two famous verses on vairagya (BRS 1.2.255–256):
The magic, then, is in forging a relationship between the world and a life of devotion, connecting the dots and making one's whole life with all it entails spiritually meaningful. On the other hand:
Do not be led astray by immature renunciation, then! By doing so, you would only hamper your own devotional growth.
Narottama Das Thakur Mahasaya, a great renunciate himself, taught us the proper spirit:
How could he have said anything less? After all, his dear companion, Srinivasa Acarya, was a father to six beautiful children: Vrindavan, Radha-Krishna, Gati-govinda, Hemalata, Krishnapriya and Kancana-latika. No less was Rasikananda, the foremost among Syamananda's disciples, who had three sons with Syamadasi – Radhananda, Krishna-Govinda and Radha-Krishna. There is no scarcity of householders with children among Mahaprabhu's companions and the following generations of illustrious Gaudiya saints and sadhakas.
In my own parampara, there is a a whole lineage of householders, and indeed over the first six generations it is specifically a vamsa, or a family lineage – and this is a trend that is present practically throughout the broad Gaudiya tradition. There is no lack of precedents in this regard.
"That's all fine in principle", says the skeptic – "But surely a householder with children can't allocate sufficient time for sadhana!"
No doubt, children will take much of one's precious time – and let us remember that time spent in raising children is also time preciously spent. One who has given his or her life to Krishna, when there is unreserved atma-samarpana – "Ha Thakur! I am yours, and yours alone!" – has effectively transformed all of life's duties from worldly to divine. This we know as Krishna's samsara – it is no longer ours.
Now, we do also need to allocate time for acts known as svarupa-siddha-bhakti, or acts that are a direct devotional engagement by their nature, such as sravana, kirtana and smarana. How do we find the time for that? We find the time by ridding ourselves of so many of our precious anarthas: Watching movies, reading worldly literature, wasting our time with countless trivial pursuits. Re-priorize your life. Whatever the quantity of time you are able to invest in direct sadhana-activities, make that time stand out. Rather than wasting three hours in half-attentive hovering about, spend half an hour or one hour in sadhana with deep focus, entirely undistracted, giving your heart and soul to it.
Visuddha-bhajana is possible anywhere, and anytime – for those willing. When amidst obstructions, our passion for bhajana grows greater and greater, and our inner force of determination is nourished; but do not think of your children as something undesired! Whatever duties Thakur has integrated into your life, take them as his gifts and tend to them as you would to your other devotional deeds.
In concluding, let us hear the apt words of Bhaktivinoda, an exemplary sadhaka and a father to ten children, from his Gitavali:
* * * * * * *
Q: Is the following verse relevant in this context?
A: Mahaprabhu's words (CC 2.16.239), cited earlier, were spoken to Raghunatha Das in a particular situation and are out of context here. Prabhu spoke of the befitting behavior and inner attitude in a situation where the conditions are adverse. With my post, I had hoped to demonstrate that the life of a householder is not necessarily an adverse situation one must strive to be soon delivered of. The life of a householder, just as the life of a renunciate, is only as beneficial or contrary as you make it be. An escape from householder life is not an escape from worldly desires – how many times have we witnessed the temporary nature of renunciation born of adversity?
Householder life can be a great asset, if you so will. Hear Kasyapa's words to Diti from the third canto of the Bhagavata (3.14.18-21):
Especially, if the wife and the husband are both serious sadhakas, they can do a great deal to facilitate each others' devotional lives. The burden a renunciate would have to bear alone, the two can share, taking burden off each others' shoulders and paving a smooth way for fulfilling devotional engagement.
Contrary to "classical" gender roles seen in Indian societies, the male sadhaka will never consider himself to be the master and the enjoyer of the wife's services. Rather, he is a servant just as she is. She is a maidservant of Krishna, a dasi of Radha's - and you are dasa-dasanu-das. What right do you - or I - have, then, to demand or to expect favors of others? Of course, in a naturally affectionate relationship both are seeking opportunities to help the other, to facilitate the other's immersion in bhajana - but nothing ought to be taken for granted, lest we fall into a dark well of false egoism that devours our spirit of devotion.
Now, for such a dynamic to unfold in a manner that is truly fruitful, desires for enjoying the other in a mundane way will have to be forsaken. Alas, would not the mere thought of subjecting a maidservant of Radha and Krishna to our gross, bodily desires, be audacious! With this, we shall also have to reflect on abstinence in married life. But worry not, desires can be conquered! Bhakti is a most powerful force, causing wonders in those willing to receive and embrace this divine current in their hearts!
There is no obstacle too great for the sovereign goddess of bhakti to be conquered, for she is only nourished, defeating and subjugating each and every adversary – and there is truly no rival for her power in the three worlds. Let us seek a connection that taps us to the source of this divine force, and let us be committed with sincerity in sustaining this precious link – for having attained that, the great and the inaccessible shall be within an arm's length, and no attainment in the spiritual domain shall be beyond our reach.
A: This question may certainly awaken as one reflects on the long traditions of vairagi-mahatmas in Vraja, and as one then comes across sayings in the scriptures that emphasize renunciation and seem averse to family life.
In addressing this, let us first establish the foundation: The nature of bhakti. How many times has devotion been described as apratihata (unobstructed) and avyavahita (uninterrupted), and how many times has the supreme independence of devotion been glorified? Can devotion, then, be dependent on external circumstances? Has it not been said, jIvanti san-mukharitAM bhavadIya-vArtAm sthAne sthitAH (BhP 10.14.3): "Staying in your place, filling your life with narrations of the Lord heard from the saints' mouths..."
Devotion cannot, therefore, be in a subordinate position to one's external position in life: Rather, it will reign supreme in any situation of life.
One is shackled to this world by the family and the children only as long as love for Krishna has not awakened:
tAvad rAgAdayaH stenAs tAvat kArA-gRhaM gRham |
tAvan moho ’Gghri-nigaDo yAvat kRSNa na te janAH || bhp 10.14.36
tAvan moho ’Gghri-nigaDo yAvat kRSNa na te janAH || bhp 10.14.36
"O Krishna! As long as people do not become your devotees, so long do attachments and so forth remain thieves, so long is one's home a prison cell, and so long is one shackled by illusion at the family's feet."
Visvanatha Cakravartipada offers an illuminating commentary on this verse, consisting of a lengthy response to the objection that some renunciates may present, suggesting that the residents of Vraja are but ordinary householders, bound by a network of attachment:
"Yes. That is true for most worldly householders. However, what to speak of the householders of Vraja, even your ordinary devotees in other places are superior to these renounced critics. . . .
"O Krishna! As long as people do not receive the mercy of your devotees and become your followers, they remain in this position. However, when they become your devotees, they develop attachment for bhakti and aversion to things obstructing bhakti, and then repose all their love in you. In this way, the thieves of material attraction, hatred and love become sanctified by becoming fixed in you, and then help the devotee by giving him spiritual bliss, knowledge and a host of advantages.
"In that way the same home, which was once a prison cell created by favorable and contrary karmic reactions, becomes for the devotee a place filled with service to you by hearing and chanting your glories, and by a host of other activities meant to please you. These activities carry one to your eternal abode."
Then, renouncing one's spouse and children is not a pre-requisite for following raga-marga! The stage of anisthita-bhajana (unsteady worship) at which such speculations arise is called vyUdha-vikalpA (parading possibilities) in Visvanatha Cakravarti's Madhurya-kadambini (3.10); in this section, the author goes on to present at some length the devotee's speculations on whether to renounce or to remain with the family. A very significant aspect of this section is the total absence of any conclusion on whether one ought to renounce or not – it does not seem to make any difference whatsoever to the author.
The path of bhakti is not one of acceptance and rejection; it is one of transformation. Let us remind ourselves of Rupa Gosvami's two famous verses on vairagya (BRS 1.2.255–256):
anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || 1.2.255
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || 1.2.255
"Being detached from objects of enjoyment while using them in an appropriate way in relationship with Krishna is known as befitting renunciation."
The magic, then, is in forging a relationship between the world and a life of devotion, connecting the dots and making one's whole life with all it entails spiritually meaningful. On the other hand:
prApaJcikatayA buddhyA hari-sambandhi-vastunaH |
mumukSubhiH parityAgo vairAgyaM phalgu kathyate || 1.2.256
mumukSubhiH parityAgo vairAgyaM phalgu kathyate || 1.2.256
"The rejection of objects with a relationship to Hari by a seeker of mukti, who considers them worldly objects, is known as worthless renunciation."
Do not be led astray by immature renunciation, then! By doing so, you would only hamper your own devotional growth.
Narottama Das Thakur Mahasaya, a great renunciate himself, taught us the proper spirit:
gRhe vA vanete thAke, hA gaurAGga bole DAke,
narottama mAge tAra saGga ||
narottama mAge tAra saGga ||
"Whether at home or in the forest, if one calls out, 'Ha Gauranga!' – Narottama longs for his company."
How could he have said anything less? After all, his dear companion, Srinivasa Acarya, was a father to six beautiful children: Vrindavan, Radha-Krishna, Gati-govinda, Hemalata, Krishnapriya and Kancana-latika. No less was Rasikananda, the foremost among Syamananda's disciples, who had three sons with Syamadasi – Radhananda, Krishna-Govinda and Radha-Krishna. There is no scarcity of householders with children among Mahaprabhu's companions and the following generations of illustrious Gaudiya saints and sadhakas.
In my own parampara, there is a a whole lineage of householders, and indeed over the first six generations it is specifically a vamsa, or a family lineage – and this is a trend that is present practically throughout the broad Gaudiya tradition. There is no lack of precedents in this regard.
"That's all fine in principle", says the skeptic – "But surely a householder with children can't allocate sufficient time for sadhana!"
No doubt, children will take much of one's precious time – and let us remember that time spent in raising children is also time preciously spent. One who has given his or her life to Krishna, when there is unreserved atma-samarpana – "Ha Thakur! I am yours, and yours alone!" – has effectively transformed all of life's duties from worldly to divine. This we know as Krishna's samsara – it is no longer ours.
Now, we do also need to allocate time for acts known as svarupa-siddha-bhakti, or acts that are a direct devotional engagement by their nature, such as sravana, kirtana and smarana. How do we find the time for that? We find the time by ridding ourselves of so many of our precious anarthas: Watching movies, reading worldly literature, wasting our time with countless trivial pursuits. Re-priorize your life. Whatever the quantity of time you are able to invest in direct sadhana-activities, make that time stand out. Rather than wasting three hours in half-attentive hovering about, spend half an hour or one hour in sadhana with deep focus, entirely undistracted, giving your heart and soul to it.
Visuddha-bhajana is possible anywhere, and anytime – for those willing. When amidst obstructions, our passion for bhajana grows greater and greater, and our inner force of determination is nourished; but do not think of your children as something undesired! Whatever duties Thakur has integrated into your life, take them as his gifts and tend to them as you would to your other devotional deeds.
In concluding, let us hear the apt words of Bhaktivinoda, an exemplary sadhaka and a father to ten children, from his Gitavali:
sampade vipade, bhAi, bolo hari bolo
gRhe thAko, vane thAko, bolo hari bolo
kRSNera saMsAre thAki’ bolo hari bolo
gRhe thAko, vane thAko, bolo hari bolo
kRSNera saMsAre thAki’ bolo hari bolo
"In success and failure, O brother, chant Hari, chant!
Staying home, or staying in the forest, chant Hari, chant!
Staying in Krishna's samsara, chant Hari, chant!"
Staying home, or staying in the forest, chant Hari, chant!
Staying in Krishna's samsara, chant Hari, chant!"
* * * * * * *
Q: Is the following verse relevant in this context?
antare niSThA kara, bAhye loka-vyavahAra |
acirAt kRSNa tomAya karibe uddhAra || CC 2.16.239
acirAt kRSNa tomAya karibe uddhAra || CC 2.16.239
[Prabhu said:] "Maintain strong faith internally and behave
outwardly as ordinary mortals. Then very soon, Krishna will uplift you."
outwardly as ordinary mortals. Then very soon, Krishna will uplift you."
A: Mahaprabhu's words (CC 2.16.239), cited earlier, were spoken to Raghunatha Das in a particular situation and are out of context here. Prabhu spoke of the befitting behavior and inner attitude in a situation where the conditions are adverse. With my post, I had hoped to demonstrate that the life of a householder is not necessarily an adverse situation one must strive to be soon delivered of. The life of a householder, just as the life of a renunciate, is only as beneficial or contrary as you make it be. An escape from householder life is not an escape from worldly desires – how many times have we witnessed the temporary nature of renunciation born of adversity?
Householder life can be a great asset, if you so will. Hear Kasyapa's words to Diti from the third canto of the Bhagavata (3.14.18-21):
sarvAzramAn upAdAya svAzrameNa kalatravAn |
vyasanArNavam atyeti jala-yAnair yathArNavam || 18
yAm Ahur Atmano hy ardhaM zreyas-kAmasya mAnini |
yasyAM sva-dhuram adhyasya pumAMz carati vijvaraH || 19
yAm AzrityendriyArAtIn durjayAn itarAzramaiH |
vayaM jayema helAbhir dasyUn durga-patir yathA || 20
na vayaM prabhavas tAM tvAm anukartuM gRhezvari |
apy AyuSA vA kArtsnyena ye cAnye guNa-gRdhnavaH || 21
vyasanArNavam atyeti jala-yAnair yathArNavam || 18
yAm Ahur Atmano hy ardhaM zreyas-kAmasya mAnini |
yasyAM sva-dhuram adhyasya pumAMz carati vijvaraH || 19
yAm AzrityendriyArAtIn durjayAn itarAzramaiH |
vayaM jayema helAbhir dasyUn durga-patir yathA || 20
na vayaM prabhavas tAM tvAm anukartuM gRhezvari |
apy AyuSA vA kArtsnyena ye cAnye guNa-gRdhnavaH || 21
"With the help of all the asramas, one with a wife, in his own asrama, may cross over the perilous waves of existence just as the ocean is crossed with boats."
"O esteemed one, she is said to be a half of the man, sharing in all that is auspicious and desired; sharing his burdens, a man leads a life without distress."
"Taking shelter of her, we can easily conquer the enemies of the senses, unlike those in other asramas, just as a fort-commander drives away the invaders."
"We are unable to return the favor to you, O queen of the household, even in our entire lifetime; not even they, who appreciate such qualities, can."
"O esteemed one, she is said to be a half of the man, sharing in all that is auspicious and desired; sharing his burdens, a man leads a life without distress."
"Taking shelter of her, we can easily conquer the enemies of the senses, unlike those in other asramas, just as a fort-commander drives away the invaders."
"We are unable to return the favor to you, O queen of the household, even in our entire lifetime; not even they, who appreciate such qualities, can."
Especially, if the wife and the husband are both serious sadhakas, they can do a great deal to facilitate each others' devotional lives. The burden a renunciate would have to bear alone, the two can share, taking burden off each others' shoulders and paving a smooth way for fulfilling devotional engagement.
Contrary to "classical" gender roles seen in Indian societies, the male sadhaka will never consider himself to be the master and the enjoyer of the wife's services. Rather, he is a servant just as she is. She is a maidservant of Krishna, a dasi of Radha's - and you are dasa-dasanu-das. What right do you - or I - have, then, to demand or to expect favors of others? Of course, in a naturally affectionate relationship both are seeking opportunities to help the other, to facilitate the other's immersion in bhajana - but nothing ought to be taken for granted, lest we fall into a dark well of false egoism that devours our spirit of devotion.
Now, for such a dynamic to unfold in a manner that is truly fruitful, desires for enjoying the other in a mundane way will have to be forsaken. Alas, would not the mere thought of subjecting a maidservant of Radha and Krishna to our gross, bodily desires, be audacious! With this, we shall also have to reflect on abstinence in married life. But worry not, desires can be conquered! Bhakti is a most powerful force, causing wonders in those willing to receive and embrace this divine current in their hearts!
There is no obstacle too great for the sovereign goddess of bhakti to be conquered, for she is only nourished, defeating and subjugating each and every adversary – and there is truly no rival for her power in the three worlds. Let us seek a connection that taps us to the source of this divine force, and let us be committed with sincerity in sustaining this precious link – for having attained that, the great and the inaccessible shall be within an arm's length, and no attainment in the spiritual domain shall be beyond our reach.
Subscribe to:
Posts (Atom)
