Manvi Ek Shakahari Prani

Here's a comprehensive summary of the Jain text "Manvi Ek Shakahari Prani" (Human: A Vegetarian Being) by Shilpa N Gala, based on the provided PDF content:

The book "Manvi Ek Shakahari Prani" argues strongly for the inherent vegetarianism of humans, exploring this concept from scientific, historical, ethical, and religious perspectives, particularly through the lens of Jain philosophy.

Key arguments and themes presented in the text:

• The Natural Order and the "Jivo Jivasya Jivanam" Principle: The text begins by referencing the Mahabharata, where Guru Kripacharya advises Ashwatthama against killing sleeping Pandavas, highlighting the concept of adharma (unrighteousness) in such acts. However, Ashwatthama witnesses an owl killing sleeping crow chicks, leading him to justify his own violent intentions. The author uses this to illustrate how humans can misinterpret natural laws to justify their actions. While "Jivo Jivasya Jivanam" (one living being is the life of another) is presented as a natural law in the animal kingdom, the book emphasizes that humans have created their own interpretations and justifications for violence.

• Human Evolution and Vegetarianism: Citing evolutionary theory, the book posits that humans evolved from arboreal societies that were primarily fruitarian. The text mentions that humans are descendants of forest-dwelling agricultural communities and that their closest primate relatives, like certain monkeys, are vegetarian. The evolution is traced from fruit-eating to cave dwelling and hunting, with women later discovering and cultivating agriculture. This agricultural shift provided a stable food supply, allowing for the development of societal structures, crafts, and specialized professions.

• The Origins of Religious Practices and Violence: The agricultural society led to the worship of nature and deities, with rituals, sacrifices, and mantras becoming prominent. The text notes the importance of female energy in Tantra and mentions the spread of Tantric practices from northern regions, which still influences practices like Kali-Pooja. The author suggests that the priestly class gained dominance by conducting rituals and sacrifices, often forcing others to hunt for them. The rise of these priestly classes led to the embedding of superstitions and rituals within society.

• Misinterpretation of Natural Laws and the Rise of Destructive Ideologies: The book critiques the misinterpretation of Darwin's "Survival of the Fittest" as a justification for violence, tracing this misapplication from ancient times through to the Nazi era, where such interpretations led to ideologies like Nazism and Fascism. The author asserts that Sage Vyasa, through his portrayal in the Mahabharata, foresaw how humans would distort natural laws for their own ends.

• Archaeological Evidence for Early Vegetarianism: The text presents archaeological findings from ancient villages in regions like the Nile valley, Germany (Leidendhal), and Jordan (Jericho). These findings suggest that early human settlements, dating back thousands of years (e.g., 7000 BCE), were characterized by agriculture, animal husbandry, hunting, and the collection of food items. Evidence of pottery making and settled village life indicates a move towards a more stable, and likely less exclusively carnivorous, existence. The discovery of early farming practices with wheat and barley cultivation at sites like Jarmo further supports the idea of a gradually developing agricultural and potentially more vegetarian diet.

• The Ethical Imperative of Jain Ahimsa (Non-violence): The core of the book is rooted in Jain philosophy, which views all living beings as equal, with differences primarily in the development of senses. Jain Ahimsa extends to all life forms, advocating not just the avoidance of violence but also the protection of all beings from harm. The text emphasizes that all creatures desire happiness and abhor suffering, making respect for all life a fundamental principle.

• Debunking Justifications for Meat Consumption: The book systematically refutes common justifications for meat consumption:

  • Appeasing Deities and Gaining Merit: Arguments that animal sacrifice pleases gods, brings rain, or grants merit are dismissed as fabricated justifications by vested interests.
  • Lack of Pain in Animals: The notion that animals don't feel pain or have souls is challenged.
  • Nutritional Value: The claim that meat is essential for protein and health is refuted, stating that sufficient protein is available from vegetarian sources. The book warns that excessive protein intake can lead to various diseases and negatively impact reproductive capabilities.
  • Taste and Tradition: The author argues that continuing meat consumption solely for taste or tradition, especially when ample vegetarian alternatives exist, is a perversion of human nature.

• The Physiological and Psychological Effects of Meat Consumption:

  • Degradation of Intellect and Morality: Meat consumption is linked to increased animalistic tendencies, diminished intellect, weakened morals, and reduced willpower.
  • Health Risks: The text highlights the connection between meat consumption and diseases like cancer, tumors, and parasitic infections. It mentions that toxins produced during the stressful slaughter of animals can contaminate the meat, leading to human health problems.
  • Stress and Agitation in Animals: The fear and agony experienced by animals during slaughter are described vividly, leading to the release of toxins and causing animals to become agitated or even mad.
  • Insurance Company Insights: The book notes that an insurance company in London offered a six percent rebate for vegetarians, recognizing their healthier and longer lifespans.

• The Vegetarian Nature of Human Anatomy: The book emphasizes that human physiology is naturally suited for a vegetarian diet, not for meat-eating. This is supported by:

  • Lack of Predatory Features: Humans, like vegetarian primates, lack sharp claws or predatory teeth.
  • Digestive System: The length of the human intestine, designed for digesting plant matter, is contrasted with the shorter intestines of carnivores. The presence of certain enzymes and the slow transit of food in humans make them less efficient at processing meat.
  • Oral Structure: The structure of human mouths, with flat molars for grinding, is contrasted with the sharp incisors and tearing molars of carnivores.
  • Saliva: Human saliva is alkaline and aids in starch digestion, while carnivore saliva is acidic and aids in protein breakdown.
  • Liver Function: The human liver's ability to excrete uric acid is compared to that of herbivores and carnivores.
  • Skin and Thermoregulation: Human skin, which sweats to regulate temperature, is contrasted with the skin of carnivores who rely on rapid breathing.
  • Urinary System: The urine of herbivores is less acidic and less odorous compared to that of carnivores.

• Scientific Support and Modern Movements: The book cites the scientific opinions of figures like Charles Darwin and Julian Huxley. It also highlights modern movements advocating vegetarianism, including the Seventh-day Adventist Church, the Vegetarian Society in Britain, and the efforts of young Indian activists in London who promote vegetarianism through awareness campaigns, vegetarian cooking classes, and public advocacy.

• Conclusion: The book concludes that humans are naturally vegetarian by creation, body structure, and innate tendencies. Meat consumption is deemed a deviation or perversion. The author believes that practicing compassion, a core human trait, is incompatible with meat-eating. Meat consumption is seen as diminishing human dignity, increasing a person's base nature (tamasa), and making them violent and cruel. The book implicitly suggests that vegetarianism is the path to a healthier, more ethical, and more humane existence.