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The Rise of Pinjrapoles and the Fall.... 55 accidents in the streets should go to feed those carnivores in need. Some sanctuaries, such as the Folsom City Zoo Sanctuary in the United States, already do this and in a place such as India acquiring such meat should be even easier. In fact, while the famous Charity Birds Hospital in Delhi does not take in any birds of prey, they do have an intricate network of volunteers who take in and deliver birds in need. If such a network could also be devised to acquire freshly dead animals, they certainly would be able to take in birds of prey without causing any himsă to any animal.
Lastly, to truly challenge zoos, pinjrapoles need to be able to challenge them financially. Zoos are big business in the United States, in India and internationally. No longer are they run by "animal people," but instead they are run by cut-throat businessmen and often subsidized by the State.Jains have shown themselves to be quite business savvy and should apply these skills to running pinjrapoles as well as giving donations to help raise them to the level they need to be in order to start generating money. While soliciting donations in temple-boxes is well and good, pinjrapoles can never expect to realistically challenge the multi-billion dollar zoo industry without solid business plans themselves. Thankfully, the Jain vows of ahimsa and aparigraha both support developing pinjrapoles in such a manner.
Conclusion
Zoos throughout the world are currently causing great himsā to an incalculable amount of animals. Similarly, other industries such as animal farming, vivisection, animal circuses, etc. are doing the same. Pinjrapoles currently rescue many individual animals who wind up as victims of these industries, however, in today's modern world their impact is often limited to placing Band-Aids on an ever-growing wound. As I have laid out in this paper, with a few changes, pinjrapoles could very well become catalysts to a peaceful revolution in so many fields of animal exploitation, starting with zoos. Rather than even a verbally violent revolution, this revolution would simply use the Jain principle of anekantaväda to present a peaceful alternative to zoos that currently does not exist. Fostering ahimsa and aparigraha toward all animals, sanctuaries need to be the future and pinjrapoles are the foundation to that future, if they choose to be.
References:
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Krishan, Y. (1997). The doctrine of Karma: its origin and development in Brahmantical, Buddhist, and Jaina traditions. Delhi: Moti lal Banarsidass Publishers, 1997, p. 55. Dummont, L. (1970). Homo hierarchicus: The caste system and its implications. Chicago: The University of Chicago Press, 1970, p. 148.
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Rowlands, M. (2002). Animals like us. New York: Verso. Waldau, P. (2001). In the case of education, captivity imprisons us, in The apes: Challenges for the 21" century. Chicago Zoological Society, 2004, p. 153.
Ibid, p.153.
Leahy, M. Against liberation: Putting animals in perspective. London: Routledge., (1991), p. 242.
