Expiring By Fasting
In their love, their wisdom of the meaning and purpose of life, the ṛishis, the divine lawmakers, provided an alternative for extraordinary human suffering. They knew that excruciating suffering with no possible end in view is not conducive to spiritual progress and that it is best to have a fully conscious death in a joyous, religious mood, meditating or listening to scripture and sacred songs to the Gods. So, the Vedic ṛishis gave, in rare circumstances, the anguished embodied soul a way to systematically, nobly and acceptably, even to loved ones, release itself from embodiment through fasting. They knew, too, that life is more than a body, that the soul is immortal, that a proper exit can, in fact, be elevating. Death for Hindus is a most exalted human experience, a grand and important departure, mahāprasthāna.
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: inability to perform normal bodily purification; death appears imminent or the condition is so bad that life’s pleasures are nil; and such extraordinary action must be done under community regulation.
The gradual nature of prāyopaveśa is a key factor distinguishing it from sudden suicide, svadehaghata, for it allows time for the individual to settle all differences with others, to ponder life and draw close to God, even to change his mind and resume eating, as well as for loved ones to oversee his gradual exit from the physical world. One begins this highly ritualized practice by obtaining forgiveness and giving forgiveness. Next a formal vow, mahāvrata maraṇa, “great vow of death,” is taken before one’s guru, following a full discussion of all karmas of this life, especially confessing one’s wrongdoings fully and openly. Thereafter, attention is focused on scripture and the guru’s noble teachings. Meditation on the innermost, immortal Self becomes the full focus as one gradually abstains from food. At the very end, as the soul releases itself from the body, the sacred mantra is repeated as instructed by the preceptor.
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. The seers did not want unrelenting pain and hopelessness to be the only possibilities facing a soul whose body was failing, whose only experience was pain without reprieve. So they prescribed a kindly way, a reasonable way, especially for the pain-riddled, disabled elderly and the terminally diseased, to choose a righteous release. What wonderful wisdom. No killer drugs. No violence. No involvement of another human being, with all the karmic entanglements that inevitably produces. No life-support systems. No loss of the family wealth for prolonged health care or into the hands of unscrupulous doctors. No lapsing into unconscious coma. No loss of dignity. No unbearable anguish. And no sudden or impulsive decision—instead, a quiet, slow, natural exit from the body, coupled with spiritual practices, with mantras and tantras, with scriptural readings, deep meditation, reflection and listening to favorite religious songs, with joyous release, with all affairs settled, with full self-awareness and with recognition and support from friends and relations. But don’t try it unless you meet up to the qualifications and, above all, have community support.
NANDINATHA SŪTRA 230: CASTING ASIDE THE CASTE SYSTEM
Śiva’s devotees are forbidden to perpetuate the restrictions and abuses of the Indian caste system. Instead, they base respect and status on attainment, knowledge, behavior and spiritual maturity. Aum Namaḥ Śivāya.