Indian Culture and Traditions - 32























HINDUISM
Through Questions & Answers


by Swami Harshananda




Question 1. What is Hinduism? 
The ancient Persians in whose language the letter 'sa' got metamorphosed into 'ha', used to  call this land of the river Sindhu (Indus) as Hindusthan or Hindudesh, the people as Hindus and their religion as Hind  Dharma. When looked at from this angle, all  religions of Indian origin whether it is Jainism, Buddhism or Sikhism become different facets of Hinduism.

However, it is the religion dependent on the Vedas and practised by the Aryan race that has  been generally included under  the  .definition of Hinduism. Hindu  tradition, more appropriately, calls it as 'Sanatana Dharma', a religion which is very ancient and comprises eternal values (Sanatana ancient and eternal). 

The word dharma connotes that which supports the universe  (dhr to support) and means God Him self  in the ultimate analysis. Any path of spiritual discipline which leads to God experience, can also be designated as a Dharma though in a secondary sense. From the most ancient times right up to the modern days, the various paths of spiritual discipline prescribed in Hinduism, when followed seriously and sincerely, have been leading to God experience. They can certainly do so in future also. Hence the name Sanatana Dharma is very apt.


Question 2. From whom did it originate and when? 

Unlike the other religions of the world, Hinduism did not originate with any single prophet or at a particular period of human history.
Its uniqueness lies in its being based on the super conscious experiences and spiritual realizations of a galaxy of saints, sages and seers, each of whom could claim prophet hood.
Built on such a firm foundation of spiritual experiences which are verifiable, the Hindu religious tradition has been flowing continuously like the river Ganga for several millennia. That is why it has been designated as Sanatana dharma. 


Question 3. What is the basic scripture of Hinduism? Would you epitomize its contents? 

The Vedas are the basic scriptures of Hinduism. Literally Veda means knowledge or wisdom. Shruti (that which is revealed), Agama (that which has been handed down as a tradition) and Nigama (that which gives us definite and decisive answers to the ultimate problems of life) are other appellations by which it is known. Since they were revealed, by the grace of God the Supreme, to the Rishis or sages in the depths of their intuitive experience, they have been described as apaurusheya, i.e., not created by any human agency.

These Vedas are four: Rigveda, Yajurveda, Samaveda and Atharvaveda. Out of these the Rigveda has been conceded to be the most ancient work. According to B.G. Tilak and some other scholars who base their findings on the astronomical data available in the Rigveda itself, it was composed at least about 8000 years ago.

The Rigveda is primarily a collection of prayer hymns. The Yajurveda deals mainly with sacrificial rites and rituals. The Samaveda has set to music a selected number of hymns from the Rigveda, prescribing their chanting at appropriate stages in certain sacrifices. Incidentally, the origins of our classical music can be discovered in the Samaveda. The Atharvaveda is mostly a compendium of ethical principle  as also some branches of science like  Ayurveda (the science of
health and longevity).

Traditionally, each of the four Vedas has been divided into four parts: Mantra or Samhita,Brahmana, Aranyaka and Upanishad. The Samhitas are collections of prayers addressed to various Vedic deities like Indra, Varuna, and Vishnu. The Brahmanas this word should not be confused with the Brahmana caste
describe the modes and methods of performing Yajnas and Yagas (Vedic sacrifices and other connected rites). The Aranyakas describe various meditations based on the sacrificial rites and to be practised in the forest (aranya= forest). The Upanishads are philosophical works dealing with such topics as the Truth behind the universe, the true nature of human beings, the goal of life and the means of achieving it. 




Question 4. Many persons entertain wrong notions about Yajnas and Yagas. Is it possible to otter rational explanations to the objections often raised by them? 

If we are interested in living happily in this world, there must be the spirit of mutual co operation amongst us. To help others when we are helped by them, nay, to serve the society to the extent possible, should be our motto.

According to the Hindu concept, world does not mean only the human beings. It includes the  animal kingdom as also vegetation and other aspects or  nature. There are sentient beings who control these aspects and powers of nature. They are called Devatas or deities, The Yajnas and Yagas are the rites by which these. deities are propitiated. The Shastras or holy scriptures are the basic authority for this concept.
Pleased by these rites, these deities grant us rain, food, health, wealth and progeny, and protect us from evil. Thus, when human beings and the deities appease and please on  another,  the whole world feels satisfied. This is the basic idea behind the system of Vedic sacrifices.

Lighting the fire according to the directions given in the holy books, inviting the deities into that fire through appropriate Mantras or chants and offering oblations to them for the fulfillment of one's desires this is the essence of the prescribed process of such sacrifices. 




Question 5. Are there other scriptures also, considered sacred and authoritative?

In Hinduism, the number of books, considered as sacred, is legion. However; only the more important ones, acceptable to the orthodox tradition and venerated by almost all sections, will be described here briefly: Ramayana, Mahabharata, Bhagavadgita, the Smritis of Manu and other sages, Agamas, Puranas and Darsanas.

The Ramayana, containing the life and deeds of Sri Rama, and the Mahabharata which deals with the story of the Pandava Kaurava princes as also of Sri Krishna have inspired the Hindus for millennia to face the problems of life.

The Bhagavadgita, more commonly known as the Gita, which is a part of the Mahabharata is an extremely popular scripture. If the Upanishads can be compared to the cow, the Gita is their milk. It is in the form of a dialogue between Lord Sri Krishna and the mighty Pandava warrior Arjuna. The battlefield of Kurukshetra is its place of origin. Its central message is that one should discharge one's duty however hard and unpleasant it be bravely and with selfless dedication.



Question 7. If the Hindus really believe in one God, why do they worship a variety of gods like Siva, Devi, Vishau or Ganapati? Is it not tantamount to accepting many gods and godlings ? As If in approval of this tenet, don't we see these gods competing and conflicting with one another, if we an to believe the stories in our ? 

Though Hinduism concedes the existence of several gods or deities, it accepts only one God, the Supreme. Out of these deities, Indra and others are actually ordinary souls like us, who rose to those positions in the cosmic scheme as a result of the extra. ordinary religious merit they had acquired in the previous cycle of creation.
It should be noted here that these deities who rule over  certain aspects of the powers of nature, are like the  officers of the government, who exercise their powers delegated to them by the Head of the State. Once their merit gets exhausted, they have got to vacate their positions and try for Moksha or liberation.

Next, we take up the case of Brahma, Vishnu and Siva. They are not three independent and separate deities, but three different aspects of the same Supreme God, while engaged in the processes of creation, sustenance and destruction of the universe, in that order. It is similar to the role played by the same person as the father at home, as the boss in the office and as a customer in a shop.




Question 8. Is it not the height of foolishness to worship manmade images of stone, clay or metal? Does it not betray utter ignorance and superstition?

This objection, which is very common, has been raised without a  proper understanding of the great and sublime principle behind image worship. No Hindu ever worships these images considering them as God Himself. Though they are insentient images it is the conscious and sentient God that is brought to the mind by them even as we remember the living and conscious person when we see his photograph. If even this is objected to, then, the Christians who worship the crucifix, the Muslims who adore the Kaaba stone or the patriots who honour the national flag all of them will have to be dubbed as idolators! 
As regards the superstitions, the less said, the better. It is a well known fact of European history that hapless old women were branded as witches and burnt.  Even today, the number 13 is believed by many in the West to bring bad luck. If by chance a shirt is worn inside out, they consider it as a bad omen that indicates failure in endeavours.
The killing of the chameleons by the Muslims can also be cited as another example. Actually many Hindu practices ridiculed as superstitions have deeper philosophical and psychological truths behind them than meets the eye. Even granting that superstitions do exist, they are all harmless. Lastly, the blind faith of the modem man in science and technology as if they are omnipotent, forgetting that they have miserably failed to give him peace of mind, is the greatest  superstition of all! 



Question 9. It is customary to install these images in temples which millions of Hindus visit to offer worship. What is the justification for this? Also, what is the significance of a temple? 

God exists. He is the creator and controller. His grace gives us happiness and peace. His wrath brings about sorrow and suffering. Mankind all over the world has cherished this belief in some form or other.  Once it is conceded that such a God exists, there must be an easy means of approaching Him and propitiating Him. That is the temple. The temple is the structure we put up with devotion for the residence of God when He descends to this world for our sake. It is something like the camping of the king of a State in a part of his territory. 
The essential parts of a temple are: the Garbhagriha housing the icon of the deity, the Shukanasi and Antarala which are the adjoining passages, the Navaranga or Mantapa which serves as a multipurpose hall for religio cultural activities, the Dhvajastambha or flag post and the Balipitha or the pedestal for offerings. Bigger temples have smaller shrines for the minor deities associated with the chief deity. high walls surrounding the whole campus, places reserved for performing sacrificial rites and cooking, for housing the deity (taken in procession), sheds for the temple car, wells and tanks, as also gardens. 
The structure of a temple is highly symbolical. Primarily it indicates God as the Cosmic Person. The Garbhagriha or sanctum sanctorum is His head, the Gopura (tower at the main entrance) is His feet, the Shukanasi His nose, the Antarala His neck, the Prakaras (the surrounding high walls) His hands  and so on. Alternatively it represents the body of man, with God residing in his heart. The temple may also represent the whole creation.  
In temples consecrated according to scriptural rites, the images are considered to be alive. Hence, formal worship is a must. This worship ranges from one to nine times per day, depending on the extent and resources of the temple.  On special festival days, celebrations are conducted. lie biggest of such celebrations is termed Brahmotsava (brahma=big). The Rathotsava or temple car festival is also held  during this period. The temple car is a moving symbol of the temple. 
Those who want to visit the temple are expected to enter it physically clean and with the proper mood of faith and devotion. Walking silently straight to the sanctorum, and after offering, they should come out and then circumambulate the shrine. Formal obeisance should be done from a place outside the flag post.  Then, they should visit the minor shrines and spend some time in meditation, sitting in a secluded spot on the north eastern side of the temple. it is incumbent on the  visiting devotees to .maintain the purity and sanctity of the temple. 



Question 10. What is the significance of worship, whether at home or at the temple? Is there any prescribed method for doing it? 

Puja or worship is a loving entertainment of God, even as we entertain our friends and relatives whom we love.
The several steps involved in such worship may be briefly stated as follows:
Avahana (invoking the presence of God in the image or symbol), Asana (offering a seat), Padya and Arghya (giving water for washing feet and hands), Snana or Abhisheka (ceremonial bath), Vastra (offering Clothes), Candana (smearing sandal paste and other unguents), Pushpa (offering of flowers and  garlands), Dhupa (burning incense),Dipa (waving of light), Naivedya (food offering), and finally Visarjana (bidding goodbye). 
In the temples, the Abhisheka (bathing) of the image and its decoration are done more elaborately.  If worship is performed with faith and devotion, it generates peace and joy in our minds. It is to be stated here that , according to the Agamas, God manifests Himself in a subtle form in the image or symbol duly consecrated and accepts the worship thus offered. 


Question 11. Why should not the ordinary spoken language be used in worship instead of Sanskrit? Will this not enable us to understand and follow these rites better? 

Pita (worship), Homa (sacrifice) and other similar religious rites are considered as sacred and holy acts. It is the Rishis (sages), the originators of our religious traditions, that have given us these rites including the procedure and the mantras to be used. Hence it is quite proper that we conform strictly to the pattern of the rites and the language in which they have been transmitted to us. This produces a solemn and sacred atmosphere.
Again, according to the science of the Mantras, the various Mantras used in the rites have a special potency. When they are pronounced and intoned properly, they exert a salutary effect on the minds of those who hear them. Hence, if translations or versions in the spoken language are used, they will just be translations only and do not act as Mantras. 
It would, perhaps, be helpful if a general description of the rites and the meaning of the mantras are given first in the spoken language, followed by the rituals in the traditional manner. The rites would then become more intelligible to the votaries. 
It should not be forgotten here that even in other religions, the religious rites and ceremonies are being conducted in the language of the original scriptures. 



Question 12. Are non Hindus permitted into Hindu temples? 

Of late, non Hindus also are being permitted to enter many Hindu temples. In some temples, however, admission is restricted to certain parts of the temple only. Even if their entry is completely prohibited it will not be unjustified.
The reason is simple: If the non Hindus visit our temples with the same faith they show while visiting the places of worship of their own religions, feeling that these temples are also holy, there should be no objection to their being admitted.
However, if they come without being endowed with such faith, just out of curiosity or for fun, or even to find fault, then, they would not be benefited in the least by such visits. On the other hand, it could hurt the religious feelings and sentiments of the Hindus visiting the temples. Frankly speaking, let us learn first to admit all sections of Hindus, without any distinction, into temples and see that such visits take place in a more organized and solemn way.
We can consider the admission of others later on. This is certainly not a matter of great concern for the present. 


Question 13. Allied to this topic, two more queries crop up. First Why and how should we observe the festivals? 

Celebration of festivals and sacred days is a common phenomenon found in all religions. The common masses, though they may gain some knowledge through philosophy, and wisdom through mythology, are not satisfied at heart unless they can perform some rites and rituals associated with religion. Celebration of festivals and sacred days affords them such opportunities. Performing these will give them peace and joy. At the social level, greater unity and co operation are achieved. Also, festivals help in the dissemination of religion and culture. 
On such days one is expected to devote more time for prayer and spiritual pursuits than on other days. Partaking of a feast on such days is actually symbolic of the spiritual feast we are expected to reap. So, observing festivals and sacred days through feasts only, forgetting the spirit behind them, is only a mockery of religion. This is how a holy day is often reduced to a holiday!  These festivals could be the birthdays of our great spiritual and religious leaders like Ramanavami or important milestones in the history of our religion and culture (like Gitajayanti). They could also  be occasions of thanks giving to Mother Nature (like Makara Sankranti).
Then there are other festivals like Dipavali or Durgotsava which have mythological origins. Good days in one's own life (like a birthday) might also be occasions of such rejoicing. However, on all such days, one is expected to  observe fasting, self control, worship of the family deity, honouring the elders and, taking their blessings. Partaking of the feast along with relatives and friends, visiting their homes and  exchanging presents, which are the usual things that happen on such days, may follow, but not substitute, austerity and self discipline.
During the Dusserah season, Ramlila and Durgapuja are celebrated in North India with great eclat. So does South India celebrate Ganesha Chaturthi. Holi is a common festival observed in all parts of the country. However, it is highly regrettable that, of late, in these festivals, the religious and spiritual favour has declined steeply, giving rise to indecent and violent activities. It is high time that our society wakes up to these aberrations, takes. effective steps to eradicate them and restores our festivals to their pristine and solemn glory. 



Question 14. Second Where is the need for pilgrimages? Are there set rules to be observed while undertaking them? 

A routine daily life in this humdrum world generates boredom very soon. Undertaking Pilgrimages on such occasions will reinvigorate the mind, in the same way as recharging a battery that is rundown. How can a place of Pilgrimage contribute to this? No doubt, God exists everywhere, but He is Manifest more tangibly in these places of Pilgrimage even as milk is drawn through the udder, though it permeates the entire body of the cow in a subtle form.

We have hundreds of such pilgrim centres spread all over the land. Usually they are situated in a beautiful natural location like the sea shore, the bank of a river, the foot or the top of a hill, in a valley or inside a forest. Very often they are associated with saints and sages or with important spiritual and religious events. Visited by millions of devout, Pilgrims over hundreds of years, they will have acquired a spiritual charge and aura, which will naturally affect those that  visit them with faith and fervour. It is believed that they contribute to the lessening, if not the destruction, of our sins. That is why Pilgrimage has been advocated practically in all the religions of the world. 
As regards the rules to be observed in undertaking pilgrimages, they can be summarized as follows: fixing up an auspicious date for departure; fasting and self control on the previous day; shaving, bath,  worship of Ganesha and the nine planets as also the family deity; religious resolve; performing worship and giving gifts at the pilgrim centres according to the local custom; and after returning, worship of the deities mentioned earlier.  
It is incumbent on the part of the pilgrims rather to think of God than paying any attention to the irregularities or corruptions obtaining in the place. Though it is necessary to bring such things to the notice of the competent  authorities', the chief objective of pilgrimage should not be sacrificed in the process.  It is interesting to note here that the Hindu scriptures have provided for a method by which those who are unable to undertake a pilgrimage by themselves, can get its merit  through a substitute. Such a person who acts as a substitute is expected to give the ritual bath to an image made of kusha grass and  treat it as the original person  making the pilgrimage. 



Question 15. It is the bitter experience of Hindu pilgrims that they are exploited and harassed by unscrupulous Pandas priests in the pilgrim centre. How can this be eradicated? 

This is a fundamental problem. Or, rather, it is the symptom of a fundamental problem. Hence, one should go to its root, to be able to solve it. The Pandas and priests exploit and hams the pilgrim  for the  sake of money. Its cause is poverty. Lack of proper education and culture has worsened it further. As a result, they have lost whatever respect and status they once enjoyed in our society. That these professions are hereditary is another cause for their degradation since they can get them without any competition or training. 
A commission of experts in this field should study this problem in depth and prescribe proper remedies. However, an attempt may be made here to suggest some remedies at least: 
  1. These professions should not be hereditary. 
  2. Those interested and inclined towards it should be given a thorough training spread over twelve years. During the period of training, the students should be provided with free board and lodging as also attractive scholarships. 
  3. Only those who have successfully completed such training, should be appointed as priests and Pandas. It is equally necessary that they be well paid, the salary being at least equal to that of a lecturer in a college. 
  4. They should discharge their duties on rotation basis. 
  5. They must have a say in the administration of the temples and pilgrim centres. 
  6. Our society should learn to look upon them with greater regard and reverence. 



Question 16. Is it true that God incarnates in the harm form? How does it take place? Are there as recognized limits to such incarnations? 

In such matters as this, it is the Sastra or the scripture that is our authority. Lord Sri Krishna has declared in the Gita that He incarnates Himself in this world whenever Dharma (righteousness) declines and Adharma (unrighteousness) gets the upper hand. He restores the spiritual balance by punishing the wicked and upholding Dharma. This is our final authority for the doctrine of Avatara or incarnation. 
Though in His essential nature, God is the Unmanifest Power, beyond the domain of speech and thought, He can incarnate Himself in a human body. In this regard, the only  difference between Him and us in this: We are born, forced by our Karma (Past actions) and controlled by His Maya. That is why we suffer so much. He is born out of His will and pleasure, keeping Maya under His control. There is as much difference between Him and us as between the thief surrounded by the policemen who have taken him as a prisoner and the President of the republic who is also surrounded by policemen, but to serve him at his beck and call! 
Such incarnations can appear in any country and at any time. the only criterion being the decline of Dharma and phenomenal rise of Adharma. Hence there are no limits to the number of incarnations or to places where the incarnations appear. 


Question 17. So much about God and Hindu beliefs concerning Him. Coming to man as a subject, what has Hinduism to say about the nature of man and the purpose of his life? 

Though this question appears to be short and simple, it concerns a very profound subject discussed in our philosophical works.

According to the Upanishads, which have been accepted as supreme authority by all sections, of Hinduism, man is essentially  the Atman. This Atman is uncreated and eternal. It is beyond  birth, growth, decay or death, which are changes that pertain only to the body. This Atman is of the nature of Consciousness (cit) and Bliss (ananda). 



Question 18. In that case, why do we undergo suffering in life? Will it never come to an end? 

It is exactly this that has been called Maya, Ajnana or Avidya! Because of it, we forget our real nature as Atman, identify ourselves with the body, senses and mind, and consequently suffer. How and when we came under the subjection of Maya is a problem that can never be solved.
This mind or intellect, which itself is a product of Maya, can never succeed in resolving this mystery. However, the scriptures assure us that if we discipline ourselves  according to their directions under a competent Guru (spiritual teacher), we can transcend this Maya and obtain Moksha (liberation) through the knowledge of the Atman. 



Question 19. Is Moksha the only goal of life? Has Hinduism relegated other goals concerned with life in this world? 

No; this is in fact one of the misconceptions about Hindu values of life. The Hindu scriptures prescribe Dharma (righteousness), Artha (wealth), Kama (physical pleasures) and moksa (liberation) as the four goals to be striven for in life, by. every person. These have been termed Purusharthas. In the first stage of life (childhood and early youth) one should acquire Dharma as also knowledge of secular sciences through education and discipline under competent teachers who teach the essence of the scriptures.
After being well established in Dharma, one can take to the married state. In the second stage (youth), wherein one is permitted to enjoy Artha and Kama within the limits prescribed by Dharma, variegated experiences in life will gradually induce vairagya or a spirit of renunciation in the mind . Then in the final stage (middle age and old age) one should strive for attaining Moksha. 
From this delineation of the Hindu values of life, one thing becomes very clear: Hinduism has not at all neglected life in this world, life here and now. It has gone farther than this by giving us Ayurveda (the science of health and longevity) since the maintenance of our bodies is of primary importance in attaining these goals of life. 


Question 20. What is Moksha? What will that experience be like? How can one attain it? 

We know from our direct experience that we are separate from the dress we wear or the  house we live in. Similarly we are separate from the body, the senses, the mind and egoism. When this fact is directly experienced our essentially blissful nature is fully manifest. It is this state that is described as Moksha. In this state there is total annihilation of all sorrow and suffering. After the fall of this body there will be no rebirth. 
It is Atmajnana (knowledge or direct experience of the Atman) that gives Moksha. According to the Vedanta, an aspirant after Moksha should cultivate viveka (discrimination), vairagya (dispassion) and virtues like self control and forbearance. Then he should approach a competent Guru (spiritual teacher), listen to him explaining the message of the scriptures, and reflect and meditate on that message, which will ultimately give him the experience of the Atman. 









Om Tat Sat
                                                        
(Continued...) 




(My humble salutations to   H H Sri Swamy Harshananda ji  for the collection)

The Divine tragedy - Is religion losing its influence in the world?























The Divine tragedy - Is religion losing its influence in the world?
By Kewal Ahluwalia


As the world becomes less ritualistic, with technological marvels replacing the mysteries of ancient rituals, religion could slowly be losing its allure. A Gallup poll shows that the world has become less religious. A small survey about Indians done by the Global Index of Religiosity and Atheism has found that Indians are losing faith in religion.  In 2005, 87 per cent of those polled were believers; in 2013, it fell to 81 per cent. But even with this small drop India is rather high on the religiosity index, with only three per cent calling themselves “atheist” against 47 per cent in China, 30 per cent in France and 29 per cent in Japan.

But the number of unbelievers is climbing. Though the exact numbers of temples in India are unknown. In a country of 638,000 villages, 5,000 towns and 400 metros 108,000 temples are on record and more and more are cropping up not only in India but all over the world. It has to be significantly higher. Swaminarian temples for their grandeur and architecture have become a tourist attraction rather than a religious place. India has more than 300,000 mosques and over 16,000 churches as counted. That does not include Gurdwaras and other places of worship catering for other beliefs.

In India and in other countries most Hindu temples accrue significant wealth and have billions of dollars worth of wealth donated by devotees like gold and other precious objects and that has been the focus of the foreigner who have formed organizations such as Hare Krishana which has nothing to do with religion but is a front to take advantage of the tax free cash flow and channel the money to other causes such as Christianity.

Considering the statistics, one would guess religion is king.  Apparently not.  The number of unbelievers in the world itself is up by 13 per cent. A previous poll revealed that 16 per cent of the world’s population is non-religious. Religion is divine government. Faith doesn’t have parameters. The opinion poll also records that those who call themselves non-religious are not necessarily without faith—they believe in some God or the other.

The Chinese top the atheist charts. Communism triumphed over Confucius, only 14 per cent are religious. Americans seem to be giving up on religion as well.  In 2005, 73 per cent were believers while in 2012 the number dropped to 60 per cent. In Pakistan, where the Taliban is knocking on the door 84 per cent are religious. Only 74 per cent of Muslims globally consider themselves religious, while 82 per cent of Hindus do, though the numbers would be overwhelming. Strangely where woman are jailed for driving, 25 per cent of Saudis do not believe in God.

Anxiety, desire for joy, or a fear of death rather than a pure love of the truth drives the Christian belief in God. This is true of other religions as well. The world is full of despair: thousands are getting blown to bits by suicide bombers. Civil wars are raging through continents. Epidemics are challenging modern science: 30 million have died of AIDS since its beginning. India tops the world murder list. Over 7,200 children are raped every year in the country. Dishonesty and corruption prevail in politics and sport and is big business. There are only two subsequent consequences to wavering faith—turn to God or turn your back on Him. As man loses faith in mankind, he loses faith in the power of rituals to save.

Original concept from Times of India June 1st









Om Tat Sat
                                                        



(My humble Thankfulness to  Sri  Kewal Ahluwalia ji and Times of India    for the collection)

Hindu Samskriti - Medical Ethics



































 Medical Ethics

Hindu Insights on 25
Sensitive Areas Frequently
Encountered by Physicians



Hindu medicine, known as ayurveda, the science
of life,” has a highly developed system of practical
ethics derived from the Hindu principles of
nonhurtfulness, the sanctity of all life, the existence of the
soul separate from the body and a willingness to accept
life’s circumstances as defined by one’s karma and dharma.
In 1999, Hinduism Today was approached by the Texas
Medical Association to help them revise and expand a
book on medical issues called Faith of Our Patients. When
it was first published in 1978, the booklet dealt with the
Catholic, Protestant and Jewish views of 14 “problem areas”
most frequently encountered by physicians, including autopsy,
abortion, artificial insemination, prolongation of life
and organ transplants. They had recently expanded their
list and sought to include the views of Hinduism and Buddhism
to accommodate increased religious diversity among
their patients.
To respond to their request, we enlisted the help of Swami
Bua, Swami Satchidananda,
Swami Ranganathananda
of the Ramakrishna Mission, Swami Chidanand
Saraswati
(Muniji), Swami Omkarananda,
Swami Pragyanand,
Swami
Tejomayananda
of Chinmaya Mission, Satguru Sivaya
Subramuniyaswami
and his successor, Satguru Bodhinatha
Veylanswami. We also consulted with Dr. Virender Sodhi,
an ayurvedic and allopathic doctor in Washington, and
Cromwell Crawford of the University of Hawaii, an Indianborn
specialist in Hindu medical ethics. The assembled responses
below represent the broad consensus of this group,
with occasional differing opinions. It remains a work in
progress, to be updated as required.
Fortunately, as pointed out by Professor Crawford, the
ancient codifiers of ayurveda, Sushruta and Charaka, carefully
considered and documented the ethics of their profession
and its various medical procedures. They did so within
the context of a Hindu view of man, which, as Swami Ranganathanananda
put it, “is that his essential, real nature
is the atman or Self, which is immortal, self-luminous, the
source of all power, joy and glory. Everything that helps
in the manifestation of the divinity of the soul is beneficial
and moral, and everything that obstructs this inner unfoldment
is harmful and immoral.” With this over-arching
principle
in mind, it was the aim of the ayurvedic physician to
preserve the well-being of the community through maintaining
health and removing the threats to life of humans
and nonhumans. The ancient healers held that pathogenesis,
the development of disease, is not caused randomly or
simplistically by external agents through infection or injury.
Rather, the development of any disease is also an expression
of karma: the results of an individual’s past actions. It
is hoped that this compilation of Hindu medical ethics will
provide a spiritual view of the medical concerns faced by
all Hindus, one that will balance the prevailing humanistic
view by presenting a traditional Hindu perspective from
which to evaluate these important matters of life, death
and the beyond.

End-of-Life Issues
Hindus regard death as a most exalted human experience, the migration
of the soul from one dimension of consciousness to another,
a transition we have all experienced many times. Death is not
to be feared, neither unnecessarily accelerated nor relentlessly
delayed. In considering the following end-of-life issues the Hindu
seeks to preserve the natural timing of death, while humanely
comforting and being present for the patient in a spiritual environment.

Preparation for Death
“With our strong conviction that all our actions in the present life
will be the cause for the effects in our future life,” says Swami
Bua, “a wise Hindu facing death goes into introspection of all his
deeds during the present life and sincerely tries to make amends
for the wrong deeds. Wherever it is beyond correction, he repents
and wholeheartedly prays for forgiveness in the form of chanting
mantras. He plans to visit holy places and temples, health
permitting. When and if he becomes immobile due to physical
conditions, and the indications are that he is nearing his end, his
children assemble around him and give him holy water from the
Ganges. They sing bhajanas, holy songs, and chant mantras, often
in a 24-hour-a-day vigil.” Satguru Sivaya Subramuniyaswami
wrote, “Blessed with the knowledge of impending
transition, we settle affairs and take refuge in
japa, worship, scripture and yoga—seeking the highest
realizations as we consciously, joyously release the
world. Our soul never dies; only the physical body dies.
We simply step out of the physical body and are in our
astral body, going on in the mind as usual. For Hindus,
death is nobly referred to as mahaprasthana, ‘the great
journey.’ The awareness, will, memory and intelligence
which we think of as ourselves continue to exist in the
soul body. We approach death as a sadhana, as a spiritual
opportunity. To leave the body in the right frame
of mind, in the right consciousness, through the highest
possible chakra, is a key to spiritual progress.”


Pain Control
Hindus regard pain management as an important duty
of caretakers.
“If an individual opts to undergo the
pains, he or she should be left alone,” Swami Bua noted.
“Otherwise, it is the duty of the people around to help
reduce his suffering. If a person is relieved of pain, his
thoughts become sublime with gratitude and the feelings
of amity, affection and love. Nobody should be allowed
to die with the feelings of bitterness, feelings of
wanting or feelings of unfulfilled duties. We should do
everything possible to keep the dying person comfortable
till his end, which is determined by Him.” Opiates
and other drugs have been used for this purpose
in Hindu medicine for thousands of years, according
to Dr. Sodhi. However, he explains,
“They try not to
administer so much pain-killer as to alter or lose consciousness.”
Excessive pain-killers can dull awareness
and inhibit the conscious transition that is the Hindu
ideal.


Prolongation of Life
Ayurveda classifies disease as either sadhya, those that
can be effectively treated and cured, or asadhya, those
that cannot. It further classifies untreatable diseases as
those which can be managed for an acceptable quality
of life, such as diabetes, and those which cannot, such
as terminal cancer. If treatment cannot provide the patient
a quality life, then it is considered better to give no treatment
beyond palliative measures.


The “Right to Die”
It is the law in many parts of America that a hospital must do
everything possible to keep a patient alive as long as possible, no
matter what his state of consciousness, or the prognosis for a useful
existence. If the patient’s financial resources are exhausted,
then the state must pay. To avoid being kept alive against his own
wishes, he must make a “living will” in advance, to specify under
what conditions he declines further treatment, and to assign a
person to make that decision for him if he cannot. A living will
can preserve the resources of a family, avoiding costly and ineffective
heroic treatment. Hindus accept the natural timing of life
and of death and do not strain to gain a few months of strugglefilled
life at great effort and expense.


“Do-Not-Resuscitate” Orders
Part of a living will deals with “Do-not-resuscitate” orders. These
instructions tell the doctors when they should not use cardiopulmonary
resuscitation (CPR) or other measures to revive a person
if his heart or breathing has stopped. Again, the decision centers
around the likely quality of a life so revived. A drowning or heart-
attack victim may, after resuscitation, go on to a full recovery. But
for terminally ill patients, resuscitation may only delay the inevitable,
prolong the suffering and interfere with the natural timing
of death. Sivaya Subramuniysawami (Gurudeva) noted, “To
make heroic medical attempts that interfere with the process of
the patient’s departure is a grave responsibility, similar to not letting
a traveler board a plane flight he has a reservation for, to keep
him stranded in the airport with a profusion of tears and useless
conversation. To prolong life in the debilitated physical body past
the point that the natural will of the person has sustained is to
incarcerate, to jail, to place that person in prison. The prison is
the hospital. The guards are the life-support machines and the
tranquilizing drugs.”

Removal of Life Support
A critical and closely related issue any living will should address
is the removal of life support. Modern machines can keep patients
alive when they are unable to breathe or take nourishment, and
when organs cease to function, including the heart. Life-support
patients may be in near-normal consciousness, semi-conscious, comatose
or “brain dead,” with no brain wave activity at all. Even
common kidney dialysis machines and ventilators qualify as “life
support,” for if turned off patients would die. A much discussed
issue is whether turning off a life support machine is “killing” the
patient or “letting him die.” The issue is further complicated by
rapidly advancing technology whereby ever more seriously ill or
injured patients can be kept alive.
In Dr. Sodhi’s opinion, removal of life support would be justified
in a case where there is no brain-wave activity, for “according
to ayurveda, that person is dead. Sustaining his condition is
more like the torture of the soul, and ayurveda prohibits it.” While
ancient Hindu medicine did not anticipate many of the abilities
of today’s complex machines, it did discuss the issue of nourishment,
which is a part of any life-support system. Hindu scripture
allows for the termination of food and water at the request of a
terminally ill patient who chooses a self-willed death by fasting,
prayopavesha. The patient can specify in advance in his living
will under what conditions nourishment, hydration
or other life
support should be withheld. Knowledge of the patient’s intentions
[or wishes] alleviates the karmic burden of the doctors and family.
The ideal, Gurudeva counseled his own devotees, is to not be put
on the life support machine in the first place when there is little
chance of recovery.

Assisted Suicide
Hindu philosophy does not support “assisted suicide,” deliberately
causing the death of a patient at the patient’s own request by drugs,
overdose of painkillers or other lethal means. In extreme circumstances
of unbearable agony where others turn to euthanasia or
mercy killing, Hindus know the sufferer may refuse food and water.

Suicide
Hindus believe that life is sacred—God’s grace—and therefore
it is not ours to end. Suicide only postpones and intensifies the
karma one seeks escape from, requiring several lives to return to
the evolutionary point that existed at the moment of suicide, thus
it is a spiritual step backwards. In cases of terminal illness, under
strict community regulation, tradition does allow prayopavesha,
self-willed religious death by fasting, as stated above. Gurudeva
taught, “The Vedic rishis gave the anguished embodied soul a way


to systematically, nobly and acceptably, even to loved ones, release
itself from embodiment through fasting. The person making such
a decision declares it publicly, which allows for community regulation
and distinguishes the act from suicide committed privately
in traumatic emotional states of anguish and despair. Ancient lawgivers
cited various stipulations for prayopavesha: inability to perform
normal bodily purification; death appears imminent, or the
condition is so bad that life’s pleasures are nil. The gradual nature
of prayopavesha is the key factor in distinguishing it from sudden
suicide, for it allows time for the individual to settle all differences
with others, to ponder life and draw close to God.” It also gives the
person time to reflect and reconsider his decision.


Definition of Death
“When the physical body dies, this automatically severs the silver
cord that connects the astral and physical bodies,” Gurudeva explained
in Merging with Siva. Metaphysically, this is the point of
death. Physically, death can be defined as the cessation of breath,
heartbeat and brainwave activity, in that order. Even then, it may
be possible to revive a person, and the patient may report a “neardeath
experience” of beginning the transition to the next world but
being pulled back. Decay of the body is the definitive sign of death.
Autopsies


Autopsies are the examination of a dead body to learn the cause
of death. Hindus believe that autopsies are disturbing to the still
aware soul which has just separated from the body and should
therefore be avoided unless required by law. Similarly, embalming,
which replaces the blood with a preservative fluid, is ill-advised.


Use of the Body After Death
In ancient times, doctors around the world used dead bodies to
understand anatomy and practice surgery. In India, the bodies
used for this purpose were those unclaimed by relatives or
friends. According to Swami Bua, “In the Vedic Age, dissection
and mutilation of body were considered detrimental to the fulfillment
of life. Yet, if we consider that once the spirit leaves the
body, the lifeless body has no karmic obligations, then it may be
okay.” Swami Pragyanand points out that autopsy and dissection
were practiced by Sushruta, an early pioneer of ayurveda. Swami
Tejomayananda says, “The body of the deceased is treated with
reverence. The feelings and sentiments of the family also do not
favor dissection. People have some fear that the astral body may
be hurt by these intrusions or some harm may come to the family.”
Gurudeva similarly held that what happens to the dead physical
body is disturbing to the soul, and did not advise his devotees to
donate their bodies to science.


Burial and Cremation Practices
Cremation, ideally held within 24 hours, is the traditional system
of disposing of dead bodies. It has the benefit of releasing the soul
most quickly from any lingering attachment to the earth plane.
Should it be necessary to preserve the body a few days to allow
time for distant relatives to arrive, refrigeration or use of dry ice is
recommended, rather than embalming. Hindus do not bury their
dead, except infant children and godly saints


Matters of Birth


Hindus consider children a gift from God, and the conception, development
and birth of a child are sacred events, honored by a ceremony, or
samskara, marking these rites of passage. Today’s medical technology
has developed many means for conceiving children (and for their disposal
before birth). Hindus have a general unwillingness to interfere
with nature and a special aversion to abortion, based on the belief in
reincarnation and the sanctity of marriage.


Conception
From the Hindu point of view, conception connects a soul from the
next world to this world, and the state of mind at the moment of conception—
including the purity and spiritual intent of both partners—is
a major factor in determining who is born into the family. Prospective
parents often offer prayers at the temples, perform spiritual disciplines
and visit saints for their advice and blessings in their effort to conceive
a worthy child. In Western thinking, no emphasis is placed on the state
of mind of the parents at conception, and there is little understanding of
the ways parents can affect the “quality” of the souls born to them.


Birth Control
While revering conception as a divine act, Hindus have little hesitation
to practice birth control, and there are remedies specified in ayurveda
both for facilitating and preventing conception. Yes, as Swami Bua reminds
us, restraint and moderation are important: “Hindu scriptures
explain how to beget a child. They specify the days, time and methods.
That means they would have known also how not to beget a child! But
willful control of conception by external means was not advocated. The
preferred control was through restraint, as wasting of life seeds was
considered unhealthy and unethical. Birth control now is highlighted
as a prime duty of every citizen to the society and nation. But one fears
that these open discussions are licensing the society towards promiscuity,
since the weak minds take the shortest route to pleasures, however
fleeting they may be, unmindful of consequences.”


Sterility Testing
While ostensibly harmless, sterility tests can cause serious social and
emotional difficulty if one is deemed sterile, including inability to find
a spouse, cancellation of proposals and the ruin of marriages once it is
known “who is to blame” for the lack of children. “This should not be
resorted to as a routine test,” says Swami Bua. “Doubting the manliness
of a man and femininity of a woman is degrading them. What will happen
to those who fail the test? Will anybody come forward to marry
them? Even though procreation is the main aim of a marriage, it is not
the only aim. After a reasonable time following the marriage, if there
has been no conception, and if a mature couple desire to get tested with
a view to take corrective action, it may be done.” Dr. Sodhi points out
that, while ayurveda has no tests for sterility, the likelihood of children
is one of the major considerations when evaluating a couple’s astrology
prior to marriage.


Artificial Insemination
Fertilization of the egg by mechanical introduction of sperm is universally
acceptable when the sperm is provided by the woman’s husband.
But questions arise with donated sperm from another man. Because conception
creates a psychic bond between a man and a woman, even if
they don’t meet physically, fertilization in this manner may have a similar
karma as adultery. “In Sanatana Dharma initiation into married life
is sanctified by sacred sacramental rites,” says Swami Tejomayananda.
“The offspring of such a union is blessed and protected by the holy mantras
and rites. If there is some defect or obstruction in either partner, artificial
insemination may be resorted to, but with the husband’s sperm only.
If the procedure succeeds, it may be taken as the will of the Lord for that
couple. Use of seeds from the sperm banks or from any living person other
From conception to birth: (clockwise from top) A woman undergoes an
 than the husband is not proper. It will amount to bearing child outside
holy wedlock.” However, as Professor Crawford points out, the Manu
Dharma Shastra did allow a woman to conceive a child by another
man, usually her husband’s brother. Swami Bua mentions this tradition
also, “The Rig Veda and Atharva Veda prescribe the procedure called
niyoga to enable a childless widow or the wife of an impotent man to
raise progeny with his consent. But even with this, the attitude of an
average Hindu woman considers the one who has given her a child as
her respectful husband.” Satguru Bodhinatha Veylanswami points out
that one has to consider the likely negative impact of artificial insemination
on a marriage. The husband would not be the child’s true father,
resulting in a weak relationship with the child and even with the wife
who required another man to conceive the child.


In Vitro Fertilization
Even with present-day technology, the creation of “test-tube babies,”
the fertilization of the egg outside the womb and its subsequent
placement in the womb, is expensive and unreliable. As with artificial
insemination, it is acceptable if the egg and sperm are from the
husband and wife. Like other medical advances, in vitro fertilization
introduces unknown factors that may bring unintended consequences,
not necessarily positive or conducive to spiritual progress, which
is life’s real purpose. Hindus regard the natural way of things as endowed
with God’s infinite intelligence and often ask, “Are humans
wise enough to tinker with the cosmic order of life?”


Abortion
Hindu scripture and tradition clearly prohibit abortion, except to
save the life of the mother. It is considered an act against rita (universal
order) and ahimsa (noninjury). In the words of Swami Omkarananda,
“Imagine, through millions of abortions around the world,
day in and day out, how many wonderful scientific and spiritual
geniuses—
doctors, men of excellence of every kind, sages, saints, benefactors
of mankind, builders of a better culture and civilization—
are
destroyed even before they can take a breath of fresh air here on
Earth!” Hindu ethics also do not justify aborting a fetus because of
actual or potential deformity or mental retardation, for each birth,
normal or not, is revered as having a divine purpose to be understood,
not manipulated. Nevertheless, abortion is performed today
by Hindus in India and elsewhere—in particular, the selective termination
of female fetuses following ultrasound examination. Professor
Crawford calls that practice “a perverted use of modern science, a
scarcely concealed form of female infanticide.” Gurudeva summarized
in sutra 34 of Living with Siva, “Followers know abortion is, by
Vedic injunction, a sinful act against dharma fraught with karmic
repercussions. Scripture only allows it to prevent the mother’s death,
for it is a greater sin for a child to kill the mother.” “In the modern
context,” says Swami Tejomayananda, “attention must be focused on
the prevention of pregnancy by educating and creating awareness in
the parents.” Abortion, should it occur, creates a karma to be faced
in the future, but is not regarded as an unforgivable “sin.” A penance
could mitigate the karma, such as adopting a baby who might otherwise
have been aborted if no home was provided.


Selective Termination of Multiple Fetuses
Multiple births are rare, except when a couple is undergoing fertility
treatments. These often result in multiple fetuses, creating a potentially
dangerous condition for the mother. Under the principle that
abortion is allowed to save the mother’s life, Dr. Sodhi believes that
selective abortion is acceptable when a specific pregnancy poses such
a threat. It is an unfortunate choice to have to make, and it is hoped
that future technology will reliably produce only one fetus.



Pain-Relief Drugs for Newborns
Pain relief for children should be carefully chosen to not form, or
lay the seeds for, a future addiction. Swami Bua says, “Some people
think that the pains of a newborn baby are the consequences
of its previous birth and that we should allow the baby to experience
and sustain them so that remnants of the previous birth are
left behind. But we should also realize that the God has brought
this baby to our hands expecting us to comfort it and protect it
and help it to grow as a healthy and worthy human being. So, it is
the duty of the parents and the people nearby to do whatever is
possible to relieve the baby of the pain.” “According to ayurveda,”
says Dr. Sodhi, “the baby has as sensitive a nervous system as an
adult, just not as developed. So pain medicine is okay, if necessary.
Morphine was used for thousands of years in the form of opium,
applied on the baby’s skin for pain relief.”
Circumcision
Hindus consider the practice of circumcision for males unnecessary
and do not practice it. Doctors should be alerted to Hindu
views on this often-standard procedure. A circumcised Hindu
boy could face ridicule and discrimination. In rare ocassions, the
procedure is required as a medical necessity for an adult, but is
kept secret.

Other Concerns
There are additional important ethical considerations regarding
organ transplant, blood transfusion, faith healing and dietary laws.

Organ Transplants
Hindus generally believe that the recipient of a major organ, such
as the heart, liver or kidney, takes on some of the karmas of the
donor. Evidence of this transfer of karma can be found in documented
cases where the organ recipients took on the interests,
emotions, food preferences, etc., of the donor, especially after a
heart transplant. Transplants apparently create psychic connections
with the donor, whether living or dead. Also, the fact that
part of a deceased donor’s physical body still “lives” may interfere
with his reincarnation pattern, keeping him close to the physical
plane and to the recipient. Swami Tejomayananda offers, “The
Hindu way of life is to accept the inevitable, to go through the
karma, exhaust it and be free to take on new life to evolve further
spiritually.” Swami Bua is supportive. “Let us encourage and support
the scientists and medical men who are working with pure
intentions towards a painless, diseaseless society. We should only
guard against unscrupulous traders in human organs.” Swami
Chidanand Saraswati (Muniji) feels that it is “important to donate
organs” in the Hindu spirit of giving and sacrifice. Dr. Sodhi offers:
“Some transplants, such as the cornea, are okay, but not the heart,
which is the seat of the soul according to ayurveda. If the quality
of life is going to be very good after the transplant, I might not
have a problem, but if they have to be on harsh drugs all the time,
maybe transplanting is not the best idea.” Swami Satchidananda
says “What are we doing by transplanting organs? By replacing
organs in a body which is clearly dying, we are not allowing the
soul to fulfill its karma in this life by dying at the proper time and
getting a new body. The trend of science seems to want to keep
the soul indefinitely in the same old body with repaired parts.
This is not the correct thing to do.”


Blood Donations/Transfusions
“In early times there were some hesitations on the basis of caste
and religion, for blood transfusion,” says Swami Bua, “But now,
considering the necessity of blood transfusion during any surgery,
people are accepting it.” Blood transfusions differ from organ donations
in that the body of the recipient completely replaces the
foreign blood.

Religious or Faith Healings
Hindus make use of all means of healing, be they medical, astrological
or metaphysical. The last includes mantras and yoga,
seeking the guidance of a guru or performing temple ceremonies
for the direct blessing and intervention of God, Gods and devas.
“A Hindu has an ardent faith in the powers of prayers and in the
Supreme God,” says Swami Bua, “The patient will go to the doctor—
ayurvedic or allopathic—all the while praying to God for
recovery.” “Healing with mantras was very popular in ancient
times.” says Swami Pragyanand,
“Even now it is being practiced
for various ailments.” Swami Tejomayananda notes, “In healing
by prayers, Divine Grace comes in. If the karma is nearing exhaustion,
or it is only a weak karma, or the healing will help the
person in his spiritual pursuit, or if the Higher Power has some
work to be done through the person, then a cure may be effected.”
Dr. Sodhi adds, “In ayurveda, specific pujas, or ceremonies to the
Gods, are sometimes prescribed for patients.”


Dietary Ethics
Yes, vegetarianism is a central aspect of Hinduism, and of even
broader import is the ayurvedic wisdom that health is directly
dependent upon diet. A Hindu vegetarian who is hospitalized will
need to coordinate with the staff to be served proper food unless
he can have family or friends bring his meals. The ayurvedic prerogative
is to eat a diet that prevents disease and enhances spiritual
life. When ill, a drastic change in diet may be the best cure,
as seen in the improvement of heart patients put on a vegetarian
diet. “The scriptures recognize the fact that food has a great influence
on the mind,” says Swami Tejomayananda, “‘When food is
pure, mind is pure,’ state the Upanishads. Mothers prepare food
with love in the heart for the children. These positive vibrations
are absorbed and the persons who partake of the food imbibe
them. Eating is an act of worship.”
There remain several areas of concern in medical ethics which
will be addressed in future articles in Hinduism Today, including
genetic engineering, genetic testing, stem-cell research, cloning
and animal to human transplants

 






Om Tat Sat
                                                        
(Continued...) 



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