Guru And Disciple (Play All Videos) 6 Videos

A five part interview on disciplic succession. "Anyone can receive the order - if they receive the order. If somebody is a qualified brahmana, he is an honest man. Any honest man can say, "I received the order." Then he can be guru."

Guru and Disciple: Part 1 - “Spreading pseudo Krishna Consciousness is easy.”   Summary

Guru and Disciple: Part 2  - Dogma in the worship of the institution or governing body.  Summary

Guru and Disciple: Part 3  – Guru cannot change the Absolute Truth.  Summary

Guru and Disciple: Part 4 – “Regular guru, that’s all. But by my order.”  Summary

Guru and Disciple: Part 5 – Q. “What should have happened after the departure of Srila Prabhupada?”  Summary

Guru and Disciple: Part 6 – Things have unraveled due to a lack of honesty on the part of the leaders.   Summary

Perspectives on Jiva Tattva  (Play All Videos) 4 Videos

A four part interview exploring the origination issue. "It's a colossal jigsaw puzzle with millions of pieces. And in trying to put all the pieces together you are going to come up with a number of apparent contradictions. We must resolve these contradictions."

Perspectives on Jiva tattva: Part 1 – I am personally responsible for my coming to the material world.  Summary

Perspectives on Jiva tattva: Part 2 – In the spiritual world one becomes envious of Krishna because His unlimited happiness is always greater than the happiness of the jiva.  Summary

Perspectives on Jiva tattva: Part 3 – Q. “Why split hairs about origination?”  Summary

Perspectives on Jiva tattva: Part 4  – Deception has no place in the preaching of genuine Krishna consciousness.  Summary

Transformations (Play All Videos) 5 Videos

A five part interview discussing the major changes that have taken place in the modern Krishna consciousness movement.
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost." [Bhagavad-gita 4.2]

Transformations: Part 1 – Q. “What are the deviations present in the post-modern apparent Krishna consciousness movement?” - Summary

Transformations: Part 2 – Rittvik acarya is not as good as acarya--fabricated so-called “ISKCON” covers the real ISKCON. - Summary

Transformations: Part 3 – “Very competent to harm our natural progress.” Summary

Transformations: Part 4 - Original 1989 version of rittvik can never become actuated, because that idea requires a genuine GBC to appoint the its rittviks.  Summary

Transformations: Part 5 – Q. “What would you say if you were invited to the GBC meeting?” Summary

Getting Back To Our Roots (Play All Videos) 7 Videos

A seven part audio-only interview. "Radical means root - Krishna consciousness is a radical movement. It gets to the root of all issues and all controversies. It gets to the root of everything - which is siddhanta."

Getting back to our roots: Part 1 – Real preaching means confrontation.  Summary

Getting back to our roots: Part 2 – Yoga means confronting one’s own self  Summary

Getting back to our roots: Part 3 – Mayavada is subtly present in all material endeavors.  Summary

Getting back to our roots: Part 4 – Fabricated so-called “ISKCON” is a post-modern variety of jata-goswami sahajiyism. Summary

Getting back to our roots: Part 5 – There is no such thing as an institutional guru.  Summary

Getting back to our roots: Part 6 – Accepting an institutional guru leads one to perform rationalized activities; they are not pleasing to Lord Krishna.  Summary

Getting back to our roots: Part 7 – How will the movement go on if no one is qualified to be guru?  Summary

In God's Time (Play All Videos) 7 Videos

A seven-part interview on the history of the Krishna consciousness movement: As above; so below: There is an occult correspondence from the macrocosm to the microcosm. The major dashas (stages) of Western history are playing out, on a similar but different level in relation to Lord Chaitanya’s movement in the West.

In God's Time: Part 1 Q. What is the future of the Krishna Consciousness movement? – Summary

In God's Time: Part 2 - Covering Krishna consciousness in the name of spreading it. – Summary

In God's Time: Part 3 - The non-Vedic elements in the deviation of the Krishna consciousness movement are mostly Western in nature. – Summary

In God's Time: Part 4 - “The poison is personal ambition.” – Summary

In God's Time: Part 5 - The personal ambition of 1978 caused the movement to flip from the superintendence under the protection of Providence to that of prakriti/fate. – Summary

In God's Time: Part 6 – Where is “every town and village” in America? – Summary

In God's Time: Part 7 - Passing the tests by taking the path of real courage. – Summary

SUMMARIES

Guru and Disciple: Part 1 - Q. Is a strict interpretation of the meaning of guru harsh, dogmatic, or bad for expanding the Krishna consciousness movement?
A. A genuine guru is rare. He is attracted by sincere disciples. The fact that there are no genuine gurus right now also means that there is a shortage of serious disciples.

Guru and Disciple: Part 2 - Dogma is thinking the wrong process or teaching to be the right one. This includes worship of an institution, governing body, or corporate structure and thinking these to have an intrinsic, automatic, or independent connection to Krishna. Dogma also includes equating watered-down Krishna consciousness with the real thing or thinking that it can take you back to Godhead.

Guru and Disciple: Part 3 - Those “initiated” after Srila Prabhupada are getting another bija or bijas, different from the bhakti lata bija: Sahajiya bijas. The rittviks are like the kartabhaja sahajiyas – neo-kartabhaja – because they say there will be no more gurus after the celebrated one. Srila Prabhupada did not authorize the current “ISKCON” guru appointment system or rittvik concoction in part because guru cannot change the Absolute Truth. The continuity of the real Krishna consciousness movement after 1977 depended upon the honesty of the leaders (arjavam). They did not care for this.

Guru and Disciple: Part 4 - Srila Prabhupada’s statement on succession was “Regular guru, that’s all. But by my order.” The order to any specific devotee was never externally given. The rittviks say that, because no one was named, it means that no one can be guru. This is faithlessness. Things are now complicated because of evil – acting either above or below one’s level of eligibility (adhikara). When pretender gurus (acting above) become discredited, it results in disillusionment and extreme cynicism for their followers. “Evil is supreme” becomes the acting principle for such people, because evil has apparently overcome Krishna consciousness.

Guru and Disciple: Part 5 - The followers of pretending gurus see their leader fall and conclude he did not believe the teachings, and they become likewise.
Q. What should have happened after Srila Prabhupada departed?
A. The leaders should have been honest and allowed those who received the order to be guru to preach. The GBC should have acted as the watchdogs and stopped those who deviated morally or deviated according to siddhanta. There should have been no appointments of institutional gurus, who turned out to be pretender maha-bhagavats. An overriding emphasis on material results led to the deceptive idea that unqualified men were appointed to the post of guru so that “initiations must continue.”

Guru and Disciple: Part 6 - Conclusion: Things have unraveled because of lack of honesty on the part of the leaders.

Perspectives on Jiva tattva: Part 1 – Q. How is impersonalism covertly present in some flawed conceptions of the origin of the jiva?
A. The philosophical search for the Absolute Truth is the process of confronting and resolving the contradictions in one’s consciousness. Impersonalism is brought into one’s consciousness by apa-siddhantas. When one thinks that he has never been with Krishna in spiritual world, it means that he thinks he is not responsible for having come to the material world to suffer. One thus cannot get free from subtle resentment toward the Supreme Lord, i.e. that He, and not the individual, conditioned soul, was responsible for the soul’s suffering. Impersonalism enters the consciousness because one is unable to accept that one is indeed personally responsible.

Perspectives on Jiva tattva: Part 2 - If one accepts that guru is only preaching an origination in the spiritual world to deceive those who were previously Christians, he will conclude that the guru may also be deceiving in other matters. Free will is the pivot of bhakti-yoga and exists in the spiritual world for the jiva-tattva. Even though one in the spiritual world is experiencing immeasurable happiness, he can become envious of Krishna, because the Supreme Lord Krishna’s happiness is always greater.

Perspectives on Jiva tattva: Part 3 – Q. Why split hairs about origination?
A. We are responsible for our influence. One cannot be pushing an incorrect siddhanta (apa-siddhanta) and go back to Godhead, because such preaching is impure activity. One must teach as one’s guru (read, Srila Prabhupada) taught. New devotees will ask if they are responsible for coming to this material world. This is, therefore, a foundational point. Splitting hairs applies to making much of minor differences in Krishna conscious practice, such as whether one stands or sits while chanting japa, etc. The shakti-tattva, such as the goddesses of fortune, have unlimited choice but cannot fall down.
Q. What is the sense gratification of teaching one has not come from the spiritual world?
A. Such so-called gurus become uber-powerful compared to their disciples. This is because that kind of “guru” is supposedly now in the spiritual world, whereas his disciple has assumedly never been there; this establishes an extremely unequal relationship. Such disparity in outlook and relationship can be easily manipulated and exploited.

Perspectives on Jiva tattva: Part 4 - Mayavadis praise bhakti for neophytes but later abandon it – a type of deception. Similarly, those who claim that one has never been with Lord Krishna put forward the idea that Srila Prabhupada only taught differently in order to attract Christians. In other words, they say that he was acting deceptively, because supposedly his real philosophy covertly agrees with theirs. This allows followers to entertain the idea that perhaps any or all of such a guru’s teachings may be deceptive.

Transformations: Part 1 – Q. What are the deviations present in the post-modern Krishna consciousness movement?
A. There are three major deviations. Number one is the “fabricated so-called ISKCON.” Srila Prabhupada never appointed eleven maha-bhagavats. Kailasa prabhu discusses how the order to become guru is communicated and analyzes Srila Prabhupada’s May, 1977 room conversation; the July 9th, 1977 letter is also de-constructed. In April, 1977, Srila Prabhupada agreed that none of his disciples were self-realized and could not be guru.

Transformations: Part 2 - Bad advice from the supposed higher authority from Navadvipa fertilized the poisonous seeds of personal ambition present in the so-called zonal acaryas. His remark that rittvik-acharya is as good as acharya is not correct according to siddhanta. Once one admits that the zonal acarya arrangement was wrong, one must admit that none of them were real gurus. This is because a real guru cannot have anartha, which is intrinsic to pretending to be a maha-bhagavat. The fabricated so-called “ISKCON” now covers the real ISKCON. No genuine guru would ever accept the slogan offered by the Navadvipa authority that one need only “put on the uniform” in order to become a self-realized spiritual master.

Transformations: Part 3 - Changing the siddhanta, as was done with the zonal acarya dispensation, means that Krishna conscious authority has been lost. Deviation number two is the Neo-Gaudiya Mutt. In 1980, devotees began leaving “ISKCON” in order to hear from Srila Prabhupada’s godbrothers. They then took on that process, philosophy, and way of seeing Srila Prabhupada. Srila Prabhupada had said that his godbrothers were “very competent to harm our natural progress.”
Q. Didn’t the GBC reform the zonal acharya arrangement in the mid-1980’s?
A. The zonal acharya deviation was only dumbed-down at these meetings, because the root dishonesty of the whole thing was never confronted. They were allowed to keep all the disciples, disciples they had acquired under false pretences. There was never the required mentality of return to square one. It was simply a compromise worked out with the second-echelon leaders, many of whom also wanted to be guru.

Transformations: Part 4 - Q. Does the rittvik movement have any validity?
A. Rittvik is the third major deviation. The original 1989 version of rittvik can never become actuated, because that idea requires a genuine GBC to appoint its rittviks. Rittvikvada is a variety of sahajiya philosophy, much like the kartabhajas, who say that there can be no future gurus after the celebrated one. Because rittvik is a centrifugal movement, it is always spawning new varieties; there are currently at least five groups. Deviant varieties of Krishna consciousness, such as rittvik, can only help one understand elementary ABC principles of Krishna consciousness, nothing more. They prohibit one from understanding occult or subtle truths, such as what is guru.

Transformations: Part 5 - Kailasa prabhu discusses the meaning of sincere.
Q. What would you say if you were invited to a GBC meeting?
A. The movement must return to its original square one state. All deviations and misconceptions must be uprooted and completely removed. The commissioners must admit that they have not had any real gurus, because the anarthas of deviation and misconception have been present since at least the spring of 1978. This great development cannot happen unless and until devotees become very shocked by the level of corruption in the movement.
Q. How did you become a devotee?
A. Kailasa prabhu discusses how he saw that everything was futile.

Getting back to our roots: Part 1- Q. Can you discuss how preaching is confrontation?
A. Most of Srila Prabhupada’s recorded statements and writings, although inherently absolute, are critical, or what many would call, in one sense, “negative.” Yoga practice stresses nivritti-marga, because the material coverings must be removed preliminary to being truly attracted to the Supreme Personality of Godhead, Lord Sri Krishna. Kailasa prabhu discusses the meanings of penance and austerity.

Getting back to our roots: Part 2- One convinces devotees to take up Krishna consciousness by breaking down their illusions, forcing them to ask themselves “Why am I here?” Although this could be called a negative process, devotees must get back to this in order to be spiritually successful. Real yoga means confronting one’s own conditioned self. Kailasa prabhu explains the various types of material coverings – annamaya-kosha, pranamaya-kosha, manomaya-kosha, and vijnanamaya-kosha.

Getting back to our roots: Part 3 - Discussion of material coverings continued. Mayavada, or the idea that I am God, is present is all human enjoyment and especially present in sahajiya philosophy; it is the reason we are in the material world.
Q. How has sahajiyism infiltrated the Krishna consciousness movement?
A. Thinking I am the enjoyer and doer is present in all sahajiya philosophy. It is always an unauthorized spin-off from the real Vedic and Vaishnava teachings.

Getting back to our roots: Part 4 - The jata-goswami variety of sahajiyism claims that one is authorized by virtue of being born in a certain family. “Jata,” however, also means “group.” Saying that one is authorized because of his connection to a group or institution, as gurus do in the fabricated so-called “ISKCON,” is a kind of neo-jata-goswami sahajiyism. In corporate “ISKCON,” the group authorizes sannyasa or guru. The superficial austerity found in such groups is also found in other varieties of sahajiyism, such as smarta. Real guru means to be free from all anartha, including all aparadhas and attachments to sense objects. Simply following the four regs is not freedom from anartha; it is where human life becomes distinguished from the animals.

Getting back to our roots: Part 5- The parampara is defined in the fourth chapter of Bhagavad-gita. There is a disciplic succession that Srila Prabhupada presented himself in. In that succession, guru is not appointed or chosen by a group. Such appointments are anartha, which means “unwanted” or “not pleasing to Krishna.” Because anartha is present in the current GBC “guru” selection process, there are no real gurus in that institution. The anartha of appointing pretender maha-bhagavats is still present in fabricated so-called “ISKCON,” because all subsequent “gurus” have approved of the pretenders remaining supposedly as spiritual masters. Arjavam, or truthfulness, is still missing from the institution’s leadership. There is no such thing as an institutional guru.
Q. Is an institutional guru better than nothing?
A. He is worse, because he is mixing some percentage of ajnana, or ignorance within the Krishna conscious philosophy.

Getting back to our roots: Part 6- Q. Would one be better off with no Krishna consciousness as opposed to being in an unqualified group?
A. The new people in such groups are correctly taught the ABCDs of Krishna consciousness, but they are incorrectly indoctrinated on the G.H.I. levels of “What is Guru?” and “What is Honesty” and “What is a Krishna conscious Institution?” This leads to rationalized activities which are not pleasing to Krishna. Such activities can have vikarmic material reactions, leading to spiritual falldown.

Getting back to our roots: Part 7 -  Q. How will the movement go on if no one is qualified to be guru? Are you too  radical?
A. The word radical comes from the Roman word for root. Krishna consciousness gets to the root of material existence, the meaning of life, and the root of the teaching (called the siddhanta). Anyone who intensely delves into the practical application of siddhanta must be radical. The movement is getting smaller in America. Devotees are leaving with resentment and telling others about their reasons. This is taking a big toll.

In God's Time: Part 1 - Q. What is the future of the Krishna Consciousness movement?
A. The effect is produced by the dual causes of Srila Prabhupada and the deviations of the GBC. Prabhupada’s cause is transcendental, but the GBC’s is Western in nature. Kailasa prabhu analyses the Western “New Age” influences on the zonal acarya deviation, which came predominantly from the Eastern so-called authority of Navadvipa. These included statements such as “Rittvik acarya is as good as acarya,” “Mat guru si jagad guru,” and “In order to deceive the disciples.” The zonal acarya deviation caused what could be called a “spiritual holocaust.”

In God's Time: Part 2 - Kailasa prabhu outlines his hypothesis that the deviation is following a parallel astrological timetable to that of Western civilization. He explains the dominant planet in each of the major dashas (stages) of Western civilization: Greek=Jupiter; Roman=Mars; Post-Roman=Moon; Dark Age=Saturn. Currently we have passed its modern stage and are in the post-modern stage governed by Mercury.

In God's Time: Part 3 - Analysis of Western civilization dashas continued. Kailasa prabhu explains that the dashas of the Krishna consciousness movement have thus far followed a similar pattern as Western civilization—but there is an inbuilt toggle switch to this analogy. Srila Prabhupada’s early topmost preaching corresponding to an age governed by higher or highest Jupiter.  This was followed by a pure confrontational  era,  which was Mars in its highest octave governed by Lord Narasimhadeva.  That degenerated into a contaminated aggressive and ambitious era governed by Mars in a lower octave, culminating in the Sulocana murder.  That was subsequently followed by a lunar dasha.  We are now enduring what corresponds to a degraded Saturn dasha.

In God's Time: Part 4 - Analysis of GBC deviation in terms of the dashas, continued.

In God's Time: Part 5 - The current corrupt, Saturn-dominated stage of the movement will end when the rank-and-file devotees rebel and demand change. In the future, there will be a solar-dominated dasha, which may hopefully augur the emergence of either a maha-bhagavat or brahma-realized devotee. Kailasa prabhu describes the glories of the genuine madhyama adhikari, a brahma-realized devotee.

In God's Time: Part 6 - Kailasa prabhu describes the contraction of the Krishna conscious movement since the departure of Srila Prabhupada. Q.  What was the empowerment of the original Krishna consciousness movement? A. The empowerment came from seriously following the guru. The 1978 deviation disconnected devotees from the transcendental powerhouse. Only another great shock, similar to the effect of the murder of Sulocana dasa, will cause devotees to want to “return to square one” in regard to siddhanta, to the Krishna conscious process, to proper achara or behavior, to genuine devotee reciprocation, and to the proper formula for spiritual authority. This is what is needed in order to once again be protected by the superintendence of providence.

In God's Time: Part 7 - Kailasa prabhu discusses “the path with heart” and how it entails being courageous in the service of the Lord.

Quotes from the books of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada are copyright by the Bhaktivedanta Book Trust