Cosmology of Hinduism is more advanced than modern #bhagvatam #bhagvatgita #jambodweep

For many people Bhagvatam or Sri bhagvatgita is only religion of Hindu book, but during Krishna there was no other so called cult religion what we have now since last ~2000 years ago.There was sanatan dharma, religion of truth- called Dharma everywhere. It is Kaliyug that entered after Dwapar gone when Sri Krishna departed from this earth, that made and still making all confusion. And this will carry on untill next Sri Krishna in diff form come.

Here ,I am trying to decode what is written in Bhagvatam about Cosmos,which modern scientist still far away to get even after many satellites and telescope they have.
This is based on Bhaktivedanta Institute scientist Sadaputa Dasa (Dr. Richard Thompson)'s article-"Mysteries of sacred universe".


While there is debate as who was a 9th Avtar of God- Buddha or Chaitanya Mahaprabhu, Hindus believe Chaitanya Mhaprabhu was a 9th Avtar of Vishnu.  And per Chaitanya“In every verse of Srimad-Bhagavatam and in every syllable, there are various meanings.”(Chaitanya-charitamrita, Madhya 24.318).
The Fifth Canto of the Srimad-Bhagavatam enumerate many universes. Each universe is like egg  shell surrounded by layers of elemental matter which is a boundary between mundane space and the unlimited spiritual world.
The region within the shell  is called the Brahmanda, or “Brahma egg.” It contains an earth disk or plane—called Bhu-mandala—that divides it into an upper, heavenly half and a subterranean half, filled with water. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas, or “islands,”

varshas, or “regions,” and oceans.The circular “island” of Jambudvipa, lies in  the center of Bhu-mandala ) with nine varsha subdivisions. Subdivisions are known as -Bharata-varsha, which  is India/Bharat . In the center of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.
 Bhu-mandala are a stereographic projection of a globe .The land area between the equator and the mountain arc is Bharata-varsha, corresponding to greater India. Since its purpose was astronomical, rather geographical,so many other countries were not described.
The way it describes earth's is like this-It points out that night prevails diametrically opposite to a point where it is day. Likewise, the sun sets at a point opposite where it rises. Therefore, the Bhagavatam does not present the naive view that the Earth is flat.

In middle ages, astronomical instrument called an astrolabe was used which can be used today to compare Bhu-mandala.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.
Bhu-mandala as a Map of the Solar System
Descriptions of Bhu-mandala have features that identify it as a model of the solar system.
The scholars Giorgio de Santillana and Hertha von Dechend carried out an intensive study of myths and traditions and concluded that the so-called flat Earth of ancient times originally represented the plane of the ecliptic (the orbit of the sun) and not the Earth on which we stand. In India, the earth of the Puranas has often been taken as literally flat. But the details given in the Bhagavatam show that its cosmology is much more developed.

Bhagavatam used the ecliptic model, and  the disk of Bhu-mandala corresponds to the solar system . The solar system is nearly flat. The sun, the moon, and the five traditionally known planets—Mercury through Saturn—all orbit nearly in the ecliptic plane.Thus Bhu- mandala does refer to something flat, but it’s not the Earth. 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.
Jambudvipa as a Topographical Map of South-Central Asia
Jambudvipa,represents the northern hemisphere of the Earth globe. But the detailed geographic features of Jambudvipa do not match the geography of the northern hemisphere. They do, however, match part of the Earth.
Six horizontal and two vertical mountain chains divide Jambudvipa into nine regions, or varshas . The southernmost region is called Bharata-varsha. Careful study shows that this map corresponds to India plus adjoining areas of south-central Asia. It is easily understandable  as  Bhagavatam assigns many rivers and mountains, like Himalayas  in India to Bharata- varsha. Thus Bharata-varsha represents India. Bhagavatam places the Himalayas to the north of Bharata-varsha in Jambudvipa
A detailed study of Puranic accounts allows the other mountain ranges of Jambudvipa to be identified with mountain ranges in the region north of India. In ancient days, this part of Himalaya mountain was a place which had famous SILD ROAD to business activity between Middle east and India and Europe.The Pamir Mountains can be identified with Mount Meru and Ilavrita-varsha, the square region in the center of Jambudvipa. (Mount Meru does not represent the polar axis in this interpretation.)
Bhu-mandala as a Map of the Celestial Realm of the Devas

Per other Puranas,Bhu-mandala is a map of the celestial realm of the demigods, or devas. Other interpretation could be like this-Bharata-varsha includes the entire Earth globe, while the other eight varshas refer to celestial realms outside the Earth. This is a common understanding in India.
But the simplest explanation for the heavenly features of Jambudvipa is that Bhu-mandala was also intended to represent the realm of the devas. 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. Such unrealistic value is secondary to representation of Jambudvipa as  heavenly realm and part of earth and there is connection between two so it doubles in size.Even modern scientist now believe that there is a parelles world. 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 or Dwarika and transports him mystically to a distant city

The  literature is full of stories of parallel worlds. For example, the Mahabharata tells the story of how the Naga princess Ulupi abducted Arjuna while he was bathing in the Ganges River .Ulupi pulled Arjuna down not to the riverbed, as we would expect, but into the kingdom of the Nagas (celestial snakelike beings), which exists in another dimension.
Mystical travel explains how the worlds of the devas are connected with our world. In particular, it explains how Jambudvipa, as a celestial realm of devas, is connected with Jambudvipa as the Earth or part of the Earth. Thus the double model of Jambudvipa makes sense in terms of the Puranic understanding of the siddhis.
 Bhagavata Cosmology

Upanishads on Creation : THE SPIDER ANALOGY

A wonderful illustration from Upanishads on Creation : THE SPIDER ANALOGY 

yathorṇa-nābhiḥ sṛjate gṛhṇate ca 
yathā pṛthivayām oṣadhayas sambhavanti |
yathā sataḥ puruṣāt keśalomāni
tathākṣarāt sambhavatīha viśvam ||

…… Mundak Upanishad 1.1.7

“ As a spider projects forth and draws back (its threads), as plants grow on earth, as hairs grow on the body, so does the universe emerge from the Imperishable Being.“



PURPORT :

Here three illustration is used :

Spider spinning the web
Varieties of plants growing from the earth
Hairs growing from the body

1.The spider designs its web. So it is the intelligent cause of the web. Raw material is also produced by the spider itself (normally any raw material is different from the maker). So here spider is the intelligent as well as the material cause of the web. In many cases like furniture, ornaments etc, the carpenter,who is the intelligent cause is different from wood,which is the material cause.Goldsmith is different from gold. Intelligent cause is called Nimitta Karanam. Material cause is called Upadana Karanam. So spider is Abhinna Nimitta Upadana Karanam. So is Brahman. It alone visualizes the creation; it alone is also the material. So he is the cosmic architect. Other than him there is nothing; no time, no space, so there is no question of searching for material cause.

2.Earth produces varieties of plants. Though earth is one, it is capable of producing different varieties. So is Brahman who is one but can produce diverse effects – Eka Karanath Aneka Vidha Karyani

3.Our body is live and sensient. But hair and nails are insensient. So the body which is of Chetana nature produces something of a different nature (Vilakshana Srishti which means cause producing an effect of a different nature). Normally we experience ‘Salakshana Srishti’ like mangoes in mango tree, humans begetting humans. But in Brahman, this Vilakshana Srishti is possible. The sensient creatures (Salakshana) and apparently insensient objects (Vilakshana) which constitute this Jagat is manifested by sensient Brahman.

Brahman :

Adrishyam (invisible)
Agrahyam (beyond our grasp)
Avarnam (beyond description)
Avyayam (indestructible)

Manifested world :

Drishyam ( Visible)
Grahyam ( Within our grasp)
Varnam (Can be described)
Vyayam ( Destructible)

So it shows Brahman can produce creation which seems to be of different nature.

In spider example, the spider not only designs and creates the web by itself but is its Laya Karanam also (it swallows/resolves its web into itself), whereas a pot maker does not swallow the pot!

Brahman also creates and resolves the creation into himself/itself (Srujate, Gruhnate). Like these three examples Brahman also creates the whole cosmos and finally resolves in himself.


Brihadaranyak Upanishad states :

“As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The ‘Prana’ (vital breaths) are the truth and their truth is Atman.”

...[Brihadaranyaka Upanishad 2.1.20] 

BRAHMAN AND THE UNIVERSE

BRAHMAN AND THE UNIVERSE :-

RELATIONSHIP OF BRAHMAN AND THE UNIVERSE :

==== From The Viewpoint Of Advaita Vedanta ====

According to Hinduism there is a beginningless and endless cycle of creation, maintenance and dissolution or resolution, called “srishti”, “sthithi”, ”laya.” In each srishti, the variety and pattern of objects, the attributes of the bodies and minds and the events and situations have to be fashioned to suit the karmas of the myriad of sentient beings that have to undergo their karmaphalam in the course of their janmas during that srishti.

The Vedas declare that Brahman is the cause of the origin, subsistence, and dissolution of this world. This view is consistent with two kinds of causality:
(1) substantial (or material) causality, in which a substance such as clay or gold is related to an earthen pot or golden ornament as cause to effect; and
(2) efficient causality, in which the cause is an active agent such as a potter or goldsmith who shapes a substance such as clay or gold into an object such as an earthen pot or golden ornament.


Which of these two kinds of causality applies when we say that Brahman is the cause of the world?

Shankaracharya says Brahman alone is originally and ultimately real. Nothing can exist independently of Brahman. Thus, it would seem that Brahman is both the efficient and the material cause of the universe. That is, Brahman is the agent (efficient cause) that causes the world to be and also the substance of which the world is composed (or from which the world is projected) (material cause). For Shankara, the universe is not created "out of nothing"(ex nihilo) but out of Brahman.

According to Sastra, Brahman is eternal and changeless. In various passages, Upanishads state that Brahman is eternal (”nityam”); “nityam” implies changelessness. In Muktikopanishad and in the BhagavadGita , Brahman is specifically said to be changeless. In Brahma Sutra bhashyam II.i.14, Sankaracarya says that Brahman is changeless and eternal and it has been denied that Brahman can undergo any modification whatsoever.

There is, however, a problem here, with which Shankara and his followers have grappled. For Advaita Vedanta, Brahman is unchanging, whereas the world of experience (produced by and from Brahman) is evidently full of change. How is the changing universe related to the changeless Brahman? The problem does not arise with regard to efficient causation. It seems possible for an unchanging Supreme Being (Brahman) to command that let the changing world exist ("Let there be light," and so forth). However, if Brahman is also the material (substantial) cause of the world, and if the world is changing, doesn't that mean that Brahman is also changing?

Shankara and his school distinguish between two kinds of material change: (1) parinama (change of substance, actual change) and (2) vivarta (change of appearance).

(1) The following is an illustration of the parinama principle: Milk can be used to make cheese. In the process of cheese-making, the milk is transformed into cheese and becomes unrecoverable, i.e., once the cheese has been made, we cannot recover the milk. The milk has been changed into a substance other than itself.

(2) For an example of the vivarta principle, consider the fashioning of a ring out of silver. In this case, the silver (the material cause) does not change into something other than itself. The silver now appears in the form of a ring, but it remains silver, and it could be refashioned into some other piece of jewelry. In a significant sense, the silver itself does not change when it is fashioned into a ring or other ornament. It continues to be what it is.

For Shankaracharya, the relationship between Brahman and the world does not involve parinama. In producing the world, Brahman does not become the world. Brahman remains itself. However, in the process of creation, does Brahman take on the shape or form of the world, as does the silver that is used to make a ring? The vivarta concept comes closer to Shankara's understanding of the relationship between Brahman and the world. Brahman takes on the appearance of the world, as does the silver take on the appearance of a ring. But in taking on the appearance of a ring, the silver itself is molded and shaped into a certain form. For Shankara, this is not what happens in the Brahman-world relationship. Shankara denies that Brahman, as the material cause of the universe, changes in any way whatsoever. Thus, neither the parinama nor the vivarta view is satisfactory. They both presuppose that cause and effect are separate realities. In parinama, the material cause (e.g., milk) is transformed into a substance different from itself (e.g., cheese); and in vivarta, the material cause (e.g.,silver) is changed into the shape of its material effect (e.g., a ring).

Upanishads also say that Brahman is devoid of instruments of action and thinking (karta amanah). There are also statements in the Upanishads to the effect that Brahman is neither neither cause nor effect. A changeless Brahman, a Brahman that is akarta, cannot be the transforming material cause (parinaami upaadaana kaaranam) of the perceived world. Since Brahman is amanah, It cannot be the intelligent cause (“nimitta kaaranam.”) of the perceived world, either.

So, the question arises, how does creation come?

Shankara's position is that the world is a mere appearance of Brahman caused by ignorance (avidya) and illusion (maya). There is no real creation. Brahman does not really act, nor does it change in any way.

Thus, for Shankara, it seems that Brahman is both the cause of the world's existence and not the cause of the world's existence. To avoid this apparent contradiction, Shankara utilizes a distinction between two ways in which the nature of Brahman is experienced and understood. This is the distinction between Saguna Brahman and Nirguna Brahman,"Brahman with attributes" and "Brahman without attributes" . Saguna Brahman is qualified by limiting conditions owing to the multiplicity of the names (mental entities) and forms (bodies) arising out of the cosmic evolutionary process (i.e., out of the plurality of the created world) and as possessing a plethora of attributes (e.g., truth, beauty, knowledge, consciousness, bliss, power); Nirguna Brahman is free from all limiting conditions whatever and devoid of all attributes. Saguna Brahman is the personal God of religion, an all-good, all-powerful, all-knowing, and all-present creator of the world and a divine savior to whom we owe our love and devotion. Nirguna Brahman is the Transcendent Absolute, having none of the attributes associated with "God" in the various theistic religions of the world. For Shankara, Brahman appears differently to different people depending on whether the Supreme Being is the object either of knowledge (jñana) or of ignorance (avidya). In reality (so says Shankara) the soul and Brahman are one. In Shankara's view, one and the same Self (Atman) is present, although hidden, in all beings.

Thus, Shankara holds that Brahman, when properly understood (i.e., from the standpoint of knowledge), is devoid of all attributes (Nirguna Brahman). When Brahman is described as possessing attributes such as truth, knowledge, or infinity, or when Brahman is described as Pure Being (sat), Pure Consciousness (chit), and Pure Bliss (ananda), these characterizations of Saguna Brahman (Brahman with attributes) are attempts to describe Brahman from the standpoint of ignorance. Such characterizations are, in reality, just words, and the true nature of Brahman cannot be described in words. The truth of the matter, according to Shankara, is that Brahman's true nature is completely devoid of any attributes.

When Brahman is said to be the efficient and material cause of the world's existence, it is Saguna Brahman, not Nirguna Brahman, that is so described. To speak of Brahman as the cause of the world presupposes a duality of Brahman and world, and such dualistic thinking is grounded on ignorance of the true nature of Brahman and Atman. Although Brahman is characterized in various Vedic texts as the efficient and material cause of the universe, Shankara holds that these texts refer to Saguna Brahman and that thinking of Brahman as Saguna ("with attributes") constitutes only a preliminary view of Brahman, a view based on the human need to explain the apparent existence of the universe. However, in order to understand the true nature of Brahman, we must go beyond this preliminary view and understand Brahman as it is in itself, not in relation to the universe, i.e., in non-dualistic terms. At that level of comprehension, it is seen that the entire universe is nothing but a superimposition upon and mere appearance of Brahman, the underlying reality of all that is. In the knowledge of the true nature of reality, which is the Brahman-Atman unity, this superimposition is "sublated." (Sublation is the process of correcting our understanding by replacing false judgments with true judgments.)

This line of argument leads Shankara to his famous distinction between two levels of reality and understanding:
(1) phenomenal or relative reality (vyavaharika satya), in which dualities and distinctions appear, and
(2) transcendental and absolute reality (paramarthika satya), in which there are no dualities or distinctions whatsoever. It is only from the phenomenal and relative standpoint of dualistic and distinctionist thought that Brahman (i.e., Saguna Brahman) is the cause of the existence of the universe.

From the standpoint of absolute reality and understanding, there is nothing in existence other than the Brahman-Atman unity. Thus, in one sense, Brahman is the cause of the world's existence and, in another sense, Brahman is not the cause of the world's existence.

For the purposes of his arguments against Samkhya philosophy, Shankara adopts the phenomenal-relative perspective, insisting that, if we are to posit the existence of the universe as a product of causation, then we must conclude that Brahman-Atman (i.e., in the guise of Saguna Brahman) is both the efficient and the material cause of the world.