13.116
Yudhiṣṭhira said.
"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)
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)
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)
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)
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)
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)
Bhishma said.
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)
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)
O Yudhiṣṭhira, here among the sages, there were frequent dialogues, O chief of the Kurus; but the opinion they held—listen to that.
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)
The Seven Sages, the Vālakhilyas, and also the descendants of Marīci—O king, the wise praise abstention from meat-eating. (13-116-11)
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)
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)
Nārada, the righteous one, said: Whoever wishes to nourish his own flesh with another's flesh certainly falls. (13-116-14)
Bṛhaspati thus said: "By abstaining from honey and meat, a person gives, performs sacrifice, and also becomes an ascetic." (13-116-15)
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)
By abstaining from honey and meat, one always sacrifices by sacrifice, always gives gifts, and always is an ascetic. (13-116-17)
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)
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)
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)
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.
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)
What about those healthy, sinless beings, desiring life, who are forcibly slain by the sinful, by those who subsist on flesh? (13-116-23)
Therefore, O great king, know that abstaining from meat is the supreme foundation of righteousness, heaven, and happiness. (13-116-24)
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)
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)
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)
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)
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)
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).
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)
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)
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)
Whoever desires to increase his own flesh with superior flesh lives in a disturbed abode and is born here and there. (13-116-34)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
But even he who, having eaten meat, afterwards turns away from it, has very great virtue—who turns away from sin. (13-116-46)
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)
But I shall tell you another authority, established by rule, ancient, approved by the sages, and fully established in the Vedas. (13-116-48)
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)
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)
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)
Whoever desires his own complete freedom from trouble should entirely abstain from the flesh of living beings here. (13-116-52)
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)
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)
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)
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)
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)
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)
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)
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)
Whoever avoids meat for four months in a year obtains four auspicious things: fame, longevity, renown, and strength. (13-116-61)
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)
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)
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)
By Nābhāga, Ambarīṣa, Gaya the great-souled one, Ayu, Anaraṇya, Dilīpa, Raghu, Pūru and others. (13-116-65)
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)
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)
This (was done) by Duḥṣanta, Karūṣa, Rāma, Alarka, Nala, and also by Virūpāśva, Nimi, and the wise Janaka. (13-116-68)
By Sila, Pṛthu, Vīrasena, Ikṣvāku, Śambhu, Śveta, and Sagara. (13-116-69)
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)
They dwell in Brahma's world, shining and endowed with splendor, worshipped by gandharvas and accompanied by thousands of women. (13-116-71)
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)
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)
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)
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)
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)
