UPANASHADIC CONCEPT OF HAPPINESS AND PHOTOGRAPHS OF SMILING ALBERT CAMUS

                                         

UPANASHADIC CONCEPT OF HAPPINESS AND   PHOTOGRAPHS  OF SMILING ALBERT CAMUS 

                                              

Upanishads  teach the distinction between pleasure  and happiness. According to Katha Upanishad, pleasure (preya) is temporary and sensory; true happiness (shreya) is enduring and comes from knowing the Self . The Kena Upanishad connects happiness with Brahma-gyana  (self-realisation), teaching that true happiness lies not in pursuing the visible material  phenomenon,  but in knowing the inner, eternal reality that drives all, leading to  ultimate satisfaction . The journey along this path  enables the traveller to have a glimpse of inner peaceful soul and the ultimate reality. The Taittiriya Upanishad describes a ladder of bliss, starting from human happiness and ascending to the infinite bliss of Brahman (Brahmananda) through contemplation and realisation.The Chhandogya Upanishad says , "Yo vai bhuma tatsukhaṃ nalpe sukhamasti" (That which is infinite is happiness; there is no happiness in the finite). It clarified that happiness derived from material or finite things is temporary and ultimately leads to suffering.

This man, Camus  had  found the sunlight lying hidden within him even in the haziness of his existence   . He wrote this :-

"In the depth of winter, I finally learned that within me there lay an invincible summer."... 

And Camus had read Katha Upanishad in French that was gifted to him by his mentor and philosopher  Prof. Jean Grenier .This Upanishad with Camus's notes in French remains in his private  library  inside his Lourmarin  house in South France . Catherine Camus, his daughter lives in this house and manages the Camus Centre and her father's  legacy.

( Avtar Mota )

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THE MOMENTARINESS OF THIS EXISTENCE

                                        

THE MOMENTARINESS  OF THIS EXISTENCE.

" Maine poochha ke zindagi kya hai,

Haath se gir ke jaam toot gaya"

My English translation is this:-

(( I sought to know what life is all about,

Alas! It slipped from my gasp ; 

Like a wine glass ( pleasures )  slipping from hands And  breaking into pieces.))

The concept of the momentariness of existence is a central philosophical doctrine in Buddhism known as ( ksanika-vaada), which emphasises that everything in the phenomenal world is transient and constantly changing.This doctrine is associated with the Buddhist concept of 'impermanence' (Anicca), which states that all created things inevitably change and decay.Each momentary existence causes the next. That is, one thing exists simultaneously as itself and as the cause of another. 

  The Upanishads reject the everyday world (samsara or maya). It  is described as impermanent, fleeting, and ultimately unreal from the highest perspective, but the underlying Self is not. The Upanishads focus on realising the permanent, eternal nature of the Self, which transcends the impermanent, "momentary" phenomenal world. The predominant teaching in the Upanishads is the spiritual identity of Self within each human being, with the Self of every other human being and living being, as well as with the supreme, ultimate reality Brahman.

 In the Katha Upanishad, Nachiketa, the text's central character, rejects Yama's offers of wealth and long life, calling them "fleeting and vain" and insisting on the eternal nature of the Self beyond death.

The Kena Upanishad addresses the impermanence of life by contrasting it with the permanent, unchanging reality of Brahman (the ultimate Self/Spirit). It teaches that the physical world and individual existence are transient phenomena, and true immortality is attained only by realising the self/ Brahman .

The Isha Upanishad teaches that the material world is transient and a universe of constant movement, but this phenomenal existence is enveloped and pervaded by the one, unchanging, and immortal Self (Brahman or Ishvara).

The Upanishads assert that mind has the power to perceive the world as it is, as well as fabricate the world as it wants to perceive it. Mind is a means to see the world but it is prone to flaws. In this ontological quest man has to make a serious attempt to realise the "true reality ( Brahman ) behind perceived reality ( Maaya )". That Brahman has no attributes or characteristics. German Philosopher Arthur Schopenhauer   in his book " Die Welt" ( in one specific   passage on Vedantic Concept of Maaya  )  writes :-

“It is Maya, the veil of deception, which blinds the eyes of mortals and makes them behold a world of which they cannot say that it is or that it is not: for it is like a dream; it is like the sunshine on the sand which the traveler from afar takes to be water; or the stray piece of rope he takes for a snake.”

Abdul Qadir Bedil was a Sufi poet of Indian School or what is known as ‘Sabk  e Hindi’ . He had done wide study of ancient Indian philosophers and the Influence of Buddhist philosopher  Nagarjuna is evident in the Persian poetry of Bedil. Bedil was also influenced by the Advait philosophy of Adi Sankara. And Bedil was Ghalib's greatest inspiration .This appears to be the reason for the influence of Upanishads/ Vedanta upon Mirza Ghalib’s poetry. Did Ghalib read Dara Shikoh's Persian translation of Upanishads ? I can't comment for I have no authentic source to fall back upon. Dara Shikoh was a lover of Upanishads and had 52 Upanishads translated into Persian just two years before he was executed  .His translation Sirr-e-Akbar (The Greatest Mystery ) was completed in 1657. He also got Bhagavad-Gita and the Yoga Vashishtha translated into Persian .In his foreword to Sirr e Akbar, Dara wrote:-

" Happy is he, who having abandoned the prejudices of vile selfishness, sincerely and with the grace of God, renouncing all partiality, shall study and comprehend this translation titled 'The Greatest Secret ' [Sirr-i-Akbar], knowing it to be a translation of the words of God. He shall become imperishable, fearless, unsolicitous, and eternally liberated.”

 " Hasti ke mat fareb mein aa jaaiyo ‘Assad’

Aalam tamaam halqaa-e-daam-e-khayaal hai”………( Ghalib )

Meaning …….

( Get not trapped by the deception of this existence O ! “Assad “,

This visible world in its entirety ,

belongs to the realm of imagination only.)

 

( Avtar Mota )

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PABLO PICASSO AND ALBERT CAMUS

                                         

PABLO  PICASSO AND ALBERT CAMUS 

( In this photo : Sartre and Camus sitting while other artists including Picasso are standing)

Pablo Picasso had a long association with Paris. During our  visit to Montmartre locality in  Paris , we were  shown the house where Picasso lived and also the restuarant that he frequented. During this period, Albert Camus also lived in   Montmartre locality. In fact  Camus completed the manuscript of his well-known novel ,"The Outsider" while residing at Montmartre hill. It used to be somewhat bohemian locality  where artists, writers and struggles lived. It offered silence , elevation , fresh air and panoramic view of the city . Housing and food was cheaper than city . 

                                              

Picasso also wrote poetry and plays before totally shifting to paintings . He was known for his ceramic work and also sculptures apart from  stage designs . He wrote two important plays and hundreds of poems during 1940s and 50s . A  pioneer of Cubism,  he  made significant contributions to art, but he did write a few  plays as well during early period of his creative life. . He alo designed sets and costumes for several ballets and plays, like "Parade" (1917) and "Le Tricorne" (1919) .

In the winter months  of 1941, soon after the Germans occupied Paris, in three days Picasso wrote a play script in French titled "Desire Caught by the Tail". However, it was only in 1944 that the play was staged in  Paris, Those who acted in the play included  Simone de Beauvoir, Jean-Paul Sartre, Valentine Hugo, Raymond Keno and Picasso himself. The play was directed  and staged under the supervision of Albert Camus. The event was conceived as an act of artistic and political resistance during the occupation. The play itself is considered abstract, with a non-linear narrative and characters with unusual names like "Big Foot," "Onion," and "The Curtains". Some critics believe Picasso never intended the play to be fully staged, only read. The Living Theatre of the US  made the play a part of their first critical success. 

( Avtar Mota )

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THE TOYS YOU OFFER, DON'T AMUSE ME

                                              

TU NE SAMJHI HI NAHIN KYA HAI  SHIKAYAT MERI 

 "Sonne chaandi ki tamanna hai na resham ki talaash,

Khaaq hi khaaq hai daulat ka sunehra aakash ,

Inn khilonon se na behlegi tabiyat meri

Tuune  samjhi hi nahin kya hai shikayat meri ." Ali Sardar Jafri 

My English translation is this :

 

(Never did I desire , gold, silver or expensive  silks ,

This wealth  oriented golden  sky doesn't allure me , 

Nothing more than  dust it remains for me.

These toys you offer, can't  amuse me ,

These toys you bring ,  can't distract my heart's ache, 

And then  you never understood  

what my  complaint is all about   .)

(Avtar Mota )

....
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ALBERT CAMUS AND FRANCOIS MITTERRAND

                                               

ALBERT CAMUS AND FRANCOIS MITTERRAND ..

In my various visits to France, I came to know  that Francois Mitterrand was a great admirer of Albert Camus, often more so than of his rival Jean-Paul Sartre. Mitterrand  liked Camus as a humanist, a moralist, and an author who embodied a conscience in public life. That is why Mitterrand saw Camus as friend and would attend events and functions where Camus was invited . The B&W photo in this post relates to year 1954  when Camus was invited as Chief Guest by Algerian writers in joint Book Release event in Paris. Camus was closely associated with 

Mouloud Feraoun of Algeria. Mouloud Feraoun (1913–1962) was a well-known Muslim writer, educator,  nationalist and a powerful voice against French Colonialism in Algeria He wrote in French language .Although  Camus was against French Colonialism,  he raised his voice firmly and fearlessly against Algerian terrorism and the terrorists who indulged in bomb blasts and killings .

 Francois Mitterrand was a cabinet minister in 1954 . He attended this event as Friend of Camus without being invited. Camus was happy yet  surprised at this visit. Mitterrand was a minister of interior under President Gustave Jules Rene Coty who remained President of the French Republic from 1954 to 1959.Gustave Rene Coty was a right-wing politician who evolved from a moderate republican to a conservative. Rene Coty was followed by Charles de Gaulle as President of the French Republic. Camus and Mitterrand  represented  two different facets of the French left, which experienced significant ideological clashes during that era, particularly regarding the Algerian War. 

Although Camus was not always in agreement with the political left of his time yet Mitterrand's admiration stemmed from Camus's commitment to justice and humanism, even when it meant remaining alone in his position. This admiration became a point of public discussion when a later right-wing president, Nicolas Sarkozy, also attempted to claim Camus's legacy by proposing he be interred in the Panthéon, a move met with some skepticism from French intellectuals who saw it as political point-scoring. In French politics, every act of pantheonisation has  been considered political and partisan. When Charles de Gaulle transferred the remains of the Resistance hero Jean Moulin to the Panthéon in 1964,  people believed him to be buttressing the conservative myth of a nation united against the German occupiers. In a symbolic tit for tat, Francois Mitterrand marked his presidential victory in 1981 by entering the Panthéon alone in order to lay a rose on Moulin’s tomb, reclaiming the legacy of the Resistance for the Left. Mitterrand's connection to Camus, however, is generally seen as a more consistent and personal intellectual alignment. Mitterrand was a right-wing politician in 1954.However, he moved towards the left, opposing Charles de Gaulle after 1958 and becoming the candidate for the socialist and communist left in the 1965 presidential election. After becoming the first secretary of the Socialist Party in 1971, he began a major reorganization of the party that greatly increased its electoral appeal. He remained the President of the French Republic from 1981 to 1995.

It was Mitterrand who abolished the Death Sentence in France in 1981 .

( Avtar Mota )

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CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD .

                                            

CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD.

When it comes to childhood trauma, the scars one  carried as a child can quietly resurface years later, often without one  even realising it. For many adults, the impact of painful childhood experiences is evident in their everyday lives, showing up in unexpected ways. Quite often we see  anger being expressed disproportionately to situations by these individuals as  a result of some unresolved childhood trauma . The trauma experienced in childhood can interfere with a person's ability to learn and manage their emotions effectively, leading to frequent outbursts of anger and rage in adulthood. Childhood trauma can lead to being in a constant state of alertness or hypervigilance. This can make a person feel easily triggered and lead to intense startle responses and anger outbursts. Trauma can shape adult relationships in ways that lead to conflict.  Dr Judith Joseph, a board-certified psychiatrist working in a New York hospital writes  this :+

"One of the most common long-term effects of childhood trauma is anger. Individuals who experience childhood trauma may struggle to regulate their emotions, leading to outbursts of anger or other negative emotions. Childhood trauma can also lead to a sense of powerlessness, which can cause individuals to feel angry and frustrated with the world around them. Some adults exhibit Intense reactions to very small issues  resulting in  anger outbursts , quite often uncontrollable. Childhood trauma can take many forms, including , a violent parent( father or mother ) , neglect , sexual abuse,  witnessing  severe violence , persistent exposure to violence in family , significant loss,  etc. These  trauma experiences can disrupt a child’s emotional well-being  , sense of  security often leading to feelings of fear, anxiety, and helplessness. " 

Anger is a complex emotion that can manifest in different ways. It can show up as frequent and intense emotional outbursts, including rage, verbally abusive behavior , shouting, accusing, or using sarcasm.Managing anger in adulthood can be challenging, especially for individuals who have experienced childhood trauma. A leading psychologist in the UK writes this :

" The adulthood problem of frequent anger outbursts in people gets more complex as neither family members / close relatives nor the person himself looks at it as a treatable disorder. These outbursts have a tendency to hit a soft target, which can be a sibling or spouse.  In married life, such individuals make their own life and the  life of  their spouse unhappy and full of stress. Some people with this disorder exhibit arrival-departure anger outburst syndrome. They will exhibit anger outbursts at their target upon their return home or departure from home. Arrival due to pent-up emotions and departure due to a feeling of their subsequent non-availability.They magnify small and frivolous issues so as to justify the anger outbursts. Such persons jump into every avoidable issue to remain relevant and central to it. They observe,comment and try to control people beyond limits, imposing their own preferences and solutions . Rarely will they accept responsibility for how they treat others. Rarely will they agree that the problem lies with them, not with the other person, whom they often blame. Rarely do people close to them muster the courage to tell them that they need treatment, not arguments. The problem is certainly a manifestation of some  childhood trauma ."

 Childhood trauma can significantly contribute to persistent irritability in adulthood. For an angry person, normal stress gets compounded, creating health issues and adjustment problems.Such people need to understand the importance of mindfulness in their lives to manage anger. Mindfulness involves paying attention to the present moment without judgment. Focusing on the present moment can reduce stress and anxiety and start healing. There is no other solution except seeking help or professional counselling. Treatment may involve trauma-focused therapies, mindfulness, or other interventions to develop healthier coping mechanisms. With time, patience, and professional help,  it is possible to heal from childhood trauma and live a fulfilling life.

( Avtar Mota)

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MY POEM, '"THE NIGHT OF PARTING,1990"

                                     

(The Night of Parting ,1990 )

It is 4.30 am ,

pitch dark and freezing January month of  Kashmir ,

The taxi driver knocks  feebly at our door,

A signal to come out, 

We are already waiting for him since 3 am ,

It is  a night of parting,

A night when we left everything behind, 

Our name, our  fame , our address, our deities and  our belongings .

We were advised  to leave immediately to save our lives .

Our names figured in the hit list displayed  outside the Mohalla mosque.

My brother served in BSNL ,

They said we had a 'Wireless Set',

We were  Indian agents; 

Informants ,spies, non-believers and enemies .

We  had to leave or get killed.

As mother comes out  to  board the waiting taxi for a destination  unknown, 

Raja, our neighbour Mohammed  Sidiq's wife and  Sondhar Ded's daughter in law , 

along with her two  little daughters Afroza and  Sarah, comes to see my mother off.

Raja hugs my mother and sobs  , 

She was my mother's third daughter after Suneeta and Lalita , 

She kisses my mother's hand and says ,

"Bhabi , my parental home is dead now.

Hey you Afroza hug Bhabi,.

You Sarah come hug Bhabi ,

You people leave ,

 Leave immediately and save your lives.

Wherever you go , may Allah keep you  happy .

Bhabi , for me , you were  like the  cool shade  of a majestic Chinar tree.

I will miss  you.

Leave, leave otherwise  this rascal,

Mohammad Sidiq will get up from sleep

And pull us inside .

He says no connect with Pandits,

He says let Pandits go to hell, 

He follows the Mujahids.

Leave , leave 

Leave me to Allah's care, 

Allah  will  ruin their families , 

The families of those who made  you leave 

your home  .

I wish I could be born again to pay your debts . 

Leave , leave ,leave Bhabi ......"

The taxi driver takes our  two bags that we packed hurriedly at night . 

He says softly ,

"Come quickly  , don't talk to  me  outside 

till you board the taxi, 

hurry up ,

people are about to go to the mosque ,

I will get noticed,

hurry up ."

As we cross Pampore' s vast saffron fields ,

We see trucks , taxis  with Pandits

moving to Jammu,

Moving to uncertainty ,

Moving  to exile ,

Swarming travellers with sad faces 

Rushing on the highway 

Yet not knowing where to go ,

And  knocking at  the doors  of 

misery, suffering and pain to enter .

( Avtar Mota)

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APPROPRIATION OF LAL DED'S PHILOSOPHY AND PERSONALITY

APPROPRIATING LAL DED'S  PHILOSOPHY AND PERSONALITY 

                                                                     

                                                

Those who don't know, Pratyabhijna , Abhasvada,  Spanda , Anavopaya, Sakthopaya , Sambhavopaya,  Prakasha , Vimarsha , Ardhanarishwara, Shakta-  Tantra, Krama, Kaula, Shunyavada, Argha, Panchbhoota, Ataman, Brahman, Yoga-Kriya, Chit'a, Brahmanda, Chaitanya, Advaita ,Shiva-Tattva, Shiva-Sutras and personalities like Adi Sankara,  Utapaldeva , Abhinavagupta and  Kshemraja  are simply parroting ideas, speaking jargon to impress , focusing on appearances rather than substance and connecting ' Irrelevant or Spurious  Issues'  to appropriate  Lal Ded's core message and personality   . No genuine discourse on Lal Ded is possible unless the speaker or speakers have knowledge of these fundamental issues and personalities. Quite often, we find ignorance speaking to ignorance for appropriation of Lal Ded and her message towards a desired objective.  This act of appropriation makes many persons invent Vaaks and link them with Lalleshwari.

It is equally important to study books like  "Mahanayprakasha ( written in the 13th century by Kashmiri and Sanskrit poet Shiti kantha ) " and "Chhuma Sampradaya/ Chhuma Sanketa Prakasa( written in Kashmir around the 12th century )" to know the Kashmiri dialect, syntax and words used in the  14th century  Kashmiri language and before . 

( Avtar Mota)

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IN A RELATIONSHIP , COMPARISONS CREATE TOXICITY

                                       

IN A RELATIONSHIP  , COMPARISONS CREATE TOXICITY 

Comparisons can be toxic in relationships.  When we compare our partner to others, it breeds unrealistic expectations and lack of appreciation for individuality. It is to be understood that everyone is unique and incomparable.Comparisons are often  a reflection of our own insecurities. When you compare you get  pain because you are  often focussing on what your partner  lacks rather than appreciating what he has . Comparisons can also stem from  low self-esteem and societal pressure to keep up with others.

Comparison is also a result of observing others. When we observe others, it's easy to fall into the comparison trap . We start thinking, "Why can't we be like them?"  It needs to be borne in mind that comparisons are often based on superficial  viewing or surface viewing . We don't  actually get a glimpse of  behind-the-scenes stuff, the struggles, or the imperfections.

The message of this post excludes umbilical cord relationship.

( Avtar Mota )

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TOO MUCH EMPHASIS ON PERFECTION IS FATAL IN EVERY RELATIONSHIP

                                               

TOO MUCH  EMPHASIS ON PERFECTION  IS FATAL IN EVERY  RELATIONSHIP

When we expect perfection ,  we set unrealistic standards which often lead to constant criticism and nitpicking. Perfectionism often  creates resentment and frustration, lack of intimacy and vulnerability, A perfectionist always moves with  fear of  being  judged. A perfectionist keeps himself under constant stress and passes it to everyone around apart from   creating  a  feeling in others that  they're walking on eggshells .

Too much emphasis on perfection can be toxic in a relationship .When we're too focused on being perfect, we can be overly critical, miss the beauty in imperfections  and always forget to enjoy the moment. Perfectionism can lead to anxiety ,stress , a perpetual fear of failure or  mistake or  lack of authenticity. 

A  perfectionist may    develop 'Chaos Personality' often thriving  on drama and impulse  . They can be intense, passionate, and alluring, but  also draining and perpetually passing on stress  . Dealing with them  may become challenging because you  never know what will trigger the next explosion .

Embracing imperfections can foster deeper connections, encourage growth and learning and bring more  happiness while keeping stress away. A survey in an American medical journal pointed out that a good number of couples suffer from hypertension because either of them happens to be a perfectionist .

( Avtar Mota )

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A HUMBLE HOMAGE TO GURU TEGH BAHADUR JI ON HIS SHAHEEDI JAYANTI

                                                                                 

A HUMBLE HOMAGE TO GURU TEGH BAHADUR JI ON HIS SHAHEEDI JAYANTI

Generations of Indians shall remain indebted to him for the supreme sacrifice that he offered for the sake of Dharma and righteousness. Not many of us know that Guru Ji was an accomplished poet and scholar as well. His verses are frequently sung in gatherings. These verses (115 hymns) are included in the Guru Granth Sahib. “Sadho, Rachna Ram banaayi ‘ remains my favourite. I have translated it into simple English

साधो, रचना राम बनाई।

इकि बिनसै इक असथिरु मानै, अचरज लखिओ न जाई॥

काम क्रोध मोह बसि प्रानी हरि मूरति बिसराई।

झूठा तन साचा करि मानिओ जिउ सुपना रैनाई॥

जो दीसै सो सगल बिनासै, जिउ बादल की छाई।

जन नानक जग जानिओ मिथिआ, रहिओ राम सरनाई॥….( Guru Tegh Bahadur Ji )

My translation is as under:-

O Sage! This world was shaped by the Lord himself.

When one individual passes away, the other thinks he is to stay here forever.

Those living fail to understand this wonder of the world.

The amorous desires, anger and attachment hold sway over all mortal beings,

And they forget the formless Lord, the timeless entity.

Think not it to be real, this body is false, like a dream that one witnesses during sleep at night.

Whatever one sees in this moment will also vanish like the shadow of the moving cloud in the sky.

O servant of Nanak, treat this world as false, surrender to the holy refuge of the Lord.

( Avtar Mota )

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SOME LINES FROM MY LATEST POEM," AISSE BHI GHAR AAOONGA"

                                          

To this photo, I add  some lines of my latest poem," 

Aisse Bhi Ghar Jaaoonga"

"बादल का साया बन कर अब अपने शहर में आऊँगा....

जैसे फिर आँधी देखूँगा, सिमटूँगा, उड़ जाऊँगा...

दिन में बनजारों की बस्ती शहर से दूर सजाऊँगा,

रात अंधेरे अपने घर के दरवाज़े पर जाऊँगा.....

मेरे घर आने पर इतनी शर्तें और इतना तकरार,

तुम इक चेहरा  नया  लगाना ताड़ कहाँ मैं पाऊँगा...

लीडर, दफ्तर, अफसर, हाकिम साहब सब अब देख लिए,

राम कहानी अब मैं अपनी इनको नहीं सुनाऊँगा"...

( Aisse Bhi Ghar Jaaoonga )

Baadal ka saaya ban kar ab apne shahr me  aaoonga ....

Jaise phir aandhi dekhoonga  simtoonga  udd   jaaoonga ....

Mere ghar aane par itni shartein aur  itna taqraar,

Tum ik chehra naya lagaana  taad kahaan mein paaoonga ...

Din mein banjaaron ki basti shahr se door sajaaoonga ,

Raat andhere apne ghar ke darwaze tak  jaaoonga...

Leader, daftar ,afsar , hakim sahib sab  ab dekh liye ,

Ram kahaani mein  ab apni   inn-ko nahin  sunaaoonga 

( Avtar Mota)

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JIVEM SHARDA SHATAM...MAY WE LIVE A HUNDRED AUTUMNS (YEARS)

                                           

MAY WE  LIVE   A HUNDRED AUTUMNS (YEARS) ..JIVEM SHARDA SHATAM

 There are many temples in the US built by immigrants from India. Indians from the southern states and Gujarat have done something unbelievable in this area. Over the past few decades, these temples have become powerful symbols of devotion, cultural preservation, and community bonding. These temples are also centres that are engaged in the task of maintaining the continuity of the civilisational ethos of India.  Some temple trusts in the US impart knowledge of Hindi, Sanskrit, Indian classical music, Indian classical dances, and the value system of Indian society at large to young children. In September 2025, we visited Shree Umiya Dham Temple in New Jersey. The priest inside the temple said," Jivem Sharda Shatam”, the moment he put a Tilaka on every visitor’s forehead and gave him some Prasada. As a token of blessings, he put his hand on the head of every visitor.  The vibrations of positive energy and good feelings are always felt by such gestures.

Jivem Sharda Shatam is a common blessing, especially used for birthdays, that wishes for a long, healthy, and prosperous life. Jivem Sharda Shatam has come to us from Atharva Veda .A prayer Mantra from Atharva Veda (19.67) says this:-

पश्येम शरदः शतम्

जीवेम शरदः शतम्

बुध्येम शरदः शतम्

रोहेम शरदः शतम् 

पूषेम शरदः शतम् 

भवेम शरदः शतम्

भूयेम शरदः शतम्

भूयसीः शरदः शतात्

(A hundred autumns may we see.

A hundred autumns may we live.

A hundred autumns may we know.

A hundred autumns may we grow.

A hundred autumns may we thrive.

A hundred autumns may we be.

A hundred autumns may we bide.

A hundred years and even more....)

 

There are some more Mantras in the Atharva Veda where prayers for a life of a hundred years are made. The common Vedic understanding is that the natural or full span of human life is one hundred years. While one hundred years is the standard measure, some verses in the Atharva Veda include prayers to live "even more than a hundred autumns," suggesting the possibility of a longer life. There is a verse in the Atharva Veda (17.1.27) that uses the phrase "a thousand years, "Sahasra Ayuh sukritah chareyam"  (For all thousand years of our life, may we be doing good work).

The sentiment "May you live a hundred years" is also found in the Upanishads. This is often expressed in the Sanskrit phrase "Shatāyur vai purushah" (A man's life is indeed a hundred years). The Isha Upanishad (Verse 2) states that one should desire to live a full human lifespan of one hundred years while performing one's duties or actions (karma):

"In the world, one should desire to live a hundred years, but only by performing actions. Thus, and in no other way, can man be free from the taint of actions."

The Chandogya Upanishad, in one specific interpretation (Purusha Vidya), describes a person's life in terms of oblations, which can total up to a lifespan of 116 years.

This lifespan of approximately 100 years is generally considered the full potential for a human being, provided they live a healthy life and follow their dharma (duty). The ancient Hindu scriptures often divide this life into four stages (Ashramas) of approximately 25 years each:

 

Brahmacharya (student life)

Grihastha (householder life)

Vanaprastha (retirement/forest dweller)

Sannyasa (renunciation)

                                               

According to Hindu mythology, time is divided into four great ages known as Yugas, each with distinct characteristics. These are:

1.      Satya Yuga – The Golden Age of Truth and Purity

2.     Treta Yuga – The Age of Righteousness with a Gradual Decline

3.      Dwapara Yuga – The Age of Doubt and Conflicts

4.      Kali Yuga – The Age of Darkness and Corruption

According to Hindu  scriptures, Kali Yuga began in 3102 BCE, meaning over 5,000 years of Kali Yuga have already passed. According to the Bhagwat Purana and the Garuda Purana,  in the Kali Yuga, the life span of human beings will be a maximum of 100 years, and it will show a declining trend as the Yuga progresses, and at the end, it shall be just 12 Years.

Once a Muslim friend took me along to  a well read   and  progressive Muslim scholar .  When we left , he said , " sadd sii saal zinda rahein " or 'may you live for one hundred thirty years' . Kashmiri Pandits used to say "lachha trogun aay " ..And Persian knowing elders in Kashmir would say " Sadd bees Saal ". Sadd bees Saal means may you live for 120 years . What is meant by "laccha trogun aay" ? My mother used to say it frequently to all who came to our house . She would also say it to our vegetables seller, the milkman , and many more people everyday .In Kashmiri Lachha means one Lakh and Trogun means three times. It could mean 3,00,000 years .I am not sure..

 

(Avtar Mota )

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