JARA THE OLD AGE
Bhagavat Gita
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 13||
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
BG 2.13: Just as the embodied soul continuously passes from childhood to
youth to old age, similarly, at the time of death, the soul passes into
another body. The wise are not deluded by this. { as ulysees}
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् || 29||
jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam
BG 7.29: Those who take shelter in Me, striving for liberation from old-age
and death, come to know the Brahman, the individual self, and the entire
field of karmic action.
Shree Krishna had mentioned earlier in verse 7.26 that no one can know God
by the strength of their own intellect. However, in this verse, He says
that God can be known—only by virtue of His grace. Those devotees who
surrender to Him completely—receive His divine grace. The Kaṭhopaniṣhad
states:
nāyamātmā pravachanena labhyo na medhayā na bahunā śhrutena
yamevaiṣha vṛiṇute tena labhya-stasyaiṣha ātmā vivṛiṇute tanūṁ svām
(1.2.23) [v29]
“God cannot be known—through spiritual discourses nor the intellect nor
hearing various kinds of teachings. Only when He bestows His grace upon
someone does that fortunate soul come to know Him.”
The Vedas state: ekasmin vijñāte sarvamidaṁ vijñātaṁ
bhavati [v30]
“If you know God, you will know everything.”
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 8||
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || 9||
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 10||
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि || 11||
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || 12||
amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
BG 13.8-12: Humbleness; freedom from hypocrisy; non-violence; forgiveness;
simplicity; service of the Guru; cleanliness of body and mind;
steadfastness; and self-control; dispassion toward the objects of the
senses; absence of egotism; keeping in mind the evils of birth, disease,
old age, and death; non-attachment; absence of clinging to spouse,
children, home, and so on; even-mindedness amidst desired and undesired
events in life; constant and exclusive devotion toward Me; an inclination
for solitary places and an aversion for mundane society; constancy in
spiritual knowledge; and philosophical pursuit of the Absolute Truth—all
these I declare to be knowledge, and what is contrary to it, I call
ignorance. {KR Old age is like an event passing in life like about 20 odd
natures mentioned above; so, loss is uncertainity.}
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् |
जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्रुते || 20||
guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute
BG 14.20: By transcending the three modes of material nature associated
with the body, one becomes free from birth, death, old age, and misery, and
attains immortality. {KR The solution is not to worry; but only to pass the
thamaso, Rajas and even satva guna; if done at 32 you become Adi shankara;
if done at 120 you become Sri Ramanuja.}
How taitriya upanishad descibe the old age?
महापरिभवस्थानं जरां प्राप्याथ दुःखितः ।
श्लेष्मणा पिहितोरस्को जग्धमन्नं न जीर्यति ॥ २०३ ॥
mahāparibhavasthānaṃ jarāṃ prāpyātha duḥkhitaḥ |
śleṣmaṇā pihitorasko jagdhamannaṃ na jīryati || 203 ||2
Then, on attaining old age which is a state of great disgrace, he becomes
miserable. With the chest covered by phlegm, he does not digest the food
eaten by him.
भग्नदन्तो भग्नदृष्टिः कटुतिक्तकाषायभुक् ।
वातभुग्नकटिग्रीवाकरोरुचरणोऽबलः ॥ २०४ ॥
bhagnadanto bhagnadṛṣṭiḥ kaṭutiktakāṣāyabhuk |
vātabhugnakaṭigrīvākarorucaraṇo'balaḥ || 204 ||
With fallen teeth and affected vision, eating what is pungent, sour, and
astringent, with hip, neck, hands, thighs, and legs bent down due to gout,
he is helpless.
गदायुतसमाविष्टः परिभूतः स्वबन्धुभिः ।
निःशौचो मलदिग्धाङ्ग आलिङ्गितधरोषितः ॥ २०५ ॥
gadāyutasamāviṣṭaḥ paribhūtaḥ svabandhubhiḥ |
niḥśauco maladigdhāṅga āliṅgitadharoṣitaḥ || 205 ||
Afflicted by innumerable diseases, humiliated by his kinsmen, precluded
from all ablutions, and smeared with dirt all over the body, he lies on the
ground embracing it as it were.
कासाधोवायुमुरजा सितश्मश्रुकचाम्बरा ।
श्वासोत्थस्वनवंशा च जाठरध्वनिगेयिका ॥ २०६ ॥
वलीपलितवच्चर्मवरकञ्चुकधारिणी ।
दण्डतृतीयपादेयं प्रस्खलन्ती मुहुर्मुहुः ॥ २०७ ॥
अग्निपाकिकरुक्माढ्या सूक्ष्मत्वक्पटसंवृता ।
गुल्फजान्वस्थिसङ्घर्षचलन्नूपुरघोषिणी ॥ २०८ ॥
प्रज्ञां मेधां धृतिं शौर्यं यूनां जग्ध्वा बलं तथा ।
क्रुतार्थेव प्रहर्षेण जरायोषित्प्रनृत्यति ॥ २०९ ॥
kāsādhovāyumurajā sitaśmaśrukacāmbarā |
śvāsotthasvanavaṃśā ca jāṭharadhvanigeyikā || 206 ||
valīpalitavaccarmavarakañcukadhāriṇī |
daṇḍatṛtīyapādeyaṃ praskhalantī muhurmuhuḥ || 207 ||
agnipākikarukmāḍhyā sūkṣmatvakpaṭasaṃvṛtā |
gulphajānvasthisaṅgharṣacalannūpuraghoṣiṇī || 208 ||
prajñāṃ medhāṃ dhṛtiṃ śauryaṃ yūnāṃ jagdhvā balaṃ tathā |
krutārtheva praharṣeṇa jarāyoṣitpranṛtyati || 209 ||
Having consumed understanding, memory, courage, valour, and the strength of
youth, this damsel of old age feels as if she has achieved her goal and
dances with joy to the drum of cough and flatulency, to the flute of the
sonorous breath, to the song of the abdominal sound, with the garment of
white beard and hair, wearing the best blouse of the wrinkeld and
grey-haired skin, having a third leg as it were in the staff, falling down
again and again, with the bright gold-ornaments of projecting knots of
flesh, covered by the cloth of the thin skin, and with the twinklings of
moving anklets due to the rubbing of the ankle and knee bones.
ENOUGH? VERSES BETTER THAN TENNYSON?
Valmiki Ramayanam Ayodhya kandam II 2
इदं शरीरं कृत्स्नस्य लोकस्य चरता हितम् |
पाण्डुरस्यातपत्रस्य च्छायायां जरितं मया || २-२-७
"In conducting the kingdom for benefit of the entire people, my body became
impaired under shade of the white umbrella."
प्राप्य वर्षसहस्राणि बहू न्यायूंषि जीवतः |
जीर्णस्यास्य रीरस्य विश्रान्ति मभिरोचये || २-२-८
"This body has been living for many thousands of years. Hence I desire
rest."
राजप्रभावजुष्टां हि दुर्वहामजितेन्द्रियैः |
परिश्रान्तोऽस्मि लोकस्य गुर्वीं धर्मधुरं वहन् || २-२-९
"This burden of worldly righteousness is very heavy. This can be sustained
only by royal power with qualities like courage and valor. A person who has
no control of senses can not carry this burden. I have become tired while
carrying this burden of righteousness. "
सोऽहं विश्रममिच्छामि पुत्रं कृत्वा प्रजाहिते |
सन्निकृष्टानिमान् सर्वाननुमान्य द्विजर्षभान् || २-२-१०
"I desire to take rest, entrusting the rule to my son for the benefit of
the people, after obtaining consent from all those best Brahmans who are
close to me."
TAMIL SONG
TUDUPPUK KOODA BAARAMAGUM ENA KARAYAIT TEDUM ODANGAL
EVEN THE OARS ARE SO HEAVY HENCE STAY PUT AT THE SHORES AND DO NOT ENTER
THE WATER.
AYURVEDA
Recent studies suggest that by 2050, nearly 17% of the global population
will be over 65. With such a significant demographic shift on the horizon,
understanding the holistic approach of Ayurveda to aging isn’t just a
matter of cultural interest—it’s a necessity for our collective well-being.
In the heart of Ayurveda lies the Tridosha system, a unique framework that
categorizes the body’s energies into three primary types: Vata, Pitta, and
Kapha.
These doshas, as they’re often called, are the dynamic forces that govern
our physiological and psychological functions. As we age, the balance of
these doshas naturally shifts.
Vata, associated with movement and dryness, tends to increase, leading to
symptoms like dry skin, joint pain, and forgetfulness.
Pitta, linked with metabolism and heat, might manifest as increased
inflammation or digestive issues.
Kapha, the dosha of structure and moisture, can lead to weight gain and
sluggishness when out of balance in our later years.
Recognizing these shifts is the first step in understanding Ayurvedic aging.
Beyond the doshas, Ayurveda introduces us to the concept of the Seven
Dhatu, or body tissues, which serve as the pillars of our physical
existence. These tissues—from plasma (Rasa) to reproductive tissues
(Shukra)—transform as we age.
For instance, as the years go by, our bone density (related to the Asthi
Dhatu) might decrease, or our muscular strength (Mamsa Dhatu) might wane.
These changes aren’t merely physical deteriorations; in Ayurveda, they’re
seen as natural life progressions.
Ayurveda offers personalized practices and treatments that aim to maintain
the energy and well-being of every Dhatu. These methods go beyond general
approaches and consider individual needs and conditions.
In the Western world, aging is often viewed through a lens of decline—a
loss of youth, vitality, and function.
In contrast, Ayurveda views aging as a natural progression of life, a
journey of deepening wisdom, and an opportunity to connect more profoundly
with one’s inner self. This perspective doesn’t deny the challenges that
come with aging but instead offers a holistic approach that embraces both
the physical and spiritual aspects of growing older.
With an understanding of the fundamental principles of the Tridosha system
and the Seven Dhatu, one can proficiently manage the aging process with
composure, insight, and preventative measures.
The foods we consume play a pivotal role in determining our overall health,
especially as we navigate the journey of Jara. Ayurveda emphasizes the
importance of a balanced diet tailored to one’s dosha.
For instance, as Vata increases with age, leading to dryness and
brittleness, consuming warm, moist, and grounding foods like soups, stews,
and ghee is recommended. Spices like turmeric and ginger can ignite the
digestive fire, countering the slowing metabolism of aging.
By understanding one’s unique dosha constitution and the shifts that occur
with age, dietary choices can become a powerful tool to support graceful
aging.
Meditation and Yoga for a Harmonious Mind and Body
The union of the mind and body is at the core of Ayurvedic philosophy. As
Jara brings about physical and mental changes, meditation and yoga become
invaluable.
With its introspective nature, meditation allows individuals to find peace
amidst the inevitable changes, fostering acceptance and gratitude. Yoga, on
the other hand, offers both physical and mental benefits.
Gentle asanas can enhance flexibility, strength, and balance, while
pranayama (breath control) practices can invigorate the body and calm the
mind. Meditation and yoga create a sanctuary, helping individuals embrace
Jara with serenity and strength.
Herbs and Treatments for Vitality
Ayurveda boasts a rich pharmacopeia of herbs and treatments designed to
rejuvenate the body and mind.
Herbs like Ashwagandha, known for their adaptogenic properties, can combat
stress and boost vitality. Brahmi, another revered herb, supports cognitive
functions, countering age-related memory decline.
Beyond herbs, treatments like Panchakarma offer deep detoxification,
cleansing the body of accumulated toxins and rejuvenating it from within.
Incorporating these herbs and treatments into your daily routine can
provide the strength and energy you need to overcome the challenges of Jara.
The Significance of Understanding Jara
In the tapestry of life, understanding the threads that form the aging
pattern is crucial. As Ayurveda teaches, Jara is not just about the
physical manifestations of aging but also the subtle shifts in our energy,
emotions, and consciousness.
Recognizing the signs of Jara early on allows for proactive health measures.
For instance, if one understands that increased Vata can lead to dryness
and joint issues, one can incorporate specific oils and foods to counteract
these effects.
A better understanding of Jara can assist individuals in making informed
decisions, leading to a more balanced and healthier aging experience.
Mental and Emotional Well-being in the Context of Jara
The significance of understanding Jara extends beyond the physical realm.
As we age, our mental and emotional landscapes evolve.
There might be a deeper yearning for purpose, a quest for legacy, or a
grappling with existential questions. Jara, in its wisdom, acknowledges
these shifts.
With an understanding of this Ayurvedic principle, people can face these
shifts with a feeling of readiness and acknowledgment.
It offers a framework to find balance, whether it’s through meditation,
community engagement, or spiritual practices, ensuring that the emotional
and psychological aspects of aging are addressed with care and compassion.
Jara and the Quest for Longevity
In today’s world, the quest for longevity is paramount. But Ayurveda
teaches that it’s not just about adding years to life, but life to years.
Understanding Jara is pivotal in this quest. It offers insights into how to
age with grace, vitality, and purpose.
Jara’s philosophy teaches us to approach the challenges of aging with a
positive attitude, viewing them as opportunities for personal growth,
introspection, and enrichment.
It shifts the narrative from merely extending life to enhancing its
quality, ensuring that each moment, each year, is lived with depth and
meaning.
Modern geriatric care, while advanced, often focuses predominantly on the
physical aspects of aging, sometimes overlooking the emotional and
spiritual dimensions.
Understanding Jara can bridge this gap. Integrating Ayurvedic principles
allows healthcare professionals to offer a more holistic approach to aging.
For instance, dietary recommendations based on one’s dosha, meditation
practices for mental well-being, or even simple Ayurvedic treatments can
complement modern medical interventions.
This fusion of ancient wisdom with contemporary science can revolutionize
geriatric care, ensuring the elderly live longer and experience a higher
quality of life.
Jara’s Message in a Fast-Paced World
In today’s fast-paced, youth-centric culture, the teachings of Jara serve
as a poignant reminder of the cyclical nature of life. It emphasizes that
each phase, including aging, has beauty, lessons, and purpose.
For the younger generation, understanding Jara can instill a sense of
respect and appreciation for the elderly, seeing them as reservoirs of
wisdom and experience. For those in the throes of Jara, it offers a roadmap
to navigate the challenges with grace, acceptance, and vitality.
In essence, Jara’s teachings are timeless, offering profoundly relevant
insights into today’s world and guiding societies to embrace aging as a
natural, celebrated, and enriching phase of life.
Final Words
In the vast expanse of Ayurvedic wisdom, Jara stands as a beacon,
illuminating the path to aging with grace, vitality, and purpose.
As we traverse the intricate dance of life, understanding the rhythms of
Jara offers a holistic approach to embracing each passing year. It’s not
merely about countering the physical signs of aging but enriching the soul,
mind, and emotions.
In a world that often equates youth with beauty and value, Ayurveda’s
teachings on Jara challenge us to redefine our perceptions, celebrating
age’s depth, wisdom, and beauty.
Embracing Jara is not just an individual journey; it’s a collective call to
honor, respect, and cherish the golden years of life.
Tennyson is good but he is the last in the queue.
K Rajaram IRS 12824
---------- Forwarded message ---------
From: Rangarajan T.N.C. <[email protected]>
Date: Sun, 11 Aug 2024 at 23:42
Subject: Ulysses in old age
To:
https://www.theepochtimes.com/bright/old-age-loss-and-longing-in-tennysons-ulysses-5699275?
<https://www.theepochtimes.com/bright/old-age-loss-and-longing-in-tennysons-ulysses-5699275?utm_source=brightnoe&src_src=brightnoe&utm_campaign=bright-2024-08-11&src_cmp=bright-2024-08-11&utm_medium=email&est=AAAAAAAAAAAAAAAAZ%2FclfhYVm5GYuP4It3ZRK617w0wBaSoB2NuhbW0jIwzFnZ65ld0hTLU%3D>
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