“How can one get inspiration to practice pure devotion from the often conflicting and contradictory statements of scripture?”

Before we begin this overview of Vaidhi Sadhana, we should quickly review the definition of Sadhana in general: Sadhana is the attempt to internally realize bhava-bhakti by emulating the external expressions of bhava-bhakti.

Two Types of Sadhana

There are two types of sadhana, raganuga-sadhana and vaidhi-sadhana. The basic distinction between the two is:

1.      When the motivation for realizing bhava-bhakti is one's particular emotional attachment to it ("raga") - such sadhana is called raganuga.

2.      When the motivation for realizing bhava-bhakti is one's understanding that the scriptures ("vidhi") prescribe it as the proper thing to do - such sadhana is called vaidhi.

How can one get inspiration to practice pure devotion from the often conflicting and contradictory statements of scripture?

Rupa Goswami quotes the Padma Purana, which says that the multifarious prescriptions and prohibitions of scripture are all subservient to and supportive of one supreme prescription: "Always remember Vishnu," and one supreme prohibition: "Never forget Vishnu." Understanding the scripture in this context can give one the faith required to become eligible for practicing pure devotion, vaidhi-sadhana.

Eligibility for Vaidhi-Sadhana

A person who is too renounced is not inclined to use the senses and emotions. A person who is too attached is very eager to use the senses and emotions, but for his or her own pleasure, and not for the pleasure of another. Therefore both are ineligible for vaidhi-sadhana, which involves using the senses and emotions for the pleasure of Krishna.

A person who is neither too renounced nor too attached is eligible for vaidhi-sadhana if he or she has faith that life's main pursuit should be to please Krishna without ulterior motive.

The stronger ones faith in this concept, the more eligible one is for vaidhi-sadhana. Faith usually comes from intelligent understanding of scripture. The more deeply and rationally one understands scripture, the stronger one's faith becomes. In this regard, Rupa Goswami identifies three grades of eligibility:

1.      The lowest eligibility ('kanishtha-adhikar') is to simply to have a little faith that life's main pursuit should be to please Krishna without ulterior motive.

2.      The middle level of eligibility ('madhyama-adhikar') is to have more firm and steady faith, which comes from understanding scripture.

3.      The highest eligibility ('uttama-adhikar') is to have unwavering faith, which comes from thorough and logical understanding of scripture.

One without any such faith is not qualified for vaidhi-sadhana. Rupa Goswami cites the Bhagavad Gita, wherein Krishna identifies four types of pious persons who approach him with an ulterior motive. Since they don't have faith in approaching Krishna without ulterior motive, they are not yet qualified for vaidhi-sadhana.

Again, the basic qualification for vaidhi-sadhana is faith that bhakti, not bhukti (material enjoyment) or mukti (liberation), should be the main goal of life. Rupa Goswami cites more than two-dozen verses illustrating this faith in the lives of qualified devotees.

Some forms of liberation might seem to benefit one's ability to please Krishna, and desire for these does not always constitute ineligibility for vaidhi-sadhana. However, Rupa Goswami points out that the purest of the pure devotees, the eternal residents of Vrindaban, never desire anything at all except to directly please Krishna.

Bringing the topic back down to earth, Rupa Goswami states that the qualification for vadhi-sadhana is not a lofty, unattainable concept. Anyone can immediately achieve this qualification, if only they desire it.

A question might arise: If one practices vaidhi-sadhana and neglects the religious prescriptions of karma and jnana due to a lack of interest in their fruits, doesn't one incur sin?

Rupa Goswami clarifies that each individual has different religious duties based on his or her level of spiritual evolution. One who has evolved to the platform of being qualified for vaidhi-sadhana needs to follow the duties of vaidhi-sadhana, but if he or she transgresses the duties enjoined for those of less mature spiritual evolution, he or she does not suffer the reactions of such transgressions.

The Practices of Vaidhi Sadhana

Next, Rupa Goswami lists and describes 64 ways to practice vadhi-sadhana. We will examine these in another article.

Things That Are Not Practices of Vaidhi Sadhana

After giving a detailed list of 64 things that are practices of vaidhi-sadhana, Rupa Goswami lists and explains certain things that are not. These include:

1.      Secular or scriptural activities performed for any reason other than directly pleasing Krishna. 2.      Cultivation of self-knowledge and detachment 3.      Service done through agents like wealth or subordinates 4.      Cultivation of saintly attributes

Secular and Scriptural Activities (Karma) Vaidhi-sadhana entails emulating expressions of pure love for Krishna for the sole sake of internally realizing that love. Therefore, secular or scriptural activities in which love of Krishna is not the foremost means and goal are not practices of vaidhi-sadhana.

Self-knowledge and Detachment (jnana) Self-realization and detachment can incline one to begin vaidhi-sadhana, but they are not parts of vaidhi-sadhana itself. There is no need for them to be distinct practices of vaidhi-sadhana because detachment results automatically when one develops attachment to Krishna, and self-knowledge develops automatically when one acts in the capacity of one's true self, as a lover of God.

Self-knowledge and detachment usually result in a stoic personality, but bhakti usually springs from a very gentle, sympathetic and soft disposition. Therefore self-knowledge and detachment are potentially detrimental to bhakti.

A question may arise: If detachment can cause a stoic heart that is unsuitable for bhakti, why should bhakti automatically produce detachment? It seems self-defeating.

In answer, Rupa Goswami explains that not all detachment causes the heart to become stoic. Bhakti produces what he calls "Worthy Detachment" ("yukta-vairagya"). "Worthy detachment" is to be without attachment for things yet to utilize those that are worthy in relation to Krishna. This type of detachment does not make a person stoic or callous towards Krishna.

The type of detachment that does make the heart stoic is "Unworthy Detachment" ("phalgu-vairagya"). "Unworthy detachment" is when one in search of liberation totally renounces objects related to Hari, considering them to be material.

Even "Worthy Detachment" ("yukta-vairagya") is not a practice of vaidhi-sadhana. Rather, it is a byproduct of vaidhi-sadhana.

Bhakti Done Via Agents Like Wealth and Subordinates (adi) Service done through one's wealth, disciples, family members, etc. is too far removed from oneself to effect the manifestation of bhava-bhakti in one's heart. Therefore it is not a part of vaidhi-sadhana.

Cultivation of Saintly Attributes Saintly attributes appear automatically as one develops Hari-bhakti. There is, therefore, no need to separately practice their cultivation, and they are thus not distinct parts of vaidhi-sadhana.

Alternate Term for "Vaidhi-Sadhana"

In closing Rupa Goswami notes that some Vaishnavas use the term "Maryada-marg" to refer to vaidhi-sadhana. This term means "The prescribed path."

© CHAKRA 19-May-2000

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