Video discourses by Kailäsa Candra däsa

There Can Be No Compromise - 01. Jan., 2019 Previous discourses

Tattva viveka

The Awakening of Truth: Awakened Intelligence in Absolute Truth by Srila Om Vishnupada Paramahansa Astottara-sata Sri Srimat Saccidananda Bhaktivinode Thakura An English rendition of his translations and purports: THE VAISHNAVA FOUNDATION

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Basic Transcript of January, 2019 Video There Can Be No Compromise by Kailäsa Candra däsa The history of Çréla Prabhupäda’s movement contains no shortage of nastiness and deception, and the important events of it, even when negative, must be admitted and assimilated despite their sordid nature. Devotees are not supposed to be ordinary human beings, and, as such, they must be willing to hold the leaders of Prabhupäda’s movement accountable for all that has transpired while they held—and, in one sense, still hold—the reins of power. This means you muThe institutional delusion that appears to be Çréla Prabhupäda’s Hare Kåñëa movement did not just happen overnight. It has always been a work in progress and continues to be so, while ISKCON itself, the real movement of the Sixties and Seventies, is dead—choked off by this weed known as the fabricated, so-called “ISKCON” confederation. That sahajiyä movement, an apa-sampradäya of the worst sort, has no shortage of acolytes and enablers who gloss over all of its many deviations. They do not hold its leaders to task in the matter of their obligation—if they were bona fide, of course (which they are not)--to make a compelling case, based upon çästra, knowledge, and reason, as to the spiritual and devotional validity of their current operation. There is no justification for what “ISKCON” leaders are doing and for what they falsely claim is being accomplished by their cult. In no small part, this is because its leaders have a different view about what constitutes the “ISKCON” legacy, its rationality, its justification, and its so-called history. Their corporate power and personal ambitions suffice, for them and their followers, as proof enough of the validity of their project. Since they have gotten away with so many compromises over the past forty years, within their circles confidence is high that they will continue to pull off their scam for as far as the eye can see. But as Joe Kidd said in the motion picture of the same title: “Maybe. Maybe not.” READ FULL ARTICLE HERE

August 2018 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.” Platform Lecture on Çrémad-Bhägavatam, 5.5.5, 9-3-71 in London “'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.” Letter to Hansadutta, 8-2-72 “He who is deceived is turned into a thing.” Mikhail Bakhtin READ FULL ARTICLE HERE

Refuge for the Genuine Seeker by Gokulänanda “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. “ Çrémad-Bhägavatam, 2.2.6, purport 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. READ FULL ARTICLE HERE

Recent Articles

BOGUS PROPAGANDA & BOGUS GURU CULTS by Bhakta Meesala Pseudo-Vaiñëavism Versus Genuine Vaiñëavism by Bhakta Meesala The Self-Serving Rationalizations of “ISKCON” and Rittvik 'by Kailasa Candra das Sincere Bhajan Better Than Kapaöa-Kåpä by Bhakta Ernest Pseudo-Vaiñëavism Versus Genuine Vaiñëavism by Bhakta Meesala Rittvik: Weak Evidence . . . or Bad Logic? 'No Change' in the Face of a Big Change - by Kailasa Candra das “ISKCON” Priestcraft, Rittvik Priestcraft Bhedäbhedävidyä: Different Faces of the Same Avidyä - by Kailasa Candra das KÅÑËA CONSCIOUSNESS UNDERMINES ECCLESIOLOGY Part Nine: G.B.C. Does Not Look After Spiritual Life - by Kailasa Candra das Darkness at the Edge of Reality - by Kailäsa Candra däsa Adhere to the Real Authority - by By Bhakta Çré Hari Vijayaraghavan

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

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