13.116
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun; उवाच (uvāca) - said;]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
अहिंसा परमो धर्म इत्युक्तं बहुशस्त्वया। श्राद्धेषु च भवानाह पितॄनामिषकाङ्क्षिणः ॥१३-११६-१॥
ahiṁsā paramo dharma ity uktaṁ bahuśas tvayā। śrāddheṣu ca bhavān āha pitṝṇām iṣakāṅkṣiṇaḥ॥13-116-1॥
[अहिंसा (ahiṁsā) - non-injury; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; इति (iti) - thus; उक्तम् (uktam) - said; बहुशः (bahuśaḥ) - many times; त्वया (tvayā) - by you; श्राद्धेषु (śrāddheṣu) - in śrāddha ceremonies; च (ca) - and; भवान् (bhavān) - you; आह (āha) - said; पितॄनाम् (pitṝṇām) - of the ancestors; इषकाङ्क्षिणः (iṣakāṅkṣiṇaḥ) - desiring meat;]
(Non-injury (is) the supreme duty—thus (it is) said many times by you. In śrāddha ceremonies and you said (that) the ancestors (are) desiring meat. (13-116-1))
"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॥
māṁsair bahuvidhaiḥ proktas tvayā śrāddhavidhir purā। ahatvā ca kuto māṁsam evam etad virudhyate ॥13-116-2॥
[मांसैः (māṁsaiḥ) - with meats; बहुविधैः (bahuvidhaiḥ) - of many kinds; प्रोकतः (proktaḥ) - has been stated; त्वया (tvayā) - by you; श्राद्धविधिः (śrāddhavidhiḥ) - the procedure for Śrāddha (ancestral ritual); पुरा (purā) - formerly; अहत्वा (ahatyā) - without killing; च (ca) - and; कुतः (kutaḥ) - from where; मांसम् (māṁsam) - meat; एवम् (evam) - thus; एतत् (etad) - this; विरुध्यते (virudhyate) - is contradicted;]
(With meats of many kinds, by you the procedure for Śrāddha was stated formerly. Without killing, and from where meat? Thus, this is contradicted.)
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॥
jāto naḥ saṁśayo dharme māṁsasya parivarjane। doṣo bhakṣayataḥ kaḥ syātkaścābhakṣayato guṇaḥ॥ 13-116-3॥
[जातः (jātaḥ) - arisen; नः (naḥ) - for us; संशयः (saṁśayaḥ) - doubt; धर्मे (dharme) - in the matter of dharma; मांसस्य (māṁsasya) - of meat; परिवर्जने (parivarjane) - in abstaining; दोषः (doṣaḥ) - fault; भक्षयतः (bhakṣayataḥ) - for one who eats; कः (kaḥ) - what; स्यात् (syāt) - may be; कः (kaḥ) - what; च (ca) - and; अभक्षयतः (abhakṣayataḥ) - for one who does not eat; गुणः (guṇaḥ) - virtue;]
(Arisen for us is doubt in the matter of dharma in abstaining from meat. Fault for one who eats—what may be? And for one who does not eat—what virtue?)
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॥
hatvā bhakṣayato vāpi pareṇopahṛtasya vā। hanyādvā yaḥ parasyārthe krītvā vā bhakṣayennaraḥ॥13-116-4॥
[हत्वा (hatvā) - having killed; भक्षयतः (bhakṣayataḥ) - of one eating; वा (vā) - or; अपि (api) - even; परेण (pareṇa) - by another; उपहृतस्य (upahṛtasya) - of what is brought; वा (vā) - or; हन्यात् (hanyāt) - might kill; वा (vā) - or; यः (yaḥ) - who; परस्यार्थे (parasyārthe) - for another's sake; क्रीत्वा (krītvā) - having bought; वा (vā) - or; भक्षयेत् (bhakṣayet) - should eat; नरः (naraḥ) - man;]
(Having killed, of one eating, or even, or, of what is brought by another, or, might kill, or, who, for another's sake, having bought, or, should eat, man.)
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॥
etadicchāmi tattvena kathyamānaṃ tvayānagha। niścayena cikīrṣāmi dharmametaṃ sanātanam ॥13-116-5॥
[एतत् (etat) - this; इच्छामि (icchāmi) - I desire; तत्त्वेन (tattvena) - truly; in essence; कथ्यमानं (kathyamānam) - being spoken; त्वया (tvayā) - by you; अनघ (anagha) - O sinless one; निश्चयेन (niścayena) - with determination; चिकीर्षामि (cikīrṣāmi) - I wish to do; धर्मम् (dharmam) - the dharma; एतं (etaṃ) - this; सनातनम् (sanātanam) - eternal;]
(This I desire, truly, being spoken by you, O sinless one. With determination, I wish to do this eternal dharma.)
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॥
katham āyuḥ avāpnoti kathaṁ bhavati sattvavān। katham avyaṅgatām eti lakṣaṇyaḥ jāyate katham ॥13-116-6॥
[कथम् (katham) - how; आयुः (āyuḥ) - lifespan; अवाप्नोति (avāpnoti) - obtains; कथम् (katham) - how; भवति (bhavati) - becomes; सत्त्ववान् (sattvavān) - possessed of strength; कथम् (katham) - how; अव्यङ्गताम् (avyaṅgatām) - state of being free from deformity; एति (eti) - attains; लक्षण्यः (lakṣaṇyaḥ) - one possessing good marks; जायते (jāyate) - is born; कथम् (katham) - how;]
(How lifespan obtains, how becomes possessed of strength, how the state of being free from deformity attains, one possessing good marks is born how.)
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॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhishma; (proper noun, name of the speaker); उवाच (uvāca) - said; (third person singular aorist, 'to speak');]
(Bhishma said.)
Bhishma said.
मांसस्य भक्षणे राजन्योऽधर्मः कुरुपुङ्गव। तं मे शृणु यथातत्त्वं यश्चास्य विधिरुत्तमः ॥१३-११६-७॥
māṃsasya bhakṣaṇe rājanyo'dharmaḥ kurupuṅgava. taṃ me śṛṇu yathātattvaṃ yaścāsya vidhiruttamaḥ ॥13-116-7॥
[मांसस्य (māṃsasya) - of meat; भक्षणे (bhakṣaṇe) - in eating; राजन्यः (rājanyaḥ) - a kṣatriya; (royal person) अधर्मः (adharmaḥ) - non-dharma; unrighteousness; कुरुपुङ्गव (kurupuṅgava) - O best of Kurus; (epithet) तं (taṃ) - that; मे (me) - to me; (from me) शृणु (śṛṇu) - hear; यथातत्त्वं (yathātattvaṃ) - as it truly is; यः (yaḥ) - which; च (ca) - and; अस्य (asya) - of this; विधिः (vidhiḥ) - prescription; rule; उत्तमः (uttamaḥ) - the best;]
(In eating meat, a kṣatriya is unrighteous, O best of Kurus. That, from me, hear as it truly is, and which of this is the best rule.)
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॥
rūpam avyaṅgatām āyur buddhiṃ sattvaṃ balaṃ smṛtim। prāptukāmair narair hiṃsā varjitā vai kṛtātmabhiḥ ॥13-116-8॥
[रूपम् (rūpam) - form; अव्यङ्गताम् (avyaṅgatām) - unblemishedness; आयुः (āyuḥ) - lifespan; बुद्धिम् (buddhim) - intelligence; सत्त्वम् (sattvam) - vital essence; बलम् (balam) - strength; स्मृतिम् (smṛtim) - memory; प्राप्तुकामैः (prāptukāmaiḥ) - by those desiring to obtain; नरैः (naraiḥ) - by men; हिंसा (hiṃsā) - violence; वर्जिता (varjitā) - avoided; वै (vai) - indeed; कृतात्मभिः (kṛtātmabhiḥ) - by self-controlled ones;]
(Form, unblemishedness, lifespan, intelligence, vital essence, strength, memory—by those desiring to obtain (these), by men, violence (must be) indeed avoided by self-controlled ones.)
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॥
ṛṣīṇām atra saṃvādo bahuśaḥ kurupuṅgava। babhūva teṣāṃ tu mataṃ yat tac chṛṇu yudhiṣṭhira ॥13-116-9॥
[ऋषीणाम् (ṛṣīṇām) - of the sages; अत्र (atra) - here; संवादः (saṃvādaḥ) - dialogue; बहुशः (bahuśaḥ) - often; many times; कुरुपुङ्गव (kurupuṅgava) - O chief of the Kurus; बभूव (babhūva) - there was; became; तेषाम् (teṣām) - of them; तु (tu) - but; मतं (mataṃ) - opinion; यत् (yat) - what; तत् (tat) - that; शृणु (śṛṇu) - hear; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Of the sages here, a dialogue often, O chief of the Kurus, there was; but of them, the opinion, what that is, hear, Yudhiṣṭhira.)
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॥
yo yajetāśvamedhena māsi māsi yatavrataḥ। varjayen madhu māṁsaṃ ca samam etad yudhiṣṭhira ॥13-116-10॥
[यो (yaḥ) - who; यजेत (yajeta) - would perform sacrifice; अश्वमेधेन (aśvamedhena) - with an aśvamedha; मासि मासि (māsi māsi) - month by month; यतव्रतः (yatavrataḥ) - one observing vows; वर्जयेत् (varjayet) - should avoid; मधु (madhu) - honey; मांसं (māṃsaṃ) - flesh; च (ca) - and; समम् (samam) - equally; एतत् (etat) - this; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Who would perform sacrifice with an aśvamedha month by month, one observing vows, should avoid honey and flesh equally, this, O Yudhiṣṭhira.)
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॥
saptaṛṣayo vālakhiḷyās tathaiva ca marīcipāḥ। amāṃsabhakṣaṇaṃ rājan praśaṃsanti manīṣiṇaḥ ॥13-116-11॥
[सप्तर्षयः (saptaṛṣayaḥ) - the Seven Sages; वालखिल्याः (vālakhiḷyāḥ) - the Vālakhilyas; तथैव (tathaiva) - just so; in the same way; च (ca) - and; मरीचिपाः (marīcipāḥ) - descendants of Marīci; अमांसभक्षणम् (amāṃsabhakṣaṇam) - non-meat-eating; राजन् (rājan) - O king; प्रशंसन्ति (praśaṃsanti) - praise; मनीषिणः (manīṣiṇaḥ) - the wise ones;]
(The Seven Sages, the Vālakhilyas, just so and the Marīcipas, non-meat-eating, O king, praise, the wise ones.)
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॥
na bhakṣayati yo māṁsaṁ na hanyān na ca ghātayet. taṁ mitraṁ sarvabhūtānāṁ manuḥ svāyambhuvo 'bravīt ॥13-116-12॥
[न (na) - not; भक्षयति (bhakṣayati) - eats; यः (yaḥ) - who; मांसं (māṁsaṁ) - meat; न (na) - not; हन्यात् (hanyāt) - should kill; न (na) - not; च (ca) - and; घातयेत् (ghātayet) - should cause to be killed; तं (taṁ) - that one; मित्रं (mitraṁ) - friend; सर्वभूतानाम् (sarvabhūtānām) - of all beings; मनुः (manuḥ) - Manu; स्वायम्भुवः (svāyambhuvaḥ) - Svāyambhuva (self-born); अब्रवीत् (abravīt) - said;]
(Not eats who meat, not should kill, nor should cause to be killed; that one, the friend of all beings, Manu Svāyambhuva said.)
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॥
adhṛṣyaḥ sarvabhūtānāṃ viśvāsyaḥ sarvajantuṣu. sādhūnāṃ saṃmato nityaṃ bhaven māṃsasya varjanāt ॥13-116-13॥
[अधृष्यः (adhṛṣyaḥ) - not to be attacked; inviolable; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; विश्वास्यः (viśvāsyaḥ) - trustworthy; सर्वजन्तुषु (sarvajantuṣu) - among all living creatures; साधूनां (sādhūnām) - of the virtuous; संमतः (saṃmataḥ) - approved; agreed upon; नित्यं (nityaṃ) - always; भवेत् (bhavet) - he becomes; मांसस्य (māṃsasya) - of flesh; वर्जनात् (varjanāt) - from abstaining;]
(Not to be attacked by all beings, trustworthy among all living creatures, of the virtuous approved always, he becomes from abstaining of flesh.)
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॥
svamāṁsaṁ paramāṁsena yo vardhayitumicchati। nāradaḥ prāha dharmātmā niyataṁ so'vasīdati ॥13-116-14॥
[स्वमांसं (svamāṁsam) - one's own flesh; परमांसेन (paramāṁsena) - with another's flesh; यः (yaḥ) - who; वर्धयितुम् (vardhayitum) - to increase; इच्छति (icchati) - wishes; नारदः (nāradaḥ) - Nārada; प्राह (prāha) - said; धर्मात्मा (dharmātmā) - righteous one; नियतं (niyatam) - certainly; सः (saḥ) - he; अवसीदति (avasīdati) - falls;]
(One's own flesh with another's flesh who to increase wishes, Nārada said, righteous one, certainly, he falls.)
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॥
dadāti yajate cāpi tapasvī ca bhavatyapi. madhumāṁsanivṛttyeti prāhaivaṁ sa bṛhaspatiḥ ॥13-116-15॥
[ददाति (dadāti) - gives; यजते (yajate) - offers in sacrifice; च (ca) - and; अपि (api) - also; तपस्वी (tapasvī) - ascetic; च (ca) - and; भवति (bhavati) - becomes; अपि (api) - also; मधुमांसनिवृत्त्य (madhumāṁsanivṛttya) - by abstaining from honey and meat; इति (iti) - thus; प्राह (prāha) - said; एवम् (evam) - so; स (sa) - he; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati;]
(He gives, he offers in sacrifice, and also becomes an ascetic, also, by abstaining from honey and meat, thus said so he Bṛhaspati.)
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॥
māsi māsy-aśvamedhena yo yajeta śataṃ samāḥ। na khādati ca yo māṃsaṃ samam etan mataṃ mama॥13-116-16॥
[मासि (māsi) - in a month; मास्यश्वमेधेन (māsyaśvamedhena) - with a monthly aśvamedha (horse sacrifice); यो (yo) - who; यजेत (yajeta) - would perform a sacrifice; शतं (śatam) - a hundred; समाः (samāḥ) - years; न (na) - not; खादति (khādati) - eats; च (ca) - and; यो (yo) - who; मांसं (māṃsaṃ) - meat; समम् (samam) - equal; एतत् (etat) - this; मतं (mataṃ) - opinion; मम (mama) - my;]
(In a month, with a monthly aśvamedha, who would sacrifice for a hundred years, and who does not eat meat—this is my opinion: both are equal.)
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॥
sadā yajati satreṇa sadā dānaṃ prayacchati। sadā tapasvī bhavati madhumāṃsasya varjanāt ॥13-116-17॥
[सदा (sadā) (sadā) - always; यजति (yajati) (yajati) - he sacrifices; सत्रेण (satreṇa) (satreṇa) - by sacrifice; सदा (sadā) (sadā) - always; दानं (dānaṃ) (dānaṃ) - gift; प्रयच्छति (prayacchati) (prayacchati) - he gives; सदा (sadā) (sadā) - always; तपस्वी (tapasvī) (tapasvī) - ascetic; भवति (bhavati) (bhavati) - he becomes; मधुमांसस्य (madhumāṃsasya) (madhumāṃsasya) - of honey and meat; वर्जनात् (varjanāt) (varjanāt) - by abstaining;]
(Always he sacrifices by sacrifice, always he gives gift, always he is ascetic by abstaining from honey and meat.)
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॥
sarve vedā na tatkuryuḥ sarvayajñāś ca bhārata. yo bhakṣayitvā māṃsāni paścād api nivartate ॥13-116-18॥
[सर्वे (sarve) - all; वेदा (vedāḥ) - Vedas; न (na) - not; तत् (tat) - that; कुर्युः (kuryuḥ) - could do; सर्वयज्ञाः (sarvayajñāḥ) - all sacrifices; च (ca) - and; भारत (bhārata) - O Bhārata; यः (yaḥ) - who; भक्षयित्वा (bhakṣayitvā) - having eaten; मांसानि (māṃsāni) - meats; पश्चात् (paścāt) - afterwards; अपि (api) - even; निवर्तते (nivartate) - turns back;]
(All Vedas not that could do, all sacrifices and, O Bhārata; who having eaten meats, afterwards even, turns back.)
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॥
duṣkaraṃ hi rasajñena māṃsasya parivarjanam। cartuṃ vratam idaṃ śreṣṭhaṃ sarvapraāṇy-abhaya-pradam॥13-116-19॥
[दुष्करं (duṣkaraṃ) - difficult; हि (hi) - indeed; रसज्ञेन (rasajñena) - by one who knows taste; मांसस्य (māṃsasya) - of flesh; परिवर्जनम् (parivarjanam) - abstention; चर्तुं (cartuṃ) - to perform; व्रतम् (vratam) - vow; इदं (idaṃ) - this; श्रेष्ठं (śreṣṭham) - excellent; सर्वप्राण्यभयप्रदम् (sarva-prāṇi-abhaya-pradam) - giver of fearlessness to all beings;]
(Difficult indeed by one who knows taste is abstention from flesh. To perform this vow is excellent, giver of fearlessness to all beings.)
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॥
sarvabhūteṣu yo vidvān dadāti abhayadakṣiṇām। dātā bhavati loke sa prāṇānām na atra saṃśayaḥ॥13-116-20॥
[सर्वभूतेषु (sarvabhūteṣu) - in all beings; यः (yaḥ) - who; विद्वान् (vidvān) - knower; wise; ददाति (dadāti) - gives; अभयदक्षिणाम् (abhayadakṣiṇām) - the gift of safety as a fee; दाता (dātā) - giver; भवति (bhavati) - becomes; लोके (loke) - in the world; सः (saḥ) - he; प्राणानाम् (prāṇānām) - of living beings; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(In all beings who wise gives the fee of safety, giver becomes in the world he of living beings— not here doubt.)
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॥
evaṃ vai paramaṃ dharmaṃ praśaṃsanti manīṣiṇaḥ। prāṇā yathātmano'bhīṣṭā bhūtānām api te tathā॥13-116-21॥
[एवं (evaṃ) - thus; वै (vai) - indeed; परमं (paramaṃ) - supreme; धर्मं (dharmaṃ) - duty; प्रशंसन्ति (praśaṃsanti) - they praise; मनीषिणः (manīṣiṇaḥ) - the wise; प्राणा (prāṇā) - lives; यथा (yathā) - as; आत्मनः (ātmanaḥ) - of oneself; अभीष्टा (abhīṣṭā) - desired; भूतानाम् (bhūtānām) - of beings; अपि (api) - also; ते (te) - they; तथा (tathā) - in that way;]
(Thus indeed the wise praise the supreme duty; as one's own lives are desired, so also of beings they (are) likewise.)
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॥
ātmaupamyena gantavyaṁ buddhimadbhir mahātmabhiḥ. mṛtyuto bhayam astīti viduṣāṁ bhūtim icchatām ॥13-116-22॥
[आत्मौपम्येन (ātmaupamyena) - by oneself-as-the-measure; (by comparing with oneself); गन्तव्यं (gantavyam) - should be gone; should be acted (proceed); बुद्धिमद्भिः (buddhimadbhir) - by the wise ones; महात्मभिः (mahātmabhiḥ) - by great-souled ones; मृत्युतः (mṛtyutaḥ) - from death; भयम् (bhayam) - fear; अस्ति (asti) - there is; इति (iti) - thus; (so; in this way; as;) विदुषाम् (viduṣām) - of the learned; भूतिम् (bhūtim) - prosperity; इच्छताम् (icchatām) - of those seeking; (desiring; wanting;);]
(By oneself-as-the-measure should be gone by the wise by the great-souled; from death fear there is thus of the learned of prosperity of those seeking.)
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॥
kiṁ punar hanyamānānāṁ tarasā jīvitārthinām। arogāṇām apāpānāṁ pāpair māṁsopajīvibhiḥ ॥13-116-23॥
[किं (kiṁ) - what; पुनः (punar) - again; हन्यमानानाम् (hanyamānānām) - of those being killed; तरसा (tarasā) - by force; जीवितार्थिनाम् (jīvitārthinām) - of those desiring life; अरोगाणाम् (arogāṇām) - of the healthy; अपापानाम् (apāpānām) - of the sinless; पापैः (pāpaiḥ) - by the sinful; मांसोपजीविभिः (māṁsopajīvibhiḥ) - by those living on flesh;]
(What then of those being killed by force, desiring life—of the healthy, sinless, by the sinful, by those living on flesh?)
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॥
tasmād viddhi mahārāja māṃsasya parivarjanam। dharmasyāyatanaṃ śreṣṭhaṃ svargasya ca sukhasya ca ॥13-116-24॥
[तस्मात् (tasmāt) - therefore; विद्धि (viddhi) - know; महाराज (mahārāja) - O great king; मांसस्य (māṃsasya) - of meat; परिवर्जनम् (parivarjanam) - abstention; धर्मस्य (dharmasya) - of dharma; आयतनम् (āyatanam) - the abode; श्रेष्ठम् (śreṣṭham) - the highest; स्वर्गस्य (svargasya) - of heaven; च (ca) - and; सुखस्य (sukhasya) - of happiness; च (ca) - and;]
(Therefore, know, O great king, abstention from meat is the highest abode of dharma, and of heaven and of happiness.)
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॥
ahiṃsā paramo dharmas tathā hiṃsā paraṃ tapaḥ। ahiṃsā paramaṃ satyaṃ tato dharmaḥ pravartate ॥13-116-25॥
[अहिंसा (ahiṃsā) - non-injury; परमो (paramaḥ) - supreme; धर्मः (dharmaḥ) - dharma; तथा (tathā) - likewise; अहिंसा (ahiṃsā) - non-injury; परं (paraṃ) - highest; तपः (tapaḥ) - austerity; अहिंसा (ahiṃsā) - non-injury; परमं (paramam) - supreme; सत्यं (satyaṃ) - truth; ततः (tataḥ) - from that; धर्मः (dharmaḥ) - dharma; प्रवर्तते (pravartate) - arises;]
(Non-injury is supreme dharma, likewise non-injury is highest austerity. Non-injury is the supreme truth, from that dharma arises.)
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॥
na hi māṁsaṁ tṛṇāt kāṣṭhāt upalād vā api jāyate। hatvā jantuṁ tato māṁsaṁ tasmād doṣaḥ asya bhakṣaṇe ॥13-116-26॥
[न (na) - not; हि (hi) - indeed; मांसं (māṁsaṁ) - flesh; तृणात् (tṛṇāt) - from grass; काष्ठात् (kāṣṭhāt) - from wood; उपलात् (upalāt) - from stone; वा (vā) - or; अपि (api) - even; जायते (jāyate) - is produced; हत्वा (hatvā) - having killed; जन्तुं (jantuṁ) - a creature; ततः (tataḥ) - therefrom; मांसं (māṁsaṁ) - flesh; तस्मात् (tasmāt) - therefore; दोषः (doṣaḥ) - fault; अस्य (asya) - of this; भक्षणे (bhakṣaṇe) - in eating;]
(Not indeed flesh from grass, from wood, from stone or even is produced; having killed a creature, therefrom flesh (is produced); therefore, fault of this in eating.)
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॥
svāhā-svadhā-amṛta-bhujaḥ devāḥ satya-ārjava-priyāḥ। kravyādān rākṣasān viddhi jihma-anṛta-parāyaṇān ॥13-116-27॥
[स्वाहा (svāhā) - the oblation to gods; spirit of the sacrificial offering; स्वधा (svadhā) - the oblation to ancestors; spirit of the śrāddha offering; अमृत (amṛta) - nectar; immortality-bestowing substance; भुजः (bhujaḥ) - eaters; those who partake; देवाः (devāḥ) - gods; deities; सत्य (satya) - truth; veracity; आर्जव (ārjava) - straightforwardness; sincerity; प्रियाः (priyāḥ) - lovers; those dear to (something); क्रव्यादान् (kravyādān) - flesh-eating beings; eaters of raw flesh; cannibals; राक्षसान् (rākṣasān) - rākṣasas; demons; विद्धि (viddhi) - know; understand; जिह्म (jihma) - crooked; deceitful; अनृत (anṛta) - falsehood; untruth; परायणान् (parāyaṇān) - given to; devoted to (something);]
(The gods, eaters of svāhā, svadhā, and amṛta, dear to truth and straightforwardness; know flesh-eaters and rākṣasas as those devoted to crookedness and falsehood.)
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॥
kāntāreṣu atha ghoreṣu durgeṣu gahaneṣu ca। rātrau ahani sandhyāsu catvareṣu sabhāsu ca॥ amāṃsa-bhakṣaṇe rājan bhayam ante na gacchati॥ 13-116-28॥
[कान्तारेषु (kāntāreṣu) - in forests; अथ (atha) - indeed; घोरेषु (ghoreṣu) - in fearful; दुर्गेषु (durgeṣu) - in fortresses; गहनेषु (gahaneṣu) - in dense/remote (places); च (ca) - and; रात्रौ (rātrau) - in the night; अहनि (ahani) - in the day; सन्ध्यासु (sandhyāsu) - at twilights; चत्वरेषु (catvareṣu) - in crossroads; सभासु (sabhāsu) - in assemblies; च (ca) - and; अमांसभक्षणे (amāṃsa-bhakṣaṇe) - in abstaining from flesh-eating; राजन् (rājan) - O king; भयम् (bhayam) - fear; अन्ते (ante) - at the end; न (na) - not; गच्छति (gacchati) - attains;]
(In forests indeed, in fearful places, in fortresses, in dense places and; at night, in the day, at twilights, at crossroads, in assemblies and; in abstaining from flesh-eating, O king, fear at the end does not attain.)
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॥
yadi cet khādako na syān na tadā ghātako bhavet। ghātakaḥ khādakārthāya taṁ ghātayati vai naraḥ॥13-116-29॥
[यदि (yadi) - if; चेत् (cet) - indeed; खादकः (khādakaḥ) - eater; न (na) - not; स्यात् (syāt) - would be; तदा (tadā) - then; घातकः (ghātakaḥ) - killer; भवेत् (bhavet) - would become; घातकः (ghātakaḥ) - killer; खादक-अर्थाय (khādaka-arthāya) - for the sake of the eater; तम् (tam) - him; घातयति (ghātayati) - causes to be killed; वै (vai) - indeed; नरः (naraḥ) - man;]
(If indeed there were no eater, then the killer would not be. The killer, for the sake of the eater, indeed causes him to be killed, the man.)
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॥
abhakṣyam etad iti vā iti hiṁsā nivartate। khādakārtham ato hiṁsā mṛgādīnāṁ pravartate ॥13-116-30॥
[अभक्ष्यम् (abhakṣyam) - not-to-be-eaten; एतत् (etat) - this; इति (iti) - thus; वा (vā) - or; इति (iti) - thus; हिंसा (hiṁsā) - violence; निवर्तते (nivartate) - ceases; खादकार्थम् (khādakārtham) - for the sake of eating; अतः (ataḥ) - therefore; हिंसा (hiṁsā) - violence; मृगादीनाम् (mṛgādīnām) - of animals and the like; प्रवर्तते (pravartate) - arises;]
(Not-to-be-eaten this thus or thus violence ceases. For the sake of eating, therefore, violence of animals and the like arises (13-116-30).)
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॥
yasmād grasati caiva āyuḥ hiṁsakānāṁ mahādyute. tasmād vivarjayet māṁsaṁ yaḥ icchet bhūtim ātmanaḥ ॥13-116-31॥
[यस्मात् (yasmāt) - because; ग्रसति (grasati) - devours; च (ca) - and; एव (eva) - indeed; आयुः (āyuḥ) - life; हिंसकानाम् (hiṁsakānām) - of the violent (ones); महाद्युते (mahādyute) - O greatly illustrious one; तस्मात् (tasmāt) - therefore; विवर्जयेत् (vivarjayet) - should renounce; मांसम् (māṁsaṁ) - meat; यः (yaḥ) - who; इच्छेत् (icchet) - desires; भूतिम् (bhūtim) - prosperity; आत्मनः (ātmanaḥ) - for oneself;]
(Because it indeed devours the life of the violent, O greatly illustrious one, therefore, one who desires prosperity for oneself should renounce meat.)
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॥
trātāraṃ nādhigacchanti raudrāḥ prāṇivihiṃsakāḥ। udvejanīyā bhūtānāṃ yathā vyālamṛgāstathā ॥13-116-32॥
[त्रातारम् (trātāram) - protector; न (na) - not; अधिगच्छन्ति (adhigacchanti) - reach; रौद्राः (raudrāḥ) - fierce ones; प्राणिविहिंसकाः (prāṇivihiṃsakāḥ) - those who harm living beings; उद्वेजनीया (udvejanīyā) - to be feared; भूतानाम् (bhūtānām) - of beings; यथा (yathā) - just as; व्यालमृगाः (vyālamṛgāḥ) - wild beasts; तथा (tathā) - so;]
(Protector not reach fierce ones, those who harm living beings; to be feared by beings just as wild beasts so.)
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॥
lobhād vā buddhimohād vā balavīryārtham eva ca। saṃsargād vātha pāpānām adharmarucitā nṛṇām॥13-116-33॥
[लोभात् (lobhāt) - from greed; वा (vā) - or; बुद्धिमोहात् (buddhimohāt) - from delusion of intellect; वा (vā) - or; बलवीर्यार्थम् (balavīryārtham) - for the sake of strength and heroism; एव (eva) - indeed; च (ca) - and; संसर्गात् (saṃsargāt) - from association; वा (vā) - or; अथ (atha) - or; पापानाम् (pāpānām) - of the wicked; अधर्मरुचिता (adharmarucitā) - having inclination for unrighteousness; नृणाम् (nṛṇām) - of men;]
(From greed or from delusion of intellect or even for the sake of strength and heroism and moreover from association or from the inclination for unrighteousness of men of the wicked.)
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॥
svamāṁsaṁ paramāṁsena yo vardhayitumicchati। udvignavāse vasati yatratatrābhijāyate॥13-116-34॥
[स्वमांसं (svamāṁsaṁ) - one's own flesh; परमांसेन (paramāṁsena) - with superior flesh; यः (yaḥ) - who; वर्धयितुम् (vardhayitum) - to increase; इच्छति (icchati) - desires; उद्विग्नवासे (udvignavāse) - in an agitated dwelling; वसति (vasati) - dwells; यत्रतत्र (yatratatra) - here and there; अभिजायते (abhijāyate) - is born;]
(One's own flesh with superior flesh who to increase desires, in an agitated dwelling dwells, here and there is born.)
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॥
dhanyaṁ yaśasyam āyuṣyam svargyaṁ svastyayanaṁ mahat। māṁsasyābhakṣaṇaṁ prāhur niyatāḥ paramarṣayaḥ ॥13-116-35॥
[धन्यं (dhanyam) - blessed; यशस्य (yaśasya) - bringing fame; आयुष्यं (āyuṣyam) - life-promoting; स्वर्ग्यं (svargyam) - leading to heaven; स्वस्त्ययनं (svastyayanam) - auspicious; महत् (mahat) - great; मांसस्य (māṁsasya) - of flesh; अभक्षणं (abhakṣaṇam) - not eating; प्राहुः (prāhuḥ) - they have declared; नियताः (niyatāḥ) - the disciplined; परमर्षयः (paramarṣayaḥ) - supreme sages;]
(Blessed, bringing fame, life-promoting, leading to heaven, auspicious, great, not eating of flesh—the disciplined supreme sages have declared.)
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॥
idaṃ tu khalu kaunteya śrutam āsīt purā mayā। mārkaṇḍeyasya vadato ye doṣā māṃsabhakṣaṇe ॥13-116-36॥
[इदं (idaṃ) - this; तु (tu) - but; खलु (khalu) - indeed; कौन्तेय (kaunteya) - O son of Kunti; श्रुतम् (śrutam) - heard; आसीत् (āsīt) - was; पुरा (purā) - formerly; मया (mayā) - by me; मार्कण्डेयस्य (mārkaṇḍeyasya) - of Markandeya; वदतः (vadataḥ) - speaking; ये (ye) - which; दोषाः (doṣāḥ) - faults; मांसभक्षणे (māṃsabhakṣaṇe) - in the eating of meat;]
(This but indeed, O son of Kunti, formerly was heard by me—while Markandeya was speaking—the faults which are in the eating of meat.)
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॥
yo hi khādati māṃsāni prāṇināṃ jīvitārthinām। hatānāṃ vā mṛtānāṃ vā yathā hantā tathaiva saḥ ॥13-116-37॥
[यो (yaḥ) - who; हि (hi) - indeed; खादति (khādati) - eats; मांसानि (māṃsāni) - meats; प्राणिनां (prāṇinām) - of living beings; जीवितार्थिनाम् (jīvitārthinām) - desiring life; हतानां (hatānām) - of killed; वा (vā) - or; मृतानां (mṛtānām) - of dead; वा (vā) - or; यथा (yathā) - just as; हन्ता (hantā) - killer; तथैव (tathaiva) - in the same way; सः (saḥ) - he;]
(Who indeed eats meats of living beings desiring life, of killed or of dead, just as the killer, in the same way he.)
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॥
dhanena krāyako hanti khādakaś copabhogataḥ। ghātako vadhabandhābhyām ityeṣa trividho vadhaḥ ॥13-116-38॥
[धनेन (dhanena) - by money; क्रायको (krāyakaḥ) - buyer; हन्ति (hanti) - kills; खादकश्च (khādakaḥ ca) - and the eater; उपभोगतः (upabhogataḥ) - by enjoyment; घातको (ghātakaḥ) - the killer; वधबन्धाभ्याम् (vadhabandhābhyām) - by slaying and binding; इति (iti) - thus; एषः (eṣaḥ) - this; त्रिविधः (trividhaḥ) - threefold; वधः (vadhaḥ) - slaying;]
(By money, the buyer kills, and the eater by enjoyment; the killer by slaying and binding; thus, this slaying is threefold.)
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॥
akhādann anumodaṃś ca bhāva-doṣeṇa mānavaḥ। yo'numanyeta hantavyaṃ so'pi doṣeṇa lipyate ॥13-116-39॥
[अखादन् (akhādan) - not eating; अनुमोदन् (anumodan) - approving; च (ca) - and; भावदोषेण (bhāva-doṣeṇa) - by fault of intention; मानवः (mānavaḥ) - a human being; यः (yaḥ) - who; अनुमन्येत (anumanyeta) - gives consent; हन्तव्यम् (hantavyam) - that which is to be killed; सः (saḥ) - he; अपि (api) - also; दोषेण (doṣeṇa) - by fault; लिप्यते (lipyate) - is tainted;]
(Not eating, approving, and by fault of intention a human being; who gives consent to that which is to be killed, he also by fault is tainted.)
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॥
adhṛṣyaḥ sarvabhūtānām āyuṣmān nīrujaḥ sukhī। bhavati abhakṣayan māṃsaṃ dayāvān prāṇinām iha ॥13-116-40॥
[अधृष्यः (adhṛṣyaḥ) - not assailable; सर्वभूतानाम् (sarvabhūtānām) - of all beings; आयुष्मान् (āyuṣmān) - long-lived; नीरुजः (nīrujaḥ) - free from disease; सुखी (sukhī) - happy; भवति (bhavati) - becomes; अभक्षयन् (abhakṣayan) - not eating; मांसं (māṃsaṃ) - meat; दयावान् (dayāvān) - compassionate; प्राणिनाम् (prāṇinām) - towards living beings; इह (iha) - here;]
(Not assailable to all beings, long-lived, free from disease, happy becomes, not eating meat, compassionate towards living beings, here.)
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॥
hiraṇyadānair godānair bhūmidānaiś ca sarvaśaḥ। māṃsasyābhakṣaṇe dharmo viśiṣṭaḥ syād iti śrutiḥ॥13-116-41॥
[हिरण्यदानैः (hiraṇyadānaiḥ) - by gifts of gold; गोदानैः (godānaiḥ) - by gifts of cows; भूमिदानैः (bhūmidānaiḥ) - by gifts of land; च (ca) - and; सर्वशः (sarvaśaḥ) - in every way; मांसस्य (māṃsasya) - of meat; अभक्षणे (abhakṣaṇe) - in the non-eating; धर्मः (dharmaḥ) - righteousness; विशिष्टः (viśiṣṭaḥ) - superior; स्यात् (syāt) - would be; इति (iti) - thus; श्रुतिः (śrutiḥ) - revelation;]
(By gifts of gold, by gifts of cows, by gifts of land and in every way, in the non-eating of meat righteousness would be superior, thus (says) revelation.)
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॥
aprokṣitaṃ vṛthāmāṃsaṃ vidhihīnaṃ na bhakṣayet। bhakṣayannirayaṃ yāti naro nāstyatra saṃśayaḥ ॥13-116-42॥
[अप्रोक्षितम् (aprokṣitam) - not sprinkled (with water from holy vessel); वृथामांसम् (vṛthāmāṃsam) - impure meat; (meat obtained improperly); विधिहीनम् (vidhihīnam) - without proper ritual; न (na) - not; भक्षयेत् (bhakṣayet) - should eat; भक्षयन् (bhakṣayan) - eating; निरयम् (nirayam) - hell; याति (yāti) - goes; नरः (naraḥ) - man; न (na) - not; अस्ति (asti) - is; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(One should not eat un-sprinkled, impure meat, without proper ritual. Eating, a man goes to hell; here there is no doubt.)
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॥
prokṣitābhyukṣitaṃ māṃsaṃ tathā brāhmaṇakāmyayā। alpadoṣamiha jñeyaṃ viparīte tu lipyate॥13-116-43॥
[प्रोक्षित-अभ्युक्षितं (prokṣita-abhyukṣitaṃ) - washed and anointed; मांसं (māṃsaṃ) - meat; तथा (tathā) - thus; ब्राह्मण-काम्यया (brāhmaṇa-kāmyayā) - for the desire (sake) of a Brāhmaṇa; अल्प-दोषम् (alpa-doṣam) - of little sin; इह (iha) - here; ज्ञेयम् (jñeyam) - is to be known; विपरीते (viparīte) - otherwise; तु (tu) - but; लिप्यते (lipyate) - becomes tainted;]
(Washed and anointed meat, thus for the sake of a Brāhmaṇa, here is to be known as of little sin; but otherwise, one becomes tainted.)
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॥
khādakasya kṛte jantuṁ yo hanyātpuruṣādhamaḥ। mahādoṣakaras tatra khādako na tu ghātakaḥ॥13-116-44॥
[खादकस्य (khādakasya) - of the eater; कृते (kṛte) - for the sake (of); जन्तुं (jantuṁ) - the creature; यः (yaḥ) - who; हन्यात् (hanyāt) - would kill; पुरुषाधमः (puruṣādhamaḥ) - a vile man; महादोषकरः (mahādoṣakaraḥ) - maker of great sin; तत्र (tatra) - there; खादकः (khādakaḥ) - the eater; न (na) - not; तु (tu) - but; घातकः (ghātakaḥ) - the killer;]
(Of the eater for the sake the creature who would kill, a vile man; maker of great sin there, the eater not but the killer.)
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॥
ijyā-yajña-śruti-kṛtaiḥ yo mārgaiḥ abudho janaḥ | hanyāt jantum māṁsa-gṛddhrī sa vai naraka-bhāk naraḥ ॥13-116-45॥
[इज्या (ijyā) - sacrifices; offerings; यज्ञ (yajña) - sacrifice; श्रुति (śruti) - the Vedic injunction; कृतैः (kṛtaiḥ) - done by; performed with; यः (yaḥ) - who; मार्गैः (mārgaiḥ) - by means; with methods; अबुधः (abudhaḥ) - ignorant; not wise; जनः (janaḥ) - person; man; हन्यात् (hanyāt) - should kill; kills; जन्तुम् (jantum) - an animal; creature; मांसगृद्द्ध्री (māṁsa-gṛddhrī) - for desire of flesh; out of greed for meat; स (sa) - he; वै (vai) - indeed; नरकभाक् (naraka-bhāk) - enjoyer of hell; destined for hell; नरः (naraḥ) - man; person;]
(Whoever, by sacrifices, ritual acts, and Vedic injunctions, by methods, an ignorant person kills an animal for desire of flesh—he indeed is a person destined for hell.)
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॥
bhakṣayitvā tu yo māṁsaṁ paścād api nivartate। tasyāpi sumahān dharmo yaḥ pāpād vinivartate॥13-116-46॥
[भक्षयित्वा (bhakṣayitvā) - having eaten; तु (tu) - but; यः (yaḥ) - who; मांसं (māṁsaṁ) - meat; पश्चात् (paścāt) - afterwards; अपि (api) - also; निवर्तते (nivartate) - turns away; तस्य (tasya) - his; अपि (api) - also; सुमहान् (sumahān) - very great; धर्मः (dharmaḥ) - virtue; यः (yaḥ) - who; पापात् (pāpāt) - from sin; विनिवर्तते (vinivartate) - turns away;]
(Having eaten but who meat afterwards also turns away, his also very great virtue who from sin turns away.)
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॥
āhartā cānumantā ca viśastā krayavikrayī. saṃskartā copabhoktā ca ghātakāḥ sarva eva te ॥13-116-47॥
[आहर्ता (āhartā) - the bringer; च (ca) - and; अनुमन्ता (anumantā) - the permitter; च (ca) - and; विशस्ता (viśastā) - the killer (the one who slaughters); क्रयविक्रयी (krayavikrayī) - the buyer and seller; संस्कर्ता (saṃskartā) - the preparer; च (ca) - and; उपभोक्ता (upabhoktā) - the consumer; च (ca) - and; घातकाः (ghātakāḥ) - the killers; सर्व (sarva) - all; एव (eva) - indeed; ते (te) - they;]
(āhartā and anumantā and viśastā, krayavikrayī, saṃskartā and upabhoktā and ghātakāḥ – all indeed they.)
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॥
idam anyat tu vakṣyāmi pramāṇaṃ vidhinirmitam. purāṇam ṛṣibhir juṣṭaṃ vedeṣu pariniścitam ॥13-116-48॥
[इदम् (idam) - this; अन्यत् (anyat) - another; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall tell; प्रमाणम् (pramāṇam) - authority; विधिनिर्मितम् (vidhinirmitam) - established by rule; पुराणम् (purāṇam) - ancient; ऋषिभिः (ṛṣibhiḥ) - by the sages; जुष्टम् (juṣṭam) - approved; वेदेषु (vedeṣu) - in the Vedas; परिनिश्चितम् (pariniścitam) - fully established;]
(This another but I shall tell, authority established by rule, ancient, by the sages approved, in the Vedas fully established.)
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॥
pravṛtti-lakṣaṇe dharme phalārthibhir abhidrute। yathoktaṃ rāja-śārdūla na tu tan mokṣakāṃkṣiṇām ॥13-116-49॥
[प्रवृत्ति-लक्षणे (pravṛtti-lakṣaṇe) - characterized by active engagement; धर्मे (dharme) - in dharma; फलार्थिभिः (phalārthibhiḥ) - by those desiring fruit (results); अभिद्रुते (abhidrute) - practiced; यथोक्तं (yathoktaṃ) - as stated; राजशार्दूल (rāja-śārdūla) - O tiger among kings; न (na) - not; तु (tu) - but; तत् (tat) - that; मोक्षकाङ्क्षिणाम् (mokṣakāṃkṣiṇām) - of those desiring liberation;]
(In dharma characterized by active engagement, practiced by those desiring fruit, as stated, O tiger among kings, but that is not for those desiring liberation.)
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॥
haviryat saṃskṛtaṃ mantraiḥ prokṣitābhyukṣitaṃ śuci। vedoktena pramāṇena pitṝṇāṃ prakriyāsu ca॥ ato'nyathā vṛthāmāṃsam abhakṣyaṃ manurabravīt॥13-116-50॥
[हविः (havis) - offering (to the gods or ancestors); यत् (yat) - which; संस्कृतं (saṃskṛtam) - prepared; मन्त्रैः (mantraiḥ) - with mantras; प्रोक्षित (prokṣita) - sprinkled (with water); अभ्युक्षितं (abhyukṣitam) - besprinkled (with clarified butter/ghee); शुचि (śuci) - pure; वेदोक्तेन (vedoktena) - by what is stated in the Veda; प्रमाणेन (pramāṇena) - by the measure/regulation; पितॄणां (pitṝṇām) - of the ancestors; प्रक्रियासु (prakriyāsu) - in the rites; च (ca) - and; अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; वृथामांसम् (vṛthāmāṃsam) - unjustified flesh; अभक्ष्यम् (abhakṣyam) - unfit to be eaten; मनुः (manuḥ) - Manu; अब्रवीत् (abravīt) - has said;]
(The offering which is prepared with mantras, sprinkled and besprinkled, pure, by what is stated in the Veda, by the regulation, in the rites of the ancestors and; therefore, otherwise, unjustified flesh is unfit to be eaten, Manu has said.)
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॥
asvargyamayaśasyaṃ ca rakṣovad bharatarṣabha। vidhinā hi narāḥ pūrvaṃ māṃsaṃ rājann abhakṣayan ॥13-116-51॥
[अस्वर्ग्यम् (asvargyam) - not leading to heaven; अयशस्यं (ayaśasyam) - disreputable; च (ca) - and; रक्षोवत् (rakṣovat) - as done by demons; भरतर्षभ (bharatarṣabha) - bull among the Bharatas; विधिना (vidhinā) - by ordinance; हि (hi) - indeed; नराः (narāḥ) - men; पूर्वम् (pūrvam) - formerly; मांसम् (māṃsam) - meat; राजन् (rājan) - O king; अभक्षयन् (abhakṣayan) - did not eat;]
(Not leading to heaven, disreputable, and like demons, O bull among the Bharatas. By ordinance indeed, men formerly, meat, O king, did not eat.)
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॥
ya icchet puruṣo' tyantam ātmānaṃ nirupadravam। sa varjayet māṃsāni prāṇinām iha sarvaśaḥ॥13-116-52॥
[य (ya) - who; इच्छेत् (icchet) - should wish; पुरुषः (puruṣaḥ) - man; अत्यन्तम् (atyantam) - utterly; आत्मानम् (ātmānam) - self; निरुपद्रवम् (nirupadravam) - free from trouble; स (sa) - he; वर्जयेत् (varjayet) - should avoid; मांसानि (māṃsāni) - flesh; प्राणिनाम् (prāṇinām) - of living beings; इह (iha) - here; सर्वशः (sarvaśaḥ) - entirely;]
(Who should wish man utterly self free from trouble, he should avoid flesh of living beings here entirely.)
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॥
śrūyate hi purākalpe nṛṇāṃ vrīhimayaḥ paśuḥ। yenāyajanta yajvānaḥ puṇyalokaparāyaṇāḥ॥13-116-53॥
[श्रूयते (śrūyate) - it is heard; हि (hi) - indeed; पुरा-कल्पे (purā-kalpe) - in a former kalpa; नृणाम् (nṛṇām) - of men; व्रीहि-मयः (vrīhi-mayaḥ) - made of rice; पशुः (paśuḥ) - sacrificial animal; येन (yena) - by which; अयजन्त (ayajanta) - they performed sacrifice; यज्वानः (yajvānaḥ) - sacrificers; पुण्य-लोक-परायणाः (puṇya-loka-parāyaṇāḥ) - whose goal is the blessed worlds;]
(It is heard indeed in a former kalpa of men, a sacrificial animal made of rice, by which sacrificers whose goal is the blessed worlds performed sacrifice.)
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॥
ṛṣibhiḥ saṃśayaṃ pṛṣṭo vasuś cedipatiḥ purā। abhakṣyam iti māṃsaṃ sa prāha bhakṣyam iti prabho ॥13-116-54॥
[ऋषिभिः (ṛṣibhiḥ) - by the sages; संशयं (saṃśayam) - doubt; पृष्टः (pṛṣṭaḥ) - having been asked; वसुḥ (vasuḥ) - Vasu (a proper name); चेदिपतिः (cedipatiḥ) - the lord of the Cedis; पुरा (purā) - formerly; अभक्ष्यम् (abhakṣyam) - not fit to be eaten; इति (iti) - thus; मांसम् (māṃsam) - meat; सः (saḥ) - he; प्राह (prāha) - said; भक्ष्यम् (bhakṣyam) - fit to be eaten; इति (iti) - thus; प्रभो (prabho) - O Lord;]
(By the sages a doubt having been asked, Vasu, the lord of the Cedis, formerly (on the doubt) "not fit to be eaten" thus concerning meat, he said, "fit to be eaten", O Lord.)
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॥
ākāśān medinīṁ prāptaḥ tataḥ sa pṛthivīpatiḥ। etad eva punaś coktvā viveśa dharaṇī-talam ॥13-116-55॥
[आकाशात् (ākāśāt) - from the sky; मेदिनीम् (medinīm) - the earth; प्राप्तः (prāptaḥ) - having reached; ततः (tataḥ) - then; सः (saḥ) - he; पृथिवीपतिः (pṛthivīpatiḥ) - the lord of the earth; एतद् (etad) - this; एव (eva) - indeed; पुनः (punaḥ) - again; च (ca) - and; उक्त्वा (u ktvā) - having uttered; विवेश (viveśa) - entered; धरणीतलम् (dharaṇī-talam) - the surface of the earth;]
(From the sky, the earth having reached, then he, the lord of the earth, this indeed again and having uttered, entered the surface of the earth.)
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॥
prajānāṃ hitakāmena tvagastyena mahātmanā। āraṇyāḥ sarvadaivatyāḥ prokṣitāstapasā mṛgāḥ ॥13-116-56॥
[प्रजानां (prajānāṃ) - of creatures; हितकामेन (hitakāmena) - with the desire for welfare; त्व (tva) - indeed; अगस्त्येन (agastyena) - by Agastya; महात्मना (mahātmanā) - by the great-minded (one); आरण्याः (āraṇyāḥ) - of the forest; सर्वदैवत्याः (sarvadaivatyāḥ) - with all deities; प्रोक्षिताः (prokṣitāḥ) - sprinkled; तपसा (tapasā) - with asceticism; मृगाः (mṛgāḥ) - the deer;]
(Of creatures, with the desire for welfare, indeed by Agastya, by the great-minded one, of the forest, with all deities, sprinkled with asceticism, the deer.)
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॥
kriyā hy evaṃ na hīyante pitṛdaivata-saṃśritāḥ। prīyante pitaraś caiva nyāyato māṃsa-tarpitāḥ॥13-116-57॥
[क्रिया (kriyā) - rites; हि (hi) - indeed; एवं (evaṃ) - thus; न (na) - not; हीयन्ते (hīyante) - decline; पितृदैवतसंश्रिताः (pitṛdaivata-saṃśritāḥ) - resorted to the ancestors and gods; प्रीयन्ते (prīyante) - are pleased; पितरः (pitaraḥ) - the fathers; च (ca) - and; एव (eva) - indeed; न्यायतः (nyāyataḥ) - according to rule; मांसतर्पिताः (māṃsa-tarpitāḥ) - satisfied (by) meat-offering;]
(Rites indeed thus do not decline resorted to the ancestors and gods. Pleased are the fathers, and indeed, according to rule, satisfied by meat-offering.)
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॥
idaṃ tu śṛṇu rājendra kīrtyamānaṃ mayānagha। abhakṣaṇe sarvasukhaṃ māṃsasya manujādhipa ॥13-116-58॥
[इदं (idaṃ) - this; तु (tu) - but; शृणु (śṛṇu) - listen; राजेन्द्र (rājendra) - O king; कीर्त्यमानं (kīrtyamānaṃ) - being declared; मया (mayā) - by me; अनघ (anagha) - O sinless one; अभक्षणे (abhakṣaṇe) - in non-eating; सर्वसुखं (sarvasukhaṃ) - all happiness; मांसस्य (māṃsasya) - of meat; मनुजाधिप (manujādhipa) - O ruler of men;]
(This but listen O king being declared by me O sinless one. In non-eating all happiness of meat O ruler of men.)
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॥
yastu varṣaśataṁ pūrṇaṁ tapastapyetsudāruṇam। yaścaikaṁ varjayenmāṁsaṁ samametadmataṁ mama ॥13-116-59॥
[यः (yaḥ) - who; तु (tu) - but; वर्षशतम् (varṣaśatam) - hundred years; पूर्णम् (pūrṇam) - full; complete; तपः (tapaḥ) - austerity; penance; तप्येत् (tapyet) - would practice; सुदारुणम् (sudāruṇam) - very harsh; यः (yaḥ) - who; च (ca) - and; एकम् (ekam) - one; वर्जयेत् (varjayet) - would abstain; मांसम् (māṁsam) - meat; समम् (samam) - equal; एतत् (etat) - this; मतम् (matam) - opinion; view; मम (mama) - my;]
(But who a hundred years full austerity would practice, very harsh; and who one would abstain from meat, equal this opinion my.)
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॥
kaumude tu viśeṣeṇa śuklapakṣe narādhipa। varjayet sarvamāṃsāni dharmo hy atra vidhīyate ॥13-116-60॥
[कौमुदे (kaumude) - in the month of Kaumudī (Kārtika); तु (tu) - but; विशेषेण (viśeṣeṇa) - especially; शुक्लपक्षे (śuklapakṣe) - in the bright fortnight; नराधिप (narādhipa) - O king; वर्जयेत् (varjayet) - should avoid; सर्वमांसानि (sarvamāṃsāni) - all kinds of meat; धर्मः (dharmaḥ) - duty; हि (hi) - indeed; अत्र (atra) - here; विधीयते (vidhīyate) - is prescribed;]
(In the month of Kaumudī but especially in the bright fortnight, O king, one should avoid all kinds of meat; duty indeed here is prescribed.)
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॥
caturo vārṣikān māsān yo māṁsaṁ parivarjayet। catvāri bhadrāṇi āpnoti kīrtim āyuḥ yaśaḥ balam॥13-116-61॥
[चतुरः (caturaḥ) - four; वार्षिकान् (vārṣikān) - of the year; मासान् (māsān) - months; यः (yaḥ) - who; मांसम् (māṁsam) - meat; परिवर्जयेत् (parivarjayet) - should avoid; चत्वारि (catvāri) - four; भद्राणि (bhadrāṇi) - auspicious things; आप्नोति (āpnoti) - obtains; कीर्तिम् (kīrtim) - fame; आयुः (āyuḥ) - longevity; यशः (yaśaḥ) - renown; बलम् (balam) - strength;]
(Four yearly months who meat should avoid, four auspicious things obtains, fame, longevity, renown, strength.)
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॥
atha vā māsam apy ekaṁ sarva-māṁsāni abhaksan। atītya sarva-duḥkhāni sukhī jīven nirāmayaḥ॥13-116-62॥
[अथ (atha) - now; then; वा (vā) - or; मासम् (māsam) - month; अपि (api) - indeed; even; एकम् (ekam) - one; सर्वमांसानि (sarva-māṁsāni) - all kinds of meat; अभक्षयन् (abhaksan) - not eating; abstaining from eating; अतीत्य (atītya) - having crossed; surpassing; सर्वदुःखानि (sarva-duḥkhāni) - all pains; all sufferings; सुखी (sukhī) - happy; जीवेत् (jīvet) - may live; निरामयः (nirāmayaḥ) - free from disease; healthy;]
(Now or even for one month, not eating all kinds of meat, having surpassed all sufferings, happy may live, free from disease.)
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॥
ye varjayanti māṃsāni māsaśaḥ pakṣaśo'pi vā। teṣāṃ hiṃsā-nivṛttānāṃ brahmaloko vidhīyate ॥13-116-63॥
[ये (ye) - who; वर्जयन्ति (varjayanti) - refrain from; मांसानि (māṃsāni) - meats; मासशः (māsaśaḥ) - by the month; पक्षशः (pakṣaśaḥ) - by the fortnight; अपि (api) - even; वा (vā) - or; तेषाम् (teṣām) - for those; हिंसा-निवृत्तानाम् (hiṃsā-nivṛttānām) - who are restrained from violence; ब्रह्मलोकः (brahmalokaḥ) - the world of Brahman; विधीयते (vidhīyate) - is prescribed;]
(Who refrain from meats by the month, by the fortnight, even or; for those who are restrained from violence, the world of Brahman is prescribed.)
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॥
māṁsaṁ tu kaumudaṁ pakṣaṁ varjitaṁ pārtha rājabhiḥ। sarvabhūtātmabhūtais tair vijñātārthaparāvaraiḥ ॥13-116-64॥
[मांसं (māṁsaṁ) - meat; तु (tu) - but; कौमुदं (kaumudaṁ) - kaumuda (full-moon festival); पक्षं (pakṣaṁ) - fortnight; वर्जितं (varjitaṁ) - prohibited; पार्थ (pārtha) - O Pārtha; राजभिः (rājabhiḥ) - by kings; सर्वभूतात्मभूतैः (sarvabhūtātmabhūtaiḥ) - by those who are the souls of all beings; तैः (taiḥ) - by them; विज्ञातार्थपरावरैः (vijñātārthaparāvaraiḥ) - by those who know the meaning of higher and lower (parā and avara);]
(Meat but the kaumuda fortnight prohibited, O Pārtha, by kings, by those who are the souls of all beings, by them, by those who know the meaning of higher and lower.)
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॥
nābhāgenāmbariṣeṇa gayena ca mahātmanā। āyuṣā cānaranyeṇa dilīparaghupūrubhiḥ ॥13-116-65॥
[नाभागेन (nābhāgena) - by Nābhāga; अम्बरीषेण (ambariṣeṇa) - by Ambarīṣa; गयेन (gayena) - by Gaya; च (ca) - and; महात्मना (mahātmanā) - by the great-souled one; आयुषा (āyuṣā) - by Ayu; च (ca) - and; अनरण्येन (anaraṇyena) - by Anaraṇya; दिलीप (dilīpa) - Dīlīpa; अरघु (araghu) - and Raghu; पूरुभिः (pūrubhiḥ) - and by Pūru and others;]
(By Nābhāga, by Ambarīṣa, by Gaya and by the great-souled; by Ayu and by Anaraṇya, by Dilīpa, Raghu and Pūru and others.)
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॥
kārtavīryāniruddhābhyāṁ nahuṣeṇa yayātinā। nṛgeṇa viṣvagaśvena tathaiva śaśabindunā॥ yuvanāśvena ca tathā śibinauśīnareṇa ca॥13-116-66॥
[कार्तवीर्या-निरुद्धाभ्यां (kārtavīryā-niruddhābhyāṁ) - by Kārtavīrya-aniruddha (descendants of Kartavirya and Aniruddha); नहुषेण (nahuṣeṇa) - by Nahuṣa; ययातिना (yayātinā) - by Yayāti; नृगेण (nṛgeṇa) - by Nṛga; विष्वगश्वेन (viṣvagaśvena) - by Viṣvagaśva; तथैव (tathaiva) - likewise; शशबिन्दुना (śaśabindunā) - by Śaśabindu; युवनाश्वेन (yuvanāśvena) - by Yuvanāśva; च (ca) - and; तथा (tathā) - likewise; शिबिन-औशीनरेण (śibin-auśīnareṇa) - by Śibi-Auśīnara; च (ca) - and;]
(By Kārtavīrya-Aniruddha, by Nahuṣa, by Yayāti, by Nṛga, by Viṣvagaśva, likewise by Śaśabindu; by Yuvanāśva and likewise by Śibi-Auśīnara and.)
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॥
śyenacitreṇa rājendra somakena vṛkeṇa ca। raivatena rantidevena vasunā sṛñjayena ca॥13-116-67॥
[श्येनचित्रेण (śyenacitreṇa) - by Śyenacitra; राजेन्द्र (rājendra) - O king; सोमकेण (somakena) - by Somaka; वृकेण (vṛkeṇa) - by Vṛka; च (ca) - and; रैवतेन (raivatena) - by Raivata; रन्तिदेवेन (rantidevena) - by Rantideva; वसुना (vasunā) - by Vasu; सृञ्जयेन (sṛñjayena) - by Sṛñjaya; च (ca) - and;]
(By Śyenacitra, O king, by Somaka, by Vṛka and, by Raivata, by Rantideva, by Vasu, by Sṛñjaya and.)
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॥
duḥṣantena karūṣeṇa rāmālarkanalaistathā। virūpāśvena niminā janakena ca dhīmatā॥13-116-68॥
[दुःषन्तेन (duḥṣantena) - by Duḥṣanta; करूषेण (karūṣeṇa) - by Karūṣa; रामालर्कनलैः (rāmālarka-nalaiḥ) - by Rāma, Alarka, and Nala; तथा (tathā) - also; विरूपाश्वेन (virūpāśvena) - by Virūpāśva; निमिना (niminā) - by Nimi; जनकेन (janakena) - by Janaka; च (ca) - and; धीमता (dhīmatā) - by the wise;]
(By Duḥṣanta, by Karūṣa, by Rāma, Alarka, and Nala also, by Virūpāśva, by Nimi, by Janaka, and by the wise.)
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॥
silena pṛthunā caiva vīrasenena caiva ha। ikṣvākuṇā śambhunā ca śvetena sagareṇa ca ॥13-116-69॥
[सिलेन (silena) - by Sila; पृथुना (pṛthunā) - by Pṛthu; च (ca) - and; एव (eva) - indeed; वीरसेनेन (vīrasenena) - by Vīrasena; च (ca) - and; एव (eva) - indeed; ह (ha) - surely; इक्ष्वाकुणा (ikṣvākuṇā) - by Ikṣvāku; शम्भुना (śambhunā) - by Śambhu; च (ca) - and; श्वेतेन (śvetena) - by Śveta; सगरेण (sagareṇa) - by Sagara; च (ca) - and;]
(By Sila, by Pṛthu, and indeed by Vīrasena and indeed surely; by Ikṣvāku, by Śambhu, and by Śveta, by Sagara and.)
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॥
etaiś cānyaiś ca rājendra purā māṁsaṁ na bhakṣitam। śāradaṁ kaumudaṁ māsaṁ tataḥ te svargam āpnuvan ॥13-116-70॥
[एतैः (etaiḥ) - by these; च (ca) - and; अन्यैः (anyaiḥ) - by others; च (ca) - and; राजेन्द्र (rājendra) - O king; पुरा (purā) - formerly; मांसं (māṁsam) - meat; न (na) - not; भक्षितम् (bhakṣitam) - was eaten; शारदं (śāradaṁ) - of the autumn; कौमुदं (kaumudaṁ) - of Kartika (month); मासं (māsaṁ) - month; ततः (tataḥ) - thereafter; ते (te) - they; स्वर्गम् (svargam) - heaven; आप्नुवन् (āpnuvan) - attained;]
(By these and by others, O king, formerly meat was not eaten during the autumn Kartika month; thereafter they attained heaven.)
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॥
brahmaloke ca tiṣṭhanti jvalamānāḥ śriyānvitāḥ। upāsyamānā gandharvaiḥ strīsahasrasamanvitāḥ ॥13-116-71॥
[ब्रह्मलोके (brahmaloke) - in the world of Brahma; च (ca) - and; तिष्ठन्ति (tiṣṭhanti) - they dwell; ज्वलमानाः (jvalamānāḥ) - shining; श्रियान्विताः (śriyānvitāḥ) - endowed with splendor; उपास्यमाना (upāsyamānā) - being worshipped; गन्धर्वैः (gandharvaiḥ) - by gandharvas; स्त्रीसहस्रसमन्विताः (strīsahasrasamanvitāḥ) - accompanied by thousands of women;]
(In the world of Brahma and they dwell shining endowed with splendor being worshipped by gandharvas accompanied by thousands of women.)
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॥
tadetad uttamaṃ dharma-mahiṃsā-lakṣaṇaṃ śubham। ye caranti mahātmāno nāka-pṛṣṭhe vasanti te ॥13-116-72॥
[तद् (tad) - that; एतत् (etat) - this; उत्तमम् (uttamam) - highest; धर्ममहिंसालक्षणम् (dharma-mahiṃsā-lakṣaṇam) - characterized by righteousness and non-injury; शुभम् (śubham) - auspicious; ये (ye) - who; चरन्ति (caranti) - practice; महात्मानः (mahātmānaḥ) - great souls; नाकपृष्ठे (nāka-pṛṣṭhe) - on the summit of heaven; वसन्ति (vasanti) - dwell; ते (te) - they;]
(That this highest righteous-and-non-injury-characterized auspicious (conduct), who practice great souls, on the summit of heaven dwell they.)
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॥
madhu māṁsaṁ ca ye nityaṁ varjayantīha dhārmikāḥ। janmaprabhṛti madyaṁ ca sarve te munayaḥ smṛtāḥ॥ viśiṣṭatāṁ jñātiṣu ca labhante nātra saṁśayaḥ॥13-116-73॥
[मधु (madhu) - honey; मांसं (māṁsaṁ) - meat; च (ca) - and; ये (ye) - those who; नित्यं (nityaṁ) - always; वर्जयन्ति (varjayanti) - avoid; इह (iha) - here; धार्मिकाः (dhārmikāḥ) - the righteous; जन्मप्रभृति (janmaprabhṛti) - from birth; मद्यं (madyaṁ) - alcohol; च (ca) - and; सर्वे (sarve) - all; ते (te) - they; मुनयः (munayaḥ) - sages; स्मृताः (smṛtāḥ) - are regarded as; विशिष्टतां (viśiṣṭatāṁ) - distinction; ज्ञातिषु (jñātiṣu) - among relatives; च (ca) - and; लभन्ते (labhante) - obtain; न (na) - not; अत्र (atra) - here; संशयः (saṁśayaḥ) - doubt;]
(Honey, meat and those who always avoid here, the righteous. From birth alcohol and all they sages are regarded as. Distinction among relatives and obtain, not here doubt. (13-116-73))
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॥
āpannaś cāpado mucyed baddho mucyeta bandhanāt। mucyet tathāturo rogād duḥkhān mucyeta duḥkhitaḥ॥13-116-74॥
[आपन्नः (āpannaḥ) - one afflicted; च (ca) - and; आपदः (āpadaḥ) - from calamities; मुच्येत् (mucyet) - may be freed; बद्धः (baddhaḥ) - bound; मुच्येत (mucyeta) - may be released; बन्धनात् (bandhanāt) - from bondage; मुच्येत् (mucyet) - may be freed; तथा (tathā) - likewise; अतुरः (āturaḥ) - the diseased; रोगात् (rogāt) - from disease; दुःखात् (duḥkhāt) - from suffering; मुच्येत (mucyeta) - may be released; दुःखितः (duḥkhitaḥ) - the afflicted;]
(One afflicted and from calamities may be freed, the bound may be released from bondage, likewise the diseased from disease, from suffering may be released the afflicted.)
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॥
tiryagyoniṁ na gacchet rūpavāṁś ca bhaven naraḥ। buddhimān vai kuruśreṣṭha prāpnuyāc ca mahadyasaḥ॥13-116-75॥
[तिर्यग्योनिम् (tiryagyoniṁ) - animal birth; न (na) - not; गच्छेत् (gacchet) - should go; रूपवान् (rūpavān) - handsome; च (ca) - and; भवेत् (bhavet) - may become; नरः (naraḥ) - man; बुद्धिमान् (buddhimān) - wise; वै (vai) - indeed; कुरु-श्रेष्ठ (kuruśreṣṭha) - O best of the Kurus; प्राप्नुयात् (prāpnuyāt) - may attain; च (ca) - and; महत्-यशः (mahadyaśaḥ) - great fame;]
(A man should not go to an animal birth, and may become handsome; wise indeed, O best of Kurus, and may attain great fame.)
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॥
etat te kathitaṃ rājan māṃsasya parivarjane। pravṛttau ca nivṛttau ca vidhānam ṛṣi-nirmitam ॥13-116-76॥
[एतत् (etat) - this; ते (te) - to you; कथितं (kathitam) - told; राजन् (rājan) - O king; मांसस्य (māṃsasya) - of meat; परिवर्जने (parivarjane) - in the avoidance; प्रवृत्तौ (pravṛttau) - in indulgence; च (ca) - and; निवृत्तौ (nivṛttau) - in abstention; च (ca) - and; विधानम् (vidhānam) - the rule; ऋषिनिर्मितम् (ṛṣi-nirmitam) - created by sages;]
(This to you told, O king, of meat in the avoidance; in indulgence and in abstention and the rule created by sages.)
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)
