Kailasa Candra dasa is a Vaishnava scholar, Vedic astrologer, and author of numerous position papers and articles about Krishna consciousness. Born January 9, 1951, he was put up for adoption as an infant and raised in Glenview, Illinois as well as Sturgeon Bay, Wisconsin by foster parents. He became sports editor of The Daily Cardinal while majoring in journalism at the University of Wisconsin in Madison in the early 1970’s. It was there that he was attracted to Krishna consciousness. Joining the Hare Krishna movement in February, 1972, he received harer nama initiation from his guru, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada), in September, 1972 at West Virginia.  He received brahminical initiation in July, 1974 while serving at the Evanston, Illinois temple. In the 1970’s, Kailasa ran successful college preaching programs throughout the American Midwest and was well known for temple classes, as well.

After major managerial changes to the International Society for Krishna Consciousness (ISKCON) just subsequent to the departure of its founder Srila Prabhupada, Kailasa became disillusioned with the confederation he now calls “ISKCON.” In 1977, he was practically the first of a current majority community of Prabhupada-initiated disciples who rejected both the authority of the eleven so-called mahabhagavat “zonal acaryas” and the Governing Body Commission that empowered their deviation. While in India, he was invited by the Vrindavan Gurukula overseer, in early 1979, to meet him in the dhama.  Yasodanandan Swami then authorized him to compile a position paper on behalf of a growing dissident group there, led by Pradyumna prabhu, in order to confront the aforementioned “acharyas.” The paper listed shastric and logical contradictions (or deviations) within the new “acharya” dispensation.

A challenge to debate was issued, and the paper was formally presented in the winter of 1978-9. In what quickly degenerated into a contentious affair, Hridayananda Swami was selected to represent the zonals, who were all in attendance.  The representative of the “G.B.C.” early on emoted and insisted that it was offensive to even imply that he did not understand what Srila Prabhupada had authorized, what constitutes spiritual master, and what must be his relationship to his godbrothers.

As a result of this dishonest approach, Pradhyumna prabhu finessed his way out from various entreaties from the others and bowed out after the first session; he refused to attend the follow up gathering, which turned out to figuratively be a kind of massacre. At the end of that fateful day, every one of what were originally thirty-six signatories (except for four devotees, which comprised the chief author of the paper, along with his small party) recanted and apologized to the ever-triumphant zonal acharyas, the so-called eleven heartbeats of their great new movement. Pradyumna prabhu did not sign the position paper; despite this, he was punished anyway.

This less-than-stellar get-together led to the following item, on Jayatirtha’s adamant insistence, being inserted into the 1979 GBC resolutions a couple of weeks later:
“Resolved: That the yearly GBC secretary will write a letter to all ISKCON centers warning about the poisonous activities of Kailas Candra Das.”

Kailasa’s perceptions, however, were validated less than seven years later when the zonal acharya scheme cratered. It is interesting to note, over thirty years later, that many of the recommendations made in that abovementioned paper have been adopted, in one form or another, by the Governing Body Commission. History has shown that “the GBC” has consistently failed to acknowledge the ruthless audacity and personal ambition that led to the creation of what it previously labeled a terrific team of God-realized “zonal acaryas.” Despite usurpation of the Hare Krishna movement--and the subsequent direct or indirect banishment of so many of their godbrothers and godsisters--what have always remained sacrosanct are the reputations of those ever-loyal “worship able acharyas” from back in the day. A handful of them still retain an influence in the GBC, under the newer mid-Eighties’ dispensation, personified by Ravindra Svarupa das Adhikari.

The devotees of 1979 dared to enter the mouth of the governing body Aghasura. That GBC clearly considered Kailasa Candra dasa expendable; in one sense, he was the first “monkey on a stick.” Even now, despite the historical vindication of the position paper he penned (under the direction of an ISKCON authority at the time), there are devotees who associate his name with something insidious—supposedly against the Hare Krishna movement. Such is the nature of what the zonal acharyas and their henchmen tend to spontaneously propagate:

“That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.” Bhagavad-gita, 18.32

Widely reviled by these party men during the early 1980’s, Kailasa affiliated himself with a renowned initiate of Srila Prabhupada, Jadurani devi dasi, one of the first female disciples. He co-authored with her numerous position papers questioning the legitimacy of the policies of the Commission and the zonal acaryas. These papers were circulated amongst a number of disciples of Srila Prabhupada living outside the temples and influence of “ISKCON.” Kailasa Candra prabhu, in one of these papers, was the first to point out the many offensive characterizations of Srila Prabhupada by the Governing Body’s biography of Srila Prabhupada known as Lilamarita, which was written by one of the eleven so-called mahabhagavats rubber-stamped to initiating guru in 1978.

After this period, Kailasa again traveled extensively throughout India and discussed Krishna Consciousness philosophy and the historical aftermath and breakdown of Srila Prabhupada’s movement with various influential leaders there such as Narayana Maharaja. In 1986, Kailasa was invited to participate in an incipient resistance movement started by a newly-converted leader, Atreya Rsi prabhu, the “ISKCON” Commissioner for the San Francisco Bay Area. Subsequent to that, Kailasa became the de-facto commander of the Mount Kailasa Farm in northern California, and there he co-founded the Vaishnava Foundation with another devotee.

In 1989, Kailasa was involved in intense conversations with three of the five founders of the “rittvik” faction in the West, pointing out numerous flaws in their new process of initiation. Since the 1990’s, Kailasa has directed INTERNET preaching efforts of the Vaishnava Foundation and authored and edited many articles posted on its website. Throughout his involvement in Krishna consciousness, he has been involved in the study of Vedic astrology and has written articles on the subject.

Extreme ordeals undergone in the service of the spiritual master have a way of turning into greater realization and conviction. Kailasa Candra prabhu teaches the science of Krishna Consciousness as it is.  He promulgates it free from the influence of—and in defiance of—the following unauthorized mindsets: Vitiated Judaism, hypocritical “Christianity,” nihilistic Islamo-fascism, the Hindu hodgepodge, secular humanism and its associated cult of “science,” witchcraft, neo-sahajiyism (particularly of the post-modern pseudo-Vaishnava variety), I-am-God impersonalism, voidism, all old and new atheistic cults, and the hedonistic, decadent Western culture in general.  His words, his personal influence, and his mission offer all sincere spiritualists protection and shelter from the abovementioned evils, which he works to expose.