“Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhi bhakti.” (Chaitanya Charitamrita, Madhya, 22.109)

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राग-हीन जन भजे शास्त्रेर आज्ञाय
‘वैधी भक्ति’ बलि’ तारे सर्व-शास्त्रे गाय

rāga-hīna jana bhaje śāstrera ājñāya
‘vaidhī bhakti’ bali’ tāre sarva-śāstre gāya

“You hear people using this distinction as a way to put down certain camps. I am talking about the official standard of worship in the tradition of bhakti-yoga. There are these concepts of sampradaya and parampara. A chain of teachers; sort of like tracing ancestry within one family.

“You could have one prominent teacher with many disciples. This does not mean that all the disciples teach exactly in the same way. Therefore, we get these competitions from time to time. You see, my guru teaches raganuga-bhakti. Your guru only explains vaidhi-bhakti. If you want to really advance, you need to follow my guru, instead.

“Something like that, as far as a comparison. This is one of the criticisms we hear. I am not so advanced as to get into all the details. That I have found a tradition that emphasizes hearing and chanting is sufficient for me. I feel fortunate and blessed. I try my best to follow the regulative principles and remember the Supreme Personality of Godhead.

“But what exactly is the difference between vaidhi and raganuga? One is in regulation and the other is spontaneous? How do you teach spontaneity, then? Is there a simple way to explain the difference? Does Krishna appreciate one type of devotee more than another?”

Sacred texts containing the teachings of Shri Chaitanya Mahaprabhu and His close associates have the extended explanation. These teachings are worth accessing, as they help to further justify the need for following yoga in devotion, which is distinct from other kinds of meditation or transcendentalism.

The simplest explanation for the difference is in the need to be convinced. In vaidhi-bhakti I have to be convinced of the process. I need to remind myself to follow some sort of routine. I might only be hearing from an authorized source because I think there is some importance associated with the practice.

Perhaps my friends are asking me to listen. Maybe I have fallen on hard times and am looking for a better way of life. I might just be curious about what this yoga of devotion will do for my way of life. Maybe I will be more at peace, less envious, and more optimistic about the future.

चतुर्-विधा भजन्ते मां
जनाः सुकृतिनो ऽर्जुन
आर्तो जिज्ञासुर् अर्थार्थी
ज्ञानी च भरतर्षभ

catur-vidhā bhajante māṁ
janāḥ sukṛtino ‘rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

“O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me – the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.” (Lord Krishna, Bhagavad-gita, 7.16)

In Bhagavad-gita, Shri Krishna gives four general categories of people who approach Him. They are looking for something. The initial approach does not involve pure love and devotion. Each person is fortunate since they have taken steps towards the origin, towards a benefactor who will actually help, but there are some extenuating circumstances involved.

Krishna identifies the jnani as the best among the four. This is the person who is already in knowledge of the Absolute. They know the difference between matter and spirit. They are wise to the ways of the world, which span beyond the artificial boundaries of the individual’s birth and death.

The inquisitive person might hear a little bit about Krishna and then go away. The distressed has their fortunes reversed, and in their subsequent happiness they see no need for asking God for anything; at least not until the circumstances call for it. The person with wealth is now the one helping others, but the jnani knows how things are. They are convinced of the need for worshiping Krishna.

“The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one’s life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Shukadeva Gosvami or someone in that line of disciplic succession.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.18.4 Purport)

Bhakti in raganuga does not require convincing. It is spontaneous in this way. The gopis of Vrindavana are the ideal example in this regard. They love Krishna without outside motivation. They do not need to follow the regulative principles since the very goal of those principles is to achieve firm attachment to the lotus feet of Krishna.

Not only does the person in raganuga-bhakti not require assurance, a guarantee, or convincing for staying devoted, but there is no one who can convince them out of it. Not even Shri Krishna. He will not be able to break the devotee’s allegiance. This is the only way to make the Supreme Lord helpless, and so there is no higher platform of living which can be reached.

In Closing:

Not of any comparison aware,
When the gopis to compare.

Since devoted without a thought,
Not from philosophy brought.

Or for an exchange to seek,
Only for His pleasure to meet.

That Krishna everything and all,
Bhakti in raganuga to call.

Categories: questions

Tags: bhakti, god, hare krishna, hinduism, poem, poems, poetry, religion, yoga