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YOUR QUESTIONS ANSWERED: F.A.Q. 16
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[1] [2] Dharmacharya (Right Conduct) Part Two Alcohol consumption Ancient Indian texts describe a great variety of alcoholic
drinks made from cereals (rice, barley), fruit juice (grape, mango), sugar
cane juice, etc. Many of these were flavoured with
sugar and spices. However, the production and sale of alcoholic drinks was
largely a state monopoly. Private individuals were allowed to make alcoholic
drinks for medicinal purposes or for personal consumption for a period of a
few days, during fairs and festivals, only. The consumption of alcohol was likewise a well-regulated and civilised occasion. Drinking was mainly done in
purpose-built drinking halls described as having many rooms, with beds and
seats in separate places and made pleasant by means of perfumes, flowers and
the like. Ancient Indian
society was not given to overindulgence: in most cases drinking was
restricted to special occasions such as festivals and celebrations in honour of a Deity. Moving about in a state of drunkenness
was forbidden by law and drunkenness in general was not socially accepted.
Indeed, the best safeguard against overindulgence is self-restraint and social
disapproval. The reason why uncontrolled drinking has become a problem in
many Western countries is because there is no regulated, communal drinking
such as religious festivals where alcohol consumption can have a Spiritual
value and drunkenness has become accepted as a substitute for Spiritual
experience. The de-Spiritualisation
of human life evidently leads to the degeneration and perversion of human behaviour. As far as Yoga is concerned, the drinking of alcohol is not in
itself a sinful act and is, therefore, permitted. However, the fact is that,
when taken in excess, alcohol can lead to aberrant behaviour,
accidents, violence, ill health and death. The intake of beverages with high
alcohol content, in particular, must therefore be limited to the minimum. For
example, half a glass or one glass of wine per person would be a standard
quantity which should not be exceeded.
While advanced Yogis have no need of alcohol in any form,
beginners may enjoy small amounts (as indicated above) provided that it does
not impair their thinking or bring about a change in their facial expression
and voice - signs that the permitted quantity has been exceeded. Also, it
ought to be restricted to festive occasions and not indulged in on a regular
basis. Furthermore, alcohol must not be taken on an empty stomach. The use of
alcohol for medical and industrial purposes is, of course, permitted. Drugs Natural, plant-derived stimulants, intoxicants, narcotics and
hallucinogenic substances such as cannabis, opium, Khat and coca have been used by man for
millennia. In India, small doses of cannabis
(taken as a drink) are traditionally permitted on festive occasions such as Maha Shivaratri when they are
consumed as a sacrament. It is written in the Yoga Sutra (4:1) that Spiritual
Perfection is attained through birth, drugs,
incantations, austerity and inward absorption or trance. “Drugs” (Aushadhi) are traditional
herbal preparations that are used either (a) for legitimate medical purposes
or (b) as part of Spiritual training and under the strict supervision and
guidance of a qualified specialist. Drugs belonging to the latter category
would evidently possess psychoactive properties that enhance or stimulate
man’s natural capacity of Spiritual perception. The use of such substances for non-Spiritual, non-medical or
“recreational” purposes is forbidden. Betting and Gambling Betting and Gambling are forbidden
in Yoga. They belong to the class of activities that are not conducive to the
Spiritual and material well-being of the human race. Although not sinful as
such, they are known to promote a tendency to bet or gamble beyond one’s
means which in turn must be admitted to be one of the main causes of a number
of social ills. The story of the Mahabharata King Yudhishthira
- who lost his entire kingdom in a game of dice – is an apt illustration and
warning against the dangers of gambling. Apart from the evil resulting from
individual cases, gambling halls, in particular, are places that generate
much negative energy which is capable of affecting an entire city and even
the nation as a whole.
Capital Punishment One of the most important of a Ruler’s
duties is to ensure that his realm is free of crime: “The King in whose town
lives no thief, no adulterer, no defamer, no man guilty of violence, and no
committer of assaults, attains the abode of Heaven”, says Scripture. Violent crime, in particular, must not be
tolerated under any circumstances. Thus it is written: “The King shall not, even for a moment, neglect to punish the man who
commits violence”… “He who commits violence must be considered as the worst
offender”. All punishment must be administered in
proportion to the crime and according to established principles of
righteousness and justice. Says Scripture: “Let the King, having fully
ascertained the motive, the time and place, and having considered the
offender’s capacity of being punished as well as the nature of the crime,
cause punishment to fall on those who deserve it”… “A King who punishes those
who do not deserve it, and punishes not those who deserve it, brings great
infamy on himself and sinks into hell” (Manu Smriti,
VIII, 126, 128). The six types of punishment traditionally
available to the authorities, that is, the rightful Ruler and his
representatives are the following: (1) verbal admonition, (2) imposition of a
fine, (3) inflicting corporal punishment, (4) binding in fetters (i.e.,
imprisonment or enslavement), (5) banishing and (6) death. Of these, the first five are permitted to
village elders, headmen and other such community leaders, in accordance with
the law. The right to administer
capital punishment (death), on the other hand, is the prerogative of the
Ruler and his appointed representatives. The main forms of capital punishment in
Ancient India were clubbing to death (striking on the head with a club of
hard wood or metal), drowning, impaling, burning alive, and tearing apart by
bulls. The first of these seems the simplest and most humane method. Other,
more painful methods like impaling would have been employed in cases where it
was felt that they were justified by the nature of the crime. When the
sentenced criminal was found guilty of particular cruelty, various degrees of
torture could also be applied prior to final execution. Thus in all cases the
punishment was strictly made to fit the crime. The taking of another man's life is lawful
for an ordinary citizen only in defence of his own
person or property and in protecting the life of the innocent. For example,
in the case of an unprovoked assault that is likely to result in death or
serious injury to the victim, action may be taken to prevent this even if
such action results in injury or loss of life to the perpetrator. As
Scripture says, “He who kills in the cause of right,
commits no sin”. Corporal Punishment Corporal punishment is permitted in certain circumstances.
Although peaceful, non-violent solutions to all domestic issues are to be
preferred, the fact is that this is not always possible. Whether we like it
or not, more forceful means may on occasion prove necessary. As conflict is known to occur among human beings from all
walks of life, some rules must be established to regulate and control such
situations. Corporal punishment is a time-honoured
means of upholding peace and order. While most people understandably seek to
avoid punishment in all circumstances, it remains a Spiritual fact that when
justified and appropriately administered, such punishment can cause a person
to “come to his senses” and return to his true self. In psychological terms, corporal punishment
similarly has a purifying and therapeutic effect in that it eliminates any
conscious or subconscious feelings of guilt that perpetrators often develop
in respect of certain improper actions, thoughts, etc. Corporal discipline also has an
indisputable educational value in preventing and correcting aberrant behaviour, in particular in such cases where alternative
measures have failed. Traditionally, a man may punish his wife,
his son or daughter, his servant, his disciple and his younger brother.
Corporal punishment must be given only after a clear warning and in such a
way as to not cause serious or lasting physical harm. The preferred place for
the administration of such punishment is the backside. Blows to other parts
of the body, in particular, the head are not permitted. In the context of child rearing, it may be
observed that even animals chastise their young to discourage unnatural or
improper behaviour.
Chastisement therefore must be admitted to be a natural thing and is recognised as such by most religious traditions. Hinduism, Judaism, Christianity and Islam
sanction various forms and degrees of corporal punishment for the purpose of
maintaining domestic and social order.
Yoga agrees with this in such cases where corporal discipline is
regarded as more effective than other, more peaceful means and provided that
it is not used as an instrument of oppression or abuse but applied strictly
for the purpose of upholding peace and order, or when necessary, for
educational purposes, for example, in schools when other methods have proved
unproductive. Charity Charity is one of the
Five Sacred Duties of Yoga (Pancha Dharma), the
other four being Declaration of the True Faith (Shraddha),
Remembrance of God’s Name (Smarana), Fasting (Upavasana) and Pilgrimage (Yatra).
It is also one of the Five Debts owed by every man: the Study of Scripture
(to the Prophets or Rishis), Worship and Sacrifice
(to the Gods), Procreation (to the Ancestors), Benevolence (to Mankind) and
Hospitality (to Guests). Charity (Daana)
is a form of Compassion (Dayaa) and Compassion is a
form of Unity between a human Soul and God’s creatures. Therefore, Charity is
an important Duty in Yoga which is the Path of Unity with the Supreme. Definition of Charity. Charity is the offering of
money, land, food and other articles or services done in a way and at a place
and time that are of benefit to the recipient and conducive to the good of
the Community (Sangha). It is important that
donations, charity work and other charitable activities are not carried out
indiscriminately for the purpose of making us feel good about ourselves but
our action must serve a real charitable purpose. Scripture classifies Gifts into
three main categories according to the motive that prompts the giver to make
them : 1) Gifts given for the purpose of warding off harm to oneself are
Gifts Born of Fear (Bhayadaana); 2) Gifts given for
the purpose of obtaining a desired thing are Gifts of Desire (Kaamyadaana); 3) Gifts given for the sake of
Righteousness, out of a sense of duty towards God and fellow men and without
thought or desire of reward, are Gifts of Righteous Duty or Gifts in the
Cause of Dharma (Dharmadaana). True Charitable Donations belong to
the category of Dharmic Gifts (Dharmadaana).
All other donations do not constitute Charity. This is very important
to understand as donations are often made for the wrong motives, especially
in the West. For example, many Westerners donate money and other goods to
charity organizations simply to get peace of mind. In Yoga, this is not
Charity but a Gift of Desire as it serves the purpose of obtaining peace of
mind. Similarly, it is a Gift of Desire if it is given to convert the recipient
to a particular faith. It may also be a Gift Born of Fear if it is given to
avoid Divine retribution or social condemnation. In any case, Selfless
Charity it is not. Therefore, Charity as practised
in the West has little Spiritual merit. First of all, we must not forget the
fact that much of the human suffering that plagues the World today is the
result of Western actions, both past and present, from slavery and
colonialism to religious wars and the plundering of natural resources. No
amount of Western “Charity” can even begin to redress the damage that has
been inflicted on other countries for centuries. Moreover, most of the money given by
Westerners to charity organizations does not reach the intended recipient but
is spent on advertising, administration and other things that have nothing to
do with the poor, the destitute, the victims of natural disasters and wars. A
large portion of the donated sums are paid to bribe corrupt politicians or
simply stolen or siphoned off and utilized to buy arms for the purpose of
waging war and terrorism, all of which actually makes the situation worse
rather than better. Westerners must understand that there is no point
giving money to the Christian Church, one of the wealthiest organisations in the World. While some churches are poor,
others are very wealthy. Let the wealthy give to the poor then – instead of
spending billions on turning Hindu India into a Christian colony. Likewise, a
South Indian fishing village ravaged by a tidal wave (tsunami) has no need of
expensive schools teaching English and Christianity when what is needed is water wells and fishing boats. Again,
donating moneys that end up in the hands of tyrants and terrorists promotes
evil and not goodness. And so on. It is precisely to prevent such
mistakes that the Scriptures of India state that donations should not be made
indiscriminately, for example to a person who is wealthy, a squanderer or an
evil-doer. The reasons for this are as follows: the donation given to one who
accumulates wealth brings no Spiritual merit; that given to a squanderer must
be regarded as lost; and that which is given to an evil-doer only increases
evil in the World. Thus the Kurma
Purana declares: “A person who is a knower of
Spiritual Law (Dharma) shall not offer even water to one who is an
unbeliever, a heretic or a doubter”. But to a righteous person who is in
real need and employs the received gift in a good cause, every man should
give according to his capacity of giving. When should donations be made?
Almsgiving, donations and charitable work may be either Daily (Nitya) or Occasional (Naimittika).
The best days for making donations are the Eighth and Fourteenth of the Lunar
Month as well as New Moon Day. Apart from this, donations must be made when
and as needed, taking into consideration the right time and place (desha-kala) as required by each situation. Who should one give to? One should
not give to professional beggars. Nor should one give to religious,
educational, political, financial or charitable institutions promoting
Western interests which are against the Spiritual Laws of the Universe. One
should make donations to Hindu Temples which are traditionally involved in
charitable work, Yoga schools, traditional Indian schools and universities,
as well as individual Hindu Priests, Gurus and Spiritual leaders who are
known to do work in the cause of Dharma. How much should one give in Charity?
One should give according to one’s capacity of giving (daana-shakti).
The Holy Scriptures of India prescribe that a third of one’s wealth be set
aside for Religious or Spiritual Purposes (Dharma) such as incense, flowers,
holy images, religious books and pilgrimage; a third for Prosperity (Vriddhi); and a third for Enjoyment (Bhoga).
Before making this threefold division, the tenth part
of one’s wealth or income must be dedicated to Charity. Those who are unable
to donate money must do as much charity work as possible, always remembering
that there is much to be done to defeat poverty, injustice, evil and false
beliefs. Circumcision Circumcision or the cutting
off of the skin covering the penis is an aberration practiced in certain
Western religions such as Judaism and Islam. Female circumcision is the
cutting off of parts of the female organ. Both practices are forbidden in
Yoga except when required by medical considerations, for example, in the case
of life-threatening conditions. Clothing The wearing of Western-style
clothing such as business suits, jeans and the like is forbidden to Yogis
living in India. Those living outside India must also avoid wearing modern
Western clothes as far as possible. Western clothes, be it a business suit,
jeans or Islamic dress, are not only not suited for the climatic conditions
of India but also represent offensive symbols of oppression of Indian
culture. Most of India is a hot country with
a high degree of humidity. Traditional Indian clothing, therefore, is simple,
comfortable and light. The 14th century Persian writer Amir Khusrow, describes Indian
clothing as sitting as lightly on the body “as moonlight on the tulip and dew
drops on the morning rose”. Traditional Indian art depicts elegant and
diaphanous garments reflecting a life-affirming culture that, prior to
Colonialism, would not shy away from celebrating the beauty of the human
form. The traditional fabrics in India are
cotton and silk, the basic garment being the Dhoti or Lungi, a loose, sarong-like length of cloth
wrapped round the waist and worn in the manner of a skirt covering the lower
body from navel to knee. One end of the Dhoti is sometimes passed between the
legs, tucked at the waist behind and worn as a kind of knee-length pants. An even simpler garment is the Kaupina or loincloth which consists of a piece of
cloth passed between the legs to cover the private parts and secured with a
string which is tied round the waist. This may also be worn as undergarment. In Ancient India, especially in the
tropical South, the Dhoti or Lungi would often
constitute the only garment for both men and women. Men may be seen wearing
just a Kaupina even today. In the cooler North, on
the other hand, shirts, vests and tunics were worn on the upper body by men
while women preferred the Choli, a
tight-fitting vest with a bare midriff and open back. Over these, scarves,
shawls and even light wool blankets were worn as and when required by weather
conditions. Women would also wear the Stanapatta
or breast-band which is placed over the breasts and fastened in a knot at the
back. Indian men often cover their head
with a length of cotton or silk wound round the head like a Turban (Pagri). Less elaborate headdresses are the Rumal or a simple, bandanna-like Head-band. Veiling. Apart from the negative psychological effect
it has on the wearer and the people around her, veiling the body in Western
(Islamic) fashion is not part of Indian tradition and must be rejected as
highly dangerous and offensive to the cultural and Spiritual identity of
India. The fact is that traditional art
often depicts women’s brassieres as hardly more than a narrow strip of cloth
covering the nipples which clearly serves the purpose of supporting, rather
than veiling, the breasts. Even the ubiquitous Sari which really is a
kind of Dhoti or Lungi the extended end of which is
draped round the upper body and over the shoulder,
leaves a bare midriff and arms. In short, traditional Indian dress is
designed to enhance, not conceal, the human form. Nudity In common with the original traditions of
the Ancient World (Africa, Asia, Central and South America, Europe, etc.), Yoga
regards nudity as natural and therefore acceptable from a Spiritual and
religious point of view. Nudity in India is also traditionally seen
as symbolic of detachment and freedom from material restrictions. The great geographer and historian of Ancient
Greece, Strabo, describes a group of Yogis whom
Alexander the Great had met on his expedition to India, as sitting naked on
sun-baked stones. Writing in the third century CE, the Christian Saint Hippolytus of Rome informs us that some inhabitants of
India (evidently Yogis) abstain from wearing clothes on the ground that the
body itself is given by God as a covering for the Soul, no other clothing
being necessary (Philosophumena, XXI - The
Brahmans). Indeed, since Lord Shiva Himself (or His
Emanation) is represented as wearing only a symbolic tiger skin - or
sometimes nothing at all - it would be unreasonable to impose any
restrictions with regard to clothing on humans. We may observe that, in Christianity, Lord
Jesus is similarly depicted as wearing only a loincloth on the cross and the
Bible describes his supposed ancestor, King David, as dancing naked before
the temple altar. Michelangelo's celebrated sculpture of King David and
similar representations of human and Divine beings from Ancient Greece are
but one of the more salient reminders that nudity constitutes an integral
part of the common heritage of both East and West. This, of course, does not mean to say that
Yogis or Indians in general observe nudity as a matter of everyday
practice. Like people all over the
World, they dress according to accepted norms of decency and as required by
circumstances. The complete covering
of the body and face, on the other hand, as practiced in Islam, is neither
popular nor advisable, medically, psychologically and Spiritually
speaking. Indeed, in line with their
naturally friendly character and love of life, Indians have always enjoyed
wearing aesthetically pleasing clothes that enhance a person's natural
beauty, in particular at weddings and religious festivals. Games and Sports Games and sports have always been
part of Indian culture and are permitted in Yoga. Yoga postures are, of
course, the ideal form of physical exercise. However, running, jumping,
swimming, fencing and wrestling are not only enjoyable but are particularly
good for building a strong and healthy body. Martial arts are also
commendable. Other good forms of physical training are team games like
football and handball. Archery helps develop the power of attention and
concentration necessary for the development of a sharp mind. The game of chess, which is of
Indian origin, is one of the best games for the development of clear and
systematic thinking. Other games such as dice, cards, etc., are valuable for
their social aspects provided that they are not played for money. On this
point see Betting and Gambling, above. Gender equality It is beyond dispute that,
Spiritually speaking, men and women are equal and equally capable of Spiritual
attainment. Indeed, in an ideal World, men and women ought to be equal in all
respects. In material terms, however, the fact remains that there are
important differences. For example, men are physically stronger and more
aggressive which makes them better suited to defend a nation against external
attack. History shows that female-dominated societies have
always been conquered and defeated by male-dominated ones. Because in the
un-Spiritual World of today terrorism, violence, crime and wars are becoming
more and more prevalent, the best strategy for a political, religious or
ethnic group to survive is to adhere to a male-dominated system. This, of course, does not mean to
say that it is permissible for women to be oppressed and exploited by men. Women
who do the same work as men, for example, must be paid the same wages as
their male colleagues and they are equally deserving of praise and
recognition for their contribution to the welfare and prosperity of the
Community as men are. In brief, while Yoga teaches that
men and women are entitled to equal treatment, it recognises
the fact that they must fulfill different roles in society according to their
natural, gender-specific aptitudes and in the best interest of the Community
(Sangha) as a whole. When the human race loses its sense
of direction, it becomes necessary to follow the example of other creatures
the instincts of which are healthier and more in tune with real life. Thus,
even in the animal kingdom, we can see that among species living in social
groups the male often assumes a leading and protective role. If we consider that males are, on average,
physically larger and stronger than females, this seems to be a natural and
logical pattern of behaviour. It is clear,
therefore, that the subordination of woman to man remains in many cases the
best strategy for the survival of the Community. As an exception, if a woman proves
to be a capable leader, then all men and women who are less capable or
willing to lead have the duty to follow her. Otherwise, the general rule
applies as above. Feminism Feminism began as a 20th
century movement advocating women’s rights in Western European countries.
Although it started off as a positive initiative aimed at redressing
inequalities in Western society, it has recently developed into a potentially
destabilising force that threatens to widen the
rift between men and women instead of creating mutual respect, cooperation
and understanding. Had Feminism been a purely
egalitarian movement, it should logically have been named “equalism” not “feminism”. After all, we cannot reasonably
suppose that the sense of justice and equality is a female or even “feminine”
prerogative. As it is, its current name actually suggests that something else
quite apart from equality might be on its agenda. Indeed, the teachings and activities
of certain radical feminists indicate that this originally legitimate
initiative may now be under the control of leftist-liberalist elements that are
using the movement as a convenient platform for the promotion of blinkered
views and for indulging in self-serving and ultimately self-destructive
power-politics. From the perspective of Yoga, all
this is evidently the product of inflated egoes
which itself is a symptom of Spiritual disorientation. This is why such
individuals and groups cannot understand Spirituality and in fact consciously
or unconsciously work against the creation of a Spiritual World Order.
Without such a Spiritual Order, however, no social, political or religious
movement will ever succeed in bringing lasting peace and stability to the
World. In our view, current feminist
ideology is not grounded in a genuine desire for equality but in an
emotion-based, psychological inability to adequately relate to the World, in
particular, to men. If feminist motives are dubious, the practical results of
feminist ideology are not any better. As Professor Alison Wolf of King’s
College, London, has correctly observed, feminism in Western society has
yielded three negative results: a rise in individualism, selfishness and low
birth rates. Indeed, although Western women are currently wealthier and more
powerful than ever before, this has not resulted in greater happiness. Family
life, charity work, care for the elderly and raising children are all being
neglected in favour of frequent holidays, shopping
trips and obsessive preoccupation with looks and cosmetics. Work that
European and American women no longer wish to do is now done by poor
immigrants. Thus the “liberation” of Western woman has created a new
underclass of exploited humanity. So much for feminist “equality”. The fact is that, throughout
history, human society has been classified into children, women, men and
tribal leaders. While women generally have been under the authority and
protection of men, men in turn have been under the authority and protection
of tribal leaders. On their part, women have enjoyed authority over children
as well as over certain aspects of domestic life. Under this system, women
evidently have their own share of authority and power. True inequality only
occurs when the system is abused by irresponsible individuals or groups. If
the system is allowed to function in a natural way, then it is not only fair
but also very efficient. This is demonstrated by the fact that traditional
societies today are the only ones to thrive whereas more “equalitarian”,
feminist-indoctrinated ones are on the decline, demographically
speaking. This brings us to another unexpected
result of feminism which clearly debunks its claims: far from prospering, Western society is in
the process of being replaced by something else. Low birth rates among the educated, feminist
classes, have created a demographic vacuum which is
being filled by immigrants from other parts of the World who are not averse
to raising many children. Many of these immigrants come from countries with a
reactionary, Islamic fundamentalist ideology.
Given the traditional collaboration of leftist-liberalist movements
with radical Islam, it will not be long before Islam becomes the dominant
ideology in the Western World. Thus the end result of Western feminist
society will be to replace itself with an anti-feminist, anti-Western
counterpart which abides by Islamic law instead of feminist ideology. As an Iranian woman interviewed by
The Times (11 March 2006) has put it, “during the Revolution I was a Marxist
and marched against the Shah…We fought to get rid of the Shah, but look what
we got”. Millions of Iranian women who thought that the Monarchy was not
progressive enough for them found themselves in a far more oppressive and
brutal Islamic dictatorship. Such is the sad end of those who allow
themselves to be misled by self-seeking political movements in the name of “progress”.
Organ transplant The transplanting of organs from a
Yogi or Dharmic person (e.g. a Hindu, Jain,
Buddhist or Sikh) to a non-Yogi or Adharmic person
(Christian, Muslim, Atheist) is forbidden. Likewise,
the transplanting of organs from non-Yogis to Yogis. The transplant of organs between
Yogis or Dharmic persons, on the other hand, is
permitted upon the death of the donor and provided that a) the organ was
formally donated by him for this purpose and b) the transplant is necessary
to save the life of the recipient. However, even though such transplant
is permitted, it must be remembered that it is not advisable to go to
extremes in order to improve or evade one’s Karma through artificial and
superficial means. Purdah The custom of screening women from
strangers by means of a veil, curtain or other such means is forbidden in
Yoga. Indeed, it is a reprehensible practice that originated in repressive
Islamic countries. The word “purdah” itself is not
Indian but Persian for “veil” or “curtain”. This demonstrates the foreign
origin of a practice which is completely alien and contrary to authentic
Indian culture. Sacrifice The ritual killing of a living being
for lawful reasons, especially as an offering to God, is called sacrifice.
People who eat meat are usually directly or indirectly involved in the
killing of animals. This, however, must be conducted according to certain
rules in order to be recognised as sacrifice,
Spiritually speaking. Sacrifice performed for improper reasons or in an improper
manner as well as the meat derived from it is detrimental, dangerous, evil and must be regarded as a demonic enterprise to be
avoided in all circumstances. By contrast, meat derived from proper sacrifice is permitted and
belongs to lawful food in Spiritual Law (Dharma). When correctly performed, the sacrifice of a living being is
lawful for the following reasons. It is done in accordance with Holy
Scripture. It is done upon receiving Divine Command (in a dream, vision,
etc.) or upon enquiry into Divine Will (by means of a qualified Yoga Master,
priest, shaman, or some other such Spiritual medium) hence it is in harmony
with Divine Law. In the Indian tradition, the actual slaying of the animal is
usually done by decapitation with a special sacrificial sword which ensures
that death occurs in a matter of seconds. Therefore, the suffering of the
sacrificed creature is minimal. As regards the animal’s Soul, it is essential to understand
that the manner of death is very
important. An animal that passes to another existence as a result of
being offered in sacrifice will have a better death and enjoy a better future
life than one eaten alive by a snake, torn to pieces by wolves, lions and
wild dogs, or mercilessly slaughtered in a Western abattoir. Indeed, from a
Spiritual point of view, an animal is really a living Soul trapped in an
animal’s frame. By the power of a ritual sacrifice, the animal’s Soul is
released from its animal condition and can rise to a higher level of
existence. The Soul of an animal sacrificed in this way can revert to human
or even higher states of consciousness and is thus liberated from its
previous condition. The sacrificer also gains real
benefits, materially and Spiritually speaking. Therefore, the consumption of
meat derived from animals offered in sacrifice to the Gods is permitted. In
fact, like all food, meat must not be eaten without offering it up to God
first, in recognition of His status of Lord of all creatures (Pashu Pati). In addition to
this, a brief prayer for the animal's Soul must also be offered, and the
resolve must be made that the strength or any other benefit derived from the
meat be used in the cause of Righteousness and not squandered for selfish
motives.
Sati (Sutee) “Sati” (also spelled “sutee”) means “good woman” and it specifically refers to
a widow who performs the rite of self-immolation on her deceased husband’s
funeral pyre. As this is considered a particularly virtuous act, the use of
the word “sati” has been extended to the rite itself. Sati is also known as Mahasati (great Sati) and Sahagamana
(Joint Departure). A brief historical overview of this practice will throw some light
on a much-misunderstood tradition. Historical and archaeological evidence
shows that it was an age-old custom in Ancient Asia, Egypt and parts of
Europe, for wives to accompany their husbands on their journey to the Other
World. In places like Egypt, Western Asia (Sumer)
and Europe, this was primarily observed in royal families. In India it has
occurred among all social classes although it has always remained an
exception. It has been asserted by some that self-immolation was
introduced relatively late into India and that Yoga, in any case, has nothing
to do with it. This, of course, is untrue. In a remarkable account, the
celebrated geographer and historian of Ancient Greece, Strabo,
recounts how following his conquest of Persia, the Greek-Macedonian King
Alexander the Great, met a group of Yogis on his expedition to India. Having
engaged in philosophical discussions with the Yogis, Alexander succeeded in
persuading one of them, called Kalanos by the
Greeks (from his custom of greeting people with the word “Kalyana”
or “Luck”) to accompany him on his return journey home. Once in Persia, however, the Yogi decided to leave this World
which he did in the following manner. He instructed Alexander to build a
funeral pyre, which he then mounted while chanting mantras and prayers.
Having distributed all his possessions among his friends, he then gave orders
for the torch to be applied and sat motionless until his physical body was
completely consumed by the flames while the whole Greek army saluted him with
the sound of trumpets and battle-cries. The fact is that self-immolation is a very old custom which is
sanctioned by both popular tradition and Scripture. Thus it is written in the
Shiva Purana: "he
who willingly forsakes his life as prescribed in the Scriptures of Shiva, be
it by fasting, by consigning his body to a holy fire, or by plunging into
rivers that are sacred to Shiva, shall attain salvation without fail". Self-immolation is,
therefore, permitted in Yoga providing that it is voluntary. This is a very important point to understand. Examples of Sati
may, indeed, be found in the Holy Scriptures of India. Thus, in the
Mahabharata, Queen Madri immolates herself upon the
funeral pyre of her husband, King Pandu. However,
nowhere is it written that Sati is obligatory.
This is because it has never been a religious obligation. Although this may
be difficult to comprehend in the materialistic, individualistic and selfish
culture of the West where true love is virtually unknown, the fact remains
that, with very few exceptions, the women who performed the rite of Sati did
so because they truly wanted to leave this World together with their beloved
husband. Historical evidence demonstrates that in Ancient Europe, too,
the widows of rulers regarded it not so much as an obligation but as an honour to be immolated alongside their deceased
husband. Indeed, there is no logical, moral or Spiritual reason why any
person should be prevented from joining a loved one in the afterlife if he so
wishes. Any objection to the voluntary performance of Sati not only goes
against a person’s right of religious expression but constitutes a
particularly cruel and inhuman act of cultural oppression by the agents of
Western Imperialism and Colonialism. Self-sacrifice A traditional form of Self-sacrifice
performed in India is the Nava-Kantam or
Nine-Parts Sacrifice which consists in the cutting off of various parts of
the body culminating in self-decapitation. This is described as follows in J.
G. Frazer’s The Golden Bough: “When the twelve years are completed, on the
day of this feast, there assemble together innumerable people and much money
is spent in giving food to the priests. The King has a wooden scaffolding
made, spread over with silken hangings: and on that day he goes to bathe at a
tank with great ceremonies and sound of music, after that he comes to the
idol [Image of God] and prays to it, and mounts on to the scaffolding, and
there before all the people he takes some very sharp knives, and begins to
cut off his nose, ears, lips and all his members; and he throws it away very
hurriedly until so much of his blood is spilled that he begins to faint, and
then he cuts his throat himself.” The
physical remains of the sacrificer were
ceremoniously cremated and a new King was enthroned. The above custom was
observed by the Hindu Kings of Calicut (Kozhikode), South India, until the end of the 17th
century and records thereof were preserved in the archives of the royal
family. Such traditions illustrate the heroic past of India, and demonstrate
the unshakable Hindu faith in God as well as the superiority of Eastern
Spirituality over Western materialism and unbelief. Sex chage The performance of surgery for the
purpose of changing a person’s natural gender from male to female or from
female to male is forbidden in Spiritual Law (Yoga Dharma). There are good
reasons why human beings are born male or female and these reasons cannot be
overridden by personal, ideological or psychological considerations. Suicide Yoga teaches that human life must be conducted in such a way
as to preserve every man's honour and dignity. If
living in dignity becomes impossible, then man should at least be given the
opportunity to die in a dignified manner. The taking of one's own life on the
grounds of terminal illness, to avoid excessive suffering, humiliation or
captivity, or for religious motives is permitted in Spiritual Law. We may observe that other faiths fully agree with this
fundamental Yogic teaching. Thus Western Scriptures clearly state that
"Death is better than a bitter life and eternal rest than sickness"
(Ecclesiasticus 30:17). The Shiva Purana declares that "he who willingly forsakes his life as prescribed in the
Scriptures of Shiva, be it by fasting, by consigning his body to a holy fire,
or by plunging into rivers that are sacred to Shiva, shall attain salvation
without fail". Equally meritorious is the practice of the Rite of the Great
Departure (Mahaprasthana) whereby one may
"walk, fully determined and following a straight path, in a
north-easterly direction, subsisting on nothing but water and air, until his
body sinks to rest. A pious man, having cast off his body by one of the
methods practised by Great Sages, shall be exalted
in Heaven and shall be free from fear and sorrow" (Manu Smriti VI, 31-32). !. What must be emphasised is that for the termination of one's own life
to qualify as lawful in a Spiritual sense certain criteria must be first met.
The most important of these is that it must not harm other living beings. The only exception to this are
suicidal acts that harm one's enemies or the enemies of one's country, for
example, in times of war. Such acts are permitted and even commended in
Spiritual Law. It goes almost without saying that Spiritual people must not
hesitate to lay down their lives in the cause of Dharma when such action is
likely to cause harm to the enemy or encourage the righteous. (See also
Self-sacrifice, above.) 2. Secondly, suicide
must be a voluntary action that is carried out deliberately, as a lucid and
rational decision. Suicidal acts committed under the influence of intoxicant
substances or negative emotional states like grief, anger, etc., are to be
avoided as far as possible as they may adversely affect one's future life. An ideal death must occur in a state of mind characterised by calmness and alert detachment in order
for the dying person to secure happiness in his next life. Assisted suicide falls under the same category as suicide
and is accordingly permitted in Yoga in certain circumstances. To this we may
count Euthanasia (compassionate killing) as practised
legally in some Western countries, the Hindu custom of Sati (Sutee) described above, as well as the ancient
Japanese ritual of Seppuku. Part One |