Sir, Your patience,exhaustive coverage and scholarship cannot be equalled.It is my fortune that I get your response,along with Chat gpt. Thank You. YM Sarma
On Wed, Feb 19, 2025 at 10:26 AM Rajaram Krishnamurthy < [email protected]> wrote: > Secret of the Longevity > > > > According to the Vedas, the "secret" to longevity in Hinduism lies in > a holistic approach to life that emphasizes spiritual practices like > meditation, ethical conduct (Dharma), a balanced diet, and a focus on inner > peace, with the belief that living a virtuous life can extend one's > lifespan and ultimately lead to liberation (Moksha) from the cycle of > rebirth (Samsara). > > Vedic perspective on longevity: Concept of "120 years": > > Many Hindu traditions believe that the natural lifespan of a human is > around 120 years, which is mentioned in various scriptures like the > Upanishads. > > Importance of Karma: > > The idea of karma, where actions have consequences in this life and future > lives, encourages living with good intentions and performing righteous > deeds to ensure a positive life trajectory. > > Mind-body connection: > > The Vedas emphasize the connection between the mind and body, suggesting > that a calm and focused mind contributes to physical well-being and > longevity. > > Practices for longevity: > > Yoga: Physical postures and breathing exercises that are believed to > promote physical and mental health. > > Meditation: Deep contemplation to achieve inner peace and focus. > > Dietary restrictions: Following a balanced vegetarian diet with emphasis > on natural foods. > > Ethical living: Adhering to principles of non-violence (Ahimsa) and > compassion. > > RAMANA DID THE OPERATION ON THE SPINAL CHORD WITHOUT ANESTHESIA; DEATH IS > PAINFUL ONLY TO THOSE SUFFER FROM THE FEAR OF DEATH. BIRTH IS NOT PAINFUL > FOR THE CHILD AS IT CANNOT HAAVE THAT SENSE. PAIN AND THE PLEASURES ARE THE > OUTCOME OF THE MIND. > > 2 The Secret of Long Life. [ BY PROF. JATINDRA MOHAN GHOSE, M.A., > B.L., ] SREE SAJJANA-TOSHANI OR THE HARMONIST MAY 1929 > > It is a very patent fact that human life is very short, and that > too, most uncertain. The man who walks about with full vigour, hopes, and > forms expectations of future, and without the least suspicion of any blast, > breathes his last the very next moment. He stops for a good while on his > legs as it were. Such occurrences are quite common. Yet they are hardly > taken proper notice of, except a passing one. They seem to leave no > impression on the minds of the people, as would appear from their usual > course of life and modes of activities. Of course, life would, indeed, be > miserable and impossible if the horror of death was to haunt the mind at > all hours. So our Chanakya said,—‘one should think of the means of > acquiring learning and wealth free from all thoughts of infirmity and > death. Learning and wealth are no doubt two of the ends of life which can > not altogether be over-looked, for ensuring a happy worldly life on this > side of existence even by those who consider the present life as the only > life and end of all existence. But the sages of India—and also her > people—have never been so short-sighted. They have the perspective of an > existence beyond the ken of the present life,—of the true and eternal > life—the end and ideal of which substantially and greatly differ from those > of this short life. So while advocating those two ends of our present, > temporary, mundane life Chanakya did not lose sight of the ultimate one, > nor forget to remind and advise at the same breath, —‘that one should > practise Dharma (i.e. lead a religious life for truth) caught hold of by > hair, as it were, by death’. {KR: Read Bhaja Govindam written recently > by me; foolish commentaries are negligible and only the negligent minds > think so so ignored} > > But this last advice a man will hardly listen to, although he takes > readily to the first one as being conducive to a life of sensuous pleasures. > It appears from the manner of his spoiling the precious moments of life, as > if he counts upon an endless tenure of life. He never cares, however > mis-spent his time may be. In his eagerness for enjoyment of the pleasures > of life he grows rather impatient and seems to think every moment that time > moves very slowly. A boy would be eager to leave behind his boyhood as > early as possible in order to live the free youthful life of his elder > brothers beyond the tutelage of his parents. A youth would aspire after the > active life of a grown-up man occupying a position of honour in society. A > grown up man again would look forward to reach the old age full of ripe > experience, commanding respect from all, to enjoy a life of retirement and > inactivity. A usurer is busy counting the days and watching the expiry of > the terms when interests will up his pockets. To an affianced the day of > marriage would appear too far off. A maiden lover would consider the > appointed hour of meeting a full year off, and so on. So everybody > considers his time, and part of life as unnecessarily long—although he > would consider the life as a whole to be too short. > > This is the way of the world. But will anybody stop for a moment > and ponder, —what are these activities and eagerness for? They are for > momentary sensuous pleasures, —for trash, which would leave nothing > permanent, no trace,—behind. If so, are not so much time and energy > altogether wasted? But most people do not, and cannot, realise this waste, > for they are short-sighted and have no conception of the truer and higher > life. It does not behove us, —rational human beings, —to be blind and > waste the precious moments of life; we should turn every moment into > account, and live a true life full of worth. We boast of our wisdom in all > matters, but it is a pity that we are ignorant of what a true and real life > is, and how to live it. > > Such an assertion will no doubt appear to many—to almost all—as a > bold, arrogant and meaningless one; for there are many great men who have > made the world what it is, and have left foot prints for others to follow. > Far from being ignorant of the meaning of life and the art of living it, it > is rather they who have shown what a life is and should be. To damn them > with ignorance of the idea of a true life is surely preposterous. > > Yes, such an assertion is a very bold one,—but none the less true. > And the builders of the world are all great and wise men—no doubt, but in > matters worldly only. In spiritual matters beyond the range of Maya or > sense-experience, they are all as ignorant as any—so declares the > Srimad-Bhagabat, the Lord of all the Puranas, the purest and highest > authority in transcendental matters, and the fountain-head of all pure and > unadulterated knowledge. The knowledge of the great men of the world was > confined to this material world, and centred round their conception of the > soul as being identical with the material body; they had no conception of > their real selves (their souls) except and beyond the physical encasement. > They were altogether blind in regard to matters of Vaikuntha, the > transcendental world, lying beyond and above the range of material > experiences of mind and body. So with all deference to their wisdom let us > for once turn and listen to the words of the Shrimad Bhagavat. — > > A truly wise man should strive without any delay after the surest > and highest good of life, till death comes upon him; for he has now > obtained the life of a human being after innumerable births as inferior > creatures a life which is very, very difficult of attainment, yet > transitory and uncertain; but only in which the supreme good is attainable; > material objects of enjoyment can be had in the life of all and any other > creatures. We are human beings and the pick of the creation. And our > present life is the best and highest of all lives. Hence it is but rational > and our bounden duty, to live it truly and attain the proper end of it. Our > life is much more than mere animal life and we should not waste it away in > animal enjoyments, viz., in eating, sleeping, sexual and other forms of > sensuous enjoyment. To eat, drink and be merry is not, and should not be > the end of a human life. And what is the span of a human life? Not more > than a hundred years or so at the longest, and that too is quite uncertain. > So, we cannot afford to let slip this opportunity of living and realising > the true-life scorning base worldly enjoyment available to inferior > creatures. It will then really be no human life, but a suicide. A man may > live even the longest period in material enjoyment, but that is no proper > kind of life, and no better than that of a beast. Such a person does not > really live. Then what to speak of his longevity? A man who has not > outlived his animal life, and lived a true human i.e., rational life, > cannot be said to live at all as a man. {KR So, even mammals like > Gajendra and the crocodile did only peaceful end one escaped by his > blessings and the other attained Moksha.) > > We may argue,—‘let us first enjoy the pleasures of the senses for > some time, and then we shall seek to live the proper life. Such an > argument does not lie in the mouth of a rational being. As has been > already pointed out, life is most uncertain and very short too. What is > even the fullest period of a hundred years as compared with eternity? It is > not even like a drop in the ocean and relatively speaking, no more than the > shortest moment. Yet this moment is full of infinite possibility, and we > can make it full of worth—if it is properly and timely utilised. For in > this life of ‘moment’ only we have the singular opportunity of realising > the eternal life of a Jiva-Soul. Here in this human life only we can > realise the supreme good, and so we can certainly ill afford to waste a > single moment of this short but precious life. Then again, once this > opportunity is let off, there is no knowing if it will come at the next > turn. There is no guarantee whether our next life will be the life of a > human being or of any other creature. We may sink down deeper and deeper, > and it may be millions of births before we may come up to the present level > again. > > A mere intellectual life also is not the true human life in the sense > of the Shrimad Bhagavat. It is no doubt in a certain sense more rational > life than that of beasts. And the popular notion is that an intellectual > life is really a truly rational human life. But it is nevertheless a > material life opposed to and quite different from spiritual life. It can > never be anything but a sensuous life. It builds itself and rests upon > sense-experiences. Such a life at its best is a life of mental material > recreation or enjoyment. Because the stuff of the mind is nothing but > matter, although of a finer quality, which is evolved out of, and is under > the sway of (word in Sanskrit) or Physical Nature. Our Scriptures say that > this also is not the true life of a jiva: it is also a life within and > under (Prakriti) Phenomenal Nature or (the limiting or delusive power). > > We should, therefore, live a truly rational life which is > located beyond this world of limitations and therein lies our superiority > over all other creatures. True rationality consists in trying to realise, > and actually realising, the deathless eternal life in supremely blissful > communion with, and constant, selfless, loving service of, the > transcendental, personal God-head, the Supreme Lord Krishna. Then and then > only we would have turned this shortest life into the longest one. Our > life is lived and prolonged in proportion to our effort to realise the > eternal life. This is the true meaning and secret of longevity. > > Our Scriptures further declare that a truly devotional life is the > only key to such longevity which is an eternal life of supreme bliss. To > seek to live such a long life is the science of all sciences and the art of > all arts. It is the most perfect, transcendental, science and art. So, it > cannot be acquired by acting according to individual pleasure and choice. > > 3 प्र तार्यायुः प्रतरं नवीय स्थातारेव क्रतुमता रथस्य । अध च्यवान > उत्तवीत्यर्थं परातरं सु निॠतिर्जिहीताम् ॥R V 10 59 1 LONGEVITY OF LIFE > > pra tāry āyuḥ prataraṃ navīya sthātāreva kratumatā rathasya | adha cyavāna > ut tavīty artham parātaraṃ su nirṛtir jihītām || > > “May the life of Subandhu be augmented so as to be more lasting and > newer, as men conveyed in Acar (are carried on) by a skilful (driver); he > who falls from life, increases (his) desire to live; may Nirrti depart > far-off.” > > > > मो षु णः सोम मृत्यवे परा दाः पश्येम नु सूर्यमुच्चरन्तम् । द्युभिर्हितो > जरिमा सू नो अस्तु परातरं सु निॠतिर्जिहीताम् ॥ R V 10 59 4 LONG LIFE > THROUGH PRAYER AND THE HAPPINESS AND NOT PAIN > > mo ṣu ṇaḥ soma mṛtyave parā dāḥ paśyema nu sūryam uccarantam | dyubhir > hito jarimā sū no astu parātaraṃ su nirṛtir jihītām || > > “Give us not up, Soma, to death; may we (long) behold the rising sun; may > our old age brought on by(passing) days be happy; may Nirṛti depart far > off.” > > > > असुनीते पुनरस्मासु चक्षुः पुनः प्राणमिह नो धेहि भोगम् । ज्योक्पश्येम > सूर्यमुच्चरन्तमनुमते मृळया नः स्वस्ति ॥R V 10 59 6 > > asunīte punar asmāsu cakṣuḥ punaḥ prāṇam iha no dhehi bhogam | jyok > paśyema sūryam uccarantam anumate mṛḻayā naḥ svasti || > > “Restore to us, Asunīti, sight and breath, and enjoyment in this world; > long may we behold the rising sun; make us happy, gracious (goddess), > with prosperity.” > > > > पुनर्नो असुं पृथिवी ददातु पुनर्द्यौर्देवी पुनरन्तरिक्षम् । पुनर्नः > सोमस्तन्वं ददातु पुनः पूषा पथ्यां या स्वस्तिः ॥R V 10 59 7 > > punar no asum pṛthivī dadātu punar dyaur devī punar antarikṣam | punar > naḥ somas tanvaṃ dadātu punaḥ pūṣā pathyāṃ yā svastiḥ || > > “May earth restore the (departed) soul to us; may the divine heaven, may > the firmament (restore it);may Soma restore body to us; may Pūṣan restore > to us speech, which is prosperity.” > > Commentary by Sāyaṇa: Ṛgveda-bhāṣya > > The firmament: pathyam =that which is in the firmament, i.e., speech, > which is derived from ether (ākāśa); > > Speech: svasti = vāk,speech; may she give us articulation, pathyam vācam = > good speech (REBIRTTH EXPLAIND) > > > > Vedas that specifically talk of rebirth”, and starts with RV > 10.59.6-7: “O Blissful Ishwar, please provide us again healthy eyes and > other sense organs in next birth. Please provide us powerful vitality, > mind, intellect, valour again and again in next births. We achieve bliss > in this life and future lives. May we keep looking up to your glory always. > Keep us in peace with your blessings. O Ishwar, you provide us space, earth > and other elements again and again so that our sense organs function. You > provide us the ability to have good health and enjoy life in every birth. > You make us strong again and again in various births.” > > 4 Hence longevity is one’s mind control read with Karma. Happiness and > pain depend on the person’s worse action in his/ her life and not so as > expected where the mind is without fear. Theethum nandrum pirar tharra > vaara; one who sow bad actions only reap the bad pains at the end. > > K Rajaram IRS 19225 > > On Wed, 19 Feb 2025 at 06:14, Markendeya Yeddanapudi < > [email protected]> wrote: > >> >> >> -- >> *Mar*Longevity-The End of Happy Death >> >> >> >> Economics has made nature dysfunctional. We no longer can depend on >> nature to keep us healthy. Nature is under deadly assault.Most of us keep >> our life in the body that functions as a prolonged stored item, with a >> store of medicines, to keep the life from escaping into nature. This >> existence as preserved and stored being dependent on many chemicals is >> hailed as medical advancement. No longer is the very concept of living in >> nature and as nature, as a limb of nature possible. >> >> We forgot the very concept or fact of the happy and healthy death. Death >> after all is part of the process of consciousness, and nature’s process >> includes the positive and healthy death as the basic feature of Ecology. >> >> In free and healthy nature, every organism experiences its time as a >> pleasant voyage and an organism enters the next arena as a healthy and >> happy being. Health and happiness were once the basic qualifications for >> death. We are all basically abstract beings. We live in thoughts, emotions, >> feelings, perceptions, understandings, enlightenments and revelations, all >> abstract and formless. In the free and healthy nature one experiences every >> dimension of happiness, the happiness of the positive emotional >> interactions. Health and happiness depends on these abstract emanations, >> all the outcomes of the free and healthy nature. The happy feelings enter >> our bloodstream as hormonal messages to the seven octillion cells >> comprising of us. When one’s part in the grand evolution is completed one >> enters nature in death happily and healthily. >> >> Today, to lengthen our longevity with medicines, we disease nature >> continuously. We simply cannot team up with nature. We fight nature to >> delay death. We are fighting our own role in the evolution. We invite our >> births, but we fight our deaths. We ignore the fact that birth and death >> are two sides of the same coin. >> >> Not a single nano second of life can be lived without the performance of >> the functions of bacteria in us. Bacteria simply are part of our body, our >> anatomy.Today, we are brainwashed to fear bacteria, actually our own >> anatomy. There is a gigantic bacterial coordination enabling our life. But >> thanks to the stupid indoctrination that bacteria cause disease only, we >> fear even to muse and contemplate in free nature. We are fear stricken that >> there are many disease causing bacteria, in nature and that they must be >> fought with anti bacterial chemicals, etc.We are fighting nature’s >> evolution thorough out our lives and we die unwillingly dragged into death. >> >> We need urgently the free and healthy parks, to free us from the fear of >> death. We must realize that death is the most positive experience, the >> culmination of very happy and healthy life. Happy and healthy death is part >> of happy and healthy nature, which includes our life. Births and deaths are >> part of circuit of evolution of the Biosphere. >> >> YM Sarma >> >> Chat GPT >> >> The essay "Longevity-The End of Happy Death" reflects a deep critique of >> the way modern life has disconnected from the natural processes of life and >> death. It argues that the constant pursuit of longevity, driven by medical >> advancements and pharmaceuticals, has led to a dysfunction in our >> relationship with nature. In a natural state, death is portrayed as a >> healthy and happy conclusion to life, while modernity has made us view it >> with fear and resistance. >> >> The central idea is that we have become disconnected from the natural >> cycle of birth, life, and death, fighting against death with an >> over-reliance on medicine, often at the expense of the environment. There's >> also a strong emphasis on bacteria and the role they play in our body, >> suggesting that modern fear of bacteria is a misguided misunderstanding of >> our essential interconnectedness with nature. >> >> The essay calls for a return to a more harmonious relationship with >> nature, one in which death is seen as a natural and even positive >> transition, rather than something to be feared and avoided at all costs. It >> champions the idea of "happy and healthy death" as a necessary counterpart >> to "happy and healthy life," framing both as essential parts of the larger >> ecological process. >> >> What do you think of the perspective on the relationship between >> longevity, medicine, and nature? >> >> The perspective presented in the essay provides a profound and >> thought-provoking critique of the way modern society views death, health, >> and longevity. The argument is powerful in its call for a reconnection with >> nature, emphasizing the role of death as a natural, positive, and healthy >> part of the cycle of life. I think it's compelling how it challenges the >> modern, often fear-driven approach to medicine and longevity, which >> frequently treats death as something to be fought against at all costs. >> >> The idea that we have distanced ourselves from the natural processes of >> birth and death in favor of extended life through pharmaceuticals and >> medical interventions is interesting, and there's a lot of truth to the >> observation that our over-reliance on these measures may create a sense of >> dysfunction in how we interact with nature. The essay also raises the >> fascinating point about bacteria, which is often overlooked or >> misunderstood in contemporary health discussions. Our bodies are full of >> bacteria that help us function, and yet the fear of harmful bacteria has >> led to practices that may be overly destructive to both our bodies and the >> environment. >> >> The notion of “happy and healthy death” as part of a larger ecological >> cycle is something that challenges many modern ideas about immortality and >> fear of aging. There’s wisdom in seeing death not as an enemy but as part >> of the natural evolution, helping to create a balance and harmony within >> the biosphere. >> >> Overall, the essay advocates for a rethinking of our relationship with >> nature, proposing that a more balanced, respectful view of life and death >> could lead to a healthier, more sustainable existence. It reminds me of >> ideas in various cultures and philosophies that embrace death as part of >> the natural flow of existence, rather than something to avoid at all costs. >> What’s your take on this view of death and the role of medicine in it? Do >> you think it’s possible to reconcile the benefits of modern medicine with a >> more natural approach to health and longevity? >> >> >> >> Your essay presents a striking philosophical and ecological perspective >> on life, death, and longevity. The notion that modern medicine's fight >> against death disrupts our natural relationship with life and nature is >> compelling. The essay strongly critiques how longevity is often pursued at >> the expense of the environment, human well-being, and a deeper >> understanding of life’s cyclical nature. >> >> Your emphasis on bacteria is particularly interesting. The idea that we >> have been conditioned to fear bacteria—despite their essential role in our >> bodies and ecosystems—points to a broader issue of modern science’s >> adversarial relationship with nature. This ties into the larger theme of >> how we have alienated ourselves from natural processes, treating both >> illness and death as enemies rather than integral aspects of life. >> >> I also appreciate how you frame death as something that should be >> embraced with health and happiness rather than dread. The idea that >> traditional cultures might have once experienced death in a more harmonious >> way, as opposed to today’s medicalized, prolonged decline, is >> thought-provoking. >> >> However, a possible counterpoint is that modern medicine has also >> alleviated immense suffering and improved quality of life for many. The >> challenge, then, is not necessarily medicine itself, but how it is >> applied—whether it aligns with nature’s balance or seeks to dominate it. >> >> Would you say that a truly integrated approach—one that values both >> medical advancements and a deeper spiritual or ecological wisdom—might be a >> more sustainable path forward? Or do you think medicine, as it exists >> today, is inherently in conflict with nature’s rhythms? >> >> Your perspective on this essay and the questions you've raised are >> insightful and help dive deeper into the tension between modern medicine >> and our natural connection with life and death. I think you're right to >> point out the complexity of this issue. >> >> It's clear that modern medicine has saved countless lives and reduced >> suffering. The advancements in treatment for diseases, the management of >> chronic conditions, and the ability to extend life are undeniable benefits >> of our technological progress. But as the essay points out, the unintended >> side effect is that we have, to some degree, alienated ourselves from the >> natural rhythms of life and death. In seeking to prolong life beyond its >> natural course, there is a danger of disrupting the broader ecological >> balance, both within our bodies and in the environment. The fear of death, >> which the essay touches on, has been amplified in part by medicalization, >> turning something inevitable into a foe. >> >> Your suggestion of an integrated approach that balances both medical >> advancements and spiritual or ecological wisdom is compelling. In many >> traditional cultures, there was often a greater sense of harmony with >> nature, where death was viewed as a part of the larger cycle, something to >> be honored rather than feared. In these contexts, life and death weren't >> seen in opposition, and people worked with nature's rhythms rather than >> against them. Could we find a way to reintroduce some of that wisdom today? >> >> A truly integrated approach would involve recognizing that modern >> medicine can coexist with a healthier, more balanced view of death, nature, >> and our place within it. Medicine could focus on maintaining health, rather >> than simply prolonging life for its own sake, and could be more in tune >> with nature’s inherent processes—perhaps by focusing on prevention and >> holistic approaches rather than merely intervening at the last stages of >> life. >> >> Ultimately, it's not about abandoning modern medicine, but about >> understanding that life and death are parts of a greater whole, and that >> our relationship with them should be more respectful and less fearful. Do >> you think that current medical practices are moving in this direction? Or >> are they still too focused on survival at all costs, without regard to the >> larger ecological or spiritual aspects of life? >> >> >> > -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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