THE MONSTER OF OLD AGE

Birth, growth, decay, death and rebirth are inevitable cycles that come one after the other in a cyclical process in the Samsara Chakra (wheel of birth and death) in the world of perishability. The conception of the world remains in the mental sense perceptual state in states of waking and dreaming, but in deep sleep state there is no perception of the world, as the senses remain inactive or in dormant state. However, in Turiya there are no states of consciousness but only non-dual pure Consciousness and realisation of Brahman, or Supreme Self. It is an experience where the mind horizontally moves inward from the objective dimension to the subjective one to realise Atman, or Self; and vertically the consciousness level is elevated from the finite psycho-physical level of identification, transcending waking, dreaming and deep sleep to unattached and non-dual Atman, or Self, of Pure Consciousness, the infinity of infinitude. It is of Brahman, or Supreme Self, the witness to other states, and a state of non-dual Sat-Chit-Ananda, or Existence-Consciousness-Bliss, where the ego dissolves and unity with Universal Self is a realisation of "Satyam Jnanam Anantam Brahma", meaning Brahman is Truth, Knowledge, and Infinity. It is transcendental Consciousness by transcending Avidya (ignorance), Ahamkara (psycho-physical "I", or ego) and Kama, (Desire). It is Prajnanam Brahma, or Consciousness is Brahman. Such a state of consciousness elevates one to living liberation, a state where one remains inward, whether in states of waking, dreaming, or deep sleep—beyond Avidya, Ahamkara, and Kama, and in states of detachment, equanimity, and forbearance. They remain far away from the contamination of the cycle of ageing. The cycle of ageing afflicts those who move outward and become trapped in the perceptual world of senses.

1. Outline
Aging through the old age is a well articulated life process in ancient scriptures (Dharmasutras, Upanishads, Manusmriti, Adi Parva of Mahabharata). The scriptures delineate the average human life processes starting from Brahmacharya (birth to around age 25, focusing on education, discipline, learning scriptures, and celibacy, living with a guru); through Grihastha (Householder life from 25 to 50 years of age, involving marriage, raising a family, fulfilling societal duties, and performing rituals like Agni Upasana); Vanaprastha (Retirement life, from 50 to 75 years of age, gradually withdrawing from worldly life, focusing on spiritual practices, often living a hermit's life in a secluded place); and Sannyasa (Life of Renunciation, after 75 years of age involving complete detachment from sensual pleasures of life, psycho-physical ego of "I", desires; and pursuing a life of detachment, equanimity, and forbearance to experience Atman, or Self, for Moksha, or liberation).
Aging in vedic lines was cherished as the dawn of maturity based on learning and experience gradually became a feared life process because of the harbinger of infirmity, disease and death. The last two stages, Vanaprastha and Sannyasa, of life are to prepare oneself for such an inevitable through contemplation and meditation. It is an eternal fact that the mundane world and those who are linked to it are subject to the laws of ageing, i.e. birth, growth, decay and death. Yoga-Vasistha (1.22.1-1.22.38) uses strong personification to describe the inevitable passage of time. It uses "old age" as a monster from a biological process into a predatory entity, by implying that old age is frightening, ugly, unnatural and cruel. The monster of old age, will even overcome those that were never defeated in wars by their enemies, and those that hide themselves in the inaccessible caverns of mountains, assert Yoga-Vasistha (1.22.31). This poses a chase in the scale of time, old age finally overwhelming into submission childhood, boyhood and youth were running, perhaps trying to escape, but the monster of old age was faster. It ascribes that aging happens suddenly or catches everybody by startlement. Childhood, boyhood and youth represent innocence, vitality, strength, and beauty, but the old age appears to be otherwise. The tribulations lie in the devastation of these sanguine states by the phantom of old age. Dotage, according to Yoga-Vasistha, (1.22.22-28), as an inward flame consumes the living body as a wet log of wood, which thereupon emits its hissing sounds of hiccough and hard breathing, and sends up the gloomy fumes of woe and sighs. The body like a flowering creeper, bends down under the pressure of age, turns to grey like the fading leaves of a plant, and becomes as lean and thin as a plant after its flowering time is over. The old age destroys the body that becomes as white as camphor all over. Old age seizes the body with a tremor and fill all its limbs with the rust of diseases. The body overtaken by old age becomes as pale and battered, as a lotus flower beaten by frost becomes withered and shattered. Ss moon-beams contribute to the growth of Kumuda flowers on the top of mountains, so does old age produce grey hairs resembling casla flowers on the heads of men. Death the lord of all beings, views the grey head of a man as a ripe pumpkin seasoned with the salt of old age, and devours it with zest. It brings an army of infirmities, diseases and troubles as the standard bearer of the king and despot of death. A man in his state of tottering old age, remarks Yoga-Vasistha (1.22.3-6), is scoffed at as a dotard by his own sons and servants, and even by his wife, and all his friends and relations. The old man with his limbs slackened and worn out by age, and his body weakened by infirmity, is treated as a useless beast.

2. Scriptures
The scriptures describe "old age" variously as third and fourth stages of life, infirmities, laden with diseases but conclusively part of the cycle of birth, growth, decay and death. Varaha Upanishad lists old age as one of the six physical infirmities (shadurmi). Mundaka Upanishad (1.2.7-10) describes the physical body as perishable and fragile. The Upanishad states that the physical body and its associated worldly actions are described as inherently perishable, frail, and transient. It contrasts the temporary nature of the physical form with the eternal, imperishable nature of Atman, or Self.
Key descriptions and metaphors used in Mundaka Upanishad regarding the fragility of the body. It describes sacrificial rites and the physical instruments used to perform them as "frail boats." Just as a leaky boat cannot cross a vast ocean, the body and ritualistic acts cannot carry a seeker to the "other shore" of eternal liberation. The Upanishad explicitly states that the body is made of inert, non-intelligent, and unconscious matter that is subject to old age and death. It is viewed as a "passing shadow" compared to Brahman, or Supreme Self. In the same parlance, Katha Upanishad speaks of old age as a precursor to death and a motivator for seeking eternity. In Katha Upanishad, old age is presented as a stark reminder of the transient nature of life, serving as a critical catalyst for the seeker's quest for eternal truth. Through the story of Nachiketa in Katha Upanishad (1.1.28), the text highlights how the inevitable decay of the body and the certainty of death drive a wise person to look beyond fleeting material existence toward the immortal Atman. The Upanishad establishes old age and death as unavoidable biological realities that contrast with the eternal nature of Atman, or Self. Nachiketa in Katha Upanishad (1.1.6) reflects that a mortal "ripens like corn and like corn is born again," emphasising that old age is a natural phase leading directly to the end of physical life. The Upanishad notes that
As the sense organs, which are typically orientated outward towards worldly objects, exhaust their vigour, it becomes clear that sensory pleasures are temporary and ultimately fail to provide lasting fulfilment. The Upanishad (2.2.1) compares the human body to a city with eleven gates (the two eyes, two ears, two nostrils, mouth, genitals, anus, navel, and the subtle opening at the crown of the head where the eternal Spirit resides. While these "gates" or sense organs decay with age, the ruler of the city—the Atman—remains unaffected by birth or death. In the Valmiki Ramayana, there are passages attribute to certain characters who bemoan that old age has seized them like a ghost or demon.
The Vairagya-Satakam of the poet Bharatrihari mentions that old age waits like a tigress that scares away life.
"Old age looms ahead, frightening men like a tigress;
Different diseases afflict the human body like enemies;
Life is flowing away like water running out of a leaky vessel;
Still, how wonderful that man goes on doing wicked deeds."
He personified old age as a predator waiting to strike, representing the terrifying and inevitable decline of the physical body.
Yoga-Vasistha (1.22.10-12) raises pertinent issues regarding my identity in this state of senselessness and the actions I can take while in this condition. I must remain dumb and silent. According to these reflections, there is an increased sense of helplessness in old age. How and when and what shall I eat, and what is sweet to taste? These are the thoughts that trouble a person's mind when old age comes upon him. There is an insatiable desire for enjoyment, but the powers to enjoy them are lacking. It is the wish for strength that afflicts the heart in old age. Yoga-Vasistha (1.22.28, 1.22.37-38) describes old age metaphorically to explain its concern of articulation. It says the body, like a flowering creeper, bends down under the pressure of age, turns to grey like the fading leaves of a plant, and becomes as lean and thin as a plant after its flowering time is over. Old age precedes extinction, and senility is unavoidable in this world. It speaks of the transience of the universal human condition.

Ageing is a gradual process and brings with it certain geriatric ailments which have no remedy, contends Charaka in the Charaka Samhita. His contention includes remedial and palliative management. His contentions regarding the "remedy" and management of geriatric ailments include Yapya, or palliative management of ailments due to Dhatu Kshaya, or biological decay of cells and tissues due to old age. The Charaka Samhita prioritises prevention over cure, offering the most effective approach to managing geriatric problems. To manage the symptoms of ageing, Charaka Samhita introduces Rasayana Chikitsa, or rejuvenation therapy, to boost immunity and maintain the strength of sense organs, effectively acting as a "remedy" to delay or mitigate the effects of ageing. It is acknowledged in the Charaka Samhita that the body is in a Shiryate Iti Shariram, or state of continuous decay, and cautions physicians against attempting to treat "incurable" diseases (Asadhya) that show fatal signs (Arishta Lakshana), as doing so can damage the doctor's reputation. The Sushruta Samhita describes old age after seventy when the Sapta Dhatu, or seven bodily elements (Rasa, or Plasma/Chyle; Rakta, or Blood; Mamsa, or Muscle; Meda, or Fat/Adipose; Asthi, or Bone; Majja, or Bone Marrow/Nervous Tissue; and Shukra, or Reproductive Tissue), perceptual sense organs, and energy withstand a significant decline, giving rise to old ageing symptoms. These are the essential tissues that hold the body together, provide structure, and sustain life. According to Sushruta, they are formed sequentially through the digestion and transformation of Ahara, or food.

3. Remarks 

All our energy, resources and efforts are devoted towards growth, conservation, preservation and sustainable renewability of our psycho-physical structure that has a prompting to move externally to project itself in the phenomenal dimension, knowing fully well that dimension is evanescent and lacks self-sustainability and self-renewability. Yoga-Vasistha (1.12.18) articulates this way that if there is any progress in this world, it is that of the appearance and disappearance of old age and decease, and of prosperity and adversity by turns. Why run after the ephemeral dimension instead of eternal bliss that is imperishable and ever lasting. What is Sat-Chit-Ananda, Existence-Consciousness-Bliss, or Satyam Jnanam Anantam Brahma, or Truth, Knowledge, and Infinity, is within us and is Self-luminous, eternal, infinite, and complete in every respect. The fact is this Samsara Chakra is of birth, growth, decay and death. No amount of momentum can change this cycle. It is not an effort to checkmate the monster of old age but to control the mind to move inward to realise Self through Self-knowledge only. The Chandogya Upaniṣad (7.25.1-2) says here to think: I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this. I am everywhere. I am everything. Know that everything is within, and nothing outside. Be ever happy, free, and content.

- Asutosh Satpathy