By Rooptaz Singh Sibia, Medical Student, Medical College, University, Miami, FL

This paper discusses the various forms of euthanasia and gives a viewpoint of each situation based on the Sikh religion. It must be stressed that the views to be presented are not the formally expressed views of Sikhism toward euthanasia, for no direct response has been given toward the acceptance or denial of any form of euthanasia. Thus, by using sources of Sikh Holy Scriptures, Sikh history, and Sikh moral traditions I hope to formulate Sikh viewpoints toward euthanasia.

Euthanasia is defined literally as a good death [Greck eu-good, thanatos-death}. The term euthanasia commonly implies a connotation of “mercy killing”; hut euthanasia can cover a wide array of Situations, There are some. Generally acknowledged versions of euthanasia which include active voluntary, active no voluntary, and active involuntary. Assisted suicide may also be added to this group for it is very similar to active euthanasia. The withholding of care was once referred to as passive euthanasia, but many experts no longer use this term, To better understand euthanasia, an examination of a good death is necessary. Most feel that death is good when a person has lived “a natural life span which ideally is measured in biographical terms rather than by chronological age™ (Quill 1385), A good death also occurs when a person is able to die in. a “setting of his or her own choosing, as free as possible from pain and other burdensome symptoms, and with optical psychological and Spiritual support of Family and friends” (Quill 1385).

Sikhism

In order to better understand life and death, knowledge of Sikh history and the tenets of its foundation are vital in order to establish a foundation for its viewpoints on euthanasia. The Sikh religion is one of the youngest of the world’s religions and is just over 500 years old with approximately 18 million followers. The Sikh religion was founded by Guru Nanak in India in the late 15th century. At the time of its foundation, the dominant religions of India were Hinduism and Islam. Hinduism at the time had “become encrusted with meaningless rituals, hypocrisy, and superstition” The “intolerance and fanaticism of the Muslims” was also challenged.

Sikhism is a monotheistic faith. It recognizes God as one without a second and who is not subject 10 time and space. In Sikhism ethics and religion go together the “inculcation of moral qualities and the practicing of virtues in everyday life is a vital step towards spiritual development”, Qualities like honesty, compassion, humility, Zenerosily. etc., can only be built up by special effort and perseverance. The lives of the Sikh Gurus, the teachers of the religion, showed by abundant exemplification how they lived their lives according to these codes of ethics, Sikhism does not believe that God takes a human form, It does not attach any value to gods, goddesses, and other devices. The Sikh religion deprecates all“rituals, hypocrisies. and practices like fasting, omens, and austerities” The goals of human life are to merge with God and can be achieved by following the teachings of the ten Sikh Gurus, by meditating on the Name of God and the performance of the acts of love, charity, and service.

Sikhism stresses the need of earning God’s grace for reaching the spiritual goal. “Sikhism believes that normal family life is no barrier to salvation. It is possible to live detach in the midst of worldly temptations and distractions.” The devotee must live in the world and yet keep his head above the usual tensions and turmoil. Sikhism believes that “life has a purpose and a goal of self-realization and God realization”.

Sikh teachings were often expressed through the medium of devotional music and psalms. These verses of the ten Sikh Gurus have been recorded and form the Sikhs’ Holy Scriptures, called the Adi Granth (Eternal Collection) or Guru Granth Sahib. Pearl S. Buck, a Nobel Laureate, wrote these words about the Sikh holy book, the Adi Granth:

“T has studied the scriptures of other great religions, but l does not find elsewhere the same power of appeal to the heart and mind as I find here. They… area revelation of the vast reach of the human heart, varying from the noblest concept of God, ta the recognition and indeed the insistence upon the practical need of the human body. For spiritual matters the Adi Granth is the source of spiritual inspiration and guidance to Sikhs.” Sikh Viewpoints Toward

Death

To understand the Sikh viewpoints toward any type of euthanasia it is necessary to first understand Sikh attitudes toward death, Human life is just a stage in the upward march of the soul the individual gains birth as a human being, after going through lower forms of life. The Adi Granth says “Man dies and is born in many existences, but he obtains rest by uttering God’s name” (Guru Granth Sahib 14). Human life is the final stage in the soul’s progress to divinity, Death means the destruction of the physical self the body is just a temporary house for the soul. The soul which leaves the body awaits a new dwelling. Sikhism believes in the immortality of the soul. The devotee does not fear an impending death. In fact he welcomes death, because it gives him a chance to merge with God. The transmigration of the soul from the cycle of birth and death comes to an end by meditation and divine grace. By prayer and love man earns God’s grace which can end the cycle of birth and death. “The best type of death for a Sikh is death in battle—while Sighting for the poor, the needy, the oppressed, or his faith.”” According to Sikhism physical death is neither painful nor terrible. All must die because the physical frame is subject to decay.” Thousands of Sikhs were martyred and even the worst tortures caused them no fear, these martyrs truly conquered death. To conquer death is to merit salvation, and a devotee welcomes death as a friend and as a benefactor because he looks forward (0 unions with the Supreme Being. Now having some hack ground we can extrapolate some Sikh viewpoints toward near-death

Or terminal situations, this article will be continued in forthcoming issues.

Article extracted from this publication >>  October 15, 1993