Biogenesis and the Birth of Modern Science

By Narasimha das

The ancient Greeks, specifically the renowned philosopher Aristotle (384 B.C – 322 B.C.), believed that living things were spontaneously generated from non-living matter.

Aristotle was a naturalist who loved to observe animals and nature while taking long walks through the country. He noticed that ponds were full of various species, such as fish, frogs and tiny swimming insects. Later, in the summer months, many of these ponds would dry up and appear to become lifeless mud sinks or totally dry beds. But when the rains came, the same dry beds would fill up again with aquatic life. He wondered how all this life became regenerated. After pondering this puzzle for a long while, he finally concluded that earth itself had the power to generate life spontaneously under certain conditions. Observing the life cycles of insects on land, he came to similar conclusions: that rotting meat, animal fur and other nonliving matter had the potency to generate various forms life under specific conditions.

Aristotle was considered one the greatest thinkers of his era, so naturally his published findings circulated to nearby Arab countries, and gradually such misleading ideas spread west to European nations. Such misinformation gradually evolved into a system of superstitions and beliefs that were taught in school texts on biology and medicine.

Due, perhaps, to the liberating influence of the advent of Sri Chaitanya Mahaprabhu on Earth (1484-1532), Europe started to slowly emerge from the Dark Ages. During the Dark Ages people had no idea how or why deadly diseases like the black plague were spread. City people would pass stool and urine in buckets and then throw it out their townhouse windows, yelling a warning to pedestrians, “Loo!” (This is how the term “loo” came to mean toilet or latrine.) Some streets were, at times, ankle deep in human excrement. Surgeons had no idea of any need for cleanliness. In fact, doctors would often wear their most filthy clothes to perform surgeries with unwashed scalpels, just as field workers and street cleaners would wear filthy clothes for their work, saving their clean clothing for social affairs. Thus, many patients would “mysteriously” die shortly after even routine surgeries.

William Harvey (1578-1657) became famous for his discovery that blood circulates through the body in veins and blood vessels. In one of his writings, he mentioned that it was possible that insects may lay eggs that were too small to be seen with the naked eye. The glimmer of light from this suggestion inspired and motivated another early scientist, Francisco Redi (1626-1697), to investigate further. Soon he became convinced that the prevailing theories of his day were ill-conceived. He demonstrated through experiments that life was not be generated spontaneously from non-living matter and that such conjectures had no basis. His controlled experiments involved sterilization through heating and various means of sealing containers and then comparing these with non-sterilized open containers of the same organic substances. He boldly propounded his views that life was generated not spontaneously from dead matter but from living organisms, some that were too small to be seen with the naked eye or laid eggs too small to be seen.

People of his day were stunned by this fantastic new theory. Aristotle had been highly regarded in the West for many centuries as one of the greatest thinkers and naturalists of all time. People wondered, “How could Aristotle have been so wrong?”

To prove his theory, Redi devised several interesting experiments to demonstrate that life comes from life. These experiments were literally the birth of modern sciences, specifically biology and medicine, which relies on controlled observations and experiments to demonstrate the truth or fallacy of theories like Redi’s and Aristotle’s. Redi’s experiments gave rise to modern-day knowledge regarding food preservation through sterilization, and sanitation through disinfecting. He had demonstrated in many of ways that life is generated only from other living things and that non-living matter had no power to generate life on its own. Scientists then began forming groups for the sake of exchanging their findings derived through various means of experimentation and observation. Redi and his followers strongly propounded their new understanding known as biogenesis, which establishes that life arises only from previously existing life and not from non-living matter.

A breakthrough came when a humble lens grinder, Antonio Van Leeuwenhoek (1632-1723), refined his art with the help of a renowned spectacle maker. He learned how to grind a precision magnifying lens and how to achieve further magnification by stacking lens in a tube. In this way he created the first known microscope. With his microscope he was able to observe microbes for the first time, and this led to many new discoveries. At first other scientists were doubtful about the existence of microbes because they were unable to match the precision and power of Leeuwenhoek’s microscopes.

Soon Leeuwenhoek’s discoveries of microbes were verified by other scientists, yet many scientists clung to their belief that microbes themselves were spontaneously generated from non-living substances. Aristotle had taught that non-living substances can create life under certain conditions, and this widely accepted belief had been around for centuries. Long held beliefs die hard.

Despite clear evidence supporting biogenesis, many scientists challenged the idea for another 150 years. In the latter part of the nineteenth century, a member of the French Academy of Sciences, Dr. Pouchet, published a compelling book that attempted to reaffirm the idea that micro-organisms were spontaneously generated from non-living matter. His book was highly lauded by scientists worldwide.

Dr. Pouchet’s findings did not go unchallenged for long. Louis Pasteur read Pouchet’s book and wrote to him explaining several discrepancies in his methods, findings and conclusions. Pasteur was considered one of the top scientists of his times, especially in France, and he is still considered one the most important scientists of the modern age. Pasteur strongly refuted Pouchet’s ideas through a series of experiments and debates. The scientific community and general public were divided in their opinion on this issue. Many challenges and counter-challenges went back and forth and gave rise to varieties of experiments under careful controls.

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Hare Krsna-below is just one point taken out in a 1974 LA lecture by Srila Prabhupada

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and life goes on, despite our insignificant efforts to change or alter it…..

         3 weeks ago, below, in our garden #1

                   

             today—pole beans, peas, brassicas, radishes, spinach, kolhrabi, rutabhaga, 

coriander, summer and winter squash,  pear and apple trees,..etc etc….

                                 

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How to defeat the enemies of the Lord? – Explained by Śrīla PrabhupādaCaitanya Caritāmṛta,1973 Edition, Ādi lila, Volume 2, Chapter 7,Lord Caitanya in Five Features, Text 99:prabhura miṣṭa-vākya śuni’ sannyāsīra gaṇacitta phiri’ gela, kahe madhura vacana
prabhura—of the Lord; miṣṭa-vākya—sweet words; śuni’—after hearing; sannyāsīra gaṇa—all the groups of sannyāsīs; citta—consciousness; phiri’—moved; gela—went; kahe—said; madhura—pleasing; vacana—words. TranslationAfter hearing Lord Śrī Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were moved. Their minds changed, and thus they spoke with pleasing words. Purport
The Māyāvādī sannyāsīs met Caitanya Mahāprabhu at Vārāṇasī to criticize the Lord regarding His participation in the saṅkīrtana movement, which they did not like. This demonic nature of opposition to the saṅkīrtana movement perpetually exists. As it existed in the time of Śrī Caitanya Mahāprabhu, similarly it existed long before that, even in the time of Prahlāda Mahārāja. He used to chant in saṅkīrtana although his father did not like it, and that was the reason for the misunderstanding between the father and son. In the Bhagavad-gītā (Bg. 7.15) the Lord says: na māṁ duṣkṛtino mūḍhāhprapadyante narādhamāḥmāyayāpahṛta-jñānāāsuraṁ bhāvam āśritāḥ“Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.” The Māyāvādī sannyāsīs are āsuraṁ bhāvam āśritāḥ, which means that they have taken the path of the asuras (demons), who do not believe in the existence of the form of the Lord. The Māyāvādīs say that the ultimate source of everything is impersonal, and in this way they deny the existence of God. Saying that there is no God is direct denial of God, and saying that God exists but has no head, legs or hands and cannot speak, hear or eat is a negative way of denying His existence. A person who cannot see is called blind, one who cannot walk can be called lame, one who has no hands can be called helpless, one who cannot speak can be called dumb, and one who cannot hear can be called deaf. The Māyāvādīs’ proposition that God has no legs, no eyes, no ears and no hands is an indirect way of insulting Him by defining Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they present themselves as great Vedāntists, they are factually māyayāpahṛta-jñāna; in other words, they seem to be very learned scholars, but the essence of their knowledge has been taken away. Impersonalist Māyāvādīs always try to defy Vaiṣṇavas because Vaiṣṇavas accept the Supreme Personality as the supreme cause and want to serve Him, talk with Him and see Him, just as the Lord is also eager to see His devotees and talk, eat and dance with them. These personal exchanges of love do not appeal to the Māyāvādī sannyāsīs. Therefore the original purpose of the Māyāvādī sannyāsīs of Benares in meeting Caitanya Mahāprabhu was to defeat His personal conception of God. Śrī Caitanya Mahāprabhu, however, as a preacher, turned the minds of the Māyāvādī sannyāsīs. They were melted by the sweet words of Śrī Caitanya Mahāprabhu and thus became friendly and spoke to Him also in sweet words. Similarly, all preachers will have to meet opponents, but they should not make them more inimical. They are already enemies, and if we talk with them harshly or impolitely their enmity will merely increase. We should therefore follow in the footsteps of Lord Caitanya Mahāprabhu as far as possible and try to convince the opposition by quoting from the śāstras and presenting the conclusion of the ācāryas. It is in this way that we should try to defeat all the enemies of the Lord.

Immortal Charity:

Srila Prabhupada’s Gift to the World

By Narasimha das

O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances and so on.  (Srimad-Bhagavatam, 3.7.41)

“The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus, Maitreya is immortal.” (Srimad-Bhagavatam 3.7.41, Purport)

In this section of Srimad-Bhagavatam, the great saint Vidura raises many questions to Maitreya Rishi. His aim was to point out the principles of transcendental loving service to the Lord. He knew that by this understanding anyone, past, present or future, will be liberated from the miseries of material existence and return to the spiritual world via the methods of pure devotion.

Sripada Baladeva Vidyabhusana Tirobhava Tithi [disappearance day]Sunday, June 20, 2021  [Mayapur, West Bengal, Bharata Bhumi time]

Compiled by Yasoda nandana dasa

Srila Prabhupada explains how Sri Baladeva Vidyabhusana wrote the Gaudiya-Bhasya on the Vedanta-sutras.

But sometimes back, in Jaipur, there was a challenge that “The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra.” So, at that time Viśvanātha Cakravartī Ṭhākura was requested… Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana… So, he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that “You do it.” There was no need, but people are demanding, “Where is your commentary on the Vedānta-sūtra?” So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So, the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required. Lectures : Bhagavad-gita Lectures : Bg 13: Lectures : Bhagavad-gita 13.8-12 — Bombay, September 30, 1973 : 730930BG.BOM

Srila Prabhupada on useless philanthropy – “We have seen practical, in India
many sannyāsīs, they elevate themselves by jñāna-kāṇḍa,
but because they cannot stay, they again come to the karma-kāṇḍa,
philanthropy activities and hospitals and schools. That is their falldown. “

Hare Krsna.All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.Srila Prabhupada quotes on useless philanthropy:So by karma-kāṇḍa you can elevate yourself to the higher planetary system. Even it is properly done . . . And now it is not possible to do it properly. And even it is properly done, that is condemned. It is not required. Similarly jñāna-kāṇḍa, even it is properly done. You can merge yourself into the Brahman effulgence. But that is also not safe, because in the śāstra we see that arūhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Even one merges oneself into the impersonal Brahman, he again falls down. Patanty adhaḥ. We have seen practical, in India many sannyāsīs, they elevate themselves by jñāna-kāṇḍa, but because they cannot stay, they again come to the karma-kāṇḍa, philanthropy activities and hospitals and schools. That is their falldown.