Suicide,

euthanasia, satī
Overview

1) Suicide generally barred for the same reasons as Buddhism

2) Possible loopholes re ahiṃsā as we saw last week

3) Especially wrong to end life before liberation

Suicide?

 ‘Suicide’ defined as ‘a self-inflicted death resulting from depression,

passion, or uncontrollable circumstance’

 ‘Self-willed death’ is not suicide

 Mahāprasthāna’ – a type of ‘self-willed death’, always permissible

 Based on Arjuna’s final journey in the Mahābhārata

“ If he is indifferent toward promoting the
welfare of the world by imparting the
knowledge of the Truth etc. in the manner to
be described below, or if he has an affliction
of the body etc. due to a sickness and the
like, having declared the praiṣa and given
the gift of safety to all creatures, he should
undertake only (a course) such as the Great
”
Journey. (YPra 17.1—3)
Renunciation and Duty

 Renouncers can legitimately end their lives

 This can be done orally or mentally, even if on the deathbed

 Duty: if person cannot fulfil duty, then it is ok for them to end their life

 Such a death avoids bad karma and can even bestow good karma
Self-willed death

 Unproblematic for Classical Indians, with broad social support

 Community could help you die as long as you publicised your intent

 Means of death included death by fire, drowning, jumping from a

precipice, starvation

 Eventually, starvation was preferred as it is ‘nonviolent’

Satī

 ‘Widow-burning’, outlined in various smṛti and some purāṇas

 Choice between a life of celibacy as an ascetic or to ascend

husband’s funeral pyre

 Brahmins initially bared from the practice, but other castes were not

 Stated goal is to ‘achieve heaven’ (via good karma)

Satī

 Medhātithi: this is basically suicide and so should be barred

 Medhātithi: this is akin to syena sacrifice and so will incur bad karma

 Satī is an inherently violent act

 Aparārka: it is not suicide, and nor does it go against Vedic

teachings re violence

 Satī is voluntary