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The most important Public policy debates today surround the use of euthanasia to end the sufferings of terminally ill patients. This debate revolves around one of the most important aspects which is, the right to a dignified life, and it is the central concern for one and all. This research paper is an attempt to analyze the legal issues involved in legalizing euthanasia and the consequences thereof. The research paper will also focus on the role played by the judiciary in India related to euthanasia. [ABSTRACT FROM AUTHOR]

The recent inventions in the Information Technology (IT) have transformed the world into a global village wherein the geographical boundaries have vanished significantly. The recent pandemic Covid-19 has again proved the affiliation of the world. IT coupled with the Artificial Intelligence has revolutionized the medical science. It has demystified various terminal diseases; however, the "man is still mortal". A good number of diseases are still terminal and cause incurable, unbearable pain, mental and financial trauma for the victims and their family. The surety of death in near-term originated the thought of Euthanasia or mercy killing. Euthanasia in simple words refers to a voluntary/consent as given by the patient to terminate the life in a dignified manner to get relieved from sufferings. Different countries have different variation of Euthanasia. This Article aims to study the euthanasia practice in Netherlands, Canada, and India. India is a country where recently Supreme Court has recognized passive Euthanasia and Living Will. [ABSTRACT FROM AUTHOR]

Introduction: Doctors are synonymous of life. In recent pandemic Covidl9, doctors were given novel appellation as "Devdoot", who fought selflessly with the pandemic to save the civilization. During the pandemic, doctors could justify the medical oath which is taken at the time of passing out ceremony. But when the same doctors are requested by patients or their family members for peaceful death of the patient, it put the medical fraternity under dilemma, whether they should accept the request or continue fight with the disease till last. Objectives: The article examines the different types of Euthanasia and medical practices prevailing in Europe and USA. It also explains the present status on Euthanasia in India. Authors also conducted a sample study to take the opinion of doctors in India. Conclusion: Modem inventions in Information Technology (IT) have revolutionized the world. Now the geographical distances among the countries does not matter. The entire world has become a global village. An invention in one country becomes available to the entire word within nano seconds. It has been proved by the recent pandemic Covidl9 which engrossed the entire world. No part of the world could be spared from covid causalities. Despite such various magnificent inventions in medical science, "man is still mortal" and Medical Science still struggling to conquer the human death. A large number diseases are still out of purview of doctors which are incurable and causes of unbearable pain and mental trauma for the victims as well as for their nearest and dearest, where ultimate death is certain. Medical Science could defer or delay the death but could not eliminate the death. Citizens of Western world are becoming more vocal for euthanasia, but Asian countries are still in discussion phase. India is still do not have any legal prescription on euthanasia. In general, doctors in India do not prescribe or administrate euthanasia directly or indirectly. Government should frame a law to protect the medical fraternity from any legal complicacies in this regard. [ABSTRACT FROM AUTHOR]

Euthanasia is highly debated issue not only in India but all over the world. The present paper is concerned with the practice of euthanasia in India. The methodology of this paper is based on critical analysis of the ethical issues and judicial approach towards the euthanasia practice in India. The practice of euthanasia is directly connected with right to live a dignified life and die with dignity. It is one of those controversial issues which are related with the jurisprudence of rights. It involves three parties - patient, his/her family and the doctor who performs the action. The debate on euthanasia became pertinent in the late 20th century. The views against and favour in euthanasia are presented in this chapter. Through this research article we will critically examine the current legal debate on euthanasia and its legal implications in Indian legal system. [ABSTRACT FROM AUTHOR]

Euthanasia is the act or practice of painlessly putting to death persons suffering from incurable and distressing disease as an act of mercy. This act is illegal in many countries as it is against medical ethics. It has been legalised in few countries during the early 21st century.The objective of this article is to review the current status of euthanasia, the status of the act in the Netherlands and to compare the same with the laws in India. It is also aimed at giving an analytical review of the laws in the two countries during the period 2001 to 2020.Euthanasia in the Netherlands is regulated by the “Termination of Life on Request and Assisted Suicide (Review Procedures) Act”, 2002. The numbers of requests in the Netherlands for euthanasia have risen to more than double over the period of ten years and as seen the numbers of requests fulfilled have not followed the same trend over these years.In India, the act of euthanasia has been classified as unethical except in cases where the life support system is used only to continue the cardio-pulmonary actions of the body. In such cases, subject to the certification by the term of doctors, the life support system may be removed. Passive euthanasia is permissible under the supervision of law in exceptional circumstances. There are various arguments for euthanasia based on principles of autonomy whereas the central argument against legalizing euthanasia is society’s view of the sanctity of life. [ABSTRACT FROM AUTHOR]

The legal and social perspectives of euthanasia have been widely debated in India since the 1990s. The Indian constitution is a strong pillar that supports a peaceful society and practice of morality. This paper deals with the legal and social perspectives of euthanasia in the context of India. Article 21 of the Indian Constitution assures that every Indian citizen has the right to live with dignity. While it provides all citizens the right to life, some social customs like 'thalikoothal' in Tamil Nadu southern part of India and 'sallekahana' (fasting unto the last) among Jain monks in Banaras Northern part of India are practiced. These are the challenges to the Indian Constitution and individual rights. Sallekhana is a religious custom but 'thalikoothal' is a social custom. This paper discusses social and legal points of euthanasia. The landmark case of euthanasia in the Indian Supreme Court in 2007, and the plea of Nurse Aruna Shangbarg and permission for passive euthanasia are discussed. [ABSTRACT FROM AUTHOR]

Background: Thoughts around passive death are not infrequent among older persons struggling with dysfunctional aging. Our review is inspired by Surinder (name changed), a 68-year-old doting grandfather, reduced to a bed-bound quadriplegic, aphonic fed by a Ryle's tube, breathing through a tracheostomy and drained by a urinary catheter, following the development of a pontine bleed. He underwent neurosurgical intervention at a tertiary care center and transferred to our center for nursing care. The current review explores the published literature around the acceptance, religiosity, culture, beliefs, diagnosis, procedure and challenges involving assisted death in older persons. Methods: A PubMed database search, using keywords (assisted suicide OR mercy killing OR euthanasia) AND (Old OR elder OR senior OR geriatric) AND culture AND belief was conducted in August, 2023. The titles of the published articles were screened by independent authors for relevance. Full text articles were then examined and data was extracted around the previously identified focus areas. The current abstract presents the brief findings of our review. Observations and Results: Our initial search revealed 47citations and we selected 6 articles for detailed review. Raising the subject of culture, autonomy of an individual decision making in the west shows higher acceptance rate for euthanasia and assisted suicide (EAS) than in Asians. Patient's belief in afterlife goes against EAS. Another study suggests that physical illnesses in geriatric population had a considerably more requests for the cause against mental illnesses. Conclusion: Despite the framing of clear laws by the Supreme Court in the case of Aruna Shanbaug, much ambiguity remains in the case of assisted death in India. Regardless of the acceptance of voluntary death in our ancient Hindu culture, discussions around the subject are masked by passionate religiosity and misplaced cultural taboos. Our work paves the way towards clearing the air and bringing the focus on this discussion. [ABSTRACT FROM AUTHOR]

Introduction: End of life care of terminally ill is a sensitive topic in our socio cultural ethos. In a country where Euthanasia policies are widely debated, dignified death is a desired form of death. Euthanasia literally means "good death". In India the debate still continues on practices related to euthanasia and its legalization until recently when the verdict on the passive euthanasia has been passed by the supreme court. In addition, lack of an effective palliative care system has led to complex situations towards the end of life. Globally, it is estimated that palliative care is needed in 40-60% of all deaths. However there is no training or facility to meet this demand. Methodology: A focus group discussion (FGD) was carried out among 22 residents in a rural area of Tamilnadu to identify the social and cultural determinants of end of life care practices. A FGD guide was prepared and after an informed consent the study was undertaken. An in depth interview was carried out among a sub group of participants. Results: The FGD and the IDI revealed several end of life practices in the rural areas such as Thalaikoothal, Feeding the ill with holy water and sand etc. The study also revealed the major determinants leading to such practices such as the social, and cultural beliefs in addition to economical and emotional factors. Conclusion: Several factors determine the end of life decisions in a family ranging from economical to social and cultural factors. While we are examining these factors, it is important to strengthen the palliative care provision in the country by building capacity and integrating it in primary care. [ABSTRACT FROM AUTHOR]

'Euthanasia' is a compound of two Greek words 'eu' and 'Thanatos' meaning, a good death. It is a practice of intentionally ending life to relieve from suffering and pain which are immeasurable within human limits. Basically it's ending of life for the impaired, which is unable to achieve 'moksha' even after persistently or willingly trying to. In medical language, 'termination of life by doctors at request by the patient's close relatives or attendants for patient bedridden for years struggling and unable to revive. Euthanasia is a complex matter of concern. It poses both, positive and negative implications which should be worked on and implemented under guidelines by administrations at different settings. As certain developed nations have legalized Euthanasia, their proposals and recommendations for considerations can be considered as a base for projecting Euthanasia in developing countries like India. [ABSTRACT FROM AUTHOR]

The principle objective of the medical profession is to render service to humanity with full respect for the dignity of Profession and also to the humanity. Getting reward or financial gain or any kind of benefit is a subordinate consideration. Who so-ever chooses this profession, assumes the obligation to conduct himself in accordance with its ideals. A physician should be an upright man, instructed in the art of healings. He shall keep himself pure in character and be diligent in caring for the sick; he should be modest, sober, patient, prompt in discharging his duty without anxiety; conducting himself with propriety in his profession and in all the actions of his life. objective: To assess the knowledge among undergraduate medical students on medical ethics. Materials and Methods: A cross sectional study was conducted on II year medical students of adhichuchanagiriinstitiute of medical science Karnataka in the month of november 2014 after obtaining the prior permission from the concerned authority. The data was collected by students using semi structured questionnaire. Results: In our study 35(29.7%) of the repondents were with the opinion that medical ethics is very important in their proffesion.118 respondents 62(52.5%) were males and 56 (47.5%) were females with mean age of 20 years. 76(64.4%)of the students were in favour of euthanasia in case of terminal illness which is against the medical ethical code of conduct. Conclusion: Even though the medical ethics has been included in the syllabus of MBBs by Medical council of India the knowledge about the ethical issues was low among students. Hence there should be sufficient training classes, cME programmes, workshops, conferences to stress the importance of ethical practice and to make the doctors confident enough to deal the ethical dilemma themselves and to adopt principles for better professional efficiency. [ABSTRACT FROM AUTHOR]

Physician assisted suicide is not practiced in India, despite a string of cases which have exposed the grave need for a progressive law on euthanasia. This article seeks to trace the moral and legal development of the concept of euthanasia, through societal discourse and judicial pronouncements, both. To highlight the glaring inconsistencies of India's law on euthanasia, we present alternative jurisprudences around the world, where physician assisted suicide (PAS) is a state-sanctioned practice. We argue that even though India has a legislation to enable passive euthanasia, only enabling Physician Assisted Suicide would indicate true development and progressive health-care sector law-making. [ABSTRACT FROM AUTHOR]

Introduction: The topic of euthanasia has induced differences not only among professionals in the medical fraternity but also in other fields as well. The dying process is being lengthened by the new state of art technologies erupting as such higher pace, and it is at the expense of standard quality of life and of a gracious death. Aim: To study the awareness and attitude toward euthanasia among select professionals in Delhi. Methodology: It was a questionnaire-based descriptive cross-sectional study. The study population included doctors, nurses, judges, lawyers, journalist, and social activists of Delhi. Tool included a sociodemographic questionnaire, two questions to know awareness regarding euthanasia and a modified euthanasia attitude scale used to measure attitude toward euthanasia. Data were analyzed using Stata 11.2. Results: Through our study, it is evident that professionals who participated in the study (judges, advocates, doctors, nurses, journalists, and social activists) in Delhi were familiar with the term euthanasia. No significant difference was seen in the attitude of professionals of different age group and sex toward euthanasia. Conclusion: Through this study, it is found that judiciary group most strongly endorsed euthanasia. The attitude of doctors was elicited from mixed group with doctors belonging to different specialties. Oncologists are not in favor of any form of euthanasia. However, doctors from other specialties did support euthanasia. [ABSTRACT FROM AUTHOR]

The article discusses changing trends of suicide in India as of October 2015 and the challenges ahead. Topics include the factors gaining momentum in influencing suicide in the country including problems with parents-in-law and spouses and mental illness, the changing trends in the preferences for the methods adopted for suicide such as cut and stab injuries, and hanging, and the challenges such as media messages and publicity of suicide, and the impact of Internet on suicide.

Appropriate treatment limitations towards the end of life to reduce unwanted burdens require ethical clarity that is supported by appropriate legislation. The lack of knowledge of enabling legal provisions, physicians feel vulnerable to legal misinterpretation of treatment limiting decisions. In India the lack of societal awareness, inadequate exploration of the gray areas of bio-ethics and unambiguous legal position relating to terminal illness have resulted in poor quality end of life care. Much of the perceived vulnerability by the physician is attributable to insufficient knowledge and understanding of existing constitutional and legal position in India. While we await informed legal and legislative opinion, this paper highlights possible legal liabilities arising from treatment limitation decisions with available defense. It is hoped that such clarity would lead to more confident ethical decisions and improved end of life care for patients. [ABSTRACT FROM AUTHOR]

Physician-assisted suicide (PAS) is a controversial subject which has recently captured the interest of media, public, politicians, and medical profession. Although active euthanasia and PAS are illegal in most parts of the world, with the exception of Switzerland and the Netherlands, there is pressure from some politicians and patient support groups to legalize this practice in and around Europe that could possibly affect many parts of the world. The legal status of PAS and euthanasia in India lies in the Indian Penal Code, which deals with the issues of euthanasia, both active and passive, and also PAS. According to Penal Code 1860, active euthanasia is an offence under Section 302 (punishment for murder) or at least under Section 304 (punishment for culpable homicide not amounting to murder). The difference between euthanasia and physician assisted death lies in who administers the lethal dose; in euthanasia, this is done by a doctor or by a third person, whereas in physician-assisted death, this is done by the patient himself. Various religions and their aspects on suicide, PAS, and euthanasia are discussed. People argue that hospitals do not pay attention to patients' wishes, especially when they are suffering from terminally ill, crippling, and non-responding medical conditions. This is bound to change with the new laws, which might be implemented if PAS is legalized. This issue is becoming relevant to psychiatrists as they need to deal with mental capacity issues all the time. [ABSTRACT FROM AUTHOR]

To many in India and elsewhere, the life and thoughts of Mohandas Karamchand Gandhi are a source of inspiration. The idea of non-violence was pivotal in his thinking. In this context, Gandhi reflected upon the possibility of what is now called 'euthanasia' and 'assisted suicide'. So far, his views on these practices have not been properly studied. In his reflections on euthanasia and assisted suicide, Gandhi shows himself to be a contextually flexible thinker. In spite of being a staunch defender of non-violence, Gandhi was aware that violence may sometimes be unavoidable. Under certain conditions, killing a living being could even be an expression of non-violence. He argued that in a few rare cases it may be better to kill people who are suffering unbearably at the end of life. In this way, he seems to support euthanasia and assisted suicide. Yet, Gandhi also thought that as long as care can be extended to a dying patient, his or her suffering could be relieved. Since in most cases relief was thus possible, euthanasia and assisted suicide were in fact redundant. By stressing the importance of care and nursing as an alternative to euthanasia and assisted suicide, Gandhi unconsciously made himself an early advocate of palliative care in India. This observation could be used to strengthen and promote the further development of palliative care in India. [ABSTRACT FROM AUTHOR]

In our society, the palliative care and quality of life issues in patients with terminal illnesses like advanced cancer and AIDS have become an important concern for clinicians. Parallel to this concern has arisen another controversial issue-euthanasia or "mercy -killing" of terminally ill patients. Proponents of physician-assisted suicide (PAS) feel that an individual's right to autonomy automatically entitles him to choose a painless death. The opponents feel that a physician's role in the death of an individual violates the central tenet of the medical profession. Moreover, undiagnosed depression and possibility of social 'coercion' in people asking for euthanasia put a further question mark on the ethical principles underlying such an act. These concerns have led to strict guidelines for implementing PAS. Assessment of the mental state of the person consenting to PAS becomes mandatory and here, the role of the psychiatrist becomes pivotal. Although considered illegal in our country, PAS has several advocates in the form of voluntary organizations like "death with dignity" foundation. This has got a fillip in the recent Honourable Supreme Court Judgment in the Aruna Shaunbag case. What remains to be seen is how long it takes before this sensitive issue rattles the Indian legislature. [ABSTRACT FROM AUTHOR]

Context: Advances in expertise and equipment have enabled the medical profession to exercise more control over the processes of life and death, creating a number of moral and ethical dilemmas. People may live for extended periods with chronic painful or debilitating conditions that may be incurable. Aim: This study attempts to study the attitudes of doctors toward euthanasia and the possible factors responsible for these attitudes. Settings and Design: A cross-sectional survey of 213 doctors working at a tertiary care hospital was conducted to determine their attitudes toward euthanasia. Materials and Methods: A self-administered questionnaire was used to assess attitudes and personal perceptions about euthanasia. Statistical Analysis Used: The Chi square test was used to assess factors influencing attitudes toward euthanasia. Results: A majority of the respondents (69.3%) supported the concept of euthanasia. Relief from unbearable pain and suffering was the most commonly (80.3%) cited reason for being willing to consider the option of euthanasia. Majority of those who were against euthanasia (66.2%) felt that the freedom to perform euthanasia could easily be misused. Disapproval of euthanasia was associated with religious affiliation (P<0.001) and speciality (P<0.001). Conclusions: A majority of the doctors in this study supported euthanasia for the relief of unbearable pain and suffering. Religion and speciality appear to be significant in determining attitudes toward euthanasia. [ABSTRACT FROM AUTHOR]

Euthanasia also called as mercy killing is producing painless death of an individual suffering from hopelessly incurable and painful disease. The question of euthanasia arises on three occasions that is at the beginning of life in severely handicapped children, at the end of natural life and when a person is severely impaired as a result of brain damage. The present paper deals with concept, types, reasons for opting euthanasia as well as arguments in favour and against euthanasia, history of euthanasia, its legalization both international and in Indian scenario will be discussed along with its ethical consideration in relation to Indian Medical Council (Professional Conduct, Etiquette and Ethics) Regulations 2002. [ABSTRACT FROM AUTHOR]

This article aims to trace and describe the bioethical threads in medical practice and the understanding of medicine among Tibetan refugees living in India. Taking up such a task results mainly from the fact that only traces of bioethical reflection are visible in Tibetan society, but without the awareness that it requires systematic reflection on its essence and changes that accompany modern medicine. I define the state of the discussion on Tibetan bioethics as preparadigmatic, i.e., one that precedes the recognition of the importance of bioethics and the elaboration of its basic concepts. In this paper, I will show how the Tibetan refugees today, in an unconscious way, approach bioethics, using the example of life-related topics, namely beginning and death. To this end, I chose topics such as abortion, fetal sex reassignment, euthanasia, and suicide. On this basis, I will indicate the main reasons that hinder the emergence of bioethics and those that may contribute to systematic discussions in the future. An introduction to Tibetan medicine will precede these considerations. I will show how medical traditions, especially the Rgyud bzhi text, are related to Tibetan Buddhism and opinions of the 14th Dalai Lama. [ABSTRACT FROM AUTHOR]

The authors reflect on the role of psychiatrists in dealing with euthanasia in India. They believe that it is the responsibility of the psychiatrist to evaluate the mental status of the patient when on considers euthanasia. They state that psychiatrists must prepare themselves for doing the best interest of their patients and the society, knowing that life is considered pious in India.

The author discusses the process of euthanasia which has been in debate in the field of bioethics research. He cites the illegality of euthanasia in India though in special circumstances, courts have voted in favor of passive euthanasia such as in the Aruna Shanbaug case. He also notes the religious arguments against euthanasia and the role of neuroscience that will be profound with the development of technology and treatment in helping to decide the cases of euthanasia.

Application of traditional ethical principles in developing countries may not, indeed should not, conform to the western philosophy and ideology. The principle of distributive justice is of utmost importance when critical resources are scarce. There is no ethical imperative, nor is one followed even in the most advanced countries, that every citizen is entitled to the very best available care. However, a society must establish a uniform code of ethics that can be applied nationally, whereby all citizens are eligible for a minimum acceptable level of care. The traditional principles of autonomy, beneficence, nonmaleficence and justice are still applicable in structuring an ethical framework that is most suited for the country's needs and resources.