By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)

Any sincere soul who is searching for spiritual science must try to seek out a bona fide spiritual master in disciplic succession (paramparā). Lord Śrī Kṛṣṇa is the original spiritual master. The Vedic knowledge, as it is, has been handed down from master to disciple, one after another. Even on the mundane platform, if someone wants to learn chemistry, he has to approach a professor of chemistry; how much greater, then, is the need to approach a bona fide spiritual master to attain the supreme spiritual perfection, Kṛṣṇa consciousness.

It is absolutely necessary for a sincere soul to approach a bona fide spiritual master and surrender unto the lotus feet of the spiritual master without reservation. Lord Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī thus: “The first and foremost thing is that one should accept a bona fide spiritual master. That is the beginning of spiritual life.”1

The symptoms of a bona fide guru (spiritual master) and devotee are described in the Padma Purāṇa. “A person who is a qualified brāhmaṇa, and at the same time qualified with all the symptoms of a devotee, can become the spiritual master of all classes of men, and such a devotee and spiritual master must be respected as God Himself. But a person, even though he may be born of a very respected brāhmaṇa family, cannot become a bona fide spiritual master if he is not a devotee of the Lord.”2 It is further stated: “Whatever he may be, whatever position he may have, if a person is fully conversant with the science of Kṛṣṇa, Kṛṣṇa consciousness, he can become a bona fide spiritual master, initiator, or teacher of the science.

In other words, his capability to become a bona fide spiritual master depends on his sufficient knowledge of the science of Kṛṣṇa, Kṛṣṇa consciousness; it does not depend on birth or a particular position in society.”3 The qualifications of a bona fide spiritual master are also described in the Śrīmad-Bhāgavatam, Eleventh Canto, where the sage Prabuddha tells Mahārāja Nimi: “My dear King, please know for certain that in the material world there is no happiness. It is simply a mistake to think that there is happiness here because this place is full of nothing but miserable conditions. Any person who is seriously desirous of achieving real happiness must seek out a bona fide spiritual master and take shelter of him by initiation.

The qualification of a spiritual master is that he must have realized the conclusion of the scriptures by deliberation and arguments and thus be able to convince others of these conclusions. Such great personalities who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters. Everyone should try to find such a bona fide spiritual master in order to furfill his mission of life, which is to transfer himself to the place of spiritual bliss.”4 The sage further continued: “My dear King, a disciple has to accept the spiritual master not only as spiritual master, but also as the representative of the Supreme Personality of Godhead and the Supersoul. In other words, the disciple should accept the spiritual master as God because he is the external manifestation of Kṛṣṇa.”5

Indeed, this material world is a vast ocean of sufferings and miseries, and the waves of māyā (illusion) are constantly kicking the living entities. Therefore, undoubtedly, all human beings urgently need the kind and able guidance of an expert captain to cross this vast ocean of Kali-yuga. If we are in the hands of an expert captain, our position is quite safe. The bona fide spiritual master in disciplic succession is, unquestionably, an expert captain. Our material bodies are the ships, and the words of Kṛṣṇa are the favorable winds. If one takes shelter of such a spiritual master, there is no difficulty in crossing this vast ocean of Kali-yuga. In Bhagavad-gītā Lord Kṛṣṇa instructs Arjuna: “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” [Bg 4.34] Also in the Vedic literatures we find:

yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakaśānte mahātrnanaḥ

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”7

Therefore, we simply have to depend on the kind and causeless mercy of the spiritual master and the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. Lord Caitanya Mahāprabhu says: “By the mercy of Kṛṣṇa one gets a spiritual master, and by the mercy of the spiritual master one gets Kṛṣṇa.” In Bhagavad-gītā it is stated: “The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” [Bg 18.61] When the Supreme Lord within the heart sees the sincerity of the conditioned soul, He mercifully gives all opportunities for the deliverance of the fallen soul. “Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance [Bg 10.11] … When one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.” [Bg 5.16]

It is an unquestionable fact that neither doctors, nor social and political leaders, nor philanthropists can solve the basic problems of life, namely, birth, death, old age and disease. At any moment the material body will be finished. Everyone, therefore, should prepare for inevitable death. But without the background of the transcendental science, Kṛṣṇa consciousness, and without the merciful guidance of the expert spiritual master, how can one prepare for impending death? Parīkṣit Mahārāja, a great king and devotee of the Lord, had seven days’ time to prepare for death, but we do not even know for sure whether we have seven minutes to prepare for death.

King Parīkṣit spent those days exclusively hearing the great sage Śukadeva Gosvāmī speak the Śrīmad-Bhāgavatam, which describes the transcendental qualities of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In this way, he perfected his life. Material scientists and philosophers cannot give transcendental knowledge to their students. They have no qualifications to do so. However, a bona fide spiritual master who is one hundred percent Kṛṣṇa conscious can impart complete transcendental knowledge, the science of Kṛṣṇa, to his disciples, and thus he can solve all their problems in life.

Lord Śrī Kṛṣṇa is the Supreme Absolute Truth. “The Absolute Truth must descend from the absolute platform. It is not to be understood by the ascending process.”11 One cannot, therefore, approach the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, directly. In the Ādi Purāṇa, Lord Kṛṣṇa addresses Arjuna: “My dear Pārtha, one who claims to be My devotee is not so. Only a person who claims to be the devotee of My devotee is actually My devotee.”12 Lord Śrī Caitanya Mahāprabhu also says: “I am not a brāhmaṇa [teacher], I am not a kṣatriya [administrator], I am not a gṛhastha [householder] and I am not a vānaprastha [retired man]. I do not belong to any of the eight varṇāśramas [occupational and spiritual divisions of society]. I am the servant of the servant of the servant of the servant-one hundred times the servant-of the maintainer of the gopīs, Kṛṣṇa.” This is the perfect example given by the perfect master, Lord Śrī Kṛṣṇa Caitanya Himself.

The spiritual master is, therefore, the transparent via medium through which to approach the Supreme Lord, Śrī Kṛṣṇa. Śrīla Viśvanātha Cakravartī Ṭhākura, a great ācārya (holy teacher), kindly gives us the following sublime instructions in his famous prayers for the glorification of the spiritual master:

yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ‘pi
dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ vande guroḥ śrī-caraṇāravindam

“If one satisfies the spiritual master, the Supreme Personality of Godhead becomes satisfied. If one does not satisfy the spiritual master, there is no chance of one’s being promoted to the plane of Kṛṣṇa consciousness. I should therefore meditate upon him, pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.”13

This is the great Vaiṣṇava (Kṛṣṇa conscious) tradition. The duty of the disciple is to always think and act to satisfy the spiritual master in all circumstances. Therefore, one should execute the orders of the spiritual master one hundred per cent, without any tinge of personal motivation.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)

Complete and perfect knowledge of evolution in minute detail is available in the Vedic literatures. His Divine Grace Śrīla Prabhupāda has kindly supplied the following Vedic quotations:

aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu
bhramadbhiḥ puruṣaiḥ prāpyaṁ mānuṣyaṁ janma-paryayāt
tad apy aphalatāṁ jātaḥ teṣām ātmābhimānināṁ
varākāṇām anāśritya govinda-caraṇa-dvayam

“One attains the human form of life after transmigrating through 8,400,000 species of life by the process of gradual evolution. That human form of life is spoiled for those conceited fools who do not take shelter of the lotus feet of Govinda [Kṛṣṇa].”1

jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati
kṛmayo rudra-saṅkhyakāḥ pakṣiṇāṁ daśa-lakṣaṇam
triṁśal-lakṣāṇi paśavaḥ catur-lakṣāṇi mānuṣāḥ

“There are 900,000 species of aquatic life; 2,000,000 species of plants and trees; 1,100,000 species of insects; 1,000,000 species of bird life; 3,000,000 species of beasts, and 400,000 species of human life.”2

The meaning of “species” understood by biologists is different from the meaning implied here. The meaning used by biologists applies to the gross physical appearance or the gross morphological feature of the living material bodies. The Vedic meaning, however, which is derived after thorough and careful analysis, is based on the level of consciousness of the living being. For example, biologists say that all human beings belong to one species, whereas the Vedic literatures list 400,000 species. In other words, there are 400,000 grades of human beings on different levels of consciousness.

The process of evolution through these 8,400,000 species of life has been going on since time immemorial. As we noted earlier, the spirit soul never dies and is never born; it is eternal. It transmigrates from one body to another. Lord Śrī Kṛṣṇa, the supreme knower of everything, says: “As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.” [Bg 2.22] In this way the transmigration of the soul is going on.

As we noted from Brahma-vaivarta Purāṇa, the most important species of life is the human being. The Vedānta-sūtra instructs, athāto brahma-jijñāsā: “Now, therefore, in this human form of life, it is time to inquire about spiritual realization.”4 Who am I? What is the real mission of human life? What is the ultimate purpose of our existence? Every intelligent person must ask these questions and should search for the right answers from the right source. So-called modern educators claim that the purpose of education is to solve the problems of life.

But in actuality they are teaching their students how to increase sense gratification more and more, thereby creating more and more paths to degradation. “Thus perplexed by various anxieties and bound by a network of illusions [in terms of increased sense gratification], one becomes too strongly attached to sense enjoyment and falls down into hell.” [Bg 16.16] In modern universities and colleges no one teaches the science by which to answer the question “Who am I?” Śrīla Prabhupāda kindly points out, “There are so many departments in a university: technological, medical, engineering, etc.

But where is the department to know and understand what this life is, what God is, and what our relationship is?”6 The most important department of education, that which teaches the real mission of human life, is completely left out. Scientists claim that modern science is a product of man’s curiosity to know. Why aren’t they curious to know who we are and what our relationship is with the Supreme Lord, the supreme scientist, Śrī Kṛṣṇa? The Vedas give all the answers perfectly.

Lower forms of life such as animals, birds and plants do not suffer from sinful activities because they never violate the laws of nature. A tiger, for instance, does not commit sinful activity by killing its prey because his body is meant to act in that way; it is properly equipped for that purpose. However, when the spirit soul comes to the level of a human being, the living entity is then subject to the results of his actions (karma-phala). From this human platform the living entity has, therefore, a choice. If the spirit soul wants to leave his material body and attain a spiritual body, he can do so from this human platform; otherwise, at the time of death he can transmigrate to one of the 8,400,000 species according to the desires and consciousness he has developed.

Lord Kṛṣṇa says: “Whatever state of being one remembers when he quits his body, that state he will attain without fail.” [Bg 8.6] From the human platform the spirit soul can escape the miserable wheel of birth and death by developing Kṛṣṇa consciousness. “And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.” [Bg 8.5] This is evolution from the material platform to the spiritual platform.

Lower forms of life (animals, birds, plants, etc.) are not favorably situated for taking to Kṛṣṇa consciousness because they are not intelligent enough to understand this great science. On the other hand, it is understood from Vedic literature that there are demigods who are more elevated than human beings, but their position is also not favorable for taking to Kṛṣṇa consciousness because they are too materially opulent. Too much material opulence is also a disqualification for taking up Kṛṣṇa consciousness.

“In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.” [Bg 2.44] That is why it is an absolute necessity for all sane human beings to take up Kṛṣṇa consciousness from this human platform, which is the intermediate birth between the demigods and the lower forms of life. Otherwise, the precious human form of life will simply be wasted.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)

Before Charles Darwin published his theory of evolution in 1859, he frequently corresponded with A.R. Wallace, one of his contemporary naturalists. In one of his letters to A.R. Wallace (December 22, 1857), Darwin wrote, “… I am a firm believer that without speculation there is no good and original observation….’1 Thus, one does not need to make an extensive study in order to understand his theory. His theory was completely based on his own speculation and mental manipulation, based on some data collected during his “Voyage of the Beagle” (1831-1836). Every sensible person knows that speculative knowledge is quite fallible.

How his theory was developed is given in his own words: “When onboard H.M.S. Beagle as naturalist, I was much struck with certain facts in the distribution of the organic beings inhabiting South America, and in the geological relations of the present to the past inhabitants of that continent. These facts … seemed to throw some light on the origin of species, that mystery of mysteries. On my return home, it occurred to me, in 1837, that something might perhaps be made out on this question by patiently accumulating and reflecting on all sorts of facts which could possibly have any bearing on it. After five years work I allowed myself to speculate on the subject, and drew up some short notes; these I enlarged in 1844 into a sketch of the conclusions, which seemed to me probable: from that period to the present day I have steadily pursued the same object. In considering the Origin of Species, it is quite conceivable that a naturalist might come to the conclusion that species had not been independently created, but had descended, like varieties from other species.”2

Darwin has no knowledge about the nature of the spirit soul. He has no clear information as to how the living entity (spirit soul) is transmigrating from one species to another. He does not know whether there is further evolution from the human platform, and he hasn’t the slightest idea as to the total number of species through which the cycle of evolution goes on. He also has no infonnation whether the spirit soul can transmigrate from the human platform to lower species of life.

There has been great confusion regarding Darwin’s Theory. His critics are very legitimately asking, “If the theory of natural selection of Darwin is correct, why can’t we see the intermediate forms of species, the connecting links?” Darwin himself was completely confused in this respect. He could not provide any logical answer except his speculative argumentation. His own answer was that “extinction and natural selection will … go hand in hand.”3 He did not know that all the species of life have been existing since the dawn of creation. “The different species of life are created immediately along with the universe.

Men, animals, beasts, birds-everything is simultaneously created, because whatever desires the living entities had at the last annihilation are again manifested.”4 As a crude example, the species portrayed in the ancient Egyptian pyramids were the same as those we meet at the present day. Similarly, since time immemorial the peacock, whose colorful feathers so nicely decorate the transcendental head of the Supreme Personality of Godhead Śri Kṛṣṇa, has been the same as the species we find today. With his poor fund of knowledge, Darwin concluded that some species became extinct in the process of evolution. This is completely wrong.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)

The greatest disease in the minds of the scientists is that they do not believe that something is a fact unless it is proved by scientific experiments. When a scientist makes a statement and he supports that statement with scientific experiments, everyone is completely convinced, and no questions are asked. When we talk about the spirit soul to these scientists, their usual response is, “How can one detect the presence of the soul?” Because they have been conditioned to working with machines, they wonder whether the soul can be detected by scientific experiments. However, scientists have to agree that even in their own scientific realm there are many facts that cannot be proved by experiments. The fact is that the soul is there, but in order to understand its existence we have to accept knowledge from the right person, Śrī Kṛṣṇa, or God, and His representative in disciplic succession, the spiritual master.

Everyone in the scientific community knows that mathematicians work with an imaginary number called “i,” which is the square root of minus one. This number does not figure among the natural numbers (1,2,3, etc.). However, important branches of mathematics-for example, the theory of analytical functions-are based on this imaginary unit. Without the help of this branch of mathematics, various complex theories and problems cannot be solved. Thus the existence of this number cannot be denied; yet there is no experiment to prove it. In a similar manner, scientists in the field of statistical mechanics also utilize various conceptual models-ensembles, for example-to explain their theories and arguments. These are all beyond the realm of experimental science. If scientists are willing to accept these imaginary and conceptual models, what is the difficulty in accepting the perfect knowledge given by Lord Kṛṣṇa, the supreme scientist?

Another scientific theory that is beyond the limit of experimental science is Heisenberg’s uncertainty principle. The statement of this principle is that it is impossible to simultaneously determine the position and momentum of any object. In mathematical language, it is stated that the product of the uncertainties in the measured values of the position and momentum (product of mass and velocity) cannot be smaller than Planck’s constant. No existing experimental technique can prove this principle. However, scientists all over the world accept this statement as a fact, knowing that the experimental proof is beyond their ability. Similarly, there is no scientific experiment to prove the Third Law of Thermodynamics. This law, as formulated by Planck, states that the entropy of a perfect crystal at absolute zero degrees is equal to zero. Factually, there is no means available for measuring directly the absolute entropies. Therefore the proof of this law is beyond the realm of experimental science.

It is also to be noted that so-called scientific theories are changing constantly. For example, at the beginning of the Nineteenth Century (1808), John Dalton, in developing his atomic theory, stated that atoms could not be further divided. However, toward the end of the Nineteenth Century and the beginning of the Twentieth Century, it was found that Dalton’s atomic theory could no longer be considered correct. It was observed that atoms could be further divided into fundamental particles like electrons, protons and neutrons. It was also found that some atoms could emit alpha and beta particles, thereby producing new atoms, and so on. As a matter of fact, the so-called nuclear bombs are a result of these findings.

In a similar manner, during the Eighteenth and Nineteenth Centuries Newton’s mechanics had a tremendous influence on the minds of scientists, since they could be applied to gross material objects. However, at the beginning of the Twentieth Century, with the discoveries of the fundamental particles, it was realized that Newton’s mechanics failed in describing the motions of these particles. Thus quantum mechanics has been developed to explain the phenomena they exhibit. These theories are filled with speculation, and they are also changing. Just as past and present scientific theories are changing, so we can understand that future scientific theories will also change.

This simply shows that the brains of the highly honored material scientists are imperfect, and, as a result, the theories proposed by these brains will always be imperfect. Actually, perfect knowledge cannot be changed. In order to get perfect knowledge, one has to take knowledge from the perfect scientist, Lord Kṛṣṇa, and His bona fide representative, the spiritual master. Kṛṣṇa says: “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” [Bg 10.8] Furthermore: “Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth.” [Bg 10.32]

Scientists have to understand that the knowledge and ability they have is extremely limited and in fact quite insignificant. With this insignificant and limited knowledge, how will it be possible to understand knowledge beyond the material context? Actually there is no question about the existence of the soul. The living entities are fragmental spirit souls, whereas Lord Kṛṣṇa is the supreme soul, supreme person and supreme scientist. Kṛṣṇa says: “The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” [Bg 15.7] Also: “It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.” [Bg 14.4]

Just as the existence of air can be felt by touch and the existence of certain molecules by fragrance and aroma, similarly consciousness is the clear symptom of the existence of the soul. “O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.” [Bg 13.34] Biologists also confirm that even the smallest microorganisms, such as bacteria, have consciousness. When consciousness enters into a material body. we call it a living body.

However, when there is no consciousness in the body-in other words, when the spirit soul leaves the body-simply a lump of matter is left over. This phenomenon we call death. Therefore the spirit soul never dies and is never born. It is eternal. What we call birth and death are nothing but the changing of different material bodies, the replacement of old bodies with new ones. “The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas.” [Bg 15.8] Thus birth, death, old age and disease are the signals of the changing of the material body.

When our scientific friends readily accept Heisenberg’s uncertainty principle, the imaginary unit and the various conceptual models of statistical mechanics, which are all beyond experimental science, what is the difficulty in accepting the existence of the spirit soul? The supreme scientist Śrī Kṛṣṇa says: “For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” [Bg 2.20] Its size has been described thus: “When the upper point of a hair is divided into one hundred parts and again each of such parts is divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul.”8

Scientists are familiar with the law of conservation of energy which states that energy can be neither created nor destroyed. The living entities are the superior energy of the Supreme Lord, Śrī Kṛṣṇa. Therefore the soul is eternal. “Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.” [Bg 2.17] The nature of the spirit soul is elaborately described in the Second and Thirteenth Chapters of Bhagavad-gītā. One simply has to take the knowledge from the supreme scientist, Śrī Kṛṣṇa, the speaker of Bhagavad-gītā.
KCSB 4: The Incomplete and Speculative Knowledge of Darwin’s Theory of Evolution

2. By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)
4. When we think calmly and carefully about this wonderful universe, we can see that everything is working under the control of a supreme brain. The arrangements in nature are perfectly ordered. Things would be at random without the careful planning of a scientific and engineering brain. It is a common understanding that there is a cause behind each action. A machine cannot run without an operator.
6. Modern scientists are very proud of automation, but there is a scientific brain behind automation also. Even Albert Einstein agreed that there is a perfect brain behind all the natural physical laws. When we talk about “brain” and “operator,” these terms imply a person. They cannot be impersonal. One may inquire who this person is. He is Lord Śrī Kṛṣṇa, the supreme scientist and supreme engineer, under whose kind will the whole cosmos is working. Śrī Kṛṣṇa says: “The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end.” [Bg 9.8]
7. 
   Now let us look into a few samples from the Lord’s creation, and upon contemplating these exemplary aspects, one should develop a better understanding and appreciation of the existence of the most powerful brain, Lord Śrī Kṛṣṇa. The sun that we see daily is the nearest star. It is one hundred earth diameters across and is ninety-three million miles away from the earth. Every day the sun supplies the solar system with a tremendous amount of heat, light and energy. “The very tiny fraction of the sun’s energy that falls on the earth-estimated at about five parts in a hundred million million-is about I 00,000 times greater than all the energy used in the world’s industries. The total energy the sun emits in a single second would be sufficient to keep a one kilowatt electric fire burning for 10,000 million million years.
9. Put in a different way, the energy the sun emits in one second is greater than the whole amount of energy the human species has consumed throughout its entire history.”2 Yet it is only one of the countless number of stars floating in the sky in every direction. With the material scientific brain, the thermal, electrical and nuclear powerhouses have been made. These can supply heat, light and energy to a small, limited extent, but Lord Kṛṣṇa is supplying the whole planet with an unlimited source of energy just from one sun. Kṛṣṇa says: “The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.” [Bg 15.12] The planets are revolving in a systematic path around the sun. Even within the smallest atom, the electrons are orbiting around the nucleus in a perfect manner.
10. 
    Thus, from the submicroscopic realm of the atom to the expanding reaches of the galactic objects, this material universe is running like intricate, well-oiled clockwork according to great natural physical laws and principles. Scientists have gained great acclaim for making a few spaceships, whereas Kṛṣṇa effortlessly produces gigantic spaceships, such as planets and stars, which are perfectly equipped and maintained. In Bhagavad-gītā Kṛṣṇa says, gām āviśya ca bhūtāni dhārayāmy aham ojāsa: “I enter into each planet, and by My energy they stay in orbit.” [Bg 15.13] The laws made by the supreme brain always remain perfect; they are never violated. We never see the sun rising in the west and setting in the east. The colorful rainbow that we observe when the sun is shining during a shower is only visible when the sun is behind the observer, due to the laws of refraction. Also, each year the seasons change quite periodically, producing symptoms unique to each season.
11. 
    Now let us look into some aspects of the Lord’s creation at the molecular level. Chemists find that the different colors in flowers are due to chemicals called anthocyanins, and the different aromas are mostly due to chemicals called terpenes and terpenoid compounds. The molecular frameworks for these compounds range from very simple structures to very complex networks. Camphor, for example, is a terpenoid compound, and the characteristic odor of lemons is due to the molecule called limonene, which is one of the simple terpenes. Similarly, the characteristic colors in carrots and tomatoes are due to molecules called carotenoids, which are higher forms of terpenes. The molecular framework for each definite color or aroma is wonderfully unique.
13. A little change in position of a few atoms in the molecule, a little variation in the geometry of the molecule or a slight change in the size of the molecule can cause a color to change from orange to red, a mild, pleasing aroma to become repellent and pungent, and a flavor to change from sweet to bitter. On one extreme we find the smallest molecule, the hydrogen molecule, which contains only two atoms of hydrogen. On the other extreme we find giant molecules such as the proteins and nucleic acids (DNA and RNA), the building blocks of all living material bodies, which contain innumerable atoms made for a definite function. Similarly, the crystalline pattern of each different molecule is unique. The geometrical shape for sodium chloride (common salt), for example, is cubical. Charcoal, graphite and diamonds are all derived from the same element, carbon, and yet the shining and transparent diamond is extremely hard, whereas graphite is soft, black and opaque.
15. This is due to the difference in the crystalline forms of these molecules. In the crystal lattice of the diamond, each carbon atom is tetrahedrally surrounded by four other carbon atoms at a distance of 1.54 angstroms (one angstrom = 10<-8> cm.). In graphite, by contrast, the three bonds of each carbon atom are distorted so as to lie in the same plane, the fourth bond being directed perpendicularly to this plane to link with a carbon atom of the neighboring layer.
16. 
    In this way we can cite innumerable examples of molecular networks so fantastically and delicately arranged that chemists cannot but wonder about the most expert hand and brain who is making all these wonderful artistic arrangements in His laboratory. Indeed, the intelligence and ability of the supreme scientist, Śrī Kṛṣṇa, are inconceivable (acintya). There is no scientist who can deny it. How then can any chemist abstain from appreciating the wonderful works of the Supreme Lord, Śrī Kṛṣṇa? In Bhagavad-gītā we find: “One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.” [Bg 8.9]
17. 
    At best, scientists can only try to imitate the wonderful artistic works of the Supreme Lord. They cannot even do this properly, and most of their attempts lead to failure and disappointment. Even when they are partly successful, it is only with the greatest difficulty. For example, Professor R.B. Woodward of Harvard, a Nobel Prize winner in chemistry (1965) and Professor A. Eschenmoser of Zurich took eleven years to synthesize the vitamin B12 molecule. Altogether, ninety-nine scientists from nineteen different countries were involved just to accomplish this one small task.6 Yet Kṛṣṇa is making all these complex molecules at will.
18. 
    Interestingly enough, when scientists fail again and again in their attempts to make something, they consciously or unconsciously pray to God for help. Does this not indicate the existence of the supreme scientist, Lord Śrī Kṛṣṇa, and the natural subordinate position of all other living entities? A crude example is the explosion that occurred inside the Apollo 13 spacecraft during its attempt to land on the moon on April 11, 1970. The Apollo capsule was made by hundreds of scientific and technological brains and cost millions of dollars. No one could predict that there would be an explosion. When it happened, however, and the lives of the three astronauts were in danger, those involved in the mission requested all the people on earth to pray to God for the safe return of the astronauts. Such is the situation.
20. At times of danger, most people tend to remember God, although at other times they forget Him.
    Now, let us look into some very simple and graphic examples of the artistry of the Lord’s creation. We see that among the lower forms of living entities, social organization is very smoothly maintained. For example, in a bee colony the queen bee is nicely taken care of by the drones (male bees), while the workers collect nectar from flowers all day long. It is quite amazing to consider how the bees, with their tiny bodies, can collect such a great amount of honey for themselves as well as for other living entities. In this way, the colony is maintained with beautiful order. Similarly, the loving relationship between a mother and her baby is quite clearly visible even in very small forms of living entities.
22. During the monsoon season in tropical countries, when there are torrents of rain, the small ants run to find shelter, carrying their eggs on their heads. The spider makes its wonderful webs with great architectural skill to serve as a shelter as well as to catch its prey for survival. Silkworms spin hundreds of yards of fine threads to form cocoons for their shelter during the pupa stage. Inside a tiny seed, smaller than the size of a mustard seed, the whole potency of a big banyan tree is present. In this way, we can see the wonderful arrangements of the Supreme Lord, who is creating, maintaining and guiding all living entities, small or big. Kṛṣṇa says: “Furthermore, O Arjuna, I am the generating seed of all existences.
24. There is no being-moving or unmoving-that can exist without Me.” [Bg 10.39]
    The main trouble with material scientists is that they generally neglect the most important and fundamental aspect of their inquiries. For example, when Newton saw the falling of the apple, he asked why and how the apple fell. However, he did not inquire who caused the falling of the apple. As an answer to his inquiry, he discovered the laws of gravitation. His answer was that the apple fell because of the laws of gravitation. But who made the laws of gravitation? Śrīla Prabhupāda kindly explains that the apple did not fall while green but while ripe.
26. Therefore Newton’s gravitational theory was not enough to explain the falling of the apple. There is some other cause behind the total scene of the falling and, thereby, behind the law of gravitation. That cause is Lord Śrī Kṛṣṇa. In Bhagavad-gītā we find, vasudevaḥ sarvam iti: “Kṛṣṇa is the cause of all causes.” [Bg 7.19] Furthermore, scientists have to know that the little ability they have is also given by the Lord. Kṛṣṇa says, pauruṣaṁ nṛṣu. “I am the ability in man.” [Bg 7.8]
27. 
    By various mechanical means (telescopes, etc.), assumptions, empiric theories and conceptual models, cosmologists and astronomers are trying with tremendous vigor to understand what the universe is, what its size is, and the time scale of its creation. At the present time they are speculating that there may be a tenth planet in the solar system, and they are trying to locate it.10 How far they will be successful in finding a real answer to their attempts only time can tell. But the fact is that they will never be able to fully discover the secrets of nature, which is the product of creation of Kṛṣṇa, the supreme scientist.
29. Any thoughtful person can understand how foolish he is even to dream of measuring the size of this universe, since he does not know completely the nature of the sun, the nearest star. Śrīla Prabhupāda cites the example of the philosophy of Dr. Frog, who lives in a well of three feet and has no idea how vast the Pacific Ocean is but who speculates that the Pacific Ocean might be five feet wide, ten feet wide, etc., comparing it to his well. The point is that comprehending the unlimited knowledge beyond by our limited means is simply a waste of time and energy. All the knowledge is already there in the authorized scriptures, the Vedas. One simply has to take the knowledge from the supreme authority, Kṛṣṇa.
30. 
    The details of the creation of this material universe and the living entities like demigods, men and others have been given in the Śrīmad-Bhāgavatam, First Canto, Chapter Three, verses 1-5. The description of the material and spiritual universes is completely given in the Brahma-saṁhitā, Fifth Chapter, and from Bhagavad-gītā we get the clear information that the entire material universe is only one fourth of the creative energy of the Supreme Lord, Śrī Kṛṣṇa. The other three fourths of the creative energy of the Lord are manifested in the spiritual sky, called the Vaikuṇṭhaloka.
31. 
    Lord Śrī Caitanya Mahāprabhu, the golden avatāra (incarnation) of the Supreme Personality of Godhead Śrī Kṛṣṇa, clearly explained to Sanātana Gosvāmī, one of the Lord’s intimate disciples, about the nature of these universes. The Lord explained that the material universes have a limited length and breadth, whereas no one can measure the length and breadth of all the Vaikuṇṭha planets. These Vaikuṇṭha planets are like the petals of a lotus flower, and the principal part of that flower is the center of all the Vaikuṇṭhas. This part is called Kṛṣṇaloka, or Goloka Vṛndāvana. The Supreme Lord, Śrī Kṛṣṇa, has His original eternal abode on this planet. The other Vaikuṇṭhas are also inhabited by residents who are full with six opulences-wealth, strength, knowledge, beauty, fame and renunciation-and in each and every Vaikuṇṭha planet a different expansion of Kṛṣṇa has His eternal abode.11 Material scientists have no information of this vast knowledge.
32. 
    Certainly, the secrets of the universe cannot be unfolded by the tiny brains of material scientists. We should agree without a doubt that man’s vision in all directions is extremely limited by the inadequacies of his senses, his technology and his intellect. None can deny the existence of the supreme scientist, Śrī Kṛṣṇa. He is the proprietor and knower of everything. Kṛṣṇa says: “O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men [Bg 7.10] … O conqueror of wealth [Arjuna], there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” [Bg 7.7] Only fools would argue about the existence of the Supreme Lord, Śrī Kṛṣṇa. In Bhagavad-gītā, Śrī Kṛṣṇa says: “Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.” [Bg 7.15]
33. 
    Therefore, instead of denying and challenging the existence of the supreme scientist, Lord Śrī Kṛṣṇa or God, it should be the prime duty of all our scientist friends to appreciate the inconceivable brain of the Lord and His wonderful manifestations everywhere. One may falsely claim the credit for the discovery of radio, television, computers, penicillin, etc. But the fact is that everything was already there because nothing can come out of nothing. If someone claims that anything belongs to him, he is the greatest thief. He is stealing property from the supreme father, Śrī Kṛṣṇa, and claiming it to be his. Nothing belongs to us. Everything belongs to Kṛṣṇa. Śrī Īśopaniṣad says: “Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong.15

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami)

Modern scientists, especially geneticists, have gone so far that it appears as if the destiny of man lies in their hands. They proclaim that in the future they will make human beings according to demand and necessity.1 This sort of scientific revolution started in 1543 with the publication by Copernicus, the Polish astronomer, of the heliocentric theory (i.e., the premise that planets revolve around the sun). E. E. Snyder, in his book History of the Physical Sciences, writes: “Since an understanding of the natural world was possible through science, it was also possible through science that man should be able to alter the world to his own ends and thereby improve his nature.

The burden for man’s progress, then, was on man, not God. God created the universe so that it obeyed certain natural laws. These laws were discovered by men (scientists); therefore God was not particularly necessary except in a personal sense.”2

My concern is to show that God is still as necessary as ever, and that the further advancement of science itself is necessarily dependent on this understanding. We have reached a point in our technological capability where humanity, whose independence is the cornerstone of the scientific edifice, is threatened by its own achievements. Doomsayers abound, but whether the end comes by bomb, pollution, automated loneliness, or whether it comes at all, there can be no doubt that a fundamental error is being committed in thinking that humanity alone has all the answers.

Science-that is, observation and hypothesis-is a basic fact of the mechanics of thought. What is lacking is a purpose, and a larger intellectual setting within which this empirical exercise can take place.
The word “revolution” is appropriate to describe the history of science. It has been most essentially a chronology of attempts to overthrow the authority, not only of the Church, which burned Bruno at the stake, but also of that kind of thinking called a priori, deductive, submissive, or faithful, and that Person to whom such a thinker pays homage-Kṛṣṇa, God. There is no reason to document here the progress of this intoxicating rebellion. What is important is that once it started, no one could stop it.

This booklet is primarily directed to our scientific friends. Instead of centering one’s consciousness around temporary machines, one should transfer his consciousness to Śrī Kṛṣṇa, the supreme scientist, knowing that He is the central point for all activities. There can be innumerable concentric circles around a common center. Similarly, all scientists, philosophers, businessmen, politicians, etc., can engage in Kṛṣṇa consciousness, keeping Kṛṣṇa in the center of all their activities.

Kṛṣṇa consciousness is defined as “one’s eternal relationship with the Supreme Personality of Godhead; the ultimate goal of life, which is to return home, back to Godhead; and the process of returning to the spiritual world.”3 Zero, if it stands alone, has no value. However, when a one is put before it, it becomes ten. Similarly, all activities have no value unless Kṛṣṇa is included within these activities. Thus we can understand that the science of Kṛṣṇa is the only real science which is to be learned and practiced.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami) and Sadäpüta däsa

The systematic process for studying the self is called bhakti-yoga. Bhakti-yoga is, once again, a Sanskrit term meaning “the spiritual discipline by which one links up with the Absolute Truth, the Supreme Person, in love.” The basic tenet of bhakti-yoga is that in order to get accurate knowledge concerning the Absolute Truth, one must train the mind properly so that it is eligible to receive the knowledge coming from the higher source. We have already discussed how our new scientific paradigm describes the Absolute Truth as supremely sentient, and that everything-matter, life, knowledge, and so on-comes from that absolute source.

In order to receive real knowledge, one’s mind must be free from the contamination of the lower modes of nature. One of the main impurities is the false pride, or hubris, that impels us to believe we can understand everything by the process of experimental knowledge. We must give up this hubris, control the mind, and make it harmonious with nature. To control and train the mind, we must follow certain disciplines, one of the most basic of which is to hear proper sound vibrations.

These sound vibrations are called mantras, which literally means ”sound vibrations that can deliver the mind.” The most important mantra given in the Vedas is the Hare Kṛṣṇa mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Chanting this mantra regularly is the easiest and most effective method for purifying the mind of all influences of the lower modes of nature.

The gold we obtain from a gold mine is usually in a very impure state, but by a purificatory chemical process we can refine pure gold from it. Similarly, when the mind is contaminated by the material modes of nature, it becomes impure. We have to remove these impurities by chanting the Hare Kṛṣṇa mantra. Gradually our consciousness will become purer and purer, and our real identity will be revealed to us.

Thus, by developing pure consciousness we can revive our original identity as purely spiritual beings, uncontaminated by the modes of nature. In this stage we do not identify ourselves any longer with the body, gross or subtle, and we are on the plane of God consciousness, or Kṛṣṇa consciousness. Thus we are free of reincarnation once and for all.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami) and Sadäpüta däsa

The eternal wisdom of the Vedas instructs us that the goal of all knowledge is to break free from the repeated cycle of birth and death. The intelligence of all forms of life below human beings is insufficiently developed to understand the science of self-realization. Therefore the Vedänta-sütra says that in the human form of life one must inquire into the nature of the Absolute Truth.

We must begin by asking such questions as these: “Who am I?” “Where do I come from?” “What is the purpose of my existence?” “How can I get out of the cycle of repeated birth and death?” We should investigate the answers to all these questions very thoroughly. This is the beginning of the science of self-realization, or the science of the study of life.

By Dr. T. D. Singh (Bhaktisvarüpa Dämodara Swami) and Sadäpüta däsa

Darwinian evolution, or in modern times chemical evolution, assumes that it is strictly the morphology of an organism that evolves. The Vedic literatures, however, give us the information that it is not the body that evolves but rather the living being’s consciousness. And this evolution of consciousness takes place by the process of the living being’s transmigration from one body to another.

Those living entities that are below the human form of life never violate the laws of nature; they have no choice but to follow them. So their transmigration is strictly unidirectional-from less conscious forms to more conscious forms. Thus microbes, plants, birds, and animals all evolve until they reach the human form of life.

However, when the individual living being comes to the human form of life, his consciousness is fully developed, and along with it his free will. Thus the individual being in the human form can be obstinately rebellious against the laws of nature, or he can be completely harmonious with the laws of nature. In other words, he can exercise his free will either to evolve to a higher plane of consciousness or to revert to a lower stage.

From the human form of life, if the individual living being desires, he can escape the continuous cycle of transmigration from one form of body to another. This can be done by using his free will properly. On the other hand, if he exercises his free will improperly, then he can go back to the lower species. And this is called devolution of consciousness-the passage of the living being from higher consciousness to lower consciousness-which intelligent men wish to avoid.