by Bhakta Meesala
Jaya Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré Advaita, Gadädhara, Çrévas adi, Guara-bhakta vrinda.
Jaya Çréla Prabhupäda
The spirituality of personalism (Vaiñëava bhakti) has essentially nothing to do with factional tactics implicating partisan followers of so-called gurus. It has nothing to do with autocratic paternalism in the name of institutionalized capitalism i.e., monopolizing goods through the voting machinations by an entrenched oligarchy of company men. When governed by autocratic or totalitarian paternalism, such a oligarchy functions as a corporate or business entity, a company intrusively controlling its rank-and-file. It also functions with bifocals.
Bifocal goals have two divisions: One for near-sightedness and the other for long-term vision. For the near, the leaders take to apparent sad-äcära, such as superficial right conduct (gentlemanly behavior) imbued with sweet talk and suave mannerisms, including imposition of surrender to institutional gurus and following constitutional rules. For the long-term, the strategy is simply to wield oligarchical one-up-man-ship for maintaining power in the name of spiritual authority.
Rittvik: Weak Evidence . . .
'No Change' in the Face of a Big Change
by Kailäsa Candra däsa
Imitating its elder brother—but mostly in a different way--Rittvik attempts to bamboozle people into joining its factions by various methods. However, these verbal and written tactics should not actually be categorized as persuasion (säma), because they are almost entirely in one of the other three categories, viz., däna, bheda, and a covert form of daëòa. Rittviks learned these tactics from the fabricated “ISKCON” misleaders.
All Emphases Added for Your Edification and Realization
It turns out to be not all that difficult to ascertain which “persuasive” tactic is most effectively employed by Rittvik devotees. Basically, in the name of persuasion, “ISKCON” employed (and still employs) argumentum ad hominem, argumentum ad baculum, and reductio ad absurdum as weapons when it came to spreading its movement via untenable propositions. While one Left Coast rittvik specializes in argumentum ad hominem (although he is no stranger to the other tactics), on the whole, Rittvik boasts polemicists who are masters at reductio ad absurdum. This article will take a look at that by analyzing the bad logic that almost all of the Rittvik factions promulgate.
by Kailäsa Candra däsa
“The caste goswamins, assisted by the other pseudo-transcendentalists, made a clique to check up the universal movement of Lord Chaitanya and made a business of dispatching those foolish followers to the kingdom heaven after having drawing a lump sum amount for this priestcraft hooliganism.”
“So that is the pitfall everywhere. In the church, temple, as soon as they get some nice income, then in the name of "priest," "sädhu," "sannyäsé," they do the same thing.”
“Fanatic faith, once wedded fast to some dear falsehood, hugs it to the last.”
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.