Elders bless us with
"AYUSHMAAN BHAVA" OR "DEERGHAYUSHMAAN BHAVA"
in the same way as we prostrate in advance them.
In today's world of mire, diseases and struggles of life in all spheres,
this blessing may be viewed as a curse!
But if we know why hope life comes as a blessing,
we may not what if hope life as a curse but equitably a real blessing
that helps us to make a way out of the repression
from the world of samsara.
THE Arrange OF Way of life.
The model eminence of hope life is restrained to be 100 days.
The four-faced builder Brahma in whose realm our world is moving deliver
has a life of 100 years!
It is in line with this, a life of 100 days is
restrained as the model or the limit contemporary
that one can wish for.
This does not contradict the 120 see eminence spelt by the
Vimshottari dasa create of astrology.
This dasa create is about
the summative longevity settled by all the 9 planets of astrology.
This differs in miscellaneous systems of astrology.
For instance, the summative longevity final by 7 planets,
but Rahu and Ketu
is 7 days advance,
i.e., 127 days, as per Pindayu regard.
Since is inferred from this is that it is achievable to ensue hope
for as many as 127 days
provided one's birth has hard at it place at a time that guaranteed fitting and hope life.
So all this tapers down to good health.
If one is in the singular of health, one send not soreness about signal to life.
Way of life of 100 days is also mentioned in Valmiki Ramayana.
Seeing that Sita meets Hanuman in Ashoka vana,
she expresses how true it is that if one were to ensue for 100 days
he would unavoidably see joy.
"ehi jeevantam aanando naram varsha shataat api"
is the large saw she mentioned
" joy rushes to enduring man even though (it be)
as the end of a hundred days -
this in the field of saw appears true and unlucky for me."
says Sita.
100 days is time reach - a eminence that a man can be after for.
New to the job place where we find a consign of 100 days
is in the Sandhya vandana mantras.
On seeing the sun every day,
man necessity know that a day in his life is gone.
So his prayer is -
`may I see you (the sun) for a hundred days.'
This is indisputable in noon- vandana for all,
whilst in the sunset vandana,
both the Sun Himself and the Peer of the realm who is in the Sun
bless the worshiper with a hundred years!
A man can ensue hope distinct in the same way as he is free of diseases and
in the same way as he is not afflicted with sins.
That is why this surface of
removal of sins is also included in sandhya vandana.
Anew it is so the sun moves to the vastly opinion
in the bha-chakra
on one occasion after every 60 days
the man who has lived
to see the Sun for 60 days,
finds himself `born once again and
prays for diverse orbit of life on his 61st birth day.
This is the intelligence of SASHTI APTHA POORTHY.
The 60 see go on of the sun is based on
the 60 rounds it makes in the 5 see go on of Pancha varshatmaka yuga.
The 5 see go on of the sun which also sees
2 adhik masas by the moon in the lunar calendar
was the original duplicate of Yuga go on
as enunciated by Vedic rishis.
http://www.vedicastronomy.net/vedanga yuga.htm
These 60 days get pleasure from been named based on the undertakings predicted for the see
starting from Vijaya, not Prabhava.
This is as per Briahspatya mana -
the new go on of this mana (position)
begins in 2013 with Jupiter within Taurus.
But later scholars in astrology built-in these names of days
within the astral days
and started with Prabhava.
While 60 days were originally calculated as yuga eminence,
we are still next the 60 days + 60 days
to target a go on of rising and down order.
Nevertheless this tallies with Vimshottari dasa regard,
longevity income Shatayush - 100 days.
WHY Continue living LONG?
Offering are two reasons for desiring hope life.
This is so of the two uses for man's stem.
In other words, man is bent or
birth is indigence for two reasons.
One is to stand others by means of the stretch of launch to go on with out break.
New to the job is for one's own spiritual arousing
so that one is mostly emancipated from the repression of birth and death.
Man is wanted to ensue hope, so
introduce are many who depend on him for their life.
-because he has a book of duties and odd jobs to be performed.
(jana samooha kadamai)
Of the 4 ashrama dharmas,
the status of the Grihastha is nervy
appropriately for this good reason.
The massive Enter encompassing him depends on him and
in view of that he requests to ensue hope.
The devas send him for dual help.
The living beings send him for their help.
And pithrus send him for their own betterment and
for the sake of well-being of appearance offspring. (read post labeled as Pithru tarpan)
For the yajnas at man's level, namely the PANCHA YAJNAS
(Brahma, deva, pithru, bhootha and manushya),
what is rumored at is help
and survival of man identification.
At the gather level, what the high flier (of yajna) gets is hope life!
The Pancha yajnas also get pleasure from laid down that
in the same way as one eats after having through the oblations to the 5 relations,
he can not be aimed to get pleasure from sinned
or robbed his equipment from Enter.
While equipment and water are the two best
components that make the prana or necessary air go on,
these two are open in the pancha yajna and in nithya karmas.
Food and water - their indissoluble strap to life is
final in CHANDOGHYA UPANISHAD.
Food is eaten and water inebriated,
exceptionally to row up the life in the stem leaving.
"The prana said: "Since command be my food?"
They answered: "Whatever equipment introduce is-including that of dogs and
birds."
The Upanishad says: All that is eaten is the equipment of the ana. Ana is
his (i.e. the prana's) decree name. For one who knows this, introduce
exists go which is not equipment.
He said: "Since command be my dress?"
They answered: "River." Therefore in the same way as relations eat they wrap him (the
prana), both in advance and after intake, with water. As a result the prana
obtains clothing." (Chandogya)
The patronizing ray is explained in other upanishads too in the context
of WHY Civilization SIP River Inside A number of KRIYAS,
Be keen on IN THE Core OF
Every MANTRAS, In advance Drinking Food ETC.
The prana is stuffed then and
the Auyush is long-drawn-out by such mantras-related - water-sipping.
But why want prana, the necessary imply be nurtured? Why want one
taste to ensue in this body body?
The answer explains the instant good reason for command hope life.
It is for enabling oneself to go ahead in spiritual arousing.
It is for realizing that deity whom he worships.
If he worships
prana as Brahman, then It is Brahman.
He attains Brahma hood.
"Now introduce is this verse (sloka):
The gods observed the vow of that from which the sun rises
and in which it sets.
This vow is followed today and this command be followed tomorrow.
The sun rises verily from the prana
(the necessary imply in its cosmic form)
and also sets in it.
The gods even today stance the
vastly vow which they observed then.
Therefore a man want stance a isolated vow-
that he want perform the
functions of the prana and apana (respiration and excretion),
lest the evil of death want achieve something him.
And if he performs them, let him try to target them.
Ready this he obtains commune with that
deity, or lives in the vastly world with it."
(Brihadaranyaka -Part 1 chapter 3 - verse 23)
In Kathopanishad, yama tells Nachiketas
why stem is required and why longevity is required.
Yama says that the sariram (stem) is the
sedan for the jiva to operate Sri vaikuntham.
"The jivan enshrined in the stem enjoys paramaanandham
in Sri Vaikuntham.
Therefore draw on the sariram as a
sedan apposite of transporting the jivan to Vaikuntham."
Yama tells that the SarIram (stem) is a chariot.
The jiva is the yajaman (lord) of the chariot.
And Bhudhdhi is the charioteer.
The chariot is unique equal by the livestock which are go
but the Indriyas and
it is for the Bhuddhi (charioteer) to head / bridle
them using the manas.
The steeplechaser may soul everyplace as they when,
but unless the charioteer guides the livestock
absolute, he can not plagiarize the Yajaman
(the jiva - Bhokhtha) to his keep on destination, Sri Vaikuntham.
In the journey, the chariot, namely, the stem is an
remarkable carter so,
in the be after of it,
the yajaman can not accept his journey.
That is why
Yama concludes that the stem is the
sedan for the jiva to operate Sri Vaikutham.
Seeing that blessed with a hope life,
the one who has become easily hurt of the use of this stem
command get pleasure from utilized the hope life for the dispute it is deliberate,
namely, to do the
"jana samooha kadamai'
(duties and odd jobs to the strike as
a grihastha and feathers Pancha yajnas)
and to work towards spiritual arousing to go on a go-slow Him.
This is aimed to be the "tapas" - a apology
by Taittriya Upanishad
The valuable dispute of blessing one with hope life is
that he may be apposite of the stage
this "TAPAS" in all effectiveness.
The blessing
'padinaarum petru peru vaazhvu vaazhga'
is to add force to that the kind be
endowed with the 16 types of wealth in order to
removal his 'jana samooha kadamai'.
At the inner level,
Similar to coincidence is shed and one moves to a newer equation
with reference to superior towards Brahman.
A considerably hope life, even in good many births is
whatever thing summit to ask for,
provided the jiva knows how to medication its journey well
for the purposes it has been appointed to.
CONTEXTS FOR 'AYUSHMAAN BHAVA'.
In Shanti parva, (MB chapter 191)
we find Bheeshma open the contexts in the same way as
one necessity bless the other with 'ayushman bhava'
This is in stop press to the occasions in the same way as
group younger in age pays their greetings.
One necessity bless the other with hope life in the same way as the other sneezes!
Seeing that some sneezes, we get pleasure from to conjure up the power of our discussion
To guarantee that the person's life is not narrowed
by the hubbub
to his prana (in lungful and exhalation).
We get pleasure from to say
`Dheergaayushmaan bhava' in the same way as one sneezes.
Seeing that one sneezes once again, we make our vow strong
by blessing him
`sadhaayushmaan bhava'. (ensue a 100 days)
Offering are other become old too in the same way as others in
the zone necessity ensure that a kind is blessed with hope life.
Bheeshma lists group occasions as
-when one sees diverse prize launder
(so by bathing, it income a
day in his life is gone and diverse day has indoors.)
-when one sees a kind in imperfection.
- in the same way as one sees a kind deteriorate
(even now we can assume some old
timers say that they are leaving for `aayush-karma'
schedule leaving to get pleasure from a hair-cut.
This is so hair is alleged to curse power / shakti.
The secure of hair or kudumi or sikhai in informative of the
growth of spiritual power that one does.
Cutting of hair is in view of that restrained as plunging that power.)
