Considerations for Non-Vegetarians (Āmiṣabhojī-digera Jñātavya)

Considerations for Non-Vegetarians (Āmiṣabhojī-digera Jñātavya)

Samālocanā (A Critique of the book 'Vanamālā')Samālocanā (A Critique of the book 'Vanamālā')
A-Householder-Vaisnavas-Hospitality-to-GuestsA Vaiṣṇava Householder's Hospitality to Guests (Vaiṣṇava Gṛhasthera Ātithya)

Overview

'Āmiṣabhojī-digera Jñātavya (Considerations for Non-Vegetarians)' was first published in Sajjana Toṣaṇi Vol.8. issue 4 in 1896. In this short article, Bhaktivinoda Thākura gives a list of quotes from zoologists, scientists and physicians of his day, in order to make the point to his countrymen that meat eating is not natural for humans.

(translated by Swami B.V. Giri)

The zoologist Linnaeus says that both humans and monkeys that resemble humans were amongst the first stages of mammals. The shape and structure of human beings are very similar to the structure of these monkeys. These monkeys are fruitarians.

Professor Owen says that human-like animals and many quadrupeds live by eating fruits, grains and other juicy vegetable substances. Humans must undoubtedly be considered to be fruitarians because of their close resemblance to the shape and structure of monkeys.

Suvier says that judging by the structure of human beings, it can be understood that their natural food is fruits, roots and vegetables.

Professor Lawrence says that there is no resemblance between the teeth of carnivores and human teeth. Human teeth, stomachs, and physical structure are similar to those of fruitarian animals.

Rey says that humans could not have been created as carnivores.

Dr. Sir Henry Thompson said that only after the onset of delusion, eating meat is considered to be the only food that can be eaten by human beings.

Dr. Spencer Thomson says that physiologists cannot argue with those who have decided that plants are edible for humans.

Dr. Leon Playfair says eating meat is not necessary for humans.

Sir B.W. Richardson says that he sincerely hopes that by the end of the century, not only would slaughterhouses be abolished, but the practice of eating meat in the name of food would also completely end.

(‘Āmiṣabhojī-digera Jñātavya (Considerations for Non-Vegetarians)’ by Śrīla Bhaktivinoda Ṭhākura was first published in Sajjana Toṣaṇi Vol.8. issue 4 in 1896, and translated into English by Swami B.V. Giri)
Samālocanā (A Critique of the book 'Vanamālā')Samālocanā (A Critique of the book 'Vanamālā')
A-Householder-Vaisnavas-Hospitality-to-GuestsA Vaiṣṇava Householder's Hospitality to Guests (Vaiṣṇava Gṛhasthera Ātithya)

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More Articles by Bhaktivinoda Thakura

Śrīman Nimbāditya

The article “Śrīman Nimbāditya” was written by Śrīla Bhaktivinoda Ṭhākura in 1881 and published in the first volume of Sajjana Toṣaṇī. Bhaktivinoda gives a short introduction about the Vaiṣṇava ācāryas and their philosophies, then explains how he attained a copy of Nimbāditya’s ‘Daśa-śloki’ in Vṛndāvana. He also gives a short narration of Mahāprabhu’s meeting with Keśava Kaśmīri and informs the reader of the date of Nimbāditya.After the introduction, Bhaktivinoda presents the ten verses of Nimbāditya’s ‘Daśa-śloki with a brief explanation for each. At the end of the article, he states that in future, he will present a short commentary on the Daśa-śloki. It should be pointed out here that later, in Sajjana Toṣaṇī Vol. 7, issue 7, Bhaktivinoda Ṭhākura wrote another article on Nimbāditya and gave another explanation of the Daśa-śloki.

Sādhu-vṛtti (Following in the footsteps of the previous ācāryas)

Sādhu-vṛtti (Following in the footsteps of the previous ācāryas) is imperative in bhakti. In this article from Vol.10 of Sajjana Toṣaṇī, Bhaktivinoda Ṭhākura describes the two types of sādhus - the householders and the renunciants - and the qualities that they should cultivate.

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Asat-saṅga Parityāga (Abandoning Bad Association) was published in Sajjana Toṣaṇī, Vol. 4, Issue 5 in 1892. Bhaktivinoda Ṭhākura writes about the necessity of rejecting bad company, and especially describes  Mahāprabhu’s phrase ’strī-saṅgi’ - being overly attached to one’s wife and not attached to Kṛṣṇa.

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