Origin of Universe in Hindu Scriptures

Aitareya Upanishad- Origin Of The Universe & Man (Part-1)
By T.N.Sethumadhavan, October 2011 

Aitareya Upanishad is a common ground for philosophy and physics. It contains the mahavakya, the great aphorism “prajnanam brahma”, Consciousness is Brahman. Aitareya Upanishad identifies Consciousness as the First Cause of creation. This is forerunner of ‘Unified Field Theory’ or a ‘Theory of Everything’ which the modern physicists are trying to discover although the modern science does not recognize Consciousness as a factor in creation of the universe. 

One of the oldest pastimes of man is to run the search engine of his contemplative and analytical faculties to find out the final answer to the riddle of creation of the universe. This question is not merely academic but it also assumes the colors of religion, philosophy, science and poetry.

We have answers to this enigma in every religion. We have scientific theories throwing up endless ever changing conclusions, the most path-breaking of which is Charles Darwin’s “Origin of Species” followed by Stephen Hawking and others. We have philosophers’ speculations and poetic imaginations. But the mystery of creation remains as much unfathomed and unsolved today as in the Vedic days. For a detailed analysis of the subject the reader may refer to my article entitled “Mystery of Creation - Some Vedantic Concepts” under the category ‘Vedanta’ available in this Website.

VEDIC PERSPECTIVE ON CREATION

Creation is interpreted in the Vedas as a developmental course rather than as bringing into being something not hitherto existent. It was considered as an ongoing-process and not an event. The Purusha Sukta of Rig Veda paints a picture of the ideal Primeval Being existing before any phenomenal existence. He is conceived as a cosmic person with a thousand heads, eyes and feet, who filled the whole universe and extended beyond it. The world form is only a fragment of this divine reality. The first principle which is called Purusha manifested as the whole world by his Tapas.

This view gets crystallized into the later Upanishadic doctrine that the spirit or Atman in man (at microcosm) is the same as the spirit which is the cause of the world which goes by the name Brahman or Paramatman (at macrocosm). These theories are discussed in elaborate details in the following Upanishads Viz., Prasna, Aitareya, Mundaka, Taittiriya, Katha, Chandogya, Svetasvatara, Brhadaranyaka, Maitri, Paingala Upanishads besides the Bhagavad Gita and Yoga Vasishtha. Among the latter Acharyas the contributions made by Gaudapada, and Adi Sankara to these thoughts are colossal.

A brief quotation from the article “Cosmology in Vedanta” by Swami Tathagatananda published by Vedanta Society of New York given below brings out lucidly the perspectives of both Vedanta and modern science on this subject.

Quote--“A perceptive reader will find many striking similarities between the latest findings of Astrophysics and ancient Indian cosmological ideas, of which Swamiji (Vivekananda) says: " . . . you will find how wonderfully they are in accordance with the latest discoveries of modern science; and where there is disharmony, you will find that it is modern science which lacks and not they."

Einstein writes that "cosmic expansion may be simply a temporary condition which will be followed at some future epoch of cosmic time by a period of contraction. The universe in this picture is a pulsating balloon in which cycles of expansion and contraction succeed each other through eternity."

The modern astrophysicist, Stephen Hawking, writes: "At the big bang itself, the universe is thought to have had zero size, and so to have been infinitely hot . . . The whole history of science has been the gradual realization that events do not happen in an arbitrary manner, but they reflect a certain underlying order, which may or may not be divinely inspired."

The Vedas also state that creation is ongoing: what has been in the past is being repeated in the new cycle. Stephen Hawking writes, "Thus, when we see the universe, we are seeing it as it was in the past." He further writes, "But how did he [God] choose the initial state or configuration of the universe? One possible answer is to say that God chose the initial configuration of the universe for reasons that we cannot hope to know."

It is perhaps enough for the modern mind to know how great is the similarity. Vedanta does not support the "big bang" theory and its mechanistic materialism. We have merely cited certain common ideas to be found in both.

Brahman is the ultimate Reality. Brahman is impersonal-personal God. Impersonal God may be called the static aspect and personal God may be called the dynamic aspect of
Brahman. The static aspect Anid Avatam - as Rg-Veda puts it, "It existed without any movement." Brahman is truth, Consciousness and Infinitude. Knowledge, will and action are inherent in Brahman. God projects the universe by animating His prakriti (maya).

Astrophysics and Advaita Vedanta agree on certain points. Advaita Vedanta upholds the notion of the pulsating or oscillating universe. Creation is followed by dissolution and this process will continue ad infinitum. Science used the term "big bang" for the starting point of creation and "big crunch" for the dissolution of the universe.

The "cosmic egg” of Vedanta, which is like a point, is called singularity in astrophysics. The background material of the scientist cannot be accepted as the source of creation. That is the biggest difference between the two systems. Science is still exploring and remains inconclusive but Vedanta has given the final verdict, which is unassailable. Unless there is one changeless Reality, change cannot be perceived at all”.--Unquote

We will now attempt to study the Aitareya Upanishad in detail. (We have already covered in full the study of the Prasna and Svetasvatara Upanishads and briefly the Mundaka Upanishad in this website).

Introduction to the Aitareya Upanishad
The Aitareya Upanishad belongs to the Aitareya Aranyaka and is a part of the Rig Veda. This Upanishad consists of 3 chapters; the first chapter has 3 sections and the remaining two chapters do not have any sections. In the earlier portions of the Aranyaka rituals for the attainment of oneness with Saguna Brahman and their interpretations are dealt with. It is the purpose of the Upanishad to lead the mind of the ritualist away from the outer cermonials to their inner meaning. Sankara points out that there are three classes of men who wish to acquire wisdom. The highest consist of those who have turned away from the world, whose minds are freed and collected, who are eager for freedom. For such seekers this Upanishad is intended. (The other two classes of people are those who want to become free gradually and those who care only for worldly possessions).

The first chapter describes the creation. It provides an allegorical description of the creation of the universe - as also of man – from Consciousness. It uses the word ‘Brahman’ for universal Consciousness and ‘Atman’ for individual Consciousness. These two words embrace all possible concepts about God and all known names of God without any contradiction whatsoever.

Atman alone exists as the sole Reality prior to the creation of all names and forms of the phenomenal world and during their continuance and after their dissolution as well. It projects the created objects through its wondrous powers of maya. The creation is the spontaneous act of the Creator who is not impelled by any desire or necessity. It is the projection of creator’s thoughts.

The stages of creation are as follows: the different worlds, the Virat (representing the totality of the physical bodies) ► ►the deities or Devas (who control the various organs) ►►the elements►►the individual bodies►►and the food by which these bodies are sustained. After creation the Creator enters into the bodies as their living self. Thus is projected the universe of diversity. Next the Upanishad deals with the refutation (apavada) of this universe in order to arrive at the Knowledge of Atman.

Aitareya Upanishad- Origin Of The Universe & Man (Part-2)
By T.N.Sethumadhavan, October 2011 

atha aitareyopaniShadi prathamAdhyAye prathamaH khaNDaH
Chapter I - Section 1
The Creation of the Cosmic Person

PEACE INVOCATION

va~n me manasi pratishthita mano me vachi pratishthitamaviravirma edhi ..

vedasya ma anisthah shrutam me ma prahasiranenadhitenahoratran

sa.ndadhamyrita.n vadishyami satya.n vadishyami .. tanmamavatu

tadvaktaramavatvavatu mamavatu vaktaramavatu vaktaram.h ..

om shantih shantih shantih

May my speech be fixed in my mind, may my mind be fixed in my speech!
O self-luminous Brahman, reveal yourself to me.
O mind and speech enable me to grasp the truth which the scriptures teach.
Let me not forget what I learnt. Let me study day and night.
May I think truth? May I speak truth?
May truth protect me? May truth protect the teacher?
Protect me. Protect the teacher. Protect the teacher.
Aum. Peace! Peace! Peace!

Mantra 1

om atma va idameka evagra asinnanyatki.nchana mishat.h . sa ikshata

lokannu srija iti .. 1..

In the beginning all this verily was Atman (Absolute Self) only, one and without a second. There was nothing else that winked. He (Atman) willed Himself: "Let Me now create the worlds".

It is the common experience that change can take place only upon a changeless base. The moving waters of a river should have a motionless river-bed. The moving train must have a rigid ground to move upon. Similarly, the world around us is ever changing and the continuity of change gives us the illusion of permanency to it. For this phenomenon of continuous change, we must have a changeless, permanent factor and all our scriptures are an enquiry into the existence and nature of that permanent Absolute Factor. This Upanishad is one such enquiry. In this Mantra the master says that ‘in the beginning’ i.e., before the manifested creation came into existence ‘Self alone existed’. It is just like telling in a cloth shop that before all the varieties of fabrics came into being all those were nothing but cotton. In the same way we are told that before the manifested world got projected, it was all Consciousness alone, all pervading and eternal.

We must note here that the sage has deliberately used the word Atman and not Brahman. This can be explained by means of the example of foam. Prior to its manifestation foam was being called as water and after its manifestation it is called both as water and foam. The idea is that before the creation of the pluralistic world of objects, names and forms all that remained was the Self (Atman –individual Consciousness) which is nothing other than Brahman(Universal Consciousness) for there is no difference between pot space and universal outer space.

The Mantra adds that there was no other active principle or entity at that time in the Supreme. This means that the Supreme did not create the world of plurality out of some material cause that already existed like a potter making a pot out of clay that already existed. In the creation of the world the Supreme himself is the material and efficient cause. It also indicates that creation is a misinterpreted super-imposition upon the truth as the appearance of a snake on the rope is available to the disillusioned and confused person only. This is called adhyaropa in Vedanta.

How did the creation take place? He thought I shall indeed create the worlds. At the end of the cycle, the totality of beings living at that time remains in the form of vasanas or mental impressions. In the beginning of the next cycle, these vasanas are projected by the Supreme (who for this purpose is called Isvara) according to the quality of their past actions to seek out their fulfillment in the objective world to appear. The point to keep in mind is that although the creation is the will of Brahman, the resultant product is not based on His arbitrary whims and fancies but on the nature of past actions by the created persons.

Thus the story of creation in Aitareya Upanishad starts when there was nothing other than Consciousness, also called Atman, This One and Absolute Consiousness willed to create a world of multiplicity and relativity. Creation is a consequence of that Will Power, ‘Tapas’.

The philosophy of Atman is stated here in brevity in the form of a sutra. Later on, by the demonstration that names and forms are mere illusory superimpositions (adhyaropa) and then by their refutation (apavada) will be shown the unreal nature of phenomena and the sole reality of Atman.

http://www.esamskriti.com/essay-chapters/Aitareya-Upanishad~-Origin-of-the-Universe-ad-Man-(Part~1)-1.aspx

Distance of Lokas,Universe

All the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering.
The extent of the cosmic phenomenon is calculated to be diametrically (both ways) four billion miles. Then the coverings of the universe begin. The first stratum of the covering (earth) is calculated to extend eighty million miles, a...nd the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. (SB 2.2.28 p.)

1 yojan = 8 miles = 12,8 km
Dhruvaloka, the polestar, is 3,800,000 yojanas above the sun. Above Dhruvaloka by 10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yojanas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka, and above Tapoloka by 120,000,000 yojanas is Satyaloka. Thus the distance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,000 miles. The Vaikuntha planets begin 26,200,000 yojanas (209,600,000 miles) above Satyaloka. Thus the Visnu Purana describes that the covering of the universe is 260,000,000 yojanas (2,080,000,000 miles) away from the sun. (SB 5.23.9 p.)
From decoding 5 th canto of srimadbhagvatam
This phenomenal material world is expanded to a diameter of four billion miles,... (Srimad Bhagavatam 3.11.40 Sri Maitreya to Vidura)
The statement above made by Sri Maitreya Muni is straightforward and exact.
Learned scholars who are free from mistakes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and locations.
With great deliberation, they have established the truth that the distance between Sumeru and the mountain known as Lokaloka is one fourth of the diameter of the universe — or, in other words, 125,000,000 yojanas [1 billion miles].
(Srlmad Bhagavatam 5.20.38; Srila Sukadeva Gosvami to Maharaja
Pariksit)
The diameter of the universe is plainly stated by Srila Sukadeva Goswami to be pahcdsat-koti (500,000,000 yojanas or four billion miles.) Since there is agreement between the acaryas what is the need for speculation on this subject?
"A Radical Position"
To say that everything outside a four-billion-mile diameter shell is imaginary
is indeed a radical position. It is practically indefensible within modern society.
Unlike Darwin's theory, which has numerous scientific flaws (as admitted recently by many serious scientists), the "Universe Within Four Billion Miles Theory" cannot be supported by scientific evidence or arguments. If you doubt this, please consult with some scientists and see.
For certain there was no one more radical than Srila Prabhupada when it came to opposing modern scientific theories.
He tested them in the laboratory of the Bhagavatam and then gave his pronouncement. Of course we are not saying that "everything" outside the four-billion-mile diameter shell is imaginary, there are layers, then trillions of other universes, then paravyoma, etc.
We do not have a narrow vision of cosmology, it is far vaster that the modern scientists can imagine even using their millions of light year calculations.
We do say that the estimates given for the distances of planets within our visible sky by astronomers are inaccurate because they do not tally with the Bhagavatam. Otherwise, if we do not accept fully the Bhagavatam, what does it mean to see through the eyes of the shastra.
We should not be intimidated by the scientists.
For a common man, both modern science and Vedic wisdom are simply to be accepted because none of the statements either of modern science or of Vedic literature can be verified by him.
The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding, however, is more authentic because it has been accepted by the acaryas, who are not only faithful and learned men, but are also
liberated souls without any of the flaws of conditioned souls.
The modern scientists, however, are conditioned souls liable to so many errors and mistakes; therefore the safe side is to accept the authentic version of Vedic
literatures, like Srimad- Bhagavatam, which is accepted unanimously by the great acaryas. (Srimad Bhagavatam 2.2.26 Purport)
It is not scientific for astronomers to theorize about a universe to which they have such little access. Neither is it wise to assign unverifiable distances to objects seen in the sky through telescopes and insist this is the only feasible explanation.
There are so many flaws in that empirical approach where observation and experiment are lacking, what to speak of the total absence of proof.
1) deficient material telescopes
2) our proneness to making mistakes
3) using one's imperfect eyes
4) being subject to illusion
5) using limited brains
6) using restricted intelligence
7) tendency to cheat
This vivid description of how the rays of the sun are distributed throughout
the different planetary systems of the universe is very scientific . Sukadeva
Gosvami described these universal affairs to Maharaja Pariksit as he had heard about them from his predecessor. He explained these facts five thousand years ago, but the knowledge existed long, long before.
Sukadeva Gosvami received it through disciplic succession. Because this
knowledge is accepted through the disciplic succession, it is perfect.
The history of modern scientific knowledge, on the contrary, does not go back more than a few hundred years.
Therefore, even if modern scientists do
not accept the other factual presentations of Srimad-Bhagavatam, how can they deny the perfect astronomical calculations that existed long before they could imagine such things?
There is so much information to gather from Srimad-Bhagavatam. Modem scientists, however, have no information of Other planetary systems and, indeed, are hardly conversant with the planet on which we are now living. (Srimad Bhagavatam 5.20.37
Purport)
Attempting to discover universal truths by telescope, mathematics and imaginativeness is defective from the outset.
Vaisnavas are not supposed to be concerned with the current theories about the size of the universe presented by the cavalcade of dying so-called scientists.
As far as we are concerned, we follow the authority of Vydsadeva and Sukadeva Gosvami, who have described the universal situation according to the Vedic literature.
These authorities differ from modern scientists who conclude from their imperfect sensual experience that only this planet is inhabited by living beings whereas the other planets are all vacant or full of dust. (Srimad Bhagavatam 7.4.17 Purport

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

UNIVERSE,COSMOS,EARTH AND YOU( just a energy flake) THERE IS NO I IN COSMOS.

The common understanding of physics, the universe, space travel and telescopes is not good. For people like us, there are pictures that illustrate how minuscule our world is compared to the vastness of infinite possibilites. Thanks to technology today, pictures like the ones below explain things in a way that even the most watered down Neil deGrasse Tyson Quote can be proud of. Again, thank you internet gods for bestowing mind-blowing information effectively to the common folk. So let’s begin by checking out the true size of our world.

The earth is bigger than the Moon, Mercury and Mars.



EARTH IS SAME SIZE AS VENUS.
Neptune and Uranus are much bigger
Jupiter and Uranus-LARGE,BIG.

The Sun is giant. It is almost perfectly spherical and consists of hot plasma interwoven with magnetic fields.

Sirius is the brightest star in the night sky. With a visual apparent magnitude of −1.46.

Pollux is a star in the northern constellation of Gemini, the Twins. Pollux is the brightest star in the constellation. The distance away from Earth is measured at a distance of about 33.78 light-years .

Arcturus -constellation Boötes is the brightest star in the northern celestial hemisphere.fourth brightest star in the night sky

Rigel is the brightest star in the constellation Orion and the seventh brightest star in the night sky. Aldebaran is an orange giant star located about 65 light years away in the zodiac constellation of Taurus, its brightest star.

Our Sun is now barely visible.













This exercise is a reality check for those moments when thoughts are streaming about frustrations, anger, disappointment, drama or worry of any kind. Think of the size and scope of everything you just saw and know that there is much more in this world to explore. More thoughts to be had. More experience to participate with. The doors that open to a new world are symbolic of the human mind, which fights to limit the thought process to create a productive organism.
As such, it is imperative that time is taken once in awhile to look up, focus on the Skype and tell the mind that ‘NO’, there is actually more to this world than the route to work, the trash to be thrown away and the new dress that is 50% off. There is so much more that it requires the simplified down nature of articles like this to accurately explain as much to the masses.
About The Author: Jesse Herman is the founder of PowerfulPrimates.

The The Size of this Universe – from Śrīmad-Bhāgavatam 3.11.40-42

BHAGVATPURAN---This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.

Purport:

As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.

BHAGVATAM---The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.

Purpose:

The coverings of the universes are also constituted of the elements of earth, water, fire, air and ether, and each is ten times thicker than the one before. The first covering of the universe is earth, and it is ten times thicker than the universe itself. If the universe is four billion miles in size, then the size of the earthly covering of the universe is four billion times ten. The covering of water is ten times greater than the earthly covering, the covering of fire is ten times greater than the watery covering, the covering of air is ten times greater than that of the fire, the covering of ether is ten times greater still than that of air, and so on. The universe within the coverings of matter appears to be like an atom in comparison to the coverings, and the number of universes is unknown even to those who can estimate the coverings of the universes.

BHAGWAT---The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.

Purport:

Lord Mahā-Viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka). The word mahātmanaḥ is used here to indicate Mahā-Viṣṇu, and His real manifestation is Lord Kṛṣṇa, who is called parama, as confirmed in the Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

“The Supreme Lord is Kṛṣṇa, the original Personality of Godhead, known as Govinda. His form is eternal, full of bliss and knowledge, and He is the original cause of all causes.”

SIZE OF UNIVERSE

Stages of Creation of Material Universe ~ Structure of the Universe

INTRO

“There is a systematic schedule for the perpetual manifestation, maintenance and annihilation of the material world, as stated in Bhagavad-gītā (9.8): bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt. As it is created now and as it will be destroyed later on, so also it existed in the past and again will be created, maintained and destroyed in due course of time. Therefore, the systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Māyāvādī philosophers.

The material world is called illusory because it is a place of forgetfulness of the transcendental service of the Lord. Thus one engaged in the Lord’s devotional service in the material world may sometimes be very much disturbed by awkward circumstances. There is a declaration of war between the two parties, the illusory energy and the devotee, and sometimes the weak devotees fall victim to the onslaught of the powerful illusory energy. Lord Brahmā, however, was sufficiently strong, by the causeless mercy of the Lord, and he could not be victimized by the material energy, although it gave him cause for anxiety when it managed to totter the existence of his position.

The seeds of all the planets in the universe were impregnated in the lotus on which Brahmā was situated. All the planets were already generated by the Lord, and all the living entities were also born in Brahmā. The material world and the living entities were all already generated in seedling forms by the Supreme Personality of Godhead, and Brahmā was to disseminate the same seedlings all over the universe. The real creation is therefore called sarga, and, later on, the manifestation by Brahmā is called visarga.” [From the Puports by Srila Prabhupada]

9 KINDS OF CREATION AND 3 KINDS OF ANNIHILATION

Summarized from Śrīmad bhāgavatam 3.10 Divisions of the Creation

First creation: Mahat-tattva – sum total of material ingredients which modes interact due to the presence of the Lord

Second creation: False ego – material ingredients, material knowledge and material activities arise

Third creation: Sense perceptions – elements are generated

Fourth creation: Creation of knowledge and working capacity

Fifth creation: Controlling deities (demigods) – created by interaction of the mode of goodness; mind is the sum total of goodness

Sixth creation: Ignorant darkness of the living entity – master acts like a fool; forgetfullness of the relationship with the Supreme Lord; 5 kinds of illusion that cause material bondage: attachment, hatred, pride, ignorance and false identification

Creations from first (1) to sixth (6) are natural creations by external energy of the Lord (prākṛta-natural creations)

Seventh creation: Immovable entities: fruit trees without flowers, trees and plants, creepers, pipe plants, creepers with no support, trees with the flowers and fruits = they are almost unconscious but have feelings of pain within

Eigth creation: Lower species of life – 28 varieties, all extensivelly foolish and ignorant – they know their desirables by smell only; those are animals with cloven hooves, with one hoof, five nails on claws, birds etc.

Ninth creation: Human beings – mode of passion is very prominent in them

Creations from seventh (7) to ninth (9) are creations by Brahmā (vaikṛta creations)

There is also tenth creation and that is creation of the demigods which is of 8 varieties:

1. demigods
2. forefathers
3. asuras (demons)
4. Gandharvas (expert artisans in the higher planets) and Apsarās (Angels, angelic beings)
5. Yakṣas and Rākṣasas (demonic beings, man-eating demons, carnivorous)
6. Siddhas (perfected beings, advanced mystics), Cāraṇas (celestial singers) andVidyādharas (other demigods)
7. Bhūtas (ghosts), Pretas (evil spirits, hobgoblins, ghosts) and Piśācas (witches, evil spirits)
8. superhuman beings, celestial singers

These are all created by Brahmā.

3 KINDS OF ANNIHILATIONS

The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one’s qualitative actions and reactions.

LIFESPAN OF DEMIGODS

Summarized from Śrīmad-Bhāgavatam 3.11, Calculation of Time, from Atom

1 year of demigods = 360 years of humankind

12,000 years of demigods = 4 milleniums (yugas) = 4.320,000 years of humans

4 milleniums (yugas): Satya, Tretā, Dvāpara, Kali = 12,000 years of demigods

Satya yuga=4,800 years of demigods, Tretā yuga=3,600 years of demigods, Dvāpara yuga=2,400 years of demigods, Kali yuga= 1,200 years of demigods

Transitional periods between yugas (yuga-sandhyās) – few hundred years before and after every millenium (yuga) – in these periods all kinds of religious activities are performed.

LIFESPAN OF BRAHMĀ AND MANUS

There are 3 planetary systems:

Lower planets – Pātālalokas (Bhūḥ) – hellish planets

Middle planets – Bhūrlokas (Martya, Bhuvaḥ) – earthlike planets

Upper planets – Svarlokas (Svarga, Svaḥ) – heavenly planets

Still higher planets – Maharloka, Tapoloka, Satyaloka and Brahmaloka which do not dissolve in devastating water.

 

Brahma lives for 100 years (Brahma’s years). Please see the calculation:

4 yugas x 1000 = one day of Brahmā (4 x 4.320,000 x 1000)

likewise, 4 yugas x 1000 = one night of Brahmā – during which 3 planetary systems are submerged in the water of devastation. In this sleeping condition, Brahmā dreams of Garbhodakśayī Viṣṇu and takes instruction from the Lord for the rehabilitation of the devastated area of space. In the night of Brahmā, manifestation of universe merges in the darkness of night when living entities remain merged in dissolutions and everything is silent.

Lifespan of Manus = 852,000 years of demigods = 306,720,000 years of humankind

There are 14 consecutive Manus, fathers of mankind during one day of Brahmā, and each of them has different descendants. 7 sages, Indra, Gandharvas all appear simultaneously with Manu.

PROCESS OF DEVASTATION

Blazing fire from the mouth of Saṅkarṣaṇa rages for 100 years of demigods = 36,000 human years.

For another 36,000 years there are torrents of rain, violent winds and waves and the seas and oceans overflow. These 72,000 years are the beginning of the partial devastation of the 3 worlds.

LIFESPAN OF HUMANS IN DIFFERENT MILLENIUMS (YUGAS)

In Satya yuga = 100,000 years

In Tretā yuga = 10,000 years

In Dvāpara yuga = 1,000 years

In Kali yuga = 100 years