Video transcription:

Cult Corruption & The Great Plan

by Kailäsa Candra däsa


The following excerpt is from a letter by His Divine Grace Çréla Prabhupäda to one of his temple presidents, dated 11-27-71:

“People must know that our Krishna philosophy will save the world from all kinds of dangerous conditions.”

This is in the category of prophecy, and it must come to pass. Notice the emphasis here on transcendental knowledge. We all know that Lord Caitanya’s Hare Kåñëa movement will, IN ITS PURE FORM, eventually be chanted in every town and village of the world. Such is not the case at this time, but, in due course, it will come to pass.

This excerpt is from the purport by His Divine Grace Çréla Prabhupäda to Chapter Eight, Text 17 of Bhagavad-gétä:

“These four yugas, rotating a thousand times, comprise one day of Brahmä, and the same number comprise one night. Brahmä lives one hundred of such “years” and then dies. These “hundred years” by earth calculations total to 311 trillion and 40 billion earth years. By these calculations the life of Brahmä seems fantastic and interminable, but from the viewpoint of eternity, it is as brief as a lightning flash.”

Higher intelligence entails transcendental perspective. The principles of time and scale should not be ignored when attempting to understand Kåñëa consciousness (or what appears to have come of it) on this lonely outpost called Earth in the Iron Age.

On the scale of an average human life (as per what it can be considered in the Western world today), the fabricated, so-called “ISKCON” confederation appears to be a long-running institution. On the scale of the remaining duration of Lord Caitanya’s Golden Age, “ISKCON” has taken up about one half of one percent of that time: 0.005.

Via the principle of scale, we need a much more expansive—and, indeed universal—perspective when it comes to judging the duration and strength of “ISKCON.” It can also be noted that “ISKCON” changes very fast. It has already made three major transformations since the departure of His Divine Grace Çréla Prabhupäda.

It is virtually certain that it will make more.

Its state of being has not remained steady, and this indicates that its propensity for, or susceptibility to, transformation is endemic to its very existence. You require this transcendental perspective. You require it in order to help in realizing The Great Plan.

As you may remember, that was briefly mentioned last month. The Great Plan in this Iron Age of Quarrel and Hypocrisy is non-different from all of the goals inclusive to Lord Caitanya’s Hare Kåñëa movement of Kåñëa consciousness. In the measure of your conviction in The Great Plan, you will be able to take advantage of this month’s presentation.

Misuse of a great science does not render it useless. It is also important to both know and realize that any kind of sahajiyä manifestation is not part of The Great Plan . . . and can never be part of it. On the contrary, sahajiyä is a disturbance only to The Great Plan. In his long article from mid-1943, entitled “Theosophy Ends in Vaishnavism” posted in Back to Godhead at that time, Prabhupäda described how to understand The Great Plan:

“This Great Plan is explained in the Bhagwat Geeta in two ultimate slokas, i.e., the 65th and the 66th slokas of the Eighteenth Chapter which conclude the teachings of Bhagwat Geeta. . . he should only serve the purpose of the Supreme Personality of Godhead according to His Great Plan under the guidance of Him or His bona fide representative. This will gradually lead one to the position of eternal servitude of the Eternal Person . . . “

The emphasis from this excerpt is the necessity for the service to The Great Plan being conducted under the guidance of the bona fide spiritual master. Guidance includes his directives and instructions. Disobedience by Prabhupäda’s leading secretaries to his instructions is only a disturbance to The Great Plan. That disturbance is embedded throughout “ISKCON,” which is a sahajiyä manifestation.

Another way of saying the same thing is that, in order to know, visualize, and realize The Great Plan of Lord Caitanya’s Hare Kåñëa movement, it is incumbent upon us to recognize the root issues of how and why “ISKCON” has deviated from it. Recognizing those root issues is both a transcendentally positive and materially negative process:

vidyäà cävidyäà ca yas/ tad vedobhayaà saha
avidyayä måtyuà tértvä/ vidyayämåtam açnute

“Only one who knows both the process of nescience and that of transcendental knowledge can transcend repeated birth and death and enjoy the nectar of immortality.”

Vidyä means knowledge, transcendental knowledge. Avidyä means ignorance or nescience, which is false science or mistaken knowledge and which opposes transcendental knowledge. Sahajiyäs have a strong connection to avidyä, although this is not recognized by those with paltry development in real knowledge. It is also not recognized by those with a limited perspective of intelligence, which ignores the principle of scale.

You need to recognize sahajiyä movements such as the fabricated, so-called “ISKCON” confederation. In order to attain that vision, you cannot allow yourself to be enamored by temporary appearances of international superstructures that appear to be formidable evidence of something which ultimately they are not.

In Bhagavad-gétä, Chapter Two, Çloka 16, we find the following:

näsato vidyate bhävo/näbhävo vidyate sataù
ubhayor api dåñöo ‘ntas/tv anayos tattva-darçibhiù

“The seers of the Truth, by study of the nature of both, know that, of the non-existent, there is no endurance and, of the eternal, there is no change.”

When an institution is deviated from the directives of its Founder-Äcärya, it enters into the realm asat or näsato, which means that it has no eternal standing. It appears to have that due to its rituals, beautiful Deities, and its claim—make that, false claim—of being linked to the Founder-Äcärya, but those appearances are deceiving. By upgrading your intelligence with higher perspectives, you can see through the false claims of the deviated institution; otherwise not.

We are aware that Prabhupäda made three well-known prophecies. There was also a fourth one, which will be discussed. Prophecies are infallible, and His Divine Grace, having all twenty-three mystic powers as a Bhagavän-realized uttama-adhikäré, was not inclined to make mere forecasts. Still, he did give some of those indications, such as the following excerpt in a letter to Hansadutta, dated 4-11-72:

“I cannot understand why, instead of one G.B.C. man, a person outside the Commission was given so much power, and there was to be immediate action without divulging the matter to the devotees. And I am surprised that none of the G.B.C. members detected the defects in the procedure. It was detected only when it came to me. What will happen when I am not here, shall everything be spoiled by G.B.C.?

This particular excerpt is not in the category of a prophecy, but the use the verb “shall” is indicative that it was not unlikely to transpire. Indeed, it did come to pass after Prabhupäda departed physical manifestation.

Here is one of his distinct prophecies:

“Lord Caitanya Mahäprabhu has forecast that this Hare Kåñëa mantra will be heard in every nook and cranny of the globe. He is God, so it will happen; that is a fact. So, if we take advantage then we may take the credit, but if we do not, someone else will.”

This, or an almost exact version of it, was mailed as a prophecy (actually, it is Lord Caitanya’s prophecy, technically) to more than one of Prabhupäda’s leading secretaries in the early Seventies. The issue here is equivalency, although the excerpt establishes the fact that, what was then Prabhupäda’s movement—and what is “ISKCON” now—was never a stone cold lock to fulfill the prophecy.

It was always provisional. When the conditions or provisions were not met, no such result can or would be expected.

There were two other notable prophecies made by His Divine Grace. One was that Prabhupäda’s books, in due course, would become The Lawbooks of Mankind for the remainder of the Golden Age. The other was that the Hare Kåñëa movement of Kåñëa consciousness would save the world from barbarity. Again, the issue here is equivalency.

Prabhupäda was hopeful that his organization would be the agent to fulfill these prophecies. As such, the way he wrote about the chief prophecy could be interpreted to mean that his branch of the Caitanya Tree—founded in the mid-Sixties in the United States—would be the providential agent for making the prophecy emerge in its full glory.

Prophecies are not mere forecasts. Although it appears that he never officially recorded it (as it is not found in any of his morning walks, room conversations, platform lectures, or letters), it was common knowledge throughout the movement that His Divine Grace prophesied that his books would eventually be accepted as The Lawbooks of Mankind at some point in the Golden Age.

Certainly, such is not the case now, but that eventual development is, nevertheless, also in the category of prophesy.

Let us now return to the real issue here: EQUIVALENCY! The all-in, true believer fanatics of “ISKCON” have a vested interest in interpreting all such prophecies as referring specifically, and only, to their organized religion. They believe that there is no possibility that the fulfillment of any such prophecy made by His Divine Grace could be applicable to anyone else (or any other branch) of Lord Caitanya’s Tree of Devotional Service.

Yet, Prabhupäda did add this caveat, didn’t he?

“. . . if we take advantage then we may take the credit, but if we do not someone else will.”

At this time, no sane and serious transcendentalist believes that the “ISKCON” institution and its power node, the vitiated G.B.C., is qualified to fulfill any of the above-mentioned prophesies. Quite the contrary, that apa-sampradäya is delaying their fulfillment!

However, it can get much worse. As long as a cadre of those fanatics continues to believe that only their abhäsa-dharma can—and, indeed, will—fulfill the prophecies, we are potentially in store for all kinds of tribulation and atrocities in the indeterminate future. It is not at all unlikely that most of us will still be alive to have to experience that . . .


In late 1972, Prabhupäda wrote, in a letter to one of his temple presidents, that all other movements except the Kåñëa consciousness movement will fail. If you want to do so, you can call that a prophecy. The sentimental idea that opulent Deity worship alone establishes what is—or which is—the bona fide Kåñëa consciousness movement was belied by Prabhupäda during a morning walk on 7-9-74:

“So, we have to become very strong preacher. Then this movement will stay. If you simply take the temple worship, it will not stay very long.”

Once again, the future status of his particular branch of the Hare Kåñëa movement was irreconcilably made provisional here. There were plenty of other statements and excerpts from letters that established it as such. It was never given the status of a metaphysical certainty that it would remain bona fide—or that it would even last all that long.

There are two reasons for this: 1) Due to free will (or, if you prefer, the potential that free will would be misused by his leading secretaries), it could never be given such irreversible assurance by any genuine guru, and 2) Prabhupäda was already being given strong indications, beginning in 1972, that his movement was going to deviate from him. In point of fact, it was already doing so to a significant extent before he left.

Consider this exchange with a leading secretary during a morning walk on July 13, 1974 in Los Angeles:

“Now, the Revaténandana and this man and Çyämasundara is making a clique. I can understand. What they are planning, that also I know, but I don’t wish to disclose it. So, if these things come, then how this movement will go on? Politics, diplomacy, fraud, cheating, these are the general qualification of the Western countries. Do you admit or not?”

Those kinds of “qualifications” are obviously major disqualifications for even attaining the mode of goodness, what to speak of reaching çuddha-sattva. Your host speaker was noticing that these evils were degrading the movement in this way by the mid-Seventies.

Yet, what held it together? You could say that Prabhupäda’s physical presence (and continuing influence via that presence) was holding it together. No one would disagree with that. Yet, there was more to it, and there continues to be more to it at this time.

When, by the mid-Eighties, so much corruption became obvious, what was holding it together after Prabhupäda departed physical manifestation? Again, we return to the issue of equivalency. This was and remains the big psychological weapon.

This equivalency can be explained from many angles. Your host speaker is choosing to shed light on it from the “ISKCON” fanatical perspective, especially whenever one of those fellows deems necessary to exert this kind of mindset. Please keep in the forefront that none of this is your host speaker’s perspective; it never has been and it never will be, but I was aware of this mentality quite early on.

The fanatical “ISKCON” perspective can be concisely summarized (in this first-person way from one of its own) as follows: “Prabhupäda was non-different from Kåñëa, and Prabhupäda’s ISKCON movement was non-different from him. It still is non-different from him. If you are criticizing his movement, this is enviousness of him. He is screaming at you for making such criticism.

Prabhupäda’s G.B.C. is also non-different from him, which means that it is non-different from Kåñëa. You can be forgiven for some mild, constructive criticism of its decisions by consulting senior devotees and the proper channels, but you can never make any other kind of criticisms of it.

If you engage in destructive criticism of ISKCON or the G.B.C., that is your enviousness and hatred of Kåñëa manifesting against His movement, ISKCON, which is destined to fulfill Lord Caitanya’s prediction that Kåñëa consciousness will soon spread to every town and village in the world.”

Obviously, we could go into even more detail as to how the fanatic thinks and feels: The mentality that they all share in various iterations. However, there really is no need to do so. The above-mentioned summary of fanatical thinking by the true believers of “ISKCON” suffices.


Equivalency has just been presented concisely and adequately. Theirs is a flawed conception. It is a version of a projected destiny via a warped variety of so-called Kåñëa consciousness. The fanatics represent and push it, but it is only dangerous (at this stage in history) if you are psycho-physically still entangled in its wheelhouse.

Why? Because, if you are still connected to it, that institutional delusion creates cognitive dissonance once you begin to realize just how deep are the flaws embedded in it. You become conflicted. It creates bewilderment when you believe in its equivalency while simultaneously becoming partially awakened to its deviations that cannot possibly have any connection to the genuine guru-paramparä.

Doubt is created in a weakened intelligence. Such cognitive dissonance will immediately spread to the mind, meaning the emotional level. After all, either bona fide or bogus, any manifestation of Kåñëa consciousness (or so-called Kåñëa consciousness) will have the emotional element of the mind as a major part of its package. It is called bhakti-yoga for a reason.

Emotionally buying into the “somehow-or-other” rationalization, you ignore the cult’s major flaws (read, deviations). Misguided in this way, you believe in its equivalency: That it, and only it, is still destined to save the world, to spread to every town and village, to be the conduit in order for you to attain the spiritual world, the only way. You believe it will publish the books of the future that become The Lawbooks of Mankind.

If afflicted with these hopes and dreams, you have a major problem. You are believing in a fairy tale. You are dealing with contradictions, but you feel guilt about doubting “ISKCON.” You will also feel fear, and you will want to get free from all of that guilt and fear.

This can lead you to stop confronting even the surface issues—what to speak of the root issues—and choose to go all in with “ISKCON,” believing it to be the way, the truth, and the light, and that no one comes to Prabhupäda—or can be linked to Prabhupäda—except through “ISKCON.”

This is what such a false belief—and, please note, IT IS VERY FALSE—the mentally challenged and cognitively dissonant devotees experience. It is a belief that “ISKCON” and the G.B.C. (parenthetically, “Prabhupäda’s G.B.C.,” as one of the first echelon men recently commented) is just like the Ganges, the idea of equivalency.

However, that comparison is not at all apt. Instead, it is wishful thinking. The fabricated, so-called “ISKCON” confederation is an emotion-based, pseudo-yoga system, one which strongly tended to inculcate fanaticism in its members even before it went off the rails. And please note: figuratively speaking, “ISKCON” is a train that has, at very high speed and with significant power, gone of the rails since the last week of March, 1978.

Prabhupäda’s prophecies are one thing: They are metaphysical locks. However, all the apparent “guarantees” (allegedly made by Prabhupäda) of any of those prophecies relative to the corporate institution were nothing more than hopes. It was all provisional! This right conclusion has been validated in many places. Here is an excerpt from a letter to one of his leading secretaries on the G.B.C., dated 12-10-71:

“Actually, He has said that this KC Movement will spread to every nook and corner of the world, so there is no doubt it will happen. He is God, so how can He be wrong? So, it will happen. So, if we are intelligent, we will assist and get the credit. Otherwise, someone else will.”

During a morning walk on June 5th, 1976, Prabhupäda stated that the Hare Kåñëa movement will go on for ten thousand years. That would mean ten thousand years from the end of the Fifteenth Century, the appearance of the Lord. Yet, we are also in the heart of Kali-yuga, which promotes post-modern hedonism of the Western adventure.

This brings us back to the sahajiyä cult, “ISKCON.” As aforementioned, in terms of the average length of a human life in the West, their show has been running for a significant period of time. However, that is not the best or most helpful perspective. When we view the sahajiyä corruption that is “ISKCON,” the right perspective is that it is only a quick blip on the radar screen. It is a speed bump in the extreme juxtaposition of materialism and the Absolute Truth which exists at this time. Forty-three years is a very small duration, practically nothing, from any higher perspective.

As such, it can be stopped, and it must be stopped. Yet, although this perspective is required, it must be supplemented with an understanding of cause and effect. When the spiritual master, just days before the end of his physical manifestation, proclaims: “Everything is frustrated,” it does not get worse than that. It portends the ominous.

And that does not happen in a vacuum. There are a series of causes and effects over the years foreshadowing the spiritual master’s final disgust with his leading disciples just a month before he left them.

Kåñëa is ultimately the cause of all causes. Cause and effect are factually one, because the cause is present in the effect. This is verified in the Bhägavatam. This principle works both positively and negatively. Negatively, it works as miçra-karma and vikarma.

Please note, each cause preceding its immediate effect is still present in that effect, which then becomes the next cause. This includes deviations, which also become causes, and they remain as effects for years and for decades. Such is the case as far as “ISKCON” is concerned.

The first major deviation was the ad hoc centralization scheme of 1972. Superficially, Prabhupäda reversed it, but that does not mean that the cause was eradicated. The next major deviation was failing to hold elections for the G.B.C. in the summer of 1973. Its charter demanded the vote. That negligent cause and effect was amplified.

The next deviation was the plainclothes pick of late 1973. Prabhupäda never wanted it. He specifically expressed that in letters to his leading secretary in SoCal. They went ahead and did it anyway. As such, the previous causes remained in this new running thread. The disobedience was intrinsic to his male collectors not displaying tiläka, shaved head, flag, and tulsi neck beads. Money became the thing. The men wore wigs without tiläka and were devious in their collection approaches.

The next major deviation was not holding the mandated (by its formative charter) vote again for the rotating G.B.C., the second of which was scheduled for the summer of 1976. To say that Prabhupäda let all of this slide is to not know the history between 1973 and 1976, but that requires too much detail to get into at this time. All of the previous causes remained in the ongoing negative effect, a powerful thread, leading to the zonal äcärya imposition of 1978, a very major negative effect.

Returning to the destinarian outlook, it is not held by all the members of “ISKCON.” That is to be expected. It is the fanatics who hold it. Yet, it must also be remembered that, in all cults, it is the controlling wizards, the fanatics in the upper echelon, which drive it to its next destination, transformation, or effect. That has certainly been the case in “ISKCON” since Prabhupäda’s disappearance in the late Seventies.

The cult ambiance (read, equivalency) created by destiny’s arrangement is what is the most important thing to consider. “ISKCON” is not going to fulfill the prophecies, but it may fulfill effete, perverted reflections of them. It is much larger and more diffuse worldwide than the other two deviations, which are offshoots from it anyway.

It would be a major shock (indeed, hospitalizing some of them immediately) if any of its fanatics were to realize the truth of what they are actually doing. A sense of being the chosen ones pervades “ISKCON,” and the top echelon takes full advantage of this. They are true believers in their own selves being special, which is integral to their narcissism.

Still, we must realize that the contract was broken. The devotional covenant was always provisional, and its terms were NOT met. The leaders of “ISKCON” deviated from the Founder-Äcarya, and, by such apostasy, they could no longer claim—legitimately claim–to be agents for fulfilling any of the prophecies.

In a letter to Ho Hen Pei, dated 5-10-73, we read the following:

“. . . if the intelligent men of the world like yourself cooperate with this all-important mission of Caitanya Mahäprabhu, we can save the world from the state of misery and chaos that now prevails.”

We are all agents of subtler forces. We are all transmitters of forces that control and use us. The issue is what energy we choose to be controlled by, and, if we choose to be agents of Lord Caitanya’s Golden Age, then chaos can and will be checked in due course.

The Law of Entropy, the Second Law of Thermodynamics, states that, without interference from the living force, matter automatically moves toward chaos. We have plenty of experience that it is so. Yet, at the same time, the conditioned living force can order matter into formations that are conducive to eventual chaos.

The worst example of it is sahajiyä cults. This principle is not recognized by the population at large, which is functioning solely on either the exoteric plane or outside of it. Besides people in general, even most of the devotees, just after Prabhupäda left physical manifestation, were bewildered as to what went down and what was going down.

For one thing, they almost all believed the propaganda—pushed by those who most benefited from it—that Prabhupäda appointed eleven new initiating spiritual masters. We all know now that he only appointed rittviks, but this was not discovered until 1980 and 1981. And, let me tell you, those who made it known paid a steep price for doing so!

After The Founder left, there was some unavoidable demoralization that seeped into the movement. This made it ripe for a kind of regime change, especially since the tentacles of just such a transformation had already formed–doing damage while gaining traction.

Prabhupäda, in October of that year, could see how it would play out, and that deeply appalled him. He expressed that frustration. He could see that his leading secretaries would alter the movement, along with the way most of his devotees would think about their relationships to it. It was a planned process, and Prabhupäda became aware of that plan.

Demoralization is prone to lead to concoctions. The zonal äcärya imposition was both radical and new. The movement’s structure was changed by it. Many, but not all, of Prabhupäda’s devotees believed it to be a good thing, when, in point of fact, it was harmful. Those who saw it as changing Vaiñëava tradition and its foundational structures were ostracized and demonized, leading to an unavoidable crisis.

That crisis was NOT present just after Prabhupäda departed. The movement was still strong and unified. However, this concocted crisis fed into the “new gurus” and their unauthorized designs–in the name of keeping the Society from collapsing into chaos.

When the zonal scheme crashed and burned, The Second Transformation—which, please note, still had all the previous causes fully present in its effect—attempted, via compromise, to create a kind of normalization of the situation. This, however, was only just another predetermined solution. It was also a radical transformation, but this was recognized only by a handful of devotees, who fought it and rejected it.

It was not normal at all, because it created cognitive dissonance in the members of Prabhupäda’s mission who were not willing to abandon logic and ethics. As such, they could see the glaring contradiction and compromise intrinsic to The Second Transformation.

How could “gurus,” who pretended to be mahäbhägavats (nothing more than sahajiyäs while engaged in that pretension), remain spiritual masters? How could their disciples even be genuinely initiated by them when all of those newcomers were improperly initiated in the first place?

Professor Blueblood and his like-minded presidents successfully implemented a new agenda, which was just as bogus as The First Transformation, despite obvious differences. By that time, all of the temples were stocked with newcomers, improperly initiated fanatics and sentimentalists being dominant amongst them.

Be one us! Come into this house where the whole world can live in! It was only superficially an improvement, but at its foundation was still connected to darkness. For this transformation to go down, all it took was for the majority of good devotees to do nothing to stop it.

Let the record show that they did just that. However, some were not going to take it. No more compromise! At the very least, we must try to expose the evil for just what it is.

In the second week of October, 1977, Prabhupäda’s condition in Våndävan deteriorated dramatically. He requested to be taken out on parikramä. Denied. He requested (read, ordered) that all of his disciples be informed to come to see him, as he knew that his disappearance was imminent. Denied. Just previously, the G.B.C. men had successfully begged him to hold on for them and remain physically manifest. Immediately afterward, for the first time in months, he ate a full plate of solid food.

Then, one of his leading secretaries and G.B.C. men in the U.S., in a state of controlled panic, sent an urgent memo to all temple presidents and governing body commissioners. He quoted what Prabhupäda had just said, which concluded in this way: “Everything is frustrated.”

Everything had immediately gone south when the commissioners had departed India after his recovery. No one—not even his leading secretaries—was even coming to see him after that—or, in some cases, with T.K.G. keeping them out, was being allowed to see him.

At that point, His Divine Grace could see why they all begged him to stay: So that they could continue to use him as a figurehead, while utilizing all of the funds collected by their disciples (technically, his disciples) for their own projects and playgrounds.

The die was cast.

Although he said that he would complete the Bhägavatam, Prabhupäda did not. Although he said that he would produce translations of Vedänta-sütra, Mahäbhärata, and Padma Puräëa, he did not. Although he said that he would live to be one hundred, such was not the case. After what was nothing short of a miraculous recovery, hope disappeared, and he departed physical manifestation only a month later.

Everything that went down after that can be traced to the cause and effect which preceded it. Walk back the cat: It all can be reverse engineered to the handful of men who not only allowed it to happen but indeed facilitated it. How much longer are you going to allow their tainted legacy to bamboozle you?

When are you going to try to stop them?

Concerning allegiance to a broken compact that you have no business honoring, how much longer are you going to allow fear and guilt to plague you? When are you going to wake up and shout from the mountaintop that you are not going to take this anymore?

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. It can be stopped, and it must be stopped. In order to stop it—in order for you to contribute to stopping it—first exorcise it from your subtle self. This requires internal confrontation.

Transcendental defiance is essential to this program. Once you exorcise its influence and defy the institutional delusion known as “ISKCON,” you will become able—if you are willing to do so—to help to expose it. Once it is exposed to a substantial degree, its momentum will be slowed and then stopped and reversed.

That is sorely wanted.

Ultimately, its show-bottle temples must be converted into nothing more than gold-plated Deity-worship museums, which, in effect, will terminate its influence in the Western world completely. That is certainly doable, but great effort is required.

Lord Caitanya’s movement will save the world in its darkest hour, and Prabhupäda verified this to one of his pet disciples in 1972. However, it is incumbent upon you to realize—having been given plenty of evidence to come to that realization—that “ISKCON” is NOT the agent of Providence for Lord Caitanya’s movement.

Instead, impelled by Fate, it must be exposed, checked, and its influence terminated in order for the great prophecies of The Great Plan to be fulfilled completely and as soon as possible.

“It is announced by Caitanya Mahäprabhu, påthivéte äche yata nagarädi gräma. As many towns and villages are there on the surface of the globe, this movement will go on. Sarvatra pracära haibe mora näma. This will go on. It is already predicted by Caitanya Mahäprabhu.”

Let the record show that we tried.




1 Meesala Gopikrishna { 11.01.21 at 15:08 }

The latest missive, Cult Corruption and the Great Plan by Kailasa Candra Dasa defines “ISKCON” as a pseudo-spiritual scam encumbered with chicanery such as Politics, Diplomacy, Fraud and Cheating which will soon fade away after consuming only a tiny fraction of time during the entire duration of Lord Chaitanya’s Golden Age. Kailasa Candra Dasa also briefly explains how “ISKCON” feigns to be an embodiment of authenticity by clinging on to Srila Prabhupada’s branch, being a part of him and dedicated to him. Lastly Kailasa Candra Dasa urges his readers and listeners to come out of the FAIRY TALE of “ISKCON” and to EXPOSE, CHECK AND TERMINATE its sinister influence by learning and taking lessons from this missive.

2 Luigi Del Vecchio { 11.25.21 at 08:30 }

Jaya Jayashri Caitanya, Jaya Nityananda!
In southern Italy there is a famous saying “no matter how much rum you put, an asshole will never become a baba”
Despite their heralded equivalences, they will not make the prophecy come true!

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