bhattathiri

In the Varaha Purana it is also said,

 

narayanah paro devas

tasmaijatas chaturmukhah

tasmad rudro 'bhavad devah

sa cha sarva-jnatam gatah

 

"Narayana is the Supreme Personality of Godhead, and from Him Brahma was born, and from whom Shiva was born."

 

Lord Krishna is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Krishna. One who understands Krishna in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Krishna consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Krishna properly, are but fools. Only a fool would consider Krishna to be an ordinary man. A Krishna conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-Gita and proceed in Krishna consciousness with determination and firmness.

 

 

 

 

Jyotirlinga Sthalams

Somanath Temple

Somanath is situated in the south coast of Saurashtra, near Veraval in Gujarat. The original temple structure had been destroyed several times by attack of invaders. The great freedom fighter, Sardar Vallabhai Patel, played a vital role in the renovation of the temple & there is a sculpture of Sardar Patel at the entrance to the temple.

The temple was once upon a time decorated with gold and silver, but was all looted by invaders. But the temple that remains in stone is still a splendorous beauty. Sthapathis from various parts of India played a role in the renovation process, revealing their skills, adding to the sculptural glory of the temple. The lord here is called Somanathar and Someshwar. This Siva Lingam that was formed spontaneously is one among the 12 Jothirlingams. The tank, where Chandra Bhagavan took his holy dips during penance is called Somagundam.

Chandra Devan worshipped Siva at this spot to rid himself of the curse of Daksha.

 

The story:

Chandra Devan is considered to have built this temple & hence the name Somanathar to the Lord. Chandran fell in love with Rohini, one of the daughters of Dakshan. But Dakshan wanted to give all his daughters in marraige to one able & loving person, who would treat all his daughters equally.

 

Chandran got married to all, but his love for Rohini was too great & the other daughters complained to their father. Dakshan cursed Chandran to dwindle in power & beauty. When Chandran begged forgiveness, Dakshan said that only prayers to Lord Siva, could free him of the curse. Chandran came to Somanath & prayed to Lord Siva, doing penance for about 4,000 years. Lord Siva appeared & said that he could not fully absolve him of the curse. Instead, he would wane in 15 days, but would grow again. This is the story said for the waxing & waning of the moon, producing new moon & full moon.

 

This temple had been demolished and reconstructed several times. It was reconstructed in 649 A.D and again in 722 A.D. From 750A.D - 950 A.D, the temple was well maintained by the Chalukya rulers, after the destruction by Mahmud of Ghazini. During this period the dome & sthupi were laid in gold. Once again, the temple was destroyed by Allaudin in 1296 A.D. The Khengars who ruled from 1325 - 1351, took up the restoration work. It was later destroyed again by Aurangazeb. It was reconstructed at a slightly different spot by Ahalya Bai & was later well maintained by the Baroda rulers. After Independence, a committe was appointed to reconstruct in the original spot & Sardar Patel played a major role in this reconstruction.

 

 

 

 

 

 

 

 

http://news.bbc.co.uk/2/hi/south_asia/3480049.stm

 

UN boost for ancient Indian chants

By Geeta Pandey

BBC correspondent in Kerala

 

 

 

India's Vedic tradition, regarded by Hindus as the

foundation of their religion and culture, could be

heading for a revival.

 

The vast body of Sanskrit poetry, philosophy and

rituals which make up the Vedas is seen by India's

religious majority as the ultimate source of

knowledge.

 

But the ancient tradition has been on the decline in

modern times.

 

Now the United Nations cultural organisation, Unesco,

has formally recognised it as part of the world's

heritage of oral history.

 

It says Vedic chanting is an intangible heritage of

humanity.

 

Recognition by Unesco is expected to give a boost to

the dwindling number of Vedic centres around India.

 

Although the Vedas were recorded in writing some 15

centuries ago, they are traditionally learned through

recitation and chanting.

 

'Symbol'

 

 

In the southern state of Kerala, Vedic chanting is

very much part of the curriculum at the Brahmaswam

Madham school in the town of Thirssur.

 

Sitting cross-legged on the wooden floor of a

700-year-old temple, 25 young boys and their teachers

pray to Lord Krishna.

 

Clad in white sarongs [i think they mean dhotis -

Keval], the boys are bare-chested, and their chanting

is accompanied by ritualistic hand movements.

 

 

"Vedas are a symbol of India's culture and tradition

and they have to be preserved for thousands and

thousands of years "

Kesavan

student

 

Here the children are learning about ancient Indian

scriptures and how the Vedas are considered to be the

source of all human knowledge.

 

Although Vedas were written down in ancient times,

they are mostly passed on from one generation to

another orally.

 

AM Kesavan, who is 20, has spent 12 years at the

school and wants to be a Vedic teacher.

 

"Vedas are a symbol of India's culture and tradition

and they have to be preserved for thousands and

thousands of years," he says.

 

 

"My part in it is to acquire this knowledge and pass

it on to the future generations."

 

Kesavan and his fellow students begin the day with a

dip in the pond at the crack of dawn.

 

It is followed by Suryanamaskar - the worship of the

sun god. From then onwards, most of the day is devoted

to learning the scriptures.

 

 

Scholars say the Vedic tradition dates back to almost

10,000 years BC, but most historians say 4,000 BC is

more realistic.

 

The principal of the school, Vallabhan Namboodiri,

says that when he was a student he had between 55 and

60 classmates.

 

But he says that has all changed.

 

"Nowadays, students are reluctant and their parents

are reluctant because they want academic studies so

that their children can get a better job.

 

"Also, nowadays most families have one or two

children.

 

"Earlier, there were 10 or 12 children per family, so

they could send one or two of their boys to study the

Vedas," he says.

 

Action plan

 

The Unesco grant is a big boost for this ancient

tradition, and it is hoped that more people will now

be able to take it up.

 

 

Sudha Gopalakrishnan, from the Indira Gandhi National

Centre for the Arts, wrote the proposal for Unesco.

 

"With the help of this recognition people will be more

encouraged to take up this profession," she says.

 

"The proposal consists of a two-year action plan -

schools will be opened throughout the country which

will concentrate on Vedic chanting and the students

will be encouraged to take it up."

 

As the day draws to a close at the Brahmaswam Madham

school, the children sit by the side of the mossy

green waters of the pool.

 

The water shimmers in the setting sun, and the young

scholars recite mantras with their eyes tightly shut.

 

It is a picture of calm and serenity amid the

crumbling walls and peeling plaster.

 

The students and teachers hope recognition by Unesco

will help improve their lot and bring in the

much-needed funds to repair the school.

 

The last several decades has seen only neglect and

official apathy.

The Bhagavad gita is considered to be the most sacred and popular scripture of Hinduism. It is the discourse of God which is revealed to us through the conversation between Him and Arjuna in the battle field of Kurukshetra. It deals with the secrets of undertaking our responsibilities with a sense of detachment and keeping calm amidst the humdrum of daily mundane life. Those who read the sacred scripture regularly are apt to be influenced by its divine message. This section contains the verse to verse translation of the entire Bhagavad gita, some of its important concepts, essays on the "Yoga of Sorrow", summary and condensed version and commentary on the first twenty verses of its second chapter known as the "Yoga of Knowledge". There are also links to other important works and translations of it. We are hopeful readers will find this section very useful.

 

 

Shripad Swami told a Brahmin lady to devote her life to the worship of Lord

Siva. She did accordingly and, as a result of it, she was born in Karanja a

town near Akola [Central India] in a pious family and was named Amba.She

grew and she was married to a pious man Madhava Sharma. She was devoted,

heart and soul, to the service of of her husband. His noble company added to

the holy tendencies she developed as a result of her spiritual discipline in

her previous life. She now became an ardent devotee of Lord Shiva.

In course of time, she gave birth to a son.The child did not cry, as usual,

at birth.On the other hand, the only sound he uttered was 'AUM' [the eternal

sound 'AUM' is the manifestation of the spirit] and everyone was amazed at

it. Astrologers assured Madhava Sharma that their child was indeed an avatar

of the Lord. They also prophesied that he would renounce all worldly ties

and that he would uplit the fallen souls. The child was named Narahari.

 

The name signified that he was the dispeller of the sins and miseries of

human beings.

 

The child Narahari grew up to be a handsome boy of five, but he could not

speak and the parents were very much worried about it.

One day, the boy conveyed to them through gestures that he wished to be

invested with the sacred thread. Young Narahari learned the Gayatri Mantra,

adopted the vows of a young celebate [brahmacharya], accepted the first

offering of food from his mother's hands and at once recited the Vedas

[external repositories of Spiritual Wisdom] . The parents were overjoyed but

their joy did not last. According to tradition after the sacred thread

ceremony, the initiate is a sannyasi and has to beg alms from his mother and

leave for pilgrimage. Thus, the mother asked him to beg alms and young

Narahari, taking it as her adesh [command] sought permission to take sanyas,

renounce worldly life and leave for pilgrimage.

 

The mother bewailed her plight and pleaded with him to give up such an idea.

Narhari said I do not want to enjoy the objects of the senses which can only

lead to misery. So, I shall pass on from the state of celebacy directly to

the life of a sannyasi. Wealth, family ties and responsibilities are as

unreal as a dream. Youth is transient as a flower which soon withers. Thus

life is very short when viewed in the light of the only purposed of it, i.e.

Self realization. To be emotionally attached to anything in this phenomenal

world amounts to mere self-betrayal and is self-defeating too. This body,

with the skin as its surface layer, flesh, bones and the blood within, is as

frail a structure as a water bubble. Excessive fondness for one's spouse and

children is the root of all other evil tendencies. In itself, this body of

ours is made of inanimate matter and is ever changing and perishable. Only

the Self within is eternal and is our only true being. Joys and sorrows of

worldly life are merely relative, subjective and are therefore illusory

experiences to the realized. Man can break the fetters of this illusion only

through the grace of the Guru. Therefore, Oh mother, do not hinder me in my

resolve. You shall be blessed with some more children. Go on meditating on

me and thereby you shall cross the ocean of misery and ignorance too. So

saying, Narahari again blessed His mother with the vision of His Divine form

She perceived it through the eye of wisdom and wasat once reminded of her

previous birth. So she said to the Lord :

 

Holy one, you are indeed Lord Shripad, who, in my previous life, saved me

from my unwise resolve to commit suicide. I bow before you. You are, indeed,

the Unbounded one. All the universes have their being in your infinite

expanse. To say that you are born to me as my son is but a fallacy; for you

are eternal. Yours is the omnipotent will. I shall not hinder your resolve

to renounce the world for the welfare of all sentient beings. You have

assured me that I shall be blessed with a few more children. Pray, stay with

us, at least till such time! Lord Narahari graciously acceded to her request

and stayed away. The blessed couple used to worship the Lord every day with

full awareness of his divinity.

 

Many were the learned who flocked to Him for the elucidation of intricate

questions in scriptural knowledge. Many of them got their doubts clarified

and attained Self realization. This is no task to one who could uplift even

the dull witted. After his mother got more children He covered His head with

a piece of cloth, put on wooden sandals, covered His body with the ochre

robe and wore a codpiece. Taking a staff in His hand, He set out from His

home in joy to fulfill His mission which was to revive faith and uplift the

people morally and spiritually.

 

On his way to Badrinath, Narahari reached the Holy Varanasi [Kashi] in the

guise of a seeker after liberation. Lord Narahari, in accordance with Holy

tradition, resorted to His Holiness Swami Krishna Saraswati as his Guru and

from him took the vow of sanyas. Henceforth, He came to be known as Shri

Narasimha Saraswati. He formally took the vow of lifelong celebacy. Thus he

became a full-fledged sannyasi who has transcended the opposites of joy and

sorrow and the limitations of a self-centered will. This World Teacher has

laid down the tradition of sanyas for seekers after liberation.

 

Shri Nrishimha Saraswati expounded the nature of sanyas to some and the

meaning of the Vedas, which can secure the true objects of life

[Purusharthas], to others. Then, he proceeded in his wanderings round the

country in a clock wise direction, along with his disciples. He had seven

disciples and they were Baala, Krishna, Upendra, Janajyotim Sadaananda,

Madhava and Siddha. All have the title Saraswati suffixed to their names.

 

He took holy dips in all the holy rivers along the way and reached the

sacred place where the river Ganga joins the sea. From

Benares he went to Badrika Ashram with his disciples. Then moving from place

to place for the welfare of common people, he arrived at Ganga sagar, near

calcutta. Some Twenty years passed this way. Shri Narisimha Saraswati

reappeared at his home to the wonder and joy of his family and town people,

He blessed them all.

 

In the Guru Charitra the miracles performed by him are described. These

miracles were meant to increase faith among people in a higher power and

start them on the path of spiritual path.

 

Shri Narasimha Saraswati then went to Trumbakeshwar, Parli and Parli

vaijnath. At Parli Vaijnath he did penance for one year and remained in

seclusion. Afterwards he went to Audumbar and Amarapur near the confluence

of the rivers Krishna and the Panchaganga. At Amarapur he stayed 12 years.

This place was called Narisimhawadi and later Narsob awadi by his

affectionate disciples and devotees. From Amarapur he went to Gangapur and

remained there for 24 years. During his stay there many astonishing

incidents and miracles took place.

 

Shri Narasimha Saraswati was now considered as Siddha Purusha [Perfect,

almost Godlike being] with Divine powers of healing physical ailments and

alleviating worries of his devotees. Hindus and Muslims used to come to him

considering him their Sadguru.

 

One day he bade good-bye to people of Gangapur and with his 7 select

disciples went to the confluence of Bhima and Amraja rivers and stood for a

while under the Aswatha tree. He stated worship this tree and practice

penance, your wish will be fulfilled and your life will be blessed. He

announced his departure from this world and his disciples were plunged in

grief.

 

A float was prepared on the banana leaves and was adorned with flowers. This

float was placed in the river and Shri Narisimha Saraswati sat on it. All

the disciples offered worship although their hearts were weighed down by

grief. Shri Nrisimha Saraswati cheered them up and told them he was going to

Kadali vana [grove of banana trees] near Srisailam [One of the 12 Jyotir

Linga is located here] and upon reaching there, as a mark of his safe

arrival, clusters of flowers would come back floating against current. Soon

after, as per the Master's promise, clusters of flowers came to them

drifting on the river against the current!

 

When the Master got ready for departure, the natives of the village rushed

to him and begged him not to deprive them of His Divine presence, but to

stay on. The Lord said, Do not feel sad that way. How can I bear to be away

from my devotees? I only seem to leave for Srisailam only to the grosser

vision of the physical, but I will ever abide at Gangapur in my real state

as the Spirit or the real Self. I will seek my noon alms in this village and

accept your loving devotional services. My living presence will be

experienced by anyone who bathes in the Sangam [confluence of holy rivers],

worships the Holy peepal tree and takes darshan of my pudukas [sacred foot

wear] here.

 

The Master can be seen even today by the virtuous and the devout. Only the

unrighteous cannot experience his living presence. Taking his daily dip at

the holy Sangam, he ever abides there. In fact, he has been blessing

devotees with his divine acts (leelas) on countless occasions. The

aspirations of those who worship him there with true love will be fulfilled.

Indeed, the Lord is ever present with those who incessantly adore him. The

miraculous experiences of such will ever remain hidden in their own hearts.

He is the granter of prayers!

 

When people were in utter despair, Shri Narisimha Saraswati brought about a

religious and spiritual renaissance and restored their morale. The places

where He stayed, have become centres of pilgrimage viz., Narsobawadi,

Audumbar and Gangapur. Gangapur is believed to be the abode of Lord

Dattatreya. There is a holy hillock of Vibhuti [holy ash] from which

devotees pick up the sacred ash as Prasad to take home. This hillock has not

been depleted, even though devotees have been taking away sacred ash for

centuries.

 

The atmosphere in all the three pilgrimage centers is sublime and devotees

feel peaceful and spiritually uplifted. Miracles take place at Gangapur

specially, even now.

 

The message of Shri Nrisimha Saraswati is summarized as under:

1. In our short fleeting span of human life, we should attempt to realize

God through devotion

2. Use Buddhi [intellect] and Viveka [discrimination] to purify the minds.

3. Never think of hurting others in thought, word or deed.

4. Consider yourself blessed, if you secure the blessings of a Guru.

5. Strive to realize God who is inherent in your own heart.

 

 

Om ! May He protect us both together; may He nourish us both together;

 

May we work conjointly with great energy,

 

May our study be vigorous and effective;

 

May we not mutually dispute (or may we not hate any).

 

Om ! Let there be Peace in me !

 

Let there be Peace in my environment !

 

Let there be Peace in the forces that act on me !

 

 

The body is fivefold in nature (the five elements), existing in the five, depending on the six (tastes of food), connected with the six qualities (kama etc.,), seven Dhatus, three impurities, three Yonis (of excretion) and four kinds of food.

 

Why say ‘Fivefold in nature ?’ The five elements Earth, Water, Fire, Wind and Ether. In this body, whatever is hard is of Earth, liquid is water, warm is fire, whatever moves about is air and space-enclosed is ether. The function of the Earth is to support, water is to consolidate (digestion etc.,). Fire is to see, wind is for moving, Ether is to give space (for vital functions).

 

The eyes are used in seeing form, ears for sound, tongue for taste, the skin and nose for touch and smell respectively; genital for pleasure, Apana is for evacuation (of bowels). The person cognises through the intellect, wills with the mind and speaks with the tongue.

 

The six-fold support is the six tastes (of food): sweet, acid, salty, pungent, bitter and astringent.

 

1-7. Sadja, Risabha, Gandhara, Panchama, Madhyama, Dhaivata, Nisadha – these are the seven agreeable and disagreeable sounds. White, Red, Black smoke-coloured, Yellow, Tawny and Pale-White – these are the colours of the seven Dhatus (primary Humours). Why ? For Devadatta (any person) there springs up in his mind desire for enjoyment of objects. From relish of food blood is born, from it is flesh, thence fat, bones, marrow, semen; by the combination of semen and blood the foetus is born.

 

Vital warmth springs up in the womb and the belly. In the seat of the warmth bile, Prana flows – at the proper season ordained by the creator.

 

8. The embryo lying (in the womb) for (a day) and night is a confused mass; after seven days it becomes a bubble; after a fortnight, a mass and in a month, it hardens. In two months develops the region of the head; in three months, the feet; in the fourth, belly and hip; in the fifth, the backbone; in the sixth, nose, eyes and ears; in the seventh the embryo quickens with life and in the eighth month, it becomes complete.

 

9. By the dominance of the father’s semen, the child becomes male; the mother’s – female. When equal, a eunuch. If, at the time of impregnation, the parents are agitated, the child will be blind, crippled, hunch-backed or stunted in growth. If the couple have vital-air-trouble, the semen enters in two parts resulting in twins.

 

10. In the eighth month, in conjunction with the five vital airs the Jiva gets the capacity to know its past affairs (of past births), conceives of the imperishable Atman as Om, through perfect knowledge and meditation. Having known Om he sees in the body the eight Prakritis derived from it the five elements, mind, intellect and ego and the sixteen changes [see Prasnopanishad].

 

11. The body becomes complete in the ninth month and remembers the past birth. Actions done and not done flash to him and he recognises the good and bad nature of Karma.

 

12-17. ‘I have seen thousands of wombs, eaten several kinds of food and sucked many breasts; born and dead often, I am immersed in grief but see no remedy. If I can get out of this, I will resort to Sankhya-Yoga which destroys misery and yields liberation; or I resort to Maheshvara who destroys misery. Or I resort to Narayana, who destroys misery. If I did good and bad deeds for the sake of my dependants, I shall myself be burnt for the deeds – the others who enjoyed the fruits go away (unaffected).

 

18. The person being squeezed as it were by a machine is touched by all-pervading air and forgets previous births and deeds.

 

19. Why is the body so called ? It has three fires: the Kosthagni ripens all that is eaten; the Darsanagni helps one see colour etc., the Jnanagni is the mind which helps perform good and bad deeds.

 

20. The Daksinagni is in the heart; Garhapatya in the belly and Ahavaniya in the mouth; the intellect is the performer’s consort, contentment is Diksha, sense organs are the utensils, head is the jar, hair is the sacred grass, the mouth the interior of the altar etc.

 

21. The heart measures 8 Palas, tongue 12, bile is one Prastha, phlegm one Adhaka. Sukla is one Kudupa, fat two Prasthas, Urine and mala two Prasthas each, depending on what is taken in daily.

 

The scripture of liberation expounded by Paippalada ends.

 

 

Om ! May He protect us both together; may He nourish us both together;

 

May we work conjointly with great energy,

 

May our study be vigorous and effective;

 

May we not mutually dispute (or may we not hate any).

 

Om ! Let there be Peace in me !

 

Let there be Peace in my environment !

 

Let there be Peace in the forces that act on me !

 

 

Here ends the Garbhopanishad belonging to the Krishna-Yajur-Veda.

 

http://www.celextel.org/ebooks/upanishads/garbha_upanishad.htm

 

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.

.

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.

 

 

--

 

 

 

 

 

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.

 

.

 

 

 

 

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.

 

 

 

 

 

 

 

 

 

PHILOSOPHICAL MEANING OF SHIVA RATRI :

 

The bilva leaves represent the heart and gross manifestation. Linga

represents the Supreme Brahman (Consciousness). So the worship of the

linga with the bilva leaves represent the merging of the individual heart

with the Supreme consciousness. Water represents the Consciousness and the

Linga represents the Universal Energy (prakruthi and paramatma). The

abhisheka represents the merging the individual consciousness in to the

universal consciousness. Temple represents the human body and the deity

represents the Paramatma.

 

Staying in temple represents the merging the jivatma with the paramatma.

Night represents the prakrithi, which is gross. Sleep represents the

merging within the dynamics of the prakrithi. Waking in the night

represents the process of separation from the prakrithi. Night also

represents the ignorance. Waking represents for the four-fold path of

wisdom- Knowing, understanding, realizing and living. So the celebration

of Shiva Rathri will indicate the objective of the individuals' Moksha and

how it can be achieved. It also represents the fulfillment of the Dharma,

Artha and Kama by having the sound and healthy body. Both are needed for

the progress of the man kind.

 

The scientific aspects and the prevention are needed for every one. Those

who understand the significance of the spiritual aspects also has to

practice them as they need the body to achieve the spiritual aspects.

Lastly the community involvement and group celebration is the key for the

harmony of the society. So the individuals will participate in the temple

activities to transmit this advanced wisdom for the development of the

human race.

 

SCIENTIFIC MEANING OF SHIVA RATRI :

 

Festivals in India include the Scientific wisdom in four different fields

of sciences. Climatology, Astronomy, Ayur Veda and Human Physiology. Human

body is susceptible for the changes in the cyclical motions of the moon

and sun. The impact of these changes are closely documented by the

advanced researchers in the field of bio farming and organic farming. The

ascent and descent of the moon have the impact on the growth of the plants

and all cellular structures, including on the germination of the plants.

Ancient sages understood that these changes also affect at certain

seasonal transitions and devised the methods for the natural adaptations

for these changes. Festivals are celebrated for this adaption. Maha Shiva

Rathri comes exactly at this seasonal transition from the Winter to

Spring. All nature and cosmos covered by the space and time undergoes

three phenomenons. - Creation, Growth, and Dissolution. The time span of

these cycles change. Stars and Galaxies may have a cycle of millions of

light-years and species may have few hours. These three aspects are Called

as the Brahma Tatva, Vishnu Tatva and Maheswara Tatva. During the rotation

around the sun, the earth and all associated creation on the earth undergo

three faces. These are called as Kalas in the Sasthraas. They are Autumn

Time (Grishma Kala), Monsoon Time (Varsha Kala) and Winter Time

(SithaKala). Every time has two seasons namely Spring and Summer (Autumn

Time), Rainy Season and Pre Winter Season (Winter Time), and WinterSeason

and Deep Winter Season), and after the Winter Time the Summer time will

begin. All the flora and fauna will undergo hibernation during the winter

time and will start new germination during the autumn time.

 

This transition time is the most important one for all species including

humans and to make them adapt for these transitions, festivals are

celebrated. Shiva Rathri is celebrated at this time. Maheswara tatva

belongs to the dissolution of this natural cycle so this Maha Shiva Rathri

is celebrated at the last day of the first month in the deep winter

season. Human body also undergoes very subtle cellular and molecular

changes during this time. Most of the lung and respiratory infections are

possible during this time. To avoid them certain rules are prescribed in

the form of celebration of the Maha Shiva Rathri. We have to always

remember that in Sanathana Dharma the science is interspersed with the

human way of life. Now we apply the tanning lotions, vaseline for ultra

violet sun rays during this transition months and other skin rash

medicines during these months. But these have their limitations as these

are reactive and invasive procedures of prevention of disease. The non

invasive prevention techniques are the gradual adjustment of the body's

physiology and this is exactly is the utility of celebrating the festival.

 

According to Ayur Veda the Bilva Leaves have a power full preventive

medicine for all the Respiratory Diseases including the Cardiac Problems.

The worshiping Shiva with these leaves means using them with hand and

smelling the aroma of these leaves. This involves the aroma therapy.

According to the advanced research when moon goes to an angle between 840

to 1800 in it's rotation around the earth there will be profound influence

on the Brain, Digestive Organs, Kidneys, Reproductory Organs, and Spleen.

Especially in the months when the sun heat is less in the peak of winter

time (which results due to the increased distance between the earth and

the sun due to its longitudinal axis). This influence reaches peak on the

14 day of the moon's descent in the peak of deep winter season which is

Maha Shiva Rathri day. So on this the Fasting is prescribed according to

Ayur Veda. This is intended to keep the body systems intact.

 

The shiva lingas are made with the special granite and other different

precious metals which have a specific crystalline structure. This

structure is found to have a specific property of resonating the cosmic

vibrations. Water has a peculiar property called colloidal property. This

enhances the water molecules to change their bond angles when came in to

contact with the cosmic resonances and to increase their energy which then

becomes powerful medicine. The abhisheka of the Shiva Lingas is to do this

complicated exercise for the benefit of the mankind. All Temples build on

the principles of agamas are the Accumulators of the Cosmic energy and Geo

Magnetic Energies for the disseminating them for the individuals who go to

temples.

 

Going to temples and staying in the night of Maha Shiva Rathri involves

the taking and assimilating the energy for the whole night so that the

energy imbalances that occur during the transitional changes are

corrected. The mantras used in the abhisheka or in the worship is definite

energy states which produce a specified quantum of energy if recited. This

energy is absorbed by the molecules of his body and they in turn radiate

heightened infrared band of energies. These energies radiated are picked

up by the Acu Points or Adharas which distribute the energy for all the

systems of the body for the energy correction. That is the reason why the

Rudra Namakam, Chamakam and Mahanyasam and other powerful Vedic Mantras

are recited on this Maha Shiva Rathri Day.

 

 

History of shivaratri

 

Once when everything in all the worlds got reduced into Lord Shiva, in

that darkness of nothing present, the mother Parvati worshipped Lord shiva

in the Agamic way with great devotion. The parameshwar pleased by Her

prayer blessed Her. She asked for the benefit of all the creatures that in

future whoever worships the Lord on the shiva ratri day with devotion,

they should be blessed and should be given the ultimate liberation. The

pashupati granted that showing way for all of us to get blessed easily.

 

When Brahma and Vishnu fought between themselves as "who is the greatest",

Lord Shiva appeared before them as a pillar of fire. They were not able to

find the starting and end of that pillar. This day is Thirukkaarthikai.

 

Then Brahma and Mahavishnu repented for their mistake and prayed to Lord

Shiva for forgiving their sin worshiping the Shiva Lingam which is the

form of the flame. In the night of Shiva rathri Lord Shiva appeared before

them and blessed them. Devotees pray the God throughout the night of Shiva

Rathri by performing Abisheka, chanting and other holy deeds.

 

There are many incidents told about the greatness of this day. Once a

hunter in a jungle after searching throughout the jungle, was quite tired

and could not get any animal. In the nightfall a tiger started chasing

him. to escape from that he climbed a tree. That was a Bilwa tree. The

tiger sat under the tree waiting for him to come down. The hunter who sat

on a branch of the tree was quite tense and didn't want to sleep. He was

plucking the leaves and putting down as he was not able to be idle. Below

the tree there was a Shiva lingam. The whole night went on like this. God

was pleased with the Upavasa (hunger) and the Pooja the hunter and the

tiger did even without knowledge. He is the peak of the grace. He gave the

hunter and the tiger "Moksha".

 

In a Shiva temple on a Maha Shiva rathri day the lamp kept in the altar

was very dim. That time a mouse which came take its prey touched the

flame. Due to the heat it moved its head immediately. In the process it

kindled the lamp and the altar was illuminated well. Lord Shiva, pleased

by this deed made the mouse Mahabali, the renowned asura king.

There are many incidents like this told in our Puraanas. If we do the

vrata with pure devotion and love there can be no doubt about getting the

Grace of the Almighty.

 

SATHABHISHEKAM

 

Nithyannadaatha, Tharunaagnihothro, Maasopavaasee cha Pathivrathaa cha ||

Vedanthavith ChandraSahasra Darshi Shatjeevalokae Mama Vandanoyaah: ||

 

 

 

While all in this universe worships Bhagawan, Bhagawan himself worships the following six classes of individuals. They are:

 

1.One who does annadaanam daily, 2.One who has performed Soma Yaagam at a young age and continuing with Agnihothram daily ( Soma Yaagam should be performed before the hair grays) 3.Maasopavaasam is a Prayaschitta Karma and who has performed this ( Some opine that Maasopavasam means night fasting on amavasya, Pournami and Sundays, day fasting on ashtami and chathurdasi and full fasting on ekadasi throughout their life).4.A woman selflessly serving her husband without minding the hardship. 5.One who has studied Vedas and Upanishads with meaning and follows what is said in that. And 6.One who has seen 1000 full moon.

 

This is how the greatness of person celebrating the Sathaabhishekam is highlighted.

 

 

 

It is said that on this occasion Devas and Pithrus visit the son’s house and rejoice. In olden days the person on his sathaabhishekam would have had great grand –son through son ( son’s son’s son ). The person is able to see three generation of his progeny and is relieved of all his sins. He is worshipped by all and most important thing that we should do is that we should offer namaskaram to such persons.

 

It is explained that a person having completed the age of 80 years and 8 months would have passed through 1000 moon (either full moon can be reckoned or moonram pirai).

 

This is a shanthi Karma to ward off the impediments of health and other factors of ageing.

 

Brahma is prominently worshipped in Sathaabhishekam and even in Kumbham Brahma is invoked and after Japa homas, the holy water from the Kumbham is used for performing the abhishekam of the individual .5 Kumbhams are kept. Daanam, Nireekshitha Aajya daanam etc are part of the rituals,

 

Performing of Rudra Ekadasi, Maangalya daaranam, Sumangali Prarthanai etc are performed as per customs prevalent in the family. Nothing is said in the Saastras about this.

 

Since the couple for whom the sathaabhishekam is performed are great by all means as afore said, they are taken in a procession on an elephant or horse drawn chariot or a decorated car along the streets of the village or town with Veda Parayanam and after visiting a temple they

 

 

 

 

http://www.bharatvani.org/books/wiah/ch3.htm 3. Legal definition of “Hindu”

3.1. Hindu law

 

 

India’s Constitution does not give a definition of the term Hindu, but it does define to whom the “Hindu Law” applies. It has to do this because in spite of its pretence to secularism, the Indian Constitution allows Muslims, Christians and Parsis a separate Personal Law. In a way, this separate treatment of different communities merely continues the communal autonomy of castes and sects accepted in pre-modern Hindu states, but it exposes the credibility deficit of Indian secularism. At any rate, the situation is that Personal Law is divided on the basis of religion, and that one of the legal subsystems is called Hindu Law.

 

Article 25 (2)(b) of the Constitution stipulates that “the reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jain or Buddhist religion”.1 The Hindu Marriage Act of 1955 goes in greater detail to define this “legal Hindu”, by stipulating in Section 2 that the Act applies:

 

 

“(a) to any person who is a Hindu by religion in any of its forms and developments, including a Virashaiva, a Lingayat or a follower of the Brahmo, Prarthana or Arya Samaj,

 

 

“(b) to any person who is a Buddhist, Jain or Sikh by religion, and

 

 

“© to any other person domiciled in the territories to which this Act extends who is not a Muslim, Christian, Parsi or Jew by religion”.2

 

 

This definition of the “legal Hindu”, though explicitly not equating him with the “Hindu by religion”, is exactly coterminous with the original Islamic use of the term Hindu: all Indian Pagans are legally Hindus. The Buddhists, Jains and Sikhs are explicitly included in the “Hindus by law” but separated from the “Hindus by religion”: at this point, the law follows the usage established by Western scholars, contrary to the original usage.

 

 

Note that the changes in Hindu Law imposed by an Act of Parliament (on top of the very existence of separate Hindu and Muslim Law regimes) constitute a further measure of communal inequality. The secular government would not dare to touch the other religion-based law systems, as has repeatedly been shown in the past decades regarding items of Christian and Muslim Personal Law. An interference in Hindu Law by a national legislative body only makes sense in an avowedly Hindu state; in a sense, therefore, the Hindu Marriage Act constitutes an admission by Jawaharlal Nehru that ultimately India is a Hindu state.

 

3.2. Semi-Hindus

 

 

Separatist Sikhs have at times criticized the inclusion of the Sikhs in the “legal Hindu” category. When Law Minister Dr. Bhimrao Ambedkar first introduced the Hindu Code Bill in 1951, Sikh spokesman Sardar Hukum Singh regarded the Bill as “a dubious attempt on the part of the Hindus to absorb the Sikhs”. Dr. Ambedkar replied: “The application of the Hindu Code to Sikhs, Buddhists and Jains was a historical development and it would be too late, sociologically, to object to it. When the Buddha differed from the Vedic Brahmins, he did so only in matters of creed, but left the Hindu legal framework intact. He did not propound a separate law for his followers. The same was the case with Mahavir and the ten Sikh gurus. The Privy Council had as early as 1830 laid down that the Sikhs were governed by the Hindu law.”3

 

 

This at once explains why Ambedkar’s neo-Buddhist followers have not objected to their inclusion in the “legal Hindu” category. On the contrary, this inclusion later served to justify their inclusion in reservation schemes and other benefits for Hindu ex-Untouchables: as Untouchability was a problem of Hindu society, it was reasonable that special benefits for this section of Hindu society only apply to ex-Untouchable members of the Hindu, or at least the “legal Hindu” category.

 

 

When the Ramakrishna Mission went to court to have itself declared a non-Hindu minority (in order to escape the legal anti-Hindu discriminations esp. in education), it claimed that its members could legally still be treated as Hindus in matters of marriage and inheritance, even while being recognized as non-Hindus in the religious sense.4 in effect, the Ramakrishnaites wanted to have the same status as Sikhs and Buddhists: legal recognition as “legal Hindus and religious non-Hindus”. They rightly understood that the law has created a category of semi-Hindus who have no separate traditions of personal law but have nevertheless a separate religious identity entitling them to the privileges accorded to the minorities.

 

 

The Indian laws make a distinction between what we may call the “Hindu in the broad sense”, to whom Hindu Law applies, and who is coterminous with the Hindu of Persian-Islamic usage, viz. every Indian Pagan; and the “Hindu in the narrow sense”, a category which may not include Buddhism and Sikhism. Though the law does not mention them, the tribal traditions are also taken to fall partly (except for a measure of accomplished sanskritization) outside this narrow category. Of course, the claims by different groups of belonging to this broad-Hindu but non-narrow-Hindu category should be considered separately and on their own merits, e.g. Buddhism’s claim to a distinct identity does not imply an endorsement of Sikhism’s claim to the same. The debate over whether certain communities come under the definition of Hinduism is largely a debate over whether it is the narrow or the broad definition that should be considered as the “true” definition.

 

3.3. The Scheduled Castes

 

 

A contentious point, esp. since the institution and expansion of caste-based reservation schemes, is the religious factor in defining the Scheduled Castes, the former Untouchables. The legal situation is as follows: “The Constitution (Scheduled Castes) Order 1950 said in so many words that a non-Hindu could never be a Scheduled Caste (even if belonging to a particular caste included in the official list of Scheduled Castes). By an amendment introduced in 1956, it was provided that only a Hindu or a Sikh could be a Scheduled Caste. The Scheduled Caste law is, thus, clearly religion-based and its religious basis has generated abundant case law. The Supreme Court has held that a Scheduled Caste Hindu on ceasing to be a Hindu also ceases to be a Scheduled Caste and, should he ever reconvert to Hinduism, he will also regain forthwith the Scheduled Caste status.”5

 

 

Meanwhile, Buddhists have also been explicitly included (and had already been implicitly treated) as belonging to the Hindu category in this regard, i.e. entitled to Scheduled Caste status if belonging to such a caste. Jains need no mention here, as they belong to the Vaishya upper castes; but the rare Scheduled Caste convert to Jainism would likewise remain entitled to benefits earmarked for the Scheduled Castes.

 

 

In contemporary anti-Hindu polemic, chiefly by Christian missionaries, and here by the Muslim chairman of the Minorities’ Commission (an intrinsically anti-Hindu institution), it is frequently claimed that: “This law has been clearly designed with the object of preventing low caste Hindus, even if disgruntled with religion-based social inequalities, from converting to Christianity or Islam.”6

 

 

If this seems plausible, and is hence repeated faithfully in most Western publications, it is nonetheless untrue. The Government of India Act (1935), enacted by the British who had other concerns, already excluded Christian converts from the Scheduled Castes category.7 This was done after consultation with the missionaries, who were honest enough to acknowledge this as the obvious implication of their own boast that conversion brought freedom from caste disabilities. As long as Christians and Muslims propagate the notion that their own religion is egalitarian and caste-free, it is only logical that converts have to give up their Scheduled Caste status.

 

 

Today, all while propagating the necessary connection between Hinduism and caste disabilities, the Churches are clamouring for the recognition of their SC converts as “Dalit Christians”. If they haven’t had their way so far, it is mainly due to the opposition not from the Hindutva forces but from the neo-Buddhists and the legitimate Scheduled Castes themselves. At the time of writing, the legal position remains that only followers of Indic religions are classified by caste, with the concomitant legal benefits in case of low castes.

 

3.4. The Scheduled Tribes

 

 

The Scheduled Tribes as such are not mentioned in the context of defining the borders of the Hindu community, for “tribal” is only recognized in law as a sociological rather than a religious category. A Christian tribal is consequently still entitled to all the special privileges of Scheduled Tribe status. Or to put it in Tahir Mahmood’s partisan language:

 

 

“The law on Scheduled Tribes is, on the contrary, wholly free from religious shackles. The ‘No non-Hindu please’ clause of the Constitution (Scheduled Castes) Order 1950 has no parallel in the Constitution (Scheduled Tribe) Order 1950. Nor is there any judicial decision saying that all Scheduled Tribes are born Hindus. Any change of religion on the part of a member of a Scheduled Tribe does not legally alter his or her Scheduled Tribe status. The modem Hindu code of 1955-56 does not apply to Scheduled Tribes. (…) In respect of several tribal communities there have been judicial decisions specifically affirming that the four Hindu law enactments of 1955-56 do not extend to the Scheduled Tribes.”8

 

 

This means, for example, that customary marriage systems including polygamy (abolished in the Hindu Marriage Act) are condoned in the case of tribals. There is undeniably a contradiction here, for the Hindu Marriage Act had defined the legal Hindu as including (apart from Hindus in the narrow sense, Buddhists, Jains and Sikhs) “any other person domiciled in the territories to which this Act extends who is not a Muslim, Christian, Parsi or Jew by religion”. In spite of that definition, Indian law in general treats tribals as non-Hindus.

 

 

The 1991 census also separated tribal religion from Hinduism. It divided the population into eight different categories: Hindus, Muslim, Christians, Sikhs, Buddhists, Jains, “Other Religions and Persuasions”, and “Religion non stated”. In appendix, the “other religions and persuasions” are detailed, and about 60 tribal religions are specified.9 The prevalent academic and mediatic dicourse takes this line further, e.g. by redefining the sanskritization of the tribals (the gradual adoption of elements of Sanskritic civilization, which has been a natural and ongoing process since many centuries) as “conversion to Hinduism”, on the same footing as “conversion to Christianity”; and by describing Hindu social activists working in tribal areas as a kind of missionaries, outsiders propagating a religion that is quite foreign to the tribals. So, against the historical definition of “Hindu” which includes all Indian Pagans, and against the specific definition in the Hindu Marriage Act, which is coterminous with the historical definition, official India treats tribal religions as separate from Hinduism.

 

Footnotes:

 

1P.M. Bakshi: The Constitution of India, p.41.

2Discussed in detail in Paras Diwan: Modern Hindu Law, Ch.1. The Prarthana Samaj was a 19th-century reform movement, the Maharashtrian counterpart of the Brahmo Samaj.

 

3D. Keer: Ambedkar, p.427, with reference to Times of India, 7-2-1951.

 

4About this claim of the Ramakrishna Mission, see below, Ch.6, as well as M.D. McLean: “Are Ramakrishnaites Hindus? Some implications of recent litigation on the question”, in South Asia, vol. 14, no. 2 (1991); and see also Ram Swarup: Ramakrishna Mission in Search of a New Identity, as well as his exchange of arguments with Ram Narayan in Indian Express on 19/20-9-1990 and 15/16-11-1990.

 

5Tahir Mahmood: “Are all Trials Hindus?”, Hindustan Times, 28-1-1999.

 

6Tahir Mahmood: “Are all tribals Hindus?”, Hindustan Times, 28-1-1999.

 

7For more detail on how Christian converts came to be excluded from the SC category, vide K. Elst: Decolonizing the Hindu Mind, p.555-558.

 

8Tahir Mahmood: “Are all tribals Hindus?”, Hindustan Times, 28-1-1999.

 

9Tahir Mahmood: “Are all tribals Hindus?”, Hindustan Times, 28-1-1999.

 

 

 

 

The planets (Grahas) and Human Life from Hindu Dharma

The conditions of man corresponds to the changes in the position of the nine grahas. A human being does not enjoy happiness all the time nor does he always suffer hardships-- that is he experiences a mixture of happiness and sorrow. While he may be pushed up to a high position today, he may be thrust down to the depths tomorrow. It is not man alone that is subject to changes of fortune. Establishments too have their ups and downs, so also nations.

 

The sages saw a relationship between the position and movements of the planets and the destiny of man, the sorrow and happiness experienced by him. There is a branch of astrology called "hora--skandha". If we knew the planetary position at the time of commencing a job or enterprise, with its help we should be able to find out how it would takw shape, how we would fare in it. If our horoscope is cast on the basis of the configuration of the planets at the time of our birth, our fortunes over the entire period of our life can be predicted.

 

Different reasons are given for the ups and downs in a man's life for his joys and sorrows. It is similar to finding out the different causes of the ailment he suffers from. The physician will explain that the disease is due to an imbalance in the "dhatus". The mantravadin will say that it is due to the gods being displeased with the patient, while the astrologer will observe that it is all in his (the patient's) stars. The pandit versed in Dharmasastra will explain that the illness is the fruit of the man's past actions, his karma. And the psychologist will express the view that the bodily affliction is related to an emotional disturbance. What is the true cause?

 

All these different causes may be valid. All of them together go to create an experience. When it rains it becomes wet and the place is swarmed with winged white ants. Frogs croak. All these are indicators of the rain. Many outward signs manifest themselves as the fruits of our past karma. They are all related to one another. The course of the planets governing our life is in accordance with our karma. We come to know the consequences of our past actions in previous births in various ways. Astrological calculations help us to find out such consequences as indicated by the heavenly bodies.