Krishna Consciousness is not Fanaticism, Philanthropy, Mayavada, or Bhoga -Tyaga.
Paramadayala Nityananda Dasa: Fanaticism, philanthropy, Mayavadi philosophy and the bhoga- tyaga cycle are interrelated. When people are frustrated with gross sense gratification, and they seek something higher, they cannot avoid being affected by one or more of these, unless they become devotees. Bhoga means sense gratification and tyaga means renunciation. But this renunciation is material activity. One of the most effective strategies of Maya (for keeping spiritual seekers entrapped in the illusory energy) is to bewilder them so they think material renunciation is spiritual activity. As long as they have material desires the conditioned souls are vulnerable to this confusion; but this can be avoided by simply accepting the Vedic scripture and Srila Prabhupada instructions without compromise or misinterpretation. We discuss this and the proper way to present Krishna Consciousness to innocent souls.
The definition of fanatical is: motivated or characterized by an extreme, uncritical enthusiasm or zeal, as in religion or politics.
Uncritical means that the fanatics are enthusiastically contributing to a cause although they have not fully analyzed its ideology. As they are not enthusiastic about the ideology, it is clear that something else is motivating their sacrifice. Based on the history of human society we can conclude that a significant number possess this motivation. The psychology behind these activities is explained in the Vedic scriptures as the bhoga- tyaga cycle.
The material world, because everything is temporary, so sometimes when we are fed up with material activities, we stop to do it and become a renouncer. Bhoga-tyaga. “Grapes are sour.” You know the story (Srila Prabhupada, Founder Acarya of ISKCON, lecture on Nectar of Devotion(NoD) 10/17/1972).
Because they want to be enjoyers they spin in this cycle like they are riding a merry-go-round. They are frustrated when they reach the limits of sense gratification available through a particular identity, so they try to enjoy a different identity. Srila Prabhupada says tyaga is seen when businessmen renounce their occupation and go to the country on the weekends (preface to NoD). It was also seen in the hippies who renounced the sense gratification of their affluent fathers and went to less affluent areas to engage in free sex and drugs (Lecture NoD 1/29 1973). Other pursuits appear loftier but the motivation is still selfish enjoyment.
Sometimes a materialistic person will engage in charity or altruistic activities and in this way consider himself a selfless worker. Similarly, those who engage in mental speculation with the ultimate goal of merging into the impersonal Brahman aspect of the Lord also advertise themselves as being selfless or desireless. According to Srila Bhaktisiddhanta Sarasvati however, such karmis and jnanis, while busy in their so-called “selflessness,” are in fact servants of lusty desires. (Disciples of Srila Prabhupada, Founder Acarya of ISKCON, citing Srila Bhaktisiddhanta Sarasvati Thakura in purport of Srimada Bhagavatam (SB) 11.2.6).
Philanthropy is when one becomes interested in Krishna’s interest, that is real philanthropy. Otherwise it is all kama(lust) (Srila Prabhupada, Founder Acarya of ISKCON, lecture on SB 5.5.7, 10/69/1976, parenthesis added).
Obviously, the tyagis cannot (nor are they motivated to) really understand and serve an external cause when they cannot distinguish it from their selfish lust, which is what they actually serve- tyagis are, by definition, fanatical. The greatest form of fanaticism is when people serve their own desire under the pretense of pleasing Krishna. Here we repeat the thesis of this paper. Analyzing pseudo spirituality is one part of learning to avoid it. Another part is to avoid misinterpreting the clear instructions of the Vedic scriptures and Srila Prabhupada.
Srila Prabhupada said, numerous times that the Mayavadi impersonalists, who teach that the living entity is equal to God in all respects, are entrapped in the bhoga- tyaga cycle and after reaching the highest position available to them, they come down and perform philanthropic or political activities. Brahma satya jagan mithya is the Mayavadi slogan:
Yes, their position is sense enjoyment. If, by bhoga, they are not satisfied, then tyaga. Brahma satya jagan mithya. Give it, give it up. Again, by tyaga, when he does not find any sense pleasure, then again comes back: All right, come to social service, open hospital, open the school (Srila Prabhupada, Founder Acarya of ISKCON, lecture on Nectar of Devotion (NoD 12/261972)
Although Mayavadi philosophers are supposed to be very much advanced on the path of liberation, we see that after some time they descend to politics and philanthropic activities. Many big sannyasis, who were supposedly liberated and very advanced have come down again to materialistic activities, although they left this world as mithya (false). When a devotee develops in devotional service, however, he no longer has attachments to such philanthropic activities. Srila Prabhupada, Founder Acarya of ISKCON, explaining the purport of Caitanya Caritamrita (CC) Adi Lila 7, 143).
In light of these facts it is interesting that some who are engaged in volunteer work, or impersonal yoga practice, are on their way to Krishna Consciousness.
In that respect, social service, community service, national service, sacrifice for one’s country, etc., may be accepted so that some day one may come to the stage of pure devotional service to the Supreme Lord. In Bhagavad Gita (18.46) we find it is stated, yataĂą pravĂĄttir bhĂĽtänäm: if one decides to sacrifice for the supreme cause, even if he does not know that the supreme cause is Krishna he will come gradually to understand that Krishna is the supreme cause by the sacrificial method (Srila Prabhupada, Founder Acarya of ISKCON, explaining the purport of Bhagavada Gita(BG) 12.11).
Many sages in the past, like the great Saunaka Rishi and many self-realized renunciants, like the famous Sukadeva Goswami, got a taste for knowledge of the Supreme Personality of Godhead after practicing their impersonal disciplines. Then they relished indescribable bliss by hearing the Supreme Lord’s transcendental pastimes (Srila Prabhupada, Founder Acarya of ISKCON, Renunciation Through Wisdom(RTW) 2.4.
Although these great sages were, at one time, practicing impersonal disciplines, unlike the Mayavadi philosophers, their knowledge was never impure.
It is indicated in this verse that the monists and the great mystics know the Supreme Personality of Godhead as one. This oneness is not the misunderstanding that a living entity is equal in every respect to the Supreme Personality of Godhead. This monism is based on pure knowledge as described and confirmed in Bhagavad-gĂ©tä (7.17): priyo hi jïänino ‘tyartham ahaĂ sa ca mama priyaĂą (Srila Prabhupada, Founder Acarya of ISKCON explaining the purport of SB 4.7.38).
But becoming a devotee is not a mechanical process. Although they are on the path of pure knowledge, those who are too attached to the spirit of enjoyment become deluded by the Mayavadi point of view
Genuine jnanis know how everything is connected to Brahman, the Absolute Truth. They are humble, unassuming, clean, brahminical, and reverent toward the guru, and they possess many other good qualities. Most often they take to the renounced order (sannyasa) and lead a pure and saintly life. Yet frequently these sannyasis develop one major fault: they consider themselves God. They misinterpret the meaning of the Vedic phrase ahaĂ brahmäsmi, “I am Brahman,” and thus they cannot realize pure knowledge of Brahman. They end up deifying the process of negation, and that finally leads to absolute monism. In this way, many jnanis who want to know the Absolute Truth, the Supreme Brahman, get somehow misled by the illusory potency, maya. Maya prepares her last fatal trap, liberation, by which she keeps the monists stranded in the ocean of material existence. She deludes them into thinking “I am that,” “I am He,” as if they were in a drunken daze. (Srila Prabhupada, Founder Acarya of ISKCON, RTW 2.4) (bold added to emphasize the failure comes when they misinterpret)
Another interesting twist is; someone can be following the Mayavadi path without becoming too attached to its false doctrine. Such individuals surrender to Krishna when they get the association of the Lord or His pure devotees. The Mayavadi sannyasis converted by Lord Caitanya told Him:
We know that all this word jugglery springs from the imagination of Sankaracarya, and yet because we belong to his sect, we accept it although it does not satisfy us (CC Adi Lila 7.136 Translated by Srila Prabhupada, Founder Acarya of ISKCON)
Srila Prabhupada elaborates:
Because they are constantly blaspheming the Supreme Personality of Godhead by saying that He has no head, hands or legs, Mayavadi philosophers remain offenders for many, many births, even though they have partially realized Brahman. … if such impersonalists are not offenders at the lotus feet of the Lord, they immediately become devotees in the association of a devotee. If he is an offender, he cannot be converted even by the association of the Supreme Personality of Godhead (Srila Prabhupada, Founder Acarya of ISKCON explaining purport of CC Madhya, 17. 143).
If by some chance the Mayavadi sannyasis can earn a little piety and then be graced by a pure Vaishnava devotee—as the Mayavadis of Benares were by Lord Caitanya—then they can easily realize that knowledge of the impersonal Brahman or the Supersoul is incomplete. Then they can be enlightened with the transcendental knowledge of the Supreme Personality of Godhead (Srila Prabhupada, Founder Acarya of ISKCON, RTW 2.4)
The above statements by Srila Prabhupada can be summarized as follows: those who see the futility of sense gratification may then sacrifice for a good cause or practice yoga without perfect understanding; but if they are sincere they will accept Krishna when the truth is made available by a pure devotee. Because they do not understand, they are, technically speaking, fanatical but this is benign because they sincerely desire to know the truth. Others who perform sacrifice and/or yoga but are addicted to the ultimate fanaticism- the illusion that they are the supreme enjoyer, remain in their “drunken daze” even if they meet Krishna in person.
We should also know, unless they follow an authorized path and Krishna accepts their austerities, the impersonalists cannot even approach Brahman realization
Sankara does not recognize anybody who has not accepted sannyasa. That is his first principle. So Sankara -sampradaya, they perform very austere penance and principles. They take three times bath at least, three times. And no clothing; simply one loincloth, one… And their possession is one loincloth and one wooden waterpot. That’s all. Nothing more. And they will lie down on the floor. So their strict, I mean to say, renounced order is very strict. So they perform austerity. So Bhagavan accepts their austerity. Ă„ruhya kĂĄcchreĂ«a paraĂ padaĂ tataĂą [SB 10.2.32] (Srila Prabhupada, Founder Acarya of ISKCON Lecture on CC Madhya Lila 25.29 1/21/1967)
Sankaracarya recommended monism. Oh, nobody can follow his strict principle. So we simply say that “We are follower of Sankaracarya.” You cannot approach even the shadow of Sankaracarya. He was so strict and so disciplinary… So their strict, I mean to say, renounced order is very strict. So they perform austerity. So Bhagavan accepts their austerity. Ă„ruhya kĂĄcchreĂ«a paraĂ padaĂ tataĂą [SB 10.2.32] (Srila Prabhupada, Founder Acarya of ISKCON Lecture on CC Madhya Lila 25.29 1/21/1967)
At the present time there are some in the guise of gurus on the path to mukti/ liberation who are callous to the facts stated above and teach a method which would never be recognized by Sankaracarya. Srila Prabhupada describes them:
Sripada Sankaracarya, the founder and propagator of Mayvada philosophy, proved that the material world was an illusion—mithya—and so he diligently pursued the path of austerity and renunciation, and he stressed it in his teachings. He did not waste valuable time trying to lord it over this illusory material world. But if he were to see the present condition of the philosophy he propounded, perhaps he would be ashamed (Srila Prabhupada, Founder Acarya of ISKCON, RTW 4.2.
For example, on the website of one modern yoga group (founded by a male and female guru who are “partners”) one of the gurus writes that the feeling of oneness felt at the time of sexual orgasm can be described as a temporary state of realization. She says the experience is enough for us to know that the state of oneness is possible. But the fact is, during this experience the individual sees the other as one with themselves because they can only perceive their own sense gratification; the one they are using for the pleasure is no longer a person. Unlike even sensuous romantics, their philosophy explicitly denies the idea of two persons sharing enjoyment. The guru recommends “dissolving others” in one’s life because others exist only in the mind. She states that a yogi wants to experience eternal oneness, similar to an eternal orgasm.
Some will accuse me of violating the interfaith spirit and others may find it bad news, but I must say, on the authority of Srila Prabhupada, that there is no way to eternally experience pleasure comparable to an orgasm. To achieve an eternal state, we have to give up the desire to be the “one and only enjoyer” and accept Krishna as the only enjoyer. Moreover, it is simply impossible to achieve mukti- Brahman realization by the amount of austerity performed by members of modern yoga groups. The whole thing is a farce. It is like the “get rich quick” schemes advertised on late night television. The dreamers who are cheated by such scams do not have the sense to consider that if it were that easy everyone would be doing it.
In spite of that, it is safe to assume that some followers of modern, so called, spiritual groups are mostly attracted to mediation, vegetarianism and other types of material goodness. In one way (only) they may be similar to the Mayavadis converted by lord Caitanya. They might not be incorrigibly addicted to the offensive idea that they are that they are supreme. These individuals and those, as described by Srila Prabhupada, who want to serve the supreme cause although they do not yet know about Krishna, can be easily converted to Krishna Consciousness.
At the same, a frustrated and unimaginably arrogant, inordinately selfish, person will become enthralled by hearing that they, alone, are all in all. Such a person will be attracted to yoga groups for this reason. These types are likely to continue to be offenders. So when we hear the Acaryas say different things about Mayavadis there is no contradiction; rather, individuals within the group have highly contrasting attitudes.
It is easy for an ISKCON preacher to identify different types; they expose themselves by how they respond to the teaching of Krishna Consciousness. But if preachers are fanatical they will create various kinds of disturbances.
We need to ask: What are the principle qualities which show that a devotee has true understanding? We could phrase this in a negative way and ask: How do we know a devotee is not influenced by fanaticism? As the perfect preacher, Lord Caitanya has given a clear example of the most important point. When the Mayavadi sannyasis asked Him to speak, His first words were:
Vedanta philosophy consists of words spoken by the Supreme Personality of Godhead Narayana in the form of Vasudeva. The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the words of the Supreme Personality of Godhead. “The Absolute Truth is described in the Upanisads and Brahma-sutra, but one must understand the verses as they are. That is the supreme glory in understanding. CC Adi Lila 7 106-108, translated by Srila Prabhupada, Founder Acarya of ISKCON)
As a side note: we want to preach to critically minded people; the type of people who have the intelligence to ask- Ok, you say you accept the scriptures as absolute but how do I know you understand them in the correct way, and those with different conclusions are mistaken?’ To answer this a preacher has to be rational, understand the strategy of the Vedic paradigm, the distinctive feature of the Srimada Bhagavatam, the chronology of the Vedas, Lord Buddha, and Sankaracarya, the basic elements of Mayavadi philosophy and why/ how, it differs from that of the Vaishnava Acarya’s. We intend to discuss this in a following paper. We limit this discussion to the description of the correct spirit.
The statements of the Vedas are perfect, but in order to get them in undiluted form we need to accept them in the parampara. Although we may not directly state it, Srila Prabhupada has told us what parampara means for his followers.
Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Krishna consciousness is living in a great hallucination, for this is not possible (Srila Prabhupada, Founder Acarya of ISKCON explaining purport to SB 4.9.11).
So someone thinks they can engage in Krishna consciousness but they do not understand why they cannot be aloof from ISKCON- they are fanatical. They have not understood core ontological and epistemological points. While preaching we show we are free from this shortcoming by presenting ourselves as committed members of ISKCON and citing Srila Prabhupada as the Founder Acarya. Thus, while explaining things in a reasonable manner, we show we are not giving our own interpretation Otherwise our actions are consistent with the Mayavadis who are free to interpret things indirectly. Also, the Mayavadis accept a spiritual master, become “realized”, and then become independent of him. In contrast, even ISKCON gurus do not consider themselves, or present themselves, as capable of enlightening others as independent agents.
He has no mercy of his own, but he carries the mercy of the Supreme Personality of Godhead. That is the qualification of the spiritual master (Srila Prabhupada, Founder Acarya of ISKCON Addressing the student body of Stockholm University in September 1973)
Because we are hallucinating when we think we can be aloof from ISKCON and also be Krishna Conscious; it follows, if we present ourselves as an authority on devotional service, aloof from ISKCON, we are fanatically spreading a hallucination. We cannot be very affective in converting those influenced by the Mayavadi philosophy by adopting and/or displaying a Mayavadi mentality; rather, such activity indicates we are beginning to be converted by them. On the other hand, even though we are attached to the spirit of enjoyment and we sometimes confuse service of our subtle desires with service to Krishna, we can remain on the track, and eventually see things clearly if we are willing to do two things- refuse to allow our minds to misinterpret the clear instructions of Krishna and Srila Prabhupada, and refuse to compromise when we present the philosophy to others.