|11 video discourses by Kailasa Candra dasa|
When Tyranny is Disguised
by Kailäsa Candra däsa
Prabhupäda: He has taken these ideas from the Vedic literature.
“. . . so-called dharmas, they are simply cheating, because that will not benefit anybody, the followers or the dictators.”
“The totalitarian mass leaders base their propaganda on the correct psychological assumption that . . . one could make people believe the most fantastic statements one day and trust that, if the next day they were given irrefutable proof of their falsehood, they would take refuge in cynicism . . . they would protest that they had known all along that the statement was a lie and would admire the leaders for their superior tactical cleverness.”
The Self-Serving Rationalizations
by Kailäsa Candra däsa
In the name of persuasion, “ISKCON” employed (and certainly still employs) argumentum ad hominem, argumentum ad baculum, and reductio ad absurdum as weapons for spreading its movement, along with its untenable propositions. Imitating its elder brother—but mostly in a different way–Rittvik attempts to bamboozle people into joining its factions by only what appears to be persuasive tactics.
While one Left Coast rittvik specializes in argumentum ad hominem, on the whole, Rittvik polemicists are masters at bad logic, with most of that centering around reductio ad absurdum. Rittvik promulgates the absurd proposition that you can be genuinely and institutionally initiated by a non-manifest spiritual master. This is anti-Vedic, and none of the Vaishnava lines still functioning today has ever employed such an unauthorized concoction.
Sincere Bhajan Better Than
by Bhakta Ernest Dras
“Except for the association of pure devotees, any association is called kaitava, cheating.”
According to Teachings of Lord Caitanya, there are three classes of pure devotees: First, second, and third-class pure devotees. Yes, even the third-class devotee, neophyte, if he or she is properly situated in devotional service under the shelter of bona fide disciplic succession, is considered a pure devotee. Of course, all neophyte Vaiñëavas are still conditioned souls. They are not ordinary men or women, but they are still conditioned by anarthas and lack steadiness in self-realization. When they act in devotional service, they are, at that time (for that time), considered pure devotees.
Versus Genuine Vaiñëavism
Rittvik: Weak Evidence . . . or Bad Logic?
“ISKCON” Priestcraft, Rittvik Priestcraft
KÅÑËA CONSCIOUSNESS UNDERMINES ECCLESIOLOGY
Darkness at the Edge of Reality
Adhere to the Real Authority
Taking Shelter of Buddhi-Yoga
The Rise And Fall of
The Western brähmin
The VAISHNAVA FOUNDATION was founded in order to provide a forum for honest seekers of the Absolute Truth. Inherent in the purposes of the Foundation is the need to discriminate between sentimentally-driven Kåñëa consciousness and Kåñëa consciousness which is actually based on the instructions of the previous spiritual masters. As such, the Foundation keeps the emphasis on knowledge and realization, as opposed to absorption in congregationalism.
The Vaishnava Foundation spares no effort in presenting the philosophy of Kåñëa consciousness as it was presented most recently by our spiritual master, His Divine Grace A.C. Bhaktivedänta Swämi Prabhupäda. In this way, the Vaishnava Foundation does not sacrifice the Absolute Truth for the sake of some ephemeral unity or so-called cooperation.
In addition to offering a firm philosophical foundation, the Foundation sheds special light on the plight of the Kåñëa consciousness movement since the departure of His Divine Grace in November of 1977.
The Vaishnava Foundation was founded in 1986 by Kailäsa Candra däsa, an initiated disciple of Swämi Prabhupäda. The Foundation presents the same message and spirit that was available during the manifest physical presence of His Divine Grace, repeating his message as it is according to experience, logic, and personal realization. This is possible due to the leadership of Çréman Kailäsa Candra däsa, who represents Çréla Prabhupäda and directs service activities for the members of the foundation. Kailäsa prabhu’s teachings preserve the philosophy of Çréla Prabhupäda, because he has never allowed himself to come under the influence of party-spirit factions, such as the zonal äcäryas or those that have come after.
Çréla Prabhupäda was extremely pleased by devotees who were familiar enough with his books to resist misleading presentations by deluded leaders of his movement, such as the four sannyäsés of 1970. Strictly adhering to Çréla Prabhupäda’s instructions, Kailäsa prabhu has provided such an alternative since at least 1979. (see biography)
Those who affiliate with the Foundation obtain the opportunity to help him in this effort and thus obtain the mercy of His Divine Grace A.C. Bhaktivedänta Swämi Prabhupäda.
Svarüpa-jïäna--or intrinsic knowledge concerning the sädhaka, the sädhana, and sädhya--is non different from the svarüpa of çuddha bhakti. When such svarüpa-jïäna has not yet arisen in a sädhaka--but the desire to cross over the ocean of material existence has arisen within him--then the symptoms of bhakti visible in him at that time are merely bhaktyäbhäsa. This bhaktyäbhäsa transforms into çuddha-bhakti when one obtains svarüpa-jïäna. Even for Vaiñëavas duly initiated into a genuine sampradäya, the vastu-prabha--the illumination of one's identity arising from the mantra received upon initiation by his dékñä-guru--does not appear until he receives the enlightenment of his svarüpa-jïäna by the mercy of çikñä-guru. Due to ignorance of svarüpa-jïäna, svarüpa-çuddha-bhakti remains covered. Hence, only bhaktyäbhäsa is visible.
Unfortunately, in present day society, in the name of çuddha-bhakti, various types of mixed devotion--such as karma-miçra, jïäna-miçra, and yoga-miçra, as well as various polluted and imaginary conceptions, are spreading like germs of plague. People in general consider these polluted and mixed conceptions to be bhakti. They respect them as such and thus are deprived of çuddha-bhakti. These polluted and mixed conceptions are our greatest enemies.
Some people say that there is no value in bhakti, that God is only imaginary sentiment, that man has merely created the image of God through imagination, and that bhakti is a diseased state, unable to benefit us in any way. These types of opponents cannot harm us much, because we easily recognize them and avoid them. However, those who propagate bhagavad-bhakti as the highest dharma--yet behave against the principles of çuddha-bhakti--can be especially harmful to us. In the name of bhakti, they instruct us against the actual principles of bhakti. This ultimately leads us to a path that is diametrically opposed to bhagavad-bhakti. Therefore, with great endeavor, our previous äcäryas have defined the svarüpa or intrinsic nature of bhakti, repeatedly cautioning us to keep away from polluted and mixed concepts.
Bhakti Viveka Tattva By His Divine Grace Çréla Bhaktivinode Öhäkur Prabhupäda
|Quotes from the books of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada are copyright Bhaktivedanta Book Trust|
The following five articles constitute the core of the Vaishnava Foundation presentation. They are essential for anyone desiring to make tangible progress in spiritual life at the present time.