F: Raga-marga and Vidhi-marga in a Nutshell

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."

Raganuga - 3.6: External Sadhana

zravaNotkIrtanAdIni vaidha bhaktyuditAni tu |
yAnyaGgAni ca tAnyatra vijJeyAni manISibhiH || (brs 1.2.296)

"Hearing, chanting and all the other limbs of vaidhi-bhakti are also to be engaged in. This is what the learned ones have ascertained."

Mere internal practice which neglects the external practices of bhakti, such as hearing, chanting and worshiping, is forbidden. For absorption in remembrance, a peaceful mind is required, and the mind can never be peaceful when the heart is filled with impurities.

zuddhAntaH-karaNaz cet "etan-nirvidhyamAnAnAm icchatAm akutobhayam" ity Ady-uktatvAn nAma-kIrtanAparityAgena smaraNaM kuryAt || (bhakti-sandarbha 265)

"According to the statement 'etan-nirvidhyamAnAnAm icchatAm akutobhayam' (Bhag. 2.1.11), to purify the mind, one should engage in smarana without neglecting kirtana."

Indeed, on the virtue of its power of captivating all the senses and connecting them with the Lord, kirtana has been declared as the emperor among the practices of devotion in the present age of disturbance.

Indeed, one who neglects the practice of hearing and chanting the holy names is to be blamed on account of his disobedience of the scriptures.

zruti-smRti-purANAdi-paJcarAtra-vidhiM vinA |
aikAntikI harer bhaktir utpAtAyaiva kalpate || (brs 1.2.101)

"Exclusive devotion to Hari, which does not follow the rules prescribed by the Srutis, Smritis, Puranas and the Pancaratras, is only a cause of disturbance."

Though the impetus for the practice of raganuga-bhakti is independent from the scriptural commandments, nevertheless one who desires to learn about the path of practice must turn to the scriptures for guidance. Sri Visvanatha Cakravarti illustrates the principle in his Raga-vartma-candrika:

tataz ca tAdRza lobhavato bhaktasya lobhanIya tad bhAva prAptyupAya jijJAsAyAM satyAM zAstra yuktyapekSA syAt | zAstra-vidhinaiva zAstra-pratipAdita yuktyaiva ca tat pradarzanAt nAnyathA | yathA dugdhAdiSu lobhe sati kathaM me dugdhAdikaM bhaved iti tad upAya jijJAsAyAM tad abhijJApta jana kRtopadeza vAkyApekSA syAt | tataz ca gAM krINAtu bhavAn ityAdi tad upadeza vAkyAd eva gavAnayanatad ghAsa pradAna tad dohana prakaraNAdikaM tata eva zikSen na tu svataH || (rvc 1.7)

"Now, when the aforementioned greedy devotees become inquisitive about attaining their desired feelings, we see that they depend on scriptures and logic. The attainment of the desired feelings is taught through scriptural injunctions and scriptural logic, not in any other way. Just as when greed for milk awakens, what is the means for acquiring it? One desires to know the means, and at that time he relies on the instructions of a trusted person on the means for acquiring milk. He will say, 'You should purchase a cow', and so forth, instructing how to bring a cow, how to feed her with grass, and how to milk her. One cannot gain knowledge independently, without being instructed."

Thus one must depend on the scriptures while pursuing the desired goal.

There is no substantial difference between the external practice of vaidhi-bhakti and raganuga-bhakti; the difference lies in motivation. When one engages externally in the various aspects of vaidhi-bhakti with greed for attaining vraja-bhava as his driving force, such practice is called raganuga-bhakti-sadhana.

In his Bhakti-rasamrita-sindhu, Sri Rupa Gosvami has delineated the 64 principle aspects of devotion in practice. In the end, he repeats five of them, declaring these five to be eminent among all the practices of devotion.

zraddhA vizeSataH prItiH zrI-mUrter aGghri-sevane ||
zrImad-bhAgavatArthAnAm AsvAdo rasikaiH saha |
sajAtIyAzaye snigdhe sAdhau saGgaH svato vare ||
nAma-saGkIrtanaM zrIman-mathurA-maNDale sthitiH ||
aGgAnAM paJcakasyAsya pUrva-vilikhitasya ca |
nikhila-zraiSThya-bodhAya punar apy atra kIrtanam || (brs 1.2.90-92)

1. Serving the lotus feet of the Deity with faith and particular loving disposition;
2. Relishing the taste of the meanings of the Bhagavata with those who are expert in tasting the moods of loving rapture;
3. Associating with saints who have similar inclinations, who are soft-hearted and affectionately disposed towards oneself, and who are more advanced than is;
4. Engaging in congregational chanting of the holy names, and
5. Residing in the area of Mathura-mandala (the land of Vraja).

"These aforementioned five limbs are understood as the essence of everything, and therefore they are glorified again."

Raganuga - 2.3: Eligibility for Hearing Lila-katha

We shall now take the question one step further, examining the nature of those deeds, namely hearing about and seeing the object of one's desires, which provoke the aforementioned spiritual greed.

satAM prasaGgAn mama vIrya-saMvido |
bhavanti hRt-karNa-rasAyanAH kathAH ||
taj-joSaNAd Azv apavarga-vartmani |
zraddhA ratir bhaktir anukramiSyati || (bhag. 3.25.25)

"In the association of saints, discussing the narrations of My wonderful deeds acts as the life-giving elixir for the heart and the ears. Being thus satisfied, one quickly proceeds on the path of liberation, as faith, attraction and devotion gradually appear."

The glory of hearing about the loving sports of Sri Krishna is narrated everywhere in the scriptures.

vikrIDitaM vraja-vadhUbhir idaM ca viSNoH |
zraddhAnvito yaH zRNuyAd atha varNayed vA ||
bhaktiM parAM bhagavati parilabhya kAmaM |
hRd-rogam Azv apahinoty acireNa dhIraH || (bhag. 10.33.39)

"One who faithfully hears or describes the loving sports of Sri Krishna and the young maidens of Vraja will quickly drive away the heart-disease of lust, become sober, and attain supramundane devotion of the Lord."

However, is everyone eligible for hearing such confidential topics, which may invoke thoughts of mundane sexuality in the eyes of an ignorant spectator?

kintu rahasya-lIlA tu pauruSa-vikAravad indriyaiH pitR-putra-dAsa-bhAvaiz ca nopAsyA svIya-bhAva-virodhAt | rahasyatvaM ca tasyAH kvacid alpAMzena kvacit tu sarvAMzeneti jJeyam || (bhakti-sandarbha 338)

"However, these secret sports are not to be worshiped by those who experience male transformations in their senses, or by those who are in the moods of father, son and servant, for it would be contrary to their moods. Confidentiality is understood according to the partial or complete touching of limbs."

Thus the individual who desires to absorbe himself in narrations of the Lord must himself assess his own eligibility and aspire to hear narrations in accordance with his capacity. However, such confidential topics should never be narrated to antagonistic individuals who are likely to disrespect the supremely sacred human-like sports of the Lord.

azraddadhAne vimukhe 'py azRNvati yaz copadezaH ziva nAmAparAdhaH || (padma-purana, brahma-khanda 25.15-18)

"One who describes the auspiciousness of the Name unto those who are faithless, opposed and unwilling to hear, is an offender against the Holy Name."

Hence the aforementioned verse (Bhag. 10.33.39) lays emphasis on hearing such narrations with faith. Faith in the divinity and the purifying nature of the deeds of the Lord awakens through associating with faithful saints, as one learns about the scriptural conclusions regarding the supramundane status of the Lord from them.

For the faithful people, whether pure or impure in heart, hearing narrations of the deeds of the Lord is recommended. The immense potency of the nectarine pastimes of Sri Krishna is praised in the Govinda Lilamritam, one among the original texts narrating the eight-fold daily pastimes of the Lord.

yat pItaM zrutivAG manobhir anizaM tRSNApradaM tvadbhutaM |
saMsArAmaya hAryapi praNayajonmAdAndhya mohAdikRt ||
zazvac carvitam eva bhUri rasadaM dehAdi hRt puSTidaM |
taj jIyAd amRta spRhA haram idaM govinda lIlAmRtam || (gl 1.5)

"Glory to the immortal nectarine pastimes of Sri Govinda, which defeat the nectar of the demigods and the desire for liberation, which constantly bestow a wonderful thirst to the ears, words and mind whenever it is drunk, which cure the disease of material life, yet producing delusions and blindness of loving intoxication, and give inexhaustible relish, even if they are consumed again and again, nourishing even the body."

Indeed, who could fail to be attracted by such beauty and sweetness?

ko nirvRto hari-kathAsu ratiM na kuryAt || (bhag. 2.3.12)

"Who is there who has no taste for absorption in narrations about Hari?"

nivRtta-tarSair upagIyamAnAd |
bhavauSadhAc chrotra-mano-'bhirAmAt ||
ka uttamazloka-guNAnuvAdAt |
pumAn virajyeta vinA pazughnAt || (bhag. 10.1.3)

"Description of the qualities of the Lord who is praised with the best of verses is sung and relished in the minds of those whose thirst for the mundane is quenched, and it is the remedy for material existence as well. Who else than a butcher could keep himself away from hearing such descriptions?"

Thus a faithful person desirous of attaining the ultimate goal of life, having heard of the scriptural conclusions regarding the truths about the Lord and His infinite potencies, should engage himself in hearing narrations depicting the sweet, love-laden pastimes of Sri Krishna and His Vraja-associates.

Raganuga - 2.2: Eligibility for Raganuga-bhakti

The symptoms of the awakening of greed for attaining feelings akin to the Lord's eternal associates are described as follows:

tat tad bhAvAdi mAdhurye zrute dhIr yad apekSate |

nAtra zAstraM na yuktiM ca tal lobhotpatti lakSaNam || (brs. 1.2.292)

"When one hears about the sweetness of their feelings and so forth, and a desire for attaining the same awakens in the consciousness without dependence on scripture and logic, this is a symptom of the awakening of greed (lobha)."

However, the impetus of the vaidhi-bhakta remains dependent on the commandments of the scripture.

vaidha-bhakty-adhikArI tu bhAvAvirbhavanAvadhi |

atra zAstraM tathA tarkam anukUlam apekSate || (brs 1.2.293)

"However, until bhava arises within the one eligible for vaidhi-bhakti, he remains dependent on scriptures and logical considerations."

The greed for attaining Vraja-bhava only awakens in rare and fortunate souls.

rAgamayI-bhaktira haya rAgAtmikA nAma |

tAhA zuni lubdha haya kona bhAgyavAn || (cc 2.22.152)

"That devotion which consists of deep attachment is called ragatmika. One who becomes greedy upon hearing about this is fortunate."

lobhe vrajavAsi-bhAve kore anugati |
zAstra-yukti nAhi mAne - rAgAnugAra prakRti || (cc 2.22.153)

"Greedily following in the wake of the feelings of the residents of Vraja, without considering scriptures or logic - such is the nature of raganuga."

In such a person, the attraction for attaining particular loving feelings for the Lord overrules all other considerations.

vrajalIlA parikarastha zRGgArAdi bhAva mAdhurye zrute dhIr idaM mama bhUyAt iti lobhotpattikAle zAstra yukty apekSA nA syAt satyAM ca tasyAM lobhatvasyaivAsiddheH | nahi kenacit zAstra dRSTyA lobhaH kriyate nApi lobhanIya vastu prAptau svasya yogyAyogyatva vicAraH ko'py udbhavati | kintu lobhanIya vastuni zrute dRSTe vA svata eva lobha utpadyate || (rvc 1.5)

"If, upon hearing of the sweetness of the feelings, headed by passion, of Sri Krsna's associates in the Vraja-lila, one thinks, 'Let me also attain such feelings,' then at this time one need not depend either on the revealed scriptures or on favorable logical considerations. If such dependence remains, it cannot be said that greed has appeared. Greed never arises in anyone because of scriptural considerations, and in anyone who is desirous to attain the object of the greed, no considerations of qualification or lack of qualification arise. Rather, greed arises only by hearing about the object of greed or by seeing it."

As love cannot arise due to commandments or as the outcome of a certain pattern of reasoning, it is not possible that eligibility for raganuga-bhakti would arise on account of scriptural commandments or the subsequent logical considerations. Indeed, one who becomes greedy for vraja-bhava hastens to attain it wherever it is available.

kRSNa-bhakti-rasa-bhAvita-matiH |

kriyatAM yadi kuto'pi labhyate ||

tatra laulyam api mUlyam ekalaM |

janma-koTi-sukRtair na labhyate || (padyavali 14)

"Wherever that consciousness laden with rapturous loving feelings for Sri Krishna is available, from there it must be acquired. For that there is indeed only one price, greed, which cannot be attained through pious deeds even in millions of births."

Though the direct cause for the awakening of greed is the hearing of narrations about the Vraja-pastimes of Sri Krishna, one must also give due consideration to the foundational cause of the phenomena.

kRSNa tad bhakta kAruNya mAtra lobhaika hetukA |

puSTi mArgatayA kaizcid iyaM rAgAnugocyate || (brs 1.2.309)

"The only causes of the appearance of sacred greed are the mercy of Sri Krishna or the mercy of His devotee. Therefore some also call the path of raganuga-bhakti with the name pusti-marga (the path of grace)."

Commenting on this verse, Sri Jiva Gosvami states:

kRSNeti - mAtra padasya vidhi mArge kutracit karmAdi samarpaNam api dvAraM bhavatIti tad vicchedArthaH prayoga iti bhAva ||

"The word matra is used in the above because sometimes the offering of fruitive activities can lead to entry into vaidhi-bhakti, whereas raganuga-bhakti is only (matra) attained through grace."

Though the paths of vaidhi and raganuga are two distinct paths, the practice of vaidhi-bhakti can offer indirect support for the awakening of the eligibility for raganuga-bhakti, its various practices being agents which assist in the purification of the heart. In addition to grace, a certain lucidity of awareness is necessary to facilitate the appearance of the aforementioned greed.

yasya pUrvoktaM rAga-vizeSe rucir eva jAtAsti na tu rAga-vizeSa eva svayaM, tasya tAdRza-rAga-sudhAkara-karAbhAsa-samullasita-hRdaya-sphaTika-maNeH zAstrAdi-zrutAsu tAdRzyA rAgAtmikAyA bhakteH paripATISv api rucir jAyate | tatas tadIyaM rAgaM rucy-anugacchantI sA rAgAnugA tasyaiva pravartate || (bhakti-sandarbha 310)

"When the splendour of the moonrays of raga shines upon the crystal-like heart of a person in whom a taste for the aforementioned specific raga has awakened, but who himself does not possess distinct raga, his heart rejoices. He then hears from the scriptures about such ragatmika-bhakti and consequently develops a taste for the same. Following his taste for such raga, he engages in raganuga-bhakti."

Just as pure crystal reflects the colours of an object placed next to it, so the heart untainted by lust, anger and mundane greed easily develops a taste for the rapturous mellows of ragatmika-bhakti. In the initial stages of the practice of raganuga-sadhana, one's practice must be mixed with vaidhi-bhakti.

ajAta-tAdRza-rucinA tu sad-vizeSAdara-mAtrAdRtA rAgAnugApi vaidhI-saMvalitaivAnuSTheyA | tathA loka-saMgrahArthaM pratiSThitena jAta-tAdRza-rucinA ca | atra mizratve ca yathA-yogyaM rAgAnugayaikI kRtyaiva vaidhI kartavyA || (bhakti-sandarbha 312)

"Those in whom such taste (ruci) has not awakened, but who have a special interest for it, should engage in a mixture of raganuga and vaidhi. For the sake of establishing an example for the people of the world, the one in whom such ruci has awakened will do the same. Therefore, as appropriate, raganuga should be performed together with vaidhi."

Since at this stage ruci as the driving force behind the practice of devotion has not yet been firmly established in the heart, one must engage in the practice of mixed raganuga-sadhana out of obligation at all times, just as one would do in regular vaidhi-sadhana.

It is understood that the greed which makes one eligible for following the feelings of the residents of Vraja awakens gradually in accordance with the degre of the purification of the heart.

sa ca lobho rAga vartma vartinAM bhaktAnAM guru-padAzraya lakSaNam Arabhya svAbhISTa vastu sAkSAt prApti samayam abhivyApya "yathA yathAtma parimRjyate'sau mat puNya gAthA zravaNAbhidhAnaiH, tathA tathA pazyati vastu sUkSmaM cakSur yathaivAJjana samprayuktam | " iti bhagavad ukter bhakti hetukAntaH karaNa zuddhi tAratamyAt prati dinam adhikAdhiko bhavati || (rvc 1.8)

"It is described that the devotees on the path of raga gradually progress from the initial surrender to the feet of Sri Guru up to the stage of directly attaining the object of their desires.
'When the eye is smeared with medicinal ointment, its ability of perception becomes more and more refined, and accordingly it is able to perceive more and more subtle objects; similarly, according to the degree of the mind's having become purified by hearing and chanting of My purifying pastimes, all the subtle truths of reality become manifest in the heart of the sadhaka.'
From these words of the Lord it is known that through sadhana-bhakti the consciousness of the sadhaka becomes more purified every day, and he gradually becomes more and more greedy."

In accordance with the purification of the heart and the growth of spiritual greed, one's eligibility for raganuga-bhakti increases day by day from an initial desire to an intense, captivating longing for the object of one's desires. Thus one gradually proceeds through the various stages of devotion.

atha rAgAnugA-bhakti majjanasyAnartha-nivRtti-niSThA-rucy-Asakty-antaraM prema-bhUmikArUDhasya sAkSAt svAbhISTa-prApti-prakAraH pradarzyate || (rvc 2.7)

"Then it will be described how the one, who has progressed on the path of raganuga-bhakti through the cessation of the evils (anartha-nivritti), firmness (nistha), taste (ruci), and attachment (asakti) all the way to the attainment of ecstatic love (prema), will directly come to attain his desired object."