Apakah keberadaan Tuhan hanya takhayul?

Ataukah sangat Saintifik?

Apakah Tuhan dapat dimengerti dengan Explorasi SAintifik Semata?

Apakah sumber terpercaya tentang TUhan?

Apakah Konsep para Ilmuwan, seperti Einstein tentang Tuhan?

Apakah Peranan kitab suci dalam Riset Ilmiah tentang TUhan?

Apakah Sintesis VEdanta dan SAins itu?

Apakah VEdanta itu bisa diulas secara ilmiah atau saintifik?

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Oleh TD Singh, Ph.D Pertanyaan, jijnasa, merupakan sifat-dasar kehidupan. Setiap orang bertanya tentang suatu hal atau hal lain. Selama hidupnya, seseorang mengalami berbagai fase seperti usia tua, penyakit dan banyak macam penderitaan. Oleh karena itu, kita ingin menemukan solusi masalah-masalah diatas. Setiap karya riset ilmiah merupakan sejenis (usaha untuk) bertanya. Srila Prabhupäda mengatakan bahwa Jikalau seseorang belum naik ke posisi ”mengajukan pertanyaan tentang penderitaan yang dialaminya,” maka dia belum dianggap sebagai seorang manusia sempurna. Kemanusiaan dimulai ketika jenis pertanyaan ini muncul dalam pikirannya. Oleh karena itu, Pertanyaan membentuk proses yang paling penting untuk memperoleh pengetahuan. Kita ingin mengetahui hal-hal yang berada di luar apa yang dapat kita lihat secara biasa. Kita telah menemukan mikroskop elektron, teleskop, dan sebagainya–untuk memuaskan rasa penasaran kita. Namun semua ini belumlah cukup. Indera-indera kita dan perpanjangan indera-indera kita (seperti mikroskop, teleskop, dan lain-lain –ed) masih sangat terbatas. Dapatkah seekor burung bertanya tentang kehidupannya? Makhluk-makhluk hidup biasa yang innocent seperti burung dan hewan hanya bertanya tentang kebutuhan-kebutuhan badannya. Mereka bertanya, ”di manakah ada air?, di manakah ada makanan?, di manakah ada tempat berteduh?”, dan seterusnya. Namun mereka tidak memiliki kemampuan untuk bertanya tentang makna dan tujuan kehidupan yang lebih mendalam. Tetapi dalam bentuk kehidupan manusia, orang diberkati dengan kemampuan unik untuk bertanya di luar kebutuhan-kebutuhan badan ini. Inilah kualifikasi khusus dan khas bentuk kehidupan manusia. Ketika seorang anak mulai berkembang, dia bertanya kepada orang tuanya tentang banyak hal yang ada di sekitarnya, seperti ‘Apa ini?’, ‘Apa itu?’, dan sebagainya. Dengan cara seperti ini, anak itu mengumpulkan pengetahuan dari orang tuanya. Oleh karena kecerdasan yang sadar sudah berkembang sepenuhnya, umat manusia dapat mengajukan berbagai tingkat pertanyaan termasuk pertanyaan-pertanyaan yang lebih mendalam tentang kehidupan. Pertanyaan yang paling penting dalam kehidupan manusia pastilah untuk mengetahui Kebenaran Mutlak, jivasya tattvajijnäsä. Srimadbhagavatam (1.2.10) menyatakan:

kämasya nendriyaprétirläbho jéveta yävatä

jivasya tattvajijnäsä närtho yaç ceha karmabhih

Terjemahan: “Keinginan-keinginan hidup hendaknya tidak pernah diarahkan kepada kepuasan indera-indera. Seseorang sebaiknya hanya menginginkan kehidupan yang sehat, atau hanya untuk memelihara badan, karena Kehidupan Manusia adalah dimaksudkan untuk bertanya tentang Kebenaran Mutlak. Seharusnya tidak ada hal lain yang menjadi tujuan pekerjaan seseorang.” Kemampuan untuk bertanya tentang kebenaran tertinggi membuat kehidupan manusia berbeda secara khas dengan semua bentuk kehidupan yang lain. Newton bertanya mengapa buah apel jatuh ke bawah. Sebagai jawaban atas pertanyaan ini, dia menemukan hukum grafitasi²⁶,

F = G m₁m₂/d²

di mana F adalah gaya tarik-menarik antara dua benda yang memiliki massa m₁ dan m₂, d adalah jarak antara kedua benda dan G adalah konstanta grafitasi. Demikianlah Vedanta menekankan bahwa mata pelajaran utama dari bentuk kehidupan manusia adalah untuk bertanya tentang sains Kebenaran Mutlak, Tuhan. Katha Upanisad (1.3.14) dengan tekanan kata yang sangat kuat dan seksama memberikan panggilan keras kepada seluruh umat manusia dalam ayat berikut: uttiñöha jägratä präpta-varän nibodhata kñurasya dhärä niçitä duratyayä durgaà pathas tat kavayo vadanti Terjemahan: Bangkitlah! Bangunlah! berusahalah untuk mengerti anugerah yang kini engkau telah dapatkan dalam bentuk kehidupan manusia. Jalan keinsyafan rohani adalah sangat sulit; ia tajam bagaikan pinggiran pisau silet, sulit untuk ditempuh dan susah untuk diseberangi, begitu dikatakan oleh orang-orang suci yang terpelajar. Vincent Dethier, seorang ahli biologi dan psikolog terkenal dari Amerika, juga menyatakan, “Salah satu sifat khas yang membedakan manusia dengan binatang-binatang yang lain adalah kebutuhan pengetahuan untuk kepentingannya sendiri. Banyak binatang merasa ingin tahu, namun bagi mereka keingintahuan merupakan suatu segi penyesuaian diri. Manusia memiliki rasa lapar untuk mengetahui. Dan semua orang tanpa kecuali, karena telah dianugerahi dengan kemampuan untuk mengetahui, dia memiliki kewajiban untuk mengetahui.”²⁷ Dengan cara yang serupa, Ayn Rand, seorang penulis dan filosof termasyur dari Russia menyimpulkan dalam karya besarnya Atlas Shrugged: “Manusia tidak akan dapat bertahan hidup kecuali memperoleh pengetahuan, dan berpikir logis adalah cara mereka satu-satunya untuk mendapatkannya. … Pikiran manusia adalah perkakas dasarnya untuk bertahan hidup. … Untuk bertahan hidup, dia harus bertindak, dan sebelum bertindak, dia harus mengetahui hakikat serta tujuan dari tindakannya. … Untuk bertahan hidup, dia harus berpikir.”²⁸ ‘Siapakah saya?’, ‘apakah Kebenaran Mutlak Yang Paling Utama?’, ‘apakah asal mula kehidupan itu?’, ‘apakah kehidupan itu?’, ‘Bagaimanakah nasib sang jiva manusia ketika badannya telah mati?’ merupakan beberapa pertanyaan dasar yang dapat diajukan oleh umat manusia. Jadi, sutra pertama Vedänta-sütra mengarahkan manusia yang banyak berpikir untuk bertanya tentang kebenaran yang paling mendasar. Finf more di ”seri Vedanta dan Sains 1: Kehidupan dan Asal mula Jagat Raya” Rp 35. 000 Dan ”Kehidupan dan Evolusi Spiritual” Rp. 25.000

by  DR. T.D. Singh, Ph.D

Dalam pandangan Vedanta, Evolusi didefinisikan sebagai perjalanan partikel-kehidupan yang memiliki kesadaran-sang jiva)-yang jumlahnya tak dapat dihitung dalam ruang dan waktu sebagaimana mereka berpindah-pindah dari satu bentuk badan ke bentuk badan yang lain dibawah Hukum karma (sebab dan akibat). Derajat atau tingkat kesadaran, guna (sifat) dan karma (aktifitas) dari setiap makhluk hidup akan menentukan arah dari jalan evolusinya. Kesalahan Darwin adalah bahwa dia tidak dapat memahami eksistensi kesadaran. Dengan demikian, Vedanta tidak menerima teori evolusi Darwin. Dalam keadaan-keadaan normal, kesadaran berkembang dalam garis lurus dan juga bertambah bijaksana. Badan-badan atau bentuk-bentuk yang berbeda-beda untuk mengakomodasi makhluk dengan kesadaran tertentu telah disusun oleh alam dalam rencana kosmik (mayädhyaksna prakrtih – Bhagavadgétä 9.10). Sebagaimana dinyatakan sebelumnya, Brahmä Vaivarta Purana menjelaskan sebagai, açétià caturaç caiva lakñäàs täï jéva-jätiñu bhramadbhiù puruñaiù präpyaà mänuñyaà janma-paryayät, artinya orang mendapatkan bentuk kehidupan manusia setelah menggantikan 8.4 bentuk-bentuk kehidupan yang lain.

Lebih jauh, Padma Purana memberikan sebuah pernyataan yang lengkap mengenai bentuk-bentuk kehidupan yang berbeda-beda tersebut sebagai berikut:

jala-jä nava-lakñäëi sthävarä lakña-viàçati

kåmayo rudra-saìkhyakäù pakñiëäà daça-lakñaëam

triàçal-lakñäëi paçavaù catur-lakñäëi mänuñäù

Terjemahan: Secara keseluruhan terdapat 8.400.000 bentuk kehidupan. 900.000 bentuk kehidupan dalam air, dan 2.000.000 bentuk pohon dan tumbuhan. Selanjutnya, terdapat 1.100.000 spesies burung. Akhirnya, terdapat 3.000.000 jenis hewan dan 400.000 spesies manusia.

Sebagaimana dinyatakan terdahulu, bentuk-bentuk hayati menunjukkan suatu batasan dalam perkembangan kesadaran. Oleh karena itulah, berbagai tingkat kesadaran diekspresikan melalui beraneka macam badan ini. Vedanta membagi tingkat kesadaran ke dalam lima kategori yang luas: äcchädita (tertutup), sankucita (mengkerut), mukulita (kuncup), vikasita (mekar) dan pürnavikasita (mekar sepenuhnya).⁴³

Pohon dan tumbuhan, misalnya, adalah hampir tidak giat. Mereka termasuk kategori ‘kesadaran tertutup’. Namun, ketika kita mengamati mereka secara seksama, kita akan melihat bahwa mereka memiliki kesadaran yang terbatas. Jagadish Chandra Bose memberitakan bahwa tumbuh-tumbuhan memiliki kesadaran.⁴⁴ Entitas hidup yang lain, seperti cacing atau ulat, serangga, dan binatang-binatang yang lain berada dalam “kesadaran mengkerut.’ Mereka tidak tertutup seperti tumbuh-tumbuhan, akan tetapi juga kesadaran mereka tidak berkembang sepenuhnya.

Manusia memiliki ‘kesadaran kuncup’. Sebuah pucuk kuncup nampaknya mengkerut, namun ia berpotensi untuk menjadi sekuntum bunga mekar. Kesadaran manusia memiliki potensi yang serupa. Jadi, umat manusia memiliki kemampuan bawaan untuk mengembangkan kesadaran sampai batas hampir tak terhingga, hingga titik mengetahui Kebenaran Mutlak. Spesies yang lain tidak memiliki kemampuan khusus ini. Itulah sebabnya Vedanta mempermaklumkan bahwa bentuk kehidupan manusia adalah yang paling tinggi dan brahmajijïäsa, bertanya tentang Brahman khususnya dimaksudkan bagi bentuk kehidupan manusia.

Kesadaran terus mengalami perkembangan dengan cara seperti ini karena tujuan kehidupan adalah untuk mencapai keadaan kesadaran saccidänanda. Jadi, menurut Vedanta, kehidupan adalah berbeda dengan badan-badan material yang ditempatinya. Dalam bentuk kehidupan manusia, ketika seseorang dengan tulus mulai bertanya tentang Brahman, Kebenaran Mutlak, maka kesadaran spiritualnya yang seperti pucuk kuncup mulai mengalami perkembangan. Itulah keadaan kesadaran yang ‘mulai mekar.’ Ketika dia mempraktekkan disiplin-spiritual yang teratur sebagai hasil dari pertanyaannya, dia akan berkembang terus dan terus. Akhirnya, dia akan mencapai realisasi trancendental (keinsyafan rohani), kesadaran Tuhan yang sempurna, keadaan kesadaran yang ‘mekar sepenuhnya’.

Kesimpulan

Sutra pertama Vedanta-sutra mengajarkan betapa pentingnya bentuk kehidupan manusia. Segala bentuk pertanyaan manusia harus digunakan untuk mengetahui Brahman, Kebenaran Mutlak, Tuhan. Oleh karena itu, tujuan dari seluruh sains haruslah untuk bertanya tentang hakikat Tuhan. Seorang ahli fisika harus bertanya: apakah sumber sejati dari hukum-hukum alam? Seorang ahli kimia harus bertanya: siapakah Ahli Kimia Tertinggi di belakang semua molekul, DNA, klorofil, protein dsb. yang menakjubkan? Vedanta menjelaskan bahwa jika kita melaksanakan riset cukup jauh, kita akan menemukan sumber tertingginya adalah Tuhan. Jadi, Vedanta memperingatkan bahwa orang-orang cerdas tidak boleh disesatkan oleh pernyataan-pernyataan temporer dan tidak sempurna dari para ilmuwan atheis yang berusaha untuk menghilangkan Tuhan dari segala sesuatu. Ini akan membuat pengetahuan ilmiah modern menjadi berguna dengan baik. Ketika orang menginsyafi Kebenaran Mutlak melalui pertanyaan seperti itu, dia akan mengerti dasar sejati dari realitas. Dan kemudian, kewajibannya adalah untuk mengagungkan Tuhan Yang Mahaesa melalui pengertian ilmiah. Inilah rahasia dan tingkat kebahagiaan yang sejati. Inilah yang apa Närada Muni, guru spiritual Vyäsadeva, ajarkan kepada Vyäsadeva dalam Bhägavata Purana, penjelasan alami dari Vedanta-sutra.⁴⁵

Jadi sekarang, riset ilmiah tanpa pengetahuan spiritual adalah bersifat sepihak (tidak lengkap/ tidak sempurna-ed). Dengan demikian, pengetahuan ilmiah, jika dikembangkan dengan memasukkan pengetahuan spiritual, akan membawa kesempurnaan pada pengetahuan ilmiah. Pengetahuan ilmiah untuk mencari Kebenaran Mutlak akan menjadi spiritual. Albert Einstein pernah menyatakan, “Hal yang penting adalah bukanlah untuk berhenti bertanya. Keingin-tahuan memiliki alasan tersendiri atas keberadaanya. Orang tak dapat berbuat apa-apa kecuali kagum dan terpesona ketika kita merenungkan misteri kekekalan, kehidupan, struktur realitas yang mengagumkan. Cukup jika seseorang semata-mata berusaha untuk memahami sedikit saja dari misteri-misteri ini setiap hari.”⁴⁶

untuk lebih jelasnya tentang topik ini, silahkan beli dan baca:

“Seri VEdanta dan SAins1: Kehidupan dan Asal mula Jagat Raya”

dan

“Kehidupan dan Evolusi Spiritual”

By TD Singh Ph.D

hanya Rp. 35.000

Apakah yang Vedanta sampaikan kepada kita tentang Brahman, Kebenaran Mutlak? Dalam Srimadbhagavatam (1.2.11), kita menemukan tiga kategori Kebenaran Mutlak: vadanti tat tattva-vidas tattvaà yaj jnänam advayam brahmeti paramätmeti bhagavän iti çabdyate Terjemahan: Para Rohaniwan Terpelajar-yang mengetahui Kebenaran Mutlak- menyebut Substansi-Yang-Tunggal itu (Tuhan-ed) dengan tiga sebutan sebagai berikut: Brahman (Yang Mutlak-Yang Tanpa Atribut), Paramätma (Roh Yang Utama yang bersemayam dalam segala sesuatu), atau Bhagavän (Pribadi Tuhan Yang Mahaesa Sendiri). Swami Prabhupäda menjelaskan dalam ulasannya, “Kebenaran Mutlak adalah baik subyek maupun obyek, dan tidak ada perbedaan kualitatif di sana. Oleh karena itu, Brahman, Paramätmä dan Bhagavän secara kualitatif adalah satu dan sama saja. Substansi yang sama diinsyafi sebagai Brahman yang bersifat impersonal oleh penganut Upanisad, sebagai Paramätma yang berada di suatu tempat oleh para Hiranyagarbha atau para yogi, dan sebagai Bhagavän oleh para Bhakta Tuhan. Dengan kata lain, Bhagavän atau Pribadi Tuhan Yang Mahaesa, adalah kata terakhir tentang Kebenaran Mutlak. Paramätmä merupakan representasi sebagian dari Pribadi Tuhan Yang Mahaesa, Brahman yang impersonal merupakan cahaya yang menyilaukan Pribadi Tuhan Yang Mahaesa, seperti halnya sinar matahari dengan matahari sendiri.”²⁹ Jadi menurut Vedanta, terdapat tiga aspek Kebenaran Mutlak atau Tuhan. Semua aspek ini membentuk fondasi Realitas Tertinggi ’Ultimate Reality”. Brahman: tidak memiliki atribut dan merupakan Prinsip abstrak dari Kebenaran Mutlak. Brahman adalah aura transendental Tuhan. Brahman adalah tujuan  perguruan spiritual para impersonalis advaita vedänta. Aspek Paramätma Kebenaran Mutlak dapat dirasakan melalui fakta dalam praktek ilmiah, keagamaan dan seni, kita sering mendapatkan inspirasi, tunduk dengan rendah hati kepada arahan dari dalam hati dan intuisi yang muncul secara tiba-tiba.³⁰ Menurut Vedanta, semua inspirasi ini berasal dari Paramätma, yang membimbing setiap makhluk hidup dari dalam (hati). Ketika terjadi perubahan musim, berbagai jenis burung bermigrasi ke berbagai belahan dunia karena diarahkan oleh Paramätma dari dalam hatinya. Tuhan Yang Mahaesa dalam bentuk Paramätma membimbing setiap makhluk hidup termasuk mikroorganisme di alam semesta ini. Bhagavän berarti aspek Pribadi Kebenaran Mutlak. Aspek Bhagavan diinsyafi oleh para bhakta-Nya yang sepenuhnya telah sangat letih mengenyam pengalaman alam material dan telah menjadi sempurna dengan mempraktekkan sembilan jenis jalan Bhaktiyoga.³¹ Rincian penjelasan mengenai hal ini akan disajikan pada tulisan yang lain. Inilah tujuan dari dvaita vedänti atau Vaisnava vedänti. Paradigma Kesadaran Menurut Vedanta Sejak beberapa dekade terakhir, kesadaran telah muncul sebagai sebuah bidang studi yang penting dalam mata pelajaran ilmiah dan filosofis. Terdapat suatu peningkatan minat untuk meneliti ’Kesadaran’ di kalangan ahli Fisika Kuantum,  ahli fisiologi syaraf, filosof dan rohaniwan yang haus pengetahuan. William James³², von Neumann³³, Eugene Wigner³⁴, Erwin Schrodinger³⁵, dan David Bohm³⁶ adalah beberapa perintis dalam Studi tentang Kesadaran (Consciousness Study). Salah satu segi yang umum di kalangan ahli fisika quantum yaitu bahwa mereka semua berusaha menjelaskan runtuhnya fungsi gelombang melalui suatu reaksi dari pikiran atau kesadaran. Namun, terdapat sedikit bukti bahwa keruntuhan semacam itu dari fungsi gelombang sungguh-sungguh terjadi. Menurut pendapat penulis, mekanika quantum, dengan dengan keterbatasan-keterbatasannya dalam bahasa matematika, dapat, paling banter, menunjukkan adanya kesadaran namun tidak dapat membuktikannya ataupun menjelaskannya. Max Planck menyatakan, “Adalah sebuah kenyataan bahwa terdapat suatu titik, satu titik tunggal suatu ruang dari pikiran dan materi yang tak dapat diukur oleh sains dan oleh karenanya setiap metode riset sebab musabab tak dapat diterapkan, tidak hanya dalam bidang praktis, melainkan juga dalam bidang logika, dan tetap tak akan dapat diterapkan. Inilah titik dari kesadaran individual kita.” Terdapat banyak pandangan yang berbeda di kalangan para sarjana mengenai kesadaran dan diperlukan studi yang lebih dalam. Menurut Vedanta, Kesadaran adalah energi hidup dan sifat mendasar dari partikel-kehidupan (spiriton/atman-ed) dan ia sepenuhnya spiritual (bukanlah hasil interaksi matter-ed). Terdapat dua kategori kesadaran, universal dan individual. DIA Yang Tertinggi sadar akan segala sesuatu di alam semesta sedangkan para makhluk hidup hanya sadar akan diri mereka saja. Hakikat ontologis atau keberadaan Kesadaran adalah bersifat non-fisik. Säìkhya darshan dalam Srimadbhagavatam (Skanda 3, Bab 26) menjelaskan bahwa jiva, kehidupan, berdasarkan pada kehadiran suatu Kuantum Kesadaran dan ia tetap sebuah bidang terpisah. Inilah sumber dari seluruh pengetahuan dan pengalaman kami. Selanjutnya, Vedanta menjelaskan materi sebagai bidang dari aktifitas dan menurut sifatnya, materi bersifat tak giat dan tidak memiliki kesadaran. Namun terdapat interaksi antara partikel-kesadaran individu dengan materi melalui kesadaran-universal. Lebih jauh, peristiwa-peristiwa alamiah yang terjadi di dunia material merupakan peta dari peristiwa-peristiwa yang terjadi di dunia spiritual (kesadaran). Sekitar empat abad yang silam, seorang ahli filsafat Francis Rene Descartes menyimpulkan bahwa yang pasti dia mengetahui satu hal: “Saya berpikir, oleh karena itu saya ada……”³⁷ Dari sudut pandang Vedanta, ungkapan, ‘aku’ adalah kesadaran langsung dan sifat transendental dari sang-diri. Ribuan tahun sebelum Descartes, para resi Veda menginsyafi prinsip itu bahkan selangkah lebih jauh, aham brahmäsmi, yang berarti, aku adalah Brahman, aku adalah sang jiva-diri yang memiliki kesadaran. Inilah Kesadaran yang dalam bahasa Sanskerta disebut cetana. Tindakan berpikir yang dilakukan oleh manusia merupakan gejala dari kesadaran dan itu merupakan milik kehidupan. Kesadaran palsu ditunjukkan di bawah kesan bahwa ‘saya adalah produk dari alam material ini.’ Banyak ilmuwan cemerlang abad dua puluh yang telah lewat juga setuju bahwa kesadaran tidak dapat dijelaskan dengan istilah-istilah paradigma material. Niels Bohr mengungkapkan, “Tak dapat disangkal kita tidak menemukan apa-apa dalam fisika atau kimia yang bahkan sangat jauh hubungannya dengan kesadaran. Namun kita semua mengetahui bahwa memang ada hal semacam itu yang dikenal sebagai kesadaran, semata-mata karena kita sendiri memilikinya. Karena itu kesadaran pastilah bagian dari alam, atau lebih umum, bagian dari realitas, yang berarti bahwa, sungguh-sungguh terlepas dari hukum-hukum fisika dan kimia, sebagaimana ditetapkan dalam teori quantum, kita juga harus mempertimbangkan suatu alam yang sungguh berbeda.”³⁸ Demikian juga, ilmuwan Inggris yang terkenal Michael Polanyi berpendapat, “… begitu ia disadari, dalam bidang-bidang lain, bahwa kehidupan melampaui fisika dan kimia, tidak akan ada alasan untuk menolak mengakui kenyataan sebelumnya bahwa kesadaran adalah suatu prinsip yang secara fundamental melampaui bukan hanya fisika dan kimia melainkan juga prinsip-prinsip mekanistik dari para makhluk hidup.”³⁹ Vedanta menjelaskan bahwa kesadaran adalah di luar pikiran dan kecerdasan dan Vedanta juga memberikan hirarkinya sebagai berikut (Gambar 1) (Bhagavadgétä 3.42):

indriyäni paräëy ähur

indriyebhyaù paraà manaù

manasas tu parä buddhir

yo buddheù paratas tu saù

Terjemahan: “Indera-indera yang bekerja lebih tinggi daripada materi yang mati, pikiran lebih tinggi daripada indera-indera, kecerdasan masih lebih tinggi daripada pikiran, dan dia [sang jiwa] bahkan lebih tinggi lagi daripada kecerdasan.” Interaksi dari kesadaran dengan kecerdasan, pikiran, dan indera-indera dijelaskan dalam Kaöha Upaniñad (1.3.3-4) sebagai sebuah kereta imajiner sebagai berikut:

ätmänaà rathinaà viddhi

çaréraà ratham eva ca

buddhià tu särathià viddhi

manaù pragraham eva ca

indriyäëi hayän ähur

viñayäàs teñu gocarän

ätmendriya-mano-yuktaà

bhoktety ähur manéñiëaù

Terjemahan: “Individu adalah sang penumpang dalam kereta badan material, dan kecerdasan adalah kusirnya. Pikiran adalah tali kekangnya, sedangkan indera-indera adalah kuda-kuda dari kereta itu. Seperti itulah hal ini dimengerti oleh para pemikir yang mulia.” Kereta imajiner tersebut dilukiskan pada Gambar 2. Kesadaran individual atau partikel kehidupan diumpamakan seperti penumpang karena dia adalah penumpang yang berkuasa dan dengan demikian dia menikmati dan menderita perjalanan yang dilakukannya. Kuda-kuda menunjukkan indera-indera yang selalu menarik kereta badan manusia ke arah obyek-obyek indera-indera. Kecerdasan diumpamakan sebagai kusir kereta karena sang kusir melakukan pemilihan-pemilihan yang diperlukan demi sukses dan nyamannya perjalanan. Pikiran diumpamakan sebagai tali kekang karena ia berhubungan langsung dengan kuda-kuda (indera-indera) dan dikendali oleh kusir (kecerdasan). Seorang kusir yang cakap (kecerdasan) memegang kendali tali kekang (pikiran) yang berhubungan dengan kuda-kuda (indera-indera) untuk menjalankan kereta dengan baik ke arah tempat tujuan dengan kemampuan memilah-milah. Dengan demikian sang penumpang atau sang jiwa akan dapat mencapai tempat tujuan yang diinginkan dengan mempergunakan seluruh komponen dengan baik. Sebaliknya, jika salah satu saja dari komponen-komponen itu tidak terkendali atau tak terkoordinir sebagaimana mestinya menurut urutannya, cepat atau lambat kereta tersebut pasti akan mengalami kecelakaan. Kesadaran sebagai Kategori Realitas yang lain

Banyak tradisi-tradisi spiritual dunia, khususnya tradisi Veda India telah menyatakan bahwa kesadaran adalah sebuah realitas yang memiliki sifat yang berbeda dengan partikel dan gelombang. Beberapa ilmuwan modern juga telah mendukung kebijaksanaan purba ini. Misalnya, Thomas Huxley menyatakan, “Nampak jelas bagi saya bahwa terdapat sesuatu yang ketiga di jagat raya ini, untuk mengetahui sesuatu, kesadaran, yang …saya tidak bisa mengatakannya sebagai materi atau tenaga, ataupun suatu modifikasi yang dapat dipahami dari keduanya.”⁴⁰ Observasi yang serupa bergema dalam kata-kata seorang ahli fisika yang terkenal, Eugene Wigner, yang menyatakan, “Terdapat dua macam realitas atau eksistensi; eksistensi dari kesadaran saya dan realitas atau eksistensi dari segala sesuatu yang lain.”⁴¹ Menurut Vedanta, aktifitas manusia dilaksanakan atas kehendak dari partikel kehidupan yang memiliki kesadaran, yang kemudian diterjemahkan melalui kecerdasan dan pikiran ke badan manusia. Pikiran berinteraksi dengan badan melalui otak. Otak adalah seperti central processing unit dari sebuah computer di mana semua sinyal kegiatan keluar dan masuk, namun dia bekerja sesuai dengan kehendak dari sang programmer. John Eccles mengusulkan psychon sebagai unit fundamental dari pikiran dan ia berinteraksi dengan otak melalui dendron⁴². Karl Pribram telah mengusulkan bahwa psychon adalah sesuatu yang seperti fungsi Gabor, suatu fungsi gelombang (lihat artikel, “Sains is Spiritual”, hal.38). Namun, Vedanta mengisyaratkan bahwa partikel kehidupan berada di luar sifat partikel dan gelombang. Oleh karena itu, interaksi dari partikel kehidupan dengan kecerdasan merupakan sebuah interaksi yang sangat kompleks dan sungguh di luar jangkauan sains modern. Akan sangat wajar bahwa para ahli biologi dan biokimia modern seharusnya memasukkan studi kesadaran dalam karya riset mereka. Bidangnya seharusnya tidak kebanyakan diserahkan kepada para ilmuwan ahli syaraf, ahli fisika quantum, ahli psikologi dan ahli filsafat saja. Untuk membaca lebih lanjut tentang topik ini silahkan baca di buku: Seri Vedanta dan Sains : Kehidupan dan Asal Mula Jagat raya

from Back to Godhead, November-December 1995

The Vedic scriptures tell us that Manipur was a Krishna conscious land even more than five thousand years ago. But for the last several centuries the Manipuris have also worshiped various regional semi-historical deities, who hold a place in Manipuri culture even today.

In modern times, worship of Vishnu first gained prominence in Manipur in the fifteenth century, during the reign of King Kyamba. It is said that the Pong king Khekhombha of the Shan kingdom gave Kyamba a Vishnu chakra (the symbolic disc of Vishnu). The presence of the chakra seemed to bring about various supernatural events, so on the advice of brahmanas the king had a temple constructed for it and instituted regular worship. The worship was continued by his descendants.

The philosophy taught by Lord Chaitanya Mahaprabhu was first introduced in the seventeenth century by five disciples of the great devotee Srila Narottama Dasa Thakura. The songs of Srila Narottama Dasa Thakura are still sung throughout Manipur, and his birthday is an occasion of festivities.

In the early eighteenth century, the powerful king Garibniwaj embraced the worship of the Personality of Godhead in the form of Lord Ramachandra. But the wave of devotion that turned the entire kingdom Krishna conscious took place during the reign of Garibniwaj’s grandson Rajarshi Bhagyachandra.

The Victory of King Bhagyachandra

Rajarsi Bhagyachandra ascended the throne in 1759, but in 1762 the Burmese, acting in concert with his envious maternal uncle, invaded Manipur, and the king, with his queen and a few attendants, fled to the neighbouring state of Ahom, now known as Assam.

The King of Ahom, Rajesvara, had heard of King Bhagyachandra’s virtues and was pleased to receive him. They became close friends, and Rajesvara arranged for Bhagyachandra to stay in the vicinity of the royal palace.

But Bhagyachandra’s crafty uncle wrote a letter to the king saying that the person taking refuge at his court was an imposter, not the great Bhagyachandra. The uncle advised the King of Ahom to destroy him.

The message seems to have influenced King Rajesvara. Though not entirely persuaded, he began treating Bhagyachandra with coolness and suspicion.

The real Bhagyachandra was said to have supernatural powers. So finally, on the advice of senior ministers, King Rajesvara reluctantly devised a test: In a public arena, Bhagyachandra, unarmed, was to catch and tame a wild elephant.

Confronted with this humanly impossible task, King Bhagyachandra prayed to Lord Krishna for guidance. Lord Krishna then appeared to him in a dream and advised him to enter the arena with a garland and japa beads in hand. Victory, Lord Krishna told him, was assured.

In the future, the Lord said, Bhagyachandra would be the sole king of Manipur. Upon regaining the kingdom, he should install a Krishna deity. The deity, Govindaji, should be carved from a certain old jackfruit tree growing on the slopes of a hill known as Kaina, and the physical features of the deity should match those the king was seeing now.

After installing the deity, the Lord said, the king should arrange for the performance of a rasa-lila, in which the deity should be worshipped with songs and dances. The Lord enabled Bhagyachandra to envision in detail the kinds of dress the dancers should wear and the manner in which the songs and dances should be composed.

The next morning, crowds waited on rooftops and treetops to see the fate of the supposed King of Manipur. Bhagyachandra solemnly entered the arena, holding the garland and japa beads chanting the holy name of Lord Krishna.

The elephant charged from a distance, but as it neared Bhagyachandra it slowed down and then knelt before him. According to some accounts, the elephant seemed as though struck repeatedly by some unseen enemy. King Bhagyachandra alone, we are told, could see Lord Krishna sitting atop the elephant’s head like a mahout. And to that Lord, the King offered the garland from his hand. The king then mounted the elephant and rode triumphantly through the cheering crowds.

Thoroughly convinced, King Rajesvara profusely apologized and offered his full assistance. He supplied men and arms to help King Bhagyachandra win back his kingdom.

After an arduous trek from Ahom through the jungles, Bhagyachandra returned with his forces to Manipur and regained the throne. He restored the kingdom to normalcy and set about to consolidate its small kingdoms into one state, while still preserving cultural diversity.

Lord Govindaji Appears Again

For some reason, some say because of repeated Burmese invasions, Bhagyachandra did not at once install the deity of Govindaji. But one day a tribal woman appeared at the gates of his palace, insisting on having an audience with the king. She bore a message, she said, from someone even higher than him.

Granted a private audience, the woman told the king that while she was cultivating vegetables in her field a young boy came before her and began playing tricks. He won the woman’s affection and asked her to convey to the king a message: He had made a promise, but now he was neglecting it, and the boy was very angry.

The king at once understood that the boy was Krishna Himself. He returned with her to her village – on the slope of Kaina – and there found the old jackfruit tree of which Lord Krishna had spoken.

The king arranged to fell the great tree, had it brought back to his capital, Langthabal, and appointed expert sculptors to carve the deity. He described to the sculptors precisely how the Lord should look, according to the vision he had seen, and advised them also to consult the descriptions in Srimad-Bhagavatam.

The sculptors carved a beautiful image, and when the king saw it he acknowledged that the form was superb. But it did not, he said, match his vision. By the king’s order, the deity was named Sri Vijaya Govindaji and opulently installed. An elderly uncle of the king became the priest of the deity. The king then ordered the sculptors to carve another.

They began again, but again the deity differed from the form the king had envisioned. This happened several times. Each time, the king had the deity opulently installed in a different temple and told the sculptors to try again.

The sculptors were getting anxious because not much was left of the tree – but at last they carved a deity that the king said matched his vision precisely.

With joyous festivities the deity was installed on the auspicious full moon day of Karttika month in 1776 and from the very beginning Govindaji was revered as the Supreme Personality of Godhead. The king himself, his court, his entire state – all were dedicated to Govindaji.

Skillfully, the king introduced all the features of traditional worship of Lord Krishna as taught by the followers of Lord Chaitanya. Rather than try to stamp out previous traditions of Manipuri religion and culture, by his own example he inspired his people in devotional service to Govindaji.

Devotion to Govindaji became the focus of the spiritual and cultural life of Manipur. The people became Vaishnavas, devotees of Krishna, but they expressed their devotion with a special Manipuri spirit. They were Manipuri Vaishnavas, and they are still known as such till this day.

The First Rasa-Lila

After the installation of Govindaji, what remained to be fulfilled was Krishna’s order that the King arrange for the performance of rasa-lila. The King now set about this in earnest. He engaged various experts to compose the music, design the costumes, and conceive the dances. The King himself provided guidance in all matters.

The dance was not to be merely an artistic performance. It was to be done for the pleasure of the deity and the spiritual upliftment of the audience. Krishna’s pastimes take place at the highest level of spiritual devotion, and the performance had to convey the pastimes of the Lord in all their purity. Grace, chastity, and deep spiritual feeling were to be hallmarks of the rasa-lila.

The rasa-lila was to be performed not in a theatre but in a ‘rasa-mandala’ specially constructed for the deity, Lord Govindaji. Govindaji Himself would be in the center of the rasa-lila.

At the time there was no deity of the Lord’s consort, Srimati Radharani. Who then would play her role? For the pleasure of Lord Govindaji, the King selected his own daughter, the young and beautiful princess Bimbavati. The King himself became one of the mrdanga drummers for the satisfaction of the Lord.

The rasa-lila was held in November 1779, on the night of the full moon. By all accounts it was splendidly performed. Over the years, the rendering of rasa-lila through dance and devotional song developed into a highly refined art, and even today it is celebrated as a sacred tradition in Manipur. Whenever it is performed, a prayer is made to Govindaji on behalf of King Bhagyachandra.

Perfecting a Life of Devotion

Princess Bimbavati herself was so overwhelmed that she renounced the world and spent the rest of her life serving Lord Krishna and singing His holy names. She became famous as ‘Sija Lairoibi’, meaning ‘the princess who owned the Lord’. The golden deity of Radharani at the Govindaji temple was later made in her likeness.

King Bhagyachandra was an ardent follower of Srila Narottama Dasa Thakura, an exponent of Gaudiya Vaishnavism. He was initiated by Srila Ganga Narayana Chakravarti, a disciple of Srila Narottama Dasa Thakura, who visited Manipur to spread the Bhagavata Culture. In 1798, after ruling for 39 years, King Bhagyachandra decided to retire from political life. With his sons, several queens and several hundred associates, he left the kingdom for a pilgrimage to Murshidabad (West Bengal), the birthplace of Srila Narottama Dasa Thakura.

The King handed over his state of Manipur to his eldest son, Labanyachandra, and spent the rest of his days in a life of detachment and devotion. He passed away in October 1799 at Murshidabad. His body was cremated there, near the tomb of Srila Narottama Dasa Thakura, of whom many devotees in those times believed him an incarnation. The brahmanas of those days gave him the title ‘Rajarsi’ meaning a sage in the form of a king. According to the King’s will, a portion of his ashes was bought back to Manipur and buried at the royal cremation ground, while another portion was brought to Navadvip, the abode of Sri Chaitanya Mahaprabhu.

For information used in this article I am indebted to R. K. Gopal Singh and to Dr. N. Tombi Singh, author of Manipur and the Mainstream.

“Manipur has been a historic place for thousands of years. Arjuna married the daughter of the Manipur king and his son became the king. You are therefore descending from the original Kshatriyas. Now you bring the knowledge of Bhagavad-gita, revive Manipur’s Kshatriayism and save Vaisnavìsm. For the purpose of preaching in Manipur, I can go in any condition of life. I have great respect for Manipur which was a Kshatriya kingdom long before Arjuna. You can do it. You are educated and a devotee, and we shall all help you. That is wanted. Everything can be achieved by bhakti. Build a terapie in Manipur like in Vrindavana and Nabadwìpa.” Srila Prabhupada also said during a conversation with Sripada Maharaja, “So I could understand that Manipur has got great potential of bhakti-marga. You descendant of Babhruvahana, Arjuna’s son. So let there be at least one country ideal brahmana, ideal Kshatriya. And people are submissive to Krishna Consciousness. I have seen in Vrindavana and Nabadwipa many Manipuris.”

This clearly shows the intense longing of Srila Prabhupada to revitalize the old Manipuri Vaisnava culture to make Manipur an ideal Vaisnava state in the entire world. Sripada Maharaja’s mission is to translate the aspirations of Srila Prabhupada, his spiritual master, into action as soon as possible.
Towards fulfilling Srila Prabhupada’s wishes, Sripada Maharaja has conceived of a permanent Centre of the Bhagavata culture in Manipur. He has, therefore, launched a prestigious project of Sri Sri Radha Krishna temple complex which comprises Sri Sri Radha Krishna Manimandir, Rasamandal, Cultural and Amenities blocks. M/s Archiscape Design Centre Pvt. Ltd., New Delhi, under the supervision of H.H. Surabhi Swami, the then consultant of the ISKCON Ministry of Architecture, has designed the ternple complex. The foundation-stone of Sri Sri Radha Krishna Manimandir was laid by His Holiness Bhaktisvarupa Damodara Swami on March 22, 1991 in a 4- acre land, donated by Srimati Longjam Ongbi Ketuki Devi, wife of Sri Longjam Kulabidhu Singh, a life patron member of ISKCON, Manipur. Sri L. Kulabidhu Singh, the working chairman of ISKCON Manipur Development Council, who has been extending all possible assistance to ISKCON, Manipur, since its inception, is a great admirer of Srila Prabhupada. It is his desire that his wife should donate the land in her name to ISKCON Manipur. The temple has got a plinth area of 11,230 sq. ft. The foundation of the temple has been designed as a semi-floating type and the structures, as self-supporting ribbed plates. The height of the temple will be 55 ft. The temple will have three domes viz. Sri Sri Radha Krishna dome, Sri Sri Jagannatha, Baladeva and Smt. Subhadra Rani dome and Sri Sri Gaura Nitai dome. The designs of these domes have not been finalised so far. The main components of the temple complex consist of Prasadam Hall, Pushpa Samadhi of Srila Prabhupada, Temple Hall, Deities Rooms and Rasamandal with 2500 seats capacity. The progress of the actual mandir under construction has reached up to the stage of completion of foundation. Sripada Maharaja desires to complete the actual mandir which is the major component of the whole complex as early as possible, preferably by 1999 to coincide with the celebration of Rajarshi Bhagyachandra’s 200th disapperance anniversary. The approx. cost of the temple complex is US $ 2 millions.
It is the wish of Sripada Maharaja that once Sri Sri Radha Krishna temple complex along with its required infrastructures is completed, a University of Bhagavata culture could be opened after the model of Eastern Vrindavana. The University of Bhagavata culture would provide the facilities to the students as well as research scholars for learning the Bhagavata culture and Theology. It would also provide facilities to the Krishna conscious devotees throughout the world in particular, for studying the philosophy of Eastern and Western thoughts simultaneously.
Sripada Maharaja also intends to open a well-equipped and the most modern library to be named after Srila Vedavyasa for the benefit of the young students as well as the public. Towards promotion and propagation of the Manipur’s rich cultural heritage, an institute to be named as Caitanya College is also intended to be established by Sripada Maharaja for providing facilities to the people of the rest of the world to learn the ancient arts and cultures of Manipur. A Babhruvahana School of Manipuri Martial Arts would also be opened in due course. The Women’s Forum for Cultural Foundation of ISKCON, Manipur which was founded by Sripada in September 1987, has been actively engaged in spreading Krishna Consciousness through Sankirtana. Sripada Maharaja has also been planning to set up a Chitrangada Women’s College of Vocational Training. At present, works in Weaving, Embroidery, Tailoring and Handlooms bave already been taken up by the devotees of ISKCON, Manipur.
It is, therefore, considered that the concerted efforts are necessary to mobilize all available resources towards timely completion of this prestigious project of Sri Sri Radha Krishna Manimandir Temple Complex. By fulfilling the wishes of Srila Sripada, the aspirations of Srila Prabhupada to make Manipur an ideal state of Vaisnavas will be accomplished.

A MESSAGE FROM THE PROJECT DIRECTOR
By Bhaktisvarupa Damodara Swami

By the inconceivable mercy of Lord Sri Krishna, I met His Divine Grace Sri Srimad A C Bhaktivedanta Swami Prabhupada, the Founder-Acharya of the International Society for Krishna Consciousness (ISKCON) in early 1970, in New Dwaraka (Los Angeles, U.S.A.) while I was working for my Ph. D. in Physical Organic Chemistry at the University of California, Irvine. I felt that this was my greatest fortune and in my heart I accepted him as my spiritual master immediately. I was formally initiated as his disciple in 1971.
Srila Prabhupada kindly gave several instructions to this insignificant servant during a span of eight years (1970-1977) on how to present the science and philosophy of Krishna Consciousness to the leaders and intellectuals of the world in general and specifically to the scientists. I received many training sessions from him in the form of morning walk conversations during which he would mercifully engage me in profound debates on science and spirituality. Some of these conversations have been published by the Bhaktivedanta Book Trust (BBT) in the book ‘Life Comes From Life’. In my humble opinion, this book is one of the greatest critiques on modern life sciences to date.
Srila Prabhupada also instructed that I should build a temple in Manipur which should be a center for the cultivation of in the words of Srila Prabhupada, ‘Scientific Vaishnava Culture’. Sri Sri Radha-Krishnachandra Manimandir, the centerpiece of the University of Bhagavata Culture is a humble attempt to execute this divine order.
I humbly offer my deep gratitude to all the noble Vaishnava devotees of the Lord and many well-wishing friends from around the world for their generous support of this project. I am also very grateful for the hard work and long hours put in by my many assistants and all those who worked tirelessly with so much love and dedication, sacrificing all their personal comforts for the sake of this project. Without their help this project would never have been possible. I am especially grateful for the selfless service of Sri D. Upasni, thè well-known architect of Mumbai, who gave his professional services free of any charges. I sincerely pray for the unlimited blessings of Sri Sri Radha Krishnachandra upon all of them eternally.

INAUGURATION OF SRI’ SRI’ RADHA-KRISHNACANDRA MANDIR

Manipur is blessed by some of the choicest gifts of God’s creation on earth. Patronized by generations of kings, the land has a long history of Bhagavata Culture. However, due to the influence of the Kali yuga the practice of Bhagavata Culture by modern Manipuris, especially the younger generations, has been fast diminishing.
Srila Prabhupada knew of Manipur’s rich Vaishnava heritage. He knew of its people’s kshatriya lineage, their adoption of Gaudiya Vaishnavism, and their beautiful devotional arts. He wished to see Manipur’s Vaishnava culture revitalized in a scientific way so that it could become an ideal Vaishnava state, a state that could represent Bhagavata Culture to the entire world. For this purpose he planned to visit Manipur in 1976 and 1977 but due to his ill health and the difficulty of getting an inner line permit for the foreign disciples, his visit to Manipur did not materialize.
On December 25, 1977 just after Srila Prabhupada’s departure from this world, in order to fulfill his desire of revitalizing Vaishnava culture in Manipur, Maharaja opened an ISKCON temple in Imphal, the capitai city of Manipur. Construction of a new temple known as the Manimandir or jeweled Temple was begun in 1991 with the generous support of local ISKCON life patron members, devotees, and well-wishers of Maharaja from around the world. Although the temple construction has not yet been completed, upon visiting the Manimandir, one can see that its architecture and decorative motifs create an artistic style that is exquisitely unique. Anyone who visits the temple is immediately awestruck by its magnificence. The presiding deities are Sri Sri Radha-Krishnachandra, along with their attendants Srimati Lalita and Srimati Vishakha, Sri Sri Gaura-Nitai and Sri Sri Jagannatha, Baladeva and Lady Subhadra. A glance at the deities delicate beauty instantaneously gives one a glimpse of the divine love between Radha and Krishna. The Manimandir is inspirational and truly a place where divine love and beauty reign supreme.
Although the decorative and ornamental elements were not fully complete, the Manimandir was inaugurated in a grand way on November 11, 2000, the auspicious day of Sarat Purnima (the full moon day of the autumn season). The Inaugural Function was presided over by the Chief Minister of Manipur Sri W. Nipamacha Singh and His Excellency Sri Ved Marwah, the Governor of Manipur was the Chief Guest. Many Vaishnava leaders, devotees and guests from around the world participated in the great festivity. The festival lasted for an entire month and the famous Balinese Ramayana Dance Drama troupe, from Bali, Indonesia also participated in the cultural programs. As part of the celebration, an International Conference on the Culture of Peace was also organized to promote the U. N. year of Peace from November 17-19, 2000 and many international dignitaries participated in the conference. The conference was jointly organized by (1) University of Bhagavata Culture (UBC); (2) All India Peace and Solidarity Organization (Manipur Chapter) (AIPSO); (3) United Religions Initiative – Manipur Cooperation Circle; (4) Indian Doctors for Peace and Development, and a few NGO groups.
The deity installation ceremony was performed by the Rajagurus from Sri Jagannath Puri Dham with elaborate rituals for three continuous days. During the installation ceremony Maharaja also arranged for 108 Brahmanas to chant the entire 18,000 verses of the Srimad-Bhagavatam to invoke the blessings of the Supreme Lord for world peace.
The highlight of the inaugural ceremony was the Maha Rasalila enacted by 216 children with 108 boys playing the role of Lord Krishna and 108 girls playing the role of Srimati Radharani and other gopis. These children were all 6-10 years old. It was the first time in the cultural history of Manipur that such a beautiful Maha Rasalila performed by innocent children was organized. The wonderful costumes and exquisite devotional dances of the children during the full moon night gave everyone a glimpse of the divine world. Thousands of people who witnessed this magnificent dance had tears of joy. Many prominent Rasalila dance gurus and devotional singers of Manipur contributed their time and services in training the young children for this historic celebration.

from Back to Godhead, November-December 1995

Indian Airlines — from Calcutta via Guwahati — has brought us to Imphal. We’re a delegation of Krishna devotees from America, India, France, Italy, Iran, Australia, Singapore, and New Zealand. Hazy grey sky, mountains off in the distance to your left. The air is cool (Calcutta was blazing). We’re up on a plateau, at twenty-five hundred feet.

On the far side of the barbed wire that marks the parking lot from the airfield, an Army guard, turbaned Sikh, looks on patiently, rifle in hand.

A drought is on. This is mid March, supposedly a season of rain showers, but the last rain was in February, and that gave only a little. But, drought aside, today is the second day of the festivities for Holi, the festival of colors.

A group of devotees meet us and festoon us with fluffy garlands of cotton thread — bright red, white, green, yellow, with some silvery tinsel mixed in. Then we’re into a jeep, some cars, and Maruti vans, and on our way to our temple.

We get down a few blocks early: We’re in for a big reception. Awaiting us, lining the road, stand rows and rows of men and women, dressed in garments of bright Holi colors — solid red and pink-scarlet — with drums, cymbals, double conches. The faces are Chinese-Tibetan, and the chanting is Hare Krishna, loud and strong, in a unique Manipuri style.

People pour big pots of water on our feet and toss handfuls of flaked rice into the air — an auspicious greeting. In the midst of it all, Manipuri faces behind video cameras get it all on tape. (Sony has made it to Manipur.)

Ceremonies in the temple, some refreshments, some rest, and we’re off for sankirtana at the temple of Govindaji (Krishna, the source of all pleasure). The Deity of Govindaji is the ultimate object of love and devotion for people throughout Manipur, and today people have come to see Him and celebrate Him from all over the state.

In the courtyard of the temple, crowds arrive in parties for sankirtana (congregational chanting)— drummers, cymbal players, conch blowers, banner carriers — singing the glories of Govindaji.

The mood is joyful, and part of the fun is the traditional Holi spraying of colors — water dyed red or pink or purple, sucked up from vats and shot up into the air and onto the crowds from brass syringes the size of rifles. Everyone sprays and gets sprayed, so your clothes and face and arms and all of you gets thoroughly parti-colored. The fun goes on well into the night.

The next morning things have calmed down, the dye (less tenacious than in Calcutta) has mostly washed off your skin, and we’re off to Moirang, about thirty miles south. Along the way, bands of young girls at intervals barricade the road with rope or bamboo, demanding a rupee to let your car pass. In Manipur that’s another Holi tradition. Everyone gives.

In Manipur the Holi celebrations go on for six days. The markets close, and sankirtana parties travel from place to place, chanting the holy names of the Lord — Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

On our way to the city of Moirang, we stop at several towns along the road. At each stop, arrangements have been made for us to witness a performance of sankirtana. Sankirtana in Manipur is a highly cultivated art. Professional and semi-professional groups perform at birth ceremonies, weddings, festivals, and other such occasions. Usually, several groups perform at every function.

A typical performance takes place at Bishnupur, a fair-sized town (signs on shops: “Vishnu Pharmacy,” “Sanjit Video Parlor”). To start the sankirtana, the first group shouts out, “Gauranga Mahaprabhu ki jaya!” (“All glories to Lord Chaitanya Mahaprabhu,” the incarnation of Krishna who especially spread the chanting of the holy name of God, five hundred years ago.) Then the drumming begins.

This is power drumming, with five or seven pungs (Manipuri mridanga drums). Complex rhythms swirl into one another, punctuated by cymbals played with equal finesse. And the drummers dance with acrobatic virtuosity, tightly choreographed. The drummers play and dance with a look of serious, determined intensity, We’re reminded that Manipur has been a kingdom of kshatriyas, royal warriors, people you don’t want to mess with.

The drumming leads into the singing, songs glorifying the Lord. The melodies are attuned to the seasons. The melodies now are those of spring.

Groups take their turns drumming, dancing, and singing, groups of boys, of men, and of women also, the women dressed traditionally in lotus pink.

As each performance ends, the singers and dancers offer obeisances, and at the end of it all, prasadam is distributed (food eaten after first offered to Krishna) — tangerines and apples — and then we’re back on the road.

At Moirang we have another temple and ashram of ISKCON (the International Society for Krishna Consciousness). There, more sankirtana performances and then lunch prasadam. In Manipur the preparation, offering, and distribution of prasadam are also highly cultivated arts. The devotees offer Krishna many delicious varieties of food, made from what’s locally in season. The spicing is sometimes mild, sometimes fiery. Among the special items: vegetables and salads made with the roots of lotuses.

The plates themselves are made of banana leaves or lotus leaves, with the various items of food placed in boat-shaped cups, again fashioned from leaves of banana or lotus.

For the next several days, in the afternoons and early evenings we visit friends and ISKCON members at their homes. There we perform our own sankirtana and speak a little bit about Krishna. This too is part of the Manipuri Holi tradition: sankirtana groups go from home to home, chanting the glories of the Lord.

One ISKCON member whose home we visit is Sri Radhabinod Koijam, the deputy chief minister of Manipur. We chant in his courtyard, and afterwards he gives a few words of thanks: “By your visit, by your presence, our state is blessed, and my home is blessed today. By chanting the names of Lord Chaitanya and Lord Krishna — we are convinced — we can have peace, and we can relieve any problems affecting the state.”

Problems there are. Local political movements are in tension with the Indian central government. And the traditional culture of Manipur is in tension with the outside world.

We saw this graphically the last night we were there. As part of a cultural program, an ensemble of tribal people put on a demonstration of their traditional folk dances. Colorful and lively, this was a fairly slick performance by hill people now accustomed to city life in Imphal.

What wasn’t expected, though, was their last number, “The Fashion Show.” For this one, the flutes, gongs, and bass drums gave way to a tape of 1950’s American top 40. The young men and women who in the previous hour, dressed in blue and red indigenous costumes, had regaled us with such items as their harvest dance now lined up in Western-cut suits and satiny dresses and high heels and, one at a time, came forward to sensuously pose and posture in a perfectly serious and perfectly incongruous mimicry of what the world expects from Paris.

Defenders of Manipur, you have your task before you!

jalaja nav ìaksàni
sthavara laksa-vimsati
krmayo rudra-sankhyakah
paksinam dasa-laksanam
trimsal-laksàni pasavah
catur-laksani mànusàh

“There are 900,000 species living in the water. There are 2,00,000 non-moving living entities [sthavara] such as trees and plants. There are 1,100,000 species of insects and reptiles, and 1,000,000 species of birds. As far as quadrupeds are concerned there are 3,000,000 varieties, and there are 400,000 human species”.
[Padma Purana].

The Padma Purana very nicely gives the full description of the different species of living entities. The total species are 8,400,000 and out of this 400,000 are human species. The sastras enjoin that the human form of life is the most precious among all the forms of life. In the human form, because of its developed consciousness, one can end the miseries of material life. After an evolutionary process of transmigration of the soul under the influence and supervision of the material modes of nature, a living entity is awarded the human formof life, as a chance of getting out from the cycle of birth and death. These divisions are made on the level of consciousness developed through the association of the modes of material nature.
This description of the different species and the importance of human form of life amongst the living entities have also been confirmed by the Brahma Vaivarta Purana in the following verses:

asitim caturas caiva
laksàms tan jìva-jatisu
bhramadbhih purusaih prapyam
mànusyam janma-paryayat
tad apy abhalatam jatah
tesam àtmàbhimaninam
varakanam anastritya
govinda-carana-dvayam

“One attains the human form of life after transmigrating through 8,400,000 species by the process of gradual conscious evolution. That human life is spoiled for those conceited fools who do not take shelter of thè lotus feet of Govinda.”

In the footnote of the purport of Srimad Bhagavatam Canto 2, Chapter 3, Text 19, regarding the importance of human form of life Srila Prabhupada says, “The human life is so important that even the demigods in the higher planets sometimes aspire for a human body on this earth because in the human body only can one easily go back to Godhead. In spite of having obtained such an important body, if one does not re-establish his lost eternal relation with Govinda, Lord Krishna, he is certainly a fool who has forgotten his self-interest“.

There are two kinds of living entities – the eternally liberated and the eternally conditioned. The eternally conditioned living entities can be divided into two types: moving and non-moving (sthavara and jangama). The living entities who can move can be further divided into three categories: those that fly in the sky, those that swim in the water and those that walk on the land. Out of the millions and trillions of living entities on land, human beings comprise only a small portion. Out of that small number of human beings, most are totally ignorant of spiritual life, are unclean in their habits and have no faith in the existence of the Supreme Lord. In short, most human beings live like animals and always engage in the animal propensities of eating, sleeping, mating and defending. As they are completely under the control of the modes of material nature, all their endeavours in any fìeld of activities will always end in frustration thus missing the real goal of life.
Human civilization begins when one accepts the principles of varnasrama dharma as enshrined in the Vedic literatures like Bhagavad Gita and Srimad Bhagavatam. Lord Sri Krishna says in the Bhagavad Gita – càtur-varnyam mayà srstam guna-karma-vibhagasah. The four divisions of human society namely, brahmanas, ksatriyas, vaisyas and sudras are made by the Lord according to the quality and the nature of work performed. Moreover, there are four divisions of spiritual life namely, brahmachari, grihastha, vanaprastha and sannyasa. The primary aim of the division of these four varnas and asramas is to please the Supreme Personality of Godhead Sri Hari as confirmed in the Srimad Bhagavatam (S.B. 1.2.13):

atah pumbhir dvija-sresthà
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam

“The highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please Sri Hari the Supreme Personality of Godhead.”

Pleasing the Supreme Personality of Godhead is the sole aim of human life. In order to please Him we have to know who He is. Therefore, the primary duty of a man is to enquire about the nature of the Absolute Truth – athàto brahma jijnasa. Human life is wasted if we don’t enquire about this most important question.
The nature of the Absolute Truth is very difficult to understand. It is so difficult that even Lord Brahma, the engineer of the universe who is the first created living being in this creation has to learn this science from Lord Sri Krishna – tene brahma hrda ya adi-kavaye. By the grace of Lord Sri Krishna, Brahma was able to receive the knowledge of the Absolute. So in order to learn such a difficult transcendental subject matter we have to take shelter at the lotus feet of a bonafide Spiritual Master. It is only through the grace of the spiritual master that one can learn about the Supreme Personality of Godhead.
The process of acquiring transcendental knowledge is explained by Lord Sri Krishna in the Bhagavad Gita:

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realised soul can impart knowledge to you because he has seen the truth.”
(Bg. 4.34)

Without surrendering to the lotus feet of a bonafide Spiritual Master no one can get the confidential knowledge of transcendence. If the disciple, with a sincere heart, approaches the Spiritual Master humbly and surrenders to him, inquires from him submissively and renders service to him, the master being pleased with him showers his blessings upon him. If the Spiritual Master is kind enough to the disciple, however unintelligent the disciple may be, then by the divine grace of the Spiritual Master everything is revealed. Yasya deve parà bhaktir yathà deve tathà gurau. When the disciple pleases the Spiritual Master, he can please the Supreme Lord. Yasya prasadad bhagavat prasado. By the blessing of the spiritual master even the lame man can cross over the mountain and a dumb man can speak nicely. mukam karoti vàcàlam pangur langhayate girim. Therefore, accepting a spiritual master and surrendering to him by taking initiation, inquiring from him how to progress on the path of self realization are very, very important to understand thè mission of life.
There are innumerable slokas which stress the importance of accepting and surrendering to the spiritual master for learning about the Supreme Personality of Godhead through submissive inquiry and service. Transcendental knowledge can be acquired only by those who have satisfied the Spiritual Master by rendering devotional services sincerely with dedication. By pleasing the Spiritual Master one gets the blessings of the Supreme Personality of Godhead. If one displeases the Spiritual Master there is no question of advancing on the path of Krishna Consciousness.
Srila Prabhupada has written very clearly about the prime duty of a disciple in the purport of Srimad Bhagavatam:

“After being initiated and receiving the order of the spiritual master, the disciple should unhesitatingly think about the instructions or orders of the spiritual master and should not allow himself to be disturbed by anything else. This is also the verdict of Srila Visvanatha Cakravarty Thakura, who, while explaining a verse of Bhagavad Gita (vyavasàyatmikà buddhir ekeha kuru nandana – Bg.2.4l), points out that the order of the spiritual master is the life substance of  the disciple. The disciple should not consider whether he is going back home, back to Godhead; his first business should be to execute the order of the spiritual master.”
(S.B.4.24.15 purport)

The order of the Spiritual Master is the life and soul of a disciple. As a man cannot separate his life from his body, a disciple cannot separate the order of the spiritual master from his life. While executing the order of the spiritual master, whatever he has in his possession, pranair dhanair dhiya vaca – his life, his wealth, his intelligence and his words, – should be offered heart and soul to the Spiritual Master as a matter of duty. While doing this, he should not do anything artificially to gain material prestige. If the disciple executes the order of the Spiritual Master with this spirit, he is sure to gain perfection in life.
Therefore, the primary duty of a real disciple is to take the order of his Spiritual Master as his very life and soul. In this connection His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada can be cited as a concrete example of one who has accepted the order of his Spiritual Master as his life and soul. On the very first day of his meeting with his Spiritual Master in the year 1922, he received the order of his Spiritual Master Om Vishnupada Paramhamsa Parivrajakacharya Astottara-sata Sri Srimad Bhaktisiddhanta Saraswati Thakura Gosvami Maharaja to preach the teachings of Bhagavata Dharma to the english speaking people of the west. He always remained concerned how to accomplish it and sought means to translate it into action. He took this instruction most seriously. Therefore even at an advanced age of 70 years Srila Prabhupada sailed to America in order to begin his life’s mission – fulfilling the order of the spiritual master. He established the historic International Society for Krishna Consciousness, ISKCON for distributing the message of Bhagavata Dharma in order to enlighten all the human beings on this planet. Thus Srila Prabhupada fulfilled the prediction of Sri Caitanya Mahaprabhu, prthivite ache yata nagaràdi-gràma sarvatra pracàra haibe mora nàma: “In as many towns and villages as there are on thè surface of thè earth, My Holy Name will be preached”.
ISKCON is a spiritual society in which every person in this planet regardless of religion, community, nationality and so on, can participate. It is a universal platform wherein people are to be educated in the science of the soul, consciousness and life’s mission. For the first time in the cultural and spiritual history of the world, everyone can be united under the banner of ISKCON. This is the greatest gift given by a saintly person in the twentieth century for the well being of everyone on this planet. Though Srila Prabhupada had accomplished so much within a short period, he always gave credit to his Spiritual Master and he never claimed any credit for what he had done. His inspiration came from reading the comments made by Srila Vishwanatha Chakravarti Thakur in connection with the explanation of the verse – vyavasayatmika buddhir ekeha kuru-nandana -  wherein he described the importance of taking the order of the Spiritual Master as one’s life and soul. Hence in order to fulfill the mission of one’s life one has to follow the order of the Spiritual Master, thus realizing the essence of Bhagavata Culture.

THE MEANING OF BHAGAVATA SEVARPANAM

Bhagavata Sevarpanam means an offering of service unto a Bhagavata. The Vedic literatures explain that there are two kinds of Bhagavatas, the book Bhagavata (Srimad-Bhagavatam) and the person Bhagavata (a pure devotee of God). They are both representatives of Bhagavan, the Supreme Personality of Godhead. The Srimad-Bhagavatam, the ripened fruit of the tree of all Vedic knowledge, states in verse 1.2.18:

nasta-pràyesv abhadresu
nityam bhàgavata-sevayà
bhagavaty uttama-sloke
bhaktir bhavati naisthiki
“By regalar hearing of the Srimad-Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, Who is praised with transcendental songs, is established as an irrevocable fact”.

Rendering service to the person Bhagavata, or the pure servant of God is described throughout the Vedic literatures as being more effective and more pleasing to the Lord than rendering service to the Supreme Lord directly. God is so merciful upon His pure servant that He presents His beloved servant as more powerful than Himself. In the Adi Purana the Supreme Lord has Himself stated,

“Those who are my direct devotees are actually not my devotees, but those who are the devotees of my servants are factually my devotees.”
The person Bhagavata will always come in the line of a genuine disciplic succession from the Lord. It is through this disciplic succession that the divine principle is transmitted to the humble spiritual aspirant. Sripada Bhaktisvarupa Damodara Maharaja, by rendering his sincere and loving service to his spiritual master Srila Prabhupada, who comes through the spiritual lineage of the Brahma-Madhva-Gaudiya Sampradaya, is a perfect example of Bhagavata Sevarpanam.

SRILA PRABHUPADA

Srila Prabhupada appeared in this world to fulfill the prophecies of Srila Vyasadeva, Lord Chaitanya and Srila Bhaktivinoda Thakur by laying the foundation for the revitalization of Bhagavata Culture. Srila Vyasadeva wrote in the Padma Purana that Bhaktidevi after being rejuvenated in Vrindavan would be carried to the Western countries. In Chaitanya Mangala, it is stated that Lord Chaitanya while speaking to Narada Muni said: “Even if a sinful person tries to hide by going to a far off country, My devotee-general will go to that distant place, find him, and distribute love of God to him”. Srila Bhaktivinoda Thakur, in the latter part of thè 19th century, in his book Navadwipa
Dham Mahatmya, also indicated that a great acharya (spiritual preceptor), who was going to appear very soon, would spread the chanting of the holy name all over the world. Fulfilling the prophecies of Srila Vyasadeva, Lord Chaitanya and Srila Bhaktivinoda Thakur, Srila Prabhupada appeared in this world on Nandotsava day, September Ist, 1896. He appeared at 151 Harrison Road (now known as Mahatma Gandhi Road) in Calcutta, India. His father, Sri Gour Mohan De, a pure devotee of the Lord, and his mother, Srimati Rajani Devi, named him Abhayacharan and raised him in the tradition of Bhagavata Culture.
Srila Prabhupada first met his spiritual master, His Divine Grace Srila Bhaktisiddhanta Saraswati Thakur, in Calcutta in 1922. At their very first meeting, Srila Bhaktisiddhanta asked Abhayacharan, “You are an educated young man, why don’t you present Chaitanya Mahaprabhu’s message throughout the whole world? “Abhayacharan replied, “Who will hear your Chaitanya’s message? We are a dependent country. First, India must become independent. How can we spread Indian culture if we are under British rule?” Srila Bhaktisiddhanta Saraswati Thakur replied, in a very grave voice, that Krishna Consciousness did not have to wait for a change in Indian politics. Krishna Consciousness was so important, so exclusively important, that it could not wait for a political change. Whether one power or another ruled India was a temporary situation. However, the eternal reality of the true self, the spirit soul, was Krishna Consciousness and that shoutd be the ultimate goal of life. Therefore, no man-made political system could actually help humanity, only Krishna Consciousness could help. Abhayacharan was very impressed with these words. From that day he accepted Srila Bhaktisiddhanta Saraswati Thakur as his spiritual master. He was formally initiated by him eleven years later in Allahabad, and was given the name Abhayacharanaravinda Dasa.
Abhayacharanaravinda Dasa was very dear to his spiritual master, Srila Bhaktisiddhanta Saraswati Thakur, who could foresee his bright spiritual future. On one occasion, Srila Bhaktisiddhanta Saraswati Thakur was so impressed by an article and poem written by Abhayacharanaravinda Dasa that he instructed the editor of The Harmonist (the Journal started by Srila Bhaktivinoda Thakur), “Whatever he (Abhayacharanaravinda Dasa) writes, publish it!”
On another occasion, when the disciples of Srila Bhaktisiddhanta Saraswati Thakur suggested that Abhayacharanaravinda Dasa move into the ashram in order to assist the Gaudiya Math’s preaching, Srila Bhaktisiddhanta Saraswati Thakur commented: “Don’t worry about him, when the time Comes, he will do everything by himse” By studying the manifestation of  ISKCON and its worldwide activities one can realize how this prophecy of Srila Bhaktisiddhanta Saraswati Thakur has come true.
In December 1936 Srila Bhaktisiddhanta Saraswati Thakur wrote a letter to Abhayacharanaravinda Dasa stating: “I am fully confident that you can explain in English our thoughts and arguments to people who are not conversant with the languages Bengali and Hindi… This will do much good to yourself as well as to your audience. I have every hope that you can turn yourself into a very good English preacher if you serve the mission to inculcate the novel impressions of Lord Chaitanya’s teachings in the people in general as well as philosophers and religionists.” (compiled from Srila Prabhupada Lilamrita]
Srila Bhaktisiddhanta Saraswati Thakur left this world on January Ist/ 1937.
To honor his spiritual master for all the mercy and affection shown to him, Srila Prabhupada, the personification of Bhagavata Sevarpanam, took Srila Bhaktisiddhanta Saraswati Thakur’s instructions as his very life and soul. He meditated constantly on how to fulfill the instructions of his spiritual master. In fact, from his very first meeting with his spiritual master, Srila Prabhupada always remembered the instruction to present Bhagavata Culture to the English-speaking people of the West. He always remained concerned how to fulfill this instruction and took it as his life’s mission. He sought every possible way to translate it into action. After numerous attempts and after overcoming many difficulties, at the advanced age of 70 years with a trunk full of books and only a few dollars to his name, Srila Prabhupada sailed to the United States aboard the ‘Jaladuta’ to begin his life’s mission – fulfilling the instruction of his spiritual master. In this regard Srila Prabhupada wrote: “After being initiated and receiving the orders of the spiritual master, the disciple should unhesitatingly think about the instructions or orders of the spiritual master and should not allow himself to be disturbed by anything else”. This is also the verdict of Srila Vishvanatha Chakravarti Thakura, who, while explaining verse 2.41 of the Bhagavad-gita (vyavasàyàtmikà buddhir ekeha kuru-nandana), points out that the order of the spiritual master is the life substance of the disciple. In the purport of Srimad-Bhagavatam 4.24.15 Srila Prabhupada further asserts that the disciple should not consider whether he is going back home, back to Godhead; his first business should be to execute thE order of his spiritual master.
Srila Prabhupada traveled extensively from 1965 to 1977, meeting and inspiring many scientists, religious leaders, educationists, intellectuals and youths around the world. He presented the science of spirituality based on the conclusions of the Vedic teachings, specifically the teachings of the Bhagavad-gita, Srimad-Bhagavatam and Chaitanya Charitamrita. He wrote over sixty volumes of scholarly books and established a worldwide spiritual organization known as ‘The International Society for Krishna Consciousness (ISKCON)’-
ISKCON is unique in the history of civilization, especially due to the fact that it has manifested in the present age of quarrel and hypocrisy known as Kali Yuga. Its platform of unity, harmony and peaceful coexistence among all, irrespective of caste, creed, color, position or nationality is its uniqueness. This platform of commonality is only possible when everyone is educated to understand that the Supreme Personality of Godhead, Lord Sri Krishna is the ultimate beneficiary of all sacrifices and austerities as well as the benefactor and well-wisher of all living entities.
Srila Prabhupada’s position is unparalleled in the history of spiritual traditions. Sripada Bhaktisvarupa Damodara Maharaja expressed the view that Srila Prabhupada is the representative of Vyasadeva, messenger of Sri Chaitanya Mahaprabhu and representative of Narada Muni in the 20th century. In his 1981 Vyasa Puja offering to Sri la Prabhupada, he wrote, “He was a champion in every aspect of transcendental activities. It was Srila Rupa Gosvami who said about Lord Chaitanya Mahaprabhu: ‘namo maha vadanyaya krishna prema pradaya te krishnaya. krishna chaitanya namne, gauratvise namah’ – Lord Sri Krishna Chaitanya is more magnanimous than any other avatara, even Krishna Himself, because He is bestowing freely what no one else has ever given – pure love of Krishna. I can very boldly proclaim that Srila Prabhupada is even more magnanimous than Lord Chaitanya because he was the one who picked up even the most rotten souls, like myself, and freely gave us golokera premadhana, which no one had done before. He gave us Krishna consciousness, the most sublime and confidential knowledge. It was he who crossed the oceans and mountains sacrificing all personal comforts at such an advanced age to distribute freely this golokera premadhana to everyone all over the globe for the welfare of all. He was compassion personified. It was he who followed in the footsteps of Narada Muni; it was he who followed in the footprints of Prahlada Maharaja; it was he who fulfilled the prophecies of Lord Chaitanya Mahaprabhu; it was he who followed in the footsteps of the Six Gosvamis of Vrindavan; it was he who fulfilled the desires of Bhaktivinoda Thakura; it was he who held as his life and soul the orders of his Guru Maharaja, Srila Bhaktisiddhanta Saraswati Thakur, and carried them out without the slightest tinge of personal motivation. His unlimited courage and glories cannot be described fully by any form of expression. By his own life, Srila Prabhupada demonstrated a perfect example of Bhagavata Sevarpanam in fulfilling the order of his spiritual master.

“Today the Bhagavad-gita is printed in millions copies in scores of languages and distributed in all nooks and corners of the world. The credit for this great, sacred service goes chiefly to ISKCON… For this one accomplishment alone, Indians should be eternally grateful
to the devoted spiritual army of Srila Prabhupada’s followers… Bhaktivedanta Swami went to the United States in 1965, The respect and popularity his movement gained in a very short span of 12 years must be regarded as one of the greatest spiritual events of the century.”
- Atal BihariVajpayee, Honorable Prime minister of India

“In the period from October 1968 to November 1975, His Divine Grace Abhayacharanaravinda Bhaktivedanta Swami Prabhupada, astonished academic and literary communities worldwide by writing and publishing 52 books on the ancient Vedic culture… His philosophical journal ‘Back to Godhead’ had attained a monthly circulation of three million copies. These and other of his writings were being published throughout the world in 22 languages.”.
-  Encyclopedia Britannica, 1976

www.jswami.info

Now that “our scientist,” Sripada Bhaktisvarupa Damodara Maharaja, has departed from our worldly vision, we have lost a unique and beloved member of the spiritual world in which we grew up and lived, the world of Srila Prabhupada’s pastimes on earth, and the world in which the disciples he personally instructed have carried on the special missions he gave them. From the very beginning of Maharaja’s spiritual life in ISKCON, Srila Prabhupada chose to show him special attention and favor. Seeing Maharaja’s dual qualifications as a Vaishnava scientist and a Manipuri Vaishnava, Srila Prabhupada personally trained him in “spiritual science” and gave great importance to his scientific work, and also instructed him to strengthen Krishna consciousness in Manipur. Maharaja carried out his service to Srila Prabhupada in both these fields with great dedication and distinction. He was dear to the devotees for his saintly qualities and his powerful sankirtana, and for his disciples he served as their spiritual father and eternal friend. “Life comes from life,” and life is eternal. As Srila Prabhupada enlivened him, he has enlivened others. And both he and his legacy will live on. Hare Krishna.

By the inconceivable mercy of Lord Sri Krishna, I met His Divine Grace Sri Srimad A C Bhaktivedanta Swami Prabhupada, the Founder-Acharya of the International Society for Krishna Consciousness (ISKCON) in early 1970, in New Dwaraka (Los Angeles, U.S. A.) while I was working for my Ph. D. in Physical Organic Chemistry at the University of California, Irvine. I felt that this was my greatest fortune and in my heart I accepted him as my spiritual master immediately. I was formally initiated as his disciple in 1971.
Srila Prabhupada kindly gave several instructions to this insignificant servant during a span of eight years (1970-1977) on how to present the science and philosophy of Krishna Consciousness to the leaders and intellectuals of the world in general and specifically to the scientists. I received many training sessions from him in the form of morning walk conversations during which he would mercifully engage me in profound debates on science and spirituality. Some of these conversations have been published by the Bhaktivedanta Book Trust (BBT) in the book ‘Life Comes From Life’. In my humble opinion, this book is one of the greatest critiques on modern life sciences  to date.
Srila Prabhupada also instructed that I should build a temple in Manipur which should be a center for the cultivation of, in the words of Srila Prabhupada, ‘Scientific Vaishnava Culture’. Sri Sri Radha-Krishnachandra Manimandir, the centerpiece of the University of Bhagavata Culture is a humble attempt to execute this divine order.
I humbly offer my deep gratitude to all the noble Vaishnava devotees of the Lord and many well-wishing friends from around the world for their generous support of this project. I am also very grateful for the hard work and long hours put in by my many assistants and all those who worked tirelessly with so much love and dedication, sacrificing all their personal comforts for the sake of this project. Without their help this project would never have been possible. I am especially grateful for the selfless service of Sri D. Upasni, the well-known architect of Mumbai, who gave his professional services free of any charges. I sincerely pray for the unlimited blessings of Sri Sri Radha Krishnachandra upon all of them eternally.
——————————————————————————————————————

THE PURPOSE OF KNOWLEDGE

Sri Srimad  A C Bhaktivedanta Swami Prabhupada
Founder-Acharya of the University of Bhagavata Culture
idam hi pumsas tapasah srutasya va
svistasya suktasya ca buddhi-dattayoh
avicyuto ‘rthah kavibhir nirùpito
yad-uttamasloka-gunànuvarnanam
- SB 1:5:22
“Learned circles have positively concluded that the infallible purpose of the
advancement of knowledge, namely austerities, study of the Vedas, sacrifice,
chanting of hymns and charity, culminates in the transcendental descriptions of the
Lord, who is defined in choice poetry.”

Human intellect is developed for advancement of learning in art, science, philosophy, physics, chemistry, psychology, economics, politics, etc. By culture of such knowledge the human society can attain perfection of life. This perfection of life culminates in the realization of the Supreme Being, Visnu. The sruti therefore directs that those who are actually advanced in learning should aspire for the service of Lord Visnu. Unfortunately persons who are enamored by the external beauty of visnu-màyà do not understand that culmination of perfection or self-realization depends on Visnu. Visnu-màya means sense enjoyment, which is transient and miserable. Those who are entrapped by visnu-mayà utilize advancement of knowledge for sense enjoyment. Sri Nàrada Muni has explained that all paraphernalia of the cosmic universe is but an emanation from the Lord out of His different energies because the Lord has set in motion, by His inconceivable energy, the actions and reactions of the created manifestation. They have come to be out of His energy, they rest on His energy, and after annihilation they merge into Him. Nothing is, therefore, different from Him, but at the same time the Lord is always different from them.
When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. The Personality of Godhead and His transcendental name, fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of the Lord have recommended that the subject matter of art, science, philosophy, physics, chemistry, psychology and all other branches of knowledge should be wholly and solely applied in the service of the Lord. Art, literature, poetry, painting, etc., may be used in glorifying the Lord. The fiction writers, poets and celebrated litterateurs are generally engaged in writing of sensuous subjects, but if they turn towards the service of the Lord they can describe the transcendental pastimes of the Lord. Valmìki was a great poet, and similarly Vyàsadeva is a great writer, and both of them have absolutely engaged themselves in delineating the transcendental activities of the Lord and by doing so have become immortal. Similarly, science and philosophy also should be applied in the service of the Lord. There is no use presenting dry speculative theories for sense gratification philosophy and science should be engaged to establish the glory of the Lord. Advanced people are eager to understand the Absolute Truth through the medium of science, and therefore a great scientist should endeavor to prove the existence of the Lord on a scientific basis. Similarly, philosophical speculations should be utilized to establish the Supreme Truth as sentient and all-powerful. Similarly, all other branches of knowledge should always be engaged in the service of the Lord. In the Bhagavad-gità also the same is affirmed. All “knowledge” not engaged in the service of the Lord is but nescience. Real utilization of advanced knowledge is to establish the glories of the Lord, and that is the real import. Scientific knowledge engaged in the service of the Lord and all similar activities are all factually hari-kirtana, or glorification of the Lord.

The University of Bhàgavata Culture

A Millennial Vision and Beyond
by Bhaktisvarupa Dàmodara Swàmì
Rector

The University of Bhàgavata Culture (UBC) in Imphal, Manipur, India, is a center for learning about the deeper meaning of life and the universe. The concept of this university is woven around the transcendental teachings of Srimad Bhagavad-gìtà and Srimad Bhàgavatam (Bhàgavata Puràna), the ripened fruit of the tree of Vedic literatures.

“This Bhàgavata Puràna is as brìlliant as the sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Puràna.”
- S.B. 1:3:43
Srimad Bhagavatam, First Canto, Chapter Three, Verse 43 Srimad Bhagavatam is the great book of encyclopedic knowledge about ‘bhagavàn’ (God) and the ‘bhàgavatas’ (His perfected devotees)
The University of Bhàgavata Culture is the first of its kind in the world. Sri Sri Ràdhà-Krsnacandra Manimandir is the centerpiece of the University complex. Guided by the vision of Srila Prabhupàda, the UBC will serve as a catalyst for presenting Bhàgavata Culture globally in the 21st century and beyond for the welfare of humanity.
The Sanskrit word ‘Bhàgavata’ rneans ‘pertaining to Bhagavàn, the Supreme Lord’. This comes from the root word ‘bhaga’, which means ‘opulence’. The Supreme Being who possesses all opulences in full is known as ‘bhagavàn’ and Bhàgavata Culture is the art of dovetailing all human endeavours in the service of the Lord. This is a universal and entirely non-sectarian conception as explained in the Srimad Bhagavatam (SB1:5:22), and is described concisely by His Divine Grace Srila Prabhupàda in the preceding article.
Bhàgavata Culture further teaches that whatever talent, ability or skill we may possess can be used in the glorification of the Supreme Lord. For example, a mathematician can sing the glories of the Lord with his mathematical talent. Similarly a poet can sing the glories of the Lord through his choicest poetical expression, and religionists of various traditions can sing the glories of the Lord with their own religious experiences. This is the import of ‘yad-uttamasloka-gunànuvarnanam‘, and this is the real purpose of the University of Bhàgavata Culture.
The main focus of the University will be on the cultivation of moral and spiritual values through applied spiritual science and technology as realized by the Bhàgavata sages. Some of the departments of the University will be:

1. College of Bhàgavata Science and Philosophy;

2. Bhaktivedànta Institute of Science and Religion;

3. College of Vedànta and Science;

4. College of Sankìrtana;

5. School of Inter-religious Studies;

6. Acintya Bhedàbheda Tattva Niketan (Caitanya School of Vaisnava Vedànta Philosophy);

7. Rahganiketan School of Performing Arts;

8. Bhàgavata School of Drama;

9. Chitrangadà Women’s College of Vocational Training;

10. School of Vaisnava Theology;

11. School of Theo-Biology & Bio-Medical Ethics;

12. Babhruvàhana School of Martial Arts and Vedic Administration;

13. School of Languages (Sanskrit etc.);

14. Dhanvantri School of Medicine (Ayurvedic, Naturopathy. & Yogic Science Systems of Healthcare);

15. School of Bhàgavata Arts and Crafts (Sculptures, murtìs, instruments, etc.);

16. School of Vedic Mantra Recitation;

17. Varnàsrama College (College of Brahmacàri / Grhastha, etc.);

18. Veda Vyàsa Library.

The following few illustrations will convey the relevance of Bhàgavata Culture in the modern world:

Bhàgavata Culture and the Peace Formula
In recent times, all thinking individuals have been extremely concerned about global peace. For instance, under the patronage of His Holiness Pope John Paul II, the Vatican organized a World Interreligious Assembly in October 1999 involving many religious leaders from around the globe. The focus of this dialogue was on promoting interreligious understanding and world peace and harmony. Similarly, in December 1999, the Council for a Parliament of the World’s Religions met in Capetown, South Africa. About 7,000 religious leaders and scholars from around the world participated in the conference. The objective of this conference was also to promote interreligious harmony and peace. Then again in June 2000, the world’s religious leaders met in Pittsburgh (U.S.A.), the city of bridges, to sign the United Religions Initiative Charter, which specifically aims to create cultures of peace and forums for dialogue to end religiously motivated violence, which is apparently the main cause for wars globally. In September 2000 a Millennium Summit was organized by the United Nations at their headquarters in New York. This was reportedly the biggest gathering of the leaders of the world ever, and it culminated with the historic signing of the ‘United Nations Millennium Declaration’ which aims at strengthening ‘Peace, Development and Human Rights’. These are glaring examples that the whole world is keenly anxious for peace. The University of Bhàgavata Culture can contribute greatly in educating the world in the search for peace. There is a profound analysis of the fundamental peace formula in the Bhagavad-gità along with the practical techniques of how to realize these principles:

nàsti buddhir ayuktasya
na càyuktasya bhàvanà
na càbhàvayatah sàntir
asàntasya kutah sukham

“One who is not connected with the Supreme [in Krsna (God) consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?”
- Bhagavad-gità 2:66
vìhàya kàmàn yak sarvàn
pumàms carati nihsprhah
nirmamo nirahankàrah
sa santim adhigacchati

“A person who has given up all desires for sense gratification, who lives free from material desires, who has given up all sense of proprietorship and is devoid of false egohe alone can attain real peace.”
-         Bhagavad-gità 2:71

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhùtànàm
jnàtvà màm santim rcchati

“A person in full consciousness of Me (Lord Krsna or God), knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”
- Bhagavad-gltà 5:29
Bhàgavata philosophy strongly emphasizes that any attempt for peace based on materialism will be a failure. In other words, spiritual knowledge of the self, of the Supreme Being, and of the relationship between the two, will be the foundation of world peace. If each individual is unable to attain peace within himself or herself, then achieving collective peace will remain but an empty dream.

Bhàgavata Philosophy and the Solution of Complex Problems

The Bhàgavata philosophy of Acintya-Bhedàbheda Tattva (the Philosophy of Simultaneous Oneness and Difference of Sri Caitanya school of philosophy) can contribute significantly to the solution of complex material problems in science and philosophy such as the mind-body / mind-brain problem, and even quantum measurement problems and the interface between life and matter.
Sri Sri Ràdhà-Krsnacandra Manimandir, which has been inaugurated today (November 11, 2000) is the centerpiece of the University of Bhàgavata Culture. Some of the departments of the university have been functioning for the past few years. Ranganiketan College of Performing Arts has been presenting Bhàgavata Culture through various art forms internationally since 1990, and the Naturopathy and Yogic Sciences Hospital under the Dhanvantri School of Medicine, which is beautifully located in the serene, picturesque Langol foothills of Manipur, has been functioning for four years now. Other elements of the University will be developed in phases.
The Bhàgavata school elaborately describes that each living entity is a spirit soul, a particle of conscious, transcendental, non-material life-force that is eternal and distinct from material particles, atoms and electrons, etc. In other words, the conscious self is different from the material body. This paradigm forms the basis of Bhàgavata philosophy. In this paradigm, the human form of life is a special facility for cultivating spiritual qualities such as non-violence, truthfulness, tolerance, compassion and so on (Bhagavad-gltà 16:1-3), which make the human life distinct from other forms of life. However, these qualities are generally neglected in modern education because of the strong influence of the mechanistic conception of life. Thus, there is a great need to introduce Bhàgavata Culture in modern education. When the masses of the population acquire such an education, we can then think of attaining peace and co-operation among all.
Many of the world’s current problems such as drug addiction among youths, health hazard such as AIDS, rising crime rates and many other social ills can be overcome by learning and practicing Bhàgavata Culture. This University is a humble attempt to impart this knowledge to sincere students who are seeking the deeper meaning of life. Everyone is most warmly welcome to participate in the development of this University.
The whole world at present is very concerned about the rapid deterioration of human values despite tremendous scientific and technological advancement. The spectacular expansion of science and technology and its intrusion into every sphere of daily life has very deeply covered the moral and ethical vision of humankind almost to the point of spiritual blindness. Blinded by educational systems that totally exclude spiritual values, the whole world loses sight of the higher objectives of human existence.
Many different forms of materialism, scientific and others are destroying the morals and ethics of human life as well as the earth’s ecology. Bhàgavata Culture, or Bhàgavata-ism or Sanàtana Dharma, will undoubtedly remove all these misgivings and human civilization will be put in the right gear. Bhàgavata-ism will uplift every human soul to the highest spiritual zenith thus bringing self-enlightment, enhancement of human values and God-realization. As we enter the next century (21^st century) the time has arrived to globalize Bhàgavata Culture or Bhagvata-ism for the welfare of not only humanity but for all living beings. In this way Global ethics will be achieved and Global peace can be conceived.
This University is a gift of His Divine Grace Sri Srimad A C Bhaktivedànta Swàmi Prabhupàda to humanity. It was His Divine Grace who could see where modern science had gone wrong in avoiding the spiritual study of the nature of consciousness and it was his sincere effort that has now brought many scientists to seriously take up the study of the scientific teachings of the Bhàgavatam.

For more information, please write to:
University of Bhàgavata Culture secretariat,
RC/8, Raghunathpur, 4^th Floor, Manasi Manjil Apartments,
VIP Road, Calcutta – 700 059, India;
Tel./Fax: +91-33-550 9018 or email:
Websites:

The Logo of the University of Bhàgavata Culture

Bhàgavata (bhà-ga-va-ta) pertaining to God, Bhagavan Srì Krishna (Supreme Personality of Godhead); indicating the Book Bhàgavata (holy scripture) or the Person Bhàgavata (saint or holy person)

The logo contains the book Srimad Bhàgavatam (Bhàgavata Puràna):

My Dear Mahārāja,

Danḍavat. All glories to Your Divine Grace. Jaya Śrīla Prabhupāda.

Although I have met your several times until March 2006, I have never written any letter to you. I hope and pray that you will accept this posthumous offering at your lotus feet.

As I sat for my work today one e-mail popped from my dear god-brother in Calcutta, Shyāmāramaṇa dāsa. The news of your passing away came a bit untimely and unexpectedly. For a long moment I cast away all the work that I was doing and meditated on the lesson that you were teaching me : we have to be Kṛṣṇa conscious every moment. It might be my turn next. Who knows ? You are an Ācārya in your glorious passing as much as you were while you walked this planet.

Mahārāja, faint memories come flooding back as I meditate on your glorious passing. It is so wonderful that despite not being our body we take such pleasure in the philosophy of personalism through intimate association Vaiṣṇavas. Your life was a living lesson. Although I didn’t get your association the way some of your disciples, friends or well wishers did, I salute you from a distance with a pained heart. You are, in more than many ways, my hero. You are an Ācārya in your glorious passing as much as you were while you walked this planet.

I don’t remember the first time I met you: it was probably in the Māyāpura Candrodaya temple, probably back in the early 90s. I have seen you many times since then. I, however, remember you the last time I saw you. You had walked out of the Bhaktivedānta Institute bus that stood on one of the parks of the Candrodaya temple. Although I had been re-introduced to you by Shyāmāramaṇa prabhu, your disciple Shyāmārāni’s brother, I had not been able to talk to you at that moment. I took the opportunity to talk to you when I saw you coming out of the bus. I never thought that it would be my last meeting with you. You had asked me about my service and I remember you hearing, thinking and responding back when I said that HH Tamāl Kṛṣṇa Gosvāmī, my spiritual master, had encouraged me to “follow up” his academic work and preaching. I remember your encouragement and am thankful for your blessings for being able to do this service at Oxford University right now. I look up to you as one of the first academic preachers in ISKCON, and understand through your example how much Śrīla Prabhupāda wanted some devotees to talk to atheistic professors, scholars and scientists presenting them pure Kṛṣṇa Consciousness in their own language. You are an Ācārya in your glorious passing as much as you were while you walked this planet.

Beyond all that, Mahārāja, I know your heart is always with Kṛṣṇa and his dear devotees, especially Śrīla Prabhupāda. Please bless me that no matter how much I falter in my attempts to be steady devotee, one day I can follow your footsteps and make my life successful by remembering Kṛṣṇa intensely with loving devotion when I leave my body.

You have set an example for everybody in your passing : like your own spiritual master you were in the battlefield till the last moment. Like Śrīla Bhaktisiddhānta Saraswati Prabhupāda you left your body in Calcutta while preaching. I admire you as my ṣiksā guru and look up to you with awe and reverence. You are an Ācārya in your glorious passing as much as you were while you walked this planet.

The next time I see you on this planet, you would be situated in samādhi in your well deserved and rightful place : on the banks of Rādhā Kunḍa. The next time I shall perform circumambulation of the holy dhāma of Vṛndāvana, I shall surely come and pray for your inspiration that I may never be diverted from my service or be diverted from Kṛṣṇa by making my service a material affair. Please bless me so that one day I can become perfect one day and join you and your other godbrothers in nitya-līlā as a subservient assistant. For you are an Ācārya in your glorious passing as much as you were while you walked this planet.

Your spiritual nephew

Kṛṣṇābhiṣeka dāsa

Can we make a living being by assembling some chemical ingredient?

My personal relationship with Prabhupada was based on preaching. Prabhupada’s thesis was life comes from life, and it remained so from the moment I met him to the day he passed away in Vrindavan. In that last onemonth, Prabhupada was generally awake from midnight on. At thosetimes, he spoke mostly in the Bengali language. He often discussed the conceptthat life comes from life, because it is the foundation of Krishna consciousness,whether one takes the philosophical, theological, or scientific viewpoint.

Life comes from life means we all come from Krishna. Krishna is the originof everything. That was Prabhupada’s very strong instruction. In May 1977, Prabhupada’s secretary, Tamal Krishna Goswami, ordered all GBC members to come to Vrindavan, because Prabhupada was ill. In May of that year the first gathering of all the leaders of our society was held in Vrindavan. By Krishna’s arrangement, I was in Vrindavan at that time. With so many devotees gathered there, we conceived the idea of organizing a conference to discuss the science of

Krishna consciousness. I suggested to Prabhupada that we call it the Bhaktivedanta Conference and that we hold it regularly for generations

to come. Prabhupada said, “If we call it the Bhaktivedanta Conference, scientists may not take it very seriously. It is better to call it the First International

Conference on Life Comes from Life.” That was Prabhupada’s position.

We organized the conference very hurriedly, and within one month the

plans were finalized. The conference would be held in Vrindavan, October 14-16, 1977. After the dates were set, I went to Boston where the other Bhaktivedanta Institute scientists were preparing monographs and booklets for presentation

at the conference. When I returned to Vrindavan in August, Prabhupada was on his way to the United States. He was supposed to go to Gita-nagari farm, in Pennsylvania, but his health was failing and from London he returnedto Vrindavan. Realizing he hadn’t much time remaining, Prabhupada said again and again, “Do something before I depart. I want to see that conference.”

The conference started on October 14, exactly one month before Prabhupada departed this life. I wasn’t so experienced, and the time we had to organize the conference was very short. I mostly invited scientists from Delhi, Agra, and Mathura. Some U.N. representatives, medical scientists, and philosophers attended, and our Bhaktivedanta Institute scientists, six of us at that time, conducted the program.

During the presentations, Prabhupada called for me almost every hour to ask, “How is the conference going? Who is speaking?” I appeared before Prabhupada in a suit and tie to report to him. Then at the end of the day, when the conference was over, he wanted to see all the Bhaktivedanta Institute scientists. Because we were in civilian dress, Prabhupada asked devotees to bring us chairs. I said, “Prabhupada, we are fine.” “No, no,” he said, “sit on the chairs.” As he requested, we sat around him on chairs, and he asked us who spoke what, and how we felt about it. That was the First International Conference on Life Comes from Life. And Prabhupada was extremely pleased. He said we should have conferences presenting the scientific aspects of Krishna consciousness in every city around the world.!

Scientists are truly and sincerely seeking knowledge. They seek empirical knowledge, which is based on experimentation. Scientists are not easily convinced by spiritual precepts, because they are satisfied only by rational thinking. Therefore, it is useful to use scientific knowledge to connect such persons to spiritual life. Scientists may come to spiritual life through their scientific study. By collecting information and drawing conclusions from their observations, they may gradually come to appreciate that there is a supreme brain behind the complex processes present in nature. For a scientist to come to such a conclusion indicates he is making spiritual progress.

For that reason scientific knowledge is not useless. It is useful for those whose minds are directed in that way. Some observe that among scientists there are many atheists, but atheists are always present. There are two types of people, suras and asuras. Sura means devotee of the Lord, and asura means atheist. These two classes of men are found in every age. At certain times the atheists are more prominent, at other times the theists are more prominent. The prominence of each may fluctuate, but both types are always present. I am hopeful that in the twenty-first century theists will become more prominent, even among scientists. By some indications it appears that scientists are becoming more interested in spiritual matters. For instance, two weeks ago there was a very important conference in Paris funded by UNESCO. Six Nobel laureate physicists and biologists participated. By the mercy of Prabhupada I was invited to attend but could not make it. The conference explored how scientists can appreciate spiritual matters. In recent years, many institutions have emerged in the United States and Europe to address matters of scientific and spiritual knowledge. This is very encouraging. As time passes, I think we will see science and spirituality increasingly tied together. Personally, I feel Krishna consciousness gives a profound explanation of what life is. Thirteen chapters of Bhagavad-gita are about life. In the second chapter, Krishna’s instruction to Arjuna is solely about the science of life.

Knowledge of what is life is the foundation of Krishna consciousness.

In modern biology and even cosmology, scientists are trying to understand the origin of life. Many books are written on the subject.

From the Krishna conscious point of view, life has a nonphysical, nonchemical origin. From the scientific viewpoint, life is an outcome of complex chemical reactions. As more scientists become interested in spiritual matters, we can anticipate interesting developments in the views of the origin of life. In the Vedic understanding of cosmology, there are four yuga cycles: Satya, Treta, Dvapara, and Kali. These four cycles are going on continuously in an eternal process. Three qualities–goodness, passion, and ignorance– are the binding forces that keep the living entity in the material world. But the Lord has given prescriptions for each yuga, and by following these prescriptions one is able to free oneself

from the bondage of material influence. In chemistry we say we recover or isolate the pure form of a substance. Similarly, by following the

Lord’s prescription for each age we can isolate the pure jivatma, the soul, from the influence of material nature. In this yuga, the prescribed process is sankirtana.

Sankirtana means chanting the glories of the Lord all the time. Kirtaniya sada hari. What we are doing right now is called the sankirtana

process. Simply by chanting this Hare Krishna mahamantra one can attain the perfection of life very quickly.

My experience is that scientists are very interested in the mahamantra and the slokas we chant. Generally, we start each scientific and inter-religious meeting with prayer and mantras. We typically chant slokas from Bhagavatam and

Brahma-samhita, and afterwards scientists ask, “Where can I find the mantras?”

Because the chanting is spiritual sound vibration, sincere souls somehow, by the blessings of paramatma, get some kind of happiness from it. The importance of chanting is already there. It is the prescribed process for this age. All we need do is to create the proper environment to allow people to hear it. By hearing the mahamantra and by hearing scientific arguments in support of spiritual knowledge, more and more scientists will become favorable to spiritual ideas. If brilliant scientists turn toward Krishna consciousness, they can do much good for the welfare of humanity. This is the purpose in organizing conferences on life comes from life. To organize conferences, however, takes a lot of time, a lot of thinking, and a lot of financial support. So far, we have held three conferences. The last conference was called Synthesis of Science and Religion and took place in Calcutta in January 1997 in honor of Prabhupada’s centennial festival. About 2,000 scientists and philosophers attended. The next conference is scheduled for Rome, Italy, in 2004 and will be called the International Congress on Life Comes from Life. I have already spoken with biologists and Nobel laureates, and many are very interested. For example, I invited the editor of a wellknown statistical journal to write a paper. In response, he wrote a challenging paper arguing from the basis of mathematics that life comes from life. We can likewise develop arguments using principles of chemistry and biology to support spiritual precepts. If a few prominent scientists become interested in spiritual knowledge, their scientific arguments will prompt other scientists to examine spiritual precepts of the origin of life. I consider the precept that life comes from life the most important preaching field that Prabhupada gave us. But the sankirtana movement takes many forms. If we can greatly increase Krishna conscious activities throughout the world, whether through scientific conferences or other projects, the entire planet will feel the pulse of sankirtana vibration, and every living being, not only human beings but all forms of life–plants, animals, birds, microbes–will benefit.

Source: “MATCHLESS GIFTS” newsletter edisi agustus /September 2002

by Radha-Govinda Mandir, SA, NYC, USA

for mor on ORigin of life based on The Scientific Vedanta Please read theese books:

1. Life Come From Life (kehidupan berasal dari kehidupan)

2. Life, matter and their interactions

3. Life and Spiritual Evolution (english and indonesian available)

4. VEdanta and Science: Life and origin of universe

5. Bhagavad Gita: the science of life (khususnya chapter 2 and 13)

for order the books please send sms to putu: 081805681672 or wayan: 081237592245

October 8, 2006 Carpinteria, CA USA

My dear Maharaja,

Please accept my humble obeisances. All glories to Srila Prabhupada.

We are missing you terribly today, after your sudden departure from this realm of mortality to the service of Srila Prabhupada in eternity.

My thoughts turn to my earliest association with you. I had been suffering from a relapse of jaundice in Bombay, and Srila Prabhupada said that as long as I remained there I would be unable to recover. So I returned to the United States for treatment, and after spending about five days in Chicago, proceeded to Los Angeles.

There, you were continuing your association with the devotees and going on your famous morning walks with Srila Prabhupada, discussing the principle of “life comes from life” and the importance of scientific preaching. As I gradually recovered from my illness, I was able to accompany you and Srila Prabhupada on some of the walks and to be in Srila Prabhupada’s room when you and sometimes Dr. Wolf-Rottkay came to meet him. Hearing your discussions, I was struck by your humility and simplicity–and by your open and intimate relationship with Srila Prabhupada. He had so much love for you and put so much trust in you–and surely, his great hopes for you were not disappointed. Your patent sincerity, combined with your intellectual prowess, were strong qualifications for understanding Srila Prabhupada and his teachings and mission–and the specific mission he gave to you. You took all of his words to heart and were so enthusiastic to take up his call. Obviously, you were a very pure devotee from your birth, from your culture, and in Srila Prabhupada’s association your natural devotion was encouraged and manifested. It was like a jewel that Srila Prabhupada mined and cut and polished–and then held out to sparkle for the world, for all the world’s the benefit.

Earlier in 1973, a scientist had come to the university and given a lecture on how life had arisen from a combination of four primordial elements: carbon, hydrogen, nitrogen, and oxygen. With so many technical words and diagrams and formulas, he tried to establish that life had come from these material elements. At the end of the presentation you had stood and inquired, “If I give you these ingredients, will you be able to produce life?” And the scientist had replied, “That I do not know.” Srila Prabhupada was so pleased and proud of you that he spoke of the incident in his lectures and conversations–how “our Svarupa Damodara” had challenged the scientist and defeated the notion that life comes from matter.

Being with you and Srila Prabhupada in that atmosphere, I became inspired by the idea of scientific preaching. Although I was not qualified like you, materially or spiritually, I did have some desire to participate. So one day I approached Srila Prabhupada in his room, during his massage, and told him that I was willing to join in the scientific preaching. He, in a relaxed, blissful mood, simply smiled and said, “Your field is psychology.” (He knew I had been a psychology major.) Still, he said I could apply that knowledge in the work of the Bhaktivedanta Institute. Then I told him that I noticed that when he spoke about the scientists he used such words as “nonsense” and “rascals” and said that we should “kick them in the face with boots,” and I asked whether when we preached or met with scientists we should use such language. And Srila Prabhupada replied, “No. You should speak like a gentleman.”

Soon enough, I was able to recover my health and return to India (as Srila Prabhupada had told me in LA, “Back home, back to Bombay”) to work on the Juhu project. In time, the project developed and we were able to provide Srila Prabhupada a facility on the fifth floor of the west tower, overlooking the Arabian Sea. There too, Srila Prabhupada continued to emphasize the importance of scientific preaching and to encourage you in all respects. I was fortunate to be present with Tamal Krishna Goswami when Srila Prabhupada asked him how much money the Bhaktivedanta Institute, the BI, needed for its work. Goswami Maharaja wasn’t sure exactly–he said he would have to consult with you–but he thought about $10,000 a month. And Srila Prabhupada, without a moment’s hesitation, responded, “Arrange immediately.” He wanted you to have whatever you needed; he didn’t want you to have to worry about money.

Srila Prabhupada was also concerned that you should have proper offices in the new construction. Although he had instructed that in general our offices should be at the back of the property in the old tenement buildings, he insisted that the BI should be in the temple complex, in a prominent location. So you and I reviewed the architectural drawings and walked through the site and decided on the six rooms between the two towers on the second floor (in America, the third floor), three overlooking the temple courtyard and three overlooking the guesthouse entrance. Later, you created a room on the western end of the offices overlooking the temple for use as a conference room, and you got other rooms to use for residence.

In the 1970s you were still quite new to ISKCON’s ways, and because of your humble and gentle nature–and your highly cultured (and different) background–you were often overlooked by ISKCON’s leaders. Although I myself was not one of the big managers, at least I was able to speak with them on your behalf. Being attracted by your gentle and humble nature, and knowing how much Srila Prabhupada loved and cared for you, I would often ask how you were doing and if you needed anything, and you, in turn, would approach me whenever you had some difficulty or needed to get some message through to the leaders. So I was pleased to present your concerns to them, or to arrange for you to meet with them and present your concerns to them directly.

In March of 1977 we arranged a pandal program for Srila Prabhupada at Cross Maidan in downtown Bombay, and as part of the program Srila Prabhupada wanted you to make a presentation. Although Prabhupada was quite ill then
(this proved to be his last public engagement) and remaining in the pandal for long was a strain for him, he was so keen on your work that he wanted to be there for your presentation. The programs began in the early evening, and after the first kirtana and Prabhupada’s own lecture, when he usually left, you began your presentation about “life comes from life,” with slides and your own explanations.

Earlier, Srila Prabhupada had commented that ordinary people can’t understand what the scientists are saying but that they are impressed by the scientists’ bombastic words–the complicated calculations and formulations and diagrams and jargon. So even if people don’t understand what we are saying, if they see that we too have scientists who make presentations with technical language and scientific evidence–in favor of God and the philosophy of the Bhagavad-gita–they will be impressed and think, “Oh, this is scientific; we can believe what they say.”

So Srila Prabhupada–I will never forget how happy he was. I had hardly ever seen him so happy. He was so pleased with your presentation that evening at Cross Maidan–he really felt that this approach could change the world. He knew that the scientists’ ideas were guiding all of human society and that, unfortunately, most of the scientists were atheistic. On a morning walk in Juhu I had told Srila Prabhupada about a news report about a scientist who had been in town, and when asked where the ingredients for creation came from, had replied that he didn’t know. “Then why do you talk nonsense?” Srila Prabhupada had retorted, as if to the scientist. “Another rascal. You do not know from where the ingredients came. Our answer is, Krsna reveals, aham sarvasya prabhavo mattah sarvam pravartate [Bg 10.8]: ‘The ingredients come from Me.’” But the scientist had said more. So I had continued, “He replied that he didn’t know but that he was sure that the answer wouldn’t involve God.” And Prabhupada had responded, with sarcasm, “Still, he is scientist. He doesn’t know–he is rascal–still, he is scientist. Just see.” Srila Prabhupada considered the scientific preaching to be crucial, so that God will assume His rightful place in people’s consciousness, in their understanding of the scheme of things, and their human lives will not be wasted in animalistic, materialistic pursuits.

Srila Prabhupada wanted you to present the same philosophy of the Bhagavad-gita in scientific language. Once, some devotees proposed to Srila Prabhupada that we use the name “Bhaktivedanta Research Institute,” because research is so popular and people like to give for it. But Srila Prabhupada was emphatic: “No ‘research.’ The research is already done–Bhagavad-gita. No research.” He was pleased when you published The Scientific Basis of Krsna Consciousness.

After the pandal program, Srila Prabhupada spent some time in Juhu, and following a brief stay in Rishikesh, retired to Vrndavana, where he was to spend most of his last months. There, with Prabhupada’s encouragement and guidance, you organized an international conference on “Life Comes from Life,” October 14, 15, and 16. And Srila Prabhupada, although so ill, took personal interest in every detail. He was pleased when he heard your reports about your meetings with various scientists and other leaders you invited, and he was even more pleased when he heard the reports, from you and from others, about the conference itself. In fact, he became ecstatic.

Earlier, at the end of August, Srila Prabhupada had gone to England, and there he had called for you. In a most personal, private, and intimate encounter, he had appealed to you, “Please take me from here. I want to go back to India, back to Bombay.” Many of the other leaders had other plans for Srila Prabhupada–to take him to America, to Gita-nagari–and Srila Prabhupada himself had said that he wanted to go there to establish varnasrama-dharma. But now he confided in you: “I want to go back to India, to Bombay. Please arrange.”

Srila Prabhupada wanted to see the Juhu temple open, and he returned to Bombay. But as fate would have it, he did not live to see the grand opening–although we are sure he was there in his spiritual presence. Anyway, after some time in Juhu he decided that he would go to Vrndavana, and we went with him.

There, you were in the inner group, serving Srila Prabhupada personally. I had always been impressed by your simplicity and dedication and devotion. Although you were so qualified academically, culturally, and spiritually, you were always humble and unassuming. And you were a brahmacari then, in the midst of many sannyasis. But you were very much there with Srila Prabhupada. As stated in the Bhagavad-gita purport, you were “daring and active.”

When the controversy arose about whether Srila Prabhupada should go on parikrama to Govardhana or other places, by bullock cart, you were in the group that wanted Srila Prabhupada to stay and recuperate before he attempted to travel, and you were very strong about it. And I believe that your love–the love of all of you–prevailed; your spontaneous desire to keep Srila Prabhupada with us longer, to keep him from pain and danger and perhaps even death on the way, conquered his heart, and Srila Prabhupada agreed to stay.

In your humility, you often took the night shift. Srila Prabhupada was always concerned about all the devotees, even when he was so ill, but I think he was especially concerned about you. Seeing you there at night, he was concerned that you were staying awake both day and night and not sleeping. You explained, “No, Srila Prabhupada, we take turns. When others are here during the day, I take rest, and then I come at night.” Then Srila Prabhupada gave a very important instruction: “You must take rest. If you don’t take care of your health, then later, even if you are enthusiastic to preach, you won’t be able to.”

Srila Prabhupada left us at 7:26 p.m., November 14, 1977. After putting Srila Prabhupada in samadhi in Vrndavana and carrying his flowers to Mayapur for his puspa-samadhi, Tamal Krishna Goswami and I proceeded to Bombay to work for the grand opening of the Juhu temple, which took place on January
14, 1978, exactly two months after His Divine Grace’s disappearance. We had many items to think about then, and one was certainly the BI and the facility for it and the new complex.

It was a time of deep separation from Srila Prabhupada and deep contemplation about the future of our lives, the future of ISKCON, the future of Krsna consciousness in the world. And I was very touched when once you mentioned, with utmost humility, that we should give special respect to Tamal Krishna Goswami, because of his extraordinary service to Srila Prabhupada in Prabhupada’s last days–some special position of honor and respect. That really touched me. So free from envy were you that without reservation you appreciated the service of another servant of Srila Prabhupada’s, and were prepared to express your appreciation. Because of your deep, deep attachment to Srila Prabhupada, all that really mattered to you was Srila Prabhupada–his comfort, his service, his mission–and anyone who could serve him well was worthy of your respect and appreciation, admiration and love.

Much happened in the years that followed. You organized the extraordinary “World Congress for the Synthesis of Science and Religion” in Bombay, with presentations by renowned scientists, theologians, and historians. It was a tremendous effort with wonderful results. Because of visa problems, I was unable to be present to assist you in your endeavors or even attend the event, but after my return to India I heard reports about it and eventually saw the beautiful volume, Synthesis of Science and Religion: Critical Essays and Dialogues, with papers that had been delivered at the conference. From there, you went on to plan and attend many other major conferences, and in
1996, to coincide with Srila Prabhupada’s Centennial Celebrations, you organized the “Second World Conference for the Synthesis of Science and Religion” in Calcutta, Srila Prabhupada’s place of birth.

In time you also developed the temple in Manipur. I was impressed, because it was one of the first temples other than the ones Srila Prabhupada had constructed, that devotees in ISKCON had built from scratch in the Indian, or Vedic, style of architecture. At first, after Srila Prabhupada left, you were not authorized to initiate, so you brought some of the early devotees from Manipur to Bombay to experience temple life, to be trained and initiated by Tamal Krishna Goswami. I remember them–Ekanath Prabhu and Banamali Prabhu–with great love and affection. My heart goes out to them in their separation from you, and I offer my services to them and to your project in Manipur in any way practical.

So revered and influential were you in Manipur that the royal family gave you a temple at Radha-kunda and an ashram in Navadvipa. One year, at the time of the Navadvipa parikrama, you hosted Tamal Krishna Goswami and a few of us at the facility in Navadvipa and treated us to your wonderful association, Vaisnava hospitality, and Manipuri prasada.

You also brought the great Vaisnava culture of Manipur to the world, through your Ranganiketan performances. I was fortunate to witness some of them on the summer Polish festival tour with His Holiness Indradyumna Swami.

And your own kirtanas were legendary. My office in Juhu overlooked the temple, right under the BI (appropriate that I should be under your lotus feet, as your servant), and the sounds from the temple carried right into my office. Once, I heard your kirtana but didn’t know until later that it was you singing. I was astonished. The spiritual purity and potency of the sound completely captivated me. The sound entered my heart and captured my mind.

It was always a special occasion when you led kirtana. One year in particular you led the kirtana during the Ratha-yatra in Bombay. That was truly an extraordinary experience–thousands of people around us, hundreds in the procession, and you at the center of the kirtana party, with wonderful singing and dancing and playing of kartalas and mrdanga.

So we miss you.

Srila Bhaktivinoda Thakura wrote in his inscription at Namacarya Haridasa Thakura’s bhajana-kutira:

He reasons ill who says that Vaisnavas die, When thou art living still in sound! The Vaisnavas die to live, and living try To spread the holy name around.

And Srila Prabhupada, in relation to the Bhaktivedanta Institute, often quoted the verse from Srimad-Bhagavatam (1.5.22):

idam hi pumsas tapasah srutasya va svistasya suktasya ca buddhi-dattayoh avicyuto ‘rthah kavibhir nirupito yad-uttamasloka-gunanuvarnanam

“Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns, and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.” He related the verse to the purpose of the BI and concluded, “Science, philosophy, physics, chemistry, psychology, and all other branches of knowledge should be wholly and solely applied in the service of the Lord . . . to establish the glory of the Lord. Advanced people are eager to understand the Absolute Truth through the medium of science, and therefore a great scientist should endeavor to prove the existence of the Lord on a scientific basis. . . . Scientific knowledge engaged in the service of the Lord and all similar activities are all factually hari-kirtana, or glorification of the Lord.”

Thus, through the BI, through your followers, your kirtana continues.

Like others, I wish that I had done more for you while you were here–and had more of your association. But knowing that you are with Srila Prabhupada, and that we have been left here to serve you both, gives solace. As Srila Prabhupada instructed, “Please remember always the humble teachings that you have received from me, and that will make you always associated with me, and with your godbrothers. We should all work together for satisfying Lord Krsna, and in that way the feelings of separation will transform into transcendental bliss.”

Our hope now is that we can somehow serve you and please you in your physical absence, and we pray for your blessings that we may satisfy you with our efforts here and then, eventually, have the opportunity to again serve you personally, in service to His Divine Grace Srila Prabhupada.

Please bless us.

Thank you. Hare Krsna.

Your eternal servant, Giriraj Swami

Perdamaian merupakan hak asasi setiap makhluk hidup, tidak hanya bagi manusia tetapi juga bagi hewan dan tumbuh-tumbuhan, dan semua makhluk hidup.

—-Dr. Singh

Ada dua komponen pengetahuan yang harus dimengerti agar perdamaian dalam masyarakat manusia dapat dicapai yaitu:

1. 1. Mengetahui Makna Sejati Kehidupan?

Apakah sebenarnya kehidupan itu? pertama-tama kita harus mengerti apa itu kehidupan ‘What is life?”. Keseluruhan peradaban atau kultur Kesadaran Krishna atau Kesadaran akan Tuhan Yang Maha Esa adalah untuk mengetahui ilmu pengetahuan tentang kehidupan. Ilmu pengetahuan (sains) modern yang bersifat Reduksionisme[*] telah mengantarkan kita ke arah pemahaman akan kehidupan yang bersifat materialistis. Setelah tragedi WTC tanggal 9 November 2001, perubahan drastis terjadi dalam paradigma (kehidupan). Para ilmuwan sekarang ingin mengetahui tentang Tuhan dan mengapa orang-orang religius bisa bertindak seperti itu (menteror/jadi teroris). Oleh karena itu, saya katakan, banyak hal baik sedang terjadi sebagai akibat tragedi WTC itu. Kejadian itu bagaikan membawa sesuatu yang bagus, membawa angin segar, karena ada perubahan dalam sikap para ilmuwan benar-benar drastis berdasarkan pengamatan saya. Oleh karena itu, sekarang adalah kesempatan bagus bagi kita membawa/memasukkan tentang bahasan/pengetahuan. Ultimate nature of reality (sifat sejati realitas tertinggi), yang sering dibicarakan, ke dalam paradigma spiritual. Kesadaran Krishna (pengetahuan spritual Veda) ini menyediakan interface, penghubung antara sains dan spritualitas. Usaha gabungan antara sains dengan spritualitas akan menghantarkan sebuah perdamaian baru bagi dunia.

Definisi pengetahuan

Definisi pengetahuan ‘knowledge’ diberikan (ada) dalam Bab 13 Bhagawad Gita- yaitu Kshetra dan Kshetra jna- seseorang harus menginsyafi perbedaan antara lapangan kegiatan (badan) dan Dia yang mengetahui lapangan kegiatan itu (sang roh). Hal ini bagaikan mengetahui perbedaan antara mobil dan sopirnya. Mengetahui perbedaan ini (yaitu perbedaan antara badan materiil yang bersifat sementara dengan sang roh yang bersifat kekal) merupakan definisi pengetahuan. Roh atau partikel kehidupan ini, kami menyebutnya dengan istilah Spiriton-yang merupakan partikel paling mendasar dari kehidupan. Kita harus mengetahui bagaimanakah sifat-sifat partikel-kehidupan ini dan kemampuan yang dimilikinya (propertinya). Pada tahun 1944, Schrodinger menerbitkan sebuah booklet ” What is life” dan di dalam bukunya itu ia mengutip  kata-kata bijak dari kitab Upanisad dan Vedanta. Dengan cara demikian, dia dapat melihat sisi spiritual kehidupan. Di dalam sistem pendidikan dunia hal inilah yang saya ajukan sebagai Sains-Baru (new science). Srla Prabhupada melatih saya selama delapan tahun dimana pada saat itu saya mendapat pergaulan pribadinya yang luar biasa, yaitu untuk menyelenggarakan konferensi tentang Life Come From Life (Kehidupan berasal dari Kehidupan). Ribuan mahasiswa di berbagai universitas di seluruh dunia sedang salah dibimbing (salah arah) dan maka sehingga tidak akan ada kemajuan sejati dalam peradaban dunia (jika tidak diajarkan tentang New Science ini-ed).

2. Mengetahui Tujuan dibalik Penciptaan Alam Semesta? (Big Bang Vs Big Vision)

Mengapa dunia materiil ini diciptakan?, dalam Sains modern, ilmu yang membahas alam semesta ini disebut dengan Kosmologi. Dan pemahaman yang paling popular yang banyak disebarkan para ilmuwan adalah teori Big Bang. Teori ini sepenuhnya salah/tidak benar. Jika kita berpikir bahwa (Jagatraya)  kita  seketika tercipta setelah/karena ledakan kasar/materi keras. Bagaimana mungkin kita mencari perdamaian/kedamaian dan sifat-sifat halus yang dapat mengangkat seorang makhluk hidup dan menyelamatkan dari penderitaan lama (enternaly) di dalam samudra kelahiran dan kematian?. Berlawanan dengan model teori Big bang, kami memiliki ”Paradigma Kosmologi Bhagavata” (kosmologi berdasarkan kitab-kitab Veda dan VEdanta). Teori kosmologi ini berdasarkan percakapan antara Maitreya Muni dan Vidura Agung termuat dalam kitab Srimad Bhagawatam. Tujuan dan makna kehidupan adalah sesuatu apa yang kami sebut sebagai “Big Vision”. Sains (modern) hanya berhubungan dengan apa dan mengapa. Ringkasnya, tujuan kehidupan, sesuai dengan teori Big Vision adalah: bentuk/spesies kehidupan manusia merupakan suatu yang paling penting dalam ciptaan ini, dan dengan usaha tulus, bentuk kehidupan manusia, dapat menginsyafi mengapa ia berada dalam dunia materiil ini. “Bahunuam janmahuam ante”- Gita menyatakan pencapaian tertinggi ilmu pengetahuan mengantarkan seseorang ke titik dimana dia bisa menyerahkan dirinya sepenuhnya kepada pribadi Tuhan Yang Maha Esa; roh yang demikian itu tidak akan pernah lahir lagi di dunia materiil ini karena ia telah mencapai kehidupan kekal. Itulah maksud akan terciptanya alam semesta ini, yaitu untuk memfasilitasi para jiwa yang terikat di sini untuk akhirnya mencapai kehidupan kekal. Jadi dua komponen di atas merupakan pengetahuan dasar yang paling penting bagi segala jenis umat manusia, apakah mereka spiritualist, agamais atau materialis atau orang-orang professional atau bahkan manusia-siapa saja tidak peduli. Adalah di atas dasar pengertian/pemahaman kita, realitas keadaan kita yaitu semua pikiran dan tindakan di dalam hidup kita terencana dan dimainkan, diwujudkan, didirikan. Selama delapan tahun, saya beruntung, secara teratur mendapatkan pergaulan pribadi Srila Prabhupada, dimana beliau selalu bicara tentang satu hal utama kepada saya-yaitu tentang tesis LCFL. Ya, para ilmuwan telah melakukan hal-hal yang mengagumkan dan kita telah melihat banyak hal baik yang dihasilkan dari usaha penelitian mereka, tetapi mereka juga bertanggung- jawab atas banyak kejahatan yang terjadi di dunia ini seperti bom, obat-obatan, aborsi, senjata, senjata nuklir, dan lain-lain. Oleh Karena itu, saya katakan setiap usaha serius untuk mewujudkan perdamaian di dunia ini, haruslah melibatkan para ilmuwan. Jika berbagai usaha perdamaian itu tidak melibatkan para ilmuwan, maka usaha itu tidak akan pernah berhasil. Para ilmuwan itu harus dilibatkan dalam membantu menghilangkan kegiatan-kegiatan yang tidak diinginkan yang sekarang sedang mengganggu masyarakat manusia (Dunia). Untuk itu, kami, Bhaktivedanta Institute, sedang mengorganisir sebuah Konferensi International di Roma bertajuk “Kehidupan dan asal-usulny:a menggali dari berbagai tradisi religius dan pengetahuan ilmiah”. Konferensi ini akan diadakan di Roma dari tanggal 11-15 November 2004. Saya memilih Roma sebagai tempat untuk congress yang penting ini karena Roma merupakan kota yang sangat penting, baik di Eropa maupun di dunia. Saya memilih karena unsur spiritualnya sangat menonjol di Roma, terima kasih atas kehadiran Vatikan. Diskusi-diskusi pada konferensi akan difokuskan pada interface (menjembatani) antara sains dan agama. Sebuah konsep baru yang sedang saya usahakan untuk diperkenalkan adalah mari kita coba menjelaskan data ilmiah yang ada yang telah diteliti dan dicatat oleh para ilmuwan, dan menjelaskannya dari persepektif spiritual. Dengan cara demikian demikian kita akan melihat bagaimana satu set data-data dapat menciptakan hasil-hasil yang sepenuhnya berbeda jika paradigma yang menganalisis (penafsir) berbeda. Topik lain yang akan didiskusikan adalah apa yang saya namakan New Biology, satu pelajaran yang dimasukkan atau disisipkan  sains tentang roh dan Tuhan dalam studi Biologi, tentang kehidupan dan tentang keagungan Tuhan sesi ini akan dinamakan Tuhan dan Biologi Baru. Bersama dengan konferensi ini akan menghadirkan 40-45 pembicara terkemuka dunia, jadi mohon datang ke Roma dan jadi salah satu delegasi kita. Konferensi ini berbeda dengan konferensi kita sebelumnya. Karena konferensi ini merupakan konferensi yang pertama yang secara langsung akan mendiskusikan sifat-sifat kehidupan (nature of life), sebagian besar dari poin pandangan spiritual. Pada hari pertama akan diselenggarakan sebuah program untuk orang umum yang bebas untuk semua orang menghadiri yang akan diadakan di Grand Hall Universitas Angelica. Hasil ini akan diumumkan setelah Paus yang sekarang karena dia/beliau lulus dari universitas lain. Jadi saya berharap kami akan melibatkan banyak diantara kalian akan hadir di Roma.

Oleh T.D. Singh, Ph.D

Founder of Vedanta and Science Educational Reasearch Foundation,

Kolkata and Sambalpur, India.

(Kita sudah sering mendengar bahwa kehidupan sebagai manusia adalah kehidupan yang paling istimewa dan paling sempurna. Apakah itu benar? Jika ya, dalam hal apa ? Bukankah kehidupan manusia dengan kehidupan makhluk lainnya sama saja? Sama-sama makan, berketurunan, tidur, membela diri dan kesamaan lainnya. Lalu jika memang benar kehidupan manusia itu istimewa atau sempurna, bagaimanakah itu? Simaklah jawabnnya pada ulasan ilmiah akan ajaran Vedanta berikut ini-ed)

Apa itu Vedanta?

Vedanta¹ dikatakan sebagai bentuk risalah ilmiah dan keagamaan yang paling tinggi  warisan peradaban dan spiritual India. Kata Vedanta adalah gabungan kata Sanskerta, dengan menggabungkan dua kata – Veda dan anta. Veda berarti pengetahuan dan anta berarti akhir. Dengan demikian, kata Vedanta berarti puncak pengetahuan atau pengetahuan kebenaran yang Tertinggi. Harus dicatat bahwa kata Vedanta tidak hanya merujuk kepada kitab  Vedänta-sütra melainkan juga seluruh kesusasteraan Veda yang menjelaskan kesimpulan-kesimpulan akhir Veda, terutama kitab-kitab sebagai berikut: Bhagavad-gitä, Srimadbhägavatam, Upanisad-upanisad, dan sebagainya. (Vedanta) Adalah sains spiritual yang merupakan dasar segala pengetahuan, sa brahma-vidyä sarva-vidyä pratisthä (Munduka Upanisad 1.1.1).

Dalam Vedanta tidak pernah terjadi pertentangan antara sains dan spiritualitas. Ini adalah hal yang unik dalam pemikiran India. Hal ini disebabkan karena kenyataan bahwa sains lebih banyak mempelajari alam material sedangkan Vedanta mempelajari baik alam material maupun alam spiritual. Alam spiritual mencakup studi yang lebih dalam terhadap realitas-realitas di luar alam material, yakni di luar atom dan molekul ’beyond atom and mollecules’. Jadi Vedanta menginsyafi keberadaan sang jiwa, ätman dan kesadaran, cetana, kualitas atau sifat dasar sang jiwa. Dengan kata lain, Vedanta menyediakan sebuah latar belakang yang lengkap dan terperinci untuk membuktikan bahwa terdapat sebuah dimensi realitas yang lain, termasuk realitas tentang keberadaan Tuhan, yang dapat dirasakan melalui indra-indra dan pikiran spiritual. Dengan demikian, seorang ilmuwan yang memiliki sedikit latar belakang dalam Vedanta tidak mempunyai kesulitan untuk melihat peranan yang berbeda yang sains dan spiritualitas sediakan dalam pencarian pengetahuan. Keduanya saling melengkapi satu sama lain. Saat ini, kebanyakan ilmuwan tidak membuka diri terhadap spiritualitas. Karenanya, penting sekali untuk memasukkan paradigma spiritualitas ke dalam studi ilmiah.

Sütra didefinisikan sebagai sebuah aforisme atau sandi atau rumus yang mengekspresikan esensi pengetahuan dengan jumlah kata minimum. Ia harus dapat diterapkan secara universal dan tanpa kesalahan dalam penyajian kebahasaan maupun filosofisnya. Vedänta-sütra (VS) terdiri dari aforisme-aforisme atau rumus-rumus yang mengungkapkan kesimpulan-kesimpulan pengetahuan kebenaran Veda dalam bentuk yang sangat padat. Vedäntasütra disusun oleh Srila Vyäsadeva²,

SUTRA PERTAMA Vedänta-sütra (VS. 1.1.1) berbunyyi sebagai berikut:

athato brahmä-jijnäsä

atha– sekarang ; atah– oleh karena itu ; Brahma– Brahman, Kebenaran Mutlak, Tuhan; jijnäsä– bertanya.

Terjemahan: “Oleh karena itu, sekarang, orang hendaknya bertanya tentang hakikat Brahman,Kebenaran Mutlak, atau Tuhan.”

Ulasan Ilmiah

Menurut ulasan ilmiah Veda, terdapat  jenis kehidupan (mikroorganisme, tumbuh-tumbuhan, tumbuhan atau binatang yang hidup di air, burung, reptil, hewan, manusia dan makhluk-makhluk sejenis manusia lainnya) yang digolongkan berdasarkan tingkat kemiripan keadaan atau tingkat kesadaran yang dimiliki oleh spesies-spesies yang berbeda. Menurut skala waktu kosmik evolusi kesadaran, suatu makhluk hidup memperoleh bentuk kehidupan manusia setelah melewati berjuta-juta jenis bentuk kehidupan.

Harus dicatat bahwa menurut Vedanta, biodiversitas atau keragaman hayati adalah suatu proses untuk mengakomodasi tingkat kesadaran dari setiap individu dan terdapat suatu Evolusi Kesadaran bertahap dari suatu bentuk yang memiliki tingkat kesadaran rendah ke bentuk yang memiliki tingkat kesadaran yang lebih tinggi sesuai dengan hukum-hukum karma (sebab dan akibat) yang halus. Lebih jauh Vedanta menjelaskan bahwa banyak bentuk kehidupan yang termanifestasi secara bersamaan. Dengan kata lain, variasi genetika sudah ada di dalam rencana-kosmik. Observasi Arber²³ bahwa mutasi genetika bukan disebabkan oleh kesalahan atau kekeliruan, hal ini memperkuat konsep-konsep Vedanta. Menurut Vedanta, bentuk-bentuk hayati sudah ada didalam rencana-kosmik, dan oleh karena itu hal ini bertentangan dengan konsep Evolusi-Biologis Darwin. Bukanlah seleksi-alam dan mutasi secara acak atau tak disengaja yang akan menjadi penyebab dari keragaman hayati. Sang-diri (atau jiva) yang memiliki Kesadaran akan secara terus-menerus berpindah-pindah dari satu bentuk ke bentuk yang lain hingga partikel spiritual atau sang-diri yang memiliki kesadaran (cit-kana) tersebut mencapai bentuk (kehidupan) manusia.

Dalam bentuk kehidupan manusia, kesadaran (cetana), kecerdasan (buddhi), pikiran (manas), indera-indera (indriyas) telah berkembang sepenuhnya. Dengan demikian, umat manusia telah dilengkapi secara sempurna untuk mengajukan jijïäsa (pertanyaan) yang paling dalam, pertanyaan mengenai hal-hal spiritual. Pesan yang serupa menggema dalam pernyataan Albert Einstein yang menyatakan bahwa mengetahui rencana Tuhan adalah paling penting sedangkan yang lainnya adalah tidak begitu penting. Melalui pertanyaan, sambandha ini, hubungan antara sang diri dengan Tuhan akan dibangun dan pengetahuan spiritual yang suci tentang sang diri akan dapat dimengerti. Isa Upaniñad lebih jauh menyatakan, isäväsyamidam sarvam, segala sesuatu adalah milik Tuhan Yang Mahaesa. Oleh karena itu, segalanya harus dipergunakan, termasuk karya-karya para ilmuwan dan semua pemimpin dunia untuk melayani Tuhan Yang Mahaesa. Singkatnya, inilah pandangan Vedanta berhubungan dengan kewajiban utama dari umat manusia.

Kata, “…oleh karena itu, sekarang…..” mengandung arti yang sangat penting. Banyak sarjana yang terpelajar menjelaskan bahwa kedua kata tersebut menunjukkan bahwa sekarang engkau telah mendapatkan bentuk kehidupan manusia ini dan oleh karena itu engkau seharusnya bertanya tentang hakikat Brahman, Kebenaran Mutlak. Orang  bijaksana akan menemukan bahwa setelah merasakan yang dinamakan dengan kebahagiaan dan kemewahan material, dia, cepat atau lambat, akan mengerti bahwa dunia material adalah sebuah tempat penderitaan yang tiada akhir bukanlah tempat kebahagiaan dan kepuasan. Bahkan seorang yang paling kaya dan dokter yang paling ahli sekalipun tak akan dapat terlepas dari penyakit, usia tua serta kematian. Saat ini, setelah membuat begitu banyak kemajuan dalam bidang sains dan teknologi, kita mengalami sebuah dimensi bahaya besar yang baru dalam bentuk terorisme, perang nuklir, perang kuman penyakit, masalah kelangsungan hidup dipertaruhkan. Secara langsung maupun tidak langsung kebudayaan ilmiah materialistik kita adalah penyebab dari semua kecemasan yang besar ini. Dengan kesalahan mengguanakan kebebasan bertindak, banyak produk penemuan ilmiah kita juga telah menjadi penyebab kehancuran kita. Ini hanyalah gila-gilaan dan Vedanta menjelaskan bahwa sebab utama dari seluruh permasalahan yang berbahaya ini adalah kurangnya pengetahuan spiritual mengenai kehidupan dan pengetahuan tentang Kebenaran Mutlak Yang Paling Utama. Dengan demikian dalam bentuk kehidupan manusia, orang yang banyak berpikir harus dapat menginsyafi bahwa tidak ada hal yang lebih penting daripada mempelajari hakikat dari realitas tertinggi, Brahman, Tuhan. Jadi, sütra ini memiliki sebuah pesan yang sangat penting untuk disampaikan kepada komunitas ilmiah dunia.

Srila Baladeva Vidyäbhüsana menulis dalam ulasannya: “Kata ‘atha’ berarti saat ini juga; ‘ataù’ berarti oleh karena itu. Makna dari sütra ini adalah pertanyaan tentang Brahman harus diajukan sekarang juga. Saat ini juga merupakan tambahan dari kualifikasi berikut: Seseorang, yang telah mempelajari Veda sebagaimana mestinya, yang telah mengerti maknanya secara umum, yang telah melaksanakan kewajiban-kewajibannya dalam tingkatan hidup atau äsrama sebagaimana mestinya, yang jujur, yang pikirannya telah disucikan dengan perbuatan-perbuatan seperti itu, yang telah mendapatkan keberuntungan dengan bertemu dengan seseorang yang mengetahui kebenaran dia sebaiknya mulai bertanya tentang Brahman.”²⁵

Telah disebutkan sebelumnya bahwa menurut Vedanta seseorang mendapatkan bentuk kehidupan manusia setelah melewati  bentuk kehidupan. Kehidupan manusia adalah paling berharga dan tidak ada jaminan apakah orang akan mendapatkan kesempatan hidup sebagai manusia lagi atau tidak pada penjelmaannya selanjutnya. Inilah kesempatan satu-satunya di mana seseorang dapat keluar dari perputaran kelahiran dan kematian di dunia material dengan memotong sepenuhnya rantai karma. Ini dapat dilaksanakan melalui proses spiritual bhakti-yoga, sravanam (mendengar), kirtanam (memuji), smaranam (mendengar), dan sebagainya, tentang kemuliaan transcendental Tuhan Yang Mahaesa. Seseorang yang serius tidak akan mau menyia-nyiakan kesempatan emas ini. Dengan alasan ini, Vedanta tidak menganjurkan tindakan-tindakan yang tidak alamiah seperti euthanasia (tindakan mematikan seseorang untuk meringankan penderitaan sekarat), pembunuhan dengan cinta-kasih ’mercy killing’ ataupun bantuan bunuh diri bahkan bagi orang yang menderita penyakit mematikan ataupun perpanjangan usia secara artifisial. Demikianlah, Vedanta juga memiliki banyak hal yang harus disampaikan mengenai etika-etika biomedis. Dengan demikian, kata, ‘oleh karena itu, sekarang’, mempunyai makna yang luas mengenai betapa pentingnya nilai kehidupan manusia.

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Lecture on Srimad Bhagavatam 3.25.16-18/Teachings of Lord Kapila, the son of Devahuti

by Sri Srimad Bhaktisvarupa Damodara Swami

on Oct.28, 1988 in San Francisco, CA

“So these verses are extremely important for making a deeper understanding and also commitment to our even day to day activity of devotional life. It is said that unless one is freed from, it’s called, kama and lobha, kama means this lusty desire, lobha means greedy, greedy desire, so unless these are purified from the mind it will be extremely difficult to be engaged in any steady type of devotional service. So this is the background of Krsna conscious activity. You can say that I’m trying to become a devotee but this is the foundation where to start with, where to start that devotional activity. So this kama/lobha, the root cause of being attracted to kama and lobha is that the living entity is somehow so much under the influence of the modes of material nature, especially raja guna and tamo guna, the passion and ignorance. When passion and ignorance dominate a person then he is generally, the symptoms are like this kama and lobha, attraction to kama and lobha, kama means lusty desires and lobha means greedy desires. So these are very strongly mentioned here. So, by practice of devotional process, devotional service, one must try to be purified of these attractions. That is actually the background. One’s mind must become purified. In that pure state, when the mind becomes purified from kama and lobha, then what happens is that then he transcends all these material hankerings and he’ll be situated properly.  So he’s no more influenced by either happiness or distress, in other words he’s becoming equipoised. The mind becomes very steady. That is the beginning platform of Krsna consciousness. So unless we can’t even do that then we are far, far, far and long, long, we are long, long behind or far, far behind our practice of Krsna consciousness. Then what is the result? It says, once one begins that as the basic foundation. Tada purusam atmanam. At that time the soul can see himself to be transcendental to material existence. In other words the quality of atma is called svayam-jotir. Svayam jotir means self-effulgent. He’s shining. The self is shining. This atma, the nature of atma is shining with this transcendental consciousness. But the pure nature of the atma can only be visible, can only be understood, can only realized when you are completely free from kama and lobha, these lusty desires and greedy desires. When we are free from the influence of the lower modes of material nature then one can see the self, that means when one is becoming self-realized and becomes liberated. At that time he sees that the soul is transcendental to material existence and always self-effulgent and never fragmented. Never fragmented means akhanditam.  Akhanditam means never fragmented. Animanam means he’s very infinitesimal. He’s very small. Although he’s very small but at the same time it is also very very self-effulgent. So that is the nature of the spirit. About the nature of the spiritual element called the atma. The symptoms of the atma. The symptoms of the atma, each one of them, svayam jotir, self-effulgent and also it has free will, consciousness. It wants to be completely independent, free will. So these are some of the properties of the atma. So when the soul sees that way, that he’s self-effulgent, he’s pure, completely free from any type of material contamination then he will be able to see things proper. When the atma sees, when the self sees that way it’s called self-knowledge then at that time jnana vairagya yuktena, bhakti yuktena catmana. Jnana vairagya yuktena, then by the practice of knowledge and renunciation in devotional service so one will see things, everything, in the right perspective and also he becomes indifferent to material existence. So this is how we control the material desires, how we transcend the influence of these material desires. Then the material influence acts less powerfully upon him; in other words, when one is practicing Krsna consciousness with knowledge and bhakti, jnana vairagya yuktena , bhakti yuktena catmana.  So, we have to practice devotional with knowledge. We cannot blindly practice Krsna consciousness. When we practice blindly Krsna consciousness it has some benefit but it is not very lasting. So in order to have a lasting benefit of Krsna consciousness we must have some knowledge. So what is that knowledge? That knowledge is about the science of the self, atma jnana. Knowledge of the spiritual element, the spiritual being, what is the function of the self and why I’m suppose to practice Krsna consciousness. I have to ask that, what is the necessity of becoming a devotee of Krsna, what is the use of it? The answer will be that by knowledge, by having knowledge about the nature of atma then you will be convinced that the nature of the atma is to be an unalloyed servant, an unalloyed servant of the Supreme. Jivera svarupa hoya, Krsnera nitya dasa. We must be convinced that we are an eternal servant of Krsna. When we become completely convinced with that principal, with that maxim, or with that axiom, then you can see things properly so that the other, many other factors in this world will not be able to influence, in other words you’ll be able to overcome this influence of material nature. So, in other words, here Lord Kapila is instructing to His mother Devahuti about the science of devotion, what is the meaning of devotional life, what is the purpose of devotional science, what is the purpose of being engaged as a servant of God, Krsna. So this is it. When one becomes freed from the influence of this kama and lobha, lusty desires and greedy desires, then one will be situated properly. At that time one can see one’s nature properly. This is svayam jotir, self-effulgent. Also at that time he’ll know that my duty is to serve Krsna. He’ll be convinced, yes, my actual function, the function of the soul is to actually completely surrender to Krsna, to serve Krsna, under all circumstances. That knowledge comes, jnana vairagya yuktena, bhakti yuktena catmana. Then we practice Krsna consciousness with knowledge, this bhakti, bhakti yoga with knowledge and then you can transcend these influences of material nature and be situated properly. We have to come at least to that platform and try to at least, somehow or other, try to get a glimpse of that nature , the nature of the self, because otherwise becoming Krsna conscious and remaining for 15 years, 20 years may not give much understanding. That’s why blindly working running here and there, that is not the solution because we can see so many devotees come and go. How many devotees come? At least maybe 90% gone or maybe 98%. Hardly 2% left is the remnants. That’s because we are not practicing this understanding. We are not trying to have at least the basic background. We must practice this Krsna consciousness with some knowledge. Jnana vairagya yuktena, bhakti yuktena catmana.  If we have at least this basic, this fundamental knowledge of Krsna consciousness then no matter what happens to you you’ll be always engaged in devotional service and you’ll not run away, you’ll not go away from the Krsna consciousness movement.  You’ll not be again no more attracted to any type of material this so-called happiness because you know that actually the nature of the self is to experience this called sat-cit-ananda state of consciousness, this eternity, knowledge and happiness. That you can only get by this jnana vairagya yuktena, bhakti yuktena catmana. When you practice devotional service with knowledge and renunciation then you’ll be able to experience that supreme happiness, that complete ananda, that happiness you’ll experience but the moment we again are attracted to material nature means that I don’t have the proper understanding. In order to have a lasting understanding of Krsna consciousness we have to mold our activity in such a way that whatever we are doing should be a way to increase our understanding of Krsna consciousness. Application, practical application of Krsna consciousness.  In order to do that Krsna has given us our propensity. Our propensity to do some service. So that is why guna karma, guna means quality, karma means activity, so that guna karma actually is a way to increase our knowledge of jnana vairagya yuktena, bhakti yuktena catmana. But that guna karma must be engaged in Krsna’s service. So suppose, for example, if someone is very good in collecting Laksmi, or in gathering Laksmi, so of course if that collection is a way to increase sense gratification then it should be abandoned. Why should you collect/gathering because that will make you more entangled in material life. But if we turn it around and if we engage that in Krsna’s service then it becomes – why should I be affected just by collecting money? You have the propensity, because that propensity is given by Krsna, everyone is given some propensity.  For example, I like writing or I like reading and so writing and reading then we can write about Krsna, we can read about Krsna and in that way that guna karma that Krsna has given me I can use and engage that properly. But if I read something nonsense or I write something nonsense simply because I can write some nice English then it’s not engaged properly. Everything can be engaged in Krsna’s service if it is understood. The purpose of Krsna consciousness. Then what is more important is that we should also know the schedule of our work since we live in a missionary society. Our society is strictly based on the propagation of Krsna conscious activities and since we live in a community then I also must be disciplined. I just cannot do anything that I want. In that way we all must be disciplined, we all must behave properly. Simply because you have a certain propensity you can’t be indifferent to anything else. So that is also required because we live in a community. In other words, engaging our propensity in Krsna’s service and knowing the time and circumstances then we all become happy in our Krsna conscious activity. We can all help each other that way. But if you are just indifferent and do some other projects or when you are living together then it becomes somehow– it doesn’t enthuse others. We have to be a little sensitive of the feelings of each other and also try to schedule our activities in such a way that I do not become a disturbance to others. So that way we can all help each other and increase our Krsna conscious activities so that the mission will become successful.

This is our thesis. This is actually the thesis given from here. The teaching of Lord Kapila about how we should become fixed up in our duty, this is our duty. There’s no reason why one should be completely like in anxiety. When we learn how to become a little sober there’s no need to be overwhelmed by or worried about, too much worried about certain things or too much in anxiety. That is not in line with Krsna consciousness. That we have to learn by practice. Jnana vairagya yuktena, bhakti yuktena catmana.

In summary then, we have come to the Krsna consciousness movement, so once you have come to the Krsna consciousness movement it is almost essential, it is a necessity that we try to understand the fundamental background of Krsna consciousness. We are given certain duties, Deity worship or cooking or even collecting, these things. These are all actually, if we can analyze very properly, these are nothing but applications of Krsna consciousness. Whatever the instructions are given in the Gita and Bhagavatam we are trying to apply it in our day to day activity. It is a practical application of Krsna consciousness. If this becomes a burden, if we think that this type of application is becoming a burden, if we are thinking like that, that means that we are not able to understand Krsna consciousness to a significant degree. Of course that doesn’t mean that one must…let’s say collecting money, that one must always collect, collect, collect without doing anything else. It’s not like that like. It’s just part of it. Part of the daytime, that according to my propensity I do my basic – we have to finish our basic morning duty and everything and only after that, after finishing all the basic things then we try to apply our Krsna conscious understanding. It’s not that, oh, here our Malati is collecting; it’s not that you have to give up everything including mangal arati simply because I’m collecting, no! We have to do everything, the basic foundations. Going out and collecting is just nothing but application of Krsna consciousness what they have learned. So that could be 2 hours, 3 hours, 5 hours, according to time and circumstances. That is just practice of Krsna consciousness, application. Even in the process of doing that if there doesn’t come enough, then there’s no need to be in anxiety because you’ve tried your best, that is more important. You have surrendered to Krsna, you have given everything to Krsna so that mood- but in the process of, for example, one day you are not able to gather much according to your expectation but that doesn’t mean you have to be completely upset and the whole next day completely worried and in anxiety. It should not be like that. Rather, we should pray to Krsna, yes, my dear Lord you kindly guide me and give me the strength and understanding so that maybe in the next day I can do a little better, like that. So that way the mind should become very sober and it should become very controlled and very regulated. It’s not that you go for today and hammer away for 5 hours, tomorrow 0 hours or the next day sleep 24 hours. It’s not like that. But rather, we do it in a regulated way, a routine way.  It’s called tapasya. Some discipline. So we schedule in such a way that the basic Krsna conscious background is not hampered.  My practice is not hampered by any other type of activity and then application of Krsna consciousness could be applied without any difficulty. That’s why let us schedule in such a way that everything goes on properly. That understanding comes from these 3 verses. Three verses read every day. These 3 verses and it will give you….This is given by Lord Kapila to Mother Devahuti. Just by understanding this basic principle, jnana-vairagya yuktena, bhakti yuktena catmana, a very important verse. That means we have to practice Krsna consciousness with knowledge. It is not only collecting, it is like going to the university, just like we are doing a program on Sunday, this is also a Krsna conscious program. Who can tell that this is something (?) like outside? We can explain how this book on science and religion will be a very important catalyst to start thinking about Krsna or to think about spiritual life. Scientific knowledge can be engaged in trying to find the higher principles, the higher goal in life. So that way, we are inviting these important people to spread the consciousness that we must be engaged in such activities. Like these important people are coming and we are cooking nice prasadam so that they can be influenced by our prasadam at least and even if they can’t appreciate the book in the beginning but they can appreciate nice prasadam. So that way it’s a variety. The prasadam program is there, somebody will speak and books will be there and various types of people from various backgrounds i.e.; some devotees, some scientists, some scholars, some friends so we gather together. It is an important function of our mission spreading Krsna consciousness. So like that, things should be arranged in such a way, timely arranged, in such a way that the message is received well by those people who are coming there. So all these things are required. If we organize, or if we conduct our program, or engage in our activity in that way then everything will become successful. In other words, there’s no need to be in anxiety. Why should one be so much worried about it?

It is very important that we learn the very basic fundamental background of Krsna consciousness. You should not be angry about anything else and should not be in so much anxiety about things that might not happen according to your wish. It is bound to happen, we live in this material world, you can see these ups and downs. We should be able to take it in such a way that we don’t lose our Krsna conscious understanding. In that way we learn very carefully because everybody is an important member of our society. It’s not that one member is more important than another. Everyone is important. Even a child who comes to the Krsna consciousness movement is very important. We don’t say that he’s a better devotee than me, no, everyone is important, everyone is the best devotee. Once one comes to the movement and engages his or her activities in Krsna consciousness then that’s the best people we have. Throughout the world people are very expert in finding faults and criticizing others. Everybody is expert. But how many people are actually very saintly minded, sober minded?  Saintly means people who are sober minded. There aren’t very many. Very few.  Krsna consciousness is a program for being educated in that way. We have to become educated to become saintly. At the same time, we also try to imbibe those qualities. We have to acquire those qualities. Those qualities are this: jnana-vairagya yuktena, bhakti  yuktena catmana. Otherwise it’s very easy to speak, to talk. Oh, you must no become angry, oh, you must not be in anxiety. But Malati will be immediately in anxiety as soon as something doesn’t happen, completely in a second. As soon as something like that happens then someone should remind you, what are you doing? The Bhagavat says don’t do like that. Otherwise even if somebody doesn’t tell you then you should try to remember to control these activities. Then it will become a lot better. Then you won’t get upset and then things will become very very sober and natural. Then you will experience great happiness in Krsna consciousness, you’ll begin to experience how nice of a thing it is, a wonderful thing. To become a Krsna conscious person, to become a devotee of Krsna.

So this is very nice. These verses…Actually this whole chapter is very, very important for all of us. We can learn so much. This third canto contains everything that needs to be understood. All the materials for our preaching. Everything is here in the third canto. First canto, second canto, third canto that’s enough. Once we have the very good material of these 3 cantos, we can conquer the world because no one can defeat you. Even the Bhagavad Gita. So this very important. You read every day at least this “Devotional Service” and try to apply this either while going out or staying here and then your mind will become very sober. You can control things. Your senses can be controlled. Then everything will be alright. There will no problem.

My time is very limited here this time. But at the same time the important timing has come. Unless things are done according to time and circumstances, even if we do something it doesn’t have much effect. Knowing that, we have to utilize our time in such a way that there’s maximum utility of activity. Now we are in a state of transition here since we are planning to go to Berkeley, at least the BI part, so our minds should become much more vigilant and see things from the other side also.

Prabhupada’s Centenial Festival I think from the BI point of view, we are very few in number in the movement. BI devotees are very few. But then our project is very big. Our project is very big. Conferences of this nature. It involves a lot of actions. We can’t afford to lose time in worrying about it. Whether things don’t come out, that doesn’t bother me so much but we must try our best, we must try our best. Whether it comes out good or bad, that’s up to Krsna. Our part, we should try our best. This is the motto. We should work for the next 8 years. This is ’86, no sorry, this is now ’88, so in ’96, only 8 years more. Let’s work hard. After 8 years we’ll become very old. That’s sufficient! If we can live for 8 years, that’s more than sufficient. Do our duty for Prabhupada. So far as I’m concerned these 8 years are very, very significant. Try your best. If one can remain without getting married it is much better today. Never think about getting married, again. It is much better because when one gets married, especially in our society today, they can get divorced in one year, this and that, and get so much in anxiety. So why do you put that again in that type of idea?

(Question) Even for a woman? The same thing?

(Sripada) For everyone! (laughs)  (Another devotee answers) It has to be, because a woman requires a man.

(Sripada) There’s so much trouble. Why give yourself trouble? There are so many Christians that are called nuns. Mother Teresa has a lot of nuns who’s doing a lot of nice service. We also have many nice devotees. But sometimes they change these things and become completely bewildered. Especially if the husband becomes good then that’s one thing but hardly there’s any good husband either so everybody is in great anxiety. Instead of putting yourself in anxiety just remain fixed up in your service and do a little service. Do nice cooking and give a lot of prasadam to so many living entities and in that way life can be much more meaningful as well as more enthusiastic. Let’s make very nice plans for doing nice service.

Now in India I saw that in Vrndavana…Vrndavana is actually very nice during the Kartika because everything is sober because all the (?) pilgrims come there. It is very nice. And if our devotees, even if we can’t go every year, but we should make some plan that…we should not be so miser about money. To think that we have no money, no money like that, but we should make some plan for making money so that we can go to Vrndavana and spend at least some time. In that way we have to re-charged with spiritual enthusiasm because there are certain places that give special enthusiasm. Just like re-charging a battery. When you charge a battery when it is too much used then you dry up so you need to be re-charged. That you can get. If we plan in such a way, a nice way, that even if you cannot go every year at least in a reasonable time scale you should be able to. In that way you are looking forward, yes, I’m going to Vrndavana in 2 years, like that, in that way you become always enthusiastic. Similarly, putting on any preaching program, we should have some nice plan. That in about a month I’m going to invite about 5 people for a very nice program, slide show, chanting , bhajans, very important guests, friends like that. Not day to day but some plan. That way you’re looking forward. Just like I’m planning to have a temple, building a temple and looking forward that someday, I don’t know if I will be able to do it but at least I’m planning. That makes one enthusiastic. Either trying to gather some Laksmi or intelligence, like that. But at least you’re thinking is that I’m going to do this as my duty. We should be always planning something. Planning is as important as execution. Your mind should always be engaged properly. Planning makes you engaged. Suppose we are going to have a preaching program in Sonoma County. What is it? Is there a county called Sonoma? In a month or something like that. And we make plans. And then we are going to do a program in somebody’s house …Just like our Malati, you don’t have to collect every day. Someday there might be some friends you meet there in that collection. Take her name and address and say that we are a spiritual group and someday we would like to come to your house. Maybe a little chanting and bring some prasadam for you because you have given such a nice donation today. Like that, it can become a very nice preaching program and then make an engagement and in a month or so make a telephone call and then she will be so happy that, “Oh,yes this is that nice lady that I gave about $10. she has come now with this bhajan group. Prasadam.” So like that. You don’t have to tell a lie all the time.  END

5th of October of 2006

(Berikut adalah pelajaran atau renungan Mahanidhi Swami pada prosesi Samadhi Srila Sripada Maharaja di Gopalji Mandir Radha Kunda, yang merupakan penjelasan detail bagaimana  Srila Sripad Maharaj selalu bermeditasi kepada Radha Krishna Lila, khususnya Rasa-Lila dan Lila Radha Krishna Di Radha Kunda, sembari sibuk menjalankan perintah gurunya. Mahanidhi Swami mengatakan Srila Sripada Maharaj kelihatannya sibuk mengajarkan kesana-kemari, keliling dunia, ikut dalam berbagi kegiatan Perdamaian Dunia dan kegiatan lainnya. Sibuk dalam membangun berbagai Proyek tetapi di dalam hati penuh akan bara cinta kepada Radha dan Krishna, bagaikan para Gopi yang selalu menyembunyikan Cintanya. Selamat menikmati-ed)

Srila Sripada Maharaj Ki .....Jay

Mahanidhi Swami: Salah satu brahmacari telah menjelaskan detail tentang bagaimana… Sripada… meninggalkan dunia ini…, Sripada Bhaktisvarupa Damodara Goswami. Kita akan mencoba untuk memberikan perhatian lebih detail tentang proses tersebut, dan kita akan mengulangi beberapa keterangan dan memberikan penjelasan lebih lanjut tentang apa yang terjadi. Satu hal lagi, brahmacari itu… siapa namanya?

Para Penyembah (menjawab):  Vrajendrakumara.

Mahanidhi Swami: Vrajendrakumara… ia telah menjelaskan, ketika ia bertemu, pada malam hari, ketika ia bertemu Guru Maharaja, sekitar jam 10:30. Ia berkata ia melihat jam dan saat itu sekitar jam 10:30 malam, ketika Sripada mengeluh tentang rasa sakit.

Tetapi Vrajendra kumar mengatakan walaupun Sripada merasakan sakit pada pundak dan tangannya, Beliau tersenyum dan menunjukkan perasaan yang sangat gembira dan riang. Ia tidak pernah melihat Guru Maharaja berada dalam keadaan gembira seperti itu. Saya berusaha menangkap apa yang vrajendrakumar katakan. Saat itu Guru Maharaja sangat bersinar dan sangat bahagia, dan bahkan seperti bermain-main. Beliau seperti sedang bermain-main. Beliau mengambil tongkat dan berkata: “Hei.. hei.., kamu anjing tidur! Hei, kamu brahmacari! Kamu seperti anjing tidur, mengapa kamu tidur di saat seperti ini? Tidak tahukah kamu jam berapa ini? Saat ini jam 10:48. Ini merupakan awal dari Nishanta lila. ini merupakan awal dari Rasa Lila.”

Sekarang, mari kita uraikan semuanya bersama-sama. Saya mendengarkan cerita ini dengan sangat jelas sekali.

Uraian Tentang Rasa-Lila (Nishanta-Lila)

Rasa Lila mulai pada saat Nishanta Lila, sekitar jam 10:48 dan selesai sekitar 3:36 pagi hari. Hal itu terjadi di temple, dan Maharaja tidak ingin meninggalkan pertunjukan Rasa Lila tersebut. Beliau ingin pergi setengah jam sebelumnya … Anda telah mendengarkan ceritanya. Saya hanya mengulanginya; saya hanya memolesnya saja …

Maharaja berkata, “Tidak, saya sangat menyukai, saya menikmati Rasa Lila, jadi saya tidak ingin pergi, saya ingin tinggal di sini, biarkan saya mati, biarkan saya meledak, biarkan semua terjadi, tapi saya tidak ingin pergi. Saya merasakan rasa”. Jadi beliau tetap tinggal…

Dan kemudian Beliau melanjutkan untuk mendengarkan Manipuri bhajan, Saya percaya, saat itu ada Manipuri bhajan, dan Manipur bhajan ini tentang… Rasa Lila. Jadi beliau melanjutkan untuk menikmati Manipuri Bhajan, selama beberapa hari berikutnya, dari melihat Rasa Lila, mendengarkan tentang Rasa Lila, bermeditasi pada Rasa Lila, dan apa yang terjadi, wajah Beliau menjadi sangat gembira. Jadi wajah beliau, wajah Guru Maharaja, yang dilihat oleh Vrajendrakumara pada saat terakhir beliau di dunia, adalah wajah seorang penyembah yang hatinya telah menyatu dalam Rasa Lila, oleh  karena itu wajah Beliau bersinar oleh rasa bahagia. Hal itu yang dijelaskan oleh Vrajendrakumar, ia mengatakan bahwa wajah Beliau sangat bahagia.

Maniuri Rasa-Lila Dance

Dan Beliau tidak merasakan sakit apa pun dari tubuh fisik beliau karena Beliau terhanyut dalam svarupa beliau… Svarupa Damodara Goswami. Beliau terhanyut dalam nitya svarupa beliau sebagai manjari, melayani Radha and Krishna di dalam Rasa Lila. Jadi pada malam hari Beliau melayani Rasa Lila dan pada siang hari Beliau melayani lila di Radha Kunda, karena pada madhyama lila, kegiatan itu dimulai pada siang hari, dari jam 10:48 pagi sampai jam 3:36 sore. Dan pada jam 10:48 malam sampai jam 3:36 pagi, merupakan nishanta lila. Jadi hal ini sangat sesuai …

Para Penyembah:  Haribooool!!!

Sri Sri Radha Krishna and Sakhis

Mahanidhi Swami: Jadi Beliau meninggalkan dunia ini dan pada jam berapa beliau meninggalkan dunia ini? Beliau bermeditasi pada Rasa Lila, Beliau menyaksikan itu semua, Beliau mendengarkan itu semua… Hal penting lainnya, Beliau bertanya pada Vrajendrakumara, “Jam berapa ini?” Ingat? Beliau berkata, “Jam berapa ini?”

Ia berkata (Vrajendrakumara berkata): jam 10:36…35.  Dan Sripada berkata: “Ok, biarkan saya menunggu beberapa menit…” Ok, sekarang saya siap untuk masuk. Karena saat itu adalah nishanta lila, yang artinya di mana Rasa Lila mulai. Rasa Lila mulai dari jam 10:36 atau 10:48. Kalau tidak, untuk apa Beliau peduli jam berapa saat itu? Ini karena Beliau ingin datang ke Rasa Lila tepat waktu.

Jadi hal ini sangat, sangat dalam dan merupakan pelajaran yang penting.

Hal lainnya, brahmacari kita Vrajendrakumara berkata, kecenderungan Maharaja adalah untuk memulai segala sesuatu sendiri karena Beliau tidak dapat menyerahkan kepada seorang murid untuk memulai sesuatu, karena mereka butuh inisiatif, mereka membutuhkan petunjuk. Jadi beliau akan memulai banyak, banyak proyek dan rencana secara pribadi. Saya kira Beliau berkata sesuatu tentang… kaum muda dan sains, rekaman dan penerbitan, temple, dan masih banyak lagi… dan kita yang akan melaksanakannya.

Jadi ada dua hal lagi; Saya akan menghubungkan hal ini dengan satu hal lagi.

Srila Prabhupada, Guru Maharaja kita, Prabhupada memberikan Beliau nama Svarupa Damodara Goswami…Swami, apa hal itu benar?!

Para Penyembah: Svarupa Damodara brahmacari,

Mahanidhi Swami: Svarupa Damodara…, itu bagian yang benar. Jadi Beliau memberikan nama Svarupa Damodara, dan Beliau adalah seorang ilmuwan. Dan Beliau mengajarkan kepada para ilmuwan tentang bagaimana menyerahkan diri pada Krishna dan untuk melayani Krishna. Beliau mengajarkan kepada mereka, “Kalian harus menyerahkan diri pada Krishna dan mendedikasikan hidupmu pada Kesadaran Krishna (Kesadaran akan Tuhan)”. Jadi beliau bertindak sebagai seorang guru bagi para ilmuwan, benar? Beliau adalah seorang ilmuwan yang mengajarkan ke kalangan ilmuwan.

Sekarang jika kita melihat arti Svarupa Damodara… Svarupa Damodara adalah Lalita Sakhi. Dalam Gaura Lila Svarupa Damodara ada di situ… tapi dalam Krishna Lila Svarupa Damodara adalah Lalita Sakhi. Dan Lalita Sakhi mengajarkan kepada semua sakhi dan manjari bagaimana mencintai Radha dan Krishna. Jadi untuk orang-orang, karmi atau roh-roh terikat, kepada para ilmuwan, Svarupa Damodara (Sripad Maharaj) telah mengajarkan kepada mereka semua, “Berserah dirilah pada Krishna, cintailah Krishna”.  Dan untuk para penyembah Beliau juga merupakan seorang guru. Beliau mengajarkan bagaimana untuk mencintai Radha-Madhava, Radha-Govinda. Sebagai seorang guru, Beliau merupakan guru bagi para ilmuwan dan Beliau merupakan guru bagi kita semua para penyembah bagaimana melayani Radha dan Krishna, Radha Govinda. Jadi Beliau memulai dan Beliau juga memberi contoh. Beliau berkata:  “Lihat! lihatlah, saya menikmati, saya menikmati Rasa-Lila, ini merupakan param gati (tujuan tertinggi) kita, ini merupakan sadhya kita, ini merupakan tujuan kita, ini merupakan ilmu pengetahuan, hal ini penuh dengan ekspresi pengetahuan Ketuhanan, ini merupakan prema – untuk mencintai Radha dan Krishna.”

Dan Srila Prabhupada, ketika Devi Sakti Mataji bertanya pada Srila Prabhupada, ia berkata: “Srila Prabhupada, dapatkah kita mempunyai temple kecil Krishna Balarama di Radha Kunda?

Dan Srila Prabhupada berkata: “Dan apa yang akan kamu lakukan di situ?”

Dan ia menjawab: “Well, kita akan menyebarkan buku Anda. Karena di setiap temple di seluruh dunia kita menyebarkan buku dan mengajarkan dan mempunyai program standar.”

Dan Srila Prabhupada berkata: “Tidak! Tidak di sana.”

Devi Sakti, murid Prabhupada, ia merasa heran: “Oh! Kita akan mempunyai temple tetapi tanpa penyebaran buku?”

Srila Prabhupada berkata: “Tidak! Radha-Kunda adalah untuk merasakan/menikmati Rasa (Trancendental mellow of loving service).”

Jadi, seperti Swami Maharaja kita telah mengatakan seperti itu, Bhaktisvarupa Damodara Maharaja telah menunjukkan bagaimana caranya. Ya, Beliau mengajarkan pada kita dua hal dari tirobhava beliau, dengan Beliau masuk ke dalam nitya-lila pravesha. Beliau mengajarkan dua hal – “Datang ke Rasa Lila, simpan Rasa Lila di dalam pikiran dan hatimu dan datanglah ke Radha kunda.” Ini merupakan ajaran yang diberikan oleh Beliau kepada kita, “Pada siang hari Anda ada di Radha Kunda, pada malam hari Anda ada di dalam Rasa Lila; dalam kesadaran, dalam hati.”

Jadi Beliau sangat menikmati. Dan Atmanivedana Swami telah mengatakan bahwa melalui karunia Sripada, Beliau dapat tinggal di sini selama tiga hari.

Melalui karunia Sripada, Saya (Mahanidhi Swami), dapat tinggal di temple ini selama 10 tahun.

Para Penyembah: Hariboooool!!!

Mahanidhi Swami: Dan saya mempunyai atau menjadi semua saksi di sini.

Saya datang ke sini pada tahun 1994, ketika Sripada Maharaja mendapatkan temple ini dan saya mulai dari ruangan yang rusak ditas. Tanpa atap… ruangan ini hanya punya empat tembok dan tidak ada yang lain lagi. Saya menemui Sukadeva (murid Sripada) dan berkata: “Dapatkah kamu menolong saya? Saya ingin membuat bangunan ini menjadi bhajan kuntir. Dapatkah kamu memasang atap dan lain-lainnya? Berapakah biayanya?”

Ia berkata: “sekitar sepuluh ribu rupee…”

Saya berkata: “Ambilah ini…”, dan ia melakukan semuanya. Dan saya merayakan Kartika pertama saya di sini dan 10 Kartika berikutnya, dari 1994 sampai 2004…, melalui karunia Sripada.

Sekarang, setiap kali saya bertemu dengan Beliau, ketika Beliau datang, saya selalu bertanya: “Maharaja, kapankah Anda datang ke Radha Kunda Anda? Ini adalah temple anda. Tertulis di luar, ‘Manipur Gopal Mandir’, dan Anda adalah orang Manipur, bukan saya. Saya datang dari tempat yang jauh di luar Manipur. Jadi, Maharaja, ini adalah temple Anda!.”

Sripada Maharaja berkata: “Maharaja, saya ingin datang dan melakukan Bhajan di sini”.

Seperti yang anda tahu Beliau adalah seorang bhajananandi yang hebat. Hati Beliau selalu terserap dalam bhajan, tapi Beliau tetap melakukan guru seva Beliau. Hati Beliau ada di sini, hati Beliau selalu bermeditasi, selalu mengucapkan dan menyanyikan segala hal tentang Radha Kunda, tentang Lila Radha Krishna, dan Rasa Lila di dalam hati.

Juga, terkadang kita mendengar, “Oh Rasa Lila, jangan membaca tentang Rasa Lila, jangan mendengarkan tentang hal itu.” Tentu saja hal itu merupakan hal yang paling utama, tapi Sripada mengajarkan contoh yang indah ini dan saya yakin kita harus mendengarkannya dengan gembira, tentu saja hal ini merupakan hal yang sangat menyedihkan karena kehilangan pergaulan dari Gurudeva kita tercinta dan guru bhai (Saudara Seguru). Tapi, lihatlah hal yang dicontohkan oleh Beliau. Beliau mendedikasikan seluruh hidup, hidup abadi Beliau, hidup Beliau yang dapat anda semua saksikan. Seluruh hidup Beliau didedikasikan untuk misi guru kerohanian Beliau, Bhaktivedanta Institute, pengajaran ke kalangan ilmuwan… tapi ada dua hidup seorang penyembah, hidup external dan hidup internal.

Kata “gopi”…, kita berkata, “gopi”, “vraja gopi”…, “gopi”, kata dasar dari gopi adalah “gup”. “Gup” berarti rahasia. “Gupta”, rahasia, tersembunyi, pribadi. Jadi seorang gopi, Vraja Gopi adalah seseorang yang membiarkan cintanya menyala di dalam hati mereka dengan cara yang rahasia. Para gopi, mengocok mentega, mereka membuat patty dari kotoran sapi, mereka memasak untuk suami mereka, mereka merawat segala hal, mereka merawat sapi, mereka melakukan segala sesuatu yang merupakan kewajiban, semua tugas ashram mereka, mereka melakukan segalanya…, tapi dalam hati mereka, mereka terhanyut dalam cinta mereka pada Krishna.

Jadi ajaran yang indah ini telah diberikan oleh Bhaktisvarupa Damodara Goswami. Secara eksternal Beliau khusuk melayani misi yang diperintahkan oleh guru beliau, “Guru ajna”, siang dan malam. Tapi guru ajna datang dengan dua cara. Ada guru ajna untuk sadhaka rupa dan guru ajna untuk siddha rupa.

Guru ajna untuk siddha rupa adalah untuk melayani dan membantu lila Radha Govinda yugala, dalam Rasa Lila dan di Radha Kunda dan melalui astakaliya lila.

Jadi, secara internal di dalam hati, hal itu ke luar. Beliau tidak dapat menyembunyikan hal ini lagi dan Beliau ingin masuk ke dalam lila tersebut. Sekarang beliau telah mulai…, seperti yang dikatakan brahmacari ini…, Beliau memulai segala sesuatu dan membiarkan kita untuk menyelesaikannya. Jadi Beliau memulai…, Beliau berkata, “Lihat! Saya telah memulai…, Lihat! Saya menunjukkan sesuatu pada kalian. Selama ini kalian berpikir kalau saya adalah seorang ilmuwan. Sesungguhnya selama ini, saya adalah seorang parama-rasika-vaishnava”…

Para Penyembah (dengan keras): Srila Sripada ki jaaaaya!!!

Mahanidhi Swami: …“ Hati saya telah terhanyut”…

Lihatlah, ketika saya sering bertanya pada Beliau, beberapa kali dalam 10 tahun; Bayangkan, setiap 10 tahun, Beliau akan datang tiap tahun, tiap tahun selama 10 tahun saya di sini. Dan saya bertanya, “Bagaimana Anda dapat meninggalkan tempat ini, bagaimana Anda bisa?… nektar, kedamaian, kebahagiaan, karunia yang mengalir di sini…, dan Anda meninggalkan tempat ini?”. Saya melihat ke dalam mata Beliau.

Isi hati Beliau akan tampak melalui mata Beliau dan berkata: “Saya sangat ingin tinggal di sini dan melakukan bhajan. Suatu hari saya akan tinggal di sini (di Radha Kunda), dan saya akan menulis ulasan Bhagavatam (Vedanta-ed) dan saya akan menyanyikan bhajan-bhajan.”

Jadi sekarang kita harus menjalankan apa yang telah Beliau mulai. Beliau telah memulai tradisi memunculkan keinginan yang kuat untuk tinggal di Radha-Kunda. Keinginan untuk masuk ke lila Radha dan Krishna.

Selama pelayanan Beliau dari 1970…

Para Penyembah: 1969.

Mahanidhi Swami: Mulai 1969. 37 tahun telah didedikasikan, 24 jam sehari, untuk melayani guru. Tapi di dalam hati, Beliau selalu terbakar dalam cinta, ketertarikan, dan melayani lila Radha and Krishna. Jadi Beliau telah memberi petunjuk, Beliau telah memulai sesuatu. “Ya saya telah memulainya, saya pergi sekarang, saya pergi ke sini, saya yang  pertama pergi. Saya telah memulainya, Saya telah sampai di Rasa Lila, Saya telah sampai di Radha Kunda. JADI KAPAN KALIAN SEMUA AKAN BERGABUNG DENGAN SAYA?”

Sripada Goswami kiiii…

Para Penyembah: Jaaaaaaya!!!

Alih Bahasa Dhira Kesava Das

The Glorious Dissappearance of Srila Bhaktisvarupam Damodara Swami Sripada Maharaja

Written by: Bhaktisvarupa Damodara Maharaja’s servants
attending Him in Calcutta

Bhaktisvarupa Damodara Maharaja, beloved spiritual son of Srila A. C. Bhaktivedanta Swami Prabhupada, disappeared from this mortal world during the Ratrilila period of Lord Sri Krishna’s Astakaliya lila on Vijaya Dasami, which according to this year’s Panchangam, is the most auspicious day of this calendar year, 2006. Bhaktisvarupa Damodara Maharaja’s disappearance took place in Calcutta, the holy appearance place (Janmasthan) of his divine master Srila Prabhupada. Calcutta is also the holy site from which His Divine Grace Bhaktisiddhanta Saraswati Thakur chose to disappear. Due to Bhaktisvarupa Damodara Maharaja’s deep and intense love for his divine master Srila Prabhupada, he not only chose Calcutta as his place of work but also as his place of disappearance.

Bhaktisvarupa Damodara Maharaja’s unwillingness to compromise on Srila Prabhupada’s instructions is well known and we hope that his dedication to Srila Prabhupada’s instructions will serve as an illustrious example for the world-wide devotee community, now and for all times to come.

As most of you may have heard, there was a serious bomb blast inside of ISKCON Manipur’s temple complex on August 16, 2006, Sri Janmastami day. Six devotees including two children left this world and over forty devotees were seriously injured. Bhaktisvarupa Damodara Maharaja’s body was also injured during this blast. He had a deep cut and a fractured bone in his left forearm, a small puncture in his left eardrum and a tiny shrapnel burn on his back. After preliminary treatment in Manipur and performing the sraddha ceremonies for the departed devotees, Bhaktisvarupa Damodara Maharaja came to Calcutta on August 25, 2006 where he was admitted into the Apollo Hospital. There, he underwent successful operations on his forearm and ear. He was discharged from the hospital on September 9, 2006. On September 19, 2006 Maharaja visited the hospital for a routine checkup. At that time the burn on his back had almost healed and the doctors were surprised by how quickly the fractured bone in his forearm was setting. The cut on his forearm was also healing well.

While returning from the hospital to his flat Bhaktisvarupa Damodara Maharaja asked us to search his room and find his Manipur Nat Sankirtan (Rasa Lila) audio cassettes. From September 10, 2006, until the day of his disappearance, Bhaktisvarupa Damodara Maharaja’s mood and behavior was different from what we had previously experienced. Everyday, he would listen to and sing along with these cassettes for the entire day except for when he was taking his medicine, prasadam or a little rest. We thought that Maharaja was taking it easy during his recovery, as his normal schedule was very active and he never previously took the time to listen to Kirtan cassettes. The Manipuri Nat Sankirtan cassettes that he was listening to are Kirtans sung in the Manipuri language, which describe the pastimes of Lord Sri Krishna and Srimati Radharani. Since we do not understand the Manipur language, Bhaktisvarupa Damodara Maharaja, during his lunchtime, would sometimes explain to us what was being sung on the tapes. He said that the songs describing the Rasa Lila are so absorbing that one can completely forget this world. He said, “This world is on one side and that world is on another side.” He was always in an extremely happy mood and said he was feeling more enthusiastic than ever.

One afternoon, Bhaktisvarupa Damodara Maharaja explained to us that one of the Manipuri songs described Srimati Radhika’s walking to be like that of a graceful female elephant. Bhaktisvarupa Damodara Maharaja expressed many other details about the pastimes of Sri Sri Radha and Krishna, however, due to our unfortunate lack of qualification we could not understand them nor did we make any recordings of Bhaktisvarupa Damodara Maharaja during this time. Bhaktisvarupa Damodara Maharaja described how the Rasa Lila is performed according to the ancient Manipuri tradition. He also told us that once he discussed the Manipuri Rasa Lila with Srila Prabhupada and said that Srila Prabhupada was very pleased with the profound Manipuri Vaishnava culture.

We asked Bhaktisvarupa Damodara Maharaja how the Gaudiya Vaishnava culture and these peculiar Manipuri tunes originally came to Manipur. Bhaktisvarupa Damodara Maharaja said that the songs and devotional culture are from Narottam Das Thakur whose disciples came to Manipur and initiated King Bhagyachandra Maharaja. The tunes were developed by Bhagyachandra Maharaja himself and some subsequent Manipuri kings. While explaining more, Bhaktisvarupa Damodara Maharaja described how the performance of Rasa Lila is done in the Manipuri tradition. It first begins with the glorification of Gaura Lila wherein Lord Gauranga is requested to come and be the principal witness of the Rasa Lila. The glories of the Yuga Dharma Hari Nam Sankirtan are extolled, and prayers are sung to Lord Nityananda. Then only does the Rasa Lila begin.

A week before his disappearance, Bhaktisvarupa Damodara Maharaja, in a deep mood, wrote down a wonderful transcendental song in the Manipuri language. He then sang and recorded it for all of the devotees. Many devotees now have a recording of this wonderful transcendental song. It was sung in what we, his disciples, call “his gopi voice”. Bhaktisvarupa Damodara Maharaja’s written words for the song and translation by him are as follows:

VRAJAPREMDA LUPPE
ANGAOBAGUMLE
RADHABU THIRAKLE
SRI GAURANA

Translation: Immersed in the loving thoughts of Vrajaprema, Sri Gauranga Mahaprabhu is searching for Srimati Radhika like a mad man.

KEIDANO BRINDAVAN
KEIDANO KUNJAVAN
KADAIDA LEIKHRE
SAKHISHINGDUNA
THIRAKLE RADHABU
SRI GAURANA

Translation:
“Where is Vrindavana
Where is Kunjavan
Where are Sakhis?”

Crying again and again uttering these words Sri Gauranga Mahaprabhu is searching for Srimati Radhika like a mad man.

HARE KRISHNA HARE KRISHNA
KRISHNA KRISHNA HARE HARE

HARE RAMA HARE RAMA
RAMA RAMA HARE HARE

On October 1st, 2006, Bhaktisvarupa Damodara Maharaja discussed with some of his disciples from IIT Kharagpur about the upcoming conference in Jagannath Puri entitled: ‘All India Students’ Conference on Science and Spiritual Quest’. The speakers and session topics for the conference were finalized during this discussion. That day, he also wrote a letter inviting the President of India to the conference. Around 8:30 – 9:00 PM Bhaktisvarupa Damodara Maharaja took a little soup as his dinner and after that he went to take rest, as did we. About an hour later Bhaktisvarupa Damodara Maharaja got up from his bed and walked to his connected office room where some of his assistants where sleeping. He woke one of them and asked him to come to his room. He was extremely jolly. He asked, ‘What is the time now?’ His assistant said it was 10:35pm. Bhaktisvarupa Damodara Maharaja then requested to have some ice put on his left fingers as they were feeling a little hot and on his left shoulder where he felt some pain. Bhaktisvarupa Damodara Maharaja then called in Manipuri language for his elderly Manipuri assistant, who was also resting nearby, to come and massage his shoulder. We were surprised that although Bhaktisvarupa Damodara Maharaja stated he was experiencing some pain, he was simultaneously exceedingly blissful and joyous. It was just a moment later that Bhaktisvarupa Damodara Maharaja tilted his head back slightly and disappeared from this world. One of assistants cried out ‘No Bhaktisvarupa Damodara! You can’t do this!’ We were shocked by what was happening. We immediately called two assistants who were in the next room. We all started rubbing Bhaktisvarupa Damodara Maharaja’s feet and hands hoping our most beloved Guru Maharaja would awaken from his Samadhi. But Bhaktisvarupa Damodara Maharaja had already entered Lord Sri Krishna’s divine Rasa Lila.

The following day, Bhaktisvarupa Damodara Maharaja’s transcendental body was brought to Sri Sri Krishna Balaram temple in Sri Vrindavan Dham for one night. There, many devotees had his darshan before the Samadhi ceremony that took place the next day, October 4th, 2006. As per Bhaktisvarupa Damodara Maharaja’s desire, he was placed in Samadhi at the Gopaldeva Mandir just on the bank of Sri Radhakunda, on the auspicious disappearance day of Srila Raghunathadas Goswami (our Prayojan Acharya), Srila Raghunatha Bhatta Goswami and Srila Krishnadas Kaviraja Goswami.

For the disciples and friends of Bhaktisvarupa Damodara Maharaja we feel his desire to enter Samadhi in Sri Radhakunda has now opened an eternal residence for us in Sri Radhakunda. For the disciples, the Guru’s Samadhi is the place to meditate on the pastimes of their Guru Maharaja and their respective personal association with him. During Bhaktisvarupa Damodara Maharaja’s pastimes in this manifest body, he arranged for us to have many wonderful pastimes with him at his Sri Gopaldeva Mandir in Sri Nabadwip Dham. Now as we begin his un-manifest lila, he has brought us all to Sri Radhakunda and we cannot express our gratitude in words. Bhaktisvarupa Damodara Maharaja used to say that it is not about how much money you have collected, how many temples you have built or how many men you have, it is about how pure you have become.

Bhaktisvarupa Damodara Maharaja’s Manifest Lila Overview

Bhaktisvarupa Damodara Maharaja appeared in a Gaudiya Vaishnava family in Manipur, India. He was a naishtika bramachari and was always absorbed in the Rasa Lila performances that he grew up with in Manipur. From the first day Bhaktisvarupa Damodara Maharaja met Srila Prabhupada in Los Angeles in 1970 to his last manifest days on Vijay Dasami 2006, every minute of his life was dedicated to carry out Srila Prabhupada’s instructions. Srila Prabhupada gave more personal instructions to Bhaktisvarupa Damodara Maharaja than to any other disciple.

Srila Prabhupada personally made Bhaktisvarupa Damodara Maharaja the GBC and International Director of the Bhaktivedanta Institute. The Bhaktivedanta Institute is a preaching institute for making scientific presentations of Krishna Consciousness. As International Director of the Bhaktivedanta Institute, Bhaktisvarupa Damodara Maharaja organized four major International conferences (Mumbai, San Francisco, Calcutta & Rome), exposing leaders of the scientific community to the Bhagavata viewpoint. He organized hundreds of seminars and symposiums and personally met with and interviewed several Nobel Laureates, statesmen and leading thinkers of the world. Bhaktisvarupa Damodara Maharaja opened what is now the ISKCON Tirupati temple as the first Bhaktivedanta Institute center. Bhaktisvarupa Damodara Maharaja published dozens of books on science and spirituality. This year, in order to satisfy Srila Prabhupada who asked him, ‘You are a scientist, prove scientifically that God is a Person’, he published a book entitled, ‘God is a Person’ containing his dialogue with two of the world’s most prominent Nobel Laureates. Today, Bhaktisvarupa Damodara Maharaja is recognized in all the major scientific and religious circles of the world and is considered to be one of the leading authorities on ‘Science and Spirituality’. Bhaktisvarupa Damodara Maharaja also wrote a scientific commentary on the first four verses of the Vedanta Sutra, which are the summary of the whole Vedanta Sutra. He also edited and published ‘Savijnanam’, the journal of the Bhaktivedanta Institute.

Bhaktisvarupa Damodara Maharaja inaugurated and is constructing the marvelous jewel-like temple in Manipur, which he named ‘The University of Bhagavata Culture’. He also established the Ranganiketan Manipuri Cultural Arts Troupe, for the purpose of cultural preaching. Through Ranganiketan, the Bhagavata culture has been presented throughout the world in venues not generally accessible by traditional preaching methods. Bhaktisvarupa Damodara Maharaja is the founder and director of Bhaktivedanta Institute Mission Schools as well as the Sri Krishna Mission School in North-Eastern India that have over 3,000 students. He also opened a Nature Cure Hospital in Manipur for devotees.

Bhaktisvarupa Damodara Maharaja gave some of his time to the important subject of inter-religious dialogue. In this line, he participated in hundreds of scientific and religious, peace-making and inter-religious conferences around the world. He is a global council member (Trustee) of the United Religions Initiative (URI), one of the largest inter-religious organizations in the world.

Once when Bhaktisvarupa Damodara Maharaja was asked by one of his God-brothers, ‘Could you please tell us one thing about Srila Prabhupada that you remember most prominently?’ Bhaktisvarupa Damodara Maharaja responded that when anyone was in the presence of Srila Prabhupada, they always felt Srila Prabhupada’s overwhelming sense of concern for them. Bhaktisvarupa Damodara Maharaja had numerous disciples throughout the world and he was always equally concerned for all of them. He had an open door policy with his disciples and friends. Tirelessly and mercifully he was and will always be giving himself to those who seek his shelter.

Bhaktisvarupa Damodara Maharaja was constantly traveling in order to fulfill Srila Prabhupada’s instructions to him. He has left with his disciples many instructions, both general and personal to facilitate the Seva to Srila Prabhupada. Bhaktisvarupa Damodara Maharaja will continue to guide his sincere disciples in serving Srila Prabhupada.

Bhaktisvarupa Damodara Maharaja’s disappearance has been as glorious as his life. It is not possible for us to properly glorify him in this brief account, nor would it be possible for us to list the numerous instructions he has left with his followers. We pray that what we have written will remove any misconceptions or misinformation that has been recently published on the internet, by providing a first hand account of Bhaktisvarupa Damodara Maharaja’s transcendental disappearance. We have also included a brief overview of his Seva to Srila Prabhupada for the pleasure of the devotees.

A couple of years ago his disciples published a book called ‘Bhagavata Sevarpanam’ which depicts in greater detail the ways Bhaktisvarupa Damodara Maharaja is fulfilling Srila Prabhupada’s instructions to him. If devotees are interested they may contact the Bhaktivedanta Institute, Kolkata, to acquire a copy.

Bhaktisvarupa Damodara Maharaja has said that all of his Seva, whether it was the Bhaktivedanta Institute, cultural preaching, inter-religious dialogue, the Manipur temple, or traveling and preaching, they were all equal and simply his offering to Srila Prabhupada. We see all these activities as different petals of the lotus flower that Bhaktisvarupa Damodara Maharaja is offering to his divine master Srila Prabhupada.

We beg the mercy of the Vaishnavas that we can continue our service of assisting our beloved Guru Maharaja, Srila Bhaktisvarupa Damodara Bhaktisvarupa Damodara Swami, in his service to Srila Prabhupada. For us he has not left, but has simply decided to now give guidance to his sincere followers in a different manner than before.

All glories to Bhaktisvarupa Damodara Bhaktisvarupa Damodara Swami!
All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada!
Hare Krishna!

(a glimpse of TD Singh Achievement in Serving his Spiritual Master)

In the numerous conferences and festivals that Dr. T. D Singh had organized and attended all over the world, he introduced the divine principle of the Vedantic culture through the medium of arts. He did this through the literary, culinary and performing arts at a myriad of venues ranging from urban schools to the most prestigious universities, from senior citizen centers to the Kennedy Center, from South America to Singapore and to audiences from elementary school students to heads of states.

Dr. T. D. Singh founded the Ranganiketan Manipuri Cultural Arts Troupe in 1989 in order to introduce the Culture of Manipur to the world. “Ranganiketan”, which means “House of Colourful Arts”, is a diverse group of dancers, musicians, singers, martial artists, choreographers and craft artisans. Ranganiketan began its first international tour in 1990, with engagements in Europe and North America and has since then toured all over the world on a regular basis.

When arranging Ranganiketan’s world tours, Dr. T. D. Singh placed a special emphasis on educational programs. More than half of Ranganiketan’s performances take place before young audiences. Carefully created instructional materials prepare students for the performances, and lectures and demonstrations help them to further understand what they have seen. In 1993, Dr. T. D. Singh wrote a section for the Los Angeles County Music Centre’s Artsource, a teacher’s guide, and for the McGraw-Hill Textbook Series/ Performing Arts Audio- Visual Units. The materials written by Dr. T. D. Singh were descriptions of the Rasa Lila pastimes of Sri Sri Radha-Krishna and of the beautiful nature of Vrindavan.

As director of Ranganiketan, Dr. T. D. Singh had, through approximately 600 performances at over 300 venues in over 15 countries, introduced this divine Manipuri Vedantic Culture to millions of people. Some of the Prestigious places where Ranganiketan has performed are: The Kennedy Center for the Performing Arts,

Washington D.C.; EPCOT Center, Walt Disney World: The World Music Institute, New York: Los Angeles Music Center: Seattle International Children’s Festival, and Singapore National Arts Festival. Ranganiketan is the largest, most frequently booked, cultural arts troupe hailing from India.

The Government of India sent Ranganiketan on a mission of goodwill to Syria, Egypt and Iraq in 2001. Ranganiketan participated in the Bosara International Folk Dance Festival, which had an audience of over 10,000 people. They performed in Damascus, Homns, Cairo and at the Babylon international Festival in Baghdad and at the cultural functions organized at the Indian Embassy and the Indian Cultural Centre in Iraq. Many of the people who witnessed the performances were convinced that within the Vaishnava music, song and dance of Manipur there were common roots that could make the whole world united in peace, friendship and prosperity.

In 2000, the Malaysian Ministry of Culture invited Dr. T. D. Singh and Ranganiketan for an international drumming festival in Kuala Lumpur. The Minister of Culture, after witnessing Dr. T. D. Singh sing during some of the performances, in the spirit of cross cultural exchange, gave special permission for Dr. T. D. Singh to visit the Masjid Sultan Salhuddin Abdul Aziz Shah, one of the world’s largest mosques. The Tok Imam Besar in charge of the mosque received Dr. T. D. Singh with great honour and respect and gave him a grand tour of the mosque. In this regard, Dr. T. D. Singh said, “Cultural art is a very significant part of life. People from various corners of the world will come much closer to each other, in friendship and understanding, through the universal language of art and Culture”.

Along with presenting Manipur’s culture throughout the world, Dr Singh also brought representatives of the world’s cultural traditions to Manipur. Dr Singh, as a scientist and a saint, used to say, “I am doing the chemistry of culture”. Martial arts, drumming and Rasa Lila dance dramas constitute the major part of a Ranganiketan performance. The martial arts tradition of the Manipur people is inherited from their forefathers who had to defend themselves from the attack of neighbouring countries. In the spirit of Chitrangada, the famed warrior princess of Manipur, women also participate in martial arts presentations.

The main drums of Manipur are the dhol, dholak and pung. Among them the two-headed classical pung drum, made from the seasoned woods of the jackfruit and wang trees, is an indispensable part of the lives of Manipuri Vaishnavas because it is used during the Hari Nama Sankirtan which is performed at all religious and social ceremonies. In Manipur, drumming is a graceful art form, involving dynamic movements of the head, legs and entire body. The musical pung is characterized by its

ability to create sounds ranging from a soft whisper to a thunderous climax. The virtuosic and acrobatic drum dances of Manipur are a powerful blend of complex talas or rhythms with the devotional mood of Vaishnava saints like Narottama Dasa Thakur.

In Manipur, Rasa Lila performances can last up to eighteen hours and can feature 216 dancers. Although shorter in duration and smaller in size, Ranganiketan’s performances evoke the same devotional emotions in those who witness them. T. D.

Singh said, “The purity and innocence of children’s depiction of the Lord’s pastimes can captivate the minds of everyone and gives us a glimpse of the Divine Realm”

for more on Ranganiketen Travel Troupe please visit www.ranganiketan.com

(The following is a letter read to the devotees at ISKCON Atlanta’s memorial service for HH Bhakti Svarupa Damodara Swami’s from our GBC, HH Hridayananda das Goswami.

HDG letter captures the mood of the devotees in Atlanta ISKCON. Atlanta was particularly dear to Bhaktisvarupa Damodara Swami because he began the Bhaktivedanta Institute here.)

I first met His Holiness Bhakti Swarupa Damodara Swami in the early 70’s when he began to visit the Los Angeles temple. I would especially see him whenever Srila Prabhupada came to New Dvaraka. Thoudam Singh, as we first knew him, was a very sincere, devoted, humble young man who was earning his PhD at the University of Calfiornia at Irvine, which is about one hour south of Los Angeles.
He would always come when Srila Prabhupada came, and he was a well-known fixture at Srila Prabhupada’s morning walks. Srila Prabhupada was delighted to see that a young, faithful scientist was becoming his disciple. In fact, it was really the presence of Swarupa Damodar, as he was known after his first initiation, that inspired Srila Prabhupada to begin the “Life Comes from Life discussions. If you look up Los Angeles in the Vedabase, you will find that often when Srila Prabhupada spoke of Los Angeles, it was in reference to Swarupa Damodar. Srila Prabhupada used to brag all over the world that this very nice young scientist has joined him. So Swarupa Damodar’s coming to Srila Prabhupada’s lotus feet really was a catalyst in Srila Prabhupada’s own preaching.
Then Srila Prabhupada ordered Swarupa Damodar and others to form the Bhaktivedanta Institute which exists to this day. In the field of science preaching, Bhaktiswarupa Damodar was really ISKCON’s greatest ambassador.
His modest, charming approach won the heart of great scientists all over the world. And having won their hearts, it became possible to improve their heads with Krishna consciousness.
Bhaktisvarupa Damodar is also the great pioneer of Krishna consciousness in the Indian state of Manipur. Not only did he establish Srila Prabhupada’s mission as a major spiritual force in Manipur, but he brought traditional Manipuri Vaishnava culture all over the world.
Personally, Bhaktisvrupa Damodar was a beloved brother and friend. I knew him since he first came to Srila Prabhupada. Whenever we met there would always be affectionate, joking exchanges.
In fact, whenever he saw me, he would always take my arm and say to me, “Your pastimes are inconceivable.” He would then laugh heartily. I recall his last visit to Atlanta, at least the last one where I was present. I especially remember that he led a magnificent mangal arotik. Bhakti Swarupa Damodar was not only a promoter of Vaishnava culture, he was himself a great Vaishnava singer, who sang like a Gandharva for the Deity’s pleasure.
On this occasion, I extend my heartfelt condolences to all of his disciples, followers and friends, and to the members of his personal family.
We may take comfort in two obvious facts:
1. Bhakti Swarupa Damodar will always be remembered as one of the great pioneers of the Krishna consciousness movement, and as one of the most beloved and prominent of the Srila Prabhupada’s disciples.
2. Through his disciples, wellwishers and friends, his outstanding service to Srila Prabhupada will continue to bless the world.
All glories to Bhakti Swarupa Damodar Maharaj!
His Godbrother and servant,
Hridayananda das Goswami

Website: http://www.atlantaharekrishnas.org/

by DR. T.D. Singh (HH Bhaktisvarupa Damodara Swami)

In order to promote a culture of peace, friendship and brotherhood between India and Pakistan, Parliamentarian Smt. Nirmala Deshpande led a delegate of 22 Indians consisting of two other Members of the Parliament – Sri S.K. Kharventhan (Tamilnadu), Mr. Mohammad Salim (West Bengal), 19 other social activists, religious leaders and university professors went for a 4 day trip to Pakistan. I was one of the delegates. For most of us this was our first trip to Pakistan. We went from New Delhi Station by Shatabdi Express through Amritsar and arrived in Lahore after walking for some distance from the Indian border to Pakistan border in the afternoon of August 26. Our Pakistani hosts welcomed us with great affection. Some young boys and ladies, youths and some elderly people garlanded all the Indian delegates. Among them a small sweet child with a welcome sign in his hand had attracted my attention.

The child’s innocence and love conveyed a profound message that love is beyond any boundaries. Mr. Muhammad Tahseen, Executive Director of South Asia Partnership, Pakistan welcomed us. A formal reception function was held in Holiday Inn, Lahore at 6:00 pm. It was held in the Holiday Inn, Lahore. There was a presentation in the form of a dance drama depicting the wars and tragedies undergone by the two countries and the hope that peace will definitely prevail someday. It was very moving to see the dramatic presentation. Mr. Tahseen said that because of conflicts between the two countries for over half a century, masses of people have undergone great sufferings, agony and pain beyond any description. Thus we common people from both the countries must impress our respective Governments to venture for peace. Kashmir issue was also mentioned. Our Bishop from New Delhi, our M.P. from West Bengal and a few others including Smt. Nirmala Deshpande spoke at the reception program.

The delegates stayed at different places. I stayed at the Human Rights Commission of

Pakistan (HRCP), Lahore with six other delegates. Next day on August 27 in the

morning all of us went to Kasur by bus to pay our homage to Baba Bulleh Shah, a

Sufi saint and mystic of the eighteenth century (1680 – 1752). On the way there was

another reception and we reached Kasur around 11.00am. We laid ‘chaddar’ on Baba

Bulleh Shah’s tomb remembering his message of love, respect and peace to humanity.

We also presented ‘chadars’ on behalf of the Prime Minister of India Dr. Manmohan

Singh and Foreign Minister Natwar Singh. There was a beautiful

reception with beautiful musical prayer accompanied by many instruments including

drums.

While coming out, many Pakistani children, old men and ladies wanted to have

photograph with us. All of them were very loving and welcoming. We then proceeded

for the Symposium on peace at Prince Marriage Hall, Kasur. The Hall was completely

full with over 400 people. All the Indian delegates presented a brief message on peace

and spoke about Baba Bulley Shah’s life and his profound contributions. I also spoke

and mentioned, “We have come here to bring the goodwill message of India to bring

peace between Hindustan and Pakistan. I also added that in this most critical juncture

of humanity when the whole world is facing fear, terrorism and anxiety, goodwill

visits for both countries for dialogues and friendship could play a vital role in

easing the tension and misunderstanding and restoring peace between the two

countries.” In between lectures there were beautiful songs about Baba Bulleh Shah’s

life and his contribution to humanity. Lunch was arranged in a nearby school. After

lunch we all went back again to the same hall for a Seminar on Baba Bulleh Shah’s

contribution to Peace. The hall was packed again. I was interviewed by Pakistan TV.

On the way back to Lahore, we visited Punjab Khoj Ghar in between Kasur & Lahore.

They are trying to build Punjab Research Center. Because of special permission, we

were free from any police inspection and were always protected

and led by a military convoy jeep. Next day morning on the 28th August, our group’s

visit was flashed in the morning news of National TV of Pakistan. Pakistan is about

half an hour behind Indian time. Our breakfast was hosted by Mr. Waheed Ahmed

Butt, president of Peace Keepers, Lahore, Punjab, Pakistan at Pakistan Council for

Scientific and Industrial Research (PCSIR), Lahore. All the Indian delegates again

briefly spoke about the purpose of our visit to Pakistan. It was attended by over 500

people. There was another dramatic presentation by 4 youths.

In the afternoon a group of Indian delegates including me were taken by Mr. Raheem

Ul Haque who is working in information and computer science to see a group of

Pakistani students at Nairang Art Gallery to discuss about Peace with them. They had

an organization called Bargard for Peace and Youth Cooperation. We had a very nice

discussion for about one hour. They are also inviting Indian students to visit them. We

then visited Sikh Temple in Lahore and the famous Lahore Museum. Then we visited

the famous Badshah Mosque. In the night we attended a concert on Baba Bulleh Shah

in the Open Air Baghe-Jinnah Amphitheatre, Lahore. It was quite impressive. Over

2000 people attended the program.

In the morning of August 29, I met one elderly scholar Mr. Nizamuddin who was incharge of Library at the HRCP. He was quite educated and 88 years old. When he knew that I was from Manipur, he became very enthusiastic and asked many interesting questions. He had a collection of newspaper cuttings about Manipur.

He was extremely happy that we came for promoting peace between Hindustan and Pakistan. I was very impressed with his wisdom and concern for the well-being of the people in general. I gave him little donation for buying his shoes. Before I left he said, “Please sacrifice your life for the welfare of the people. Please suffer for the people.” We left Pakistan at 12:00 noon.

– Dr. T.D. Singh (His Holiness Bhaktisvarupa Damodar Swami)

Indian Delegation led by Mrs. Nirmala Despande, on the way to Pakistan

Reception on arrival in Pakistan

Reception on

DR. T.D. Singh (1937-2006) His Holliness Bhaktisvarupa Damodara Swami: A pioneer in advancing the dialogue on synthesis of Science and Spirituality throughout the world since 1974

Dr. T. D. Singh received Ph.D. in Physical Organic Chemistry from the University of California at Irvine in 1974. He was a scientist and spiritualist known for his pioneering efforts in the synthesis of science and religion for a deeper understanding of life and the universe. He was trained in Vaishnava Vedanta studies from 1970 to 1977 under Srila Prabhupada and was appointed Director of the Bhaktivedanta Institute in 1974. He organized four major International Conferences on Science and Religion – First and Second World Congress for the Synthesis of Science and Religion (Mumbai, 1986 & Kolkata, 1997), First International Conference on the Study of Consciousness within Science (San Francisco, 1990), and Second International Congress on Life and Its Origin (Rome, 2004). Collectively thousands of prominent scientists and religious leaders including several Nobel Laureates participated. He has authored and edited more than dozen books including What is Matter and What is Life? (1977), Theobiology (1979), Synthesis of Science and Religion: Critical Essays and Dialogues (1987) and Thoughts on Synthesis of Science and Religion (2001). He was also the founder Editor-in-Chief for two journals of the Bhaktivedanta Institute.

Dr. Singh had lots of concern for the student community with regard to their holistic development. He felt our younger generations were exposed to the latest scientific and technological developments in various disciplines at numerous colleges and universities around the world, but lacked spiritual foundation to make proper use of them. Hence, he felt the need to organize students’ conference on the interface of Science and Spirituality for the holistic growth of their personality. With this vision, Dr. Singh conceptualized the series on All India Students’ Conference on Science and Spiritual Quest (AISSQ). He personally organized the first conference in the series in December 2005 at Vrindavan, UP. However, by the will of Providence, Dr. Singh left for the spiritual abode on 2 October 2006. He had made all the arrangements for the 2nd AISSQ conference that was held in December 2006 in Puri, Orissa. Dr. Singh also expressed his Nobel desire for the third and fourth AISSQ conferences in the series to be organized in Tirupati and Sri Rangam (Trichy), respectively. Today, inspired by his vision, his students, friends and well-wishers throughout the world are making a humble attempt to carry out his grand vision for harmonizing the modern culture through the synthesis of science and spirituality.

Rendering service to the person Bhagavata, or the pure servant of God, is described throughout the Vedic literature as being more effective and more pleasing to the Lord than rendering service to the Supreme Lord directly. The person Bhagavata comes in the line of a genuine disciplic succession from the Lord, and through the disciplic succession the divine principle is transmitted to the humble spiritual aspirant. His Holiness Bhaktisvarupa Damodara Swami, also known as Sripada Maharaja, rendered sincere and loving service to his spiritual master, Srila Prabhupada, who belonged to the spiritual lineage of the Brahma-Madhva-Gaudiya-sampradaya. Sripada Maharaja was thus an ideal example of bhagavata-sevarpanam—offering service unto the Bhagavata.

Sripada Maharaja was born in the ancient Vaishnava kingdom of Manipur, in northeast India, on December 9, 1937. It was the holy day known as Odana-shashthi, when Lord Jagannatha is given new clothes. His parents were Sri Yogendra Singh and Srimati Kanyahanbi Devi. Being Vaishnavas, they named their child Damodara, one of the holy names of Lord Sri Krishna. Sri Yogendra Singh was a devotional singer in the Nata Sankirtana tradition, and so from the very moment of Damodara’s appearance in this world, his father filled his son’s ears with the devotional sounds of the holy names and pastimes of the Supreme Lord.

As a youth Sripada Maharaja faced many hardships. Around the age of eight he lost his father, and just a couple of years later he and his sister were living on their own in poverty. Life was difficult, but throughout their hardships they remained courageous by taking shelter of the mercy of Lord Sri Krishna.

Once, at the age of ten, Sripada Maharaja told his sister, “One day we will have money, and I will cover you with gold.”

“No,” she replied, “one day you will get married, cover your wife in gold, and forget about me.”

To which Sripada Maharaja firmly replied, “I will never get married.”

He remained a naishthika-brahmachari (celibate monk) throughout his life.

By the time Sripada Maharaja was twelve, he was forced to live alone and fend for himself by growing rice. He thus had no time to continue his studies. Sometime later his primary school teacher noticed his plight and along with a village elder arranged for a proper home and his further education.

At fourteen, Sripada Maharaja became seriously ill with typhoid. The village physicians unanimously declared that he would soon die. But his guardian prayed daily for his recovery by reciting the Dashavatara-stotra, a prayer to Lord Sri Krishna’s ten incarnations. After fasting for forty days and drinking only whey, Sripada Maharaja miraculously recovered.

Another time, Sripada Maharaja fell from a mango tree.

As he lay unconscious, he heard his guardian saying, “You cannot die yet, your mission here is not complete.”

He suddenly regained consciousness and quickly recovered from his injuries.

Growing up, Sripada Maharaja was very much attracted to hearing about the pastimes of the Lord. He once spent the entire night watching the divine rasa-lila dance of Krishna and His gopis performed in traditional Manipuri style. He consequently missed his mathematics final examination the next day. Sripada Maharaja would also regularly take part in the deity worship of Radha-Krishna, Gaura-Nitai, and Jagannatha, Baladeva, and Subhadra in his village’s temple.

Meeting Srila Prabhupada

Because of Sripada Maharaja’s respectful conduct, throughout his student life he developed lifelong relationships with teachers. Possessing the ability to become an expert in anything he set his mind to, he won scholarships that allowed him to further his education in Calcutta and ultimately in the United States. In the 1960s, for someone from the small state of Manipur, India, to make it all the way to the United States on scholarships was almost impossible. Yet by the mercy of the Supreme Lord, Sripada Maharaja won an overseas scholarship from India’s ministry of education.

While doing his Ph.D. research work in chemistry at the University of California, Irvine, he met Srila Prabhupada. Sripada Maharaja quickly decided to dedicate his life in service to Srila Prabhupada and his mission. Sripada Maharaja received spiritual initiation from Srila Prabhupada, who gave him the spiritual name Svarupa Damodara Dasa. Later, after taking sannyasa initiation, the prefix Bhakti was added. Since then he has been known as Sripada Bhaktisvarupa Damodara Swami or Sripada Maharaja.

Prabhupada’s Instructions

For the next eight years, beginning with Sripada Maharaja’s morning walks with Srila Prabhupada in the early 1970s on Venice Beach in California, to the last hours of Srila Prabhupada’s manifest pastimes in this world, in Vrindavana, 1977, Srila Prabhupada gave numerous instructions to Sripada Maharaja on how to properly introduce Bhagavata culture to the world’s intellectuals and leaders. These instructions were in the fields of science, philosophy, religion, Bhagavata cosmology, evolution, art, culture, and spiritual education, among others. Some of the conversations between Srila Prabhupada and Sripada Maharaja that took place during their morning walks together on Venice Beach are now published and distributed by the Bhaktivedanta Book Trust (BBT) as the book Life Comes From Life.

In 1973 Sripada Maharaja offered a small book to Srila Prabhupada at Prabhupada’s appearance-day celebration in Los Angeles. Srila Prabhupada liked the book so much that he ordered it to be printed and distributed in large numbers. The book—The Scientific Basis of Krishna Consciousness—is based on the instructions Sripada Maharaja received from Srila Prabhupada. Srila Prabhupada would often show the book to guests and tell them the book was written by one of his scientist disciples. He ordered the BBT to print over 100,000 copies. This book is still used extensively for presenting Krishna consciousness to students at colleges and universities throughout the world. Over a quarter million copies have been printed, and it has been translated into many languages.

The Bhaktivedanta Institute

After Sripada Maharaja received his Ph.D. in physical organic chemistry in 1974, he went to Vrindavana to be with Srila Prabhupada. Srila Prabhupada told him he wanted to start an institute to present Krishna consciousness scientifically to intellectuals. He told Sripada Maharaja he wanted him to be the director of the institute. Sripada Maharaja humbly expressed his feeling of not being qualified for the position.

Srila Prabhupada replied, “I will give you all the instructions required to run the institute. You simply follow them.”

Later, Sripada Maharaja suggested the name Bhaktivedanta Institute, and Srila Prabhupada humbly agreed.

Srila Prabhupada instructed Sripada Maharaja on how to organize and operate the Institute. He gave him specific instructions on organizing conferences, giving lectures, writing books, and interacting with scholars and intellectuals. Srila Prabhupada saw in Sripada Maharaja a person who could fulfill these instructions, as he had a scientific background, a gentlemanly nature, and above all the qualities of a Vaishnava.

Srila Prabhupada’s personal assistant Srutakirti Dasa expressed to Sripada Maharaja, “While I was his Divine Grace Srila Prabhupada’s personal servant, it seemed like you were always nearby. He had so much affection for you … He gave so much of his time to you because he knew it would not be wasted.”

Srila Prabhupada once said, “Svarupa Damodara is such a nice devotee; he has the quality of always making friends, not enemies. No one speaks against him.”

In 1977 Sripada Maharaja gave a lecture on the scientific basis of Krishna consciousness at a large pandal (tent) program in Bombay. Srila Prabhupada was extremely pleased by his scientific presentation.

While honoring Sripada Maharaja, his godbrother Giriraja Swami recalled the occasion: “Although Prabhupada was quite ill then (this proved to be his last public engagement) and remaining in the pandal for long was a strain for him, he was so keen on your work that he wanted to be there for your presentation.… I will never forget how happy he was. I had hardly ever seen him so happy. He was so pleased with your presentation that evening at Cross Maidan.”

Any disciple of Srila Prabhupada present when he and Sripada Maharaja were together recognized the beautiful relationship and loving exchanges that took place between them. Sripada Maharaja took the instructions he received from Srila Prabhupada as his life and soul. Fulfilling these instructions was his offering of love, as a disciple, to his divine master, Srila Prabhupada.

Interviews, Symposiums, and Books

For the pleasure of Srila Prabhupada, Sripada Maharaja organized five major international conferences, in Vrindavana (1977), Mumbai (1986), San Francisco (1990), Kolkata (1997), and Rome (2004). These conferences exposed leaders of the scientific and spiritual communities to the Bhagavata perspective. He organized hundreds of seminars and symposiums and met with and interviewed several Nobel laureates, statesmen, and leading thinkers of the world, such as Charles Townes, William Phillips, Desmond Tutu, Pope John Paul II, the Dalai Llama, and Mother Theresa.

In response to Srila Prabhupada’s instruction for him to write books, Sripada Maharaja published dozens of books on science and spirituality. Srila Prabhupada told him, “You are a scientist; prove scientifically that God is a Person.” In 2006 he published God Is a Person, containing his dialogue with two of the world’s most prominent Nobel laureates. As instructed by Srila Prabhupada, Sripada Maharaja also wrote a scientific commentary on the first four verses of the Vedanta-sutra, which summarize the work. He also edited and published Savijnanam and Tattva-jijnasa, respectively the journal and the magazine of the Bhaktivedanta Institute. Today, in large part because of his books, Sripada Maharaja is recognized in major scientific and religious circles around the world and is considered one of the leading authorities on science and spirituality.

To distribute the books of Srila Prabhupada and the Bhaktivedanta Institute to colleges and universities throughout India, Sripada Maharaja started the Bhaktivedanta Institute on Wheels. Currently three motorhome-style buses travel around India performing outreach work for the Institute. The members of the outreach team organize lectures and distribute books to students, professors, and libraries, promoting a dialogue between science and spirituality.

In northeast India Sripada Maharaja started a network of primary and secondary schools to promote the goals of the Bhaktivedanta Institute. Over four thousand students attend these schools and receive a scientific education centered on the spiritual values of the Bhagavata tradition.

Sharing Vaishnava Culture

Throughout his life, Sripada Maharaja attended numerous festivals and conferences all over the world. At these functions he introduced the divine principle of Vaishnava culture, which he had received from Srila Prabhupada. He did this through the literary, culinary, and performing arts at a myriad of venues ranging from urban schools to the most prestigious universities, from senior citizen centers to the Kennedy Center, from South America to Singapore, and to audiences from elementary school students to heads of state. Sripada Maharaja’s presenting and sharing of the divine principle of Vaishnava culture to countless people around the world makes him truly an ambassador of Bhagavata culture.

To introduce the Bhagavata culture of Manipur to the world, in 1989 Sripada Maharaja founded the Ranganiketan Manipuri Cultural Arts Troupe. Ranganiketan is the largest and most frequently booked cultural arts troupe from India. As director of Ranganiketan, Sripada Maharaja shared the beautiful rasa-lila pastimes of Lord Sri Krishna with more than a million people, through approximately six hundred performances at over three hundred venues in more than fifteen countries.

In Sripada Maharaja’s work to introduce the Bhagavata culture to society’s intellectuals, he interacted with many spiritual leaders of the world’s great faiths. He discussed with them the sublime and unifying points of the Bhagavata tradition, which many of them greatly appreciated. Sripada Maharaja felt that dialogue among the world’s religious leaders is a powerful way to create a culture of understanding that aids in discovering the commonalities among various religions and societies. The future depends on all religions working together to formulate a global standard of ethics and morality to guide human action in the right direction.

For the last twenty-five years, Sripada Maharaja organized seminars and interreligious discussion groups around the world. In addition, beginning in early 1980 in Manipur he led annual padayatras (walks) for peace and religious harmony. Sripada Maharaja was a global council member of the United Religions Initiative (URI), an international spiritual parallel of the United Nations. URI is the largest worldwide organization dedicated to spreading peace and understanding among the world’s religions.

In the spirit of peace and harmony Srila Prabhupada told Sripada Maharaja, attending him in his last days, that he wanted to start the Bhaktivedanta Swami Charity Trust to bring unity among all Gaudiya Vaishnavas and to aid in the renovation of the ancient Gaudiya temples and holy sites. Sripada Maharaja worked hard to achieve this goal of peace and unity.

Srila Prabhupada instructed Sripada Maharaja to make Manipur a scientific Vaishnava state. In this regard, Sripada Maharaja began building The University of Bhagavata Culture in Imphal, Manipur. Shining in the center of the university complex is the marvelous jewel-like temple, the Sri Sri Radha-Krishnacandra Manimandira. The grand opening of the temple will take place on November 21, 2007. All are welcome. Sripada Maharaja also inaugurated the construction of temples all over India, including Siliguri, Tirupati, Vijayawada, and Agartala.

From his early childhood Sripada Maharaja was deeply influenced by the devotional art, music, and dance of Manipur. An accomplished singer, instrumentalist, and poet, he composed several Vaishnava poems and songs in the Manipuri language. He sang beautifully, bringing transcendental pleasure to those who heard him.

Sripada Maharaja was and continues to be a spiritual master, teacher, and guide for thousands of people. Wherever he traveled, his friendship captivated and charmed people of all ages, faiths, and walks of life. His disciples have been touched by his example of dedicating himself completely to the instructions of his spiritual master. Desiring to continue his mission of serving Srila Prabhupada, Sripada Maharaja’s disciples are now taking the instructions they received from him as their life and soul.

Auspicious Departure

Sripada Maharaja passed from this world on the holy day known as Vijaya Dashami, during the period of the day when Lord Sri Krishna calls the gopis for His divine rasa-lila. Sripada Maharaja’s departure took place in Kolkata, the holy appearance place of his divine master Srila Prabhupada. Kolkata is also the site from which Srila Bhaktisiddhanta Sarasvati Thakura and Srila Bhaktivinoda Thakura left this world. Sripada Maharaja’s purified body was placed in samadhi (eternal meditation) at Sri Radha-kund, Vrindavana.

Vedanta dan Sains No.1: Kehidupan dan Asal Mula Jagat Raya

by Dr. T. D. Singh (His Holiness Bhaktisvarupa Damodara Swami)

pp. 84, Softbound

Rp. 50.000 (Yang English)

Rp. 38.000 (Yang Bahasa Indonesia)

ISBN: 81-901369-3-3

Vedanta merupakan kesimpulan atau kata akhir Literatur (Kitab-kitab) Veda. Vedanta- Sutra tersusun atas ayat-ayat pendek yang disebut dengan sutra. Setiap sutra memiliki kedalaman arti dan makna, maka itu orang biasa tidak mudah mengerti dengan membacanya begitu saja. sutra ibarat suatu rumus atau formula yang terdiri atas huruf atau kata yang singkat, harus diberi penjelasan agar orang umum bisa mengertinya. Maka itu sejak dahulu kala Para Acharya agung menyusun berbagai ulasan Vedanta Sutra secara panjang lebar. seperti yang dilakukan oleh Madhvacarya, Ramanuja Acharya, dan lain-lainnya. Kini di dunia modern ini, telah hadir seorang pengulas Vedanta Sutra, Sri Srimad Bhaktisvarupa Damodara Swami (TD Singh, Ph.D) seorang rohaniawan Hindu yang juga jebolan University Of California, USA.  Beliau Menyajikan dua sutra pertama VEdanta sutra dalam buku ini, tentunya disertai dengan ulasan, kali ini ulasan yang tidak seperti sebelumnya, melainkan Ulasan dari kacamata Ilmiah (Scientific Commentary). Walaupun TD Singh seorang DOktor, namun penyajiannya dalam buku ini sangat mudah dimengerti, penjelasannya sangat mengalir. bahasanya sederhana. penuh dengan kejutan dan membuka cakrawala.

So …. Dont Miss it. !

Karena di dalamnya Dibahas:

Ketidaksempurnaan Big Bang Theory, Big Vision: alternatif Vedanta. Asal-usul Jagat-raya. Apakah Jagat raya ini tertutup atau terbuka? Apakah alam-semesta itu cuma satu atau banyak? apakah penciptaan alam semesta itu cuma sekali? atau bersiklus? Apakah setelah kiamat tidak ada penciptaan lagi? dan tentunya Pembahasan tentang Jagat raya ini di dahului dengan uraian-uraian yang mendasar seperti What is Life? apa makna dan tujuah kehidupan itu? Banyak Lagi!

VEDANTA AND SCIENCE SERIES: LIFE AND ORIGIN OF THE UNIVERSE

Since the dawn of civilization, all philosophical, scientific, religious and even artistic works, in principle, have centered around the study of life, its meaning and the origin of the universe. What is life? What is the origin of the universe? Is there any meaning and purpose behind the manifestation of life and the universe? What is the unseen couse behind the manifestation of the percaivable universe? These questions have puzzled all the great thinkers around the world over the ages. Vedanta, the topmost scientific and philosophical treatise of  Indian spiritual and cultural heritage has a lot to contribute in this area and could provide a vital laep in expanding our knowledge of life and the origin of the universe. In this unique book, His Holiness Bhaktisvarupa Damodara Svami (Dr. T. D. Singh) investigates life and the secrets of the origin of the universe and depicts the relevance of vedantic wisdom in the context of modern scientific and tecnological developments.

Welcome To Bali Maharaj

Ditulis oleh Ananta Vijaya dasa

Awalnya sebelum Sripada Maharaj datang ke Bali atas karunia Guru dan Krishna saya mendapatkan pergaulan dari HDG Goura Govinda Swami Gurudev. Dari awal perasaan saya telah terpupuk untuk mendapatkan diksa dari Beliau. Namun apa boleh buat, pada tahun 1996 Srila Gurudev mendadak meninggalkan kita, pulang kepada Krishna. Dari sejak itu penyembah dari line-nya (murid dan pengikut-ed) Srila Gurudev kebingungan siapa yang bisa melanjutkan untuk memberikan pergaulan kepada kami. Akhirnya melalui seorang penyembah yang tulus hati, Prabhu Chaitanya Candra memerintahkan Murid-murid Gurudev untuk mengundang Srila Sripada Maharaja untuk datang ke Bali memberikan pergaulan. Dari sejak itulah kami sering mencari-cari segala sesuatu yang berhubungan dengan Beliau (Sripada Maharaj-ed), seperti foto-fotonya, tembang-tembang bhajan beliau dan lain sebagainya. Yang lebih seru lagi, jauh sebelum Beliau datang penyembah-penyembah yang akan ingin menerima pergaulan dari Beliau berkumpul untuk melakukan puja dan doa bersama supaya sesegera mungkin beliau bisa datang ke Bali.

Karena terus menunggu dan menunggu kedatangan Beliau yang terus mundur dari bulan ke bulan sampai pergantian tahun akhirnya pada awal tahun 1997, tepatnya hari minggu pas ekadasi, beliau datang untuk menginjakkan kaki padmanya untuk kali pertama di pulau Bali ini kita yang tercinta ini. Pada waktu itu kebetulan para penyembah sedang melakukan program Sunday feast (program satsangga mingguan di Asrham-ed) di Sri Krishna-Balaram Ashram, Padanggalak. Saya belum pernah melihat penyambutan kedatangan seorang Sadhu yang semeriah itu dimana hampir semua penyembah menangis histeris berebutan untuk dapat mengambil kaki-padma beliau. Sampai mereka tidak tahu kepalanya terinjak-injak penyembah lain.

Waktu itu mungkin semua penyembah merasakan keharuan yang mendalam karena kedatangan orang tua yang agung seperti Beliau. Secara pribadi saya juga sama, apa lagi ketika beliau duduk di atas vyasasana dan mengambil sepasang kartal kecil dan langsung menyanyikan sebuah bhajan yang sangat indah dan memilukan “Gurudev Kripa Bindhu diya”. Mendengar lantunan suara beliau yang begitu indah untuk kali pertamanya, saya kira tidak ada seorang penyembah pun yang tidak menangis pada waktu itu.

Kata pertama yang menghiasi bibir padma beliau adalah, “I feel Bali is my home” di lain tempat beliau juga sempat mengatakan “Saya ingin membuat Bali menjadi ‘Negara’ Vaisnava yang pertama di dunia, dimana orang-orang berdatangan ke ashram menjungjung bakul (seperti tradisi Bali-ed)…. .

Setelah program pertama bersama Beliau itu, kami merasakan bagaimana (penyembah) Bali ini seperti berbunga-bunga karena ayah sejati kita telah datang menemani kita.

Kata pertama yang saya ingat yang beliau ucapkan ketika memberikan class adalah – beliau pernah bertanya kepada kita semua ketika beliau habis bhajan. “Apa kesukaan penyembah-penyembah disini? Tattva atau bhajan? Waktu itu kita menjawab kedua-duanya. Memang dalam setiap pelajarannya, Beliau pasti menekankan “Ajarkan Kesadaran Krishna ini dengan mengungkapkan  bukti-bukti ilmiah.” Ini Terbukti  pada awalnya beliau sudah mampu menarik hati ibu Gedong Bagus Oka, seorang misionaris kemanusiaan dari Bali. Sampai Ibu Gedong pernah mengatakan, “Dari sejak awal hidup saya, saya tidak pernah heran/kagum kepada siapa pun, tetapi baru kali ini saya kagum dan punya rasa hormat yang besar kepada seseorang yaitu kepada Sripada Maharaj (DR. TD Singh-ed).”

Ketika itu Ibu Gedong sering mengundang Maharaj untuk menghadiri program-program di ashramanya baik di Gandhi Ashram, yang beralamat di jalan Sudirman maupun Gandhi Ashram yang di Candidasa, Karangasem. Kita semua mengetahui tanpa kehadiran beliau di Bali, mungkin kita tidak bisa menikmati kebebasan kirtan dan menyebarkan buku seperti sekarang ini. Coba bayangkan dengan sebenar-benarnya apa yang dikatakan oleh kitab suci, Penyembah murni Tuhan, bersifat murni bagaikan matahari dan bulan dimana beliau mampu menerangi dan menyejukkan hati setiap makhluk hidup. Hampir semua orang-orang besar di Bali pernah bertatap muka dengan Beliau dan merasakan kesejukan seperti berjuta-juta bulan.  Sebenarnya bisa kita katakan bahwa beliau dikirim khusus ke Bali oleh Srila Prabhupada dan Krishna untuk membawa kunci dan membukakan pintu satu demi satu di pemerintahan Bali.

Pada waktu awal itu beliau hanya memiliki pengikut seglintir aja. Beliau sangat memperhatikan kami-kami khususnya Brahmacari. Setiap saat kita dikumpulkan dan diajak duduk mengitari beliau di bawah pohon di Asrama Krishna Balaram. dan beliau sering menceritakan ketika bagaimana Sri Krishna berguru di Sandipani muni Asram, Krishna juga duduk di bawah pohon mengitari gurunya. Dari sini kita tahu bagaimana beliau selalu larut di dalam Krishna-lila. Begitu juga  ketika beliau jauh di luar negeri, beliau selalu menyempatkan diri menelpon untuk  menanyakan, “Bagaimana kabar anak-anak saya di Bali?.” Itu adalah bukti Bahwa beliau sangat mencintai Bali dan selalu memikirkan kesejahteraan kita semua di Bali.

Beberapa Lilamrita Beliau Di Bali

Saya masih ingat pada suatu hari, Guru Maharaj dan beberapa dari penyembah berangkat untuk rekaman di Maharani Record, bayangkan mulai dari pagi hari sampai keesokan harinya kita ada disana menemani beliau. Pada waktu malam hari, padahal Guru Maharaja sudah lingsir tetap beliau semangat begadang semalam suntuk hanya untuk merampungkan rekaman lagunya dengan penyembah-penyembah Bali, Walaupun  waktu itu beliau harus toleransi terhadap berbagai kondisi yang terjadi, namun beliau hanya tersenyum saja.

Ada cerita unik ketika beliau kita iring ke bedugul pada waktu balik ke Denpasar  beliau langsung bikin program di sembung di rumahnya Pb Sadayogi, saya tidak bisa menguraikan dengan kata-kata betapa ecstatic-nya kirtan waktu itu bahkan beberapa penyembah sampai menangis. Waktu itulah saya merasakan sepertinya kita sedang mengiring Sri Chaitanya Mahaprabhu. Bahkan kirtan itu berlangsung sampai malam. Ketika kirtan waktu itu (masih berlangsung) mata padma beliau sempat lama sekali menatap tajam ke belakang (dan suara Kirtan maharaj terdiam-ed) maka para penyembah sambil melangsungkan musik saja tanpa disertai dengan lagu beliau. Setelah itu Kirtan dilanjutkan dan setelah kirtan berakhir beliau bercerita kepada para penyembah mengapa beliau (sempat) menatap tajam seperti itu tadi, ternyata karena beliau sedang menyaksikan ribuan tamu tak diundang sedang berdiri terpaku di belakang sambil menonton kirtannya para penyembah. Waktu itulah semua penyembah menoleh kebelakang ketakutan. Esok harinya ternyata benar  ada seseorang pawang gamang bercerita kerumahnya prabhu Sadayogi dia mengatakan, “Kemarin ribuan anak buah gamangku minta ijin kepadaku ingin datang melihat program tadi malam di sini.” Herannya hanya Maharaja yang mampu melihatnya.

Di kejadian lain ketika kita ngiring beliau ke lombok. Suatu hari kita iring bliau kepermandian otak kokok dimana air itu muncul dari bawah pohon besar. Menurut cerita orang-orang disana bahwa air itu konon bias menyembuhkan dan mengeluarkan penyakit kotoran dari dalam tubuh kita. Benar ketika itu kita melihat orang –orang sedang mandi disana. Begitu mereka mencelupkan badannya diair itu dari badannya keluar buih-buih putih kotor hanyut bersama air. Begitu juga para penyembah yang ikut mandi dari badan mereka krluar buih kotoran cuman saya melihat kotorn yang keluar dari badan penyembah tidak sekeras orang-orang karmi. terakhir Guru Maharaja memasukkan Badan-padma beliau kedalam air waktu itu kita semua heran tidak ada satu buih pun yang keluar dari badan Maharaja malahan airnya menjadi lebih bening.

Saya ingin menceritakan semangat mengajarkan beliau ketika di Jogjakarta. Saya pernah mengiring beliau ke sebuah kampung Hindu di Klaten dimana beliau menebarkan karunianya disana sampai seluruh kampung menjadi  heboh dengan kirtan beliau. Suatu hari saya sedang melayani beliau persad sendiri di kamar beliau di asrama jogja,  ketika itu beliau dan saya bercerita tentang banyak hal mengenai priching dijogja dan jawa. Dengan semangat Beliau berkata, “Ananta sebenarnya saya ingin satu murid saya di bali ini jadi sanyasi.” Dalam Englishnya “Ananta, I want one of my devotee in Bali take sanyasa” kita tahu sampai sekarang pun  beliau tidak memiliki Kandidat sanyasi di Bali ini.  Saya sangat merasakan bagaimana beliau menyayangi Bali dan murid-murid  beliau di bali.

Hanya segini saya sampaikan sebenarnya masih banyak yang saya ingin sampaikan mungikn saya akan sambung lagi pada lain kesempatan. Dan mungkin kisah-kisah lainnya  bisa didapatkan dari murid-murid dan penyembah lainnya.

Yours

Anantavijaya dasa

Catatan Kami:

Jika Para Penyembah dimana pun dan darimana pun memiliki cerita dan kisah tentang Srila Sripada Maharaja, silahkan berbagai dengan kami. Sebelum kisah itu menguap begitu sajat. Matur Thank You

Sripada.nectar@gmail.com

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