*Age, Bouquets, and Brickbats: Navigating the Complex Landscape of
Elderhood*
In the tapestry of human experience, old age is a phase marked by both
reverence and challenge. Often, it is seen as a time of reflection, wisdom,
and legacy, accompanied by both bouquets of praise and brickbats of
criticism. This essay explores the dual nature of aging, examining the
rewards and hardships that come with growing older, and how society's
attitudes towards the elderly shape their experiences.
*Bouquets of Old Age*
The metaphorical bouquets that come with old age are rooted in respect,
gratitude, and admiration. As individuals age, they accumulate a wealth of
experiences and knowledge, which can be a profound source of wisdom. Elders
often serve as custodians of family history and cultural heritage, passing
down traditions and values that enrich younger generations. Their life
stories, marked by perseverance, achievement, and resilience, are
celebrated and honored in various ways.
In many cultures, old age is revered and respected, with elders seen as the
pillars of society. This respect is reflected in customs that honor their
contributions, such as special celebrations, awards, or ceremonial roles.
For instance, in some Eastern cultures, elderly individuals are celebrated
for their lifelong dedication to family and community, receiving deference
and high status within their social structures.
Moreover, old age can be a time of personal fulfillment and
self-actualization. With retirement often comes the freedom to pursue
hobbies, travel, or engage in volunteer work, providing a sense of purpose
and satisfaction. The time available to explore interests or to focus on
personal growth can lead to a renewed sense of vitality and joy.
*Brickbats of Old Age*
Despite the positive aspects, old age is not without its challenges. The
metaphorical brickbats—criticisms and difficulties—are significant and
often include issues related to health, societal attitudes, and economic
stability. As people age, they frequently encounter physical and cognitive
decline, which can affect their independence and quality of life. Chronic
illnesses, mobility issues, and sensory impairments can lead to a
diminished ability to engage in everyday activities, impacting overall
well-being.
Societal attitudes towards the elderly can also be a source of distress.
Ageism, or discrimination based on age, can lead to exclusion and
marginalization. Stereotypes that depict older individuals as frail,
technologically incompetent, or a burden can undermine their self-esteem
and social engagement. This negative perception can result in a lack of
respect and support, further isolating older adults.
Economic insecurity is another pressing issue for many seniors. Pensions
and savings may not always suffice to cover the rising costs of healthcare
and living expenses. The financial strain can lead to significant stress,
affecting both physical and mental health. The disparity between those who
are financially secure and those who are not can exacerbate feelings of
inequality and helplessness.
*Bridging the Gap*
Addressing the complexities of old age requires a multifaceted approach.
Promoting positive societal attitudes through education and awareness can
help combat ageism and foster respect for the elderly. Creating policies
that ensure adequate healthcare, financial security, and opportunities for
engagement can alleviate some of the hardships associated with aging.
Additionally, intergenerational programs that facilitate connections
between younger and older generations can bridge gaps in understanding and
appreciation. Such initiatives not only provide support but also enrich the
lives of both groups, fostering mutual respect and collaboration.
* What our scriptures speak abot the old age?*
Bhajagovindam says:
aNgaM galitaM palitaM muNDaM
dashanavihiinaM jataM tuNDam.
vRiddho yaati gRihiitvaa daNDaM
tadapi na muJNcatyaashaapiNDam.. (15)
Strength has left the old man's body; his head has become bald, his
gums toothless and leaning on crutches. Even then the attachment is strong
and he clings firmly to fruitless desires. Stanza attributed to Hastamalaka.
agre vahniH pRishhThebhaanuH
raatrau chubukasamarpitajaanuH .
karatalabhikshastarutalavaasaH
tadapi na muJNcatyaashaapaashaH .. (16)
Behold there lies the man who sits warming up his body with the fire in
front and the sun at the back; at night he curls up the body to keep out of
the cold; he eats his beggar's food from the bowl of his hand and sleeps
beneath the tree. Still in his heart, he is a wretched puppet at the hands
of passions. Stanza attributed to Subodha.
MUNDAKA UPANISHAD SAYS:
Life is a prayer. The sense organs, in their greed for their objects,
are actually praying for relief from the agony, or the involvement, in this
grizzly action of their longings for things. There is a deity operating
inside the ear as a point of consciousness at the back of the nervous
system and the eardrum, etc., that appear to be the causes of the sounds
that we hear. So is the case with all the other sense organs. If we ignore
the presence of these consciousness points called divinities, we would be
paying disrespect to them, and the agnihotra sacrifice would not then be
performed. Those who eat without offering to the gods first as a sacrament
are actually thieves, says the Bhagavadgita.
In the Panchagni Vidya we have been told in a very dramatic fashion,
picturesquely, that the diet that we take is actually something produced by
the earth, which happens on account of the rainfall coming from the skies.
And the rain is nothing but an effect produced by certain vibrations of the
rays of the Sun in respect of the water element in the world. And even
there, the final cause is not reached. Why should the Sun act in this
manner? Who has empowered the Sun to project heating rays so that the water
vapour may be absorbed, become clouds, and move about by the action of the
wind that simultaneously cooperates in this process? Why should all this
take place? Let the Sun convert water into vapour, but why should the wind
also blow simultaneously? Who is the reason, who is the cause behind this
cooperative activity? There is something beyond the Sun also. That is the
heavenly Spirit willing that things should take place in this particular
fashion.
Thus, this kind of Panchagni Vidya is taking place inside the body as
well as outside the body. All occurrences in world history, inwardly as
well as outwardly, inside us as well as outside us, are manifested by a
series of causes and effects of the central will, the concentration, the
tapas of Brahman: tapasā cīyate brahma (1.1.8).
Sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitās sapta sapta: Seven are
the worlds which will be reached by the performer of this kind of internal
agnihotra, Panchagni Vidya Tattva, and any one of these worlds will be our
fruit thereof. We know what the seven worlds are, and we may be reborn
there in any way, in any fashion, according to the devotion with which the
sacrifice has been performed. Both outer sacrifice as well as inner
sacrifice have a common intention of lifting the soul above this physical
body and taking it into the heavenly regions, even up to the highest
Brahmaloka.
Atas samudrā girayaś ca sarve asmāt syandante sindhavas sarva-rūpāḥ,
ataś ca sarvā oṣadhayo rasaś ca yenaiṣa bhūtais tiṣṭhate hy antar-ātmā
(2.1.9):
This inner Atman, appearing as Brahman outside and the kutastha tattva
inside us, is the cause of even the mighty oceans and the towering
Himalayan mountains. The rivers flow in a particular direction only, and
not in another direction. The Sun rises only in one direction, and not
elsewhere. The stars scintillate and maintain their positions not in any
other manner, only because of terror of the operation of the system of law
and order of Brahman tapas. All the trees and plants grow only because of
the will of that tapas. There cannot be a breeze moving, wafting through
the leaves of trees in the thick of the forest, unless that tapas operates.
Do you believe that such a thing is possible, that even an atom cannot
vibrate and act in the manner it does unless the central will is there
operating at the nucleus of that atom?
* Aged in mahabharatham: *
Krishna departed the Earth after he was shot by a hunter who mistook his
foot for the mouth of a deer. This event marks the beginning of the Kali
Yuga, and it took place in 3102 BC. Now we use the description of the birth
of Yudhisthira given in this chapter of the Adi Parva of the Mahabharata:
Then the handsome Kunti was united (in intercourse) with the god of justice
in his spiritual form and obtained from him a son devoted to the good of
all creatures. And she brought his excellent child, who lived to acquire a
great fame, at the eighth Muhurta called Abhijit, of the hour of noon of
that very auspicious day of the seventh month (Kartika), viz., the fifth of
the lighted fortnight, when the star Jyeshtha in conjunction with the moon
was ascendant.
It can be determined using astrological calculation that this took place in
3229 BC, 127 years before the start of the Kali Yuga. So Yudhisthira was
127 years old at the time of Krishna's death. But we know from the Sauptika
Parva of the Mahabharata that Krishna died 36 years after the Mahabharata
war.
Thus Yudhisthira was 91 years old at the time of the Mahabharata war. And
each of the Pandavas were born a year apart. So at the time of Mahabharata
war, Yudhisthira was 91 years old, Bhima was 90 years old, Arjuna was 89
years old, and Nakula and Sahadeva were 88 years old.
By the way, as I discuss in this answer, the Matsya Purana says that
Krishna was 89 years old at the time of the Mahabharata war, making him
younger than Yudhisthira and Bhima, the same age as Arjuna, and older than
Nakula and Sahdeva. That is confirmed by the relations of respect described
in the Srimad Bhagavatam:
After the Lord bowed down at the feet of Yudhiṣṭhira and Bhīma and firmly
embraced Arjuna, He accepted obeisances fro the twin brothers, Nakula and
Sahadeva.
In any case, using similar astrological calculations, it can be shown that
Bhishma was born in 3278 BC, and was thus 140 years old at the time of the
Mahabharata war.
By the way, it may seem odd to you that everyone was so old, but you have
to keep in mind that people were much longer-lived in the Dwapara Yuga.
*Conclusion*
Old age is a stage of life marked by a blend of bouquets and brickbats.
While it offers the rewards of wisdom, respect, and personal fulfillment,
it also presents challenges related to health, societal attitudes, and
economic stability. Recognizing and addressing these aspects is crucial for
ensuring that the elderly are treated with dignity and support throughout
their later years. By embracing both the positive and negative dimensions
of aging, society can work towards creating an environment where older
individuals are celebrated for their contributions and supported through
their difficulties, leading to a more inclusive and compassionate world for
all ages.
K Rajaram IRS 6824 7824
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