Abandonment and exposure in Hindu Religion

Abandonment and exposure refer to the acts of deserting, neglecting, or deliberately leaving an individual—typically an infant, dependent, or vulnerable person—without care or protection, often resulting in death or suffering. In the context of Hinduism, these concepts have deep moral, social, and religious dimensions, shaped by ancient Dharmashastric law, epic literature, and societal norms. While certain ancient texts mention exposure or abandonment in exceptional circumstances, the broader Hindu ethical and legal tradition generally condemns such acts as violations of dharma (moral and social duty).

Conceptual Framework within Hindu Thought

In Hinduism, life (prāṇa) is considered sacred and divinely ordained. The moral order (dharma) demands the protection of life, particularly of dependents, children, women, and the aged. The idea of abandonment or exposure is therefore examined through the lens of adharma (unrighteousness) and karma (moral consequence).

• The duty of care (poshana-dharma)—especially of parents towards children and householders towards dependents—is a key obligation in Hindu society.
• Neglect or abandonment violates the grihastha dharma (duties of the householder), which includes nurturing and protection of one’s family.
• Texts such as the Manusmriti, Yajnavalkya Smriti, and Narada Smriti address such issues within legal and moral frameworks, reflecting both practical social conditions and ethical ideals.

Abandonment and Exposure in Ancient Hindu Texts

1. Dharmashastra References

The Dharmashastras (law books) of ancient India contain scattered references to abandonment and exposure, primarily in relation to children, slaves, dependents, or the sick.

• Infant Exposure: Some texts, like the Manusmriti (IX.81–84), acknowledge the practice of abandoning infants in extreme situations—such as illegitimacy or inability to provide sustenance—but these references are descriptive rather than prescriptive.Such actions were considered socially undesirable, and those who engaged in them were often subject to social condemnation.
• Duty to Protect Dependents: The Yajnavalkya Smriti (II.138–142) states that failure to support one’s dependents, including parents, wives, children, and the infirm, is a grave moral failing that incurs pratyavāya (negative karmic consequence).
• Legal Responsibility: In traditional Hindu jurisprudence, abandonment (tyāga) of dependents could attract civil and moral liability. A person who abandoned his wife or child without cause forfeited his social respectability and could be penalised by the community or king (rājadharma).

2. Epic and Puranic Narratives

Epic and mythological literature provides illustrative examples of exposure and abandonment, often framing them within divine or karmic contexts:

• Story of Karna (Mahabharata): Karna, born to Kunti before her marriage, was abandoned in a basket on the river Ganga due to social fear and shame. He was rescued and raised by a charioteer’s family. The story highlights the conflict between social norms and maternal emotion, portraying abandonment as tragic but driven by societal pressures.
• Story of Shakuntala (Mahabharata, Adi Parva): Shakuntala was left in a forest by her mother Menaka after her birth, but was found and nurtured by sage Kanva. The narrative symbolises divine providence, where exposure leads to a destiny aligned with cosmic order (ṛta).
• Story of Sita (Ramayana): Sita, though blameless, was abandoned in the forest by Rama due to public opinion. The Uttara Kanda of the Ramayana portrays this as an act of rajdharma (duty of the king to preserve moral order) but also as a tragic ethical paradox—balancing personal duty (svadharma) and social expectation.

In all such stories, abandonment or exposure is not glorified; rather, it evokes moral and emotional complexity. The recurring theme is redemption through divine intervention, indicating that abandonment is contrary to dharma but can become part of a larger karmic unfolding.

Philosophical and Ethical Perspectives

1. Dharma and Moral Responsibility

Hindu ethics views every individual as part of an interconnected web of relationships. Abandonment or neglect of dependents disrupts this order and generates negative karma.

• The Grihastha Ashrama (householder stage) explicitly obliges one to support all living beings dependent upon one’s care.
• Failure to provide sustenance to dependents is equated with violence (himsa) since it indirectly leads to suffering or death.
• Hence, abandonment without just cause violates ahimsa (non-violence) and seva (service), both central Hindu virtues.

2. Compassion and Ahimsa

Compassion (karuṇā) is a recurring ethical principle in Hindu philosophy. Texts such as the Mahabharata (Shanti Parva) assert that compassion towards the helpless is the highest form of righteousness.Deliberate exposure of infants or dependents, therefore, contradicts this ideal, attracting moral reproach.

3. Exceptions and Contextual Justifications

Hindu law often recognises contextual ethics (āpad dharma), allowing exceptional measures during distress (āpad). For example, abandonment might be tolerated in extreme famine or life-threatening situations, though it remains morally regrettable.

Legal and Social Dimensions

In ancient India, the king (raja) held responsibility for the protection of all subjects, particularly orphans, widows, and the destitute. The Arthashastra of Kautilya (Chanakya) lays down clear administrative duties regarding abandoned persons:

• The state was required to provide care for foundlings and integrate them into society.
• Abandonment of dependents was treated as an offence against both family law and public order.
• The king was to ensure that orphans and the aged were maintained through state support or community charity.

This demonstrates a recognition of social responsibility toward vulnerable groups within the Hindu political and ethical framework.

Religious and Cultural Attitudes

Over time, Hindu society developed strong cultural taboos against exposure and abandonment. These attitudes were reinforced by:

• The rise of bhakti movements, which emphasised universal compassion and equality before God.
• The concept of dana (charity) and seva (service), encouraging individuals to assist the poor and helpless.
• The belief that caring for the weak and destitute brings punya (merit), while neglect or abandonment results in papa (sin).

Temples, monastic institutions, and later orphanges and dharmashalas were established under religious patronage to house abandoned children, widows, and the elderly.

Modern Reinterpretation and Legal Evolution

In modern India, influenced by both Hindu ethical principles and constitutional law, abandonment and exposure are treated as criminal offences and moral violations.

• The Indian Penal Code (Section 317) criminalises the exposure and abandonment of children under twelve years.
• The Hindu Adoption and Maintenance Act, 1956, reiterates the duty of maintenance of dependents, echoing classical dharmashastric obligations.
• Contemporary Hindu reform movements emphasise the moral duty to protect the weak, aligning with ancient doctrines of ahimsa, karuṇā, and seva.

Thus, the religious-philosophical ethos of Hinduism continues to influence India’s moral and legal stance on abandonment and care for dependents.