Jivraksha Srushti Santulan Ke Liye Avashyak

Here's a comprehensive summary in English of the provided Jain text:

Book Title: Jivraksha Srushti Santulan ke liye Avashyak (Protection of Life: Essential for World Balance) Author: Hukamchand Parekh Publisher: Z_Rajendrasuri_Janma_Sardh_Shatabdi_Granth_012039.pdf

This text, authored by Hukamchand Parekh, argues that the principles of Ahimsa (non-violence), truth, non-stealing, non-possession, celibacy, and vegetarianism are not outdated but are fundamentally essential for a civilized society and the balance of the world.

The author begins by stating that in a world grappling with stress, conflict, violence, and bloodshed, many consider concepts like Ahimsa and vegetarianism irrelevant. However, Parekh asserts that violence, revenge, falsehood, lack of restraint, war, and exploitation cannot form the basis of a civilized society. He emphasizes that no one claiming to be civilized can justify actions like fighting, harboring grudges, causing conflict, resorting to violence, lying, or consuming meat, as these are barbaric and antithetical to civilization.

India, the author notes, is a land of diversity where people of various beliefs coexist. Despite differences in attire, language, and food habits, there is a shared agreement that Mahatma Gandhi's path of non-violence for Swaraj was correct. The text highlights the inherent power of Satyagraha (truth force), the boundless compassion of Gautam Buddha, and the realization after the Mahabharata war that warfare is a barbaric and regrettable act that should be eradicated. While this eradication hasn't fully occurred, the experience of its horror has been felt. The cessation of Sati (widow immolation) and animal sacrifice at religious altars are cited as positive indicators of progress towards a more civilized society.

Indian religions, for centuries, have upheld Ahimsa and compassion as adornments of human life. Parekh suggests that since humanity learned to cultivate land and appreciate beauty, acts of violent barbarism have decreased, while non-violent, humane actions have gained prominence. He points to Jainism's recognition of life in even plants, advocating for respect for every heartbeat. The author quotes an English poet who questions humanity's right to take life when it cannot even create a single heartbeat.

The text contrasts historical instances of violent religious conflicts in India with the presence of sages whose peaceful presence led animals like lions and cows to drink water from the same spot. It mentions that ancient Indians were frugivorous, consuming grains that grew naturally. Parekh dismisses the notion that Ahimsa equates to cowardice, defining it as the deliberate harm of life. The movement for cow protection is presented as an effort to safeguard a nation's valuable livestock, highlighting that animals and plants are crucial national assets whose protection is a duty for every citizen.

Despite acknowledging the importance of forests and tree planting, the author laments the lack of consistent action, with planted trees often failing to thrive. He observes a gap between knowing the significance of something and practicing it. Parekh warns that without vegetation, countries will become deserts, and that trees prevent land from turning into deserts, keeping it green. Even venomous creatures like snakes are beneficial to agriculture. He argues that every living being plays a role in enriching the world, yet humans often extinguish their lives. The author notes a disturbing trend where humans target beautiful creatures like rabbits and deer, essentially punishing their beauty. This behavior, he contends, ultimately harms the Earth.

Parekh asserts that humanity, through its thoughtless actions, is disrupting the natural balance of creation, destroying the green mantle of the Earth and endangering future generations. He highlights how the animal kingdom suffers from human-induced pollution, with plants absorbing what animals consume and transforming the Earth's poisons into nectar. We consume the essence, while the animal kingdom processes the non-essential into useful substances. Instead of gratitude, humans are destroying these helpful lives. The proliferation of slaughterhouses in the country is presented as a testament to humanity's ingratitude towards these benevolent creatures.

The text connects imbalanced and thoughtless eating habits with dangers surrounding individuals. A personal anecdote is shared about an accomplished mountaineer who is a strict vegetarian and experiences no fatigue, unlike meat-eaters who tire easily. This illustrates that while meat may satisfy taste buds, it is neither beneficial nor nutritious.

Jainism has advocated vegetarianism and a non-violent lifestyle for centuries. Parekh argues that vegetarianism aligns with Indian culture, religion, and philosophy, and is completely incompatible with spirituality. He states that no religion, in its true sense, supports meat consumption or condones violence against animals.

The author expresses dismay at the current state of affairs, calling it a stain on humanity. He advocates for the closure of all slaughterhouses, or at least their strict regulation, and for severe restrictions on alcohol consumption. This, he believes, would alleviate rather than exacerbate the food problem. He observes that meat-eaters also consume vegetarian food and in larger quantities than vegetarians. A study suggests vegetarians are more moderate eaters due to their sattvic nature, leading them to be less greedy and less prone to overeating. Therefore, Parekh urges Jains to accelerate their efforts in protecting life and promoting vegetarianism, reminding them of the natural law: "As you sow, so shall you reap." Sowing violence and enmity will lead to a harvest of violence. The consequences of meat consumption will inevitably manifest as misfortune.

The text proposes a program for promoting vegetarianism and protecting life:

1. Establishment of clubs: Set up urban and rural clubs to disseminate the benefits of vegetarianism and logically explain the harms of meat consumption. This should be supported by short documentary films and literature. Efforts should also be made to reform individuals engaged in the business of animal slaughter, with affluent society providing alternative livelihoods if possible.
2. Protests against slaughterhouses: Launch broad movements to close slaughterhouses and provide alternative employment to those involved in this business.

The author concludes by refuting the idea that slaughterhouses are a necessity or the sole means of controlling animal populations. He notes that the West is recognizing its mistakes and moving towards natural living, with increasing vegetarianism. Conversely, India is imitating the West, leading to a rise in meat consumption, which is an ill omen. Food scientists, he points out, can attest to the numerous incurable diseases caused by meat consumption, affecting both the body and the mind. The Indian proverb "As is the food, so is the mind" is cited, implying that tamasic (rajasic/tamasic) food leads to tamasic states, contributing to domestic conflict, murder, and new forms of crime. Medical science also links meat consumption, alcohol, and other intoxicants to incurable diseases, advocating for their abandonment. Humanity is being warned by experts from all sides about the dangers of its current lifestyle.