13.116
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अहिंसा परमो धर्म इत्युक्तं बहुशस्त्वया। श्राद्धेषु च भवानाह पितॄनामिषकाङ्क्षिणः ॥१३-११६-१॥
"Non-injury is the highest duty,"—this you have said many times. And in the śrāddha ceremonies, you said that the ancestors desire meat. (13-116-1)
मांसैर्बहुविधैः प्रोक्तस्त्वया श्राद्धविधिः पुरा। अहत्वा च कुतो मांसमेवमेतद्विरुध्यते ॥१३-११६-२॥
You previously described the rules for Śrāddha with many kinds of meat. But without killing, how can meat be obtained? Therefore, this is contradictory. (13-116-2)
जातो नः संशयो धर्मे मांसस्य परिवर्जने। दोषो भक्षयतः कः स्यात्कश्चाभक्षयतो गुणः ॥१३-११६-३॥
A doubt has arisen for us regarding righteousness in abstaining from meat. What fault is there for one who eats, and what virtue is there for one who does not eat? (13-116-3)
हत्वा भक्षयतो वापि परेणोपहृतस्य वा। हन्याद्वा यः परस्यार्थे क्रीत्वा वा भक्षयेन्नरः ॥१३-११६-४॥
A man who eats after killing, or eats what someone else has killed, or eats having bought, or eats what is brought by another for another's sake, or who kills for the sake of another—(13-116-4)
एतदिच्छामि तत्त्वेन कथ्यमानं त्वयानघ। निश्चयेन चिकीर्षामि धर्ममेतं सनातनम् ॥१३-११६-५॥
O sinless one, I desire to know this as it is being explained by you in essence. With resolve, I wish to perform this eternal dharma. (13-116-5)
कथमायुरवाप्नोति कथं भवति सत्त्ववान्। कथमव्यङ्गतामेति लक्षण्यो जायते कथम् ॥१३-११६-६॥
How does one obtain long life? How does one become strong? How does one attain freedom from deformity? How is a person possessing auspicious marks born? (13-116-6)
भीष्म उवाच॥
Bhishma said.
मांसस्य भक्षणे राजन्योऽधर्मः कुरुपुङ्गव। तं मे शृणु यथातत्त्वं यश्चास्य विधिरुत्तमः ॥१३-११६-७॥
O best of Kurus, the eating of meat is unrighteous for a kṣatriya. Hear from me the truth and the best rule about this. (13-116-7)
रूपमव्यङ्गतामायुर्बुद्धिं सत्त्वं बलं स्मृतिम्। प्राप्तुकामैर्नरैर्हिंसा वर्जिता वै कृतात्मभिः ॥१३-११६-८॥
Form, unblemishedness, lifespan, intelligence, vital essence, strength, and memory—violence must indeed be avoided by self-controlled men who wish to obtain these. (13-116-8)
ऋषीणामत्र संवादो बहुशः कुरुपुङ्गव। बभूव तेषां तु मतं यत्तच्छृणु युधिष्ठिर ॥१३-११६-९॥
O Yudhiṣṭhira, here among the sages, there were frequent dialogues, O chief of the Kurus; but the opinion they held—listen to that.
यो यजेताश्वमेधेन मासि मासि यतव्रतः। वर्जयेन्मधु मांसं च सममेतद्युधिष्ठिर ॥१३-११६-१०॥
One who avoids honey and flesh every month, O Yudhiṣṭhira, with discipline and self-control, achieves the same merit as one who performs the aśvamedha sacrifice every month. (13-116-10)
सप्तर्षयो वालखिल्यास्तथैव च मरीचिपाः। अमांसभक्षणं राजन्प्रशंसन्ति मनीषिणः ॥१३-११६-११॥
The Seven Sages, the Vālakhilyas, and also the descendants of Marīci—O king, the wise praise abstention from meat-eating. (13-116-11)
न भक्षयति यो मांसं न हन्यान्न च घातयेत्। तं मित्रं सर्वभूतानां मनुः स्वायम्भुवोऽब्रवीत् ॥१३-११६-१२॥
Manu Svāyambhuva said: The one who does not eat meat, does not kill, nor causes killing, is the friend of all beings. (13-116-12)
अधृष्यः सर्वभूतानां विश्वास्यः सर्वजन्तुषु। साधूनां संमतो नित्यं भवेन्मांसस्य वर्जनात् ॥१३-११६-१३॥
By abstaining from flesh, one always becomes inviolable among all beings, trustworthy among all living creatures, and ever approved by the virtuous. (13-116-13)
स्वमांसं परमांसेन यो वर्धयितुमिच्छति। नारदः प्राह धर्मात्मा नियतं सोऽवसीदति ॥१३-११६-१४॥
Nārada, the righteous one, said: Whoever wishes to nourish his own flesh with another's flesh certainly falls. (13-116-14)
ददाति यजते चापि तपस्वी च भवत्यपि। मधुमांसनिवृत्त्येति प्राहैवं स बृहस्पतिः ॥१३-११६-१५॥
Bṛhaspati thus said: "By abstaining from honey and meat, a person gives, performs sacrifice, and also becomes an ascetic." (13-116-15)
मासि मास्यश्वमेधेन यो यजेत शतं समाः। न खादति च यो मांसं सममेतन्मतं मम ॥१३-११६-१६॥
One who performs a monthly aśvamedha sacrifice for a hundred years, and one who does not eat meat—both are equal; this is my opinion. (13-116-16)
सदा यजति सत्रेण सदा दानं प्रयच्छति। सदा तपस्वी भवति मधुमांसस्य वर्जनात् ॥१३-११६-१७॥
By abstaining from honey and meat, one always sacrifices by sacrifice, always gives gifts, and always is an ascetic. (13-116-17)
सर्वे वेदा न तत्कुर्युः सर्वयज्ञाश्च भारत। यो भक्षयित्वा मांसानि पश्चादपि निवर्तते ॥१३-११६-१८॥
O Bhārata, all the Vedas and all the sacrifices could not do what one does who, having eaten meat, even afterwards turns back. (13-116-18)
दुष्करं हि रसज्ञेन मांसस्य परिवर्जनम्। चर्तुं व्रतमिदं श्रेष्ठं सर्वप्राण्यभयप्रदम् ॥१३-११६-१९॥
Abstaining from flesh is indeed difficult for one who appreciates taste. The observance of this excellent vow bestows fearlessness upon all living beings. (13-116-19)
सर्वभूतेषु यो विद्वान्ददात्यभयदक्षिणाम्। दाता भवति लोके स प्राणानां नात्र संशयः ॥१३-११६-२०॥
He who, being wise, gives the fee of safety to all beings—he is called the giver among living beings in the world; there is no doubt about this. (13-116-20)
एवं वै परमं धर्मं प्रशंसन्ति मनीषिणः। प्राणा यथात्मनोऽभीष्टा भूतानामपि ते तथा ॥१३-११६-२१॥
Thus indeed, the wise praise this as the supreme duty: just as one's own life is dear, so also are the lives of other beings.
आत्मौपम्येन गन्तव्यं बुद्धिमद्भिर्महात्मभिः। मृत्युतो भयमस्तीति विदुषां भूतिमिच्छताम् ॥१३-११६-२२॥
Those wise and great-souled ones who seek prosperity should proceed by taking themselves as the standard, thinking: "There is fear from death." (13-116-22)
किं पुनर्हन्यमानानां तरसा जीवितार्थिनाम्। अरोगाणामपापानां पापैर्मांसोपजीविभिः ॥१३-११६-२३॥
What about those healthy, sinless beings, desiring life, who are forcibly slain by the sinful, by those who subsist on flesh? (13-116-23)
तस्माद्विद्धि महाराज मांसस्य परिवर्जनम्। धर्मस्यायतनं श्रेष्ठं स्वर्गस्य च सुखस्य च ॥१३-११६-२४॥
Therefore, O great king, know that abstaining from meat is the supreme foundation of righteousness, heaven, and happiness. (13-116-24)
अहिंसा परमो धर्मस्तथाहिंसा परं तपः। अहिंसा परमं सत्यं ततो धर्मः प्रवर्तते ॥१३-११६-२५॥
Non-injury is the highest dharma; likewise, non-injury is the highest austerity. Non-injury is the highest truth, and from that, dharma arises. (13-116-25)
न हि मांसं तृणात्काष्ठादुपलाद्वापि जायते। हत्वा जन्तुं ततो मांसं तस्माद्दोषोऽस्य भक्षणे ॥१३-११६-२६॥
Flesh is certainly not produced from grass, wood, or stone; only after killing a creature does flesh come into being. Therefore, there is fault in eating it. (13-116-26)
स्वाहास्वधामृतभुजो देवाः सत्यार्जवप्रियाः। क्रव्यादान्राक्षसान्विद्धि जिह्मानृतपरायणान् ॥१३-११६-२७॥
The gods, who partake of svāhā, svadhā, and amṛta, cherish truth and sincerity; know that flesh-eaters and rākṣasas are inclined to deceit and falsehood. (13-116-27)
कान्तारेष्वथ घोरेषु दुर्गेषु गहनेषु च। रात्रावहनि सन्ध्यासु चत्वरेषु सभासु च ॥ अमांसभक्षणे राजन्भयमन्ते न गच्छति ॥१३-११६-२८॥
O king, whether in forests, in dreadful places, in fortresses, in dense regions; at night, by day, at twilight, at crossroads, or in assemblies; if one abstains from eating flesh, fear does not come at the end. (13-116-28)
यदि चेत्खादको न स्यान्न तदा घातको भवेत्। घातकः खादकार्थाय तं घातयति वै नरः ॥१३-११६-२९॥
If, indeed, there were no eater, then there would be no killer. It is for the sake of the eater that the killer causes him to be killed—this is certain. (13-116-29)
अभक्ष्यमेतदिति वा इति हिंसा निवर्तते। खादकार्थमतो हिंसा मृगादीनां प्रवर्तते ॥१३-११६-३०॥
Saying, “This is not to be eaten,” or the like, violence ceases. But for the purpose of eating, therefore, violence towards animals and others arises (13-116-30).
यस्माद्ग्रसति चैवायुर्हिंसकानां महाद्युते। तस्माद्विवर्जयेन्मांसं य इच्छेद्भूतिमात्मनः ॥१३-११६-३१॥
Because meat indeed takes away the life of the violent, O greatly illustrious one, therefore, whoever desires their own prosperity should abstain from meat. (13-116-31)
त्रातारं नाधिगच्छन्ति रौद्राः प्राणिविहिंसकाः। उद्वेजनीया भूतानां यथा व्यालमृगास्तथा ॥१३-११६-३२॥
Those fierce ones who harm living beings do not obtain a protector; they are to be feared by beings just as wild beasts are. (13-116-32)
लोभाद्वा बुद्धिमोहाद्वा बलवीर्यार्थमेव च। संसर्गाद्वाथ पापानामधर्मरुचिता नृणाम् ॥१३-११६-३३॥
From greed, from deluded understanding, for the sake of power and valor, or from association with the wicked, or because people have an inclination towards unrighteousness—these are the causes. (13-116-33)
स्वमांसं परमांसेन यो वर्धयितुमिच्छति। उद्विग्नवासे वसति यत्रतत्राभिजायते ॥१३-११६-३४॥
Whoever desires to increase his own flesh with superior flesh lives in a disturbed abode and is born here and there. (13-116-34)
धन्यं यशस्यमायुष्यं स्वर्ग्यं स्वस्त्ययनं महत्। मांसस्याभक्षणं प्राहुर्नियताः परमर्षयः ॥१३-११६-३५॥
The disciplined supreme sages have declared abstaining from flesh to be blessed, fame-bringing, life-promoting, leading to heaven, auspicious, and of great merit. (13-116-35)
इदं तु खलु कौन्तेय श्रुतमासीत्पुरा मया। मार्कण्डेयस्य वदतो ये दोषा मांसभक्षणे ॥१३-११६-३६॥
But this, O son of Kunti, I formerly heard from Markandeya while he was speaking—the faults in the eating of meat. (13-116-36)
यो हि खादति मांसानि प्राणिनां जीवितार्थिनाम्। हतानां वा मृतानां वा यथा हन्ता तथैव सः ॥१३-११६-३७॥
He who eats the meat of living beings who desire life—whether killed or dead—is, just like the killer, the same. (13-116-37)
धनेन क्रायको हन्ति खादकश्चोपभोगतः। घातको वधबन्धाभ्यामित्येष त्रिविधो वधः ॥१३-११६-३८॥
The buyer kills by means of money, and the eater kills by enjoyment; the killer slays and binds; thus, this slaying is threefold. (13-116-38)
अखादन्ननुमोदंश्च भावदोषेण मानवः। योऽनुमन्येत हन्तव्यं सोऽपि दोषेण लिप्यते ॥१३-११६-३९॥
A human being who does not eat but merely approves, due to fault in intention; one who consents to killing is also tainted by fault. (13-116-39)
अधृष्यः सर्वभूतानामायुष्मान्नीरुजः सुखी। भवत्यभक्षयन्मांसं दयावान्प्राणिनामिह ॥१३-११६-४०॥
One who here does not eat meat and is compassionate toward living beings becomes unharmed by all beings, long-lived, free from disease, and happy. (13-116-40)
हिरण्यदानैर्गोदानैर्भूमिदानैश्च सर्वशः। मांसस्याभक्षणे धर्मो विशिष्टः स्यादिति श्रुतिः ॥१३-११६-४१॥
Revelation declares that abstaining from the eating of meat is a superior righteousness, even beyond giving gold, cows, or land in every way. (13-116-41)
अप्रोक्षितं वृथामांसं विधिहीनं न भक्षयेत्। भक्षयन्निरयं याति नरो नास्त्यत्र संशयः ॥१३-११६-४२॥
One should not eat impure meat that has not been properly sprinkled or prepared according to the prescribed rites. Anyone who does so goes to hell—there is no doubt about this. (13-116-42)
प्रोक्षिताभ्युक्षितं मांसं तथा ब्राह्मणकाम्यया। अल्पदोषमिह ज्ञेयं विपरीते तु लिप्यते ॥१३-११६-४३॥
Meat that has been properly washed and anointed for the sake of a Brāhmaṇa is considered only a minor fault here; but in other cases, one becomes tainted. (13-116-43)
खादकस्य कृते जन्तुं यो हन्यात्पुरुषाधमः। महादोषकरस्तत्र खादको न तु घातकः ॥१३-११६-४४॥
He who would kill a creature for the sake of the eater is a vile man; there, the eater is not the one who incurs great sin, but the killer. (13-116-44)
इज्यायज्ञश्रुतिकृतैर्यो मार्गैरबुधो जनः। हन्याज्जन्तुं मांसगृद्ध्री स वै नरकभाङ्नरः ॥१३-११६-४५॥
An ignorant man who, employing rites, sacrifices, and scriptural injunctions as means, kills a creature out of desire for meat, he indeed becomes a dweller in hell. (13-116-45)
भक्षयित्वा तु यो मांसं पश्चादपि निवर्तते। तस्यापि सुमहान्धर्मो यः पापाद्विनिवर्तते ॥१३-११६-४६॥
But even he who, having eaten meat, afterwards turns away from it, has very great virtue—who turns away from sin. (13-116-46)
आहर्ता चानुमन्ता च विशस्ता क्रयविक्रयी। संस्कर्ता चोपभोक्ता च घातकाः सर्व एव ते ॥१३-११६-४७॥
The bringer, the permitter, the killer, the buyer and the seller, the preparer, the consumer, and the killers – all of them indeed are (equally guilty). (13-116-47)
इदमन्यत्तु वक्ष्यामि प्रमाणं विधिनिर्मितम्। पुराणमृषिभिर्जुष्टं वेदेषु परिनिश्चितम् ॥१३-११६-४८॥
But I shall tell you another authority, established by rule, ancient, approved by the sages, and fully established in the Vedas. (13-116-48)
प्रवृत्तिलक्षणे धर्मे फलार्थिभिरभिद्रुते। यथोक्तं राजशार्दूल न तु तन्मोक्षकाङ्क्षिणाम् ॥१३-११६-४९॥
O tiger among kings, dharma characterized by activity as described is followed by those seeking results, but not by those who desire liberation. (13-116-49)
हविर्यत्संस्कृतं मन्त्रैः प्रोक्षिताभ्युक्षितं शुचि। वेदोक्तेन प्रमाणेन पितॄणां प्रक्रियासु च ॥ अतोऽन्यथा वृथामांसमभक्ष्यं मनुरब्रवीत् ॥१३-११६-५०॥
Manu has said: Only the offering which is prepared with mantras, purified by sprinkling and besprinkling, and conforms to Vedic regulations in ancestral rites is fit to be eaten; otherwise, flesh is unjustified and unfit for consumption. (13-116-50)
अस्वर्ग्यमयशस्यं च रक्षोवद्भरतर्षभ। विधिना हि नराः पूर्वं मांसं राजन्नभक्षयन् ॥१३-११६-५१॥
Meat, which does not lead to heaven and is disreputable—as if done by demons—O bull of the Bharatas, men formerly did not eat by ordinance, O king. (13-116-51)
य इच्छेत्पुरुषोऽत्यन्तमात्मानं निरुपद्रवम्। स वर्जयेत मांसानि प्राणिनामिह सर्वशः ॥१३-११६-५२॥
Whoever desires his own complete freedom from trouble should entirely abstain from the flesh of living beings here. (13-116-52)
श्रूयते हि पुराकल्पे नृणां व्रीहिमयः पशुः। येनायजन्त यज्वानः पुण्यलोकपरायणाः ॥१३-११६-५३॥
It is said that in a previous kalpa, among people, there was a sacrificial animal made of rice, by which sacrificers devoted to attaining the blessed worlds performed their rituals. (13-116-53)
ऋषिभिः संशयं पृष्टो वसुश्चेदिपतिः पुरा। अभक्ष्यमिति मांसं स प्राह भक्ष्यमिति प्रभो ॥१३-११६-५४॥
O Lord, formerly Vasu, the lord of the Cedis, when asked a doubt by the sages regarding meat — whether it was "not fit to be eaten" — declared, "It is fit to be eaten." (13-116-54)
आकाशान्मेदिनीं प्राप्तस्ततः स पृथिवीपतिः। एतदेव पुनश्चोक्त्वा विवेश धरणीतलम् ॥१३-११६-५५॥
Having come down from the sky to the earth, then that lord of the earth, having uttered this again, entered the surface of the earth. (13-116-55)
प्रजानां हितकामेन त्वगस्त्येन महात्मना। आरण्याः सर्वदैवत्याः प्रोक्षितास्तपसा मृगाः ॥१३-११६-५६॥
For the welfare of all beings, Agastya, the great-souled one, sanctified the forest-dwelling deer, connected to all deities, by his austerity. (13-116-56)
क्रिया ह्येवं न हीयन्ते पितृदैवतसंश्रिताः। प्रीयन्ते पितरश्चैव न्यायतो मांसतर्पिताः ॥१३-११६-५७॥
Rites performed in this way that are dedicated to the ancestors and gods do not decline. The fathers are pleased and properly satisfied by the offering of meat. (13-116-57)
इदं तु शृणु राजेन्द्र कीर्त्यमानं मयानघ। अभक्षणे सर्वसुखं मांसस्य मनुजाधिप ॥१३-११६-५८॥
But listen, O king, to that which is being declared by me, O sinless one: In abstaining from eating meat is found all happiness, O ruler of men. (13-116-58)
यस्तु वर्षशतं पूर्णं तपस्तप्येत्सुदारुणम्। यश्चैकं वर्जयेन्मांसं सममेतन्मतं मम ॥१३-११६-५९॥
But in my opinion, one who practices very harsh austerity for a full hundred years, and one who abstains from meat even once—these two are equal. (13-116-59)
कौमुदे तु विशेषेण शुक्लपक्षे नराधिप। वर्जयेत्सर्वमांसानि धर्मो ह्यत्र विधीयते ॥१३-११६-६०॥
O king, in the month of Kaumudī—especially during the bright fortnight—one should avoid all kinds of meat; this is the prescribed duty here. (13-116-60)
चतुरो वार्षिकान्मासान्यो मांसं परिवर्जयेत्। चत्वारि भद्राण्याप्नोति कीर्तिमायुर्यशो बलम् ॥१३-११६-६१॥
Whoever avoids meat for four months in a year obtains four auspicious things: fame, longevity, renown, and strength. (13-116-61)
अथ वा मासमप्येकं सर्वमांसान्यभक्षयन्। अतीत्य सर्वदुःखानि सुखी जीवेन्निरामयः ॥१३-११६-६२॥
Alternatively, if one abstains from all kinds of meat even for a single month, one can overcome all suffering and live happily, free from disease. (13-116-62)
ये वर्जयन्ति मांसानि मासशः पक्षशोऽपि वा। तेषां हिंसानिवृत्तानां ब्रह्मलोको विधीयते ॥१३-११६-६३॥
For those who refrain from meat, whether by the month, by the fortnight, or otherwise, and who are free from violence, the world of Brahman is destined. (13-116-63)
मांसं तु कौमुदं पक्षं वर्जितं पार्थ राजभिः। सर्वभूतात्मभूतैस्तैर्विज्ञातार्थपरावरैः ॥१३-११६-६४॥
O Pārtha, the consumption of meat during the Kaumuda fortnight has been prohibited by kings who are the souls of all beings and who know the true meaning of both higher and lower matters. (13-116-64)
नाभागेनाम्बरीषेण गयेन च महात्मना। आयुषा चानरण्येन दिलीपरघुपूरुभिः ॥१३-११६-६५॥
By Nābhāga, Ambarīṣa, Gaya the great-souled one, Ayu, Anaraṇya, Dilīpa, Raghu, Pūru and others. (13-116-65)
कार्तवीर्यानिरुद्धाभ्यां नहुषेण ययातिना। नृगेण विष्वगश्वेन तथैव शशबिन्दुना ॥ युवनाश्वेन च तथा शिबिनौशीनरेण च ॥१३-११६-६६॥
By Kārtavīrya and Aniruddha, by Nahuṣa, Yayāti, Nṛga, Viṣvagaśva, likewise by Śaśabindu; by Yuvanāśva, and likewise by Śibi of the Auśīnara lineage. (13-116-66)
श्येनचित्रेण राजेन्द्र सोमकेन वृकेण च। रैवतेन रन्तिदेवेन वसुना सृञ्जयेन च ॥१३-११६-६७॥
O king, [this was done] by Śyenacitra, by Somaka, by Vṛka, and also by Raivata, by Rantideva, by Vasu, and by Sṛñjaya. (13-116-67)
दुःषन्तेन करूषेण रामालर्कनलैस्तथा। विरूपाश्वेन निमिना जनकेन च धीमता ॥१३-११६-६८॥
This (was done) by Duḥṣanta, Karūṣa, Rāma, Alarka, Nala, and also by Virūpāśva, Nimi, and the wise Janaka. (13-116-68)
सिलेन पृथुना चैव वीरसेनेन चैव ह। इक्ष्वाकुणा शम्भुना च श्वेतेन सगरेण च ॥१३-११६-६९॥
By Sila, Pṛthu, Vīrasena, Ikṣvāku, Śambhu, Śveta, and Sagara. (13-116-69)
एतैश्चान्यैश्च राजेन्द्र पुरा मांसं न भक्षितम्। शारदं कौमुदं मासं ततस्ते स्वर्गमाप्नुवन् ॥१३-११६-७०॥
O king, in former times, by these and by others, meat was not consumed during the month of Kartika in autumn; as a result, they attained heaven. (13-116-70)
ब्रह्मलोके च तिष्ठन्ति ज्वलमानाः श्रियान्विताः। उपास्यमाना गन्धर्वैः स्त्रीसहस्रसमन्विताः ॥१३-११६-७१॥
They dwell in Brahma's world, shining and endowed with splendor, worshipped by gandharvas and accompanied by thousands of women. (13-116-71)
तदेतदुत्तमं धर्ममहिंसालक्षणं शुभम्। ये चरन्ति महात्मानो नाकपृष्ठे वसन्ति ते ॥१३-११६-७२॥
That, this is the highest auspicious way characterized by righteousness and non-injury. Those great souls who practice it, they dwell on the summit of heaven. (13-116-72)
मधु मांसं च ये नित्यं वर्जयन्तीह धार्मिकाः। जन्मप्रभृति मद्यं च सर्वे ते मुनयः स्मृताः ॥ विशिष्टतां ज्ञातिषु च लभन्ते नात्र संशयः ॥१३-११६-७३॥
Those righteous ones here who always avoid honey and meat, and also alcohol from birth, are all considered sages. They obtain distinction among their relatives, without doubt. (13-116-73)
आपन्नश्चापदो मुच्येद्बद्धो मुच्येत बन्धनात्। मुच्येत्तथातुरो रोगाद्दुःखान्मुच्येत दुःखितः ॥१३-११६-७४॥
He who is afflicted may be freed from calamities, the bound from bondage, the sick from disease, and the suffering person may be released from suffering. (13-116-74)
तिर्यग्योनिं न गच्छेत रूपवांश्च भवेन्नरः। बुद्धिमान्वै कुरुश्रेष्ठ प्राप्नुयाच्च महद्यशः ॥१३-११६-७५॥
A man should not be born among animals, and should become handsome, wise indeed, O best of Kurus, and may attain great fame. (13-116-75)
एतत्ते कथितं राजन्मांसस्य परिवर्जने। प्रवृत्तौ च निवृत्तौ च विधानमृषिनिर्मितम् ॥१३-११६-७६॥
O king, this has been told to you regarding the avoidance of meat—the regulations, in both indulgence and abstention, as established by the sages. (13-116-76)
