SCIENCE IN SRIMAD BHAGAVATHAM.

[bhattathiri]

INTRODUCTION

 

 

 

By the blessings of Lord Krishna I had the opportunity of studying Srimad Bhagavatham a multivolume commentated translation of his divine grace Sri. A.C.Bhaktivedanta Swami Prabhupada published by ISKCON. It is with great surprise I understood that many scientific and technical matters mentioned in this book have got a reference to modern scientific inventions. Our current understanding in S&T must be a repetition of some versions earlier. In due course more importance was given to bhakti than these. In this book my humble attempt is to highlight the S&T details comparing with modern scientific inventions even though bhakti is the ultimate aim.

 

 

 

 

 

THE ORIGIN OF THE SRIMAD BHAGAVATAM

 

1. First of all, BhagavataM had its origin from Bhagavan Himself when he told to Brahma sitting in the lotus of his navel in four verses called the cathussloki Bhagavata (II-9).

 

2. Brahma communicated the Bhagavata he heard from Bhagavan, to his son Narada (II-5).

 

3. Narad communicated it to Vyasa Maharshi (I-4,5,6,7).

 

4. Vyasa complied the Bhagavata and taught it to his son, Suka (I-3 and II-1).

 

5. Suka gave discourses in Bhagavata in seven days to King Parikshit on the banks of the Ganges (I-3).

 

6. Suta who was in the assembly of rishis along with Parikshit, heard it from Suka and gives a discourse in the assembly of Rishis to the chief listner Saunaka at Naimisaranya.

 

Vyasa ha written the Bhagavata, as spoken by Suta to Saunaka at Naimisaranya. Suta was merely reporting what Suka said to Parikshit.

 

Suka himself traces another origin of Bhagavata:

 

1. Samkarshana Murti gave the Bhagavata to Sanatkumara (III-8)

 

2. Sanatkumara communicated it to Samkhyayana Maharshi (III-8)

 

3. Samkhyayana communicated it to sgae Parasara and to Brihaspati(IV-8)

 

4. Sage Parasara communicated it to his disciple Maitreya.

 

5. Maitreya told Bhagavata to Vidura (III-8)

 

Adisesha propagated Bhagavata in Patala, Brihaspati in Heaven, Parasara on this earth and Sanathkumara brothers in worlds beyond heaven.

 

 

 

ORIGIN OF LIFE

 

The Jivatma gets human body and mind, after having been embodied in eightyfour lakhs of inferior births. Prior to the Jivatma acquiring this body, he had undergone births and deaths and births and deaths, as trees, insects, worms, beasts and assumed many other bodies like those of bugs and buffaloes and bees and beetles. At long last, by the grace of GOD, he come to acquire a human body. To acquire a human body again after death, he has to undergo another long cycle of births and deaths through various unpleasant vicissitudes. Thus , our life as a human being, is preceded by and succeeded by, many many years of innumerable other lives.

 

The main purpose of this rare and prcious life as a human being, should be to know, who we are and to realize the Self and thereby, cut off all sorrows at one stroke. This is not possible in any other life, because, among all creatures, man alone has the wonderful equipment of the intellect with its great potentiality developed to the highest.

 

 

 

 

 

 

Why Bhagavan Lord Krishna says that among flowers I am the basil (thulasi) flower. US scientists found out after research that

 

thulasi flower can only produce Ozone which acts as a protective cover in the ionosphere preventing radiation from sun and this plant is also be used for making life saving medicines.

 

Banyan tree, among the trees I am the Banyan tree which can produce maximum oxygen and are usually seen in almost all temples so the air in 5 Kms radious will be purified around a big banyan tree.

 

Fetus (fully developed embryo in the womb) from 7th month onwards can understand and study. For this examples are Prahlada and Abhimanue who got knowledge when they were 7 months old in the womb. Gynaecology and Sankhyayoga are preached to mother Devahuti by Lord Kapila an incarnation of Vishnu.

 

The importance of Homam. One Agnihotra Homaam was going on in a family at Bhopal when the Union Carbide Gas accident took place. The whole members of the family were safe eventhough it was near the to the factory, since smoke emenated from the Homam neutralised the effect of poisonous gas from the factory.Resaerch on this is going on in West Verginia in America where the mother Union Carbide factory is situated.

 

Maharshi Kardama’s space journey with his wife Devahuti in his supersonic space vehicle is far advanced than the present one.

 

In the dakshayga when Daksha’s head was cut he is given life by joining the head of a goat with the trunk of Daksha a form of plastic surgery.

 

It is mentioned that yogis can live for thousands of years. This is proved that by reducing the metabolic rate (body activities,such as respiration, excretion, reproduction etc.) it may be possible to extend life. Bhagavatham gives many clues for health and happy long life.

 

King Priyavrata has gone round the earth seven times in his chariot between sunrise and sunset. This may be related to modern satellite technology. Earth is revolving the sun at 30kms/sec velocity. Normally satellites circle round the earth once in 90 minutes. Hence for seven revolutions ten hours and thirty minutes duration is required. Otherwise we may see that during twelve hour duration eight revolutions can be made. Chariot was bright as sun may mean it was fitted with something similar to solar cells.

 

One of the well-known laws in elementary physics (or chemistry) is the conservation of matter (or mass) usually attributed to Lavoisier from the late eighteenth century. Simply put, the law states: “Matter can neither be created nor be destroyed.” There are other laws of conservation found in science textbooks, but the law of conservation of matter is perhaps the most well known. Bhagawan says this repeatedly at various occasion. This actually can be regarded as the mother of all conservation laws. It is said that the amount of energy released from the destruction of matter is given by E = MC2 where M represents mass lost and C represents the speed of light. The same formula is said to give the amount of mass converted into energy when it gets trapped in a blackhole. In that sense, matter and energy are two different forms of the same thing. The law did not have the energy component when it (the law) was first proposed. From the original standpoint, the law turned out to be wrong when it was discovered that matter could be destroyed to release energy. Then the theory was put back together by augmenting the energy part. However, the verse in Bhagavatham does not have to go through such a revision with each new revelation, as it does not direct this law to a particular form of the contents of this universe but rather takes a general approach. It was ironical that the law of conservation. Brahman'. Our ancient saints have coined a symbol AUM to represent it (just like Ca is used for calcium, for example). Actually, such an indestructible thing by which the universe is pervaded is mentioned. The third law of motion states that for every action there is an equal and opposite reaction. Karma and its result (or fruit) mentioned can be considered equivalent to an action and its reaction, respectively.

 

 

 

Latest is regarding cloning so many references are mentioned in SriMad Bhagavatham .

 

. Chapter.1

 

Brahmacharya

 

By preserving the energy, strength and vitality of mind and various organs one can lead a happy, energetic and healthy life. The mind will be clear and brain will superb for a Brhmachari. It enhances the strength, life span and health since it is the mine of all virtues .Brahmacharya is the dam of all pleasures of life and only learned people keep it and their power and life increases and all sickness is destroyed. It is easy to preach and to practice is very difficult. One should try to be always in the company of noble people and control their senses as far as possible to get the actual reward of human life. A man is known by the company he keeps. If one always move in the company of good, learned and noble ones there is no doubt that he can be one among them one day. Company is contagious and man changes his colors accordingly sooner or later. He cannot remain unaffected for long best company means not only noble people but also good books written by great scholars, Sages, Saints, Prophets, Rishis, and Munis. These contain vast treasures of wealth and will make one so rich that the worldly riches would appear very insignificiant. One of the verses in YajurVeda state that learned people who are actually endowed with divine powers should do two things in this world. One is that they should propagate the teachings of Brahmacharya and control of senses so that people may become strong and healthy leading a full vigorous life. Next thing is by education and practice thereof, they should teach one and all how to develop their inner strength and power so that people may enjoy their blissful life fully in all respects. In another verse it is stated that such people who abandon the company of bad people and give up all bad evil habits and keep away from immoral life increasing their vitality beget good children, they will strength and glorify their race and their country.

 

Brahmacharya will give the power to face and solve any problems as a boat can ferry people through turbulent waters of the sea. A Brahmachai will be liked and respected in all the societies and meetings. In one verse it is explained that the age of a boy begins at twenty-sixth year and for a girl it is seventeen and up to this period they should practice Brahmacharya at any cost and can get married. Those who get education following the rules of Brahmacharya, they shine like sun are quick in all what they do, like a hawk and become the hallmark of respect, enjoying their life skipping like a deer.

 

In the student life it would be better to preserve their vital fluid which is the life thread, so that they can utilize their energy and strength for their education and learning. In vedic period student is imparted with all the knowledge right from the Earth to the sun and in this way all divinity reside in his body and such students in future will assets to their country and world. They will have harmony of the head, heart and hand in such a way which will be beneficial to the society as a whole. It has been truly said that if our hearts are strong, our heads are right in vain. A person without education is beast and a person without Dharma is like a beast.

 

Education and knowledge are like two eyes of a person which enable him to see things correctly and assess his own position. The purpose of education is to make man what he ought to be.

 

 

 

According to Srimad Bhagavatham education on arts and material science is not enough and perfection can be achieved by studying spiritual sceince. The aim of life and education is that we may live a new life in the realm of self and the creation, with harmony and happiness and will become virtuous. Every second of the life should be fully utilised so that there is no room left for idling. It may be noted that “ An idle mind is a devil’s workshop.” Of course relaxation and enjoyment should be there along with study to keep one fit and fresh and ready to face any challenges of life.

 

If proper education is not given to children parents become enemies since they get isolated in society. Teachers should take utmost care for understanding to develop good character and affection along with studies. They should be taught that all women are like mother, sister or daughter according to their age and they should be protectd whenever necessay.

 

In bhagavatham it is also stated that

 

Not to earn wealth at the cost of others pain and suffering

It is not good to be fatigue self too much both physically and mentally.

Hard-work is the keystone to virtuous earning with the sweat of one’s own brow, not by lottery, speculation and gambling.

Don’t do anything undesirable and harmful to the society

Acquire knowledge which can’t be stolen away by thieves than material wealth.

A great scholar of ancient India Sri Pathanjali in his book Yogasutra also explains the importance of Brahmacharya and it is studied by foreign scholars and one such famous scholar is Dr. Louis an eminent physician opined that most precious atoms of the blood

enter into the composition of semen (in his book Chastity) . So preservation

of semen by practicing continence helps the better development of brain ,

body, and mind .Dr. Nicholas another famous scientist also says that the best blood in the body goes to form the elements of reproduction in both the sexes .So if anybody waste

semen he is loosing the best part of the blood and he becomes weak

physically and intellectually. If preserved he becomes strong, intellectual, heroic and powerful.

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So especially youth in whom the future of our country rests, should practice

celibacy as far as possible to lead the country and countrymen to have a prosperous future.

 

 

 

Brahmacharya will give the power to face and solve any problems as a boat can ferry people through turbulent waters of the sea. A Brahmachai will be liked and respected in all the societies and meetings.. Those who get education following the rules of Brahmacharya, they shine like sun are quick in all what they do, and become the hallmark of respect, enjoying their life.

 

 

 

 

 

 

Chapter 2.

 

Cosmology

 

This sacred text also reveals unexpected depths of knowledge in ancient cosmology. Mysteries of the Sacred Universe shows that the cosmology of the Bhagavata Purana is a sophisticated system, with multiple levels of meaning that encode at least four different astronomical, geographical, and spiritual world models.

By viewing the text in the light of modern astronomy, it can be seen that how ancient scientists expressed exact knowledge in apparently mythological terms. Comparison with the ancient traditions of Egypt and the Near East shows early cultural connections between India and these regions—including a surprisingly advanced science. However, quantitative science is only part of the picture. It also offers a clear understanding of how the spiritual dimension was integrated into ancient Indian cosmology.

 

 

 

Jambudvipa: The Srimad-Bhagavatam describes that the universe lies within a series of spherical shells which is divided in two by an earth plane called Bhu-mandala. A series of dvipas, or ‘islands,’ and oceans make up Bhu-mandala. In the center of Bhu-mandala is the circular ‘island’ of Jambudvipa whose most prominent feature is the cone-shaped Mount Meru. The main illustration here shows a closer view of Jambudvipa and the base of Mount Meru.

 

 

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When one structure is used to represent several things in a composite map, there are bound to be contradictions. But these do not cause a problem if we understand the underlying intent. The Bhagavatam, which uses one model to represent different features of the cosmos.

 

The Fifth Canto of the Srimad-Bhagavatam tells of innumerable universes. Each one is contained in a spherical shell surrounded by layers of elemental matter that mark the boundary between mundane space and the unlimited spiritual world.

 

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We can compare Bhu-mandala with an astronomical instrument called an astrolabe, popular in the Middle Ages. On the astrolabe, an off-centered circle represents the orbit of the sun—the ecliptic. The Earth is represented in stereographic projection on a flat plate, called the mater. The ecliptic circle and important stars are represented on another plate, called the rete. Different planetary orbits could likewise be represented by different plates, and these would be seen projected onto the Earth plate when one looks down on the instrument.

The Bhagavatam similarly presents the orbits of the sun, the moon, planets, and important stars on a series of planes parallel to Bhu-mandala.

Seeing Bhu-mandala as a polar projection is one example of how it doesn’t represent a flat Earth.

 

 

 

 

One striking feature of the Bhagavatam’s descriptions has to do with size. If we compare Bhu-mandala with the Earth, the solar system out to Saturn, and the Milky Way galaxy, Bhu-mandala matches the solar system closely, while radically differing in size from Earth and the galaxy.

Furthermore, the structures of Bhu-mandala correspond with the planetary orbits of the solar system

 

 

 

 

 

If we compare the rings of Bhu-mandala with the orbits of Mercury, Venus , Mars, Jupiter, and Saturn, we find several close alignments that give weight to the hypothesis that Bhu-mandala was deliberately designed as a map of the solar system.

Until recent times, astronomers generally underestimated the distance from the earth to the sun. In particular, Claudius Ptolemy, the greatest astronomer of classical antiquity, seriously underestimated the Earth-sun distance and the size of the solar system. It is remarkable, therefore, that the dimensions of Bhu-mandala in the Bhagavatam are consistent with modern data on the size of the sun’s orbit and the solar system as a whole.

 

First of all, consider the very large sizes of mountains and land areas in Jambudvipa. For example, India is said to be 72,000 miles (9,000 yojanas) from north to south, or nearly three times the circumference of the Earth. Likewise, the Himalayas are said to be 80,000 miles high.

 

 

 

 

People in India in ancient times used to go in pilgrimage on foot from one end of India to the other, so they knew how large India is. Why does the Bhagavatam give such unrealistic distances? The answer is that Jambudvipa doubles as a model of the heavenly realm, in which everything is on a superhuman scale. The Bhagavatam portrays the demigods and other divine beings that inhabit this realm to be correspondingly large.

Why would the Bhagavatam describe Jambudvipa as both part of the earth and part of the celestial realm? Because there’s a connection between the two. To understand, let’s consider the idea of parallel worlds. By siddhis, or mystic perfections, one can take shortcuts across space. This is illustrated by a story from the Bhagavatam in which the mystic yogini Citralekha abducts Aniruddha from his bed in Dvaraka and transports him mystically to a distant city .

Besides moving from one place to another in ordinary space, the mystic siddhis enable one to travel in the all-pervading ether or to enter another continuum. The classical example of a parallel continuum is Krishna’s transcendental realm of Vrindavana, said to be unlimitedly expansive and to exist in parallel to the finite, earthly Vrindavana in India.

 

 

 

 

 

 

 

For centuries the cosmology of the Bhagavatam has seemed incomprehensible to most observers, encouraging many people either to summarily reject it or to accept it literally with unquestioning faith. If we take it literally, the cosmology of the Bhagavatam not only differs from modern astronomy, but, more important, it also suffers from internal contradictions and violations of common sense. These very contradictions, however, point the way to a different understanding of Bhagavata cosmology in which it emerges as a deep and scientifically sophisticated system of thought. The contradictions show that they are caused by overlapping self-consistent interpretations that use the same textual elements to expound different ideas.

Each of the four interpretations I’ve presented deserves to be taken seriously because each is supported by many points in the text that are consistent with one another while agreeing with modern astronomy. I’ve applied the context-sensitive or multiple-aspect approach, in which the same subject has different meanings in different contexts. This approach allows for the greatest amount of information to be stored in a picture or text, reducing the work required by the artist or writer. At the same time, it means that the work cannot be taken literally as a one-to-one model of reality, and it requires the viewer or reader to understand the different relevant contexts. This can be difficult when knowledge of context is lost over long periods of time.

In the Bhavagatam, the context-sensitive approach was rendered particularly appropriate by the conviction that reality, in the ultimate issue, is avak-manasam, or beyond the reach of the mundane mind or words. This implies that a literal, one-to-one model of reality is unattainable, and so one may as well pack as much meaning as possible into a necessarily incomplete description of the universe. The cosmology of the Bhagavata Purana is a sophisticated system of thought, with multiple layers of meaning, both physical and metaphysical. It combines practical understanding of astronomy with spiritual conceptions to produce a meaningful picture of the universe and reality.

 

 

 

 

 

 

 

 

 

Chapter 3.

 

Can modern inventions give real happiness.

 

Oncee a famous scientist came to Swami Sivananda and said: "The Srimad Bhagavatha Purana, Upanishads and the Brahma-Sutras have not been written scientifically" He laughed and said : "My dear scientist-friend! These are revelations. Brahma-vidya is transcendental. The Atman is transcendental. You cannot take your test-tubes and spirit lamps near Him. The scientists' conclusions cannot approach His region. Their observations are one-sided, as they concern the waking state alone. Their experiences are relative experiences." The scientist kept quiet, put down his head in shame, and walked away quietly.

 

As life has been made physically comfortable and comparatively effortless by modern inventions, the ease-loving man is prone to disregard the place of religion in his life and exalt the values of materialistic civilization. But events have always disclosed the unreliability of the purely objective views and methods of physical science, the experience of man that he is not really happier, and the world is not in fact better, even after his arduous attempts at extracting out of external nature its latent resources in order to utilize them for his own purposes. Where is satisfaction, where is happiness, and where is peace then?

 

Some wise scientists are fully conscious now of the limitations of science, and of its methods, in the investigation of phenomena in planes of subtler states of matter. The reality of the spiritual world is closed book to them. They are equally conscious of the limitations of science in the regeneration of unregenerate human nature, and in the attainment of the Supreme Good or Eternal Bliss, the summum bonum of life.

 

Scientists are very, very busy in studying the external world. They have entirely forgotten to study the internal world. Science gives you knowledge only of the phenomenal appearances, and not of the Reality behind them. Science has not been able to solve the ultimate questions: What is the ultimate stuff of the world ? Who am I ? What is the ultimate truth ?

 

Science tells us that the ultimate goal of everything is unknown, and unknowable. But, Srimad Bhagavatham teaches that the ultimate goal is Brahman or the Infinite, and that It can be realized through hearing, reflection and meditation.

 

Science has got its limitations. Science does not have an instrument by which they could just collect the supersensual or spiritual data, or those divine facts which exist in a subtle form but which we cannot see. True experiences include the experiences of the three states, namely, the waking, dream and deep sleep states. The Vedantin studies the three states. He gains more real knowledge from deep sleep state. He gets a clue for the existence of the fourth state or the state of Turiya from the deep sleep state.

 

The soul is beyond the realm of physical science. The soul is beyond the reach of material science. Man is a soul, wearing the physical body. The soul is extremely subtle. It is subtler than ether, mind and energy. Consciousness and intelligence are of the soul, and not of the body. Consciousness is evidence of the existence of the soul. The soul is the immortal part of man.

 

Science is a systematic study of facts. It tries to reduce observations or observed facts into a system. In order that the fact may be valid for science, it must be perceptible to the senses. Sensing is false knowledge. Intuition is right knowledge. Intuitive knowledge alone is the highest knowledge. It is imperishable, infinite knowledge of Truth.

 

Both religion and science are engaged in the search for Truth. Their attitudes are essentially the same. But the fields of applications vary. Raja-Yoga described in Bhagavatham is an exact science. Its methods are very scientific. A scientist is an external Raja Yogi. Hindu Rishis,seers and sages have recognized the harmonious relation between religion and science. The divorce of science from religion is the cause of confusion and conflict. Science is religion as applied to the investigation of Truth in the finite nature outside - the object. Religion is science as applied to the realization of the Infinite, the Bhuma, the Truth that underlies all objects - the Subject.

 

Science interprets on the phenomenal plane the One as energy. Religion interprets the One as the Self, "the Atman". Science analyzes, classifies and explains phenomena. But Brahma-vidya teaches you to transcend phenomena and attain immortality.

 

The scientific and the religious approaches to Truth are really complementary, and not contradictory. Religion and science are the twin-brothers. They should help mutually and harmoniously to search Truth and live the life of Truth here.

 

Science has to do with facts; religion with values. Where science ends, religion begins. A close study of the observations and revelations of science brings a man nearer to God. Who gave power to electrons ? What is at the bottom of these electrons ? What is that power that has combined four parts of nitrogen and one part of oxygen ? Who has framed the laws of nature ? Nature is blind. What is that intelligence that moves nature ? Who is the primum mobile ? A study of the physical forces and the physical laws, an understanding of the mental forces and the mental laws, are not sufficient to make us perfect. We should have a thorough knowledge and realization of the substratum that lies hidden behind these names and forms and all physical and mental phenomena. Then only we will become perfect masters or full-blown adepts or Arhatas or Buddhas.

 

Mind and intellect are finite instruments. They cannot realize the infinite Reality. But, they are a means. When the intellect has passed through the various stages of reasoning, and when it has been completely purified, then revelation dawns. True religion begins where the intellect ends.

 

Let it not be thought that religion is dogmatic, other-worldly, a pet tradition of blind believers or irrational emotionalists. Religion is the most rational science, the science of life itself, the science of man as he essentially is, not merely as he presumes himself to be. The basis for all the secular sciences is Brahma-vidya or the Adhyatmic science. Brahma-vidya is the foremost among all sciences, because by it one attains immortality. Secular experiences are partial, while spiritual experiences is the experience-whole. If you know this supreme science of Brahma-vidya through direct intuition, you will have knowledge of all other worldly sciences; just as you will have knowledge of all articles made of clay, if you have knowledge of clay itself. You cannot learn this Science of sciences in any university. Matter cannot be totally ignored; but, matter should be subordinated to spirit. Science should be subordinate to Brahma-vidya. Science cannot be the be-all and end-all. If you end your life in the laboratory alone, you cannot enjoy the eternal bliss of the Soul. You cannot attain the supreme wisdom which can free you from births and deaths. Science cannot give you salvation.

 

 

 

ATOMIC THEORY

 

Division of Time Expanding from the Atom.

 

In Srimad Bhagavatham Chapter 3 Chanto 2 we can see a desrcription of atomic theory in 42 verses.

 

1.Maitreya said: 'The ultimate truth of what shows itself in the many as the indivisible, should always be seen as the atomic from which the oneness of men is misunderstood.

 

2. Surely is, of the truth of physical bodies [of atoms] that keep the same form till the end of time, that which emancipates to the Supreme ever composed into unlimited forms.

 

3. And thus, to the subtle as well as the gross forms, can time be measured, my best, by the motion of the combination of atoms of which the Supreme unmanifest Lord is the great force controlling all physical action.

 

4. That eternal time of the atoms is ascertained by means of the entire aggregate of the space taken by the atoms in their non-dual existence [their expansion], which is the supreme or great of [cosmic] time.

 

5. Three times the double of two atoms becomes a hexatom of which one is reminded by what can be known to lighten up in the fluid of ones eye [as a dust-particle], seeing it go up when one looks in the sky.

 

6. The time formed by the combination of three hexatoms [in their expanding to the space they take] is called a truti [calculated as 1/1687.5 of a second] of which one hundred are called a vedha; the three of them happen to be called but a lava.

 

7. The duration of three lava's is to be known as one nimesa [± 0.53 second] and the time of three of them is called a khsana [± 1.6 seconds], five of those should be known as a kâsthâ [± 8 seconds] of which a laghu is the fifteen of them [± 2 minutes].

 

8. The exact of fifteen of those laghus is called a nâdhika [or danda, ± 30 minutes] and two of them make a muhurta [about an hour] while six to seven of them form one yama [a quarter of a lightday or night] depending on human calculation [the season, the latitude].

 

9. The measuring pot (water-clock) has the weight of six palas [14 ounces] and has a four masa [17 karats] golden probe four fingers long covering a hole through which it fills with water till next sunrise.

 

10 Four yama's form the duration of both the day and the night of the human being and fifteen days [of eight yama's each] make one paksah [fortnight] which measured is known as being either black or white [depending on whether there is a full moon or new moon in it].

 

11. The aggregate of such a 'day' and 'night' is called an ancestral [traditional and solar] month with two of them forming a season of which there are six [resp. 'cold' or hentanta, 'dew' or shirshira, 'spring' or vasanta, 'warm' or grishma, 'rainy' or varsha and 'autumn' or sarad, counted from the 22 of dec.] according the movement of the sun going through the southern and the northern sky.

 

12. This movement of the sun is said to form one day of the demigods and is called a vatsara [a tropical year] of twelve months. The duration of life of the human being is estimated to be of a great many of those years

 

13. The planets, the heavenly bodies [like the moon] and the stars all rotate along with the atoms in the universe completing their orbits as a conclusion of years in the Almighty [or cyclic] of the eternal of time.

 

14. The orbiting around the sun of the earth and of the other planets as well, the orbiting of our stars [in our galaxy around Sagittarius A in the sky] and also the orbiting moon is, o Vidura, thus spoken of as being of one [and the same cakra- or scheduled calendar-]year.

 

15. Unto the one [the sun] who in various ways gives life to the seeds of creation by His own energy and which, dissipating the darkness during the day, is moving distinct from all other material forms in the name of cyclic time - to which one's offers there is an increase of material outcome - one should by all means exercise respect once in a five years [like one does with leaping every four years].

 

16. Vidura said: 'Given the traditional, divine and human of the final calculation in the measurement of the timeperiods of the lives of all the supreme living entities, what would be the calculation of the periods that take more than a millennium, o greatly learned one? 17. O mighty one of the Spirit, by dint of the eyes of your yogic vision you are the one that in your self-realization does see of eternal time the movements of the Supreme Lord in the form of the entire universe. '

 

18. Maitreya said: 'The four yuga's [ages or millennia] called Satya, Tretâ, Dvâpara and Kali take together approximately 12000 years [or one maha-yuga] of the demigods [which are assigned360 vatsara's each] .

 

19. The subsequent yuga's starting with satya-yuga each are respectively four, three, two and one time 1200 demigod years long. 20. Experts say that the transitional periods at the beginning and end of each yuga cover several hundreds of demigod years and that they are the millennia [like the millennia we live in now] wherein all kinds of religious activities take place.

 

21. The complete sense of duty of mankind in its four principles of religion [of satya, dayâ, tapa, sauca; truth, compassion, penance and cleanliness] was during Sathya-yuga properly maintained, but certainly in the other yuga's the principles gradually declined one by one with irreligion proportionately being more and more admitted.

 

22. Apart from the one thousand [maha-]yuga's for the three worlds [the heavenly, svarga; earthly, martya and lower, pâtâla ones] in the realm of the Absolute [brahmaloka] that for sure make one day of Brâhma [of 4,32 billion years], o dear one, there is also a night just as long wherein the Creator of the universe goes asleep.

 

23. Following the end of the night with the beginning of another day of Lord Brahmâ the creation of the three worlds begins again in its totality covering the lives of fourteen Manus.

 

24. Each Manu enjoys a time of living of a little more than seventy-one [maha- that is a set of four] yuga's.

 

25. With the ending of each Manu, the next one follows along with the flourishing of his descendants, the seven sages, the god-conscious and the demigods with all of the following after them.

 

26. All these creations of the lower animals, the human beings, the ancestors and the demigods belonging to the one creation of a day of Brahmâ, are revolving through the three worlds appearing therein in the cycles of their own fruitive activities.

 

27. In the change of each Manu, the Supreme Lord manifests His goodness in His different incarnations as the Manu Himself that maintains this universe for the unfolding of the divine potencies.

 

28. Towards the darkness only the relatively small portion of physical interest facing the suspension of all manifestation merges by the eternal of time and of that do the innumerable living entities remain silent at the end of the day.

 

29. For sure after that are all the realities of the three worlds that entered into the night of Brahmâ, just as it is with an ordinary night, without the glare of the sun and the moon.

 

30. When the life-spheres of the three worlds are being set afire by the potency of the fire that emanates from the mouth of Lord Sankarsana , then the sage Brighu and others who are agitated by the heat move from the world of the saints [maharloka, the fourth world] to the world of men [janaloka, the next world].

 

31. Immediately after the beginning of the devastation of the three worlds all the seas overflow with the agitation of violent winds and hurricanes that are blowing the waves.

 

32. In the water there is on the seat of Ananta the Lord in His mystic slumber with His eyes closed being glorified by the inhabitants of the worlds of men.

 

33. Thus in the course of time there is decline trough these days and nights of ending His [brahmâ's] life just like it is with our lives, although it takes a hundred years [to him: two parârdha's or 2 times 155.5 trillion years.

 

34. The first half of the duration of His life called one parârdha has now passed and surely in this age we have begun with the second half.

 

35. In the beginning of the superior first half there was a millennium named the Brahmâ-kalpa in which the great was manifested whereupon Lord Brahmâ and the known sounds of the Veda appeared.

 

36. And thereafter at the end of the Brahmâ-millennium came into being what is called the Padma-kalpa in which from the Lord His navel the lotus of the universe sprouted.

 

37. This current millennium at the beginning of the second half is factually celebrated, o descendant of Bharata, as the one of Vârâha in which the Lord appeared in the form alike that of a hog.

 

38. This eternal time of the two halves of Brahmâ's life is but a second compared to the unchanging, unlimited and surely beginningless Soul of the universe.

 

39. This eternal time beginning from the atom up to the final duration of two parârdha's, for sure is never the controller; it is only capable to exercise control as Lord of the earth over those who are of body-consciousness.

 

40. Along with the transformation of the elements the henceforth united manifestations expanded outside covering with a universe of half a billion.

 

41. Enlarged up to ten times these units [or the secondary elements] that like atoms entered into it evidently came together and clustered with oneother into huge universes [or galaxies].

 

42. That is said to be the infallible supreme cause of all causes, the supreme abode of the Maintainer and without doubt the original incarnation of the person of the Universal Mind [Maha-Vishnu].

 

Ref. Srimab Bhagavatham published by BBT ( Hare Krishna).

 

 

 

Chapter 4.

 

Five elements.

 

In modern physics, the idea of a 'field' is introduced by thinking of an object like a magnet. The magnet somehow influences the space around it, so as to attract or to repel other magnetic objects. This influence on space is described as a 'field', generated by the magnet. Similarly, our planet earth is said to create a gravitational field, which pulls us down onto the ground beneath our feet. So also, the nucleus of an atom creates an electrical field, which attracts electrons and keeps them circling around it.

 

However, this idea, that objects create fields, is only an introductory one. This is just an initial indication, made rather crudely at first, on the way to a more subtle and sophisticated understanding. As a student learns more physics, the idea is actually reversed. It isn't objects that create fields, but the other way around. What our gross senses see as objects are only partial and inaccurate appearances. More accurately viewed, these seeming objects are made up from subtle fields that underlie them.

 

In quantum theory, all objects are conceived to be made of sub-atomic particles, which are not just little bits of matter. Instead, they are quantum elements in subtle fields that condition all space and time. Through some rather abstract mathematics, this subtle field conditioning is theoretically described. It cannot be seen directly by our gross senses and our material instruments. But it is everywhere..

 

The theory of relativity goes even further. Instead of describing subtle fields of force, it gives up the idea of 'force' altogether. It thus describes a four-dimensional continuum, with three dimensions for space and one for time. In this continuum, all movement is entirely unforced. Each line of travel is always the most natural. It is always a straight line, taking always the shortest path in a four-dimensional geometry that joins together the differing events of space and time.

 

That interconnecting geometry is curved, rather like the bumpy surface of our planet earth, with its mountains and valleys. The earth's surface is of course only two-dimensional, with one dimension for latitude and the other for longitude. But where this two-dimensional surface is bumpy, as in a mountainous region, the shortest and straightest path often seems to twist and turn, in a forced and unnatural way; when it is seen from a one-dimensional perspective that looks at the path point by point, as one travels along it.

 

Something similar happens in the four-dimensional geometry of the space-time continuum. In our usual perspective, through our immediate senses, we see a world of three dimensions in space, changing from moment to moment. As the bumpy geometry of space-time is seen from this three-dimensional perspective, the four-dimensional bumpiness produces the appearance of separate material objects and the forced motions that they seem to inflict upon each other.

 

In our habitual perspective, we are material observers, travelling through a world of objects that are located in the three dimensions of space, at each point of time. The theory of relativity describes a more fundamental perspective, in which space and time are taken together, as an underlying continuum that subtly interconnects all different seeming things.

 

In Srimad Bhagavatham the details of five traditional elements: called 'prithivi' or 'earth', 'apas' or 'water', 'tejas' or 'fire', 'vayu' or 'air', and 'akasha' or 'ether'. These names must not be taken too literally; for they represent a progression of increasingly subtle levels, in our experience of the world.

 

• 'Earth' is the 'solid' element, found at the level of gross matter that is separated into different objects.

• 'Water' is the 'fluid' element, found at the level of dynamic energy that flows in organic patterns of changing activity.

• 'Fire' is the 'illuminating' element, found at the level of meaningful information that enables a further perception of represented things.

• 'Air' is the 'qualitative' element, found at the level of conditioned character that may be contrasted and compared in different and changing things.

• 'Ether' is the 'pervading' element, found at the level of underlying continuity that is implied by all difference and change.

 

These five levels are found in modern physics as well, but with a difference. The older sciences include a profound consideration of life and living process, as expressing an underlying consciousness. So, where modern physics is restricted to investigate the macrocosm of the external world, the older sciences go on to analyze the microcosm of individual experience.

 

Thus, corresponding to the 'pancha-mahabhutas', or the 'five elements' of the macrocosm, there are five 'koshas' or 'coverings' of personality. These coverings are layers or levels of experience. As they are penetrated, by reflecting inwardly, we go down towards the depth of consciousness. And here the traditional descriptions are more abstract, so their scientific character becomes a little clearer.

 

The outermost layer is the 'annamaya-kosha' or the 'covering of food'. It is the external body, made of matter, like other objects seen outside by our gross senses. Here, matter is called 'food', thus conceiving it organically. It is what gets consumed by natural processes that function to produce and to transform the different objects of the outside world.

 

Reflecting inwards, the second layer is the 'pranamaya kosha' or the 'covering of energy'. Here, energy is described as 'prana', which also means 'living breath'. This is an energy that is inspired from within. It is not an energy of artificial force, exerted by one object upon another. Instead, it is a living energy that naturally expresses consciousness. In everyone's experience, this living energy arises quite spontaneously, from an inner ground of consciousness that we all share in common. We share that inner ground of life in common with each other, and with the whole universe. It is the ground of nature's life, in every person and in the world outside. In the world as a whole, the living energy of prana is expressed impersonally, through the impartiality of nature's ordered functioning. In the limited bodies of living creatures, the same energy is expressed more personally, through our partial faculties of physical and sensual and mental activity.

 

Beneath the level of living energy, there is a third layer, called the 'manomaya-kosha' or the 'covering of mind'. This is the conceiving intellect, made up of thoughts that interpret the patterns of activity that our senses perceive. Thus interpreted, these patterns are conceived as meaningful information, telling us about an intelligible world. Here, as information is meaningfully represented, modern physics is confined to quantitative measurements and calculations of mathematical variables like distance, time, speed, mass, momentum and energy. But the older sciences go on to a broader and fuller investigation of language, thought and meaningful experience.

 

Next, beneath the level of information and its interpretation, there is a fourth layer, called the 'vijnyanamaya-kosha' or the 'covering of discernment'. This is our discernment of qualities and values, which we compare and contrast in the information that we perceive and interpret and describe. In modern physics, the comparison is strictly quantitative, ascribing a mathematical value to each point of space and time, and thus formally describing a mathematically abstracted 'field'. By contrast, the older sciences consider quality and value in a much fuller way, as a conditioning that we discern and judge intuitively, through our inner feelings. So, instead of being restricted to calculating theories that have to be applied by an external technology of material instruments, the older sciences are more essentially concerned with a systematic and reasoned clarification of our discerning faculties.

 

Further still, beneath the level of quality and its discernment, there is a fifth layer, called the 'anandamaya-kosha' or the 'covering of happiness'. This is the co-ordinating layer of personality, with the word 'ananda' or 'happiness' being used in the sense of 'harmony' and 'integration'. The co-ordination takes place through assimilated understanding. Through it we comprehend the continuity of underlying principles, beneath the change and the variety of superficial appearances.

 

Here, at the level of continuity and integration, the old sciences show up their subjective basis. When the concept of 'akasha' or 'ether' is rightly understood, it corresponds closely with the space-time continuum of modern physics. 'Akasha' means 'pervading space'. It is the continuity of space and time, pervading through all experience. But this same word, 'akasha', also implies a knowing light, which is subjective. The continuity of akasha includes both objective and subjective experience.

 

When it is considered subjectively, this continuity is called 'prajnyana' or 'consciousness'. It is the knowing ground that lights up all appearances, no matter where, no matter when, no matter in whose experience. On that subjective ground, the old sciences are based.

 

But, if these sciences are founded in this way, on a subjective basis, that might seem to make them merely personal. How then can they be scientific? The answer is that they are meant to be based upon an impersonal subjectivity. They depend upon a ground of consciousness that is at once subjective and impersonal.

 

Chapter.5

 

 

 

zero and infinity

 

In science, zero and infinity are mathematical concepts. Mathematicians consider zero as a finite number although physicists do not always agree with that view. Infinity of course cannot be regarded as a number. In Bhagavatham zero and infinity are explained. Shunya is far more comprehensive in meaning than zero; it means zero only in the context of numbers. Its general meaning is void or emptiness, a concept that the mind cannot comprehend unless it itself is empty. (It should be noted that the mind that we usually speak of is the lowest level of chitta.) The same is true for infinity. Even in mathematics, strictly speaking, zero and infinity cannot be arrived at -- any variable can only tend to either. Asking for the smallest number greater than zero or the largest number less than infinity is meaningless. In Sanskrit there is no single word for infinity. Several words like anadi (without beginning) and ananta (without end) are used. Bhagavatham characterize Brahma as 'smaller than the smallest and larger than the largest. In the usual sense in which the words small and large are commonly used, this statement may seem to be a contradiction in terms. This is because our perception of small and large is tied to the mental construct of space and time. Small and large are a pair of opposites like pleasure and pain, happiness and misery, etc. The small is contained in the large, and the large is contained in the small in latent form, just as a huge banyan tree is contained in the tiny seed. Even in mathematics (more precisely in geometry and in set theory), it can be shown that the infinite is contained in the finite. The notion of space-time leads to that of causation -- cause preceding effect. In order to realize the meaning of zero and infinity one has to transcend space-time.

 

We exist in space-time. We, as well as everything else in the universe, are events in space-time. There are no objects, only events. Every event has a lifetime, and on the cosmological scale most of the events are transient. Anything that has a name and form (naam, roop) is limited in space-time. How do we transcend space-time? Physically, we cannot. But we are not the physical body, we just live in it. Human beings are capable of recognizing the fact that besides the gross body there is also a subtle body. It is the subtle body that can go beyond space-time and experience things outside of the phenomenal world. When one think of an object one is already bringing in a separation; the object is something different than oneself the subject. If there is no object there is no separation. When every object is viewed as an event and the object vanishes, space-time also vanishes. The vanishing of the subject-object duality essentially means that the person has merged himself with the universe. In this state, one has transcended space-time and zero and infinity come together.. “One who sees everything in himself and himself in everything does not have ill will against anyone.

 

In science, space and time were regarded absolute entities until Einstein shattered that notion with the Relativity Theory. In Bhagavatam, the only absolute entity is Brahman the Ultimate Reality. Space and time both imply separation, i.e. distance relative to positions or events. Anything that is relative cannot be absolute. According to quantum theory, the position and time of an individual event are random and unpredictable. This is known as the Heisenberg's uncertainty principle. Quantum physics also showed that the observer and observed are not separate but form an integrated system along with everything else involved in the process of observation. It has also done away with the concept of elementary particles; now there are no elementary particles. The fundamental unit is supposed to be a vibration of a super string; different specific configurations of these vibrations condense into particles that combine to form atoms, molecules and matter. Vibrations represent energy. Thus the empty space is no longer empty but filled with energy, and myriads of virtual particles keep appearing and disappearing constantly. So at the most fundamental level there can be effects without causes and vice versa. In other words, there is no distinction between cause and effect, and the idea of causation becomes irrelevant. This is exactly what vivartavad of Vedanta implies. Matter comes from energy and disappears into energy; what happens is simply a transformation. Thus science is coming close to the viewpoint of Bhagavatham that the ultimate source of energy is Brahman and the entire universe comes out of this source. According to the generally accepted Big Bang Theory in cosmology, the universe originated from a single concentrated source -- the space-time singularity. Here also, zero and infinity come together -- zero space-time and infinite energy. But science has no idea (at least not yet) why this source exploded with a big bang or what was happening before. Bhagavatham has an explanation (even though philosophical) for how the universe originated from the one energy source, Brahma. Physics can explain the conversion of mass into energy but has no clear idea of how mass, let alone consciousness, is created from energy.

 

In quantum theory, void is not void after all; it is full of cosmic energy. Once space-time is transcended, void and emptiness take different meanings. As long as one is in the realm of space-time, whatever one knows or can ever know is relative. Zero and infinity (Shunya and ananta) are absolute. As soon as we try to put anything absolute into words, it ceases to be absolute because the very purpose of language is to isolate and put labels. Every thought involves the subject-object duality. We cannot be conscious of consciousness in the same way as we are conscious of an object. Consciousness is not an object; as soon as we think about consciousness, it becomes an object and ceases to be consciousness. The aim of any thought process is to know something. We cannot know consciousness. And that is why Bhagavatam say: how can the knower be known. The absolute cannot be known, it can only be realized.

 

Both, the Relativity Theory and quantum theory, point to an undivided wholeness of the universe in which there are no autonomous parts -- everything is in everything. Starting from the premises of these theories. Everything is enfolded into everything else and what one observes is the unfolding of the enfolded version at a given instant. Like a hologram, the part contains the whole as the whole contains the part. The fractal theory (which is a part of chaos theory) shows this graphically. Thus, the microcosm is a mirror image of the macrocosm, which is Vedanta's view. Prigogine, a pioneer in the field of dynamic system theory (commonly known as mathematics of complexity) says, “The world we see outside and the world we see within are converging”. In the life sciences, the idea of wholeness has been there for a long time but it has come into prominence only in the last few decades. Every living organism depends on the process of feedback and thus all parts of the organism are not only interconnected but also interdependent. A living organism is not a thing but a smoothly flowing process, and its flow is determined by two things: its pattern of organization and its structure. The pattern determines its identity, while the structure formed by a sequence of changes or modifications, determines the system behavior. So the course of evolution of a living system including human beings is both determined and free. This is what the doctrine of karma implies.

 

The concept of undivided wholeness is basic to bhagavatam. Everything in the universe is Brahma because it is simply a manifestation of that Ultimate Reality. He moves and remains still at the same time; He is near as well as far; He is inside as well as outside The first of the four great sentences (mahavakyas) of Vedanta is 'I am Brahma (Aham brahmasmi)'. If I am everywhere at the same time, for me there is no space and there is no time. There is movement because energy is dynamic. However, the concept of movement is now totally different. Space and time are not involved in it. The concept of non-locality in modern physics has come very close to this view.

 

We have seen that according to philosophy as well as science the primordial form of the universe is energy. What is energy? We really do not know. We cannot see energy, we can feel its presence only through its effects on our senses. Our sensory perceptions are only quantitative not qualitative. That is why there is a threshold for every sense organ. We cannot hear sound unless it is above a certain intensity level; we cannot see anything unless the light falling on it has a certain minimum intensity. And that is true for all sense perceptions. So we do not know anything about the quality of energy. Out there, there is no light and no color, there are only electromagnetic waves. Out there, there is no sound or music only acoustic waves, periodic variations of the air pressure. What we finally sense is the projection by the mind after it processes the signals sent by the sense organs. This is true for everything that we see out there in the universe. Everything is a packet of waves -- the dynamic representation of energy. According to quantum physics, everything in the universe can be mathematically represented by wave functions. An object is seen at a given place at a given time only as a result of bunching together of the wave functions. Technically it is called wave function collapse or state vector reduction in mathematical terms. Thus, modern science is also coming to the viewpoint, although from a different direction, that the universe as we know it, is built and experienced entirely within our heads. Energy is also consciousness and once realized, it is the highest state of happiness and contentedness. The ultimate source of energy is Brahma. That is why He is known as Reality-Consciousness-Bliss (Sat-Chit-Anand).

 

Chapter.6

 

Pranayama is an exact health science. It is the fourth Anga or limb of Ashtanga Yoga. “Tasmin Sati Svasa prasvasayorgativicchedah Pranayamah”—Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat, Asana. ‘Svasa’ means inspiratory breath and ‘Prasvasa’ is expiratory breath. Breath is external manifestation of Prana, the vital force. Breath like electricity, is gross Prana. Breath is Sthula, gross. Prana is Sukshma, subtle. By exercising control over this breathing you can control the subtle Prana inside. Control of Prana means control of mind. Mind cannot operate without the help of Prana. The vibrations of Prana only produce thoughts in the mind. It is Prana that moves the mind. It is Prana that sets the mind in motion. It is the Sukshma Prana or Psychic Prana that is intimately connected with the mind. This breath represents the important fly-wheel of an engine. Just as the other wheels stop when the driver stops the fly-wheel, so also other organs cease working, when the Yogi stops the breath. If you can control the fly-wheel, you can easily control the other wheels. Likewise, if you can control the external breath, you can easily control the inner vital force, Prana. The process by which the Prana is controlled by regulation of external breath, is termed Pranayama.

 

Just as a goldsmith removes the impurities of gold by heating it in the hot furnace, by strongly blowing the blow-pipe, so also the Yogic student removes the impurities of the body and the Indriyas by blowing his lungs, i.e., by practising Pranayama.

 

The chief aim of Pranayama is to unite the Prana with the Apana and take the united Pranapana slowly towards the head. The effect or fruit of Pranayama is Udghata or awakening of the sleeping Kundalini.

 

This body of Vayu is 96 digits (6 feet) in length as a standard. The ordinary length of the air-current, when exhaled is 12 digits (9 inches). In singing, its length becomes 16 digits (1 foot), in eating it comes to 20 digits (15 inches), in sleeping 30 digits (22 1/2 inches), in copulation 36 digits (27 inches) and in doing physical exercise it is much more than that. By decreasing the natural length of the expirer air-currents (from 9 inches), life is prolonged and by increasing the current, duration of life is decreased.

 

 

 

 

Once in his speech, Swami chinmayananda said, "To expalain and communicate with you

about Krishna or Bhagavat Gita or about the misterious glory that kept up the culture of this

nation for thousands of years, in one hour or one and half hours, only Lord Krishna can do that.."

 

 

 

This is not another interpretation of the Srimad Bhagavatham or an attempt to use science as a crutch to elevate this. It is very difficult to provide an accurate interpretation of the intention of theVeda Vysa. One reason being: it was written/told so long ago, in a completely different societal, temporal and behavioral setting than today; the meanings may have been altered due to its poetic form although the form may have made it easier to remember it from generation to generation, etc.