13.115
अहिंसाफलम्
ahiṁsāphalam
[अहिंसा (ahiṁsā) - non-violence; फलम् (phalam) - fruit;]
(Non-violence fruit.)
The fruit of non-violence.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun; name of sage); उवाच (uvāca) - said; spoke;]
(Vaiśampāyana said;)
Vaiśampāyana said.
ततो युधिष्ठिरो राजा शरतल्पे पितामहम्। पुनरेव महातेजाः पप्रच्छ वदतां वरम् ॥१३-११५-१॥
tato yudhiṣṭhiro rājā śaratalpe pitāmaham। punareva mahātejāḥ papraccha vadatāṃ varam॥13-115-1॥
[ततः (tataḥ) - then; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; राजा (rājā) - king; शर-तल्पे (śara-talpe) - on the bed of arrows; पितामहम् (pitāmaham) - the grandsire; पुनः एव (punaḥ eva) - again indeed; महा-तेजाः (mahā-tejāḥ) - of great brilliance; पप्रच्छ (papraccha) - asked; वदतां (vadatām) - of those who speak; वरम् (varam) - the best;]
(Then Yudhishthira king on the bed of arrows the grandsire again indeed of great brilliance asked of those who speak the best.)
Then King Yudhishthira, on the bed of arrows, again asked the grandsire of great brilliance, the best among speakers. (13-115-1)
ऋषयो ब्राह्मणा देवाः प्रशंसन्ति महामते। अहिंसालक्षणं धर्मं वेदप्रामाण्यदर्शनात् ॥१३-११५-२॥
ṛṣayo brāhmaṇā devāḥ praśaṃsanti mahāmate। ahiṃsālakṣaṇaṃ dharmaṃ vedaprāmāṇyadarśanāt ॥13-115-2॥
[ऋषयः (ṛṣayaḥ) - seers; sages; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; देवाः (devāḥ) - gods; प्रशंसन्ति (praśaṃsanti) - praise; महामते (mahāmate) - O great-minded one; अहिंसा-लक्षणं (ahiṃsā-lakṣaṇaṃ) - marked by non-violence; धर्मं (dharmaṃ) - dharma; virtue; वेद-प्रामाण्य-दर्शनात् (veda-prāmāṇya-darśanāt) - from perceiving the Vedas' authority;]
(Seers, Brāhmaṇas, gods praise, O great-minded one, the dharma marked by non-violence, from perceiving the authority of the Vedas.)
O great-minded one, seers, Brāhmaṇas, and gods praise the dharma characterized by non-violence, based on the authority of the Vedas. (13-115-2)
कर्मणा मनुजः कुर्वन्हिंसां पार्थिवसत्तम। वाचा च मनसा चैव कथं दुःखात्प्रमुच्यते ॥१३-११५-३॥
karmaṇā manujaḥ kurvan hiṁsāṁ pārthivasattama। vācā ca manasā caiva kathaṁ duḥkhāt pramucyate ॥13-115-3॥
[कर्मणा (karmaṇā) - by action; मनुजः (manujaḥ) - a man; कुर्वन् (kurvan) - doing; हिंसां (hiṁsām) - injury; पार्थिवसत्तम (pārthivasattama) - O best of kings; वाचा (vācā) - by speech; च (ca) - and; मनसा (manasā) - by mind; च (ca) - and; एव (eva) - indeed; कथं (kathaṁ) - how; दुःखात् (duḥkhāt) - from suffering; प्रमुच्यते (pramucyate) - is released;]
(By action, a man doing injury, O best of kings, by speech and by mind indeed, how from suffering is released?)
O best of kings, by action, speech, or mind, when a man causes injury, how can he be released from suffering? (13-115-3)
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhishma; उवाच (uvāca) - said;]
(Bhishma said;)
Bhishma said;
चतुर्विधेयं निर्दिष्टा अहिंसा ब्रह्मवादिभिः। एषैकतोऽपि विभ्रष्टा न भवत्यरिसूदन ॥१३-११५-४॥
caturvidheyaṃ nirdiṣṭā ahiṃsā brahmavādibhiḥ. eṣaikatopi vibhraṣṭā na bhavatyarīsūdana ॥13-115-4॥
[चतुर्विधा (caturvidhā) - fourfold; इयं (iyaṃ) - this; निर्दिष्टा (nirdiṣṭā) - declared; अहिंसा (ahiṃsā) - non-injury; ब्रह्मवादिभिः (brahmavādibhiḥ) - by those who speak the Veda; एषा (eṣā) - this; एकतः (ekataḥ) - from one aspect; अपि (api) - even; विभ्रष्टा (vibhraṣṭā) - abandoned; न (na) - not; भवति (bhavati) - becomes; अरिसूदन (arīsūdana) - O slayer of enemies;]
(Fourfold this declared non-injury by those who speak the Veda. This, even if abandoned from one aspect, does not become, O slayer of enemies.)
Non-injury, which is declared to be fourfold by the Vedic teachers— if even one aspect of this is abandoned, O slayer of enemies, it does not exist at all. (13-115-4)
यथा सर्वश्चतुष्पादस्त्रिभिः पादैर्न तिष्ठति। तथैवेयं महीपाल प्रोच्यते कारणैस्त्रिभिः ॥१३-११५-५॥
yathā sarvaś catuṣpādas tribhiḥ pādair na tiṣṭhati। tathaiveyaṃ mahīpāla procyate kāraṇais tribhiḥ ॥13-115-5॥
[यथा (yathā) - just as; सर्वः (sarvaḥ) - every (one); चतुष्पादः (catuṣpādaḥ) - four-footed (being); त्रिभिः (tribhiḥ) - with three; पादैः (pādaiḥ) - feet; न (na) - not; तिष्ठति (tiṣṭhati) - stands; तथैव (tathaiva) - in exactly the same way; इयं (iyaṃ) - this (earth); महीपाल (mahīpāla) - O king; प्रोच्यते (procyate) - is said; कारणैः (kāraṇaiḥ) - by causes; त्रिभिः (tribhiḥ) - by three;]
(Just as every four-footed being does not stand with three feet, in exactly the same way, O king, this earth is said (to stand) by three causes.)
Just as no four-footed animal can stand on three feet, in the same way, O king, it is said that this earth stands by three causes. (13-115-5)
यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे ॥ एवं लोकेष्वहिंसा तु निर्दिष्टा धर्मतः परा ॥१३-११५-६॥
yathā nāgapade'nyāni padāni padagāminām। sarvāṇyevāpidhīyante padajātāni kauñjare॥ evaṃ lokeṣvahiṃsā tu nirdiṣṭā dharmataḥ parā ॥13-115-6॥
[यथा (yathā) - just as; नागपदे (nāgapade) - in the footprint of the elephant; अन्यानि (anyāni) - other; पदानि (padāni) - footprints; पदगामिनाम् (padagāminām) - of those who move on foot; सर्वाणि (sarvāṇi) - all; एव (eva) - indeed; अपिधीयन्ते (apidhīyante) - are covered; पदजातानि (padajātāni) - traces of steps; कौञ्जरे (kauñjare) - in the elephant; एवं (evaṃ) - thus; लोकेषु (lokeṣu) - in worlds; अहिंसा (ahiṃsā) - non-violence; तु (tu) - but; निर्दिष्टा (nirdiṣṭā) - declared; धर्मतः (dharmataḥ) - by righteousness; परा (parā) - supreme;]
(Just as in the elephant's footprint other footprints of those who move on foot, indeed all, are covered—all kinds of traces of steps in the elephant; thus in the worlds, non-violence, but, is declared by righteousness as supreme.)
Just as all the footprints of other walking creatures are encompassed within the elephant’s footprint, so in the world, non-violence is declared by righteousness to be the highest (virtue). (13-115-6)
कर्मणा लिप्यते जन्तुर्वाचा च मनसैव च। पूर्वं तु मनसा त्यक्त्वा तथा वाचाथ कर्मणा। त्रिकारणं तु निर्दिष्टं श्रूयते ब्रह्मवादिभिः ॥१३-११५-८॥
karmaṇā lipyate jantur vācā ca manasaiva ca। pūrvaṃ tu manasā tyaktvā tathā vācātha karmaṇā। trikāraṇaṃ tu nirdiṣṭaṃ śrūyate brahmavādibhiḥ॥13-115-8॥
[कर्मणा (karmaṇā) - by action; लिप्यते (lipyate) - is smeared (is tainted); जन्तुः (jantuḥ) - living being; वाचा (vācā) - by word; च (ca) - and; मनसा (manasā) - by mind; एव (eva) - indeed; च (ca) - and; पूर्वं (pūrvaṃ) - first; तु (tu) - but; मनसा (manasā) - by mind; त्यक्त्वा (tyaktvā) - having abandoned; तथा (tathā) - so; वाचा (vācā) - by word; अथ (atha) - then; कर्मणा (karmaṇā) - by action; त्रिकारणं (trikāraṇam) - the threefold cause; तु (tu) - but; निर्दिष्टं (nirdiṣṭam) - is stated; श्रूयते (śrūyate) - is heard; ब्रह्मवादिभिः (brahmavādibhiḥ) - by those who speak of Brahman;]
(By action is smeared the living being, by word and by mind indeed and. First but by mind having abandoned, so by word then by action. The threefold cause but is stated, is heard by speakers of Brahman. (13-115-8))
A living being is tainted by action, and also by word and indeed by mind. But first, having renounced by mind, then by speech, and afterwards by action: this threefold cause is declared, as heard from those who teach Brahman. (13-115-8)
मनोवाचि तथास्वादे दोषा ह्येषु प्रतिष्ठिताः। न भक्षयन्त्यतो मांसं तपोयुक्ता मनीषिणः ॥१३-११५-९॥
manovāci tathāsvāde doṣā hyeṣu pratiṣṭhitāḥ। na bhakṣayantyato māṃsaṃ tapoyuktā manīṣiṇaḥ॥13-115-9॥
[मनो (mano) - in the mind; वाचि (vāci) - in speech; तथा (tathā) - likewise; अस्वादे (asvāde) - in taste; दोषाः (doṣāḥ) - faults; हि (hi) - indeed; एषु (eṣu) - in these; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established; न (na) - not; भक्षयन्ति (bhakṣayanti) - they eat; अतः (ataḥ) - therefore; मांसं (māṃsaṃ) - meat; तपॊयुक्ताः (tapoyuktāḥ) - endowed with austerity; मनीषिणः (manīṣiṇaḥ) - the wise;]
(In the mind, in speech, likewise in taste, faults indeed in these are established. Not eat therefore meat, endowed with austerity, the wise.)
Faults are established in the mind, speech, and taste. Therefore, the wise who are endowed with austerity do not eat meat. (13-115-9)
दोषांस्तु भक्षणे राजन्मांसस्येह निबोध मे। पुत्रमांसोपमं जानन्खादते यो विचेतनः ॥१३-११५-१०॥
doṣāṃstu bhakṣaṇe rājan māṃsasyeha nibodha me। putramaṃsopamaṃ jānan khādate yo vicetanaḥ॥13-115-10॥
[दोषान् (doṣān) - faults; तु (tu) - but; भक्षणे (bhakṣaṇe) - in eating; राजन् (rājan) - O king; मांसस्य (māṃsasya) - of flesh; इह (iha) - here; निबोध (nibodha) - know; मे (me) - from me; पुत्रमांसोपमं (putramaṃsopamam) - like son's flesh; जानन् (jānan) - knowing; खादते (khādate) - eats; यः (yaḥ) - who; विचेतनः (vicetanaḥ) - unwise;]
(But the faults in eating flesh here, O king, know from me. Knowing it as like son's flesh, he who is unwise eats.)
O king, know from me the faults that pertain to eating flesh here. He who, knowing it to be like eating his own son's flesh, nevertheless eats, is unwise. (13-115-10)
मातापितृसमायोगे पुत्रत्वं जायते यथा। रसं च प्रति जिह्वायाः प्रज्ञानं जायते तथा ॥ तथा शास्त्रेषु नियतं रागो ह्यास्वादिताद्भवेत् ॥१३-११५-११॥
mātāpitṛsamāyoge putratvaṃ jāyate yathā. rasaṃ ca prati jihvāyāḥ prajñānaṃ jāyate tathā ॥ tathā śāstreṣu niyataṃ rāgo hyāsvāditādbhavet ॥13-115-11॥
[मातापितृसमायोगे (mātāpitṛsamāyoge) - upon the union of mother and father; पुत्रत्वं (putratvaṃ) - sonship; जायते (jāyate) - is born; यथा (yathā) - just as; रसं (rasaṃ) - taste; च (ca) - and; प्रति (prati) - towards; जिह्वायाः (jihvāyāḥ) - of the tongue; प्रज्ञानं (prajñānaṃ) - perception; जायते (jāyate) - arises; तथा (tathā) - in the same way; शास्त्रेषु (śāstreṣu) - in the scriptures; नियतं (niyataṃ) - fixed; रागः (rāgaḥ) - attachment; हि (hi) - indeed; अस्वादितात् (asvāditāt) - from what is not tasted; भवेत् (bhavet) - arises;]
(Upon the union of mother and father, sonship is born just as; taste and towards the tongue, perception arises in the same way; in the scriptures, fixed attachment indeed from what is not tasted arises.)
Just as sonship arises from the union of mother and father, and perception of taste arises in the tongue towards a flavor, so too, fixed attachment to the scriptures arises only after they are experienced. (13-115-11)
असंस्कृताः संस्कृताश्च लवणालवणास्तथा। प्रज्ञायन्ते यथा भावास्तथा चित्तं निरुध्यते ॥१३-११५-१२॥
asaṁskṛtāḥ saṁskṛtāś ca lavaṇālavaṇās tathā। prajñāyante yathā bhāvās tathā cittaṁ nirudhyate॥13-115-12॥
[असंस्कृताः (asaṁskṛtāḥ) - unrefined; (plural masculine); संस्कृताः (saṁskṛtāḥ) - refined; (plural masculine); च (ca) - and; लवणालवणाः (lavaṇālavaṇāḥ) - salty and not salty; (plural masculine); तथा (tathā) - likewise; प्रज्ञायन्ते (prajñāyante) - are recognized; यथा (yathā) - as; भावाः (bhāvāḥ) - states; existences; तथा (tathā) - so; thus; चित्तं (cittaṁ) - mind; निरुध्यते (nirudhyate) - is restrained; is controlled;]
(Unrefined, refined and salty, not salty, likewise are recognized as states; so mind is restrained.)
Just as unrefined, refined, salty, and not salty are recognized as different states, so too is the mind restrained. (13-115-12)
भेरीशङ्खमृदङ्गाद्यांस्तन्त्रीशब्दांश्च पुष्कलान्। निषेविष्यन्ति वै मन्दा मांसभक्षाः कथं नराः ॥१३-११५-१३॥
bherīśaṅkhamṛdaṅgādyāṃstantrīśabdāṃśca puṣkalān। niṣeviṣyanti vai mandā māṃsabhakṣāḥ kathaṃ narāḥ॥13-115-13॥
[भेरीशङ्खमृदङ्गाद्यांश् (bherī-śaṅkha-mṛdaṅga-ādyān) - the various (musical) instruments such as drums, conches, and mṛdaṅga; तन्त्रीशब्दांश् (tantrī-śabdān) - stringed sounds; (musical) tones of stringed instruments; च (ca) - and; पुष्कलान् (puṣkalān) - abundant; plentiful; निषेविष्यन्ति (niṣeviṣyanti) - will enjoy; will indulge in; वै (vai) - indeed; मन्दा (mandāḥ) - the dull; the foolish; मांसभक्षाः (māṃsa-bhakṣāḥ) - meat-eaters; कथं (katham) - how; नराः (narāḥ) - men; humans;]
(The dull meat-eaters, indeed, will enjoy various (musical) instruments such as drums, conches, mṛdaṅga, and plentiful tones of stringed instruments; how (can) men?)
How can foolish meat-eating men truly enjoy the abundance of sounds from drums, conches, mṛdaṅgas, and stringed instruments? (13-115-13)
अचिन्तितमनुद्दिष्टमसङ्कल्पितमेव च। रसं गृद्ध्याभिभूता वै प्रशंसन्ति फलार्थिनः ॥ प्रशंसा ह्येव मांसस्य दोषकर्मफलान्विता ॥१३-११५-१४॥
acintitamanuddiṣṭamasaṅkalpitameva ca। rasaṃ gṛddhyābhibhūtā vai praśaṃsanti phalārthinaḥ ॥ praśaṃsā hyeva māṃsasya doṣakarmaphalānvitā ॥13-115-14॥
[अचिन्तितम् (acintitam) - not thought of; neglected; अनुद्दिष्टम् (anuddiṣṭam) - not prescribed; असङ्कल्पितम् (asaṅkalpitam) - not formed by will; not conceived; एव (eva) - indeed; च (ca) - and; रसं (rasaṃ) - taste; essence; गृद्ध्या (gṛddhyā) - by greed; अभिभूता (abhibhūtā) - overpowered; वै (vai) - truly; प्रशंसन्ति (praśaṃsanti) - praise; फलार्थिनः (phalārthinaḥ) - those desiring the fruit (result); प्रशंसा (praśaṃsā) - praise; हि (hi) - indeed; एव (eva) - only; मांसस्य (māṃsasya) - of meat; दोषकर्मफलान्विता (doṣakarmaphalānvitā) - accompanied by sin, action, and fruit (result);]
(Not thought of, not prescribed, not conceived indeed and; the taste overpowered by greed truly, those desiring result praise. Praise indeed only of meat is accompanied by sin, action, and result. (13-115-14))
What is neither considered, nor prescribed, nor even conceived, yet the taste of it, overpowered by greed, is praised by those who desire results. But the praise of meat is indeed only attended by sin, action, and its fruit. (13-115-14)
जीवितं हि परित्यज्य बहवः साधवो जनाः। स्वमांसैः परमांसानि परिपाल्य दिवं गताः ॥१३-११५-१५॥
jīvitaṃ hi parityajya bahavaḥ sādhavo janāḥ। svamāṃsaiḥ paramāṃsāni paripālya divaṃ gatāḥ ॥13-115-15॥
[जीवितं (jīvitaṃ) - life; हि (hi) - indeed; परित्यज्य (parityajya) - having abandoned; बहवः (bahavaḥ) - many; साधवः (sādhavaḥ) - virtuous ones; जनाः (janāḥ) - people; स्वमांसैः (svamāṃsaiḥ) - with their own flesh; परमांसानि (paramāṃsāni) - others' flesh; परिपाल्य (paripālya) - having protected; दिवं (divaṃ) - to heaven; गताः (gatāḥ) - have gone;]
(Life indeed having abandoned, many virtuous people, with their own flesh, others' flesh having protected, to heaven have gone.)
Indeed, many virtuous people, having abandoned their own lives, protected others' bodies with their own flesh and have gone to heaven. (13-115-15)
एवमेषा महाराज चतुर्भिः कारणैर्वृता। अहिंसा तव निर्दिष्टा सर्वधर्मार्थसंहिता ॥१३-११५-१६॥
evameṣā mahārāja caturbhiḥ kāraṇairvṛtā। ahiṃsā tava nirdiṣṭā sarvadharmārthasaṃhitā ॥13-115-16॥
[एवम् (evam) - thus; एषा (eṣā) - this; महाराज (mahārāja) - O great king; चतुर्भिः (caturbhiḥ) - by four; कारणैः (kāraṇaiḥ) - causes; वृता (vṛtā) - surrounded; अहिंसा (ahiṃsā) - non-violence; तव (tava) - to you; निर्दिष्टा (nirdiṣṭā) - has been described; सर्वधर्मार्थसंहिता (sarvadharmārthasaṃhitā) - comprising all righteous objectives;]
(Thus, this, O great king, non-violence, surrounded by four causes, has been described to you, comprising all righteous objectives.)
O great king, thus, this non-violence, encompassed by four causes, has been explained to you as comprising all the aims of righteousness. (13-115-16)
