In the glow of Diwali, I am filled with gratitude to each of you for being on this journey of dharma. As we celebrate the triumph of light over darkness, I feel a deep responsibility to honour that light, not only within ourselves but in all beings. Today, I write to you with a heartfelt invitation to consider a path that brings our actions into harmony with ahimsa—the principle of non-violence that lies at the very heart of dharma. This means us lightening the violence we are causing to the animal kingdom and to nature. Go Dharmic distributes food and aid to people in need all over the world, and it is important that we extend the love we feel for other people to include animals and nature too.
Go Dharmic is not just a humanitarian charity. We are a movement and platform for compassion in action. As many esteemed global charitable organisations focus on treating the symptoms, we apply efforts to advocate for peace and address the systemic disease that causes them in the first place: violence. I was personally shocked and upset to see beef being served at important events like COP or even at some major humanitarian charity events. These are supposed to be the leaders of peace and compassion in the world and yet choose to ignore the harm of violence to animals.
Sanatana Dharma calls us to revere every form of life, to ease suffering, and to live in harmony with all beings. The Mahabharata reminds us,
“Ahimsa is the highest dharma. Ahimsa is the best of all teachings(Mahabharata 13.117.37)” We should live gently upon this Earth, to see ourselves in all creatures, and to recognise the interconnected web that binds us all. It is in this spirit that Go Dharmic is a vegan organisation—not just as a dietary choice, but as a profound expression of our values of compassion, non-harming, and respect for the Earth and all her beings. When we serve and receive meals through our distributions or during disasters, when guests visit one of our retreats or join us at one of our centres, it is important that we serve food that does not include animal products.
Krishna says, “Dharma is love for all beings”. And these words are always in my mind and are central for our work and remind me that each being holds within it the same divine spark and the same essence. By choosing veganism as individuals and as a community, we choose to extend our compassion to animals, respecting their inherent right to live free from harm. Our relationship with animals should be one of guardianship, not exploitation. The practice of ahimsa calls us to end the suffering we impose on sentient beings—beings who, like us, seek to live, love, and avoid suffering. By simply choosing to avoid animal products, we choose not to participate in a system that inflicts pain and fear, but to embody the principle of non-violence in a way that honours all life.
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The Rigveda speaks to the sanctity of all life, declaring, “May all beings look at me with a friendly eye, and may I do likewise; may all beings look at each other with a friendly eye” (Rigveda 10.191.4). Justice is not limited to human society alone but extends to all beings who share this Earth. When we choose compassion over consumption, we are not only upholding the rights of animals but affirming the justice that should guide all our relationships. Our ethical responsibility includes treating animals with dignity, acknowledging their suffering, and striving for a more just and kind world. Let us not argue about what people did in the past, whether they consumed meat, or dairy or any specific circumstances as examples but let us look at the tremendous evidence of the suffering of animals, violence to our planet and ourselves. If we apply and engage our ethical or dharmic compass with intelligence we will find that veganism is a very practical and simple solution to heal nature and reduce harm to nature whilst still living well.
Modern science has underscored the urgency of these choices. Research on planetary boundaries, particularly by the Stockholm Resilience Centre, has identified critical thresholds in areas like climate change, deforestation, and biodiversity loss. Animal agriculture, including the dairy industry, is one of the primary drivers pushing us beyond safe boundaries, fuelling deforestation, greenhouse gas emissions, and the depletion of our planet’s natural resources. Many will choose to do nothing about it, but the call to ‘Go Dharmic’, is one for us to take responsibility.
In the Mahabharata, there was a wise merchant Tuladhara who encountered the sage Jajali, who had spent years practising severe austerities, renouncing worldly attachments, and engaging in rigorous sacrifices. Jajali, proud of his accomplishments, believed he had attained the highest form of dharma and purity. Seeking validation, he asked Tuladhara about the merit of his practices. In response, Tuladhara shared a profound lesson on ahimsa and the path of least harm.
Tuladhara says:
“Ahimsa paramo dharmah”
“Non-violence is the highest dharma.”
Tuladhara adds that compassion and empathy are the roots of true spirituality, saying:
“One who truly understands dharma acts with kindness, not out of adherence to rules, but from a heartfelt desire to see all beings at peace. For such a person, all beings are part of their own family.”
He underscores that merely following strict austerities, as Jajali had done, does not embody true dharma. Instead, the essence of dharma lies in recognising the interconnectedness of all life and embodying ahimsa in every thought, word, and action.
This dialogue serves as a powerful reminder to us that the essence of dharma is compassion and non-harm, a teaching that has echoed through the centuries and I believe is one of the core teachings of Hinduism, Buddhism, Sikhism and Jainism.
Tuladhara taught Jajali that living in harmony with others, showing compassion to all beings—whether human, animal, or nature—is a truer and higher form of dharma than any sacrifice.
Jajali, who was humbled realised that while he had lived with great austerity, he had missed the essence of dharma: living with compassion and walking a path of gentleness, choosing actions that brought peace rather than harm. Through his story, Tuladhara shows us that the greatest spiritual strength lies not in conquering oneself through rigid discipline or rituals, but in nurturing a heart that is gentle, kind, and mindful of the well-being of all creation.He says:
“One should walk the path that causes the least harm to all beings, for in sparing others, one preserves their own purity and the world’s balance.”
Crustacean Compassion is an award-winning animal welfare organisation dedicated to the humane treatment of decapod crustaceans. They are a group of animal welfare professionals who are shocked by the inhumane treatment of crabs, lobsters, prawns and crayfish, particularly in the food industry, given what is now known about their sentience. They founded the organisation when they heard that crabs were being sold alive fully immobilised in shrinkwrap in UK supermarkets, and that the RSPCA were powerless to act as the animals are not covered by the Animal Welfare Act 2006. It is also legal, and commonplace, in the UK for crustaceans to be boiled or dismembered/cut while still alive.
Inhumane Slaughter Methods
All of the following methods have been described as inhumane by the EU’s Animal Health and Welfare Scientific Panel:
Live boiling. During this process lobsters and crabs thrash, try to escape, and shed their limbs, known to be a sign of stress. Crustaceans, unlike us and other animals, are not able to go into shock and lose consciousness to protect themselves from extreme pain. A crab can take 3 minutes to die in boiling water.
Chilling in the freezer/ice slurry before live boiling. There is no evidence to suggest that this induces anaesthesia rather than just paralysis. Roth and Øines find that chilling is often slow and ineffective. Keeping live lobsters on ice has been banned in Switzerland and Italy. (Roth, B. and Øines, S., 2010. Stunning and killing of edible crabs (Cancer pagurus), Animal Welfare, Volume 19, Number 3, August 2010 , pp. 287-294(8). Universities Federation for Animal Welfare)
Live carving / dismemberment. Whilst some uses of the knife may be more humane than others (see the RSPCA’s guide), it is vital that the correct nerve chains are severed quickly. In particular, lobsters must be severed lengthways all the way down the body. All too often this is not the case, with chefs claiming splitting the head of a chilled lobster kills him instantly. This method is highly likely to cause pain – even if the animals have been previously chilled to a torpor.
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Crustacean Compassion engage with legislators and policy makers to strengthen and enforce animal welfare law and policy. They work to persuade and enable companies to sell higher welfare products across their shellfish product ranges. And they seek to educate both the public and policy makers on the science of decapod crustacean sentience and on their humane treatment and care.
Sign Crustacean Compassion’s petition to get crustaceans included in the Animal Welfare Act 2006! This would mean that anyone farming them, storing them or slaughtering them must abide by basic animal welfare rules – providing enough food, decent water quality, protection from pain and suffering, and humane slaughter methods.
Other countries including New Zealand, Austria, Norway and Switzerland include decapod crustaceans in their animal welfare legislation in the food preparation and restaurant trade. Their decisions are based on scientific evidence of the animals’ ability to feel pain and suffer, dating as far back as the 1990s; and they have largely taken a common sense approach to prevent unnecessary suffering where doubt still exists. For example:
the sale of live creatures to the general public is prohibited
chefs or other slaughterers must have a certificate of competence and prevent unnecessary suffering
decapods must be appropriately housed, in good quality water
they must be cared for in a way which prevents injuries and disease
their conditions must allow for ‘species-specific behaviour’
Until decapod crustaceans are included under the definition of ‘animal’ in welfare legislation, the UK government is not obliged to draw up guidelines for their humane slaughter. This means that even where restaurants and supermarkets want to do the right thing*, it’s not easy to find guidance.
UPDATE: The result of Defra’s independent review of decapod sentience is due imminently, and the outcome will be crucial for moving towards legislation. Crustacean Compassion are working hard to prepare. The best thing you can do right now is make sure you’re following their social media channels, like and share their posts (Crustacean Compassion Facebook and @crab_welfare Twitter) and are subscribed to their emails (sign up via their website) so that as soon as they release their action you are ready to take part! Keep an eye out as once Defra release their outcome, they’ll need you immediately!
Catskill Animal Sanctuary rescues farmed animals, ignites social change to end their exploitation, and champions vegan living. Subscribe to their e-news, Herd Around the Barn: casanctuary.org/herd
Working on the vegan dictionary continues to be a very educational experience. Finding words which are defined in a way that normalises animal exploitation, (such as animals being described simply in terms of how they taste or how they are used by humans; or horrible, violent practices described in a brief, matter-of-fact way as if they are perfectly normal and inoffensive) and then redefining them so that they tell the whole story, good or bad. I’m finding out a lot of very interesting facts about animals I previously knew nothing about, as well as a lot of very upsetting things which are hidden from the general population in order to preserve the status quo.
Today I was leafing through the i section of the dictionary and, unusually, finding nothing that needed redefining …. until I reached inhuman, described thus in the Oxford Dictionary:
adjective: brutal; unfeeling; barbarous
And the synonyms for inhuman, given in the thesaurus section, are:
Isn’t it humans who enslave and brutalise animals for pleasure and profit? Isn’t it humans who are so unfeeling that they steal a baby from his mother and kill him so that they can have his mother’s milk for themselves? Isn’t it humans who show no mercy to the billions of terrified, innocent individuals who are savagely and routinely killed en masse?
With the exception of the word ‘animal’ it seems to me that those synonyms should be in the dictionary next to the word human, not inhuman.
The thing is that humans, most of them, do think of themselves as good and kind, decent and compassionate, and the dictionary reflects that. But, however good and charitable a human might be towards other humans, if their compassion doesn’t extend to other species then is not a part of them still barbaric, merciless, unfeeling, pitiless, ruthless and savage, albeit perhaps unwittingly so? Even if they do not commit the fiendish acts themselves; even if they are horrified at the idea of hurting a living being; if they know about it and still choose to pay for it, are they not directly and deliberately responsible for it? And isn’t that diabolical?
The good news is that it is entirely possible to make the Oxford Dictionary definition correct. If all humans went vegan (as nature intended) then the word human really would be synonymous with compassionate, and inhuman would mean what the Oxford Dictionary says it means 🙂
“‘From caring comes courage.’ We might add that from it also comes wisdom. It’s rather significant, we think, that those who have no compassion have no wisdom. Knowledge, yes; cleverness, maybe; wisdom, no. A clever mind is not a heart. Knowledge doesn’t really care. Wisdom does. We also consider it significant that cor, the Latin word for “heart”, is the basis for the word courage. Piglet put it this way: ‘She isn’t Clever, Kanga isn’t, but she would be so anxious about Roo that she would do a Good Thing to Do without thinking about it.'”
Violet's Vegan Comics 