|Video discourses by Kailäsa Candra däsa|
The Politics of “ISKCON” Inevitability
by Kailäsa Candra däsa
Part Two of a Two-part Series
“ . . . unless one comes to the standard of inquiring, 'What I am? Why I am forced to suffer? I do not like to suffer. I do not like to die. Why there is death? I do not like to become old man. Why I become old man? I do not want any disease. Why there is disease?' they are not making solution of these problems.”
“'G.B.C. meeting irregular. My strong disapproval. Make no changes. Inform others. Letter follows.'' So you can understand that I am very much perplexed why you have done these things without consulting me in the matter? If every time someone feels something they call for changing everything, then all that I have done will very quickly be lost.”
“He who is deceived is turned into a thing.”
Refuge for the Genuine Seeker
“Every living creature is engaging in the service of something else. A living being’s constitutional position is to render service, but in the atmosphere of māyā, or illusion, or the conditional state of existence, the conditioned soul seeks the service of illusion. “
The ocean of mäyä is covering all things that cannot rise above her waters, and even great ships (such as ISKCON) can be sunk when the captain’s position is taken over by unskilled sailors, those who wish to sail the ship in the direction that they desire--and not toward the original destination.
The Next Black Swan
by Kailäsa Candra däsa
Second of a Two-part Series
As the saying goes: Ignorance is bliss. This worn astral cliche is never accepted by serious transcendentalists of the theistic school. No one should believe in sacra ignorantia. Raw nerve issues have already been confronted in this two-part series, such as the difference between THE MISSION and THE INSTITUTION (when that institution becomes deviated). Also noted was the primacy of the guru trumping the institution, whether it remains bona fide or breaks off from him over time. The actual crack in Çréla Prabhupäda's institution was not lack of unity (a theme which will be explored further here), but, instead, the deviations of THE INSTITUTION. This article will present other valid reasons why you should not put any of your chips on “the best men” interpolation.
There are more raw nerve issues that require further explanation. For example, if THE INSTITUTION was so important to him, why then didn't Prabhupäda also incorporate its power node, the Governing Body Commission? If he was obsessed with THE INSTITUTION (as alleged by today's institutionalists), then why didn't he remain with his own spiritual master's organization? History shows that he was not devoted to Gouòéya Mutt when he arrived in America. Most importantly, here in Part Two, THE REAL ISSUE is confronted. If you are able to comprehend it—and most readers should have that capacity—then it will be easy to cut the rope to the fabricated, so-called “ISKCON” confederation.
BOGUS PROPAGANDA & BOGUS GURU CULTS
Versus Genuine Vaiñëavism
The Self-Serving Rationalizations
Sincere Bhajan Better Than Kapaöa-Kåpä
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
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.