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Abortion, a Dharmic Perspective- IV: Is Abortion murder?
This is an extended summary, original article can be found here
Extended Summary:Abortion, a Dharmic Perspective- IV: Is Abortion murder?.
In Part 1 of this series looking into the issue of abortion from a Dharmic perspective, we addressed the question of who a Jiva is.
Now, in this concluding part, let us enquire into the activity of abortion itself.
What does it mean to classify an action as Dharma or Adharma? Dharma literally means that which upholds  and hence any action that upholds an individual, a family, society, or the cosmos as a whole is Dharma and actions which tries to create disbalance and disharmony is Adharma.
Now, coming to the issue of Abortion, before determining whether it is a Dharmic action or Adharmic action, let us dwell a little into what Abortion involves and what its consequences are.
In other words, a deliberate ending of pregnancy using medical or surgical means is abortion.
Ending of pregnancy after 20 weeks, is thus termed as Late termination of pregnancy or postviability abortion and may involve violent surgical techniques crushing, dismemberment and removal of a fetal body from a womans uterus .
The direct result of such an abortion is that the Jiva, which was waiting in the fetus to take birth will be denied the opportunity to have a human birth, and it will be forced to wait in such suspended condition until it finds another suitable womb and a suitable couple with whom it has parental karmic connections.
And this makes the abortion an Adharmic action at many levels.
Thus, the parents have a Rina-Bandha or Karmic debt towards that Jiva, which is paid only by giving birth to that Jiva and raising the baby to the best of their ability..
Third, we already mentioned in the previous paragraph that since abortion causes the Jiva to become stuck in its journey and suffer on account of it, they are again in a violation of Dharma.
Since, it is the children who give tarpana and perform shraddha to the pitrs, and since it is through their living descendants that the pitrs fulfill their unfulfilled needs, an abortion, especially when the couple does not have any other children, results in them falling from their duty towards the Pitrs as well.
Instead, it perceives sexual intercourse, which happens out of love and sexual desire as a form of marriage and calls it Gandharva marriage.
Krishna Yajurveda (6.
Kausitaki Upanishad (3.
7) lists abortion among the Adharmic actions which make a person lose his/her Varna..
Manu Smriti (5.
9) says that woman who carries out abortion falls from Varna.
From the above discussion, it is very clear that Abortion in general is considered as an Adharmic action, which must be avoided.
In the previous section, we saw how abortion in general is considered as an Adharmic action, but there was no reference to the magnitude of Adharma.
To answer this, we must go a little deeper in our study of Dharmic texts and understand the nuances involved in the textual exposition on the subject.
But, as noted before, it is important to keep in mind that though the Jiva is present in the womb from the time of conception and though it may facilitate to a limited extent the development of the fetus, the Jiva is still distinct from the fetus until towards the end of fourth month.
After this, the fetus manifests the mind in the fifth month of pregnancy and the intellect in the sixth month, and the fetus becomes fully endowed with Jiva by the seventh month.
Before the 15 or 16th week of pregnancy, the Jiva and fetus remain as separate entities, though they both exist in the same womb.
It is only towards the end of the fourth month that the gradual process of Jiva self-identifying with the fetus begins.
Similarly, the first movement of the fetus or what is called quickening indicates the formation of manas/mind in the fetus during the fifth month of pregnancy.
This entry of Jiva into the Hrdaya of the fetus marks the most vital point in the development of the fetus, and physical signs like the formation of genitals, or the quickening, which externally confirm this entry are then used as criteria for a number of Dharmic purposes ranging from determining the time of performance of certain Samskaras  to unravelling the magnitude and Karmic repercussions associated with abortions performed at different stages.
But, before we look into it, let us first consider the classification of miscarriage, which is explicitly mentioned in the Dharmashastras and which serves as a general model through which abortion itself can be understood as well.
killing of the womb/fetus, with the terms fall and killing respectively highlighting that the former is unintentional, while the latter is intentionally induced.
The text calls the miscarriage that happens in the first four months of pregnancy as Sraava or oozing, while the miscarriage happening in fifth or sixth month is termed as Paata or falling.
Sraava or oozing denotes that the embryo is lifeless in the first four months, while Paata or falling denotes how the lifeless embryo before four months has now, in the fifth and sixth month, grown into a well-formed fetus in which the process of endowment of Jiva has begun.
But, the Shastras make a distinction between abortion performed before 16 weeks of pregnancy and those performed after 16 weeks while deciding the magnitude of Adharma associated with them and the corresponding Prayashchitta (penance) and Danda (punishment) to be given to the abortionist.
whose gender remains indistinguishable, as a slayer of Brahmana.
Manu Smriti (11.
In other words, for causing abortion of a fetus before 16 weeks of pregnancy, before the gender becomes distinguishable and the Jiva becomes seated in the fetus, the magnitude of Adharma is comparable to unintentional Brahmahatya and a number of Prayashchitta procedures usually lasting 12 years are suggested for this.
Moreover, Parashara compares the magnitude with two Brahmahatya and not one Brahmahatya and says that there is no Prayaschitta, which can wipe away the Adharma within the span of life of the performer.
Among the actions listed as causing the loss of Varna (Pataniya), it mentions Abortion (1.
Verse 7) but without a reference to whether it is before 16 weeks or after.
From this we can gather that abortion placed under Abhishashta refers to abortion performed before 16 weeks, whereas the abortion placed directly under Pataniya refers to abortion performed after 16 weeks.
After 12 years, such people who have lost Varna can be readmitted into their Varna through a ritual ceremony and they become eligible for Varna Dharma, provided they have successfully completed their Prayashchitta (1..
Verse 11- 20..
Also Manu Smriti 11.
Though Garbhahatya and Brunahatya are often used interchangeably, the Garbha refers to a womb, while Bruna refers to a fetus, pointing to the fact that the above stipulation about Brunahatya is most likely a reference with respect to abortion performed 16 weeks, which has been listed directly under Pataniya and not otherwise.
236), in which case a fine of 100 Panas is to be inflicted.
From this, it follows that the said punishment is prescribed only in the case of abortion performed after 16 weeks of pregnancy and is not applicable to abortions performed during the first four months, since, if this were not so, the Prayashchitta for 12 years suggested for abortion committed in the first four months will become redundant.
So, the question is, in which case does the punishment of death applicable? For this, we must take recourse to Manu Smriti, which enunciates in detail about mutual working of Prayashchitta and punishment with respect to Mahapatakas , which causes loss of Varna in its ninth chapter.
On the other hand, those who intentionally commit Mahapatakas and are not repentant of it, must be punished with banishment and in extreme case death  (Manu Smriti 9.
On the other hand, if such an abortionist is unrepentant and refuses to perform Prayaschitta, then he or she should be punished with banishment and in extreme cases, as in gender based abortion, with death.
Such families may further be socially isolated to some extent like people not partaking food at their homes (Manu Smriti 8.
To summarize, abortion is classified into those performed in the first four months when the gender of the fetus is undifferentiated and those performed afterwards.
If anything, the abortionist may choose to perform the prescribed Prayashchitta for entirety of his/her life and become free of the guilt only after death, in which case, such a person must be fined 1080 Panas.
In fact, abortion can be fully considered as murder in the sense of killing a person, only when the fetus is aborted after 6 or 7th months of pregnancy, when the process of self-identification of the Jiva with the fetus is complete.
Yet, the same Dharmic texts brand all abortions irrespective of when they are performed as Hatya or killing (Garbha-hatya, Bhruna-hatya etc.
By this denial, the abortionist metaphorically kills the Jiva by taking away the Jivas opportunity to have a physical life and hence it is described as Hatya.
Abortion is one of the raging issues across the globe.
For example, a pro-choice stand taken to its extreme means denial of any personhood to the fetus, whereas a pro-life stand taken to its extreme ends up denying parents their free-will of deciding what is best for them.
Since, Dharma by its very definition means sustaining everything, if we can align our society on the principles of Dharma, then there can be no injustice to any.
Yet, there is a difference in the magnitude of Adharma associated with abortion based on when exactly it is performed.
Thus, in the Dharmic view of abortion, it is left to human discretion whether to give birth to a child or to abort the fetus up to 16 weeks of pregnancy (and of course face the corresponding Karmic results), while it is to be legally prohibited after 16 weeks, since after 16 weeks, the Jiva has become seated in the Hrdaya of the fetus and its right to life comes into play.
For example, Medical Termination of Pregnancy Act, 1971, allows abortion up to 20 weeks, contrary to the threshold of 16 weeks mentioned in the Dharmic texts.
The above examples demonstrate how the present laws are not in sync with Dharmic principles of abortion at many levels.
That which upholds is called as Dharma.
A Samskara called Pumsavana, for example, is to be performed before the fetus moves in the womb, preferably in the second or the third month of pregnancy (Paraskara Grihya Sutra 1.
1-2, Vishnu Smriti 27.
Pumsavana literally means quickening of a being or bringing forth a baby.
Since, the sense of the verse appears to be that in an extreme case, wherein a mother aborts the child due to its gender, she is to be punished with death.
Slaying of Brahmana, drinking of liquor, stealing, and violating Gurus bed are considered as Mahapatakas (Manu Smriti 9.
While commentators on Manu Smriti like Medhatithi and Kulluka have argued the punishment is death in the case of unrepentant intentional mahapataka, others like Narayana and Raghavananda have argued the punishment is banishment and not death.
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