INDIA

Morning Prayer in India.

1. Kowsalya supraja Rama poorva sandhya pravarthathe Uthishta narasardoola karthavyam daivamahnikam (Twice)
1. Sri Rama! Kausalya's endearing son! Wake up, dear;
You have to do Your day-to-day duties; Do wake up please.

2. Uthishtothishta Govinda uthishta garudadhwaja Uthishta
kamalakantha thrilokyam mangalam kuru (Twice)

2. Sri Govinda! All the three worlds are under Your rule;
they have to prosper. Wake up, my child.


3. Mathassamasta jagatham madukaitabhare:
Vakshoviharini manohara divyamoorthe
Sree swamini srithajana priya danaseele
Sree Venkatesadayithe thava suprabhatham

3. Sri Lakshmi! You are in Venkateswara's's bosom,
With Your lotus-eyes wide open to the world.
Get up dear.


4. Thavasuprabhathamaravindalochane
Bhavathu prasanna mukhachandra mandale
Vidhisankarendra vanithabhirarchithe
Vrishasaila nathadavithel davanidhe

4. Sri Lakshmi! The celestials viz. Parvati, Saraswati, and Indrani
stand in prayer to Thee. You have an endearing attachment to Your devotees.


5. Athriyadhi saptharushayssamupasyasandyam
Aakasa sindhu kamalani manoharani
Aadaya padhayuga marchayithum
prapanna: Seshadrisekhara vibho!
Thava suprabhatham

5. Sri Srinivasa! Maharishis like Atri are forging ahead
from far and near, for your darshan, Get up, dear.


6. Panchananabja bhava shanmukavasavadhya:
Tryvikramadhi charitham
vibhudhasthuvanthi Bhashapathipatathi
vasara shuddhi marath Seshadri
sekhara vibho! thava subrabhatham

6. Aran, Ayan, Shanmuga and Devas are all anxious to adore You.
The daily Panchangam is to be read and approved by You. Get up, Srinivasa, dear.


7. Eeshathprapulla saraseeruha narikela
Phoogadrumadi sumanohara Balikanam
Aavaathi mandamanilassaha divya gandhai:
Seshadri shekara vibho!
thava suprabhatham

7. Dawn is ahead. Flowers are opening their petals.
The morning breeze is bracing. Get up and bless Your devotees.


8. Unmeelya nethrayugamuththama
panjarasthaa: Paathraa vasishta
kadhaleephala payasani Bhukthvaa
saleelamatha keli sukha: patanthi Seshadri sekhara vibho!
thava suprabhatham

8. Parrots are chanting Your celestial names repeatedly
to the ecstasy of Your Bakthas.
Get up, God, to hear the Sahasranamams of Your Divine Self.


9. Thanthreeprakarshamadhuraswanaya
vipanchyaa Gayathyanantha charitham
thava naradopi Bhashasamagrama sakruthkara sara rammyam Seshadri
sekhara vibho! thava suprabhatham

9. Thumburu Narada is speeding up to You.
His Veena is set to sing Your glory.
Do hear these melodious songs of Narada.


10. Brungavaleecha makaranda rashanuvidda
Jhankara geetha ninadaissa sevanaya
Niryathyupaantha sarasee kamalodarebhyaha
Seshadri sekhara vibhol thava suprabhatham

10. Lotus—hidden bees, having come out
in the open with the opening of the petals, are singing solemn hymns.
Oh Srinivasa! You are omnipotent.


11. Yoshaganena varadhadni vimathyamaane
Ghoshalayeshu dhadhimanthana
theevraghoshaaha Roshaathkalim
vidha-dhathe kakubhascha kumbhaha
Seshadri sekhara vibho!
thava suprabhatham

11. Ayarpadi, ladies are singing their sweet melodies as they are churning butter.
They announce the day-dawn. Get up,
Oh Govinda! Bless these endearing Gopis.


12. Padmeshamithra sathapathra
kathalivargha Harthum shriyam
kuvalayasya nijanga Lakshmya Bheree
ninadamiva bibrathi theevranadam
Seshadri sekhara vibho!
thava suprabhatham

12. The humming black bees seem to sing that they are far
more attractive than the black 'Kuvali' flowers from
which they draw honey.All the three of you namely,
bees, flowers and Your Holy Self form a holy
Trinity in colour and splendour.


13. Sreemannabheeshta varadhakhila
lookabandho Sree Sreenivasa
Jagadekadayaika sindho
Sree devathagruha bhujanthara
divyamurthe Sree Venkatachalapathe!
thava suprabhatham

13. You have changed Your abode from Heaven to
Venkatam to give boons to Your devotees.
Do Hurry up! Venkatesa, to bless them.


14. Sree swamy pushkarinikaplava nirmalangaa
Sreyorthino hara viranchi
sanadadhyaha Dware vasanthi
varavethra hathothamangaha:
Sree Venkatachalapathel thava suprabhatham

14. Ayan, Aran and Celestials, after taking bath in
Swami Pushkarini, are awaiting Your Grace to receive blessings.


15. Sree seshasaila garudachala venkatadri
Narayanadri vrishabhadri vrishadri
mukhyam Akhyam thvadeeyavasatheranisam
vadanthi Sree Venkatachalapathe! thava suprabhatham

15. You have made Venkatam your permanent abode.
Aran, and celestials are chanting the glory of the Sapthagiri.


16. Sevaaparaashiva suresa krusanudharma
Rakshombhunatha pavamana dhanadhi
nathaha: Bhaddanjali pravilasannija
seersha deSaha: Sree Venkatachalapathe!
thava suprabhatham

16. The Dikpalakars, eight in number, are seeking
Your grace in prayerful mood to take orders for their allotted work.


17. Dhateeshuthevihagaraja
mrugadhiraja Nagadhiraja gajaraja hayadhiraja:
Swaswadhikara mahimadhika
marthayanthe Sree Venkatachalapathe!
thava suprabhatham

17. Garuda, lion, Anata, Gaja, Aswa, all these five are awaiting
Your Command to improve their way of doing things
to serve You better and more effectively.


18. Sooryendhubhouma bhudhavakpathi
kavya soori Swarbhanukethu
divishathparishathpradanaa:
Twaddhasa dasa charamavadhidaasa daasa:
Sree Venkatachalapathe!
thava suprabhatham

18. Navagrahas are awaiting Your pleasure. Please wake up


19. Thwathpadadhulibharita spurithothha
manga: Swargapavarga nirapeksha
nijantharanga: Kalpagamakalanaya
kulatham labhanthe Sree Venkatachalapathe!
thava suprabhatham

19. Surya and the rest of the Navagrahas are steadfast
in their dutiful obeissance to Your devotees.
They await Your Command to serve you through your devotees.


20. Thvadgopuragra sikharani
nireekshmana Swargapavarga
padaveem paramam shrayantha:
Marthyaa manushyabhuvane
mathimashrayanthe Sree Venkatachalapathe!
thava Suprabhatham

20. Srinivasa! Mankind desires to be with you for ever and for ever in
Venkatam and to serve You life-long.


21. Sree bhoominayaka dayadhi guna
mmruthabdhe Devadideva jagadeka
saranya moorthe Sreemannanantha
garudadibhirarchithangre
Sree Venkatachalapathe!
thava suprabhatham

21. Ananta and Garuda are eagerly standing at Your door.
Their anxious to serve You at a moment's notice is telling.
.

22. Sree Padmanabha Purushothama
Vasudeva Vaikunta Madhava Janardhana
chakrapane Sree vathsachinha
saranagatha parijatha
Sree Venkatachalapathe!
thava suprabhatham

22. Bakthas are chanting Your names as Vasudeva, Madhava,
Govinda, Janardhana, Chakrapani and other endearing names.
Devotees are ever ready to obey Your Command.


23. Kandarpa darpa hara sundara divya
murthe Kanthaa kuchamburuha
kutmialola drishte Kalyana nirmala
gunakara divyakeerthe
Sree Venkatachalapathe!
thava suprabhatham

23. Sri Lakshmi is enchanted by Your beauty.
She would not leave her Lord.
For the sake of Bakthas get up please and afford them Dharshan.


24. Meenakruthe kamatakola Nrusimha varnin
Swamin parashvatha thapodana
Ramachandra Seshamsharama
yadhunandana kalki roopa
Sree Venkatachalapathe!
thava suprabhatham

24. Thy descent from Paramapada was heralded in
Thy numerous avathars when You did immense good to Your devotees.
Great God, do come to us to help us in our distress.


25. Elaa lavanga ghanasaara sugandhi
theertham Divyamviyathsarithi
hemaghateshu poornam Drutwadhya
vaidika sikhamanaya: prahrushta:
Thishtanthi Venkatapathe!
thava suprabhatham

25. Vedic Savants are in wait with
Akasaganga theertham for Your morning Anushtanam.
Vedic hymns sung by them are a delight to hear and cherish.
Do get up Sri Srinivasa


26. Bhaswanudethi vikachani saroruhani
Sampoorayanthi ninadai: kakubho
vihangha: Sree vaishnavassathatha
marthitha mangalasthe Dhamasrayanthi
thava Venkata! subrabhatham

26. The twitterings of birds on all sides proclaim the dawn of the day.
Devotees are gathered in numbers and they sing their vociferous adoration to You.


27. Bhramadayassuravarasamaharshayastthe
Santhassa nandana mukhastvatha
yogivarya: Dhamanthike thavahi mangala
vasthu hasthaa: Sree Venkatachalapathe!
thava suprabhatham

27. Brahma and celestials are awaiting You
with their choicest edibles to greet You, great God.


28. Lakshminivasa niravadya gunaika sindo:
Samsarasagara samuththaranaika setho
Vedanta vedya nijavaibhava bhakta
bhogya Sree Venkatachalapathe!
thava suprabhatham

28. Devotees in ecstasy are at Your door in all eagerness.
You are in duty bound to help them with your
inimitable caress and affection; Great one!


29. ltnam vnsnacnala pamerlna
suprabhatham Ye manava: prathidinam
patithum pravrutha: Thesham
prabhatha samaye smruthirangabhhajam
Pragnyam paraartha sulabham paramam prasoothe

29. Day-to-day prayers to You, Sri Vehkatesa! fetch untold
wealth of devotional culture and fervour. God, give us your grace.

India to become superpower by 2020
source. hinduonline
The Chief Minister of Andhra Pradesh, Mr N. Chandrababu Naidu, speaking at the 125th anniversary celebrations of The Hindu in Hyderabad on Thursday. Also seen are (from left) Dr Kota Harinarayana, Vice-Chancellor, University of Hyderabad, Dr Y.S. Rajasekhara Reddy, leader of the Opposition in the dissolved Assembly, Mr S. Rangarajan, Managing Director, The Hindu, Mr N. Ram, Editor-in-Chief, The Hindu, Dr K. Anji Reddy, Chairman, Reddy's Laboratories, and Mr N. Murali, Joint Managing Director, The Hindu. _ A. Roy Chowdhury ......Hyderabad , Nov. 27 ...SUPPORTING the ongoing reform process, the Andhra Pradesh Chief Minister, Mr N. Chandrababu Naidu, has said that the country is headed towards becoming a developed nation and a superpower by the year 2020, where The Hindu, which is celebrating its 125th anniversary, would continue to play a pivotal role in India's march towards achieving that major goal. ...In his address here today during the celebrations, Mr Naidu said according to Goldman Sachs, BRIC countries (Brazil, Russia, China and India) have been chosen as potential candidates to get into this brigade of developed nations. ...Later speaking about journalism and the newspapers, Mr Naidu said today they have undergone tremendous changes due to competition and technical progress. Negative reporting, sensationalism have eroded journalistic ethics. However, it is time for positive thinking, where objective reporting will replace negative thinking and sensational approach. ...Earlier, the leader of Opposition, Dr Y.S. Rajasekhara Reddy, said in the emerging world of globalisation and consumerism, all those entrusted with the responsibility of keeping up democracy need to keep our eyes and ears wide open and hear those voices of the quietest and the anguished. This is important given the issue of reforms not reaching all sections of society. The reforms have touched only the rich and privileged. ...The Editor-in-Chief of The Hindu, Mr N. Ram, in his welcome address, said that that it was time to reconsider some of the Constitutional provisions, to safeguard Article 19 freedoms, defamation must be de-criminalised and the civil remedies made more effective, and the power of higher courts to punish for criminal contempt of court must be checked by Parliament. ...Tracing the long history of the paper, Mr Ram said that The Hindu re-dedicates itself to its ideals of Panchsheel of truth telling, freedom and independence, justice, humaneness and contributing to social good. The mission to serve its informed, enlightened and growing readership, would continue. ...Dr Anji Reddy, Chairman of Dr Reddy's Laboratories, said The Hindu had succeeded in making the values of science — rationality, accuracy and objectivity — a way of life. "Those values permeate the pages of The Hindu and all its reporting. And as in science, its opinions and conclusions are fact based, rather than the espousal of prejudice and dogma," he observed. ..."The Hindu exerts a strong influence on the leaders of modern India," he said, hoping that the tradition would continue and influence the next generation that is now being brought up on the paper. ...Dr Kota Harinarayana, the architect of India's Light Combat Aircraft (LCA) programme and Vice-Chancellor of University of Hyderabad, called for finding ways to "bring back creativity" in the education system that would help the country achieve a position it really deserved.

But the seat of God is the spiritual heart, which is also called hrdaya. It means hr+daya. The one filled with compassion is hrdaya, heart.
Today compassion is a matter of fashion. People put on ochre robes but they have hearts of butchery.
The physical heart is on the left side while the spiritual heart is on the right side. The spiritual heart is the temple of God. In the Gita, Lord Krishna says God resides in the altar of your heart. Knowledge, be it physical, secular, scientific or technological, relates to the head and not to the heart.
But love, compassion, truth, sacrifice and forbearance concern the heart .
Make use of Me , that is all I ask of you . I invite all to come and derive benefit from Me. Dive deep and know the depth, watch and discriminate, eat and know the taste. I long for people who do that.

In India mother is also considered as God. Love for mother has to be fostered by everyone. Barely one in a million realizes that he owes food, blood, and life itself to the mother. Wherever she may be, a mother is verily divine. It is said, "Regard the mother as God, the father as God, the preceptor as God and the guest as God (Mathru Devo Bhava; Pitru Devo Bhava; Acharya Devo Bhava; Athithi Devo Bhava)". The mother stands foremost among these four. She is indeed the first teacher for everyone. Only the mother strives most for securing the well being of the child by showering on him boundless affection and love and showing him the father.
Everyone should treasure in his heart love for his mother, who has borne him, reared him with love, and fostered him with care. The person who forfeits his mother's love will not earn anyone's love.
Every man is prone to commit mistakes, either knowingly or unknowingly. But one mistake he should not commit in any circumstance is to forget what he owes to his mother. Love of a mother can redeem a man's life, whatever his other lapses may be. The greatest gift of the parents is the body with all its powers. Although the Lord rules over all lives, it is the parents who have endowed the body to the child. Clay and water are the gifts of nature. But it is the potter who makes the pots out of them. Hence gratitude to parents is a primary obligation.
Everyone should strive to make his mother happy. He should seek from the mother nothing but her love and blessings. Mothers should strive to keep their children on the straight path. Only such mothers and children are worthy of the name. When mothers and children act properly, the nation will develop along the right lines. Righteousness will spread from the family to the whole world. She should be always happy.

In India Guru (teacher) is considered as God.The meaning of the word, Guru (Spiritual master), is very grave. If the word is analyzed it's only two parts 'Gu' and 'ru' are obtained.
Here 'Gu' signifies 'Darkness' and 'ru' means 'Light'. It simply
indicates that he who is able to save forever illusioned persons
from the clutches of darkened maya (illusion) and is able to make
them reach the sun or light-like God will be considered to be
described as a 'Guru'. Similarly the meaning of the word, 'Sisya'
(Disciple), has its own speciality. A disciple promptly places on
his head every order of all known as spiritual masters. He carries
out the order in question with responsibility, regularity and
pleasure and adds to the happiness of Krishna, the original Guru of
all, and his Diksha Guru and Siksa Guru and all other Vaisnavas. The
inherent meaning of the word Sisya, is associated with a person who
always joyfully follows without any question the rules of all sorts
of preceptors. In this age the difference between a preceptor and a
disciple is going to be abolished forever. Let us pay our obeisance to our Guru.

Sri Buddha was born in India and He is said to be an incarnation of Lord Vishnu. Buddha Purnima (Buddha Jayanti) is the birth anniversary of the
Buddha which falls on the full moon day in the month of Vaisakh
(April/May). Buddha was born on the Full Moon day in the month of
Vaisakh in 563 BC. On the same date, Buddha achieved enlightenment
and nirvana (salvation). So Buddha Jayanti also marks the death
anniversary of Gautam Buddha (who died at the age of 80). For the
Tibetans, it is the full moon day in the fourth month of the Tibetan
calendar. In Sikkim, Buddha Purnima is called "Saga Dasa"
and "Vaishakh Pooja" in the Thervada tradition.

According to Buddhist legend, Buddha's wife Yashodhara, his
charioteer Channa, his disciple Ananda, and his horse Kantaka were
all born on the same day. Hindus consider Buddha the ninth avatar of
Vishnu.

Buddhists offer prayers in their temples on this day. Prayers,
sermons, recitation of Buddhist scriptures are the activities
performed by the followers. Monks and devotees meditate and worship
the statue of Gautam Buddha. Offerings of fruits, flowers, candles
are made to the Buddha statue.

Along with the Buddha statue, even the Bodhi tree (pipal tree) is
worshipped as Buddha achieved enlightenment at the age of thirty-six
under a bodhi tree in Gaya. The branches of the trees are garlanded
and decorated with coloured flags. Lamps are lit around the trees.
Milk and scented waters are sprinkled on its roots.

On this day, Buddhists wear only white clothes and gather in praying
halls to give alms to the monks. Many of them spend almost the whole
day in Vihara listening to the discourses on the life and teachings
of Buddha. They also reaffirm their faith in the five basic
principles of Buddhism called Panchsheel. They are: not to take
life, not to steal, not to lie, not to drink alcohol or other
intoxicants, and not to commit adultery.

Meat eating is avoided on this day. Most of the houses make kheer
(rice pudding in milk) as the sweet dish. People distribute food and
clothes to poor and also free birds from cages. Buddha Purnima is
celebrated all over the world. Bodh Gaya in Bihar, Sarnath in Uttar
Pradesh, Sanchi and Kushinagar are the main centers of celebration
of this festival. In Delhi the mortal remains of the Buddha are
taken out at the National Museum for public viewing.

In Sanchi, on this holy day, images and portraits of Buddha are
taken out in a procession. On this day, there is a great fair held
at Lumbini in the Rupandehi district, which is the birth place of
Lord Buddha. In Sri Lanka all the houses are brightly illuminated.
In Japan, Buddhists have fixed the eighth of April as the Buddha's
birthday. On this day, they make replicas of shrines with spring
flowers and place a small idol of the Buddha on them. They bathe and
worship these idols. In Burma, the Buddhists set a day apart every
month in honour of the Buddha. He stood for a socialistic society.

Science in Sanskrit is Sastra.Science is the systematic extension of human experience (by intent, methodology and instruments) for the purpose of learning more about the natural world and for the critical testing and potential falsification of all hypotheses and theories about the natural world.
Common sense rules for the scientific method flow logically from the definition of science. One of these rules may be called "the central policy of science." It is the requirement that all hypotheses and theories must be so constructed that they can be subjected to empirical testing, with a view to falsifying those that are false. From a good scientific hypothesis it is possible to deduce many logical consequences, predictions which are very demanding and restrictive concerning what is possible and what is not possible in the natural world. These predictions are then the basis for new experiments or observations which confirm or contradict the predictions. If a particular prediction is confirmed, some corroboration for the hypothesis has been gained. If the prediction is contradicted, the hypothesis has failed to pass a test. After the contradiction of a number of predictions, the hypothesis is considered to be falsified, proved to be false. It needs to be modified or replaced by another hypothesis. This is the way science progresses and is continually corrected.
Science and technology was much advanced in India since 5000 years.

India is blessed with many holy places. Of India’s many sacred cities, seven are considered particularly holy Varanasi, Haridwar, Ayodhya, Mathura, Dwarka, Kanchipuram and Ujjain are known as Tirthas – fords that enables pilgrims to cross from the world of earthy suffering to a divine plane.

Varanasi and Haridwar are important sites on the river of life, Ganges. Other cities are the birthplaces of gods- Rama was born in Ayodhya, Krishna in Mathura. Badrinath, Puri, Rameswaram and Dwarka are traditionally considered the corners (north, south, east and west) of mother India. Pilgrims attempt to make a journey, which visits all four. A visit to these places one will ge peace of mind.

SCIENCE IN SRIMAD BHAGAVATHAM.

(source. Srimad Bhagavatham of Srila Prabhupada, Hare Krishna)



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.

Creation of the universe

The aim of creation is to give a chance to all the souls to become human beings and then to realize God Who is absolute Bliss. They can realize God by doing absolute good actions and surrendering to Him. Souls are unlimited in number and are in an infinitesimal ‘life’ form, having a subtle mind of their own. When they receive human body during the creation they do good or bad actions according to the discrimination of their own mind. The record of these actions, called the sanskars or the karmas, are stored in a section of the mind. The consequences of these karmas have to be fructified otherwise there would be no meaning of classifying them as good or bad, and they do fructify. Thus, these collective karmas are like a subtle semi-dormant ‘force’ which reside in the mind of every soul and become the cause of its next incarnation; and the force of the collective karmas of all the unlimited souls works as one of the causal forces to create and maintain the universe.

Duration of creation.
The duration of the existence of the universe is countless but not unlimited. It goes on perpetually in a cyclic motion, like the creation state, and then no-creation state. In the no-creation state (called maha pralaya) the creative energies and the forces remain in an absolutely subtle and dormant state, and in the creation state they evolve in the form of the universe as we see it today. There was no beginning of this ‘cycle of creation and maha pralaya.’ It is eternal.

Powers involved in the creation.
God inspires the power maya (the cosmic power in its absolute subtle form) which evolves itself into the form of the universe and the souls begin to reside in the universe in living form. Thus there are three entities involved in the creation of the universe. They are: God, all the souls, and the lifeless maya. God is almighty and absolute-life-knowledge-Bliss. He is omnipresent in His Divine personal form and has uncountable absolute virtues. Just like, He is all-Gracious, all-beautiful, all-loving, all-charming, all-knowing, all-kind and all-forgiving to whoever takes refuge in Him. Maya (the cosmic power) is a lifeless miraculous energy or power. It has three characteristics or qualities called sattvagun, tamogun and rajogun (pious, evil and selfish; pretty, ugly and normal; and positive, negative and neutral) that appear in every part of its creation. Souls, in the universe, are unlimited and are infinitesimal.

Lifelessness of maya, and the life aspect of a soul.
Maya is lifeless, so it is also mindless. Life and mind complement each other. A living being cannot be without a mind and the mind aspect can never exist on its own. So both stay together, never alone or separately. Here ‘life’ means the living aspect of a being, like a toad has life not a pebble although they may look alike.

Forces that keep the universe running.
There are two forces that keep the universe running continuously. They are ‘time’ (called the kal) and ‘karm’ (the accumulative force of the accumulated karmas of all the unlimited souls, as described above).


Time (kal) factor is not just the elapsed period that we count according to the calendar. Time (kal) is an eternal energy like maya which is a strong force that starts the manifestation of the mayic attributes (which gradually become the universe), and then it keeps the universe moving forward until maha pralaya. The time, that we calculate as the age of something or the passing period of an ongoing event, is the calculation of the aging process of something, or it is a point of determining the past, present or future. It is like a parameter that gives you an understanding of the period that elapsed or it helps you keep the record of an event of past, present or future. But the ‘force of time’ that pushes the universe to move forward is an ‘eternal energy’ that exists side by side with maya.

Procedure of the creation of the universe.
All the three: souls along with their karmas, maya, and kal (time), stay in God in an absolutely subtle form and in an absolutely dormant state during maha pralaya. They are activated by the will of God. After certain subtle phases of evolution the first thing that comes into being is the endless empty space.


There are seven phases of extremely subtle manifestations of maya that had already happened before the ‘space’ came into being. (1) Space was the eighth subtle manifestation which was, in fact, the first gross manifestation of the energy of maya. (2) In the endless space, unlimited number of pockets of various sizes were created. They became the base of uncountable sub-universes. Within that unimaginably enormous and endless-like looking space, the ninth phase of maya (called vayu) was evolved which created a circular movement in the space itself, as if the entire space was in a circular motion from its central point. (3) Then, all over in that space, subparticles evenly emerged. This was the tenth phase of mayic manifestation (agni). (4) Then the subparticles and the particles annihilated to form hydrogen atoms. This was the eleventh phase of mayic manifestation (apah). (5) Then gravity began to predominate and the basic structure of uncountable galaxies and their clusters (as scientists know) were gradually formed. This was the twelfth phase. The ‘already existing motion’ in the space now made it look like the galaxies were moving away from each other. The speed of this motion of the space varied in different areas of this visible universe but with a perfectly controlled synchronization.

When egoism in ignorance is agitated by the energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound comes the ethereal sky and the sense of hearing."


So this creation... The beginning of the creation is the sound. The modern physicist, and Christianity also agree. Sound and light, according to their theory... But the sound is the origin of creation, mixed with these modes of ignorance. Everything here in the material world is spiritual reflection covered by the material elements. So when this sound is purified or you catch up the spiritual sound, then your spiritual life begins. As from the material sound this material creation has begun from first of all the sky, nabha, or ether; and from ether, air is created, wind; and from air, then fire is created, electricity... You see. From the sound, there is immediately electricity in the sky, the fire. Electricity means fire. So from sky, the sound is created. From the sound, air is created. By the friction of air, the electricity, or fire, is created. Then, within the fire, there is water. And after water, there is land. This is panca-bhuta, five gross elements. It is coming from the subtle elements. From the subtle elements, the gross elements gradually develop.

So in the ether there is sound, sabdagam. And from the sound the instrument of hearing is created, srotram. Similarly, our subtle senses-rupa, rasa, sabda, sparsa, gandha... So sabda, sparsa..., then sparsa. Sparsa means touching. When there is air, there is touching. Touching sensation is created. And when there is fire, then form sensation is created. When there is water, then rasa, taste sensation, is created. And from rasa, water, when there is earth, then gandha, gandha sensation, or smell, is created. How scientifically it is described: rupa, rasa, gandha, sabda, sparsa. They are the sense perception. The sense perception is created from the five elements: earth, water, air, fire, and ether. And above that, there is still finer materials: mind, intelligence, ego. And then, behind that, the soul is there. As the material creation, behind everything, the Supreme Personality of Godhead is there, bhagavat-coditat... It is not automatically taking place. Vikurvanad bhagavad-virya-coditat. Just like the sex. When the semina is discharged by the man, then there is pregnancy, not automatically. Similarly, here also, the same thing: bhagavad-virya-coditat, in the tamo-guna. That means the origin of this creation is tamo-guna, tamas. The whole creation is tamas, ignorance. Every one of us in ignorance. We do not know. Therefore Vedas says, tamasi ma: "Don't stay in this tamasi." Jyotir gama. Jyoti is Brahman. "Try to come out there." And the whole Vedic knowledge is based on this principle, how to again give up this association of tamasika-guna and come to the sattva-guna, and then surpass sattva-guna, come to the transcendental position of brahma-bhuta [SB 4.30.20]. This is the position.

So as this material creation has begun from material sound under the agitating, impelling method by the Supreme Personality of Godhead, similarly, by spiritual sound, you can get out of it, because sound is the central point. When it is mixed with tamas, tamo-guna, then the material creation begins. So similarly, if you directly catch up that sound... The sound is sabda-brahma. Sound is actually spiritual, the Vedic sound om, omkara. Omkarasmi sarva-vedesu. So Vedic sound begins: om. So that is a sound. So if we capture that sound and make further progress, sabdad anavrtti... In the Vedanta-sutra it is there, anavrtti, no more repetition of birth and death, omkara. If one can chant omkara at the time of death, immediately transferred to the spiritual world, impersonal spiritual effulgence. But if you can chant Hare Krsna, then immediately you go to the spiritual planet. These are stated in the Bhagavad-gita. Anta-kale, at the time of death, if you can capture this sound, omkara or Hare Krsna... If you capture omkara, then you are transferred to the spiritual sky. As it is said, the sky. Sabdat... Sabda-matram abhut tasman nabhah. Nabha is sky. So there is a point wherefrom the sky, the material sky, begins and there is spiritual sky. The sky is spiritual wherefrom the sabda is resounded. Because there is sky, therefore there is sound. Because there is sound, therefore the instrument of hearing sound, the ear, is there.

So our material position and spiritual position -- the ultimate point is sound. And this sound is presented in its original spiritual form. That is called Veda, sabda-brahma. Tene brahma hrda adi-kavaye. This brahma means sabda-brahma. The sabda-brahma was imparted or vibrated by Krsna in the heart of Brahma. Tene brahma hrda adi-kavaye. And then he could realize what is his position. Then, after hearing the sound, he compiled this Brahma-samhita. . The Brahma, Lord Brahma, by personal realization through the mercy of Krsna on account of this sound, transcendental, being injected within heart, he could see the whole spiritual world as it is. And that is described in the Brahma-samhita:



None of the existing theories so far have been able to create such a model of the universe that could accommodate all the features of the known universe. But, this knowledge was already incorporated in the Bhagwatam that was produced by Bhagwan Ved Vyas before 3102 BC.



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.


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

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

.




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. 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.

In the latest book by graet writer Holger Kersten give a picture of the unknown period of Jesus said be spent in India.His unknown life before and after the crucifixion
Why has Christianity chosen to ignore its connections with the religions of the East, and to dismiss repeatedly the numerous claims that Jesus spent a large part of his life in India?

This compelling book presents irrefutable evidence that Jesus did indeed live in India, dying there in old age. The result of many years of investigative research, Jesus Lived in India takes the reader to all the historical sites connected with Jesus in Israel, the Middle East, Afghanistan and India. As well as revealing age-old links between the Israelites and the East, the evidence found by theologian Holger Kersten points to the following startling conclusions:


In his youth Jesus followed the ancient Silk Road to India. While there he studied Buddhism, adopting its tenets and becoming a spiritual master.
Jesus survived the crucifixion.
After the ‘resurrection’ Jesus returned to India to die in old age.
Jesus was buried in Srinagar, the capital of Jammu and Kashmir, where he continues to be revered as a saintly man.
The tomb of Jesus still exists in Kashmir.
The author, Holger Kersten, specializes in religious history. He studied theology and pedagogics at Freiburg University, Germany and has travelled extensively in the Middle East and India. He is the co-author of The Jesus Conspiracy.
Details of the book.

Jesus Lived in India by Holger Kersten





Penguin India
0143028294 | Paperback
Format: Demy | 296 pages | Rs 295


Territory : Indian Subcontinent

A family with four children. One married a Negro. Another an American. One is openly gay. The fourth, well, she just isn't submissive enough. All are big in size als.
The group looked like a caramel-colored version of the cast of "Friends": four attractive, well-educated Indian-Americans brimming with confidence and laughter. But each has become an outlaw of sorts in Atlanta's South Asian community --- people from India, Pakistan, Sri Lanka, Bangladesh and Nepal --- because they've broken the rules for being a good South Asian, sometimes considered a "model minority" in America.

"You're supposed to be an engineer, a doctor, a scientist --- anything that would make good money," says Sunita Patel, 22, of Decatur, who met with her friends at the coffeehouse on a recent evening.

The group then ticks off the rules: make straight A's, cheerfully agree to an arranged marriage, have fair skin or straight hair, and be submissive in public. And, whatever you do, don't act like African- Americans.

"What's set up for you isn't realistic," says Deepali Gokhale, 30, a database consultant. "It's almost impossible to achieve the things you're supposed to achieve."

More than 70,000 South Asians now live in the Atlanta metro area, with the Indian-American population alone having recorded a 230 percent increase in Georgia from 1990 to 2000. Indians are also estimated to own nearly half the roadside hotels and motels in the state.

None of those numbers reflects the escalating divisions within the South Asian community, many of whose younger members say they're tired of being viewed as the "good minority": hardworking, submissive overachievers. They say this image has become an ethnic straitjacket that stifles individuality --- and is often used to demean African- Americans by comparison.

Now they don't want to be examples anymore. They just want to be themselves.

"You already have expectations set for you, so you can't set your own goals," says Agnes Scott College freshman Qudsia Raja, 18, a Pakistani-American.

Though she attends an elite school and plans on eventually working in international affairs, Raja says that wasn't good enough for her parents. She disappointed them, she says, by deciding not to become a doctor or agree to an arranged marriage.

"Everyone talks about you," she says. "Everyone in the community knows who you are. It's a horrible feeling to know that I have all these expectations set before me and I can't keep up with them."

Most South Asians, however, eventually find a way to meet those expectations. They're consistently held up as a kind of gold standard among America's ethnic groups. The latest census figures indicate why: Divorce is low. At least 80 percent of South Asian households are maintained by married couples. The education level is high. More than 40 percent of South Asians age 25 or older have at least a bachelor's degree. Poverty is low. The group's poverty rate is only 10.7 percent.

A quirk of history
Of course, the phenomenon of young adults feeling constrained by their parents' expectations is hardly unique to South Asians. In fact, Qudsia Raja's father, Tariq Raja, sounds like a lot of dads --- a little surprised at her assessment. He says he's not disappointed that his daughter attends Agnes Scott and that he came to America precisely so she could have a good education and career options. "I give her my opinion, but I don't impose on her," he says.

But South Asians are a special case among ethnic communities in America.

The "model minority" image is a myth built on a quirk of history, says Indian-born Vijay Prashad, author of "The Karma of Brown Folk." Prashad, a professor at Trinity College in Hartford, Conn., says South Asians are disproportionately successful in America not because they are inherently more intelligent or work harder, but mostly because of immigration law.

In 1965, Congress passed the Immigration and Nationality Act. The act was intended in part to fill the country's need for more scientists at the height of the space race with the Soviets, Prashad says. Most of the South Asians who subsequently immigrated to the United States fit the bill: They were the elite.

Between 1966 and 1977, Prashad says, 83 percent of Indians who immigrated to America entered under the category of professional and technical workers: about 20,000 scientists with Ph.D.s, 40,000 engineers and 25,000 medical doctors.

Not surprisingly, those immigrants did well. Now, Prashad says, they expect their American-born children to follow the path they chose, right down to being top achievers at every level. "Parents are setting up INS [Immigration and Naturalization Service] standards for their kids," he says.

'Where are the drunks?'
High expectations, most would agree, are more desirable than the low expectations and demeaning stereotypes that some other minority groups contend with. But Prashad notes that high standards can be very confining.

"It's not human. It's like taking a group of scientists and making a colony on Mars and pretending the whole world should be scientists. Where are the artists, the poets, the drunks? Where is everybody that makes history possible?"

The high standards are reinforced by relentless parental and community pressure to conform. South Asian young people who don't conform to the myth, Prashad says, deny their parents access to the power centers of the community: joining the chamber of commerce, becoming a leader in the temple or heading a community organization.

"The pressure on the child is enormous, and the parents suffer the embarrassment of their children not being the performing animals of their community."

Sunaina Jain, a family and child psychologist in Tucker, says South Asian young people often feel torn between the outside world and the world inside their home.

"They're living in a culture that's so individual, perhaps overfocused on individuality: what I want, what I feel, what my dreams are," she says. "South Asian culture is totally not about that. It's about we, the family, fitting in and living up to what's expected rather than having your own voice."

A wide-open society
Jain, a native of India who has two daughters born in America, says many South Asian parents are terrified of their children becoming too American.

"They see this as a permissive, wide-open society," she says. "I remember Indian parents who would send their daughters back to India when they reached 14 so they wouldn't date."

Raja shocked her parents when she told them she would not enter into an arranged marriage. Her habit of voicing her opinion in the presence of men also causes her mother anxiety. "She thinks I'll have problems later on when I get married," Raja says.

Sometimes the expectations can tear parents and children apart.

Sharmily Roy, 20, a junior at Agnes Scott, says she moved out of her parents' house two years ago because she did not fulfill their expectations. They wanted her to get an engineering degree at Georgia Tech. She chose Agnes Scott instead.

"I have basically broken with them because I can't do what they want me to do," Roy says.

Defying taboos
Career choice isn't the only land mine within the community. Marrying outside the ethnic circle and being homosexual both clearly fall outside acceptable behavior.

Aditya Kar, a native of India who now lives in Atlanta, is gay. When he returned home to tell his father this, he literally didn't have the words to break the news.

"I was talking in Bengali to my father when I had to use the word 'gay,' but there's no equivalent word in Bengali to get the full meaning," he says. "I had to use the three exact words in English: 'I am gay.' "

Kar, 36, says he once contemplated suicide because he thought something was wrong with him. His story was featured in a documentary about gay South Asians, "For Straights Only," by Atlanta filmmaker Vismita Gupta-Smith.

"If I had seen one South Asian face in my childhood or teenage [years] who said, 'I'm South Asian and I'm gay and it's OK,' I would not have thought of ending my life and probably used it in a more productive way," Kar says.

Sangita Chari fell headfirst into the tension between South Asians and African-Americans when she fell in love with a black man.

Every South Asian interviewed for this article acknowledged that there is widespread racism within their community, with many routinely dismissing African-Americans as inherently lazy or prone to criminal behavior.

"If you're new to this country and you're watching television and you see one type of individuals who are committing crimes, that's what's going to come in your mind," says Aparna Bhattacharyya, director of Raksha, a nonprofit service organization for South Asians in metro Atlanta.

Chari, 30, met her husband in college. When they grew closer after dating for six months, she fretted over the prospect of marriage. Good Indian girls didn't marry black men.

"It was a huge struggle for me," Chari says. "I felt like I was making a decision that would take me away from the Indian community."

"South Asians are status-conscious," says Jain, the psychologist. "If a man's daughter marries an African-American man, she's going to be subjected to all the prejudice already present in this society. She's going to be doubly different. Who wants that for his child?"

Chari says that, before she got married, she once decided to break up but couldn't find a good reason to do so.

"I asked myself, 'If I give in and don't marry him just because he's black, then who am I?' " she says today.

'Model minority suicide'
Bhattacharyya says that dispelling the "model minority" myth would help the South Asian community. The community faces such problems as domestic violence, teenage suicide, homophobia and culture shock, she says, but they are rarely talked about openly because no one wants to dispel the myth. As a result, she says, the community can't get the help it sometimes needs.

Once, when Bhattacharyya applied for a foundation grant to help South Asian youths, she was told that she didn't need it because South Asian youths don't have problems.

"I was so angry. We're always seen as the doctors and lawyers. People don't think we have people who are victimized."

Prashad wants South Asians to commit "model minority suicide" by being outspoken and individualistic and not allowing their success to be used to downgrade other people of color. "Why do I want a myth of success for myself when it's premised on the failure of others?" he says.

Chari, one of those who gathered at the coffeehouse, says she no longer lets others shape her identity. She says the decision has freed her. When others make the same decision, she says, it will liberate the South Asian community.

"I'm Indian regardless of who I marry. I'm an American regardless of what anybody defines me as. If I buy into the myth, I'm not allowed to be so much of what I am. And we as a community are now allowed to be so much of what we are."

It is only an imaginary one.