The Joy in Living for Others-Part III

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Even death can fetch joy! As we generally know, there is the death of the body. This is common to all without exception. But there is another death; it is the death of the ego, and selfishness born out of the ego. When our individuality is expanded beyond its limits and made one with the universal existence, it is called the death of the individuality. If we are not able to cause the death to our ego, then we cause the death to our own being! This is the equation in the Upanishads. The Upanishads call such people: atmahanah janah (those who commit suicide); or kripanah (those who die without using their wealth, or possibilities). This is a 'death' of a very rare opportunity.

Having explained the meaning of death we are in a position to redefine this 'living for others' in a practical way. Those who are the exponents of the discipline called 'Management' use the word 'dedication' frequently. This is a very old value. One of the thinkers defined dedication like this: 'My definition of dedication is working on your job extra hours when you are not getting paid.' He has used these words inspiringly. In today's mindset it may be called dedication even if we do our own duties, for which we are paid, properly.

And this is why all the theories of management have been invented. Those who are dedicated derive the joy in living for others, in achieving the 'mission' of a project. The goal or the ultimate purpose is the criterion in the philosophy of dedication. So Swamiji explains, '… it is a great thing to take up a grand ideal in life and then give up one's whole life to it. For what otherwise is the value of a vegetating, little, low life of man? Subordinating it to one high ideal is the only value that life has.'

Atman alone Is the Source of Joy

So far, the philosophy discovered by people of the monistic wisdom is the best to account for 'why such joy should be sought?' Ramana Maharshi's pithy statement is just to the point. He says, 'It is not necessary to have another to derive joy.' It echoes the declaration of the Upanishads: atma-kridah atma-ratih, the realized soul plays with his/her own Atman and derives joy from Atman. It is like losing individuality in the others, the totality.

It is not a consumerist approach of win-lose or even win-win; it is win only. That is why Oscar Wilde has said, 'To love oneself is the beginning of a lifelong romance.' This joy does not only sustain us in this life but extends beyond all limits also. Swamiji has aptly said, 'They [the Rishis] expanded the idea of the life principle until it became universal and infinite.' This ends all our false search after joy, because one becomes a source of joy oneself.

Conclusion

Swamiji asks a question and gives an answer himself: 'What does a life of total dedication to the truth mean? It means, first of all, a life of continuous and never-ending stringent self-examination. We know the world only through our relationship to it. Therefore, we must know the world, we must not only examine it but we must simultaneously examine the examiner. The life of wisdom must be a life of contemplation combined.'

A life based on such a lofty meaning is what is the implication of the phrase 'joy in living for others'. One who is able to find this inner joy is able to radiate joy to others. This is the great service one can do to others. Such a one brings solace to the drooping souls and inspires others to follow his/her example. This is the art of a meaningful living.

About the author

Swami Baneshananda

Swami Baneshananda is a monk of the Ramakrishna order.

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