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DEATH - AN AYURVEDA PERSPECTIVE
Dr. Shwetambari Joshi*1, Dr. Rajendra Urade
2 and Dr. Mamata Adhao
3
1P.G. Scholar, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb Mulak
Ayurveda Mahavidyalaya, Nagpur.
2H.O.D. and Professor, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb
Mulak Ayurveda Mahavidyalaya, Nagpur.
3Associate Professor, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb Mulak
Ayurveda Mahavidyalaya, Nagpur.
ABSTRACT
Ayurveda includes a branch called as Agadtantra, Vyavahar Ayurveda
and Vidhivaidyak which is correlated with the branch of Toxicology,
Forensic Medicine and Medical Jurisprudence respectively of the
Contemporary science. This branch explains all the aspects of death
and other lots of topics. This branch works strictly under the control of
Government and as nowadays Modern medical science is the primary
healthcare service provided by the government, so this branch is totally
governed by Modern healthcare system. (Except Agadtantra which is
very well practised in South India) But our Ayurveda books like
Kautilya Arthashashtra, Manusmruti etc. gives us the proof that this
branch was very well established in Ancient India and lots of things
mentioned thousand of years ago are even relevant to facts explained by Modern medical
science in present scenario. So, here an attempt has been made to collect all the possible
material, scattered in our ancient books, related only to death which includes its definition,
types, process of death as per pachavayu and chakras, its diagnosis and predictions (Arishta
lakshanas), post-mortem examination of dead body (Ashumrutak parikshan), Different
prakruti people reaction towards death and finally the way of dying told by Ayurveda
(Vanaprasthashram) and its corelation with modern science is explained where its possible.
All these findings are very important as they tells us the depth of Ayurveda.
KEYWORDS: Death, Panchavayu, Arishta lakshanas, Ashumrutak parikshan, Prakruti,
Vanaprasthashram.
World Journal of Pharmaceutical Research SJIF Impact Factor 8.084
Volume 9, Issue 8, 1257-1270. Review Article ISSN 2277– 7105
Article Received on
22 July 2020,
Revised on 23 July 2020,
Accepted on 27 July 2020,
DOI: 10.20959/wjpr20208-18319
*Corresponding Author
Dr. Shwetambari Joshi
P.G. Scholar, Department of
Agadtantra and Vyavahar
Ayurveda, Bhausaheb
Mulak Ayurveda
Mahavidyalaya, Nagpur.
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INTRODUCTION
Ayurveda is a science of life. So, it explains everything to us i.e. dincharya, ritucharya,
proper diet, exercise, different kinds of diseases, their treatments etc. which is necessary to
lead a healthy, stress-free and a good quality of long life. Similarly, as Death is the last stage
of life and it is also a necessity which keeps our Planet rolling properly, so, Ayurveda also
explains to us different aspects of death in detail.
As declaring death is not just a medical decision, but one has to take account of all the
circumstances which makes it a very delicate decision with no room for error. Ayurveda also
gives a spiritual touch to death process which helps us to accept this last stage of our life
gracefully. So, we have to study all the possible aspects of death according to Ayurveda and
Contemporary science also.
AIMS AND OBJECTIVES
To study all the possible aspects of death from the point of view of Ayurveda.
To compare it with the facts stated in contemporary science.
MATERIALS AND METHODS
The Material for this article has been taken from some published articles and books. Ayurved
Samhitas and some Modern Medicine Textbooks have also been referred to collect the
material relevant to the topic.
DEFINATION OF DEATH[1]
Death is an inevitable end of everyone’s life. But before understanding death, first we have to
understand the definition of life.
Ayurveda describes the combination of Sharir, Indriya, Mana and Aatma as Aayu i.e. Life.
This means that the Life remains stable, until this combination is maintained. And life ends,
when they detach. So, Ayurveda defines Death as the Detachment of Jivatma from sharir or
End of Sharir, Indriya, Mana and Atma.
Whereas the Modern medical science states under the Uniform Determination of Death Act,
1980 that ‘An individual who has sustained either 1) irreversible cessation of circulatory and
respiratory functions, or 2) irreversible cessation of all functions of the entire brain, including
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the brain stem is dead.’ And the branch of Medical science which deals with Study of Death,
is called as ‘Thanatology.’
TYPES OF DEATH[2], [3]
Ayurveda states the three main types of death -
1) Kala mrutyu or Su-mrutyu (Natural / Timely death) i.e. due to old age or natural diseases
2) Akala mrutyu (Unnatural / Untimely death) i.e. homicide, suicide, accident
3) Icchamrutyu (Death by choice) i.e. euthanesia or the spiritual death
PROCESS OF DEATH
Ayurveda explains that life leaving the system is so entrenched in it. It is not something
‘poop’ and it will go away suddenly. This happens in stages and it goes away. ‘Because we
came in stages and in stages we will go away’.
Ayurveda explains death as per the Panchavayus or Panchapranas of our body which
controls our body during its lifetime and after death, they leave our body one by one.
According to Ayurveda, only when our breath, heart and brain stop working is not death but
along with this when these Panchavayu exit our physical body completely, is called as
death.[4]
Modern science also describes the process of death in two stages[5]
- 1) Somatic or tissue
death - immediate signs of death 2) Molecular or cellular death - early and late signs of death,
which takes time to occur.
PANCHA VAYUS - THE FIVE VITAL ENERGIES
Once the breath stops, the slow process of the five vayus exiting the body begin in the
following sequence -
(All these processes varies according to the age, sex, general condition of the body, type of
death, surroundings etc.)
Samana Vayu [6]
After death, this is the first vayu exiting the body. Samana vayu
is in the charge of maintaining the temperature and digestion of
the body (‘Samano agnisamipasthaha’).[7]
The first thing that
happens after death is that the body starts cooling down and
stiffening. Samana vayu exits much faster than Prana vayu,
because of the difference between the atmospheric temperature
and the body temperature is significant. Within twenty-one to
twenty-four minutes from the breath stopping, Samana vayu
exits the body completely.
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Prana Vayu[6]
Prana Vayu also starts exiting the body, after the breath stops.
This means the respiratory action and thought process will begin
to recede along with the withdrawl of Prana Vayu (‘Uraha
kanthacharo buddhihridayaindriyachittadhruk,
Sthivanakshavathudgaranishwasannapraveshkrut’).[8]
It exits
the body within fourty-eight to ninety minutes, depending upon
the nature of death. If it is a Kala Mrutyu (Natural death) due to
old age, it should be over within sixty-four minutes. But if it is a
Akala Mrutyu (Unnatural death) of a young and vibrant body,
then it can prolong upto ninety minutes. The respiratory and
thought process is on, till this time, not in usual sense, but in a
vague manner. This is why, cremation should be deferred for an
hour and a half, at least.
Udana Vayu [6]
Then, Udana Vayu exits between six to twelve hours after the
breath stops. Once it goes away, then the buoyancy in the body
is also gone. Suddenly, the body becomes heavy. The weight
does not increase, but you can feel the weight much more
simply. This is why people feel a big difference between
carrying a live person and a dead person, ex - when you are
alive, you may weigh 70kg but you don’t feel that weight. But it
is there when you stand on a scale or when you walk etc., but it
doesn’t feel simply because Udana creates buoyancy which
makes you less available to gravity (‘Udano nama yastu
urdhwamupaiti pawanottamaha’[ 9]
, here the word urdhwam
upaiti means working in upward direction i.e. opposite of
gravity)
Apana Vayu [6]
Apana Vayu exits the body, somewhere between eight to
eighteen hours, after the breath stops. Once it starts receding the
body in a major way, then the sensory and motor aspect of the
body is gone (As it gives stimulatory reflexes for excretion -
‘Shukrartava shakrutmutragarbha nishkramankriyaha’).[10]
Even after someone is declared dead, they can still feel
sensations. There have been many number of cases where
people get terrified because a dead body moves a little bit. There
could be negligible movement or mild twitching in the body
because the sensory activity is still active. The life is not fully
convinced that its finished. Its still making an effort of its own.
Vyana Vayu [6]
Vyana Vayu, which is the preservative nature of prana, is the
slowest to exit (‘Krutsnadehacharo vyano
rasasanwahanodyotaha’).[11]
So, when it recedes, rotting
process begins in our body. It takes eleven to fourteen days to
recede if the death is because of an old age and life has became
feeble. But if the death was because of an accident when the life
was still vibrant, unless the body is totally crushed, the
reverberations of this life will continue from somewhere
between forty-eight to ninety days.
Some of the above processes can be correlated with modern science also[12]
, ex - as explained
in Samana vayu, modern science also includes cooling of body - Algor mortis and stiffening
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of body - Rigor mortis in early signs of death, then as explained in Apana vayu, modern
science also states that in somatic death there is only physical stoppage of tripod of life i.e.
heart, brain and lungs but individual cells may not die and respond to some chemical, thermal
or electrical stimuli like pupil muscle may contract on application of myotic drugs. These
individual cells dies during the molecular death. So, because of this, in rare instances during
the disposal of the body, the spontaneous movements of muscles may occur after somatic
death but before molecular death. And then as explained in Vyana vayu, modern science also
includes the decomposition or rotting of the body in the late signs of death which takes more
than twenty-four hrs. to some months to happen.
All the vayus do not exit the body at the same time but in a definite pattern, can also be
understood with some examples like, it is well documented that if you keep a dead body for
two to three days[4]
, you will notice that the hair and nails will grow. If it was a man and he
used to shave, you can see this from the facial hair. Therefore, in some countries where they
preserve the dead bodies for a longer time, the undertakers clip the nails and shave the beard.
The skin becoming dried or shrunk, may make a small contribution, but it is mainly because
the hair and nails are special in a way as there is no sensation in these parts of the body
because there is no Prana vayu in them even when you are alive, but the other vayus are
present there. So. immediately after death, when the Prana vayu has exited the body, these
parts of the body are not much affected. This is why, you will observe minimal growth there
until the other vayus exit the body. Also, we can observe this in some patients, like patients
with brain stem death, the excretory, circulatory and gastrointestinal functions continue to
work. This is because, in brain stem death, the Prana vayu and Udana vayu leaves the body
but the other three vayus remain in the body which controls the gastrointestinal, circulatory
and the excretory functions. It is only because the process of withdrawl of the vayu spans
over a period of time[4]
, there is a window of opportunity for outside interventions and
manipulations that can sometimes revive the dead person like cardiopulmonary resuscitation
(CPR).
CHAKRAS - THE GATEWAY OF EXIT[13]
Chakra means ‘wheel’ and refers to energy points in your body. They are thought to be
spinning disks of energy that should stay open and aligned, as they correspond to bundles of
nerves, major organs, and areas of our energetic body that affect our emotional and physical
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well being. These chakras are compared with the Nerve Plexuses explained in Modern
Medical Science.
There are total of 114 such chakras, 112 of them are in the body and two outside the body.
The chakras within the body are classified into seven main categories of sixteen each. The
seven main chakras are – 1) Muladhar chakra 2) Swadhishthana chakra 3) Manipur chakra
4) Anahata chakra 5) Vishuddhi chakra 6) Agna chakra 7) Sahasrara chakra.
These chakras are said to be the Exit Gateways of life because after death the Panchavayus
explained above recedes the body through the chakras. It is said that, people end up leaving
through the Muladhara Chakra, located at the perineum if they dies in fear, which happens to
lot of people. This is why we see that at the time of death, many people pass urine or faeces
with a certain force. This is not because of incontinence, but because the prana leaves the
body through the Muladhar Chakra, which is said to be not a good way to die.
The person who is fully conscious will leave through their Sahasrara Chakra, from the top of
their head. This is said to be the best way to leave. Normally the prana just leaves, but
sometimes it actually leaves a physical hole there at the moment of death. We all know that
the bit of the skull at the top of the head does not form in infants for quite some time. That
spot is called as Brahmarandhra. For some people, when they leave the body, an actual hole
is found there.
DIAGNOSIS OF DEATH[14]
Different types of Lakshanas to confirm death as told in Charak Samhita, Sushrut Samhita
and Ashtanga Hridaya are as follows-
1) Bluish discolouration of lips (Nilaushtha)[15]
2) Absence of bleeding from ulcers or on making incisions with sharp instruments
(Kshatajam kshataccha nayatyetani[15]
/ Shashtrakshate yasya na raktameti[16]
/
Kshatatkshatajagamaha[17]
)
3) Swelling of blackish – reddish colour - mostly localized (Krushnaha saraktaha
shwayathushcha[16]
)
4) Falling of hairs (Keshapatan[15]
/ Keshashato[16]
)
5) Tongue becomes whitish (Jivhasito[16]
)
6) Absence of Horripilations even after sprinkling cold water (Shishirairna lomaharsho[15]
/
Sheetabhihi abdhishcha na romaharsho[16]
)
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7) Don’t regain consciousness even by strong nasal medication (Na nasyaishchetana
tikshnairna)[17]
8) Looseness of teeth (Dantashaithilya)[15]
9) Non-formation of Contusions or linear marks on the body parts in reaction to blows or
when hit by baton (Nabhihate dandaraji syat[15]
/ Dandahatascha no rajihi[17]
) or If
marks don’t develope on body parts when tied with creepers (Rajyo latabhishcha na
sambhavanti)[16]
10) Stable lower jaw (Hanvo sthiratvam)[16]
From all these lakshanas, the first five lakshanas indicates the cessation of blood circulation
i.e. cardio respiratory system, the next two lakshanas indicate the cessation of nervous
system, while the other indicates the flaccidity of muscles and skin. Above all lakshanas can
be correlated with the Cut test, Magnus test, Pressure test etc.[18]
told by modern science, in
which procedures and materials used are different but the principles are same.
LAKSHANAS EXPLAINED IN AGADTANTRA BOOKS
Mrutlakshanas (Signs of death) explained in Vishavaidyasarasamucchaya[19]
1) Blood is not seen on incision made over the forehead with spike of the paddy seeds and if
at all seen, it is blackish and very small in quantity.
2) If water sprinkled and swept over by hand over hairy area of body, it fails to produce
horripilations.
3) Body of patient doesn’t sink when put into water.
4) If thighs are beaten with shaft, but swelling is not produced. If still doubt arises, body
should be immersed in water and look out for bubbles. Immediate formation of lots of
bubbles indicate death. Observe for sometime, in case of absence of bubbles and if some
bubbles forms, it should be concluded that the death has not occurred and should be tried
with Tikshna Nasya (Insuffulation) and Anjana (Collyrium).
Gatajivalakshanas (Signs of death) explained in Vishavaidyajyotsnika[19]
1) Involuntary passage of urine and faeces
2) No bleeding even after incising forehead
3) Dark and composed body
4) Wet hair and if they remain so for long
5) Floating of body if immersed in water
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6) Though hit by a stick, no appearance of stuck marks, anus eyes and mouth if remain open
7) No movement of eyeballs
PREDICTIONS OF DEATH[20]
Ayurveda explains about the prognosis of disease w.s.r. to its sadhyasadhyata, arishta
lakshanas, ojakshaya etc. From these, the ‘Arishta lakshanas’ means the predictions of death.
According to Sushruta, abnormal changes happening in the body, temperament and
constitution are in brief called as ‘Arishta’. While according to Charak, dangerous and
ominous symptoms suggesting definite death of a patient is ‘Arishta’. The Indriya Sthana of
Charak Samhita explains these Arishta lakshanas with specific respect to duration, disease,
purvarupa etc.
It also explains the Factors to be examined for assessment of Arishta lakshanas which are -
Varna, swara, gandha, sparsha, chakshu, shrotra, ghraana, rasana, sparshana, mana,
smruti, akruti, ahara, vihaara, upadrava, chaya, pratichaya etc.
Some of the Arishta lakshanas are - 1) patient vomits the food eaten and whose ingested food
is not digested even if retained (‘Annam na chyavate bhuktam sthitam cha api na
jeeryate’)[21]
2) patient having breathed out a long expiration followed by a short
inspiration
and faints (‘Dirgham ucchasya yo hraswam naro nishwasya tamyati’)[22]
3) patient passing
condensed urine (‘Mutram grathitam’)[23]
etc.
These lakshanas can be correlated with Severe anorexia or difficulty in swallowing, Chyne-
stroke respiration, Concentrated urine respectively which are told as near death symptoms by
contemporary science.
MEDICO – LEGAL ASPECT OF DEATH[24], [25]
Kautilya’s Arthashashtra has described the necessity of Medicolegal Autopsy. This treatise
describes a chapter called as ‘Ashumrutak Pariksha’ which describes the medicolegal aspect
of death, examination of dead body i.e. post-mortem appearances. Kautilya mentioned that in
case of unnatural sudden death, autopsy should be carried out to find out the cause of death
and this autopsy was done after smearing the body with oil (Tailadroni) to bring out the
bruises, swelling and other injuries[26]
and for its preservation. Ayurveda mentions that Taila -
oil is the best medicine for Vatashaman (‘Nasti tailat param kinchit aushadham
marutapaham’).[27]
So, may be after death also smearing the body with taila can slow down
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the process of exiting the panchavayus or panchapranas from the body and so could help in
its preservation.
It describes the causes of death and its post-mortem appearances[24], [25]
as follows
(Contemporary science also explains most of the post-mortem appearances like swelling in
hands and legs, marked ligature etc. as stated below) -
Sr. No. CAUSE OF DEATH P.M. APPEARANCE
1) Nirudhochvashatam (Strangulation)
Urine and stool passed out, organs
inflated with air, Swollen hands and
legs, eyes open and neck marked with
ligature (‘Nishkirna mutrapurisham
vatpurnakoshthatwakkam
shoonpadpanim unmilitaksham
savyanjankantham pidana’)
2) Udbandhahatam (Hanging)
All the above signs with contracted
arms and thighs (‘Sankuchita
bahusakthi’)
3) Shoolarapitam
Swollen hands, legs and belly, sunken
eyes and inflated navel
(‘Shoonpanipada udaram
apagataksham udvruttanabhim’)
4) Udakahatam (Drowning)
Prolapsed rectum, eyeballs steady and
outside the cavity, tongue bitten
between teeth, swollen belly (due to
collection of water in stomach)
(‘Nistabdha gudaksham
sandashtajimham adhmata udaram’)
5) Kashthairashmibhirvahatam (killed
with sticks and ropes)
Dead body wetted with blood and
fractured limbs (‘Shonita anusiktam
bhagnabhinnagatram’)
6) Avakshiptam (fall from building etc.)
In case of falling of house etc. over
body, signs of broken limbs are found
(‘Sambhagna sphutitagatram’)
7) Vishahatam (poisoning)
Dark coloured hands, legs, teeth and
nails, loose skin, hairs fallen, flesh
reduced, face with foam and saliva.
(‘Shyavapanipadadantanakham
shithilmansaromacharmanam
fenopadighdhamukham’)
8) Sarpakithatam (snake bite or poisonous
insect bite)
All Vishahatam signs with bleeding
with marks of bites.
(‘Sashonitdansha’)
9) Madangoghatam (due to consumption
of narcotic drugs)
Body disorganized and clothes
scattered with excessive vomiting and
purging. (‘Vikshiptam vastragatram
ativantaviriktam’)
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Kautilya[24]
has also told that, in case of Suspected poisoning, the undigested parts of the food
from the stomach were tested by feeding it to birds (payobhihi). If the food was was totally
digested, then some portion of the heart of the dead body was cut down and dropped into the
fire. If it would sound like ‘chit-chit’ and the colour of fire changed to green, blue, red
colours like rainbow seen in the varsha rutu - rainy season, then that death would be
considered due to poisoning.
REACTION OF DIFFERENT PRAKRUTI PEOPLE TOWARDS DEATH[28]
The reactions or behaviours described below can be seen in patients (of hinasattva), who are
going to die or in the people who are going to loose their loved ones or have lost them.
1) VATA PRAKRUTI - The Vata dosha is inherently dry, cold and light in nature (‘Tatra
ruksho laghuhu sheetaha kharaha sukshmaha chala anilaha’)[29]
which governs depletion,
destruction, decay, necrosis, the process of wasting away and shutting down. So, the
active dying process is specifically correlated with vatadosha. Change in smell,
temperature instability, bodily organs shutting down, mottling of the skin, and gurgling
breathing (death rattle) are all vata symptoms which are signs of Impending death.
Symptoms like behaviour of responding unpredictably, speaking to those who are already
passed on, non responsiveness, being spaced out or not present, outbursts of tears or
yelling and the behaviours displaying the movement and rapid dynamism are all
symptoms of vata dosha which we get to see in vata prakruti people.
2) PITTA PRAKRUTI - Pitta represents the forces of transformation and metabolism in the
body and mind. Pitta allows the food to transform into energy and experiences to
transform into opinions, analysis and evaluations. So, it also represents rational aspect of
the intellect. Pitta have hot and sharp qualities (‘Pittam sasnehatikshnoshnam laghu
visram saram dravam’).[29]
So Pitta prakruti people are confident, bright, very passionate, disciplined and perfectionate
but also they can easily become uncontained. This creates an excess of heat in body and mind
which express itself in outburst, anger. tantrums, criticism and jealousy.
As the process of dying is neither controlled nor precise, so this can be a very big challenge
for pitta prakruti people because they are always overcontrolling and demanding, especially
in the times of stress. These strongwilled, leader quality people who always make things
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happen in their way, find it very difficult to accept that they have no control over the dying
process. Sometimes pitta prakruti patients or family members are very direct and intense in
communication which is very explosive and sharp due to their feelings of helplessness and
powerlessness.
3) KAPHA PRAKRUTI - Kapha represents the forces of stability and structure in the body
and mind as it provides the physical form to the body. Linked with qualities of earth and
water, kapha is wet, dense, heavy, slow and steady (‘Snighdhaha sheeto guruhu mandaha
shlakshno mrutsnaha sthiraha kaphaha’).[29]
In the mind also it describes the qualities of
gentleness, calmness and consistency which makes them very affectionate and loyal. But
when kapha is out of balance, the same qualities can become stubbornness, lethargy,
withdrawl, depression, issues of attachment and possessiveness.
So, due to all these, though these people have watery emotions such as tears, they may
internalize all these emotions and not show them though they feel it very deeply. And so they
may experience a longer grieving process than others.
THE WAY OF DYING TOLD BY AYURVEDA[29]
– (For Kala Mrutyu)
Every creature in the world, except man, seems to know how to die gracefully. They all know
when it is time to die (except being killed by a predator), so at that time they withdraw to a
quiet place and die gracefully. It is only the human being who is becoming increasingly
graceless. When death comes, people who did not know how to live, will definitely have
problems with how to die.
Ayurveda divides our life in five stages -
1) Balyavastha (Childhood) 2) Brahmacharya (Celibate student) 3) Grihasthashram
(Householder) 4) Vanaprasthashram (Hermit in retreat) 5) Sanyasa (Renunciation).
From these stages, a common man lives upto the fourth stage called as Vanaprasthashram in
which Ayurveda tells the person to handover the household responsibilities to the next
generation, to get withdraw from all the affairs of the world and dedicate their time in gaining
spiritual knowledge and wisdom. In today’s lifestyle, we can compare it with our after
retirement life.
Vanaprastha ashram meant being in communication with the vana or forest. But in todays
era, we can consider it as a protected outdoor space like a ashram with a lot of plantation and
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greenery. The Fundamental idea is that after living in a home all your life, now, as the end
nears, you move close to the nature and be aware of this vulnerability. Be in touch with the
earth, you must be in touch with the elements (panchamahabhutas) which constantly reminds
your body that you are just a pop-up and you will go back. People go to Vanaprasthashram
doen’t mean that they are going there to die, it means they have become conscious that they
have to die and so they want to live their life with a certain kind of awareness and
preparation, so that death can happen in the best possible manner. This is not an invitation to
death but a profound acceptance of the human condition. So, Vanaprasthashram is to bring a
deep sense of mortality to this body. Once this body gets completely conscious that it is
mortal, then it will arrange itself properly.
But going to Vanaprasthashram has never been a compulsion till now and then also. Our
Acharyas have certainly shown us a correct way to die but its totally an individual’s choice
that how he wants to spend his life and then how to die. They have left it upto us that how we
apply the principles of Vanaprasthashram in our life. After all, it is always said that, if you
want that moment of death to happen in full awareness, then you have to live a life of
awareness.
DISCUSSION AND CONCLUSION
Thanatology has been evolved a lot over the years, but to have a standard and scientific
criteria for declaring death thousands of years back and the overall perspective towards death,
itself speaks the depth of our Indian Medical Science i.e. Ayurveda.
Through this article, a small attempt has been made to enlighten the topic of Death in
Ayurveda. And it is very clear that we have to explore it a lot in future and should also
perform research studies over it which will help us to understand the Ayurveda more deeply.
ACKNOWLEDGEMENT
I would like to thank my younger brother Mr. Omkar Mohan Joshi, my teacher Dr. Dilip
Sawarkar - Retd. Assistant Professor (Zoology Dept.) and my batchmate Dr. Ujjwala Sakore -
MD Scholar (Ayu.) for their contribution in this article.
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