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Scriptures and saints have unanimously criticized suicide as it ends human life which is very rare to get. As this answer says, those who commit suicide become ghosts.

But because suicide involves death, it must be part of prarabdha and that which is prarabdha is bound to happen. So why is suicide criticized?

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    Even Adharmic and Dharmic acts we do in this life are part of Prarabda but Adharma or something which causes bad consequences is always condemned. – The Destroyer Sep 5 '17 at 12:44
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    If it is somebody's prarabdha to commit suicide, then it is also their prarabdha to be punished for it. If you did lot of papam in previous lives, your 'prarabdha' will compel you to do more papam. Your job is to fight these vasanas. Saying 'Oh I'm poor, so I will steal - will make you even poorer by going to jail". The only way to break out of papa-cycle is to mentally fight the urge to do adharma. By that logic, anyone can claim that their vasanas are prarabdha, and they 'have no choice' but to steal. Then Yama dhootas simply will reply, 'it is our vasana to punish you' – ram Sep 5 '17 at 13:23
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    According to ur logic nothing should be condemned because everything is ultimately linked to prarabdha? – Rickross Sep 5 '17 at 15:38
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    It is not part of prarabdha. Prarabdha is fruits of past karma coming into experience. Intention to commit suicide and committing suicide is aagaami and sanchita paapam. – user1195 Sep 5 '17 at 16:38
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    @moonstar2001, I think whatever Chinmay said regarding prarabdha is true -- "according to Sage Astavakra, whole life is Prarabdha", it's perfectly resembling what Krishna said in Gita. If one is attached to an action, then one bears its fruits. If one is not attached to the action, then one doesn't bear. Now collectively, if one is not attached to any actions throughout the life, then no fruits remain to be bore. That person becomes free while living itself. Upon death, he/she doesn't have to reborn, as there is no purpose (fruits) pending. – iammilind Sep 6 '17 at 12:35
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Scriptures may condemn suicide, because mostly it's done with a purpose.

Anything which is done with a purpose, be it good/bad/ugly -- one has to bear its fruits. If no purpose then no fruits. According to Gita, death has a crucial importance in deciding the next phase, which is based on state of mind. The state of mind is based on what the person has accumulated/learned throughout the life.

BG 8.6 — Also [when] the body is left remembering whatever "Nature" at the end, O son of Kunti, [it] always approaches towards establishing those nature(s) only.

If person is in the state of fear, anxiety, escape, craziness (e.g. "blue whale game"), then those emotions would certainly follow in the afterlife or the next birth. The consciousness either gets trapped for a duration as a ghost or creates a very weak minded person, which is a liability for the society.
Upon committing suicide, a person not only kills a body, but also creates distress for those who are associated with. Hence, "suicide" is condemned.


There are rare scenarios where suicide is not condemned. This is when a person is left with no purpose. A person without any purpose becomes free & realises that the physical body is bound by the 3 modes of Prakruti. Whether one lives or dies.
Note: Tendency to have "no purpose" is also a "purpose". Repenting or being happy with having "no purpose", is also a "purpose". So be careful with the words "no purpose".

e.g. After hearing about the death of Ashwathama, Drona was left with no purpose. His body started showing up those signs. He continued to fight for a while with the enemies, but without purpose. He dropped the weapons, without purpose. He sat in the midst of active battle (unlike Arjuna), without purpose. Went into Kriya yoga and finally didn't find any purpose to breathe. As described in this answer, after leaving the physical body finally his consciousness merged back to Brahman and attained Moksha.


I completely agree that, Whole life is prArabhda. If we are within the scope of prArabhda, where we attach doership, then we have to bear the results of such actions, including suicide.
Outside the scope of prArabhda, one realises that actually there is no doership, it's all fate. Hence sins & virtues don't exist.

BG 5.14 - Neither "Doership" (Kartutva) nor "Actions" (Karma) nor "Reactions" (result of actions) of the people are created by the Omnipotent; But only their nature [3 modes] pervades.
BG 5.15 - The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by ignorance. Thus the creatures become deluded.

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