700 boxes of Moon tapes missing from NASA

[Avinash]

 

it is not likely that the picture of Lord Varaha carrying planet Earth globe in His tusks has much scriptural basis. The shastras actually say that He lifted the entire earthly plane of existence (Bhu-mandala) out of the Garbhodaka Ocean. Bhu-mandala is not a globe.

 

But it is possible that the pictures show that part of Bhumandala which we can see (i.e. the part reflected in our 3 space dimensional world). Isn't it spherical?

[Guest guest]

 

it is not likely that the picture of Lord Varaha carrying planet Earth globe in His tusks has much scriptural basis. The shastras actually say that He lifted the entire earthly plane of existence (Bhu-mandala) out of the Garbhodaka Ocean. Bhu-mandala is not a globe.

Bhu-mandala is not planet Earth.

Bhu-mandala is the entire middle planetary system of which Earth is just one planet.

Bhu-mandala reaches from between the heavens and the lower planetary system.

 

 

Śrīmad Bhāgavatam 5.1.31

 

ye vā u ha tad-ratha-caraṇa-nemi-kṛta-parikhātās te sapta sindhava āsan yata eva kṛtāḥ sapta bhuvo dvīpāḥ

 

SYNONYMS

 

ye — that; vā u ha — certainly; tat-ratha — of his chariot; caraṇa — of the wheels; nemi — by the rims; kṛta — made; parikhātāḥ — trenches; te — those; sapta — seven; sindhavaḥ — oceans; āsan — became; yataḥ — because of which; eva — certainly; kṛtāḥ — were made; sapta — seven; bhuvaḥ — of the Bhū-maṇḍala; dvīpāḥ — islands.

 

TRANSLATION

 

When Priyavrata drove his chariot behind the sun, the rims of his chariot wheels created impressions that later became seven oceans, dividing the planetary system known as Bhū-maṇḍala into seven islands.

 

PURPORT

 

Sometimes the planets in outer space are called islands. We have experience of various types of islands in the ocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavrata drove his chariot behind the sun, he created seven different types of oceans and planetary systems, which altogether are known as Bhū-maṇḍala, or Bhūloka. In the Gāyatrī mantra, we chant, oḿ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. Above the Bhūloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenly planetary system. All these planetary systems are controlled by Savitā, the sun-god. By chanting the Gāyatrī mantra just after rising early in the morning, one worships the sun-god.

<<>>

[Guest guest]

 

it is not likely that the picture of Lord Varaha carrying planet Earth globe in His tusks has much scriptural basis. The shastras actually say that He lifted the entire earthly plane of existence (Bhu-mandala) out of the Garbhodaka Ocean. Bhu-mandala is not a globe and Earth is only a part of it. But still, even the very old sculptures of Lord Varaha show Him lifting an earth globe on His tusks.

 

please quote shastra when you make such claims.

you are not an authority.

if you can't prove your point with shastra then you really haven't made a point.

[Guest guest]

 

it is not likely that the picture of Lord Varaha carrying planet Earth globe in His tusks has much scriptural basis. The shastras actually say that He lifted the entire earthly plane of existence (Bhu-mandala) out of the Garbhodaka Ocean. Bhu-mandala is not a globe and Earth is only a part of it. But still, even the very old sculptures of Lord Varaha show Him lifting an earth globe on His tusks.

 

that's bogus information.

 

 

Śrīmad Bhāgavatam 2.7.1

 

brahmovāca

 

yatrodyataḥ kṣiti-taloddharaṇāya bibhrat

 

krauḍīḿ tanuḿ sakala-yajña-mayīm anantaḥ

 

antar-mahārṇava upāgatam ādi-daityaḿ

 

taḿ daḿṣṭrayādrim iva vajra-dharo dadāra

 

SYNONYMS

 

brahmā uvāca — Lord Brahmā said; yatra — at that time (when); udyataḥ — attempted; kṣiti-tala — the planet earth; uddharaṇāya — for the matter of lifting; bibhrat — assumed; krauḍīm — pastimes; tanum — form; sakala — total; yajña-mayīm — all-inclusive sacrifices; anantaḥ — the Unlimited; antar — within the universe; mahā-arṇave — the great Garbha Ocean; upāgatam — having arrived at; ādi — the first; daityam — demon; tam — him; daḿṣṭrayā — by the tusk; adrim — the flying mountains; iva — like; vajra-dharaḥ — the controller of the thunderbolts; dadāra — pierced.

 

TRANSLATION

 

Lord Brahmā said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon [Hiraṇyākṣa] appeared, and the Lord pierced him with His tusk.

 

PURPORT

 

Since the beginning of creation, the demons and the demigods, or the Vaiṣṇavas, are always the two classes of living beings to dominate the planets of the universes. Lord Brahmā is the first demigod, and Hiraṇyākṣa is the first demon in this universe. Only under certain conditions do the planets float as weightless balls in the air, and as soon as these conditions are disturbed, the planets may fall down in the Garbhodaka Ocean, which covers half the universe. The other half is the spherical dome within which the innumerable planetary systems exist. The floating of the planets in the weightless air is due to the inner constitution of the globes, and the modernized drilling of the earth to exploit oil from within is a sort of disturbance by the modern demons and can result in a greatly harmful reaction to the floating condition of the earth. A similar disturbance was created formerly by the demons headed by Hiraṇyākṣa (the great exploiter of the gold rush), and the earth was detached from its weightless condition and fell down into the Garbhodaka Ocean. The Lord, as maintainer of the whole creation of the material world, therefore assumed the gigantic form of a boar with a proportionate snout and picked up the earth from within the water of Garbhodaka. Śrī Jayadeva Gosvāmī, the great Vaiṣṇava poet, sang as follows:

 

vasati daśana-śikhare dharaṇī tava lagnā

 

śaśini kalańka-kaleva nimagnā

 

keśava dhṛta-śūkara-rūpa

 

jaya jagadīśa hare

 

"O Keśava! O Supreme Lord who have assumed the form of a boar! O Lord! The planet earth rested on Your tusks, and it appeared like the moon engraved with spots."

 

Such is the symptom of an incarnation of the Lord. The incarnation of the Lord is not the concocted idea of fanciful men who create an incarnation out of imagination. The incarnation of the Lord appears under certain extraordinary circumstances like the above-mentioned occasion, and the incarnation performs a task which is not even imaginable by the tiny brain of mankind. The modern creators of the many cheap incarnations may take note of the factual incarnation of God as the gigantic boar with a suitable snout to carry the planet earth.

 

When the Lord appeared to pick up the earth, the demon of the name Hiraṇyākṣa tried to create a disturbance in the methodical functions of the Lord, and therefore he was killed by being pierced by the Lord's tusk. According to Śrīla Jīva Gosvāmī, the demon Hiraṇyākṣa was killed by the hand of the Lord. Therefore his version is that after being killed by the hand of the Lord, the demon was pierced by the tusk. Śrīla Viśvanātha Cakravartī Ṭhākura confirms this version.

[Guest guest]

Haribol!

You can find a interesting video clipping at "sastradana" website by fox TV on moon landing conspiracy and NASA's denial.

 

ys

Bhatktin Sushma

[Kulapavana]

Shastras present several different appearances of Lord Varaha and some details of these leelas vary quite a bit in the Puranas, but as far as I know nowhere is the object lifted (earth) specifically described as a globe. various sanskrit terms for earth are used and the general understanding is that Lord Varaha lifted entire Bhu-mandala out of the ocean.

[krishnadasa]

shastra says BHUMANDALA, and in this word there is a word ANDA and it means egg shaped, cetainyl that does mean earth isnt flat is it?

[Guest guest]

 

shastra says BHUMANDALA, and in this word there is a word ANDA and it means egg shaped, cetainyl that does mean earth isnt flat is it?

 

mandala also means "community".

 

the entire middle planetary system is a community of planets.

[gHari]

More words translated as 'earth':

 

http://vedabase.net/sb/3/13/17/en

 

http://vedabase.net/sb/3/13/31/en

 

http://vedabase.net/sb/3/13/32/en

 

http://vedabase.net/sb/3/13/40/en

 

http://vedabase.net/sb/3/13/42/en

 

http://vedabase.net/sb/3/13/47/en

 

http://vedabase.net/sb/3/14/4/en

[Kulapavana]

Srimad Bhagavatam 5.16.1

 

rajovaca

uktas tvaya bhu-mandalayama-visesho yavad adityas tapati yatra casau jyotisham ganais candrama va saha drisyate

 

SYNONYMS

raja uvaca -- Maharaja Parikshit said; uktah -- already been said; tvaya -- by you; bhu-mandala -- of the planetary system known as Bhu-mandala; ayama-viseshah -- the specific length of the radius; yavat -- as far as; adityah -- the sun; tapati -- heats; yatra -- wherever; ca -- also; asau -- that; jyotisham -- of the luminaries; ganaih -- with hordes; candrama -- the moon; va -- either; saha -- with; drisyate -- is seen.

 

TRANSLATION

King Parikshit said to Sukadeva Gosvami: O brahmana, you have already informed me that the radius of Bhu-mandala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.

-

 

living in Bhu-mandala, all you see in the sky is only Bhu-mandala. you do not see the actual moon or sun worlds - only their reflections in our world

[Kulapavana]

Srimad Bhagavatam 5.16.5

 

yo vayam dvipah kuvalaya-kamala-kosabhyantara-koso niyuta-yojana-visalah samavartulo yatha pushkara-patram

 

SYNONYMS

yah -- which; va -- either; ayam -- this; dvipah -- island; kuvalaya -- the Bhuloka; kamala-kosa -- of the whorl of a lotus flower; abhyantara -- inner; kosah -- whorl; niyuta-yojana-visalah -- one million yojanas (eight million miles) wide; samavartulah -- equally round, or having a length and breadth of the same measurement; yatha -- like; pushkara-patram -- a lotus leaf.

 

TRANSLATION

The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower.

--------------------------

 

read the ensuing descriptions of Bhu-mandala and Jambudvipa to see if they fit into your three dimensional model of the solar system - they DONT because it is NOT a three dimensional system. our world (time space continuum) is just one of several worlds that make up the Bhu-mandala.

 

for the sake of sheer simplicity and ease of understanding you can describe Bhu-mandala as a system of planets in three dimensional space, but that is NOT the description of the Bhagavatam. The Bhagavatam description is far, far more mystical and infinitely deeper than that. Again, the key to it's understanding is the vedic concept of space, akhasa.

[saidevo]

For an elaborate discussion on the issue check out this link: en.wikipedia.org/wiki/Apollo_moon_landing_hoax_accusations.

[gHari]

Background:

 

http://vedabase.net/m/mandalam

 

http://vedabase.net/b/bhu

[gHari]

From another angle on bhu:

 

http://vedabase.net/cc/adi/5/27-28/en

 

http://vedabase.net/sb/10/42/1/en

[gHari]

Again, the key to its understanding is the vedic concept of space, akhasa.

Do we have any references for akhasa? That exact word seems not to be in Prabhupada's writings.

[Guest guest]

 

Do we have any references for akhasa? That exact word seems not to be in Prabhupada's writings.

 

isn't it spelled AKASHA?

[Kulapavana]

 

Do we have any references for akhasa? That exact word seems not to be in Prabhupada's writings.

 

this word has two forms: akhasa (traditional spelling) and akasa (mostly BBT spelling). it is an important study element for all vedic mystics. in the west theosophists studied it extensively. it is also called ether, and space, but that last word is somewhat misleading. our perception of space is actually a mere creation of the mind or consciousness. nowadays people have a certain concept of space, as the three dimensional place where everything takes place. but it was not always like that. Vedic concept of space is quite different.

 

akhasa is what we could call a "sub-space". a mystic can enter that sub-space and emerge instantly at any desired location. in that subspace thoughts and consciousness exist in real form, just like a sound vibration. a mystic can read such thoughts if he can tune his consciousness to that ether.

[gHari]

 

akhasa is what we could call a "sub-space". a mystic can enter that sub-space and emerge instantly at any desired location. in that subspace thoughts and consciousness exist in real form, just like a sound vibration. a mystic can read such thoughts if he can tune his consciousness to that ether.

... like a Jedi Knight! It would then appear that either space/ether itself is more than three dimensions or that the yogis are in a higher dimension themselves ... or both.

 

Here's some serious thought by Sadaputa dasa:

 

 

Higher-dimensional Travel in the Vertical Direction (from Vedic Cosmography and Astronomy)

 

One aspect of our interpretation of the planetary distances in Table 8 is that the vertical dimension in Vedic cosmology is more than just a third coordinate axis, as understood in ordinary geometry. It also involves a higher-dimensional aspect that goes beyond the range of our senses. We can obtain one indication of this by considering the highest destination that one can reach within this universe by traveling in this vertical direction. This is the planetary system called Satyaloka, which is the abode of BrahmA, the secondary creator of the universe.

 

According to the BhAgavatam, Satyaloka is located near the top of the universal globe, in the direction of the north celestial pole. Since the earth is located near the center of this globe, this means that Satyaloka is about 2 billion miles from the earth. A spaceship traveling at 500 miles per hour (a moderate speed for a jet plane) could cover 2 billion miles in 457 years, and thus it would seem that it might be feasible for human beings to reach Satyaloka using mechanical technology.

 

Yet in SB 5.1.21p we read the remarkable statement that Satyaloka "is situated many millions and billions of years away." Similarly, SB 1.9.29p states that "even attempting to reach the highest planet will take millions of years at a speed of millions of miles per hour." And SB 2.2.23p completely rules out the possibility of going beyond Svargaloka or Janaloka by "mechanical or materialistic activities, either gross or subtle."

 

SB 5.1.21 describes the abode of BrahmA as being "indescribable by the endeavor of mundane mind or words." In the terminology adopted in this book, this means that to describe Satyaloka adequately, we would have to make use of higher-dimensional concepts that cannot be grasped by our present minds and senses. At the very least, this implies that our ordinary concepts of space and time might break down when applied to this region of the universe.

 

An interesting indication of the form this breakdown might take is given in the following story from the BhAgavatam:

 

 

Taking his own daughter, RevatI, KakudmI went to Lord BrahmA in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her. When KakudmI arrived there, Lord BrahmA was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore KakudmI waited, and at the end of the musical performances … [he] submitted his long-standing desire.

 

 

After hearing his words, Lord BrahmA, who is most powerful, laughed loudly and said to KakudmI, "O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time. Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons, and other descendants. You cannot even hear about their names" [sB 9.3.29–32].

Here we see that when one visits Satyaloka, one experiences a transformation of time reminiscent of the time dilation of Einstein's theory of relativity. King KakudmI and his daughter were evidently advanced yogIs who were able to travel to Satyaloka by nonmechanical means. Although for them the trip took only a short time, when they returned to the earth they found that millions of years had passed. We may then ask, Did the distance that they traveled seem like two billion miles to them? If so, then it might also be that from our perspective the distance was billions and billions of miles. Although this is merely a conjecture, it does indicate some of the things that are possible in a universe that is ultimately inconceivable by our mundane minds. (Note, by the way, that RevatI is the name of the star Zeta Piscium, which is used as the zero point for celestial longitudes in the jyotiSa zAstras.)

 

Between the earth and Satyaloka there is a standard path traversed after death by transcendentalists and highly elevated persons. This is called the uttarAyaNa path, and it is mentioned in the Bhagavad-gItA (8.24). A more detailed description of the various stages of this path is given in the VedAnta-sUtra commentary of Baladeva VidyAbhUSaNa:

 

(1) Archis, the Deva of light, (2) Dinam, the Deva of day, (3) Suklapaksam, the Deva of the Bright-fortnight, (4) UttarAyanam, the Deva of the northern progress of the sun, (5) Samvatsaram, the Deva of the year, (6) Devalokam, the world of the Devas (the same as VAyuloka, according to some), (7) VAyu, the world of VAyu, (8) Adityam, the world of the sun, (9) Chandram, the world of the moon, (10) Vidyut, the world of lightning, (11) VaruNam, the world of water, (12) Indram, the world of Indra, (13) PrajApati, the world of PrajApati, or of the four-faced BrahmA [VSB, p. 729].

 

Baladeva VidyAbhUSaNa comments that in this list, the various items refer not to landmarks on the path, but to various demigods who make arrangements for the passage of the soul (see BG 8.24p also). This indicates that higher-dimensional travel along the "vertical dimension" of the universe involves more than a simple ballistic trajectory of the kind followed by a rocket. It also involves the action of a hierarchy of beings, all of whom are inaccessible to our ordinary senses. The motion towards the north celestial pole is simply the three-dimensional aspect of this higher travel.

 

The descent of the Ganges River from the upper regions of the universe to the earth provides another interesting indication of the nature of travel along the vertical dimension in Vedic cosmology. According to the BhAgavatam, the Ganges consists of water from the KAraNa Ocean that entered the upper portion of the universe through a hole kicked in the universal covering by Lord VAmanadeva (SB 5.17.1). This water takes a thousand yugas to reach the planet Dhruvaloka, or the polestar, which is situated approximately 30 million miles above the sun. (Here the term yuga indicates a divya-yuga of 4,320,000 years.) Since the sun is situated vertically in the center of the universe (SB 5.20.43), this means that the Ganges covers a distance of some two billion miles in 4,320,000,000 years. Since this is a very slow rate of progress even for a very sluggish river, this may be another example of the transformation of time, and possibly of space, which occurs in the higher regions of the universe.

 

From Dhruvaloka the Ganges reaches the planets of the seven sages, and from there it is carried to the moon "through the spaceways of the demigods" in billions of celestial airplanes. From the moon it falls down (nipatati) to the top of Mount Meru, where it divides into four branches. Finally, one of these branches becomes the Ganges of India (SB 5.17.3–9).

 

Since the moon is continuously moving in its orbit, it is hard to see how the top of Mount Meru could always be directly underneath it in an ordinary geometric sense. It therefore seems that the descent of the Ganges from the moon to Mount Meru must involve physical principles that are presently unknown. Of course, as we have already pointed out, the final appearance of the Ganges in India also requires such principles, since we certainly do not see its descent from a higher region of the universe.

 

Thus our conclusion is that if we take the description of the descent of the Ganges seriously, then we must be prepared to view it in the context of principles that go beyond the framework of our familiar physical theories. We suggest that although these principles are not explicitly explained in the BhAgavatam and other Vedic texts in Western terms, they are nonetheless employed in these works in a consistent way. One example of this is SrIla PrabhupAda's statement in Light of the BhAgavata that "one has to cross MAnasa Lake and then Sumeru Mountain, and only then can one trace out the orbit of the moon" (LB, p. 48). This statement is consistent with one idea that emerges from the story of the Ganges: In some higher dimensional sense, the route from the earth to the moon passes through the region of Mount Meru in JambUdvIpa.

[Guest guest]

my theory is that this universe is based on a model from a region of the unlimited spiritual Vaikuntha world.

 

somewhere in the vast realm of the spiritual sky is a prototype of this universe where the spiritual counterpart of this universe exist.

 

as such, the cosmology that Srila Sukadeva Goswami gave was quite different from the phenomenal world that we view with the naked eye.

 

Sukadeva was a transcendental sage, as such he was seeing the universe with his spiritual vision and actually viewing the spritual counterpart of this universe in the spiritual sky and descrbing it as such.

 

because Sukadeva was free from the influence of illusion, he did not see the mundane universe that we see, rather he was seeing the spiritual prototype from the spiritual sky that this universe is a perverted reflection of.

[Kulapavana]

 

my theory is that this universe is based on a model from a region of the unlimited spiritual Vaikuntha world.

 

somewhere in the vast realm of the spiritual sky is a prototype of this universe where the spiritual counterpart of this universe exist.

 

as such, the cosmology that Srila Sukadeva Goswami gave was quite different from the phenomenal world that we view with the naked eye.

 

 

that theory is clinging to the three dimensional concept of material space as the only reality of material world.

 

even most aboriginal people have a much broader vision, like the native Australian "dreamtime" concepts where realms are tied to our consciousness, theme similar to almost all shamanic beliefs. why is it so hard for westerners to think in these terms? gross materialism?

[Guest guest]

 

that theory is clinging to the three dimensional concept of material space as the only reality of material world.

 

even most aboriginal people have a much broader vision, like the native Australian "dreamtime" concepts where realms are tied to our consciousness, theme similar to almost all shamanic beliefs. why is it so hard for westerners to think in these terms? gross materialism?

 

but I disagree with your "planes of consciousness" theory, because it is really more about "states of consciousness" more than planes of consciousness.

 

if you were in the right "state" of consciousness, you could see that the Himalayas are 80,000 miles high, no matter what plane of existence you were on.

[Kulapavana]

 

but I disagree with your "planes of consciousness" theory, because it is really more about "states of consciousness" more than planes of consciousness.

 

if you were in the right "state" of consciousness, you could see that the Himalayas are 80,000 miles high, no matter what plane of existence you were on.

 

there is no difference. with the right consciousness you can span several levels of existence. at least so that you can see the other realm.

 

for example, with the right ("open") consciousness you can perceive ghosts but you cant join them in their realm.

[Guest guest]

 

there is no difference. with the right consciousness you can span several levels of existence. at least so that you can see the other realm.

 

for example, with the right ("open") consciousness you can perceive ghosts but you cant join them in their realm.

 

I think that seeing ghosts is due to poison consciousness, not OPEN consciousness.

 

People on drugs like PCP can see ghosts.

That is not OPEN consciousness, rather contaminated consciousness.

 

I am not ever sure there is such a thing as OPEN consciousness.

I have heard of an OPEN mind, but that is mentalism, not an elevation in consciousness.

[Kulapavana]

 

I am not ever sure there is such a thing as OPEN consciousness.

I have heard of an OPEN mind, but that is mentalism, not an elevation in consciousness.

 

it is hard to describe this stuff, as there is no good language terms in that area.

 

if you "open" your consciousness to the possibility that ghosts exist, you can perceive them when an encounter occurs. babies have no problem learning to swim because they don't know they "cant swim". older children know "we cant swim" and thats why they have hard time learning it. at least half of this "learning to swim" experience is consciousness.

 

perceiving ghosts is not "pollution" of consciousness - it is merely tuning in to a certain level, or frequency, of existence. just like in order to hear low volume music in a noisy market you have to really focus your hearing. the music is real, other people can hear it too, but you have to focus your consciousness on it. the same is true with ghosts.