Mahātmā Gandhi's view on euthanasia and assisted suicide

To many in India and elsewhere, the life and thoughts of Mohandas Karamchand Gandhi are a source of inspiration. The idea of non-violence was pivotal in his thinking. In this context, Gandhi reflected upon the possibility of what is now called 'euthanasia' and 'assisted suicide'. So far, his views on these practices have not been properly studied. In his reflections on euthanasia and assisted suicide, Gandhi shows himself to be a contextually flexible thinker. In spite of being a staunch defender of non-violence, Gandhi was aware that violence may sometimes be unavoidable. Under certain conditions, killing a living being could even be an expression of non-violence. He argued that in a few rare cases it may be better to kill people who are suffering unbearably at the end of life. In this way, he seems to support euthanasia and assisted suicide. Yet, Gandhi also thought that as long as care can be extended to a dying patient, his or her suffering could be relieved. Since in most cases relief was thus possible, euthanasia and assisted suicide were in fact redundant. By stressing the importance of care and nursing as an alternative to euthanasia and assisted suicide, Gandhi unconsciously made himself an early advocate of palliative care in India. This observation could be used to strengthen and promote the further development of palliative care in India.

Suttee Sainthood through selflessness: pain of repression or power of devotion?

The immolation of Hindu widows has generated much horror while remaining tenaciously mixed with clandestine admiration. Reported in many eyewitness accounts and literary works, the topic has given rise to highly contested sociocultural, legal and ideological debates, strongly linked to women’s rights. But the root question has not gone away: is suttee/sati just painful female victimisation or can it also reflect powerful female agency and the power of devotion? This article examines two literary works, Maud Diver’s Lilamani, in which an Englishwoman unreservedly idolises a suttee, and Krupabai Satthianadhan’s Kamala, where an Indian woman expresses deep pride in sutteehood. Engaging in a search for deeper meanings, this article asks what makes these two women writers revere a suttee so totally. Can one really be a suttee-saint through selflessness, or are there some deeper meanings yet to be uncovered? A wider political interpretation is suggested to re/present the root meaning of suttee.

Grasping at ontological straws: overcoming reductionism in the Advaita Vedānta-Neuroscience dialogue

Contemporary neuropsychology reveals that the parietal lobe contains neurons that are specifically attuned to the act of grasping and this act may be fundamental to the establishment of the phenomenal boundaries between subject and object. Furthermore, alterations to this process, such as the hypoactivation of this region during meditation or the hyperactivation associated with schizophrenia, may eliminate or confuse, respectively, the phenomenal boundaries between subject and object. Traversing disciplines, the Advaita Vedānta school of Hinduism traces some of its key terms for subject and object to the verbal root grah, to grasp. The subject is literally the grasper. Furthermore, the practice of asparśa yoga, the yoga of no-touch, is aimed at stopping, hypoactivating, the grasping process in order to transcend all subject-object boundaries. This paper will argue that while we have not uncovered an identity of thought, we have uncovered a confluence of ideas between these two disciplines. We will see that this confluence of ideas has not pitted the believer against the critic-not forced us into the great reductionism debate that has dominated so much of the interchange between religious studies and the sciences. This case study will illuminate some of the methodological ways around this reductionism battle and also the boundaries of both disciplines for the intellectual benefit of each.

Medical information in Agnipurana

Agnipurana is one amongst the 18 Purana of the Hindu literature. Its title is so because it was narrated by Agni to Vaśistha. It consists of 16000 stanzas distributed in 383 chapters. It has not only the compilation of special topics from different Ayurvedic texts but also carries information regarding some missing links, serets and some issues which are not disussed in Ayurveda. There is deference of opinion regarding the date of this Purana. Medical information given in Agnipurana was taken from Suśruta Samhita, Astanga Sangraha, Vrnda Madhava and Cakradatta etc. At some places slokas were reproduced and at some places zist has been taken. Basic principles, anatomy, physiology, medicine etc. medical information is available in Agnipurana which is being presented in this article.

Medico-historical study of "aśvattha" (sacred fig tree)

Aśvattha (Ficus religiosa Linn.) is a tree which has got mythological, religious and medicinal importance in Indian culture since ancient times. As per Vedic Index Aśvattha means horse stand, a place or site or an object where or under which horses stand. Aśvattha is also known as Pipal and Bodhidrma. This tree is the oldest depicted tree in India. In Vedic times it was used to make fire by friction and considered sacred. Atharvavĕda associates it with the third heaven. It discusses medicinal properties of Aśvattha along with Soma and Kuştha. Aśvattha is associated with the triad of Gods-Brahma, vişņu and siva. Reference to Aśvattha is found in Rămăyaņa, Mahăbhărata, Bhagavadgĭta, Buddhistic literature, Arthaśăstra, Purănăs, Upanişads etc. non-medical literature also. According to Ayurvĕda it has several synonyms. Most of them symbolize its sacredness. Aśvattha is useful in various ailments like consumption, vomiting, ulcers in oral cavity, burns, gynaecological problems etc. Thus its medico-historical importance, regional nomenclature, morphological features in brief etc. are being presented in this article with few illustrations.

The damage of separation: Krishna's loves and Kali's child

The publication of Kali's Child by Jeffrey Kripal in 1995 ignited a furious debate that persists unresolved today. Two questions are paramount. First, is it right to think of the religious and erotic realms as overlapping, particularly when a homosexual dimension is involved? Second, if Hindus and Hinduism are the subject, should non-Hindus refrain from speaking? In this article I revisit the Kali's Child debate by highlighting one of its central terms-vyakulata, the desperate agitation felt by lovers separated from the objects of their desire. What light is cast on Ramakrishna's same-sex longing by turning to a broader context: the agitation that male poets feel for Krishna when they speak through the female personae of his gopis? Conversely, what light might Ramakrishna's apparently homoerotic impulses cast on the cross-gendered moods of Krishna's male devotees? And what is one to make of the delight these men feel as they depict the sufferings of Krishna's women? Is this the dark side of Krishna's famously sunny world, and is it also the homosexual shadow of his dominant, flamboyant heterosexuality?

Influence of Tantra on ayurveda and Kamasutra

A close study of ancient works of ayurveda and Kamasutra shows that the knowledge of anatomy and physiology of different parts of reproductive organs particularly of female genitals is lacking. Hymen, defloration and clitoris do not find any mention in earlier works. Works of medieval and late medieval period mention the different parts and their utility and function especially in the sexual enjoyment. Worship of vagina or Yonipuja was a common practice in some sects of Tantrists like Kaulas, Kapalikas and others. This practice resulted in the close observation of different parts and thereby knowing their importance and role in the sexual enjoyment, which was also a part of the practices of Tantrism. This knowledge appears to have been incorporated in works like Bhavaprakasa of ayurveda and Paururavamanasijasutra and others of Kamasutra. They describe three Nadis in the female genitalia and clitoris others.

History of son preference and sex selection in India and in the west

In the history of mankind, there was a time when women dominated the world. In due course of time, as the patriarchal societies evolved, the status of women gradually declined. Sons were preferred to daughters. In India, the Brahmin community promoted such customs and rituals, which gave more and more importance to sons eg. Lighting the funeral pyre of the father was told to be a pre-condition for salvation of his spirit. Similarly, in western civilization also women were considered to be weak. In consonance with such a mind-set man has been trying various techniques for sex-selection since antiquity eg. for acquiring a son choosing a special day, time and posture for sexual intercourse, special diet, charms and amulet and prayers etc. In Vedas also punsavana karma has been described as a technique for acquiring a son. Apart from these techniques, female infanticide has also been used as a way to create a male dominated, son-worshipping society. On development of the technique of ultrasonography as an example of progress of science and technology, man has devised a new way of killing females in womb itself, which has resulted in continuous decline in female: male sex ratio in India. To stop this, Indian Govt. promulgated PNDT Act 1994. But considering the widely prevalent practice of use of various regimen of sex-pre-selection by people as well as unscrupulous medical practitioners, Govt. of India has amended this Act (2002). Still, as authors have found in one of their studies, sex-selection drugs are being used widely by north Indians for getting a son. Here, it should be noted that sex-selection methods are being used in west also. But the perspective is different. There, it is not used for female feticide or for acquiring a son. Rather, it is more an effort towards demonstrating the control of man over the NATURE.

The idea of a "beginningless" world-process: perspectives from the Hindu tradition

This paper, while seeking to expose some of the basic ideas of Hindu cosmology, focuses on the philosophical and soteriological dimensions of the notions of "beginning" and "beginningless" in the discourses associated with dominant world-religions. It is hoped that a deeper grasp of these issues in a multi-religious context will help to bridge the distance between diverse traditions of thinking as well as facilitate the science-religion dialogue.

Disability in an eastern religious context: historical perspectives

Disability in the past of eastern religions has attracted little formal or comparative scrutiny. A range is sketched here of historical data, viewpoints and attitudes on disability in Hinduism, Buddhism and Islam, which continue to influence the thoughts of half the world's population. Approaches for more detailed studies are suggested, moving towards such global measures for understanding, remediating and accommodating disability as would be more appropriate and acceptable to the non-western majority. Popular notions associated with disabilities in these religions are discussed.

Festivals and medical relevance (with special reference to medieval Andhra society)

The physicians of indigenous medical science believed that the climatic changes are one of the causes for diseases. They observed that severity of a disease depends on the movements of the planets. Thus, they prescribed ritucharya as a remedy to their evil influence and also, made the people to follow some of the important regulations for the maintenance of health by incorporating them into the religious rituals by instituting some new festivals and customs like Vinayakachaturthi, Ugadi and Dasara etc., in course of time. The primary data regarding the subject can be found available in the contemporary literary works, medical texts, travellers accounts, inscriptions and the temple monuments.