Apart from the small change donations that go into the kitty of godmen, a major source is the lifelong savings of aged devotees. The devotees are told to lead a spartan life that doesn't dent their lifelong savings. And then they are persuaded to trade it with the godman for a guaranteed place in the heaven.
But Babadom is not alone in this business of cornering the savings of old and aged. The medical profession follows close in their footsteps. Of those who do not surrender to a Guru and also those who do, not all are lucky enough to have an uneventful kind of death. For most it will be preceded by an illness long or short and many will find their way to the dreaded ICU. There the hapless fellow and his family are purged of their savings, more often than not to be finally told that that is all that the medical science could do.
Medical science has made much progress and it stands to reason to press all their life saving skills into service if a child or a productive young man falls sick. But does it make sense to prolong an old and dying man's life by a few miserable months or days at huge cost and through insufferable procedures? Instead of focusing on expensive diagnosis and treatments, will it not be okay just to manage the pain and suffering and help the person die with dignity? Why should medical science and society place so much store by the 'quantity' of life instead of quality? And why should we fight with death when it comes knocking and is expected too?
Part of the problem lies with the family and society as well. The society prods the family to go for as expensive a treatment as they can afford even when the outcome is known with near certainty. The family seldom has the courage to resort to logic and ward off sadistic pressures from society.
The family can be empowered only by the person concerned himself. And he must do so while he is still healthy and in full possession of his faculties. And thus it will be good if a person deals with this aspect clearly in his will and gives unambiguous instructions regarding the kind of treatment to be given or not to be given to him if things go wrong, and the kind of rites to be performed after his demise.
Can we also trust the medical community to rise above commercial consideration and advise people properly and rationally in terminal situations?
But Babadom is not alone in this business of cornering the savings of old and aged. The medical profession follows close in their footsteps. Of those who do not surrender to a Guru and also those who do, not all are lucky enough to have an uneventful kind of death. For most it will be preceded by an illness long or short and many will find their way to the dreaded ICU. There the hapless fellow and his family are purged of their savings, more often than not to be finally told that that is all that the medical science could do.
Medical science has made much progress and it stands to reason to press all their life saving skills into service if a child or a productive young man falls sick. But does it make sense to prolong an old and dying man's life by a few miserable months or days at huge cost and through insufferable procedures? Instead of focusing on expensive diagnosis and treatments, will it not be okay just to manage the pain and suffering and help the person die with dignity? Why should medical science and society place so much store by the 'quantity' of life instead of quality? And why should we fight with death when it comes knocking and is expected too?
Part of the problem lies with the family and society as well. The society prods the family to go for as expensive a treatment as they can afford even when the outcome is known with near certainty. The family seldom has the courage to resort to logic and ward off sadistic pressures from society.
The family can be empowered only by the person concerned himself. And he must do so while he is still healthy and in full possession of his faculties. And thus it will be good if a person deals with this aspect clearly in his will and gives unambiguous instructions regarding the kind of treatment to be given or not to be given to him if things go wrong, and the kind of rites to be performed after his demise.
Can we also trust the medical community to rise above commercial consideration and advise people properly and rationally in terminal situations?
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