13.116
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
ahiṁsā paramo dharma ity uktaṁ bahuśas tvayā। śrāddheṣu ca bhavān āha pitṝṇām iṣakāṅkṣiṇaḥ॥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)
māṁsair bahuvidhaiḥ proktas tvayā śrāddhavidhir purā। ahatvā ca kuto māṁsam evam etad virudhyate ॥13-116-2॥
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)
jāto naḥ saṁśayo dharme māṁsasya parivarjane। doṣo bhakṣayataḥ kaḥ syātkaścābhakṣayato guṇaḥ॥ 13-116-3॥
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)
hatvā bhakṣayato vāpi pareṇopahṛtasya vā। hanyādvā yaḥ parasyārthe krītvā vā bhakṣayennaraḥ॥13-116-4॥
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)
etadicchāmi tattvena kathyamānaṃ tvayānagha। niścayena cikīrṣāmi dharmametaṃ sanātanam ॥13-116-5॥
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)
katham āyuḥ avāpnoti kathaṁ bhavati sattvavān। katham avyaṅgatām eti lakṣaṇyaḥ jāyate katham ॥13-116-6॥
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)
bhīṣma uvāca॥
Bhishma said.
māṃsasya bhakṣaṇe rājanyo'dharmaḥ kurupuṅgava. taṃ me śṛṇu yathātattvaṃ yaścāsya vidhiruttamaḥ ॥13-116-7॥
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)
rūpam avyaṅgatām āyur buddhiṃ sattvaṃ balaṃ smṛtim। prāptukāmair narair hiṃsā varjitā vai kṛtātmabhiḥ ॥13-116-8॥
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)
ṛṣīṇām atra saṃvādo bahuśaḥ kurupuṅgava। babhūva teṣāṃ tu mataṃ yat tac chṛṇu yudhiṣṭhira ॥13-116-9॥
O Yudhiṣṭhira, here among the sages, there were frequent dialogues, O chief of the Kurus; but the opinion they held—listen to that.
yo yajetāśvamedhena māsi māsi yatavrataḥ। varjayen madhu māṁsaṃ ca samam etad yudhiṣṭhira ॥13-116-10॥
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)
saptaṛṣayo vālakhiḷyās tathaiva ca marīcipāḥ। amāṃsabhakṣaṇaṃ rājan praśaṃsanti manīṣiṇaḥ ॥13-116-11॥
The Seven Sages, the Vālakhilyas, and also the descendants of Marīci—O king, the wise praise abstention from meat-eating. (13-116-11)
na bhakṣayati yo māṁsaṁ na hanyān na ca ghātayet. taṁ mitraṁ sarvabhūtānāṁ manuḥ svāyambhuvo 'bravīt ॥13-116-12॥
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)
adhṛṣyaḥ sarvabhūtānāṃ viśvāsyaḥ sarvajantuṣu. sādhūnāṃ saṃmato nityaṃ bhaven māṃsasya varjanāt ॥13-116-13॥
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)
svamāṁsaṁ paramāṁsena yo vardhayitumicchati। nāradaḥ prāha dharmātmā niyataṁ so'vasīdati ॥13-116-14॥
Nārada, the righteous one, said: Whoever wishes to nourish his own flesh with another's flesh certainly falls. (13-116-14)
dadāti yajate cāpi tapasvī ca bhavatyapi. madhumāṁsanivṛttyeti prāhaivaṁ sa bṛhaspatiḥ ॥13-116-15॥
Bṛhaspati thus said: "By abstaining from honey and meat, a person gives, performs sacrifice, and also becomes an ascetic." (13-116-15)
māsi māsy-aśvamedhena yo yajeta śataṃ samāḥ। na khādati ca yo māṃsaṃ samam etan mataṃ mama॥13-116-16॥
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)
sadā yajati satreṇa sadā dānaṃ prayacchati। sadā tapasvī bhavati madhumāṃsasya varjanāt ॥13-116-17॥
By abstaining from honey and meat, one always sacrifices by sacrifice, always gives gifts, and always is an ascetic. (13-116-17)
sarve vedā na tatkuryuḥ sarvayajñāś ca bhārata. yo bhakṣayitvā māṃsāni paścād api nivartate ॥13-116-18॥
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)
duṣkaraṃ hi rasajñena māṃsasya parivarjanam। cartuṃ vratam idaṃ śreṣṭhaṃ sarvapraāṇy-abhaya-pradam॥13-116-19॥
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)
sarvabhūteṣu yo vidvān dadāti abhayadakṣiṇām। dātā bhavati loke sa prāṇānām na atra saṃśayaḥ॥13-116-20॥
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)
evaṃ vai paramaṃ dharmaṃ praśaṃsanti manīṣiṇaḥ। prāṇā yathātmano'bhīṣṭā bhūtānām api te tathā॥13-116-21॥
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.
ātmaupamyena gantavyaṁ buddhimadbhir mahātmabhiḥ. mṛtyuto bhayam astīti viduṣāṁ bhūtim icchatām ॥13-116-22॥
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)
kiṁ punar hanyamānānāṁ tarasā jīvitārthinām। arogāṇām apāpānāṁ pāpair māṁsopajīvibhiḥ ॥13-116-23॥
What about those healthy, sinless beings, desiring life, who are forcibly slain by the sinful, by those who subsist on flesh? (13-116-23)
tasmād viddhi mahārāja māṃsasya parivarjanam। dharmasyāyatanaṃ śreṣṭhaṃ svargasya ca sukhasya ca ॥13-116-24॥
Therefore, O great king, know that abstaining from meat is the supreme foundation of righteousness, heaven, and happiness. (13-116-24)
ahiṃsā paramo dharmas tathā hiṃsā paraṃ tapaḥ। ahiṃsā paramaṃ satyaṃ tato dharmaḥ pravartate ॥13-116-25॥
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)
na hi māṁsaṁ tṛṇāt kāṣṭhāt upalād vā api jāyate। hatvā jantuṁ tato māṁsaṁ tasmād doṣaḥ asya bhakṣaṇe ॥13-116-26॥
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)
svāhā-svadhā-amṛta-bhujaḥ devāḥ satya-ārjava-priyāḥ। kravyādān rākṣasān viddhi jihma-anṛta-parāyaṇān ॥13-116-27॥
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)
kāntāreṣu atha ghoreṣu durgeṣu gahaneṣu ca। rātrau ahani sandhyāsu catvareṣu sabhāsu ca॥ amāṃsa-bhakṣaṇe rājan bhayam ante na gacchati॥ 13-116-28॥
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)
yadi cet khādako na syān na tadā ghātako bhavet। ghātakaḥ khādakārthāya taṁ ghātayati vai naraḥ॥13-116-29॥
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)
abhakṣyam etad iti vā iti hiṁsā nivartate। khādakārtham ato hiṁsā mṛgādīnāṁ pravartate ॥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).
yasmād grasati caiva āyuḥ hiṁsakānāṁ mahādyute. tasmād vivarjayet māṁsaṁ yaḥ icchet bhūtim ātmanaḥ ॥13-116-31॥
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)
trātāraṃ nādhigacchanti raudrāḥ prāṇivihiṃsakāḥ। udvejanīyā bhūtānāṃ yathā vyālamṛgāstathā ॥13-116-32॥
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)
lobhād vā buddhimohād vā balavīryārtham eva ca। saṃsargād vātha pāpānām adharmarucitā nṛṇām॥13-116-33॥
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)
svamāṁsaṁ paramāṁsena yo vardhayitumicchati। udvignavāse vasati yatratatrābhijāyate॥13-116-34॥
Whoever desires to increase his own flesh with superior flesh lives in a disturbed abode and is born here and there. (13-116-34)
dhanyaṁ yaśasyam āyuṣyam svargyaṁ svastyayanaṁ mahat। māṁsasyābhakṣaṇaṁ prāhur niyatāḥ paramarṣayaḥ ॥13-116-35॥
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)
idaṃ tu khalu kaunteya śrutam āsīt purā mayā। mārkaṇḍeyasya vadato ye doṣā māṃsabhakṣaṇe ॥13-116-36॥
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)
yo hi khādati māṃsāni prāṇināṃ jīvitārthinām। hatānāṃ vā mṛtānāṃ vā yathā hantā tathaiva saḥ ॥13-116-37॥
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)
dhanena krāyako hanti khādakaś copabhogataḥ। ghātako vadhabandhābhyām ityeṣa trividho vadhaḥ ॥13-116-38॥
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)
akhādann anumodaṃś ca bhāva-doṣeṇa mānavaḥ। yo'numanyeta hantavyaṃ so'pi doṣeṇa lipyate ॥13-116-39॥
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)
adhṛṣyaḥ sarvabhūtānām āyuṣmān nīrujaḥ sukhī। bhavati abhakṣayan māṃsaṃ dayāvān prāṇinām iha ॥13-116-40॥
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)
hiraṇyadānair godānair bhūmidānaiś ca sarvaśaḥ। māṃsasyābhakṣaṇe dharmo viśiṣṭaḥ syād iti śrutiḥ॥13-116-41॥
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)
aprokṣitaṃ vṛthāmāṃsaṃ vidhihīnaṃ na bhakṣayet। bhakṣayannirayaṃ yāti naro nāstyatra saṃśayaḥ ॥13-116-42॥
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)
prokṣitābhyukṣitaṃ māṃsaṃ tathā brāhmaṇakāmyayā। alpadoṣamiha jñeyaṃ viparīte tu lipyate॥13-116-43॥
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)
khādakasya kṛte jantuṁ yo hanyātpuruṣādhamaḥ। mahādoṣakaras tatra khādako na tu ghātakaḥ॥13-116-44॥
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)
ijyā-yajña-śruti-kṛtaiḥ yo mārgaiḥ abudho janaḥ | hanyāt jantum māṁsa-gṛddhrī sa vai naraka-bhāk naraḥ ॥13-116-45॥
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)
bhakṣayitvā tu yo māṁsaṁ paścād api nivartate। tasyāpi sumahān dharmo yaḥ pāpād vinivartate॥13-116-46॥
But even he who, having eaten meat, afterwards turns away from it, has very great virtue—who turns away from sin. (13-116-46)
āhartā cānumantā ca viśastā krayavikrayī. saṃskartā copabhoktā ca ghātakāḥ sarva eva te ॥13-116-47॥
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)
idam anyat tu vakṣyāmi pramāṇaṃ vidhinirmitam. purāṇam ṛṣibhir juṣṭaṃ vedeṣu pariniścitam ॥13-116-48॥
But I shall tell you another authority, established by rule, ancient, approved by the sages, and fully established in the Vedas. (13-116-48)
pravṛtti-lakṣaṇe dharme phalārthibhir abhidrute। yathoktaṃ rāja-śārdūla na tu tan mokṣakāṃkṣiṇām ॥13-116-49॥
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)
haviryat saṃskṛtaṃ mantraiḥ prokṣitābhyukṣitaṃ śuci। vedoktena pramāṇena pitṝṇāṃ prakriyāsu ca॥ ato'nyathā vṛthāmāṃsam abhakṣyaṃ manurabravīt॥13-116-50॥
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)
asvargyamayaśasyaṃ ca rakṣovad bharatarṣabha। vidhinā hi narāḥ pūrvaṃ māṃsaṃ rājann abhakṣayan ॥13-116-51॥
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)
ya icchet puruṣo' tyantam ātmānaṃ nirupadravam। sa varjayet māṃsāni prāṇinām iha sarvaśaḥ॥13-116-52॥
Whoever desires his own complete freedom from trouble should entirely abstain from the flesh of living beings here. (13-116-52)
śrūyate hi purākalpe nṛṇāṃ vrīhimayaḥ paśuḥ। yenāyajanta yajvānaḥ puṇyalokaparāyaṇāḥ॥13-116-53॥
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)
ṛṣibhiḥ saṃśayaṃ pṛṣṭo vasuś cedipatiḥ purā। abhakṣyam iti māṃsaṃ sa prāha bhakṣyam iti prabho ॥13-116-54॥
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)
ākāśān medinīṁ prāptaḥ tataḥ sa pṛthivīpatiḥ। etad eva punaś coktvā viveśa dharaṇī-talam ॥13-116-55॥
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)
prajānāṃ hitakāmena tvagastyena mahātmanā। āraṇyāḥ sarvadaivatyāḥ prokṣitāstapasā mṛgāḥ ॥13-116-56॥
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)
kriyā hy evaṃ na hīyante pitṛdaivata-saṃśritāḥ। prīyante pitaraś caiva nyāyato māṃsa-tarpitāḥ॥13-116-57॥
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)
idaṃ tu śṛṇu rājendra kīrtyamānaṃ mayānagha। abhakṣaṇe sarvasukhaṃ māṃsasya manujādhipa ॥13-116-58॥
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)
yastu varṣaśataṁ pūrṇaṁ tapastapyetsudāruṇam। yaścaikaṁ varjayenmāṁsaṁ samametadmataṁ mama ॥13-116-59॥
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)
kaumude tu viśeṣeṇa śuklapakṣe narādhipa। varjayet sarvamāṃsāni dharmo hy atra vidhīyate ॥13-116-60॥
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)
caturo vārṣikān māsān yo māṁsaṁ parivarjayet। catvāri bhadrāṇi āpnoti kīrtim āyuḥ yaśaḥ balam॥13-116-61॥
Whoever avoids meat for four months in a year obtains four auspicious things: fame, longevity, renown, and strength. (13-116-61)
atha vā māsam apy ekaṁ sarva-māṁsāni abhaksan। atītya sarva-duḥkhāni sukhī jīven nirāmayaḥ॥13-116-62॥
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)
ye varjayanti māṃsāni māsaśaḥ pakṣaśo'pi vā। teṣāṃ hiṃsā-nivṛttānāṃ brahmaloko vidhīyate ॥13-116-63॥
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)
māṁsaṁ tu kaumudaṁ pakṣaṁ varjitaṁ pārtha rājabhiḥ। sarvabhūtātmabhūtais tair vijñātārthaparāvaraiḥ ॥13-116-64॥
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)
nābhāgenāmbariṣeṇa gayena ca mahātmanā। āyuṣā cānaranyeṇa dilīparaghupūrubhiḥ ॥13-116-65॥
By Nābhāga, Ambarīṣa, Gaya the great-souled one, Ayu, Anaraṇya, Dilīpa, Raghu, Pūru and others. (13-116-65)
kārtavīryāniruddhābhyāṁ nahuṣeṇa yayātinā। nṛgeṇa viṣvagaśvena tathaiva śaśabindunā॥ yuvanāśvena ca tathā śibinauśīnareṇa ca॥13-116-66॥
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)
śyenacitreṇa rājendra somakena vṛkeṇa ca। raivatena rantidevena vasunā sṛñjayena ca॥13-116-67॥
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)
duḥṣantena karūṣeṇa rāmālarkanalaistathā। virūpāśvena niminā janakena ca dhīmatā॥13-116-68॥
This (was done) by Duḥṣanta, Karūṣa, Rāma, Alarka, Nala, and also by Virūpāśva, Nimi, and the wise Janaka. (13-116-68)
silena pṛthunā caiva vīrasenena caiva ha। ikṣvākuṇā śambhunā ca śvetena sagareṇa ca ॥13-116-69॥
By Sila, Pṛthu, Vīrasena, Ikṣvāku, Śambhu, Śveta, and Sagara. (13-116-69)
etaiś cānyaiś ca rājendra purā māṁsaṁ na bhakṣitam। śāradaṁ kaumudaṁ māsaṁ tataḥ te svargam āpnuvan ॥13-116-70॥
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)
brahmaloke ca tiṣṭhanti jvalamānāḥ śriyānvitāḥ। upāsyamānā gandharvaiḥ strīsahasrasamanvitāḥ ॥13-116-71॥
They dwell in Brahma's world, shining and endowed with splendor, worshipped by gandharvas and accompanied by thousands of women. (13-116-71)
tadetad uttamaṃ dharma-mahiṃsā-lakṣaṇaṃ śubham। ye caranti mahātmāno nāka-pṛṣṭhe vasanti te ॥13-116-72॥
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)
madhu māṁsaṁ ca ye nityaṁ varjayantīha dhārmikāḥ। janmaprabhṛti madyaṁ ca sarve te munayaḥ smṛtāḥ॥ viśiṣṭatāṁ jñātiṣu ca labhante nātra saṁśayaḥ॥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)
āpannaś cāpado mucyed baddho mucyeta bandhanāt। mucyet tathāturo rogād duḥkhān mucyeta duḥkhitaḥ॥13-116-74॥
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)
tiryagyoniṁ na gacchet rūpavāṁś ca bhaven naraḥ। buddhimān vai kuruśreṣṭha prāpnuyāc ca mahadyasaḥ॥13-116-75॥
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)
etat te kathitaṃ rājan māṃsasya parivarjane। pravṛttau ca nivṛttau ca vidhānam ṛṣi-nirmitam ॥13-116-76॥
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)
