The Potency of Sripada Maharaj Made the World’s Relogion Leader Chant Hare KRishna

A Report By Jaganmohini devi dasi

Dear well-wishers of H. H. Bhaktisvarupa Damodara Swami

Hare Krishna!

Today URI(United Religious Initiatives) top leaders and representatives from their different cooperation circles have assembled at ISKCON Mayapur to hold its Global assembly from Nov. 30th to Dec. 5th in honor of H. H. Bhaktisvarupa Damodara Swami who was one of the founding member of URI.

(FYI, URI is one of the largest global interfaith organizations in the world, with over 400 cooperation circles(CC) and more than 200 affiliates located in seven geographic regions of the world. URI has grown from a vision to a global organization active in over 60 countries with the involvement of over 1,000,000 people annually. It has created an unprecedented global network of interfaith cooperation, launched countless successful projects around the world and become the recognized and respected leader in grassroots interfaith group. Their governing board is a Global Council of 29 members from 18 countries.)

At this juncture when this huge organization is paying tribute to H. H. Bhaktisvarupa Damodara Swami we are reminded of an affectionate remark and an instruction by Srila Prabhupada to H. H. Bhaktisvarupa Damodara Swami. They are: In one morning walk Srila Prabhupada had lovingly remarked, “.. so if I would not have students like you, they would have taken me as a crazy man..”

In one letter he wrote, “…appeal yourself to the high class of men not the mass. Mass, too, we do not eliminate anyone, but if the best men are there to run on things, mass will follow later.’

Prior to their interaction with H. H. Bhaktisvarupa Damodara Swami several leaders of different faith were not aware about Srila Prabhupada’s contribution to humanity and nor were they aware about ISKCON’s mission or Srila Prabhupada. In fact few didn’t think of this mission positively.

Today by H. H. Bhaktisvarupa Damodara Swami’s mercy the URI leaders are receiving highest devotional nectar at Sri Mayapur Dham. Many are also visiting India first time. They are associating with Sri Chaitanya Mahaprabhu and His associates, Srila Prabhupada and several Gaudiya Vaishnavas. Plus they will get a glimpse of Manipur Vaishnava culture on Dec. 4th when the Deities Sri Sri Radha Madhava along with ashtasakis will be dressed in Manipuri outfit for the first time and in the evening the ranganiketan group will be performing Rasalila in the temple.

Also after they heard about H. H. Jayapataka Swami’s hospitalization, they included maharaj in their daily morning prayers. This is a rare situation that prayers are being offered in all religions for maharaj’s quick recovery. One can imagine how potent will be such prayers.

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I urge all members of URI’s global community to include Jayapataka Swami and the ISKCON community in your prayers and meditation.

Their love for H. H. Bhaktisvarupa Damodara Swami was unconditional. This has been plainly exhibited by accepting to hold URI global Assembly without second thoughts at ISKCON, Mayapur and without any condition or verification. It is amazing that in the physical absence of H. H. Bhaktisvarupa Damodara Swami they have taken his instruction so seriously. Without any formal training or introduction to rules and regulation they have decided to abide by all Dham rules, plus greet the pilgrims with “Hare Krishna”, only to honor H. H. Bhaktisvarupa Damodara Swami. Undoubtedly today the entire URI community(leaders and members) gathered at Mayapur are receiving unlimited blessings from the most munificent incarnation of Lord only because of their love towards H. H. Bhaktisvarupa Damodara Swami.

What attracted the top leaders from religious organizations or from scientific community or any statesman to H. H. Bhaktisvarupa Damodara Swami?

We get the answers from their tributes itself which I share below:
(Due to lack of space we are presenting here only selected tributes’ excerpts)

William E. Swing, the Bishop of Episcopal Diocese of California and founder of URI had expressed about H. H. Bhaktisvarupa Damodara Swami few years ago, “Abundant thanks to God for the birth of Dr. T. D. Singh.. a great man of peace, Dr. T. D. Singh. He has been a gift to many people in this world….. The URI recognizes you as a dear friend and as a pioneer in bringing people of faiths together to pursue peace among religions”.

From Rev. C. Charles P. Gibbs, the Executive Director of URI, “…His gracious, joyous and humble spirit, his deep reverence for God, his keen intellect, his compassionate commitment, his gracious hospitality and his ready laugh are an inspiration and are incomparable gifts to any interfaith effort for peace justice and healing. ..….In particular Dr. T. D. Singh had been an extraordinary gift to URI….It has been a privilege to work side by side with Dr. T. D. Singh, to travel with him, to share visions of the possible and to join hands to make those visions real. But perhaps the greatest privilege has been to sit with him in stillness in the presence of the sacred evoked so purely in his beautiful chanting.”

From Father Maximilian Mizzi, OFM Conv. Delegate General for Ecumenism and Inter-religious Dialogue, Assisi, Italy, “…Dr. Singh is a man with great human qualities, which stem from a great heart. He is a man of deep understanding, compassion, humility, love and spirituality. It doesn’t take long for Dr. Singh to understand the human qualities of a person with whom he comes in contact. Compassion and love in Dr. Singh go beyond the barriers of race and religious background. Because of his respect for every human person, Dr. Singh doesn’t make any distinction between rich and poor, a VIP and the man in the street. He treats every single person with the same respect and love….”

From Ven. Jinwol Lee, Zen Master(Korean Buddhism), “I appreciate the personality and character of Dr. Singh as a good Hindu Acharaya and interfaith educator. He always looks compassionate and humble. I believe that his friendship with various religionists could be a model for promoting peace and love among diverse people of the world. I welcome his efforts to promote inter-religious cooperation and education for peace and harmony in the society of India and the world. I would like to support his valuable ideas and works, including cooperation among religions, spirituality, ethics and science for a better world.”

With regard to preaching among scientific community, Srila Prabhupada had told H. H. Bhaktisvarupa Damodara Swami, “…if you make one scientist Krishna Conscious that would please me…”

Tributes from Noble Laureates of Physics and Chemistry:

From Charles H. Townes, a NL in Physics: “Dr. Singh’s contributions to the understanding of religion and the relation between science and religion have been important and will have a long standing influence.”

From Richard R. Ernst, NL in Chemistry: “Dr. T. D. Singh represents for me a perfect role model how citizens and in particular academics should think, feel and behave. He has been building bridges between groups of society and between different schools of thought. He has bridged the gaps between science and philosophy. He showed to us what true humanness is; he showed to us what wisdom and compassion really mean. Let us keep his spirit alive, let’s not forget him as a role model and improve our own being.”

And within our society recently on Nov. 18th 2008, the Bhaktivedanta Hospital congregation disciples of H. H. Radhanath Swami paid an exceptional tribute to H. H. Bhaktisvarupa Damodara Swami. They staged a drama called “Bhagyachandra”. The drama was based on the Manipur king who was a pure devotee of Lord Krishna. As part of the play few glimpses of H. H. Bhaktisvarupa Damodara Swami’s life was also covered. The drama was well choreographed and artistes deserved full compliments.

When I visited the hospital for my scheduled check up, I decided to meet few congregation who acted in the play to thank them in full appreciation. I asked them what made them stage this drama. One of them said, it seems in the past they had never thought of offering such tribute to others but this drama they felt would please H. H. Radhanath Swami, hence they decided to stage. I asked them how? They replied that the hospital was established as tribute to H. H. Bhaktisvarupa Damodara Swami, since several founding congregation of the hospital were inspired by maharaj on intellectual preaching after 1986 world congress at Mumbai. The main director of this play(who also played the part of H. H. Bhaktisvarupa Damodara Swami) H. G. Dwarakadish prabhu a doctor by profession and few more doctors had accepted H. H. Bhaktisvarupa Damodara Swami as their shiksha guru since 1986 conference. Further they added that H. H. Radhanath Swami would regularly glorify H. H. Bhaktisvarupa Damodara Swami ever since his departure. They said, “Although maharaj was dear to many of his godbrothers but H. H. Bhaktisvarupa Damodara Swami was most dear to maharaj.”

Indeed H. H. Radhanath Swami was extremely pleased. I saw the love flowing from H. H. Radhanath Swami’s heart when he expressed sweet glories about H. H. Bhaktisvarupa Damodara Swami. After the drama, maharaj invited few of us(disciples of H. H. Bhaktisvarupa Damodara Swami who had come to watch the play)to the green room to meet the stage artistes. At that time maharaj said, “….Everyone glorifies Srila Prabhupada…Glorifying Srila Prabhupada means glorifying his beloved disciple. Bhaktisvarupa Damodara was the most beloved disciple of Srila Prabhupada, most lovable disciple of Srila Prabhupada, by glorifying Bhaktisvarupa Damodara maharaj, Srila Prabhupada will be pleased…..” This is the best tribute a disciple of H. H. Bhaktisvarupa Damodara Swami can relish that too from a pure devote like H. H. Radhanath Swami.

Reflecting on several category of tributes, I was wondering what made H. H. Bhaktisvarupa Damodara Swami most attractive. I had known H. H. Bhaktisvarupa Damodara Swami very closely for more than 10 years. He never promised anyone any reward or position or help of any category, still he drew all types of people towards him. Indeed he was a genuine personality carrying the Seed of God’s love as it is, as it was given to H. H. Bhaktisvarupa Damodara Swami by his spiritual master Srila Prabhupada. He never identified or advertised himself as a spiritual leader or a scientist or director or spiritual master or qualified educationist or a great devotee etc., instead he presented himself as sincere servant of Lord wanting to awaken entire humanity with love of God. The compassion in him was seen as genuine without expecting anything in return. He was always situated in his original personality as pure devotee of Lord and acted accordingly. He always waited for the sanction of his spiritual master and the Lord in taking decisions. He always depended on Lord’s will for the outcome of every step he took. He was indeed a rare combination of a perfect Saint and a perfect Scientist, still he always presented himself as an insignificant servant of Lord and of his spiritual master.

It was the seed of God’s love in unadulterated form which H. H. Bhaktisvarupa Damodara Swami carried in his clean heart that attracted several categories of people towards him. This seed was so potent and pure that nobody questioned H. H. Bhaktisvarupa Damodara Swami about his identification(which organization, spiritual group, country etc.). He didn’t adopt any formal techniques of preaching to convince people on God Consciousness. The leaders simply wanted H. H. Bhaktisvarupa Damodara Swami’s association. They heard him and accepted him without reservations. The URI Global assembly at ISKCON, Mayapur and the garland of tributes which H. H. Bhaktisvarupa Damodara Swami received in his life time is testimony to this.

Today the world, especially India is progressively becoming victim of terrorism, violence and intolerance. Intolerance is visible even among different sects of same religions; hence our techniques of preaching must be of adaptable nature, without condemn or abuse or force.

H. H. Bhaktisvarupa Damodara Swami was definitely blessed here by Srila Prabhupada; as a result he excelled in the method of approach, without compromising his conviction about Lord, he managed to win the hearts of every category of people he met. H. H. Bhaktisvarupa Damodara Swami perfectly applied the realization of three phases of Absolute Truth in his dealings. He blessed several Nobel Laureates with the pavitra of Lord Nrsimhadev convincing them that it is sign of good luck. Not everywhere we can carry prasadam, since those who don’t believe in Deity worship might not respond. Appropriate techniques of preaching are necessary today to push the mission forward. We definitely need three things one is devotional maturity, obedience to one’s spiritual master and blessings of saints.

On this auspicious occasion of H. H. Bhaktisvarupa Damodara Swami’s 71st vyasa-puja, let us seek his blessings and guidance on how to receive and fix this seed of God’s love in our heart and subsequently plant it in other’s heart whom we get in touch.

H. H. Bhaktisvarupa Damodara Swami Srila Sripada maharaj ki Jai. Srila Prabhupada ki Jai.

Nobel Laureate Prof. Richard Ernst to Lecture on Science and Spirituality

Dear Friends,

Greetings of New Year from the Bhaktivedanta Institute.

We are sure that each one of you must have lot of plans for this new year. We hope and pray that all your wonderful activities be successful by the blessings of the Supreme Lord.

We, from Bhaktivedanta Institute, have declared year 2012 as the year of Science and Spirituality. Year 2012 marks the 75^th Birth Anniversary of Bhaktivedanta Institute’s Founder Director Dr. T. D. Singh (His Holiness Bhaktisvarupa Damodara Swami). As a part of these celebrations, the institute will organize various events including conferences and symposia in India and around the world throughout the year of 2012. You are most welcome to participate in these events wherever possible and we also request you to organize some event or activity on science and spirituality in your locality so as to join us in this global endeavor to help humanity through the interface of modern scientific temperament with our precious spiritual wisdom.  

These events are being flagged off from the holy land of Odisha. Prof. Richard Ernst, Nobel Laureate in Chemistry from Zurich, Switzerland will deliver Dr. T. D. Singh Memorial Lecture on “Science and Spirituality: The View of a Western Scientist” at Utkal University, Odisha, on Jan 5, 2011 at 11 am. Sri Gajapati Maharaja Dibyasingha Deb, the Honorable King of Jagannath Puri and His Holiness Subhag Swami are the respected Guests of Honor for this unique lecture. For those of you who are nearby, we request your kind presence in this event and others are invited to join us in spirit.  (For further details, please contact Tusar Das, (0) 94370-16820). The invitation card is also attached herewith for your kind reference.

With best wishes for the New Year,

Yours sincerely,

Bhaktivedanta Institute

RC/8, Raghunathpur, Manasi Manjil Building, VIP Road, Kolkata 700 059, India
Tel: 033-2500-9018, 6091; email: bi(AT)binstitute.org
www.binstitute.org

Hare Krishna

5^th Tirobhava Mahotsava

H.H.Srila Sripada Bhaktisvarupa Damodara Swami Maharaj

Sri Gopalji Mandir , Radhakund, U.P. India

Request for sponsorship

Dear Maharajas, devotees, friends and well-wishers,

We offer our most humble and sincere dandavat pranam. All glories to Srila Sripada and Srila Prabhupada. All glories to Sri Gopalji, Radhakund-Shyamakund and Giri Govardhan.

Dear devotees, friends and well-wishers, we humbly request to support for the celebration of our beloved Gurumaharaja Srila Sripada Bhaktisvarupa Damodara Swami Maharaja’s 5^th Tirobhava (disappearance day) Mahotshava from the 5^th to 7^th of October 2011 here in Srila Sripada’s Suddha Sri Samadhi Mandir at Sri Gopalji Mandir in Sridham Radhakund. UP. INDIA by contributing best possible way one can extend.

We are simply learning to organize this auspicious event to please our beloved Srila Gurudeva but it is not possible to celebrate without your physical and moral supports, advices and monetary assistants.

Due to inflation especially in India, in all respects general commodities are above 8% increased compared to last year. Please contribute either fully or partially of the following list which is given with estimated budget:

Wednesday 5^th October 2011:

1.108 Brijbasi brahman Bhojan Seva with dhakshin at Sri Gopalji Mandir, Radhakund – Sponsored

2. For around 1200 devotees feast at Sri Krishna Balaram Mandir, ISKCON Vrindavan –Rs. 100,000/-.

Thursday 6^th October (Vijayadasami)-Tirobhava Mahotsava: 

3. Prasadam Seva for around 1500 devotees at Sri Gopalji mandir, Radhakund    – Rs.130,000/-.

Friday 7^th October:

4. Feast for all devotees at Sri Gopalji mandir, Radhakund  -  sponsored.

5. Floral decoration cost for both Gopalji Mandir, Radhakund and Krishna Balaram Mandir,

    Vrindaban on 6^th October- Rs.35,000/-. 

6. Lighting and Sound – Rs.20,000/-.        

7. Tent and decoration – Rs.45,000/-.

8. Two way Bus transport for  two days festival between Radhakund and Vrindavan – Rs. 20,000/-.

9. Cultural programs for two evenings –   Sponsored.

10. Some amount for ongoing preparatory renovation works.

Yours in the service of Sri guru and Gauranga,

Disciples and followers of H.H. Srila Sripada Bhaktisvarupa Damodara Swami Maharaja

( re presented by Sukadeva Das)

Parikrama Marg, Sri Gopalji Mandir Radhakund. UP. India

Contribution may be made either (domestic) by bank transfer: SBI Bank A/c. no 11717058162 Bhakti Swarup Damodar Swami

Or (Overseas) by Western Union to Sukadeva Das, Sri Gopalji Mandir, Radha kund UP. India

Note: Any changes or sponsored item(s) will be updated regularly. If there is any advices, suggestions or comment are most welcome.

–
Sri Gopalji Mandir &
Srila Sripada Samadhi Mandir
Parikrama Marg, Radhakund-281504
Tel.+91 565 296 0021
Mob. +91 9897430910

–
Sri Gopalji Mandir &
Srila Sripada Samadhi Mandir
Parikrama Marg, Radhakund-281504
Tel.+91 565 296 0021
Mob. +91 9897430910

Oleh

T.D. Singh Ph.D     

(Sri Srimad Bhaktisvarupa Damodara Swami Srila Sripada)

Cinta Tuhan terlalu besar untuk dikangkang, hanya oleh satu kelompok atau hanya oleh satu agama saja.

-          Uskup Agung Desmond M. Tutu (Peraih Nobel dalam bidang Perdamaian)

Di Indonesia yang terdiri atas berbagai etnik, suku dan agama ini sudah sangat sering terjadi gesekan antar golongan keyakinan dan atau antar agama, seperti konflik ambon, poso, dan lain sebagainya. Dan tiga terakhir ini kekerasan atas nama agama semakin marak di indonesia, penusukan terhadap keyakinan suatu agama oleh keyakinan oleh agama yang lain. Salah satu penyebab dari konflik-konflik ini adalah rasa amarah yang tidak terkendali. Kesalahpahaman ini sering terjadi karena fanatik buta dan kurangnya dialog dari hati ke hati. Oleh karena itu, DR. T.D. Singh, Ph.D memberikan solusi perlunya menginsyafi bahwa kita semua saudara dan berasal dari Tuhan yang sama, meskipun kita memiliki banyak perbedaan namun sebenarnya kita tetaplah bersaudara. Oleh karena itu, dalam kolom ini kami akan menyajikan tulisan DR. TD Singh secara berseri tentang Sains Dialog Lintas Agama, sebagai usaha kami memberikan kontribusi kecil untuk Indonesia yang Harmonis dan Damai.

Umat manusia yang menghuni bumi ini, memiliki banyak perbedaan. Mereka memiliki bahasa yang berbeda, warna kulit yang berbeda, budaya kehidupan berbeda, kebiasaan makan yang berbeda, filosofi kehidupan yang berbeda, memiliki pikiran yang berbeda, memiliki visi yang berbeda, agama yang berbeda, konsep realitas yang berbeda, pakaian yang berbeda, rupa yang berbeda, pemahaman akan ‘benar-salah’ atas suatu tindakan (nilai moral dan ethis) yang berbeda, dan bahkan tingkat fanatic–yang berada diluar kebijaksanaan rasio (wisdom of rationality)–yang berbeda, dalam berbagai tradisi-tradisi relijius yang berbeda pula.

Pada abad 21 (millennium ketiga), secara teori, umat manusia harus membuat kemajuan yang pesat di segala bidang kultur manusia dalam nama kemajuan saintifik. Bagaimanapun juga, umat manusia telah menyaksikan dua perang dunia. Ada sebuah perlakuan yang serius akan penggunaan senjata nuklir yang memiliki kemampuan menghancurkan seluruh umat manusia dan berbagai bentuk kehidupan di muka bumi ini. Kita juga telah menyaksikan sejarah pembunuhan beberapa dekade terakhir seperti pembunuhan Mahatma Gandhi, Martin Luther King, J.F. Kennnedy, dan Rajiv Gandhi, adalah beberapa diantaranya. Pada tanggal 11 September 2001, serangan teroris yang tak manusiawi pada WTC, New York City menunjukkan wajah yang paling jelek peradaban umat manusia.

Salah satu akar penyebab dari tindakan tragis ini adalah rasa amarah yang tak terkendali. Adalah sebuah aib bagi peradaban dan kultur manusia dan dapat dikatakan sebagai sebuah kejahatan yang serius kepada ciptaan Tuhan. Ditengah-tengah kejahatan ini, kita kehilangan esensi dan nilai-nilai kehidupan manusia yang sesunggguhnya. Keuntungan yang diberikan oleh sains dan teknologi adalah bahwa kita dapat berkomunikasi dan mengenal satu sama lain lebih cepat sekarang daripada di masa lalu. Kita tidak dapat mengisolasi diri kita dari segala kejadian yang terjadi di berbagai belahan dunia.

Kita tidak dapat buta ‘cuek’ terhadap segala kejadian baik kecil maupun besar. Sekarang waktunya telah tiba bahwa kita harus secara kolektif dan satu-padu mencoba untuk menemukan cara dan alat untuk menghilangkan segala kesalahpahaman lewat dialog, ‘bridge buildings’ pembangunan jembatan (komunikasi) dan lain sebagainya, diantara berbagai komunitas.

Salah satu harapan bahwa agama-agama memberikan pemahaman kepada umat manusia bahwa kita semua adalah “Anak-anak” Tuhan. Tuhan dipanggil dengan berbagai nama yang berbeda dalam berbagai komunitas yang berbeda. Namun bagaimanapun juga, Dia adalah Our Common Father, Dia adalah Ayah kita yang sama. Demikianlah kita semua memiliki prinsip yang sama. Kita semua adalah saudara dan saudari (Vasudhaiva Kutumbakam-ed). Di dalam keluarga, jika salah satu orang melakukan kesalahan, kesalahan itu harus dikoreksi, dan bukan merupakan hukuman. Proses ini adalah bagian dari pendidikan. Hal ini harus dilakukan secara kolektif. Fanatik-isme harus dikoreksi (diperbaiki). Wahyu-wahyu baru dapat datang lewat generasi-generasi baru melalui pengaturan Tuhan.

Pendidikan spiritual menekankan bahwa kita semua adalah “Anak-anak” Tuhan dan kita harus menghormati satu sama lain. Pemahaman ini adalah fondasinya dan segala sesuatu akan mengikuti secara otomatis jika kita menerapkan prinsip ini. The science of value ‘Sains akan Nilai’ disebut juga dengan istilah “Global Ethics” atau “Universal Ethics” akan memiliki makna ketika kita memasukkan esensi dari nilai-nilai spiritual semua tradisi relijius (agama) kedalamnya.

Taken From “The Science Of Interreligious Dialogue” Chapter 1, by DR. TD Singh, Ph.D

TD Singh adalah aktivis spiritual dan tokoh dan pemimpin interfaith-dialogue, beliau adalah Co-Founder of URI (United Religion Initiative), oraginasi terbesar dalam Dialog Lintas agama. beliau juga seorang penulis produktif, yang lahir di Manipur India pada tanggal 9 Desember 1937. Dalam tiga dekade terakhir ini beliau telah menerbitkan lebih dari tiga lusin buku dan puluhan bulletin dan jurnal dalam bidang sintesis sains dan agama dan dalam bidang dialog lintas agama, harmoni dan perdamaian. TD Singh pernah mendapatkan penghargaan oleh United Nation yang diserahkan oleh asisten sekjen, DR. Muller, disamping itu beliau juga pernah mendapatkan penghargaan dari pemerintah Italia dan Metanexus Institut USA atas usahanya menggalang perpaduan antara Sains dan Agama yang selama ini terjadi perang. Selain itu, TD Singh, juga adalah Founder Director dari Bhaktivedanta Insitute yang memiliki berbagai cabang di seluruh dunia, beliau juga mendirikan ISR, UBC, Vedanta dan Science Educational Research Foundation. TD Singh adalah tamatan Universitas bergengsi di Amerika serikat, University of California, namun walo posisi karir yang menjanjikan, panggilan suci membuatnya membuatnya meninggalkan segala keduniawian dan menjadi seorang Sanyasi (Bhiksu), sepenuhnya berkeliling dunia mengabdi pada Yang Kuasa demi ikut and berkontribusi  pada Harmonisasi dan Perdamaian Umat manusia. TD Singh sering berkunjung ke Indonesia dan pernah mengadakan URI Asia Pasifik Assembly di Bali yang juga dihadiri oleh Presiden Gus DUr.

planetary motion and Newton pondered about the laws of gravity to 20th

century quantum mechanics and modern incomprehensible string theories and dark matter, humanity has traveled a long way in its journey to decipher the world we find ourselves in and the reality of this universe. However, the

advancements in natural sciences are themselves evident of the fact that every step of our new discovery reveals further layer of new questions and mysteries before us. How far our advancements in natural sciences can take us in our search for the Ultimate Reality? Is God still relevant in today’s world of cutting-age info, bio and nano technologies? The present talk will highlight some of these thoughts briefly from scientific and Vedantic perspectives.

this talk will be presented in the UNUD international seminar on Science and Spirituality

Jadi dengan kata lain dalam mengembangkan Sains dan Teknologi perlu sebuah tuntunan etis dari jalan Spirituality, karena tak cukup mengandalkan rational thinking, seperti yang ditambahkan oleh Peraih Nobel jenius ini, “I am convinced that by purely rational thinking, based on the value-free laws of science, we cannot find ultimate solutions and we cannot create a lasting global order that prevents violents conficts.”

Olehkarena itu, sebagai usahan untuk memahami makna (values) yang lebih mendalam hubungan antara Science dan Spirituality, maka UNUD berkerja sama dengan YIBI mengadakan International Seminar on Science and Spirituality, dengan mengambil tema:

“Values of Science And Spiritual in 21st Century “

Pada : 3 September 2011

Gedung FK UNUD Jalan PB SUDIRMAN, Denpasar,

Dengan aneka TOPIK menarik:

—Titik Temu antara Science dan Spirituality

—Makna dan Misteri kehidupan Manusia

—Misteri Ruang dan Waktu

—Misteri Kesadaran (Conciousness)

—Meditasi dan Penyembuhan

—Relevansi Bhagavad gita dalam pengobatan modern

—Medhicotheology

—God and Science

Banyak Hal yang akan dijawab dalam seminar ini dengan menggunakan pendekatan gabungan (Synthesis) Science and Spirituality:

— Apa itu “Waktu” ?

— Apakah Time Travel itu mungkin?

— Bisakah kita kembali ke masa lalu?

— Apa itu “Kesadaran” ?

— Cukupkah hanya dengan Science (misal: Fisika Kuantum) untuk menguak misteri “Kesadaran”?

— Adakah Hubungan Meditasi dgn Penyembuhan?

— Apa Kaitan Doa, Spirituality dengan Kesehatan?

— Adakah Landasan Ilmiah untuk mengakui keberadaan Tuhan ?

— Bisakah Ajaran Spiritual disajikan dengan Bahasa Ilmiah?

Tunggu apa lagi makanya buruan daftar:

Investasi Cuma Rp 150.000

Pelajar dan Mahasiswa (diskon 50 %)

Tiket dapat dibeli di Gramedia Denpasar

Atau hubungi:

Suastawa : 08980717379

Gung De: 081916101691

made_wardhana@yahoo.com

dvibhuja.bsds@gmail.com

Present:  

Seminar Internasional

“Values of Science And

Spiritual in 21st Century

Pada : 3 September 2011

Gedung FK UNUD

Jalan PB SUDIRMAN, Denpasar,

Dengan aneka TOPIK menarik:

—Titik Temu antara Science dan Spirituality

—Makna dan Misteri kehidupan Manusia

—Misteri Ruang dan Waktu

—Misteri Kesadaran (Conciousness)

—Meditasi dan Penyembuhan

—Relevansi Bhagavad gita dalam pengobatan modern

—Medhicotheology

—God and Science

Banyak Hal yang belum mampu dijawab oleh Science:

—  Apa itu “Waktu” ?

— Apakah Time Travel itu mungkin?

— Bisakah kita kembali ke masa lalu?

— Apa itu “Kesadaran” ?

— Cukupkah hanya dengan Science (misal: Fisika Kuantum) untuk menguak misteri “Kesadaran”?

— Adakah Hubungan Meditasi dgn Penyembuhan?

— Apa Kaitan Doa, Spirituality dengan Kesehatan?

— Adakah Landasan Ilmiah untuk mengakui keberadaan Tuhan ?

— Bisakah Ajaran Spiritual disajikan dengan Bahasa Ilmiah??

Mau tahu jawabannya??

Datangkah ke Seminar Internasional ini:

Investasi Cuma Rp 150.000

Pelajar dan Mahasiswa (diskon 50 %)

Tiket dapat dibeli i Gramedia Denpasar

Atau hubungi:

Suastawa : 08980717379

Gung De: 081916101691

made_wardhana@yahoo.com

dvibhuja.bsds@gmail.com

Science dan Spirituality

untuk

sebuah Masyarakat yang lebih Harmonis dan Damai

by DR. T.D. Singh, Ph.D

Pendiri Yayasan Institut Bhaktivedanta Indonesia (YIBI)

“Emosi yang paling mendasar dan indah yang dapat kita rasakan/alami adalah sensasi-sensasi sesuatu yang bersifat mistik.”

                                                                                                        —Albert Einstein

If somehow we can bring together the idea of openness present in science with religious thinking that has ideas of love and peace at its base, maybe that is the way.

Jika entah bagaimana, kita mampu menggabungkan ide ‘keterbukaan’ yang ada dalam ‘Science’ dengan ide ‘love and peace’ yang merupakan dasar pemahaman relijius, mungkin ini adalah jalan yang lebih baik (untuk pengetahuan yang lebih lengkap-ed).

–William D. Phillips (Peraih Nobel Fisika)

“Individu-individu yang bijak dapat melihat campuran sempurna antara sains dan spiritualitas di dalam laboratorium raksasa alam semesta ini.”

– T.D. Singh

Kontribusi utama Spirituality (jalan kerohanian) adalah mengakui bahwa Tuhan merupakan fondasi segala realitas yang ada. Tuhan menciptakan objek yang bergerak maupun yang tidak bergerak dengan tujuan rohani. Dan demikianlah objek-objek yang bergerak (para makhluk hidup-ed) bukanlah sekedar produk reaksi-reaksi kimia molekuler kompleks belaka, melainkan, makhluk hidup merupakan sebuah kombinasi antara matter (partikel material)–yang tak bergerak dan partikel spiritual (spiriton, atau atman dalam bahasa sansekerta)–entitas hidup yang kekal. Dengan kata lain, partikel fundamental matter tidak bisa berubah menjadi spiriton (entitas hidup) maupun berevolusi perlahan-lahan menjadi spiriton (partikel spiritual atau kehidupan itu sendiri). Matter dan Spiriton adalah berbeda dan merupakan entitas yang terpisah. Tetapi pada waktu penciptaan alam material ini, spiriton (atma) ini berinteraksi dengan partikel-partikel material, atom dan molekul. Dengan rencana dan hukum Tuhan membentuk entitas bergerak yang disebut para makhluk hidup. Interaksi ini diuraikan di dalam literatur-literatur Veda dan Vedanta India.

Atom dan molekul awalnya tidak memiliki makna ‘meaning or values’. Bagaimanapun juga, atom-atom dan molekul ini akan memiliki makna, ketika berhubungan dengan sang daya hidup, sang entitas spiritual ‘spiriton’. Sebagai contoh, selembar kertas, yang terbuat dari selulosa, awalnya tidak memiliki nilai “Values”. Namun, ketika pemerintah memberikan nilai-nilai tertentu kepada kertas itu dalam bentuk uang, maka ia akan memiliki makna dan sangat berguna. Demikian pula halnya dengan molekul-molekul (berbagai zat) yang membentuk badan manusia ini akan memiliki makna yang luar biasa sepanjang “sang pribadi di dalam badan”—sang roh (spiriton) itu masih ada. Oleh karena itu, ketika seseorang mati, badan material tidak memiliki nilai begitu pula tanpa makna dan tujuan atom-atom dan molekul tidak memiliki nilai. Lebih lanjut kedamaian merupakan sebuah kunci yang terbuat dari makna, tujuan dan pemenuhan akan kehidupan dan tanpa kedamaian tidak akan pernah ada kebahagiaan dan nilai dalam hidup.

Kata “makna” memiliki arti yang spesial dalam setiap dialog perdamaian. Adalah sebuah persepsi yang umum bahwa pendekatan saintifik akan kehidupan bersifat reduksionisme dan materialisme. Di dalam kedua faham ini, tujuan hidup adalah semata untuk mempromosikan kemajuan ekonomi dan sosial dengan memanfaatkan pemikiran (riset) ilmiah. Dalam sudut pandang seperti ini, tujuan dan makna kehidupan manusia adalah untuk memeroleh uang sebanyak mungkin dan menikmati sebanyak mungkin tanpa mempedulikan sisi etis dan makna sejati kehidupan. Para materialis mencoba mengisi kehampaan–yang tercipta akibat pengabaian akan Tuhan dan Jalan Spiritualitas–ini dengan berbagai ideologi ciptaan mereka sendiri, seperti, Rasisme, Komunisme, Nasionalisme, dan berbagai ideologi lainnya. Di dalam peradaban Saintifik Modern dewasa ini, kita sudah melihat bahwa sebagian kelompok manusia, sedang me-materialis-kan (lebih menonjolkan sisi materialistic agama ketimbang sisi spiritual yang universal-ed) Agama mereka, yang merupakan akar pertengkaran global (termasuk kekerasan atas nama agama-ed) dewasa ini. Maka dengan makna kehidupan yang salah atau palsu seperti ini tidak akan membawa kedamaian yang permanen di dunia ini.

Solusi atau jawaban atas pertanyaan akan makna kehidupan, sesungguhnya berada pada pendekatan komplementer Sains dan Spiritualitas. Spiritual wordview atau religious worldview, di dalam bentuknya yang paling murni, mengembangkan sifat moral umat manusia dengan memahami dimensi dalam akan realitas (inner dimensions of reality), Sains, di lain pihak membantu umat manusia untuk mengertikan beberapa aspek realitas fisika. Jadi, demikianlah, ketika dipadukan bersama, dua sistem pengetahuan ini, Science dan Spirituality akan  menjadi komplementer satu sama lain. Sebagai contoh, spiritualitas atau bentuk agama paling murni membimbing masyarakat manusia dengan visi yang tepat untuk menciptakan masyarakat yang penuh makna dan adil, sedangkan sains memberikan alat dan keterampilan untuk mencapainya (tujuan agama tadi), demikianah cara menapaki jalan untuk mencapai kedamaian dunia abadi.

Menurut tradisi-tradisi spiritual dunia, alam semesta ini bukanlah sebuah produk dari ‘kebetulan yang buta’, melainkan telah diciptakan oleh Tuhan untuk memfasilitasi sebuah evolusi kesadaran bagi para makhluk hidup. Seperti halnya di sekolah-sekolah kita memiliki mainan bagi anak-anak dan buku-buku tentang advanced mathematics and arts bagi murid-murid yang sudah senior dan matang, (demikian) juga Tuhan telah menciptakan alam semesta ini, untuk memfasilitasi evolusi kesadaran bagi para makhluk hidup dari kesadaran yang lebih rendah menuju kesadaran yang lebih tinggi.

Tuhan juga menciptakan planet Bumi yang indah ini, sebuah campuran ekselen akan ‘rasa kagum’ dan ‘keindahan.’ Kecerdasan umat manusia dilengkapi dengan kemampuan untuk melihat dunia kuantum partikel-partikel fundamental yang indah dan penuh misteri. Kita dicengangkan oleh jumlah mikroorganisme yang tak terhitung jumlahnya. Semua ini adalah hadiah dari scientific enterprise. Dilain pihak, kita juga dapat menghargai keagungan ciptaan Tuhan seperti gunung-gunung tinggi, air terjun, danau-danau dan samudra luas dengan makhluk-makhluk hidupnya yang besar dan kecil yang berada didalamnya. Kita juga dapat menikmati pemandangan hutan-hutan lebat, berbagai jenis bunga-bunga harum dan banyak burung-burung yang penuh warna warni menyanyi dan bersiul ‘cooing’ di dalam suara mereka yang sangat indah dan merdu, di alam mekar yang penuh damai dan tenang, secara terus menerus mengumandangkan keagungan Yang Kuasa. Individu-individu yang bijak dapat melihat campuran sempurna antara sains dan spiritualitas di dalam laboratorium raksasa alam ini. Einstien melihat sifat-sifat alam ini dalam petualangannya pada jalan sains dan spiritual. Dia berkata, “Emosi yang paling mendasar dan indah yang dapat kita rasakan/alami adalah sensasi-sensasi sesuatu yang bersifat mistik.” Itu merupakan penabur bagi semua sains sejati. Dengan mengetahui bahwa apa yang tak ditembus bagi ikita benar-benar eksis, memanifestasikan dirinya sendiri sebagai kebijaksanaan tertinggi dan keindahan yang cemerlang yang mana dengan alat-alat kita yang tumpul, yang hanya dapat memahami misteri alam ini hanya dalam bentuknya yang paling primitif—pengetahuan ini, perasaan ini berada dalam pusat kesalehan sejati.”

Di alam ini, persediaan telah disediakan bagi semua bentuk kehidupan untuk mengangkat kesadaran mereka dari tingkat kesadaran yang lebih rendah kepada kesadaran yang lebih tinggi, lewat proses evolusi spiritual. Seperti halnya elektron tidak dapat dilihat tetapi keberadaannya dapat disimpulkan dengan berbagai gejala atau tanda-tanda, sama halnya secara material kita tidak dapat melihat Tuhan namun eksistentsiNya dapat disimpulkan dari keberadaan ciptaanNya. Tradisi-tradisi spiritual dunia mengajarkan kita tujuan, visi dan rencana Tuhan dibalik ciptaan yang luar biasa ini. Lebih lanjut tradisi-tradisi spiritual ini mengajarkan kita bagaimana bertindak agar sejalan dengan rencana kosmikNya.

Bertindak sesuai dengan pemahaman dan pengetahuan spiritual memerlukan kita untuk menginsyafi kesatuan diantara semua makhluk hidup sebagai “anak-anak Tuhan” dan menghargai bahwa Kosmos adalah satu keluarga besar. Demikianlah kita adalah anak-anakNya diikat bersama dengan ikatan persaudaraan yang erat. Seseorang dapat mengamati kecenderungan ini; banyak orang yang memiliki hewan dan burung peliharaan dan mencintai hewan peliharaan ini sebagai anggota keluarga mereka sendiri. Demikianlah spirituality melampaui segala tembok perbedaan.

Semakin kita menyadari bahwa kita semua adalah saudara dan saudari, dalam sebuah keluarga spiritual yang sama, maka secara mudah dapat kita pahami hubungan universal antara satu dengan lainnya. Jadi bagian penting dari proses perdamaian adalah menghargai dan mendukung satu sama lain meskipun berbeda budaya dan agama. Dan lagi, kultur persahabatan antara komunitas yang berbeda agama dan bangsa termasuk persahabatan antara sains dan spiritualitas akan mempercepat dan memfasilitasi lebih jauh untuk terbentukya perdamaian.

Pada titik kritis sekarang ini, ketika eksistensi umat manusia dihadapkan dengan banyak krisis, satu-satunya jalan untuk bertahan adalah merajut benang-benang pemahaman dan saling pengertian, baik antar individu, komunitas, dan antar Negara, dalam rangka membangun damai dan harmoni di atas sebuah fondasi spiritual.

Bagaimanapun juga, mengakui Tuhan sebagai sumber segala ciptaan di dalam sebuah ranah realitas rohani akan memerlukan sebuah pendekatan rasional atau semi rasional, yang masih sangat kurang (diterapkan oleh berbagai agama-ed). Karena kekurangan pemahaman yang tepat akan makna kitab-kitab suci mereka, maka banyak kelompok agama (relijius) sering dikuasai oleh fanatikisme yang berlebihan dan berbagai jenis tujuan-tujuan materialistik. Demikianlah, karena fanatikisme (yang berlebihan), satu agama sering berbenturan dengan agama yang lain sehingga membahayakan bagi kemanusiaan. Oleh karena itu, atas dasar skenario yang sering terjadi dewasa ini, maka adalah sangat penting bagi berbagai tradisi agama untuk menanamkan semangat ilmiah dan rasional.

Di lain pihak, kita semua sadar bahwa meskipun kemajuan dalam sains dan teknologi dewasa ini telah membawa keuntungan yang dahsyat bagi umat manusia, namun kemajuan Sains dan Teknologi modern ini secara terus-menerus meningkatkan masalah-masalah etis. Nilai-nilai etis ‘ethical values’ tidak mampu untuk menjaga kecepatan perkembangan sains dan teknologi yang eksplosif. Tren atau kecenderungan ini secara serius menguji umat manusia. Jadi, sangatlah penting dibutuhkan tuntunan umum etika dalam riset saintifik, yang bergantung pada kebijaksanaan spiritual yang bersifat tak lekang oleh waktu, khususnya dalam bioengineering dan bioteknologi. Sebuah pendekatan yang seimbang antara semangat saintifik dan nilai-nilai spiritual harus dijamin atau dipastikan. Walaupun telah ada berbagai usaha untuk kedamaian dunia dengan tradisi religius, komunitas sains dan perkumpulan politik, perdamaian dunia yang akan datang akan tinggal impian jika usaha kerja sama antara sains dan spiritual tidak mendapat kedudukan.

Untuk ikut mewujudkan tujuan luhur ini dan Dalam Rangka Dies Natalis Universitas Udayana yang ke 49, Universitas Udayana bekerja sama dengan Yayasan Institut Bhaktivedanta Indonesia (YIBI) sebagai pusat kajian Sains dan Spirituality, akan menyelenggarakan Seminar Internasional pada tanggal 3 September 2011, bertempat di Gedung Pascasarjana Universitas Udayana, Denpasar, Bali, Indonesia, Jalan P.B. Sudirman. Tiket terbatas. Harga tiket Cuma Rp. 150.oo (dpt dibeli di Gramedia Denpasar atau hubungi panitia:Dr. Made Wardhana, melalui email: made_wardhana@yahoo.com atau HP:  +62 85 637 045 91.Suastawa: 08980717379, Alex: 087860209229Gung De: 081916101691,  Nariata: 081999805458; Romeo: 081237592245)

Please accept my humble obeisances!
All glories to Srila Sripad Maharaja.
All glories to Srila Prabhupada.

Dear Maharaja, prabhus and matajis,

By Guru Maharaja unlimited blessing, and all of your sincere prayer, supports and efforts, finally the devotees communities at Sri Sri Radha Rasesvara Temple able to completed the Memorial House project for pleasing of Srila Sripada Bhaktisvarupa Damodara Swami Maharaja and Srila Gour Govinda Swami Maharaja with in six months (project start from Sri Nityananda Appearance day)

The inauguration for the Memorial House will held on 28 August 2011, a day before Bali Sankirtan Festival.

Your servant,
Suvikrama dasa

for more information please contact:

http://www.balisankirtanfestival.com/

http://www.youtube.com/watch?v​=UWjfvnuSnRc

Values of Science And Spiritual in 21st Century

Gedung Pascasarjana Universitas Udayana, Denpasar, Bali, Indonesia

3 September 2011

Sains dan Spiritualitas adalah dua kekuatan utama (yang sangat dominan pengaruhnya pada umat manusa di muka bumi ini) yang melibatkan pendekatan intelektual, filosofis dan psikologis bagi kesejahteraan umat manusia. Namun, pendidikan modern saat ini lebih menekankan akan pengembangan Sains dan Teknologi tanpa mengindahkan dimensi Spiritual kehidupan, telah menyebabkan berbagai ketidakseimbangan; baik di dalam diri, di dalam masyarakat, bangsa dan dunia. Oleh karena itu, tampaknya ada kebutuhan untuk meningkatkan kesadaran terhadap sintesis Sains modern dan Spiritualitas untuk memperluas perspektif intelektual, dan akhrinya dapat lebih mengharmoniskan kehidupan masyarakat manusia.

Untuk ikut mewujudkan tujuan diatas dan Dalam Rangka Dies Natalis Universitas Udayana yang ke 49, Universitas Udayana bekerja sama dengan Yayasan Institut Bhaktivedanta Indonesia (YIBI) sebagai pusat kajian Vedanta dan Sains secara berkelanjutan mengadakan seminar maupun diskusi tingkat lokal, nasional maupun internasional dengan tujuan untuk menjembatani pandangan sains dan spiritualitas dalam mencapai pemahaman yang lebih mendalam akan tujuan dan makna kehidupan manusia. Berbagai macam isu pada abad 21 telah berkembang dalam dinamika kehidupan dan fenomena alam dan sebagai pertanyaan besar yang perlu dijawab “Apakah spiritualitas masih relevan di zaman kemajuan sains? Sehingga tujuan seminar ini adalah untuk lebih memahami lebih dalam tentang nilai-nilai kehidupan, tujuan serta makna yang terkandung di dalamnya dari pandangan sains dan spiritualitas.

YIBI International Seminar on Science and Spirituality 2009

Jadual kegiatan

Adapun kegiatan ini akan dilaksanakan pada

Hari                  : Sabtu

Tanggal            : 3 September 2011

Tempat             : Gedung Pascasarjana Universitas Udayana, Jl. P.B. Jendral Sudirman

Denpasar, Bali.

Susunan acara seminar sebagai berikut:

07.30 – 08.30

Registrasi

08.30 – 09.30

Sesi 1: Pembukaan

08.30 – 08.40

Doa dan pembukaan – siswa Bhaktivedanta Darma School

8.40 – 08.50

Sambutan ketua panitia: Dr. Made Wardhana

08.50 – 09.00

Sambutan H.H. Kavicandra Swami (USA)

09.00 – 09.10

Sambutan Rektor UNUD: Prof. DR. I Made Bhakta, SpPD.KHOM

09.10 – 09.30

Plenary Lecture; HH Subhaga Swami (India)

Meaning & Purposes of Life

09.30 – 09.40

09.40—12.00

Break

Sesi II: Simposium I

Moderator

Prof. DR. Wijaya Kusuma

09.40 – 10.10

The Science of Consciousness and Matter as Given by Bhagavata Shankya

Prof. Dr. Sudipto Gosh – Indian Institute Technology Karaghpur

10.10 – 10.40

Time Dimensions; Scientific & Vedantic Perspectives

DR. Nikhil Jagdish Bhath – Singapore University

10.40 – 11.00

Titik Temu Spiritual dengan Sains di Era Peradaban Modern.

Prof. DR. Ketut Widnya – Institut Hindu Dharma, Mataram:

11.00 – 11.30

DR. Sapam Nabakisore Singh: Consciousness Studies Within Scientific Materialism.

11.30 – 12.00

Diskusi

12.00 – 14.00

Sesi 3: Simposium 2

Moderator

DR. Wayan Suena

12.00 – 12.30

Meditation & Medication

Prof. DR. Ramgopal Upalluri – Indian Institute of Technology Guwahati, India

12.30 – 13.00

Relevancy of Bhagavad-gita in Modern Medicine & Alleviation of Suffering

Prof. DR. Gouri Sankar Patnaik – Dept. of Orthopaedy Manipal University, Malaysia

13.00 – 13.20

Medicotheology

DR. Made Wardhana – Bhaktivedanta Institute & Udayana University Bali

13.20 – 14.00

Diskusi

14.00– 14.50

Closing & Conclusion Remark by HH Atmanivedana Swami Maharaja (London, Inggris)

14.50 – 15.00

Makan siang dan doorprize

Investasi : Rp.150.000 untuk umum, Rp 75.000 untuk pelajar dan mahasiswa, sudah termasuk buku seminar, buku sains dan spirituality, snack, makan siang dan sertifikat kredit partisipasi.

Untuk informasi lebih lanjut bisa menghubungi:

• Dr. Made Wardhana, melalui email: made_wardhana@yahoo.com atau HP:  +62 85 637 045 91.
• Suastawa: 08980717379, Alex: 087860209229
• Gung De: 081916101691,  Nariata: 081999805458

Atau kunjungi web kami di: www.bvinstitute.org,

Foto-foto seminar internasional sebelumnya dapat dilihat di:

www.BaliSankirtanFestival.com

email: bsfestival@yahoo.com

1. Dewata TV

2. RRI Denpasar

Lecture in Malada (2004)

by Bhaktisvarupa Damodara Swami Srila Sripada (T. D. Singh, Ph.D)

Srila Sripad: So it is true that we come to this material world and if you take a little time out to meditate what you experience, you’ll find that even the happiest person in this planet will have some moments of anxiety.  The best medical doctor also has to die.  He cannot save anybody’s life when the time comes.  In this ups and downs, in this life – in this material world, always swaying, sometimes a moment of happiness, the next moment he becomes [inaudible word] sad.   Experience like this is a good thing..

Translator: Good thing?

Srila Sripad: Ya. Once we experience like that, we have to find out the ways and means how to overcome the difficult…. Unless we find difficulty, then we’ll be always be wandering in this material life, in this world (?thinking it’s a wonderful place).

Therefore, Bhaktivinoda Thakur is narrating briefly what the experiences are. He says,

janani jathare, chilama jakhona

bisama bandhana pase

eka-bara prabhu!  dekha diya more

vancile e dina dase

He says , when I was in the womb of my mother… The womb of the mother is small like this and in fact in the mother’s womb, we are staying there, so its very tremendous   pain and difficulty. Then he says, eka bara prabhu! dekha diya more vancile e dina dase He says, my dear Lord, I had a glimpse of you , by your mercy I saw you when I was in that situation. To this very useless servant, you gave me your blessings by being visible infront of me.

tokhon bhavinu, janama paiya

koribo bhajana tava

At that time, I thought tokhon bhavinu, janama paiya – as soon as I’m born, as soon as I come out of the womb of my  mother koribo bhajana tava, I will definitely engage in your devotional service, I will serve you , this was what I thought. [inaudible word]

janama bhavinu, janama paiya

koribo bhajana tava

janama hoilo, padi maya-jale

na hoilo jnana-lava

So now I’m born , janama hoilo, now I’m born. I come out of the womb of my mother but now I am entangled in the network of maya. Maya means the external energy of the Lord. By that, this worldly illusion has robbed me of all good sense, I have lost my sense of judgement.

Then he says,

adarera chele, sva janera kole

hasiya katanu kala

janaka janani-snehete bhuliya

samsara lagilo bhalo

Then he says as a [?vulnerable] son  in the lap of my relatives, I passed my time crying and laughing. Janaka janani, janaka means father, janani means mother . So by janaka janani snehete bhuliya, by the affection of my father and the mother, then I had forgotten the very painful situation in the womb of my mother. Then he says, samsara lagilo bhalo, this place-this material place is a wonderful place, it is a very good place to stay, so I thought like that. I have forgotten [inaudible word]. Janaka janani-snehete bhuliya, samsara lagilo bhalo, I had forgotten all the pain and I thought this place- this material world is a wonderful place.

Then he says,

Krame-krame  dina dina, balaka hoiya

bhelinu balaka-saha

ara kichu dine, jana upajilo

patha podi ahar-ahah

Then he says, day by day, I grew and began playing with other boys. And totally my powers of understanding emerged and I tried to gather knowledge, so I read and I studied my lessons very carefully.

vidyara gaurave, bhrami dese dese

dhana uparjana kori

sva-jana palana, kori eka-mane

bhuliya tomare, hari!

Travelling from place to place, I was very proud of my education and I gathered lot of laxmi and became wealthy , rich and I tried to maintain my family, I tried to make them happy. So in doing that, my Lord Hari, I have forgotten you. So this is the situation, we are very wealthy and become rich, materially  opulent, then we have a tendency to forget.

Now, Bhaktivinoda says,

bardhakye ekhon, bhakativinoda,

kandiya katara ati

na bhajiya tore, dina brtha gelo

ekhona ki have gati?

He says, now I am becoming old, my hair is becoming white and gray (laughs). So he says I’m very sad. And so he weeps, he cries. He says I failed to worship You, and O Lord, and instead I passed my life in vain. I wasted my life. So now I have come to You, so please tell me what should I do.

(sings namo maha vadanyaya…and the bhajan)

(end of bhajan)

So I’ll tell you very briefly, the development in the world today, about the relationship between science and religion. This age, called the age of Kali, Kali means the age of science and technology (laughter).  This is the modern interpretation of Kali yuga. The scientists made the [inaudible word] bomb to destroy people, they made weapons, and-and others misuse it. So there is a conflict, there is a lot of problems. So this age of science and technology, it is called scientific culture, we are supposed to be very happy, the advanced human being. Now there are so many, lets see, marvels of science, like Information Technology, medical technology.

In this, you know, very advanced age of science we are also threatened by science itself. When we travel too much around the world, we’ll find that especially in the Western countries, especially to go to  United States, that every airport is… very much…lets see, they are frightened with security, that they check so much that traveling is not very pleasant nowadays.  There is no discrimination whether you are gentlemen or you are a rascal (laughs). No difference between a gentleman and criminal. Everyone is taken as a criminal. So they check your shoes, they check your pocket, and they check your beadbag, what is inside, if there is any bomb inside (laughter). In this way it is very very unpleasant, nowadays traveling.  In the middle of all this development, there is one very interesting, lets see now,  symptom  emerging in the human society.

Scientists are Searching God

The scientists are becoming interested in searching God. Because the whole world is controlled actually by scientists and engineers. But now the scientists are becoming interested to find out God from a scientific religion point of argument. So this is a very new development. And Prabhupada was extremely interested, Guru Maharaja, so he said “that time when the scientists like medical doctors, engineers and all these important people think about the science of God, there will be paradise on earth.” So now it seems like this is happening. Many important scientists around the world are studying the scientific study about the existence of God, so they are so ambitious. This is a very good development. This happened only within the last 5-6 years. So this is the latest news I am broadcasting (laughs).

Devotees: Jay!

Srila Sripada:  In the month of June, there was a conference in Philadelphia called science and religion. Many scientists came together from around the world to study God from a scientific argument. I’ve got the materials here. If somebody is interested I can show you tomorrow. There is one scientist called Stephen Unwin from the United States. So he is very well-known theoretical physicist.  He has made a calculation about the existence of God from mathematics. There is a theory called probability, theory of probability. He considered all the points that [inaudible words]. All the scientists say that there is a 67% probability about the existence of God [laughter]. So people are happy that the God number is increasing [laughter]. Many important scientists are commenting on the mathematical argument, calculation about God. This book is available, a small book is out on the probability of God’s existence. So this is a very interesting development – a important development. Scientists are very eager to discuss about God today, they don’t think it is not an important topic, but they think it is important.

In Barcelona, in the forum just recently, last month, there was a parliament of religions, there was a session of science and religion. We had a panel in this, so I was also one of the members, speakers in the panel on science and religion.  We have Christians, we have [inaudible word] and Buddhists, five members in the panel. And so there were about very close to three hundred people in the audience. This is the parliament; they were many programs going on simultaneously. So in a religious gathering of many many religious groups, now this science is becoming an important part.  Prabhupada, our Guru Maharaja, was extremely set, in actually presenting Krishna consciousness, its called Bhagavat Dharma, in a scientific way.

scientific study of forgiveness

And now many people around the world, are studying, as I was just mentioning  this morning, that scientific study of forgiveness, how to forgive. How to forgive when somebody makes some kind of mistake. Then how to forgive, what is the scientific reasoning to forgive.  Ksamate, in Sanskrit its called, to forgive, is a very important quality of a Vaisnava. But how do you analyse it from a scientific point of view .

Anger Management

How to control, how to control your anger scientifically. Because all these wars, all these things is nothing but anger right? Because of anger, people fight each other. But our Krishna consciousness says that we must be free , its called akrodha , akrodha means free from anger. In Bhagavad Gita, sixteenth chapter, Krishna says that one of the qualities of the divine property, quality, is called akrodha. Akrodha means free from anger. Many medical doctors and many scientists are studying scientifically how to control anger. So this is a very important development.

scientific study of humility

Similarly, there is another topic. That topic is called, “How to – how to, how to become very humble” (laughs). The scientific study of humility. We all think that I am the best, I am at the top.Things like that. But how to become humble. And a scientific study, so this is going on in many parts of the world. So maybe can set up one- one here also in Malada. Gather together-

Translator: We’ll open one office here.

Srila Sripada : Ya, gather together and take the grant .  A lot of grant..

Translator: For what?

Srila Sripada: Unlimited lakshmi [inaudible word]. (laughter). Ya, this is actually going on around the world. Many funding agencies in the United States may provide funding [inaudible words]. So in this way, these things are very related with Krishna consciousness, with our philosophy, with our practice of Krishna consciousness.

If we can forgive, just for example in 9/11,  when that terrorists, when they attacked those towers in the United States. In America, the question was raised, how to forgive those people. Its not very easy. But how to scientifically justify it- forget. But if you apply Krishna consciousness, then it is possible to forget. So, how to, lets see, scientifically analyse, how to justify it. That has become a  very important study, about the application of spiritual knowledge in solving problems in society. In the song we just sang that bholiya tomara samsara achiya. Bhaktivinoda Thakur is saying, so many problems  that we have. But if we develop the essence of spiritual knowledge, spiritual culture, then it is possible to transform ourselves. So, this is called as change of heart. We have to transform this heart. Because in the heart, Paramatma is also sitting. So if we meditate very carefully, if we contemplate very seriously, then it is possible to transform ourselves.

scientific study of spiritual transformation

This is another area called, spiritual transformation, scientific study of spiritual transformation. So this is briefly the scientific application of Krishna consciousness, spiritual consciousness. Therefore you see, in our own lives, at one time we might be something else, doing many bad things. But all of a sudden, that, you met someone or something happened in your life that you changed completely. Just like many of our members, in the beginning before coming to Krishna consciousness, this Hare Krishna mission, they might be having very different lifestyle.

Translator: Having what?

Srila Sripada: Our devotees, before they come to the movement, they have different lifestyles. Then after taking mahaprasadam like Gauranga potatoes and halvah and chanting everyday in the morning, then they get transformed. So in this way, they voluntarily give up all bad habits and become very  pure- very clean. Something like that is called spiritual transformation.

So this transformation, now people are studying scientifically, make some measurement see what is happening in your brain, what happened to your mind – study. So in this way scientists are becoming very very interested in studying the spiritual  changes  happening in the life of a person. So two categories of knowledge which are most important in the human form of life are number one, number one is to (?decide) what is life? The scientists are studying what is life, and religious people, we are also trying to know what is life. So this is the most fundamental platform of knowledge. And another point, another principle of knowledge is very important – about the universe, what is the universe, what is this cosmology. In cosmology we have to ask why this creation is taking place, why this universe is there. This is the second most important field of knowledge. For  both science as well as for spiritual life, these two are [inaudible word]  similar. That means we want to know what is life, we want to know why this universe exists.

So when we chant 16 rounds by Prabhupada’s blessing, 16 rounds on the mala, Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama  Rama Rama Hare Hare.  This chanting means we want to know what is the ultimate duty of the individual. So by doing that, then Krishna, Lord Krishna will enlighten and give the knowledge. Krishna says

tesam satate yuktanam

bhajatam priti purvakam

dadami buddhi yogam tam

yena mam upayanti te

Krishna says dadami buddhi yogam tam, so Krishna is sitting within the heart , right? So Krishna says, He gives the knowledge, dadami means ‘I give the knowledge’, Krishna gives knowledge, but the purpose of giving this knowledge, dadami buddhi yogam tam, yena mam upa yanti te, so that the individual will surrender, will do the devotional service.

So this knowledge – of but what we have is a glimpse of what is the nature of life, then we can seriously come to devotional service, the engagement of devotional service. So  ultimately to come, lets say, attached to Krishna, called prema bhakti – develop love of Godhead, love of the Supreme Lord, that is the ultimate goal. But in order to reach to that platform, to realize that , I must [?proceed], I must seriously practice this devotional science. In order to do that, we need to have a glimpse of  what is life, what is the nature of life. So this is a new field of preaching [indistinct word] and taken among the among the devotees. So in this way, when you are convinced that the human form of life is very important, then automatically you’ll give up all the bad habits.

Translator: Whats that?

Srila Sripada: All the bad habits of the – not that somebody is saying that don’t smoke. But one day you don’t smoke, but the next day because you are not convinced,  then you [?commit again]. But if you are convinced that this is not good for me because you know if I take this, then all my brain will be  polluted by nicotine. Then why you want to take drug. Its said while  my son is  obedient, he goes in the mountain, hides there and takes some special, in the pocket something there and then spend the night there (laughs). Ya, but once you have a glimpse of that knowledge that this is not good for me, this is actually very harmful for my health, for my body, automatically, spontaneously .  In this way, it has come like that, you have to be convinced yourself why you are not doing it. So this is called scientific study. [?Scientific validation], you realize, and since you realize …than somebody says you do it for five days, but then all of a sudden come back. So the point [inaudible word], in order to have a lasting realization, lets say understanding, practice. In this way scientific understanding of these things are very essential to become stable in our work including Krishna consciousness. So therefore Prabhupada gave so much emphasis on scientific preaching of Krishna consciousness.

And today its very interesting that many youngsters come from all colleges and universities, they have become very serious about studying Krishna consciousness. Throughout the world, many young students become very much interested in this search for [?knowledge].  This is a new, lets say,  this is the beginning of the century, we are in 21^st century right? So 21^st century is very promising, like in Malada, there are many people going to be devotees [inaudible word]  (laughter). Not only Malada, all over the world. Ya, and Malada is a very nice place. So in this century, 21^st century, our devotees are going to increase in numbers, in large numbers, the younger generation are, you know taking very seriously.

Translator: Whats that?

Srila Sripaada: Our younger generation throughout the world. So this is just a little news that I am providing. And so tomorrow we’ll discuss some Bhagavad Gita.  Tomorrow what time is the program?

Translator: Morning time.

Srila Sripada: Morning? Accha, Accha, Sunday, tomorrow is Sunday ah..

Translator: We used to have Bhagavatam class in the morning and Sunday program

Srila Sripada: For the public?

Translator: 8’o clock…no, 7 o’clock.

Srila Sripada: Very nice in the evening, its cooldown. Very nice, so please come tomorrow morning and evening and we’ll have….. so you have any questions?

Translator: He wants to know what is your opinion of Hawkins?

Srila Sripada: Hawkins is a very well-known scientist. He’s from Cambridge University. Now he holds the position as Newton was holding. But he is not so much spiritually inclined. But on the other hand, the other person called Roger Penrose. Penrose, is from Oxford University. Penrose is older and he is regarded as number one scientist of the world today. And Stephen Hawkins is regarded as number two.  And Penrose is slightly spiritually inclined. So I had a dialogue with Penrose last month. I didn’t bring any of, our magazines, but it will feature in the next month, sorry in the next ..before November, it will be out. And we had a very nice discussion about science and spirituality. He is a very nice person. But Stephen Hawkins, I have met him once, he came in India, about some years ago.  At that time he was not very famous. But since then, [indistinct words],he is  disabled, but at the same time he is regarded as a genius. But he is not at the moment spiritually very inclined. He is a famous cosmologist. But I heard that he is changing slowly, slowly. So hopefully, very soon, he will be interested in spiritual life.

Question : [indistinct words] The Government is giving some money, is there a reason or something like that?

Srila Sripada: Ya, it is possible. Now  already many scientists , many prominent scientists are working themselves without the help of the Government because they know that something important is there . So it is very possible that we’ll see very soon in our lifetime, in the next few years that some breakthrough is going to come and many scientists are becoming interested in spiritual life. So when the scientists are becoming devotees of Hare Krishna, then everyone will follow (laughter).

Question: If we explain Krishna consciousness from the scientific point of view, but simultaneously it should be something from the heart, from the consciousness.

Srila Sripada: Ya, one has to be interested. See, some people are, their minds are very analytical, they want to study things, they need some kind of reasoning.[indistinct words]. So they have to get some kind of understanding that their doubts are cleared up by scientific reasoning. So just like say,  people may ask “Why you ask me not to smoke?” . So you have to explain scientifically. So the scientist will say that “ by smoking, my dear child, you will get cancer.” And how does this cancer take place? The scientist will explain, “My dear child, you see this body is made of protein molecule right? So when you inhale this smoke, all are protein molecules, so this nicotine from the smoke [indistinct words] poison. Nicotine reacts with protein molecules. Then when inhaled in smoke, goes to the lungs right? The lungs have lung cancer. So in this way the lungs stop functioning properly and after some time, then [indistinct], ‘oh, this fellow has lung cancer.’ And he dies.  [indistinct word] Or, otherwise, “oh, you got heart attack.” In this way, one can have some reasoning, scientific reasoning. Those who are intelligent, those who are disciplined they can [indistinct]. So in this way, there is some scientific reasoning , argument to quit smoking.

scientific study of God

Therefore today scientists are interested in understanding why God exists, about the scientific study of God. Many scientists are writing about God these days. But they are writing without any spiritual master (laughs), on their own. But once they recognize they have to accept a spiritual master, then there will be tremendous progress. But nonetheless, it is  making progress. About thirty years ago, in Prabhupada’s time, in the nineteen, lets see, early seventies, it was very difficult to discuss about God to the scientists. But today, they are very happy. They welcome you. This is a new development. We have some magazine [indistinct words]  can show you tomorrow. And in the internet, if you go to the internet, everybody is talking about God (laughs). Scientists are talking about God. That is very interesting, important development. So we should work hard and we should go deeper into this knowledge.  You have a question?

Devotee: Yes

Srila Sripada: What is your name?

Devotee: Jiva Tattva

Srila Sripada: Jiva Tattva . Bholiya Jiva Tattva.

Translator : Huh?

Srila Sripada: I’m speaking Hindi. (laughs)

Translator: Bholiye Jiva Tattva

How To Get A Good Son?

Devotee:  One of the highlights of the scientists is about sexual relationship. They are teaching people about this subject matter saying that sex is very good for health [indistinct words].

Srila Sripada: Thats because of ignorance.. because they have not done much scientific study on that  (laughter). But then they have to learn how to [indistinct word] get a good son, a good child, according to our Vedic science, that one has to observe Garbadhana samskara. But the scientists want to do it by cloning. But this cloning although the body may look similar, lets say with post[indistinct word] copy of Einstein. So it is possible in principle that you have a person who looks like Einstein….. by bioengineering. But such an individual will have no intelligence like Einstein. In other words, the self, the atma or the life particle cannot be cloned. The  body can be cloned, but the life cannot be cloned.  The best example is like this: that, when somebody has identical twins.  Many identical twins look exactly the same right? Except for the mother, it is very difficult to identify who is who. So one son becomes a poet and one become a scientist. So in other words they are different people, but the same genetic material. They are different individuals. So similarly when the scientist wants to have a good son, by cloning it is not possible. But this process of Garbadhana samskara, when parents, the father and the mother, when they follow the nice principle of this Krishna conscious way of getting a child, it is possible that a good son or a good daughter. So this is an area of scientific study. We can study very nicely and present it to the world that a [?disciplined] and very scientific process of getting good son, it is possible.

Devotee: Maharaja I would like to hear more about the subject about forgiveness that you were saying yesterday and would like to request if you could give a deeper study about this tomorrow.

Srila Sripada: ok, ya., I heard there was a conference last year in Atlanta, Georgia. This forgiveness study is a very important study. Some people are spending millions of dollars, scientific study. I can give you [indistinct words]. It is also very connected with Krishna consciousness. But people are studying Krishna consciousness without practicing. So this is…automatically they are do it themselves [indistinct word]. These scientists are practicing Krishna consciousness without knowing that they are doing it, in a small lets say, some level. So this a very important development. And next year-every this meeting goes on. I became part of this. By Prabhupada’s mercy, I’m involved with this. Therefore I am saying all these things, because I’m involved.

Translator: This devotee is asking something.

Devotee: Can I ask tomorrow.

Srila Sripada: You want to come tomorrow (laughter) Er, ya..

Devotee: We’ll stop here.  It is getting late..

Srila Sripada: So we’ll end here for the discussion. Its ten o’clock. In the evening we’ll have program. In the morning I may not be able to come. So please come in [indistinct] Bring all your wisdom. We meditate tonight, bring all your wisdom and tomorrow we’ll discuss the process of discovering God.

Transcriber(s): Rupachandra Das

Editor(s): Bhakta Kannan and Rupachandra Das

Devotee: So as we announced, Nashringa Chatur  Dasi, His Holiness Srila Bhaktisvarupa Damodara Maharaj has come from afar. He is traveling all over the world, particularly; he is preaching the glories of Lord Krishna on behalf of Srila Prabhupada to the scientific and educated class of men. He is in the process, working very hard organizing the Second World Conference on Consciousness – The Synthesis of Science and Religion. So, we’re very fortunate to have him speaking tonight, Srila Sripada, as he is affectionately known to many of his friends and disciples. And he will be speaking on Bhagavad-Gita As It Is, and I hope that you all attentively listen. If you have some questions afterwards, he will be here this evening and I want to thank everyone for coming, and without further ado…

Srila Sripada: Jai Srila Prabhupada Ki Jai! Jai New Navadwip Dham Ki Jai! Is this working? Oh, [inaudible words], we’ll have some kirtan. We’ll chant parama koruna

[sings Parama Koruna and recites invocation prayers]

So I would like to welcome everyone to New Navadwip Dham. Dham means a holy place. By coming to the Dham, one gets inspiration about learning what will be the ultimate destination of life’s journey. Seeking knowledge and seeking spiritual enlightenment. So this, all these things can be obtained in the Dham. Therefore it is called the Dham. Navadwip, New Navadwip Dham. Navadwip is the place where Lord Chaitanya Mahaprabhu appeared in this planet a little more than five hundred years ago in India. His Divine Grace Srila Prabhupada brought the teachings and the message of Sri Chaitanya Mahaprabhu. Therefore this island, this Hawaii Island , is called New Navadwip Dham. So anyone who comes, visits Navadwip Dham, they will get enlightenment, spiritual enlightenment. So that one will be free from all difficulties in life. So after that center, that place, Dham had that potency to give that knowledge and education and the culture so by practicing that, then one will be free from all anxieties in this material world.

So I’ll speak some aspects of Krsna Consciousness. Krsna Consciousness means one who is trying to understand what is the nature of the Supreme Being, Supreme Personality under whose arrangement this whole cosmic world is functioning. And also, what is the nature of the living entity. They are called atma. Atma means the self, the eternal self. In Sanskrit language it is called atma, or the jiva. It means the living entity, the jivatma. So what is the duty, what is the function, what is the nature of life? Just like in science, in biology, we like to understand what is life. Therefore, biology has a lot of theories about life. But we have the Krsna Consciousness principles about what is the nature of life. The nature of life therefore is described, in our text called the Bhagavad-Gita – the Srimad Bhagavad-Gita as well as  Srimad Bhagavatam. I’ll just touch very briefly just to give you a little background about the science and the philosophy of Krsna Consciousness.

Actually, this is a center for education. But education on what? Education on understanding what is the ultimate duty of life. What is the ultimate function of life? What is the duty to be performed by each one of us? So that center of education and  learning, so that place is called Krsna Consciousness. We have many centers like this around the world. So we invite the many sincere friends and people who are interested, people who are searching for spiritual knowledge.  It is for them to  cultivate knowledge. Therefore everyone is welcome – everyone! From every planet, every part of the planet, from any, let’s say background. There is no restriction. We welcome everyone. Because this is the platform for gathering knowledge, for the cultivation of knowledge, for the cultivation of culture. Knowledge means knowledge t knowledge of the each individual life. And also, what is the science of God, and how to realize about the existence of God. So these are the topics discussed in Krsna Conscious centers. And so Hawaii, it is a beautiful island. So here, people come from various parts of the planet, in order to see a lot of nice things here.  Therefore, by Prabhupada’s mercy, this cultural center is also available for people to visit and also to honor very nice food, maha prasadam, so that the people will get enlightenment.  Before I do that,  I’ll repeat this Sanskrit mantra, many of you might already know, but please kindly repeat after me. It is very simple:

Om namo Bhagavate Vasudeva (3 times)

So this is from Bhagavad-Gita, this is the main text of this knowledge. Trying to understand what is the duty, what is the function of the living entity. So many of you might already know, so I will not go into the history. I will just go directly to the text. so I will just read this Sanskrit and then the translation.

väsäàsi jérëäni yathä vihäya

naväni gåhëäti naro ‘paräëi

tathä çaréräëi vihäya jérëäny

anyäni saàyäti naväni dehé

(Bg 2.22)

So this is Lord Sri Krsna, the Supreme Personsality of Godhead, speaking to Arjuna, who is a friend and as well as disciple. This is a dialogue about spiritual knowledge. So the Supreme Personality of Godhead is speaking to His  most beloved student, as well as friend, Arjuna. So the translation says, As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

nainaà chindanti çasträëi

nainaà dahati pävakaù

na cainaà kledayanty äpo

na çoñayati märutaù

(Bg 2.23)

The soul can never be cut into pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

So this is very significant. What happens  is that in modern science, not only in modern science, in  modern philosophy. Actually this say modern science started, if we remember the history of science, that around the sixteenth century, when the Galileo, you’ll remember, when Galileo was trying to support the Copernican theory, about this heliocentric, about the cosmology, thats how the revolution, the  scientific revolution started. They’ve got the  church, especially in Christianity, the church and this scientific knowledge, just the opposite. So therefore, there was a great revolution. But however, the momentum of what is called empirical knowledge, meaning we like to acquire that knowledge, or we only want to honor that type of knowledge, which we can perceive through our senses, sense experiences. you want to make an experiment, and you want to observe and then you want to extend the result of your observation in the form of data, and then in the form of mathematical equations. So in this way, you could predict  that the certain causes of let’s say, certain events in this material world. So that became, called scientific knowledge or scientific revolution. Generally this is called empirical knowledge, or empiricism. So therefore, the empiricism means that you have to rationalize the data of your experiments and then you have to get yourself convinced about this data to your sense experiences. But other than that, unless something can be proven by your sense experiences or certain experiments, then that type of knowledge is not regarded as very significant. So therefore, scientific revolution started from around 16^th Century. That interestingly, this scientific knowledge became so prominent, so prominent, that as you move on in the history of science, let’s say when from Galileo, the French philosopher  called Descarte, Renee Descarte. He  was a very famous scientist as well as a philosopher.  He was actually a mathematician. In fact this year, he was born four hundred years ago. This year is celebrated as the Descarte’s four hundredth anniversary throughout the world, as a very well known philosopher. This is a Cartesian philosophy. It became so prominent that the people are still honoring his four hundredth, even in India, just recently when I was in India, in Bombay, there was this big conference on observing Descarte’s four hundredth anniversary year in Pune. Pune is a very important seat of learning in India . So in this way, Descartes as always tried to predict the same thing, he wanted to give complete emphasis on only material knowledge. In other words, they did not so much,  were not willing to accept any knowledge beyond sense experiences. So that was  the driving force creating this modern scientific revolution. Then Newton came. So Newton was the one who synthesized all this, let’s say materialistic, let’s say philosophy and science. So therefore he, Newton is regarded as one of the, very, very, important, let’s say historical figure in the history of science, because he synthesized this Cartesian conception about nature, as well as this motion, terrestrial motion introduced by Galileo and also the conception created by Copernicus. So all these things were synthesized by Newton. So therefore, the victory of modern scientific revolution became very much appreciated, in the seventeenth and eighteenth century. But as science moves on we are more and more interested in knowing what is life. What is the nature of life. And what is the fundamental component that life is made up of. That became also, an important part of this journey. So looking for knowledge, searching for knowledge. Now we are, let’s see at the  nineteenth century, the twentieth century, actually we are almost at the tail end of the twentieth century. Now around the nineteenth century, actually what happened is that around the beginning of the nineteenth century, and almost toward the end of the nineteenth century, the beginning of the twentieth century this quantum physics came. This is because of the appearance of quantum principles, then the seed of confusion became very prominent. So in this process, what happen is that today we are, just like Einstein, and Max Planck and Max Borne, Schrodinger, these are regarded as pioneers in the field of quantum physics. So they all said something about God. They started to say, that we don’t know actually  nature, it is very confusing. We don’t know actually what is right and what is wrong. So therefore that that became even now, now we are at the twilight of the twentieth century, now the dawn of the twentieth-first century, let’s say is very near. So people are beginning to realize that the scientific knowledge, scientific revolution, is not going to give us all the answers. Now all the prominent scientists today, although they may be atheists, they may be materialists, they may be depending on the mechanistic conception of nature but they are beginning to realize we are not going to solve the hidden principles of nature, by this so called mechanistic conception of nature from scientific principles.

So therefore, now it is beginning to open up a vast field of knowledge, that is called –  the higher knowledge, the higher principles of knowledge, that in other words, this material knowledge is not going to give all the answers that we are looking for. Rather, we should look for another form of knowledge. So therefore, what’s going to happen is that now, we are going to have new science. And we’re going to have new philosophy. But  the new science and a new philosophy is going to incorporate the spiritual knowledge. The spiritual frontiers of knowledge. So this, everyone is accepting now, even the atheists, the atheistic people just like this morning, I gave a narration about Carl Sagan and the well known atheistic cosmologist and how a large number of scientists, Nobel Laureates, they are making an appeal to the religious leaders that now we made a mistake. We thought we would able to find everything through our scientific process, but now it’s not working. So therefore we must appreciate the religious wisdom. So this is said by an atheistic person, just recently. So this is a landmark in the history of science. And all these things are happening by Krsna’s arrangement, by Krsna’s mercy, and by Prabhupada’s mercy. So everybody can accept that. So therefore, what here, I wanted to just bring up this point is that in the Krsna Consciousness the foundation of knowledge is based on the teachings in the Vedic literatures. So in the Upanishad, in the Mundaka Upanishad, the foundation of knowledge is very clearly defined. That there are two categories of knowledge.

dve vidye veditavya iti.[1] There are two kinds of knowledge. So that knowledge, one is called material knowledge , it’s called aparavidya. Aparavidya means lower knowledge or material knowledge. What the scientists are trying to study, so this is called the aparavidya. It is a form of knowledge, it is not useless but it is called aparavidya. Aparavidya means inferior or  ordinary knowledge. Say for an example I can calculate the behavior of a ball. Suppose if I throw a ball, then if I know the time, the initial time and the motion, then I can calculate say in such and such in five minutes where the ball will be. So this is called mechanics. This is what Newton was trying to – the laws of motion. So they think this is great (laughs). But the sastra says, scripture says that this type of knowledge is called ordinary knowledge. It is useful, it is not useless, but this is the ordinary knowledge. So this is called aparavidya. But then the scripture says, especially Mundaka Upanishad says that the higher form of knowledge is called paravidya. Paravidya means the spiritual knowledge, or the transcendental knowledge, or trans-phenomenal knowledge. In other words, something beyond phenomenology, there is also a branch of philosophy they do call phenomenology, but this knowledge, paravidya is beyond that, trans means beyond. Transcendental means beyond this ordinary knowledge. So that, beyond ordinary knowledge, so that form of knowledge is actually dealt in Krsna Consciousness. In other words, the science of the soul, the science of life, belongs to that realm of knowledge. So therefore it will be a mistake thinking that life could be a product of this combinations of atoms and molecules. That’s why that the biologists make the mistake, the modern, let’s say cellular biologists or molecular biologists or molecular evolutionists. They made this mistake. So now they are beginning to realize that by their hard work. Its not working that according to the conception that they were planning. So they were forced to accept. Just like Carl Sagan is supposed to accept, that there must be religious wisdom. So that paravidya, paravidya deals with transcendental knowledge. In other words, spiritual knowledge. So in order to have that knowledge of paravidya, therefore Bhagavad-Gita it is said that paradvidya or the science of spirit, or that the transcendental knowledge of life, is that life or the atma, jiva atma, is actually such that, that it can never be cut into pieces, or it cannot be burned by fire, nor it can be moistened by water, nor withered by the wind, and so in this way, this is the just the description, a very preliminary description about the science of the soul, about the science of the self. But however we experience that in regular, if you study, let’s say, how the living entities in this planet, how you see that someone is born and then someone dies. So that way it goes on all the time. Always we are seeing these experiences. But here Krsna says that the symptoms are indicating that as a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and the useless ones. In other words, according to the mental, let’s say make-up of this individual jiva, person, according to the desire of this individual person. So this is called the karma, the karmic activity of this individual person. So a certain person develops a certain type of desire and activity. So accordingly, the components are called  the subtle  material elements. So those subtle material elements, in the scriptures it is said that the ‘mana’. Mana means mind, mind and the buddhi, the intelligence, and the ahankara means false ego. So these three  are the called the subtle cosmic ingredients, cosmic components. Mind, intelligence and the false ego, they are also, they play a very important role, in carrying the message, the information of each individual person’s mind and also activity. So this is called  the subtle carriers of the desires and the feelings of each individual person. So these are subtle cosmic components of this universe, so this carry the desires of each individual person and so at the time of death, death  means the separation of this body and the soul, jiva, jivatma. So that is called death. And at the time of death, so that memory and the information will not be lost, it will not be lost, it will be stored. It will be stored within these three material elements called the manas, buddhi and ahankara. In other words, mind, intelligence, and this ahankahra, that a false ego. So these three material elements will carry the information of each person and so then it get transferred to another, to another form of life, according to  the destination that he or she is supposed to reach. So that way it will manifest again. So this is called the cycles of birth and death. So therefore, in according to Krsna Consciousness, life is a eternal entity. So in other words, it will never be lost, it will always be there, but according to your karma, or to the desire that this individual

Then why, one is supposed to, come to the temple. Why one has to take this austerity, called tapasya. So the explanation is given here, in the Srimad Bhagavatam. This is a very, very important chapter here, in the third Canto of the Srimad Bhagavatam. Here, it is actually described very elaborately, the science and the philosophy, that one has to acquire in order to understand the real function of each  individual person. What am I supposed to do.  And what is beneficial, and what is not beneficial. What is good, and what is right, and what is wrong. So, all these things are actually explained here, the Srimad Bhagavatam. So I’ll just touch very briefly. Let me see,  so you can, I think, if someone’s coming for the first time, he should get this book, or the whole Srimad Bhagavatam, but especially the Third Canto, of this Srimad Bhagavatam. It’s called Teachings of Kapila. Here, it contains the whole thing, the science and the philosophy of Krishna Consciousness. So once you study this very thoroughly, then you get all the knowledge. That is called the Säìkhya philosophy. And as I said, the modern science, the confusion of modern scientists is because of a lack of Sankhya Philosophy. Now they are beginning to realize that  they have to accept this Sankhya Philosophy. So in the Sankhya Philosophy it is told  what is mind? How to train the mind, how to control the mind? Unless your mind is trained properly, the mind will be wandering in all directions of this planet. Sometimes you may like to go to, let’s say to a movie. Sometimes you might like to go swimming,  especially in Hawaii.  And sometimes you like to do this and that. Unlimited desires will come to the mind. So if you train the mind, and to give proper direction to the mind, it is very, very vital. It is a vital principle, in order to understand the ultimate meaning of life. So these things are dealt with.  Then what are the function of the senses, then why the senses are dragging me in so many sense objects, so I want this, I want that. Sometimes people say I want this beautiful car. And I want this beautiful house, this beautiful property. Sometimes we focus on many sense objects unnecessarily.

So then the Sankhya philosophy tells us that, how to organize my sense perceptions. So these things are dealt very elaborately. And then what is the brain? What is the function of the brain? Today many scientists say, neuro-scientists say that the consciousness is the function of the brain. But what does that mean? The brain is made up of  neurons. There’s the brain cells and these brain cells they are studying in so many ways, that they are trying to show that the consciousness is a function of  the brain.

But the Bhagavat says that’s wrong, that the consciousness, is completely separate from the brain. Say for example there are many, many microbes , unicellular organisms that they don’t have any brain, but they have the mind. So in other words the scientists like to say that consciousness is a function of the brain, but there are so many organisms, they don’t have any brain, but they are conscious, they have the mind. But Sankhya philosophy says that the, that consciousness is a completely independent entity, and has nothing to do with the brain.

So all these things are very elaborately described in the Sankhya philosophy. So therefore, the modern scientists are beginning to seek for this knowledge. In fact, very recently some very well-known scientists came and to study Srimad Bhagavatam in Bhaktivedanta Institute in Bombay . There is one very brilliant scientist called Henry Stapp from University of California, Berkeley, Quantum physicist, he’s working very much on the nature of the mind, from physics, quantum physics. So like that, there are many important scientists. They are beginning to look for these alternative models from any source. So therefore Bhagavat paradigm, or this paradigm of  Krsna Consciousness gives that alternative as a principle. So therefore, many, many scientists are beginning to take this very seriously. So therefore it says in the Srimad Bhagavatam that  a very important principle is…I’ll just  read

jïäna-vairägya-yuktena

bhakti-yuktena cätmanä

paripaçyaty udäsénaà

prakåtià ca hataujasam[2]

(SB 3.25.18)

So this is about the process of Krsna Consciousness. So Krsna Consciousness is a process to realize what is the nature of the self. What is the function of the jivatma? Searching for the science of self realization about understanding what is the ultimate meaning of this life and also, what is the ultimate duty of life. So this is called searching for the science of self realization.

So here Kapila Dev , actually instructing to his mother, Devahuti, ‘in that postion of self realization. Jnana vairagya yuktena means by practice of knowledge and renunciation. Renunciation in devotional service, one sees everything in the right perspective and he becomes indifferent to material existence and the material influence acts less  powerfully upon him. So the, some very important words here, jnana vairagya yuktena. Jnana means knowledge. So knowledge means what? Knowledge about the science of the self. So that is actually real knowledge. The science of the self. The self is different from matter. In other words, this is a non-material entity, so that knowledge, and also is different from matter. So this knowledge is very, very vital. So by knowing that knowledge, and then renunciation. Renunciation means one is being been freed from the influence of this ups and the downs of material life. Being influenced by material happiness and desires that a person is dragged away, in so many different aspects of activity. But how to, how to stream line that, how to control that, how to be free, from the entanglement in this ups and the downs of material association. So that freeing from all anxieties and the difficulties that can be obtained by practicing jnana and vairagya. Jnana means knowledge, vairagya means freeing or renunciation from this ups and the downs of material life’s activities. So unless one has knowledge, then it will be difficult to be free from entanglement. So in that state, when one has developed  this knowledge by the practice of Krsna Consciousness, then one will have a desire to actually develop the real function of the living entity. So the real function is actually called Bhakti marga, in other words the science of devotion of the self, towards the Supreme Being, the Supreme Personality of Godhead, Sri Krsna. So that desire will be become manifest  in the life of a person, in the life of a sincere person. So this wanting to serve the Lord, wanting to become a sincere servant of the Lord, so this desire will become manifest automatically by this process of jnana and vairagya, by knowledge as well as by the process of renunciation. Renunciation means freeing from material desires. Renounce. So in this way, that natural symptom of the living entity will become manifest.

It is also called purification. The purification process means, we are contaminated by the different modes of material nature. But then by practicing this Krsna Consciousness, then one will become purified and then one will be situated properly. So when one becomes situated properly, then automatically one becomes, one becomes very enthusiastic about wanting to find out that the proper process. So that process is obtained.

jïäna-vairägya-yuktena

bhakti-yuktena cätmanä

paripaçyaty udäsénaà

prakåtià ca hataujasam

So in that state of existence, it is when a person is able to see things properly. In other words, a person will be enlightened. A person will get the real knowledge, and you’ll see things, what is right and what is wrong, what is good and what is bad, and what is the real process to be done, and what is the process to be abandoned. So this real and scientific knowledge, will become manifest in the life of a person. So that when knowledge becomes available in that way, then a person will become very serious in his or her journey through life. In other words, he or she will be very careful that because the time factor. You don’t have so much time in this world. So therefore, a person becomes extremely careful about utilizing the time, and so things which would not be productive, things which would not be very useful, that person would not be very interested in spending time there. So in this way, the science of self-realization, the science of self-knowledge, when one becomes enlightened, automatically one becomes extremely enthusiastic, in doing only the best, the best in life’s journey. That way, he or she will attain ultimate destination in life’s journey. Life is a journey, that we all have to accept that. Life is a journey, so in this journey, we have to encounter ups and downs. Sometimes you have to cross a big forest. Sometimes you have to cross water. Sometimes you have to climb a big mountain, but if you’re clear, the destination, if the destination is very clear and if you are very determined, then depending on the mercy of the Lord, then  you get the strength, and then deep commitment to reach that destination. So that way your journey will become – you will be able to reach that destination. In other words, you will be able to fulfill life’s mission. Krsna Consciousness therefore, gives a person this type of commitment and also direction so if one follows very properly and one is bound to obtain all this intricate aspects of knowledge. So that way, life’s journey will become meaningful, and you’ll find, you will feel very happy, and then you will begin to, actually also take this life’s journey in a much more, enthusiastically and then you’ll not like to waste, unnecessary to unwanted activities. Therefore Krsna Consciousness gives the proper, the guideline and direction, in order to reach the goal of life, life’s destination and it is applicable to everyone, to anyone, who is searching for that knowledge and it is a completely non sectarian. The only thing is that one has to have the desire and sincerity in order to practice this fundamental principle of life. So any questions?

[Some asks a question (inaudible)]

So this empirical knowledge is due to lack of training. In other words, unfortunately such people do not have the facility to learn the higher form of knowledge. So this way, they need to find a proper teacher, proper source, so that he has to get the transcendental knowledge. So in this way, if the education is directed, and a person is given facility, then he or she will be  able to gather this important form of knowledge, and so therefore Krsna Consciousness, let’s say, let us practice Krsna Consciousness. That empirical knowledge, to some degree, also empirical knowledge is also actually useful. It is not completely useless.

But it is useful, if one can use it properly. But, without that knowledge, without using whether this is right or wrong, without that background, then one will be mislead. Therefore, just like Max Borne,  you know, a well known quantum physicist. Max Borne says that ‘by the knowledge I gather from the study of atoms’, because he was a quantum physicist, ‘so by studying the fundamental principles of the atoms, so that that led me to appreciate about the existence of the Creator.’ So in this way, because he saw the very orderly nature within the atoms. So he could not conceive that, it could happen at random or without any, let us say, creator, without any higher source. So therefore he was saying that by knowledge, in other words from apara vidya , empirical knowledge is apara vidya, the lower knowledge now, if the source is known properly, that lower knowledge also can be used for appreciating the higher knowledge. So in this way it is useful. So in other words, a person has to have some training, has been exposed to the different categories of knowledge. In other words, a person should in his or her  search for knowledge, they should look for  the real knowledge. So in this way, one will be able to apply the proper form of knowledge, to appreciate the Supreme Personality.

[Someone asks a question (inaudible)]

Sankhya . no this is not Sankara Acarya, that is very recent. This is Sankhya philosophy. Sankhya means counting actually and this Sankhya philosophy is by Lord Kapila. Lord Kapiladev is the, actually incarnation of Krsna. Lord Kapila and here, this is the son of Mother Devahuti and so the son of Devahuti and Kardama Muni. So that Kardama Muni and mother Devahuti had somehow were blessed by the mercy of the Lord because of their great devotion. So they got Kapila as their son. And Lord Kapila is actually the incarnation of Krsna, and so Kapila gave this  Sankhya philosophy, on the science and the philosophy of understanding everything including devotional service, that Sankhya philosophy is a – even now, and is much more relevant to modern scientific knowledge. So that is the Sankhya philosophy, given by Lord Kapila. And actually here it is in this volume and I didn’t touch the Sankhya philosophy, but useless part of the, it’s called the fundamental principles of the material – in chapter twenty-six. Fundamental principles of material nature. Here, Kapila instructed to his mother Devahuti about what is the most scientific knowledge of the nature of the self. This is being explained in a very wonderful way. This is a little bit intricate but it contains the whole spectrum of knowledge.

[Someone asks a question (inaudible)]

Yeah, No, they didn’t specifically, I was talking in general, that Carl Sagan and more than thirty-one very brilliant scientists around the world including several Nobel Laureates, so they made a strong – it was published actually in the Journal of American Physics. You’ll find that appeal also, there’s a long appeal. Basically, you know because they find that the ecological problem today, in the world, is becoming very, very difficult. So the mainly the pollution of the environment,  then causing different diseases, and in the name of scientific and technological, industrial, let’s say advancement and so much disturbing in the ecological system of the planet, so in this way, they are convinced that unless some religious principles, wisdom, also is incorporated, then it’s going to be very, very harmful for the planet. So knowing that, they made this appeal So the appeal was in a very moving, you should read that, it is a long appeal pure and it was very much appreciating about we must accept the ancient wisdom given by the, you know these religious leaders and it was a kind of appeal in a very you know, it was very submissive, with humility. Yeah, I can give you the reference – it was not very old. This was submitted in – there was a Moscow there was a Moscow global forum. That was in 1992. It was submitted there and in fact there were about 200, 280, more than 280 religious leaders signed that, said, we must join hands together in order to protect this problem of our planet. So in this way, actually it is very interesting now. We are moving to another era, I think, coming to another this state of civilization. I know many scientists who are supposed to be atheists but, they becoming very open minded and opened to religious dialogue. It is very, very interesting, just like you see the union for concerned scientists, they have more than one hundred thousand people, members, practically all the Nobel Laureates joined that, this union of concerned scientists. Their headquarters is in Massachusetts, also they have in Washington, and their concern is very, very important. And so all this is opening up and then you can see, there is interface between science and religion, science and the Theology is becoming very, very prominent, in every part of the world, especially in the United States as well as in Europe. So people are beginning to open up, especially the scientists. The scientists are taking the leading role in this thing,  even in theology. So this is a very good sign, very good sign. And so definitely you’ll see something very soon. In the early part of the next century, I think we are going to see new science and new philosophy and new understanding about cosmology, but it seems to be in the right direction. Therefore Krsna Consciousness  very handy and so, I am organizing a conference, give me that.  So this conference this is called, The Second World Congress for the Synthesis of Science and Religion. This is going to be held in Calcutta , next year, January nine to twelve, and there will be about 3,600 well-known scientists and philosophers, and we’ll gather together. But this done in honor of Srila Prabhupada’s centennial appearance celebration. And so there will be many religious leaders like the Dalai Lama and many Nobel Laureates, scientists, and philosophers will gather together and if you want to attend this congress then you can actually write to us or participate. This is January , nine to twelve, 1997, next year, and so actually I am going around the world just to invite many scholars and I brought some pamphlets. Anyone is interested, later on after prasadam maybe you can see me and I can give you the details. If anyone of you would like papers for this program, please we can do that. So it’s for everyone (laughs). So many important people and these topics that we will be discussed. Ecology, consciousness, then world peace, then origin of life, and the origin of the universe, and bio-medical ethics.  All these things should be discussed.

[Someone asks a question (inaudible)]

Yeah, population control. Population control means, except that they have their own way of saying.  But I think, you know when one begins to practice Krsna Consciousness, that it could be understood properly and even the scientists, they say, well this is another area that  one has to (laughs) propose some very meaningful, some very practical solution. So practical solution is that if one is Krsna Conscious, that solution is there. But if one is not Krsna Conscious, then one may try so many this and that. It may not be so practical. So therefore, we have to find ways and means to how to bring up a practical solution from Krsna Conscious viewpoint. And it is possible, this is possible to do, we have not focused much around that line but it is definitely possible. So I have been given a signal that now the prasadam time is coming and so we like to thank you for coming. Please come regularly and also bring your friends, and  also you should get some of these books regularly because that way it will be easier and then you can study and read at home and somehow these are our library materials. And so if you study that, then you will have this science and the philosophy very quickly and it will be very useful. And  so please come more often. Don’t hide only at home (laughter). Please come, please come more often, and please bring friends and other people who are interested and definitely interested to have a dialogue with many, many, many, many people and so this is open for everyone. And actually everyday it is open, but on Sundays it is very convenient because since you are all working, it’s Sunday, come early, and try to learn this chanting process, and if you have any questions, then you can you knw either after prasadam or anytime also we can discuss these  points. Jai srila Prabhupada Ki Jai! Jai Pancha Tattva Ki Jai!

“There are two kinds of educational systems. One deals with transcendental knowledge [parä vidyä] and the other with material knowledge [aparä vidyä]. All the Vedas—the Åg Veda, Yajur Veda, Säma Veda and Atharva Veda, along with their corollaries, known as çikñä, kalpa, vyäkaraëa, nirukta, chanda and jyotiña—belong to the inferior system of material knowledge [aparä vidyä]. By parä vidyä one can understand the akñara—Brahman or the Absolute Truth.” Muëòaka Upaniñad (1.1.4–5)

[2] jïäna-vairägya-yuktena

bhakti-yuktena cätmanä

paripaçyaty udäsénaà

prakåtià ca hataujasam[2]

In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.

(SB 3.25.18)

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?

TEMUKAN SEMUA JAWABANNYA HANYA DALAM BUKU ini

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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.
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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