Essay About Hinduisms View on Abortion

 

There is no doubt that the issue of abortion is many-valued and still very relevant today since it has a demographic sense, a political and social importance and a very important ethical aspect. The sharpness of the abortion issue still persists in our society despite the fact that this problem is “as old as the world.” Historically, the attitude of physicians toward abortion is one of the first and fundamental ethical and medical issues that are still relevant today. This is due to the fact that the abortion issue concentrates the relationship between people at the level of moral, legal, social, political, religious, and scientific consciousness.

There are the two opposing points of view around this complex and sensitive subject. Abortion is a strictly personal and intimate problem in which no one should interfere. It is simply one of medical operations, and in the case of each surgical operation, all medical problems should be resolved between the doctor and the patient. In order to briefly express this point of view, we can say that abortion is a medical problem. The second view is strictly opposite to the first one: abortion offends the moral sense, so here there is a moral and ethical issue. After all, before coming to the doctor, the woman decides a moral issue concerning her future child’s life or death, and after she goes to a doctor. In fact, the ethical core of the problem does not disappear, but it becomes even more complicated: if the doctor does his job, then he or she becomes an accomplice of the murder because unlike any surgery abortion has a special purpose: to destroy life and to kill the future of the human being. Between these two extremes lies the problem field on which a person deploys the confrontation and clash of different positions, perspectives, attitudes and judgments.

By a simple definition, abortion is a termination of pregnancy by the removal of the fetus from the uterus in time to 22 weeks from conception or at a later date. Medical abortion is the intentional termination of pregnancy for medical and social reasons. In other words, it is considered to be “an expulsion of the human fetus …before it is capable of surviving outside the womb” (Grisanti 170). There are the two major and fundamental categories of abortion known as the spontaneous and the induced. Grisanti defines two major categories in the following way: “a spontaneous abortion is one that takes place naturally, with no external intervention…and an induced abortion is …one brought about by medical means” (170).

One of the major opponents of abortion is religion. In Hinduism, abortion is prohibited, “except to save the life of the mother. It is considered an act against rita (universal order) and ahimsa (noninjury)” (“How Hindu Dharma Addresses 25 Controversial Medical Issues Frequently Encountered by Physicians” par. 11). In return, Swami Omkarananda stated the following statement:

“Imagine, through millions of abortions around the world, day in and day out, how many wonderful scientific and spiritual geniuses—doctors, men of excellence of every kind, sages, saints, benefactors of mankind, builders of a better culture and civilization—are destroyed even before they can take a breath of fresh air here on Earth!” (“How Hindu Dharma Addresses 25 Controversial Medical Issues Frequently Encountered by Physicians” par. 11).

Hence, it is possible to sum up that when taking into consideration the abortion issue, the Hindu way is to select the right action, which will do least harm to all the persons involved: the woman and man, the foetus and society as a whole.

However, the Hindu concept of dharma, which describes the laws of nature, is incompatible with a full rejection of abortion as dharma means change, adaptation and sensitivity to the circumstances of a particular person. If a woman experiences spiritual and moral conflicts over the decision about abortion, dharma allows her to make a decision about abortion in accordance with the requirements of the situation and her own conscience.

The Hindu tradition does not consider the life of the fetus more important than the life of a woman, though it greatly appreciates the life of the fetus. The earliest Hindu texts, including medical treatises recognized the permissibility of abortion if the pregnancy threatens the health and lives of women, as well as in the case of fetal abnormalities when there is practically no chance of a normal child birth.

In 2002, abortion was legalized in Nepal, the only country in the world where Hinduism is the official religion, “supported by advocacy efforts highlighting very high maternal mortality in the country, much attributed to unsafe abortion” (Henderson et al. 1). In response to the very high maternal morbidity and mortality in the country, the law permitted abortion on a woman’s request for up to 12 weeks in the case of rape and incest, for up to 18 weeks, and at any stage of pregnancy if there is a threat to the women’s physical or mental health and fetal abnormalities. However, “sex-selective abortion is prohibited, and adult consent is required for girls less than 16 years old” (Henderson et al. 2).

A major cause of the women’s apply to the illegal clandestine services is the desire to hide the fact of their gaffes. Most of the religions simply prohibit sexual relationships without legally certified marriage. And the woman leading a normal sex life without official husband may be perceived as a fallen creature, unworthy of the blessings of the gods. The family can get rid of such a girl, and the potential acquaintances and friends may turn away from her. Sexual ignorance is complementary to the overall picture of total devastation of the abortion issue. Since the culture of sexual relations as a whole suffers from the looks of religious movements, many people were forced to suffer from their ignorance of elementary things. And usually young girls from poor and even wealthy families die from these absurd circumstances during botched abortions. They are the ones who have fallen victim to the current lack of culture of sex in India.

In 1973, this country allowed abortion for many indications. The organized religious communities in Hinduism, as a rule, do not act as opposition during the debate on the further liberalization of abortion laws. In fact, “abortion is practiced in Hindu culture in India, because the religious ban on abortion is sometimes overruled by the cultural preference for sons. This can lead to abortion to prevent the birth of girl babies, which is called “female foeticide” (“Hinduism and abortion” par. 8).

In addition to the above-stated information, it is possible to add that the induced abortion on medical and socio-economic indications is allowed in India. However, Hinduism condemns the killing not only of a man, but also of any living being. According to the teaching of the theory of karma and reincarnation, the soul of the murdered moves into a new body, and since it experiences suffering, karma becomes much cleaner. The same is true with regard to abortion.

In fact, India today is a clash of “the world of traditions” and “the new world” – a century-old traditional culture and new technologies of the West. In medicine, the latest developments of the Western doctors are closely intertwined with the Indian notions about the individual and his or her health.

Thus, taking the above-mentioned information into consideration, it is possible to draw a conclusion that the issue of abortion is still a very relevant and many-valued topic due to the different aspects, including its demographic sense, political and social importance and very important ethical aspect. Religion, particularly Hinduism is one of the major opponents of abortion. In Hinduism, abortion is prohibited, except to save the women’s lives. Hence, in Hinduism abortion contradicts the basic principle (ahimsa), which adversely affects the karma. However, Hinduism as one of the major religions is most loyal to abortion. In 1973, India has allowed abortion for many different indications. The Hindu concept does not consider the life of the fetus more essential than the life of a woman. In fact, the Hindu texts recognize the permissibility of abortion if the pregnancy threatens the health and lives of women, as well as when there is practically no chance of a normal child birth.

 

Works cited

Grisanti, Michael A. “The Abortion Dilemma.” The Master’s Seminary Journal 11.2 (2000): 169-190.

“How Hindu Dharma Addresses 25 Controversial Medical Issues Frequently Encountered by Physicians.” HinduismToday, 2013. Web. 8 Nov. 2013. <http://www.hinduismtoday.com/modules/smartsection/item.php?itemid=5340>.

Henderson, Jillian T., et al. “Effects of Abortion Legalization in Nepal, 2001–2010.” PLoS ONE 8.5 (2013): e64775. doi:10.1371/journal.pone.0064775.

“Hinduism and abortion.” BBC News, 25 Aug. 2005. Web. 8 Nov. 2013. <http://www.bbc.co.uk/religion/religions/hinduism/hinduethics/abortion_1.shtml>.

 

The terms offer and acceptance. (2016, May 17). Retrieved from

[Accessed: March 29, 2024]

"The terms offer and acceptance." freeessays.club, 17 May 2016.

[Accessed: March 29, 2024]

freeessays.club (2016) The terms offer and acceptance [Online].
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[Accessed: March 29, 2024]

"The terms offer and acceptance." freeessays.club, 17 May 2016

[Accessed: March 29, 2024]

"The terms offer and acceptance." freeessays.club, 17 May 2016

[Accessed: March 29, 2024]

"The terms offer and acceptance." freeessays.club, 17 May 2016

[Accessed: March 29, 2024]

"The terms offer and acceptance." freeessays.club, 17 May 2016

[Accessed: March 29, 2024]
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