Bhagavata-purana, creation and cosmology

At a time more and more people start developing interest in Vedic knowledge we are also seeing similar growth in spurious interpretation of the wisdom of the seers. One such topic is about the start of Uttarayana or winter solstice. This paper is aimed at putting at rest the confusions about Uttarayana created by western educated minds and confused desi people. This paper begins with stating the Vedic view of the Sun as the basis of Time, the 4-fold time calculation by citing two examples (Mahashivaratri and day of Gitopadesa) and how the  equinoxes and solstices are identified by the Sun and the Moon.

Purany, wraz z eposami (Mahābhārata, Rāmāyana) nazywane piątą Wedą, to najobszerniejszy dział piśmiennictwa staroindyjskiego. Wylicza się, że liczba dwuwierszy całego zbioru może sięgać 2 000 000. Dla wiernych stanowią one encyklopedię mitów, wierzeń, obrzędów oraz wykładnię życiowej filozofii. Niniejsze opracowanie przybliża strukturę puranicznej rzeczywistości, w której operują bohaterowie eposów. Dodatkowo przedstawiona jest natura puran jako gatunku literackiego, zmieniające się poglądy na znaczenie i metodologię badań nad puranami, oraz konflikt między empiryczną wiedzą astronomiczną, a klasyczną kosmologią. Analiza kosmologii opiera się na tekście Bhagawata-purany. Szczegółowo przedstawiony jest obraz ziemi (Jambudvipa) z umieszczoną w centrum górą Meru, otoczonej kolistymi wyspami i oceanami. Obraz wspólny dla wyobrażeń tradycji buddyjskiej, dźinijskiej i bramińskiej.

The life to Earth came from the Universe: the part is alive due to the Entire, this world is alive thanks to the Whole. The first tribe of our Earth w ere Scythians, people from the Moon; their selenic language was the root to earthly languages — the heart of human language. // Жизнь на Землю пришла из Вселенной: часть Целым жива, мир сей — Всем. Племя первое нашей Земли — Скифы, люди с Луны; их язык, корневой земным — лунная молвь, сердце речи людской.

Article “The unity of European and Hindu medieval cosmological models” is an interdisciplinary undertaking of philosophy, theology and indology. Its goal is to look at the hypothesis of existing the common complex of ideas on which the cosmological models formed in medieval Europe and India are based and which are expressed in early medieval monastic theology of Hildegard of Bingen and Hindu epic text of Bhagavata-purana.
In this article a hypothesis is formulated about the crucial unity of the complex of ideas behind both cosmological models (although in those times there were no scholar and cultural contacts between both civilization circles). However some crucial similarities found in the analyzed cosmological models let us formulate a hypothesis that there is a common complex of ideas behind them, which as the religious paradigm (Sallie McFague, 1982) sets the main courses of thought in both cultures of those times.
Two authors (Bartosz Wieczorek and Andrzej Babkiewicz), experts in their fields present each of the traditions to see their “unity in diversity”. Thanks to such mutual looking at one tradition in the mirror of the other, each one of them could be better understood in itself because it is shown in broader interpretational context.
The authors analyze the texts (Liber divinorum operum and Bhagavata-purana) from the perspective of the following subjects:
1. model of God – cognitive models behind the conceptualization of the Absolute;
2. model of a man – central role in the creation, man as the micro- and macrocosm etc.;
3. model of the universe – spherical structure, shape, presence of the elements, planetary spheres etc.;
In the article both cosmological models are compared, the philosophical and theological similarities and differences are correlated.
The main scientific goal of this article is to find a fundamental complex of philosophical and theological ideas that stand behind the vision of the world existing in the European and Indian Middle Ages through the example of the works of Hildegard of Bingen and the text of the Bhagavata-purana. Verification of the hypothesis may have important social consequences, because it shows to the modern globalizing, intercultural and interreligious society that there is a crucial unity of ideas between even the distant civilization circles and this may form the foundation for dialog and cultural and social relations.

This paper is the first substantial study of the Jilwa-yi ẕāt, an unabridged Persian verse translation of the tenth skandha of the Bhāgavata Purāṇa, completed in Delhi in 1732–33 by Amānat Rāy, a Vaiṣṇava pupil of the influential poet-philosopher Mīrzā ‘Abd al-Qādir Bīdil. The paper focuses especially on the textualization of Kṛṣṇa and Kṛṣṇaite devotion within the framework of Persian literary conventions and the dominant Ṣūfī-Vedāntic conceptual atmosphere, with a special attention for the intertextual ties with the works of Bīdil. A few philological remarks on the contours of a hitherto largely ignored Kṛṣṇaite subjectivity in Persian are also included.

Purāṇas are the texts which hold various legends and doctrines of Hinduism. There are eighteen Mahapurāṇas and also eighteen Upapurāṇa. In contradistinction to epics, they are written with a clear-cut Sanskrit language. Purāṇas are thought to be written between 250 AD and 1250 AD. Purāṇas necessarily contain one of the five characteristic features just as creation (Sarga), re-creation (Pratisarga), periods of Manus (Manvantara), pedigree (Vamşa) and lifetime of the kings located in the pedigree (Vamşanuçarita). According to the God they dedicated, Purāṇas can be examined three groups as Sattvika, Racasika ve Tamasika. Hereunder, the Mahapurāṇas which give a lot of importance to Vishṇu are known as Sattvika Purāṇas. Bhagavata Purāṇa is also one of them. The work is considered to have written by the grammarian Vopadeva consists of twelve Skandha (chapter), eighteen thousand Sloka (verse) and three hundred and thirthy-two Adhyāya (section). It is also translated and published as the first Purāṇa in Europe. It is well known in India. Even today, the Bhagavatas who are the followers of a kind of Vishṇuit sect continue to exist under the big influence of this Purāṇa. The word 'Bhāgavata' means 'God' in Sanskrit. The Purāṇa which praises the strenght of God Vishnu is known by his name. This Purāṇa is the essence of all Purāṇas and it has a great reputation in India. Lomaharshana (Sūta) is the narrator of this Purāṇa. In our thesis, it is given some legends describing how the creation of the Universe, the Three Worlds, Gods and Goddesses, various mythological beings, saints and saints kingdom, plants, animals and human species; five major elements, sense organs; Ignorance, Desire, Anger, Greed, Voice; Vedas and Upavedas, İtihāsa and Purāṇas, phonetic and grammatical rules, Vedic measures were and so on.

The problem of creation of Unitary Field theory, or the Theory of Everything, which the Einstein was so eager to solve by means of physics, remained unsolved since it is solvable only by means of the Word: because the Word, according to Bible — is the God and «the God has»: Universe, His Child. This particular solution is given by the linguistic work about the Existing, offered by me to you and based on the Pressing method, the founder of which is Dionysus (Bacchus) — the ancient's god of the Word, Moon and Wine. // Познать Мир, Божий Храм - есть познать Слово нам. Слово - это Луна.

This paper is a critical appreciation of the Vedastuti, a chapter in the NĀRĀYAŅĪAYA. NĀRĀYAŅĪAYA IS A STOTRA WORK. A celebrated work written in praise of GURUVAYURAPPAN  (the presiding deity in the temple of GURUVAYUR).
This chapter (Daśaka) comprises the literary reproduction of some selected mantras from the Rigveda.

"Tutto per Krishna e niente per me". Giriraja Swami: Dopo aver ascoltato tante lamentele da così tanti devoti, Srila Prabhupada ha convocato un incontro fra tutti i devoti. Praticamente, tutti i devoti del tempio sono entrati nella stanza di Srila Prabhupada, e lui ha ascoltato con molta simpatia tutto quello che ogni devoto aveva da dire, ed era veramente preoccupato e voleva migliorare le cose. Ad un certo punto il GBC per l'India protestò: "Srila Prabhupada, la mia unica intenzione era quella di eseguire la volontà di Vostra Divina Grazia". E Prabhupada replicò un po' sarcasticamente: "È volontà della Mia Divina Grazia che i devoti debbano essere disturbati?". Usò uno stratagemma.

The surname Armstrong, “strong hand,” is a direct sign of the mission of the great earthling. The ancients said that the Hand of God is the Beginning of the universal movement, the Mother Goddess: the creative aspect of the Creator, personified by the Moon. The strongest hand biologically is the wing, the hand of our soul. He who is winged with soul is a hero, a winner. The hero was the chosen one of Heaven, Neil. // Фамилия Армстронг, «сильная рука» — прямой знак миссии великого землянина. Рукой Бога Древние называли Начало вселенского движения — Богиню-Мать: созидательный аспект Творца, олицетворением какого есть Луна. Самой сильной рукой биологически является крыло — рука души нашей. Крылат душой — герой. Им был избранник Неба Нил.