Acharya Prashant explains that a common person's life is filled with hundreds of issues, such as their son's schooling, their daughter becoming a doctor, household squabbles, and car servicing. Their life is so full of these matters that they do not have the time to think about what is being served to them. He states that Indians inherently possess compassion. Compared to people from other countries, the Indian mind has historically shown more compassion and generosity. While this quality is diminishing, it is still present. If people are simply made to think about how animal products reach their lips, they will change. To bring about this change, Acharya Prashant suggests that information and facts must be disseminated to the people. It is not about converting them, but about delivering the truth. He mentions that through his books and videos, he has seen thousands of comments from people, including Muslim brothers during Bakrid, who have decided to stop staining their festivals and spirituality with the blood of animals. He believes this is a beautiful and sweet thing. He asserts that all Indians, whether Hindu or Muslim, have generosity as part of their culture. While one can argue that Indians have been cruel, comparatively, they are more generous, and this quality should be leveraged. Acharya Prashant broadens the discussion, stating that the issue is about one's entire life, not just the relationship with animals. If a person can exploit an animal, they will also exploit their family, friends, and the entire world. He argues that the act of taking milk, even if it's 'clean milk', is inherently an act of coercion and is ugly. The fundamental issue is not whether man is exploiting animals, but whether man is violent from within. As long as a person is violent from within, they will find new ways to exploit others for their own profit and pleasure, be it an animal, a neighbor, a woman, or a tree. He concludes by critiquing the modern vegan movement, especially in the Indian context. He believes the work must be done at the roots, addressing the human tendency to exploit. He observes that many vegans operate only on the level of ethics and are afraid of spirituality. However, he asserts that in India, veganism without spirituality cannot succeed. Spirituality is in the very air and soil of India. An Indian will understand the principle of non-violence (ahimsa) deeply, but not if it is presented in an 'imported language'. The solution lies in addressing the inner violence through spirituality, which is the true basis of non-violence.
