Introduction:
I came across a blog entitled, “Whose Life Is it Anyway” based on the film with the same title. The story follows a paralyzed sculptor seeking legal permission to end his life, raising questions about individual autonomy, dignity, and the right to choose death.
The blog also mentions the recent passing of the “Terminally Ill Adult (End of Life) Bill” in the UK Parliament, which has reignited discussions about euthanasia. The legislation, if passed, would make the UK one of several countries where assisted termination of life is legal.
In India, the blog explains the distinction between passive and active euthanasia. Passive euthanasia, where life support is withdrawn from a terminally ill patient, is legal under certain conditions. Active euthanasia, or physician-assisted suicide, remains illegal.
The blog also touches upon the spiritual practice of Sallekhana in Jainism, which involves voluntary, non-violent termination of life through progressive abstinence from nutrition. This practice is distinguished from suicide and is seen as a way to achieve liberation from the karmic cycle of birth and rebirth.
Overall, the blog provides a comprehensive overview of the ongoing debate about euthanasia, emphasizing the importance of individual choice and dignity in end-of-life decisions. In this blog we shall examine the issue with reference to guidance in ancient Hindu Scriptures as well as more recent progressive thinkers like Swamy Vivekananda.
The Ancient Guidance
In Yajurveda (36.24), we come across the following verse, the latter part only of which is often quoted:
ओम्। पूषा त्वेतु सर्वदा चक्षुर्मनसा संयुज्य।
जीवेम शरदः शतम्।
This verse means: “May we live for one hundred years with whole health, vision, and consciousness.” Yet we only quote the last part, whereas the prayer in the first part for holistic health is equally important.
Exploring the scriptures a little more, we find a concept called Ichchamrityu—a boon that was granted by his father Shantanu when Bhishma pleased him with his vow of eternal celibacy and volunteered to give away his claim on the throne of Hastinapur.
But apart from this, the Hindu scriptures do not directly address euthanasia as a concept, but they do offer philosophical and ethical insights that can guide the discussion.
1. Ahimsa (Non-violence):
Hinduism places a strong emphasis on Ahimsa (non-violence), which extends to the act of taking life, including one’s own.
अहिंसा परमो धर्मः धर्म हिंसा तथैव च।
अहिंसा परमो धर्मः सर्वप्राणभृतां स्मृतः॥
(The Mahabharata, Anushasan Parva 11.13)
This means that non-violence is the Dharma of the highest order, and the violence undertaken for upholding the principles of Dharma is also permitted. But can euthanasia be understood as an act of Dharma under special circumstances?
The Manusmriti states:
न हिंस्यात् सर्वभूतानि निन्दितान्नि च संत्यजेत्।
आरम्भात् कथितं पापं वृत्त्या दुष्कृतम् उच्यते।।
This verse suggests the idea of non-violence (Ahimsa) and implies that interfering with the natural course of life and death is considered sinful. The emphasis on divine will governing life and death aligns with the broader principles of Hindu ethics and spirituality. It can be inferred from this that the sanctity of life and death are governed by divine will and should not be interfered with by humans.
2. Karma and Rebirth:
Hinduism teaches that suffering in life may be a result of past karma. Enduring suffering is often seen as a way to exhaust negative karma and achieve spiritual growth. Since euthanasia might interrupt the karmic process, leading to unresolved karma that must be faced in future lives, it doesn’t seem to be preferred in Hinduism.
3. Self-Willed Death in Spiritual Contexts:
Prayopavesa, or fasting unto death, is a practice primarily associated with Hinduism. It is an ancient and highly respected practice where an individual voluntarily abstains from food and water with the intention of ending their life in a dignified and spiritual manner.
This practice is typically undertaken when a person feels that their life has fulfilled its purpose and they wish to renounce the world and seek liberation.
In Hinduism, Prayopavesa is considered a highly sacred and disciplined practice, often associated with great saints and sages. It is seen as a form of ultimate renunciation and is only undertaken with a deep sense of spiritual commitment.
Jainism also has a similar practice known as Sallekhana or Santhara, where individuals voluntarily fast unto death as a way to purify the soul and attain spiritual liberation. Both practices share similarities in their spiritual and philosophical motivations, but they are rooted in the distinct traditions and teachings of Hinduism and Jainism, respectively. However, these practices are very different from doctor-assisted suicide or euthanasia.
4. Swami Vivekananda and Ramakrishna Paramahansa’s Perspective
Swami Vivekananda did not explicitly support or oppose euthanasia in his teachings, as the concept was not widely debated in his time. However, his philosophy provides insights into related ethical and spiritual considerations behind it.
Relevant Teachings and Perspectives:
- Sacredness of Life: Swami Vivekananda emphasized the sanctity of life and the importance of fulfilling one’s duties (Karma) in this world. He often stressed that human life is a rare opportunity for spiritual growth, and one should strive to live it fully, enduring challenges as part of life’s journey.
Quote: “Each soul is potentially divine. The goal is to manifest this Divinity within by controlling nature, external and internal.”
- Compassion and Alleviation of Suffering: While Swami Vivekananda valued life, he also emphasized compassion and alleviating suffering.
Quote: “The more we come out and do good to others, the more our hearts will be purified, and God will be in them.”
Based on the above, some thinkers seem to infer that if suffering is unbearable and beyond alleviation, assisting in a compassionate manner might align with this principle, depending on the context.
Yet there is no direct evidence, and Swami Vivekananda’s interaction with his revered Guru suggests otherwise. Swami Ramakrishna Paramahansa, Vivekananda’s revered guru, endured excruciating pain from throat cancer but accepted his suffering with remarkable equanimity and spiritual depth.
Conclusion:
We started from a reference to a blog in the Times of India on the subject of euthanasia, bringing out that only passive euthanasia is allowed in India, whereas doctor-assisted suicide is not legal. We examined our religious and cultural practices associated with it.
Traditionally, Hinduism doesn’t support violence in any form. Yet it allows practices like Prayopavesa or fasting to death for the purification of the soul conditionally. There is a constant debate about the dignity of life versus the karmic journey.
However, if Swami Ramakrishna’s interaction with Swami Vivekananda were to be taken as an example, it leads to strengthening the belief that suffering is a part of the karmic cycle and should be endured with dignity instead of begging for euthanasia. Ramakrishna Paramahansa’s endurance of cancer pain aligns with his belief in the soul’s immortality and the purification of karma.
Swami Vivekananda upheld this perspective while also emphasizing compassion and service. While their teachings do not explicitly support euthanasia, they provide a framework for understanding suffering in a spiritual context: it is an opportunity for growth but must be approached with compassion and respect for individual capacity.
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