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Hindu Concept of Death April 2006 Prof. Subhas R.Tiwari The Hindu University of America
In Hinduism the concept of life extends beyond the two polarities of physical birth and death and much consideration given to the latter. That while the physical body experiences a limited span of life, the underlying principle of life, the atman or supreme spirit, is eternal, and therefore is not subjected to the same laws which govern the perishability of the physiological body. The atman is beyond suffering; it cannot be subjected to the vicissitudes of pleasures and pains. It is pure consciousness or the intelligent principle which operates in each of us. However, when this embodied atman begins to identify with emotions, desires and becomes the enjoyer and experiencer, its witness, non-afflicted nature becomes vitiated and the atman, now called a jeeva or drashta begins to identify with body, senses and mind. When we experience pain and suffering, fear of death, it is due to that limitation of identifying with the physical body and the limited self, losing sight of the transcendental self. At the time of death the atman moves on. The rituals surrounding this phase are to dispose of the body following prescribed ceremonies, (cremation is a common Hindu practice of effectively returning the remains to their respective sources in nature which recognizes that the body is to be disposed and not preserved); and offer prayers so the departing atman successfully reaches its next destination. It is interesting to note that in the Hindu monastic order, the Sanayasi tradition, the new initiate performs his/her last rites at which time a new name is received, and a vow taken to symbolically let go of the old body and its habits and attachments. The transition is pointed to a new god-centered life, while also acknowledging the disposability aspect of the physical body and old personality. The final destination, or liberation, occurs when the jeeva-atman merges into the divine to which it belongs; this would depend on the karmas or “actions” of the individual and would also determine whether jeeva-atman continues in the cycles of birth and death, or gains liberation. Death, while it is not often welcome, and while its experience may present many difficulties for both the dying person and those around, is one part of the continuum of life of a Hindu. It marks both an end as well as a beginning. Bhagwad Gita, our sacred scripture, informs Hindus that death is certain for the one who is born, and birth is certain for the one who dies (2:27). In some Hindu sects, death is even celebrated as a release from this life.
The above implies some sort of protocols to be followed within one’s faith perspectives at time of imminent death. While at the time of death, many engage in a kind of “tallying up” of one’s deeds in an effort to make amends with society, self and god, dealing with unfulfilled commitments and guilt, preparing for a good death in the Hindu faith actually begins from the time of birth. The sole purpose of being born as a human being is to engage the physical body as an instrument of sadhana, conscious acts and spiritual engagements dedicated to the divine. A Hindu has four stages in this life, each with its obligations to be met, and each reflecting physical, emotional, mental and spiritual developments of the individual. This ensures the journey of the jeeva-atman to its final destination and minimizes the number of embodied beings through which it needs to journey. The idea is to prepare for this time of death and to focus the awareness on one’s relationship with the Divine. The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this, the Lord declares (BG 8:05). Mind needs to be completely focused on the Divine. The individual needs to remain vigilant of his/her purpose and all acts of free will and otherwise are to be guided by that awareness. The circumstances of my death, including time and age, are determined by my previous deeds. The scriptures and religious traditions do prescribe practices which may be followed for specific conditions. The rituals and ceremonies at the time of death are observed to seek relief from pain and suffering, in addition to ease spiritual afflictions, while the post death observances are conducted to ensure the smooth passage of the jeeva-atman. They are also intended to support, comfort, and relieve the suffering experienced by the dying person, and to support a clear state of mind with minimal interference from memories, pains, etc. They also benefit families and friends, especially since one of the afflictions which beset humans in life is bhaya, fear of dying. To some extent, the rituals are also intended to honor the deceased person as well as the family and community. This would recognize our interconnectedness in life as well as in death. Apart from the religious requirements, the presence and support surrounding the dying person is important. The introduction of medical care and comfort is not rejected unless it contravenes the person’s faith. It is customary and desirable for a dying Hindu to be at home surrounded by the warmth and support of and loved ones. The process of dying is not removed from even younger members of the family; it minimizes the taboo aspects surrounding death and dying, and also accepts that which is part of life.
We make every effort to provide an environment which ensures the dying person’s comfort, psychologically and spiritually. If the family priest is available, there would be reading from the sacred texts of Bhagwad Gita, Ramayana or Vedas along with prayers, chants and meditation. Other items considered important include water from the Ganges, tulsi leaves (basil family), photo of one’s guru or deity. The Bhagwad Gita is usually chosen because it is narrated by Lord Krishna during a time of distress and death, and also to allow the dying person’s thoughts to be on the Divine during this time. If permitted, a deepak, a small lamp, is lit during the prayers. The above does not preclude certain cultural, family or even social traditions which may also be observed at the time of death.
This article was initially written for the 3rd Annual Ethics Symposium on End of Life Decisions, held at UCF April 21, 2006. The theme was: Values to Keep: Choosing the Best at the End of Life. Prof. Subhas Tiwari also participated on the Interfaith Forum which explored Diverse Beliefs and practices that Support a ‘Good Death’ Spiritual Care through the End of Life is Sponsored by the Orlando Regional Health Care Spiritual Care Community Council on Spirituality and Healing Bioethics Committee The Hindu University of America has been an active member on this council for the past three years.
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