13.117
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, personal name); उवाच (uvāca) - said; (perfect, 3rd person singular, active voice);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said;
इमे वै मानवा लोके भृशं मांसस्य गृद्धिनः। विसृज्य भक्षान्विविधान्यथा रक्षोगणास्तथा ॥१३-११७-१॥
ime vai mānavā loke bhṛśaṃ māṃsasya gṛddhinaḥ। visṛjya bhakṣān vividhān yathā rakṣogaṇās tathā ॥13-117-1॥
[इमे (ime) - these; वै (vai) - indeed; मानवा (mānavāḥ) - humans; लोके (loke) - in the world; भृशं (bhṛśam) - exceedingly; मांसस्य (māṃsasya) - for flesh; गृद्धिनः (gṛddhinaḥ) - greedy; विसृज्य (visṛjya) - having abandoned; भक्षान् (bhakṣān) - foods; विविधान् (vividhān) - various; यथा (yathā) - just as; रक्षोगणाः (rakṣogaṇāḥ) - the groups of rākṣasas (demons); तथा (tathā) - thus;]
(These indeed humans in the world exceedingly for flesh greedy, having abandoned foods various, just as the groups of rākṣasas, thus.)
These humans in this world are exceedingly greedy for flesh, having abandoned various kinds of other foods, just like the groups of rākṣasas (demons). (13-117-1)
नापूपान्विविधाकाराञ्शाकानि विविधानि च। षाडवान्रसयोगांश्च तथेच्छन्ति यथामिषम् ॥१३-११७-२॥
nāpūpān vividhākārāñ śākāni vividhāni ca। ṣāḍavān rasayogāṃś ca tathecchanti yathāmiṣam ॥13-117-2॥
[न (na) - not; अपूपान् (apūpān) - cakes (made of flour etc.); विविधाकारान् (vividhākārān) - of various forms; शाकानि (śākāni) - vegetables; विविधानि (vividhāni) - various; च (ca) - and; षाडवान् (ṣāḍavān) - sours (spicy or sour condiments); रसयोगान् (rasayogān) - flavor mixtures; च (ca) - and; तथा (tathā) - thus; इच्छन्ति (icchanti) - they desire; यथा (yathā) - according as; अमिषम् (amiṣam) - as is meat; ॥१३-११७-२॥ (॥13-117-2॥) -;]
(Not cakes of various forms, and various vegetables, and sours, and mixtures of tastes, and thus they desire according as is meat.)
They do not desire cakes of various kinds, nor various vegetables, nor sours, nor mixed flavors, but desire all these things according as they desire meat. (13-117-2)
तत्र मे बुद्धिरत्रैव विसर्गे परिमुह्यते। न मन्ये रसतः किञ्चिन्मांसतोऽस्तीह किञ्चन ॥१३-११७-३॥
tatra me buddhir atraiva visarge parimuhyate। na manye rasataḥ kiñcin māṃsataḥ ’stīha kiñcana ॥13-117-3॥
[तत्र (tatra) - there; मे (me) - my; बुद्धि: (buddhiḥ) - understanding; अत्रैव (atraiva) - here itself; विसर्गे (visarge) - at the release; परिमुह्यते (parimuhyate) - becomes completely bewildered; न (na) - not; मन्ये (manye) - I think; रसतः (rasataḥ) - from the taste; किञ्चित् (kiñcit) - anything; मांसतः (māṃsataḥ) - from the flesh; अस्ति (asti) - exists; इह (iha) - here; किञ्चन (kiñcana) - anything;]
(There my understanding here itself at the release becomes completely bewildered. Not I think from the taste anything, from the flesh exists here anything.)
There, my understanding, here itself at the moment of release, becomes completely bewildered. I do not think there is anything from taste or from flesh here at all. (13-117-3)
तदिच्छामि गुणाञ्श्रोतुं मांसस्याभक्षणेऽपि वा। भक्षणे चैव ये दोषास्तांश्चैव पुरुषर्षभ ॥१३-११७-४॥
tadicchāmi guṇāñ śrotuṃ māṃsasyābhakṣaṇe'pi vā. bhakṣaṇe caiva ye doṣās tāṃś caiva puruṣarṣabha ॥13-117-4॥
[तत् (tat) - that; इच्छामि (icchāmi) - I desire; गुणान् (guṇān) - qualities; श्रोतुम् (śrotum) - to hear; मांसस्य (māṃsasya) - of meat; अभक्षणे (abhakṣaṇe) - in abstaining from eating; अपि (api) - even; वा (vā) - or; भक्षणे (bhakṣaṇe) - in eating; च (ca) - and; एव (eva) - indeed; ये (ye) - which; दोषाः (doṣāḥ) - faults; तान् (tān) - those; च (ca) - and; एव (eva) - indeed; पुरुषर्षभ (puruṣarṣabha) - O best of men;]
(That I desire qualities to hear of meat in abstaining even or in eating and indeed which faults those and indeed O best of men.)
O best of men, I desire to hear those qualities of abstaining from meat, or even (if you wish) (the qualities) and also those very faults associated with eating it. (13-117-4)
सर्वं तत्त्वेन धर्मज्ञ यथावदिह धर्मतः। किं वा भक्ष्यमभक्ष्यं वा सर्वमेतद्वदस्व मे ॥१३-११७-५॥
sarvaṁ tattvena dharmajña yathāvad iha dharmataḥ। kiṁ vā bhakṣyam abhakṣyaṁ vā sarvam etad vadasva me॥13-117-5॥
[सर्वं (sarvam) - all; everything; तत्त्वेन (tattvena) - by truth; in essence; धर्मज्ञ (dharmajña) - knower of dharma; one who knows righteousness; यथावत् (yathāvat) - as it is; properly; इह (iha) - here; धर्मतः (dharmataḥ) - according to dharma; in accord with righteousness; किं (kiṁ) - what; वा (vā) - or; भक्ष्यम् (bhakṣyam) - that which is to be eaten; edible; अभक्ष्यम् (abhakṣyam) - that which is not to be eaten; inedible; वा (vā) - or; सर्वम् (sarvam) - all; everything; एतत् (etat) - this; वदस्व (vadasva) - you tell; speak; मे (me) - to me;]
(All by truth, O knower of dharma, as it is here according to dharma, what or edible or inedible, all this, tell to me.)
O knower of dharma, please tell me everything truly and properly here, according to dharma: what is edible or inedible—tell me all this. (13-117-5)
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (a proper noun, name of a person); उवाच (uvāca) - said; (third person singular, past tense of the root 'vac', to speak);]
(Bhīṣma said;)
Bhīṣma said.
एवमेतन्महाबाहो यथा वदसि भारत। न मांसात्परमत्रान्यद्रसतो विद्यते भुवि ॥१३-११७-६॥
evam etan mahā-bāho yathā vadasi bhārata। na māṁsāt param atra anyat rasataḥ vidyate bhuvi ॥13-117-6॥
[एवम् (evam) - thus; एतत् (etat) - this; महाबाहो (mahā-bāho) - O mighty-armed; यथा (yathā) - as; वदसि (vadasi) - you say; भारत (bhārata) - O descendant of Bharata; न (na) - not; मांसात् (māṁsāt) - than meat; परम् (param) - higher; अत्र (atra) - here; अन्यत् (anyat) - other; रसतः (rasataḥ) - in taste; विद्यते (vidyate) - is; भुवि (bhuvi) - on earth;]
(Thus this, O mighty-armed, as you say, O Bharata. Not than meat higher here anything in taste is on earth.)
It is indeed so, O mighty-armed one, just as you say, O Bharata. On earth, nothing else surpasses meat in taste. (13-117-6)
क्षतक्षीणाभितप्तानां ग्राम्यधर्मरताश्च ये। अध्वना कर्शितानां च न मांसाद्विद्यते परम् ॥१३-११७-७॥
kṣatakṣīṇābhitaptānāṃ grāmyadharmaratāś ca ye | adhvanā karśitānāṃ ca na māṃsād vidyate param ||13-117-7||
[क्षत (kṣata) - wounded; क्षीण (kṣīṇa) - exhausted; अभितप्तानां (abhitaptānāṃ) - greatly afflicted; ग्राम्यधर्मरताः (grāmyadharmaratāḥ) - attached to worldly duties; च (ca) - and; ये (ye) - those who; अध्वना (adhvanā) - by journey; कर्शितानां (karśitānāṃ) - of the emaciated; च (ca) - and; न (na) - not; मांसात् (māṃsāt) - than meat; विद्यते (vidyate) - is; परम् (param) - higher;]
(Of the wounded, exhausted, greatly afflicted, and those attached to worldly duties; and of those emaciated by journey, there is not greater than meat.)
For those who are wounded, exhausted, greatly afflicted, devoted to worldly duties, and for those emaciated by travel, there is nothing superior to meat. (13-117-7)
सद्यो वर्धयति प्राणान्पुष्टिमग्र्यां ददाति च। न भक्षोऽभ्यधिकः कश्चिन्मांसादस्ति परन्तप ॥१३-११७-८॥
sadyo vardhayati prāṇān puṣṭim agryāṃ dadāti ca। na bhakṣo'bhadhikaḥ kaścin māṃsād asti parantapa॥13-117-8॥
[सद्यो (sadyaḥ) - immediately; वर्धयति (vardhayati) - increases; प्राणान् (prāṇān) - vital forces; पुष्टिम् (puṣṭim) - nourishment; अग्र्यां (agryām) - excellent; ददाति (dadāti) - gives; च (ca) - and; न (na) - not; भक्षः (bhakṣaḥ) - food; अभ्यधिकः (abhyadhikaḥ) - superior; कश्चित् (kaścit) - any; मांसात् (māṃsāt) - than flesh; अस्ति (asti) - is; परन्तप (parantapa) - O scorcher of foes;]
(Immediately increases vital forces, excellent nourishment gives and; not food superior any than flesh is, O scorcher of foes (13-117-8))
It immediately increases vitality, gives excellent nourishment, and, O scorcher of foes, there is no food superior to flesh. (13-117-8)
विवर्जने तु बहवो गुणाः कौरवनन्दन। ये भवन्ति मनुष्याणां तान्मे निगदतः शृणु ॥१३-११७-९॥
vivarjane tu bahavo guṇāḥ kauravanandana। ye bhavanti manuṣyāṇāṃ tān me nigadataḥ śṛṇu ॥13-117-9॥
[विवर्जने (vivarjane) - in avoidance; तु (tu) - but; बहवः (bahavaḥ) - many; गुणाः (guṇāḥ) - qualities; कौरवनन्दन (kauravanandana) - O delight of the Kauravas; ये (ye) - which; भवन्ति (bhavanti) - are; मनुष्याणां (manuṣyāṇāṃ) - of men; तान् (tān) - those; मे (me) - to me; निगदतः (nigadataḥ) - declaring; शृणु (śṛṇu) - hear;]
(But in avoidance, O delight of the Kauravas, many qualities which are of men, those from me declaring, hear.)
O joy of the Kauravas, hear from me the many qualities of men that arise from avoidance. (13-117-9)
स्वमांसं परमांसैर्यो विवर्धयितुमिच्छति। नास्ति क्षुद्रतरस्तस्मान्न नृशंसतरो नरः ॥१३-११७-१०॥
svamāṁsaṁ paramāṁsair yo vivardhayitum icchati। nāsti kṣudrataraḥ tasmāt na nṛśaṁsataraḥ naraḥ ॥13-117-10॥
[स्वमांसं (svamāṁsaṁ) - one's own flesh; परमांसैः (paramāṁsaiḥ) - with others' flesh; यः (yaḥ) - who; विवर्धयितुम् (vivardhayitum) - to increase; इच्छति (icchati) - desires; नास्ति (nāsti) - there is not; क्षुद्रतरः (kṣudrataraḥ) - more wretched; तस्मात् (tasmāt) - than him; न (na) - not; नृशंसतरः (nṛśaṁsataraḥ) - more cruel; नरः (naraḥ) - man;]
(One's own flesh with others' flesh who to increase desires; not more wretched than him not more cruel man.)
There is no man more wretched or more cruel than the one who desires to increase his own flesh by the flesh of others. (13-117-10)
न हि प्राणात्प्रियतरं लोके किञ्चन विद्यते। तस्माद्दयां नरः कुर्याद्यथात्मनि तथा परे ॥१३-११७-११॥
na hi prāṇātpriyataraṃ loke kiñcana vidyate। tasmāddayāṃ naraḥ kuryādyathātmani tathā pare ॥13-117-11॥
[न (na) - not; हि (hi) - indeed; प्राणात् (prāṇāt) - from life-breath; प्रियतरं (priyataraṃ) - dearer; लोके (loke) - in the world; किञ्चन (kiñcana) - anything; विद्यते (vidyate) - is found; तस्मात् (tasmāt) - therefore; दयं (dayāṃ) - compassion; नरः (naraḥ) - a man; कुर्यात् (kuryāt) - should show; यथा (yathā) - as; आत्मनि (ātmani) - towards himself; तथा (tathā) - so; परे (pare) - towards others;]
(Indeed, in the world, nothing dearer than life-breath is found; therefore, a man should show compassion as (he does) towards himself, so (also) towards others.)
There is nothing in the world dearer than life itself; therefore, one should show compassion to others just as to oneself. (13-117-11)
शुक्राच्च तात सम्भूतिर्मांसस्येह न संशयः। भक्षणे तु महान्दोषो वधेन सह कल्पते ॥१३-११७-१२॥
śukrāc ca tāta sambhūtir māṃsasya iha na saṃśayaḥ। bhakṣaṇe tu mahān doṣaḥ vadhen saha kalpate ॥13-117-12॥
[शुक्रात् (śukrāt) - from semen; च (ca) - and; तात (tāta) - dear one; सम्भूतिः (sambhūtiḥ) - origin; मांसस्य (māṃsasya) - of flesh; इह (iha) - here; न (na) - not; संशयः (saṃśayaḥ) - doubt; भक्षणे (bhakṣaṇe) - in eating; तु (tu) - but; महान् (mahān) - great; दोषः (doṣaḥ) - fault; वधेन (vadhena) - with killing; सह (saha) - together with; कल्पते (kalpate) - arises;]
(From semen and, dear one, the origin of flesh here—not doubt. In eating, but great fault with killing together arises.)
Dear one, flesh undoubtedly originates from semen here. But in eating it, a great fault arises together with killing. (13-117-12)
अहिंसालक्षणो धर्म इति वेदविदो विदुः। यदहिंस्रं भवेत्कर्म तत्कुर्यादात्मवान्नरः ॥१३-११७-१३॥
ahiṁsālakṣaṇo dharma iti vedavido viduḥ। yada-hiṁsraṁ bhavet-karma tat-kuryād-ātmavān-naraḥ॥13-117-13॥
[अहिंसा (ahiṁsā) - non-injury; लक्षणः (lakṣaṇaḥ) - the characteristic; धर्मः (dharmaḥ) - dharma (righteousness); इति (iti) - thus; वेदविदः (vedavidaḥ) - knowers of the Veda; विदुः (viduḥ) - know; यत् (yat) - which; अहिंस्रम् (ahiṁsram) - free from injury; भवेत् (bhavet) - may be; कर्म (karma) - action; तत् (tat) - that; कुर्यात् (kuryāt) - one should do; आत्मवान् (ātmavān) - self-controlled; नरः (naraḥ) - man;]
(Non-injury the characteristic dharma thus knowers of the Veda know; which non-injurious may be action that should do self-controlled man.)
Those who know the Veda declare that non-injury is the characteristic of dharma; a self-controlled man should perform only those actions which are free from injury. (13-117-13)
पितृदैवतयज्ञेषु प्रोक्षितं हविरुच्यते। विधिना वेददृष्टेन तद्भुक्त्वेह न दुष्यति ॥१३-११७-१४॥
pitṛdaivatayajñeṣu prokṣitaṃ havir ucyate. vidhinā vedadṛṣṭena tad bhuktveha na duṣyati ॥13-117-14॥
[पितृदैवतयज्ञेषु (pitṛ-daivata-yajñeṣu) - in sacrifices for ancestors and gods; प्रोक्षितं (prokṣitam) - sprinkled (with water); हविः (havis) - oblation; उच्यते (ucyate) - is called; विधिना (vidhinā) - by the rule; वेददृष्टेन (veda-dṛṣṭena) - as enjoined by the Veda; तत् (tat) - that (oblation); भुक्त्वा (bhuktvā) - having eaten; इह (iha) - here; न (na) - not; दुष्यति (duṣyati) - becomes tainted; ॥१३-११७-१४॥ (13-117-14) -;]
(In sacrifices to ancestors and gods, the oblation sprinkled with water is called 'havis'. By the rule as enjoined by the Veda, having eaten that here, one does not become tainted.)
The oblation sprinkled with water in sacrifices to ancestors and gods is called 'havis'. When this is eaten according to the rule enjoined by the Veda, it does not cause impurity here. (13-117-14)
यज्ञार्थे पशवः सृष्टा इत्यपि श्रूयते श्रुतिः। अतोऽन्यथा प्रवृत्तानां राक्षसो विधिरुच्यते ॥१३-११७-१५॥
yajñārthe paśavaḥ sṛṣṭā ityapi śrūyate śrutiḥ। ato'nyathā pravṛttānāṃ rākṣaso vidhir ucyate ॥13-117-15॥
[यज्ञार्थे (yajñārthe) - for the sake of sacrifice; पशवः (paśavaḥ) - animals; सृष्टा (sṛṣṭā) - created; इति (iti) - thus; अपि (api) - also; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - the Veda; अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; प्रवृत्तानाम् (pravṛttānām) - of those proceeded; राक्षसः (rākṣasaḥ) - demonic; विधिः (vidhiḥ) - practice; उच्यते (ucyate) - is said;]
(For the sake of sacrifice, animals were created—thus also is heard (in) the Veda. Therefore, of those otherwise proceeded, demonic practice is said.)
It is heard in the Veda that animals were created for sacrifice. Therefore, any other use (of animals) is said to be a demonic practice. (13-117-15)
क्षत्रियाणां तु यो दृष्टो विधिस्तमपि मे शृणु। वीर्येणोपार्जितं मांसं यथा खादन्न दुष्यति ॥१३-११७-१६॥
kṣatriyāṇāṃ tu yo dṛṣṭo vidhistamapi me śṛṇu। vīryeṇopārjitaṃ māṃsaṃ yathā khādanna duṣyati ॥13-117-16॥
[क्षत्रियाणां (kṣatriyāṇāṃ) - of the kṣatriyas; तु (tu) - but; यः (yaḥ) - which; दृष्टः (dṛṣṭaḥ) - prescribed; विधिः (vidhiḥ) - rule; तम् (tam) - that; अपि (api) - also; मे (me) - from me; शृणु (śṛṇu) - hear; वीर्येण (vīryeṇa) - by prowess; उपार्जितम् (upārjitam) - acquired; मांसम् (māṃsam) - meat; यथा (yathā) - how; खादन् (khādan) - eating; न (na) - not; दुष्यति (duṣyati) - becomes tainted;]
(Of the kṣatriyas but which prescribed rule that also from me hear. By prowess acquired meat how eating not becomes tainted.)
But the rule prescribed for kṣatriyas, hear that also from me. How one eating meat acquired by prowess does not become tainted. (13-117-16)
आरण्याः सर्वदैवत्याः प्रोक्षिताः सर्वशो मृगाः। अगस्त्येन पुरा राजन्मृगया येन पूज्यते ॥१३-११७-१७॥
āraṇyāḥ sarvadaivatyaḥ prokṣitāḥ sarvaśo mṛgāḥ. agastyena purā rājan mṛgayā yena pūjyate ॥13-117-17॥
[आरण्याः (āraṇyāḥ) - of the forest; सर्वदैवत्याः (sarvadaivatyaḥ) - having all deities; प्रोक्षिताः (prokṣitāḥ) - sprinkled (consecrated); सर्वशः (sarvaśaḥ) - completely; मृगाः (mṛgāḥ) - animals; अगस्त्येन (agastyena) - by Agastya; पुरा (purā) - formerly; राजन् (rājan) - O King; मृगया (mṛgayā) - by hunting; येन (yena) - by which; पूज्यते (pūjyate) - is honored;]
(Of the forest, having all deities, the animals were completely sprinkled. By Agastya formerly, O King, by hunting, by which is honored.)
O King, all the animals of the forest, possessed by every deity, were once completely consecrated by Agastya; for this reason, hunting is honored. (13-117-17)
नात्मानमपरित्यज्य मृगया नाम विद्यते। समतामुपसङ्गम्य रूपं हन्यान्न वा नृप ॥१३-११७-१८॥
nātmānam aparityajya mṛgayā nāma vidyate। samatām upasaṅgamya rūpaṃ hanyān na vā nṛpa ॥13-117-18॥
[न (na) - not; आत्मानम् (ātmānam) - oneself; अपरित्यज्य (aparityajya) - without abandoning; मृगया (mṛgayā) - the hunt; नाम (nāma) - called; विद्यते (vidyate) - exists; समताम् (samatām) - plain ground; उपसङ्गम्य (upasaṅgamya) - having approached; रूपम् (rūpam) - form (of animal); हन्यात् (hanyāt) - (he) should kill; न (na) - not; वा (vā) - or; नृप (nṛpa) - king;]
(Not oneself without abandoning the hunt called exists. Plain ground having approached the form (of animal) should kill or not, O king.)
Without abandoning oneself, there is no such thing as hunting. Whether or not one kills the prey after coming to level ground is up to the king. (13-117-18)
अतो राजर्षयः सर्वे मृगयां यान्ति भारत। लिप्यन्ते न हि दोषेण न चैतत्पातकं विदुः ॥१३-११७-१९॥
ato rājarṣayaḥ sarve mṛgayāṃ yānti bhārata। lipyante na hi doṣeṇa na caitatpātakaṃ viduḥ ॥13-117-19॥
[अतः (ataḥ) - therefore; राजर्षयः (rājarṣayaḥ) - royal sages; सर्वे (sarve) - all; मृगयाम् (mṛgayām) - the hunt; यान्ति (yānti) - go; भारत (bhārata) - O Bhārata; लिप्यन्ते (lipyante) - are tainted; न (na) - not; हि (hi) - indeed; दोषेण (doṣeṇa) - by fault; न (na) - not; च (ca) - and; एतत् (etat) - this; पातकम् (pātakam) - sin; विदुः (viduḥ) - know;]
(Therefore royal sages all the hunt go, O Bhārata. Are not tainted indeed by fault, nor do they know this as sin.)
Therefore, O Bhārata, all the royal sages go hunting; they are not tainted by any fault, nor do they regard this as a sin. (13-117-19)
न हि तत्परमं किञ्चिदिह लोके परत्र च। यत्सर्वेष्विह लोकेषु दया कौरवनन्दन ॥१३-११७-२०॥
na hi tatparamaṃ kiñcidiha loke paratra ca। yatsarveṣviha lokeṣu dayā kauravanandana ॥13-117-20॥
[न (na) - not; हि (hi) - indeed; तत् (tat) - that; परमं (paramaṃ) - supreme; किञ्चित् (kiñcit) - anything; इह (iha) - here; लोके (loke) - in the world; परत्र (paratra) - in the next (world); च (ca) - and; यत् (yat) - which; सर्वेषु (sarveṣu) - in all; इह (iha) - here; लोकेषु (lokeṣu) - in (the) worlds; दया (dayā) - compassion; कौरवनन्दन (kauravanandana) - O delight of the Kauravas;]
(Not indeed that supreme anything here in the world and in the next, which in all here in worlds (is) compassion, O delight of the Kauravas.)
There is certainly nothing higher here in this world or the next, O joy of the Kauravas, than compassion in all worlds. (13-117-20)
न भयं विद्यते जातु नरस्येह दयावतः। दयावतामिमे लोकाः परे चापि तपस्विनाम् ॥१३-११७-२१॥
na bhayaṃ vidyate jātu narasyeha dayāvataḥ। dayāvatām ime lokāḥ pare ca api tapasvinām॥13-117-21॥
[न (na) - not; भयम् (bhayam) - fear; विद्यते (vidyate) - is found; exists; जातु (jātu) - ever; at any time; नरस्य (narasya) - of a man; इह (iha) - here; in this world; दयावतः (dayāvataḥ) - of the compassionate one; दयावताम् (dayāvatām) - of the compassionate; इमे (ime) - these; लोकाः (lokāḥ) - worlds; परे (pare) - the next; in the other (world); च (ca) - and; अपि (api) - also; even; तपस्विनाम् (tapasvinām) - of ascetics; of those who perform austerities;]
(Not fear is found ever of a man here of the compassionate; of the compassionate these worlds (are), the next also of ascetics;)
There is never any fear here for a compassionate man; all these worlds belong to the compassionate, and the next to the ascetics as well. (13-117-21)
अभयं सर्वभूतेभ्यो यो ददाति दयापरः। अभयं तस्य भूतानि ददतीत्यनुशुश्रुमः ॥१३-११७-२२॥
abhayaṃ sarvabhūtebhyo yo dadāti dayāparaḥ। abhayaṃ tasya bhūtāni dadatītyanuśuśrumaḥ ॥13-117-22॥
[अभयं (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; यः (yaḥ) - who; ददाति (dadāti) - gives; दयापरः (dayāparaḥ) - one whose concern is compassion; अभयं (abhayam) - fearlessness; तस्य (tasya) - to him; भूतानि (bhūtāni) - beings; ददति (dadati) - give; इति (iti) - thus; अनुशुश्रुमः (anuśuśrumaḥ) - we have heard;]
(Fearlessness to all beings who gives, one whose concern is compassion; fearlessness to him beings give, thus we have heard.)
He who, full of compassion, grants fearlessness to all beings—fearlessness is granted to him by beings, thus we have heard. (13-117-22)
क्षतं च स्खलितं चैव पतितं क्लिष्टमाहतम्। सर्वभूतानि रक्षन्ति समेषु विषमेषु च ॥१३-११७-२३॥
kṣataṃ ca skhalitaṃ caiva patitaṃ kliṣṭam āhatam। sarvabhūtāni rakṣanti sameṣu viṣameṣu ca॥13-117-23॥
[क्षतम् (kṣatam) - wounded; (that which is) injured; च (ca) - and; स्खलितम् (skhalitam) - fallen; (that which has) stumbled; च (ca) - and; एव (eva) - indeed; पतितम् (patitam) - fallen; (that which has) fallen down; क्लिष्टम् (kliṣṭam) - oppressed; afflicted; आहतम् (āhatam) - struck; (that which is) hit; सर्वभूतानि (sarvabhūtāni) - all beings; रक्षन्ति (rakṣanti) - protect; समेषु (sameṣu) - in equal (circumstances); विषमेषु (viṣameṣu) - in unequal (circumstances); (in adversity; in hardships;) च (ca) - and;]
(Wounded and fallen and indeed fallen down, afflicted, struck—all beings protect in equal circumstances and in unequal circumstances.)
All beings protect the wounded, the fallen, the stumbled, the afflicted, and the struck—both in times of ease and adversity. (13-117-23)
नैनं व्यालमृगा घ्नन्ति न पिशाचा न राक्षसाः। मुच्यन्ते भयकालेषु मोक्षयन्ति च ये परान् ॥१३-११७-२४॥
nainaṃ vyālamṛgā ghnanti na piśācā na rākṣasāḥ। mucyante bhayakāleṣu mokṣayanti ca ye parān ॥13-117-24॥
[न (na) - not; एनम् (enam) - him (this one); व्यालमृगाः (vyālamṛgāḥ) - serpents and wild beasts; घ्नन्ति (ghnanti) - kill; न (na) - not; पिशाचाः (piśācāḥ) - piśācas (flesh-eating demons); न (na) - not; राक्षसाः (rākṣasāḥ) - rākṣasas (demons); मुच्यन्ते (mucyante) - are released; भयकालेषु (bhayakāleṣu) - in times of danger; मोक्षयन्ति (mokṣayanti) - liberate; च (ca) - and; ये (ye) - who; परान् (parān) - others;]
(Not him serpents and wild beasts kill, not piśācas, not rākṣasas. Are released in times of danger, and liberate who others.)
Serpents and wild beasts do not kill him, nor do piśācas, nor rākṣasas. In times of danger he is released and he also liberates others. (13-117-24)
प्राणदानात्परं दानं न भूतं न भविष्यति। न ह्यात्मनः प्रियतरः कश्चिदस्तीति निश्चितम् ॥१३-११७-२५॥
prāṇadānāt paraṃ dānaṃ na bhūtaṃ na bhaviṣyati। na hyātmanaḥ priyataraḥ kaścid asti iti niścitam ॥13-117-25॥
[प्राणदानात् (prāṇadānāt) - than the gift of life; परं (paraṃ) - greater; दानं (dānaṃ) - gift; न (na) - not; भूतं (bhūtaṃ) - has been; न (na) - not; भविष्यति (bhaviṣyati) - will be; न (na) - not; हि (hi) - indeed; आत्मनः (ātmanaḥ) - to oneself; प्रियतरः (priyataraḥ) - dearer; कश्चित् (kaścit) - anyone; अस्ति (asti) - is; इति (iti) - thus; निश्चितम् (niścitam) - certain;]
(Greater than the gift of life, a gift has not been, nor will be. Indeed, to oneself, dearer, anyone is not—thus, certain.)
There has never been, nor will there be, a gift greater than the gift of life. Indeed, it is certain that no one is dearer to oneself than oneself. (13-117-25)
अनिष्टं सर्वभूतानां मरणं नाम भारत। मृत्युकाले हि भूतानां सद्यो जायति वेपथुः ॥१३-११७-२६॥
aniṣṭaṃ sarvabhūtānāṃ maraṇaṃ nāma bhārata। mṛtyukāle hi bhūtānāṃ sadyo jāyati vepathuḥ ॥13-117-26॥
[अनिष्टं (aniṣṭam) - undesirable; सर्वभूतानां (sarvabhūtānām) - of all beings; मरणं (maraṇam) - death; नाम (nāma) - called; भारत (bhārata) - O Bhārata; मृत्युकाले (mṛtyukāle) - at the time of death; हि (hi) - indeed; भूतानां (bhūtānām) - of beings; सद्यः (sadyaḥ) - immediately; जायति (jāyati) - arises; वेपथुः (vepathuḥ) - trembling;]
(Undesirable for all beings is death indeed, called, O Bhārata. At the time of death, indeed, of beings, immediately arises trembling.)
Death is called undesirable for all beings, O Bhārata. At the time of death, trembling immediately arises in beings. (13-117-26)
जातिजन्मजरादुःखे नित्यं संसारसागरे। जन्तवः परिवर्तन्ते मरणादुद्विजन्ति च ॥१३-११७-२७॥
jātijarājanmaduḥkhe nityaṃ saṃsārasāgare| jantavaḥ parivartante maraṇādudvijanti ca ॥13-117-27॥
[जाति (jāti) - birth; जन्म (janma) - origin; जरा (jarā) - old age; दुःखे (duḥkhe) - in suffering; नित्यं (nityaṃ) - constantly; संसारसागरे (saṃsārasāgare) - in the ocean of saṃsāra; जन्तवः (jantavaḥ) - living beings; परिवर्तन्ते (parivartante) - they revolve; मरणात् (maraṇāt) - from death; उद्विजन्ति (udvijanti) - they are agitated; च (ca) - and;]
(In the suffering of birth, origin, and old age, constantly in the ocean of saṃsāra, living beings revolve and are agitated from death.)
In the perpetual ocean of saṃsāra, living beings continually revolve in the suffering of birth, origin, and old age, and are distressed by death. (13-117-27)
गर्भवासेषु पच्यन्ते क्षाराम्लकटुकै रसैः। मूत्रश्लेष्मपुरीषाणां स्पर्शैश्च भृशदारुणैः ॥१३-११७-२८॥
garbhavāseṣu pacyante kṣārāmla-kaṭukaiḥ rasaiḥ। mūtra-śleṣma-purīṣāṇāṃ sparśaiś ca bhṛśa-dāruṇaiḥ॥13-117-28॥
[गर्भवासेषु (garbhavāseṣu) - in the wombs; पच्यन्ते (pacyante) - are cooked; क्षाराम्लकटुकै (kṣārāmla-kaṭukaiḥ) - by salty, sour, pungent; रसैः (rasaiḥ) - juices; मूत्रश्लेष्मपुरीषाणां (mūtra-śleṣma-purīṣāṇāṃ) - of urine, phlegm, and feces; स्पर्शैः (sparśaiḥ) - by touches; च (ca) - and; भृशदारुणैः (bhṛśa-dāruṇaiḥ) - very harsh;]
(In the wombs, are cooked by salty, sour, pungent juices, and by the very harsh touches of urine, phlegm, and feces.)
In the womb, beings are cooked by salty, sour, and pungent juices, and by the extremely harsh contact with urine, phlegm, and feces. (13-117-28)
जाताश्चाप्यवशास्तत्र भिद्यमानाः पुनः पुनः। पाट्यमानाश्च दृश्यन्ते विवशा मांसगृद्धिनः ॥१३-११७-२९॥
jātāś cāpy avaśās tatra bhidyamānāḥ punaḥ punaḥ । pāṭyamānāś ca dṛśyante vivaśā māṁsagṛddhinaḥ ॥13-117-29॥
[जाताः (jātāḥ) - born; च (ca) - and; अपि (api) - also; अवशाः (avaśāḥ) - helpless; तत्र (tatra) - there; भिद्यमानाः (bhidyamānāḥ) - being shattered; पुनः (punaḥ) - again; पुनः (punaḥ) - again; पाट्यमानाः (pāṭyamānāḥ) - being split open; च (ca) - and; दृश्यन्ते (dṛśyante) - are seen; विवशाः (vivaśāḥ) - powerless; मांसगृद्धिनः (māṁsagṛddhinaḥ) - greedy for flesh;]
(Born and also helpless there, being shattered again and again, being split open and are seen, powerless, greedy for flesh.)
There, beings are born helpless and are seen being shattered and torn apart again and again, powerless and greedy for flesh. (13-117-29)
कुम्भीपाके च पच्यन्ते तां तां योनिमुपागताः। आक्रम्य मार्यमाणाश्च भ्राम्यन्ते वै पुनः पुनः ॥१३-११७-३०॥
kumbhīpāke ca pacyante tāṃ tāṃ yonim-upāgatāḥ। ākrāmya māryamāṇāś-ca bhrāmyante vai punaḥ punaḥ॥13-117-30॥
[कुम्भीपाके (kumbhīpāke) - in Kumbhīpāka (a hell; literally: pot-cooking); च (ca) - and; पच्यन्ते (pacyante) - are cooked; तां तां (tāṃ tāṃ) - various, different; योनिम् (yonim) - birth-state, womb; उपागताः (upāgatāḥ) - having (thus) entered (or attained); आक्रम्य (ākrāmya) - having entered into, having occupied; मार्यमाणाः (māryamāṇāḥ) - being killed, tortured; च (ca) - and; भ्राम्यन्ते (bhrāmyante) - are caused to wander, revolve; वै (vai) - indeed; पुनः पुनः (punaḥ punaḥ) - again and again;]
(In Kumbhīpāka and, are cooked, various different birth-states having attained; having occupied, being tortured, and are caused to wander indeed again and again.)
Those who have attained various different wombs are cooked in Kumbhīpāka (hell); having entered them, being tortured, they are made to wander again and again indeed. (13-117-30)
नात्मनोऽस्ति प्रियतरः पृथिव्यामनुसृत्य ह। तस्मात्प्राणिषु सर्वेषु दयावानात्मवान्भवेत् ॥१३-११७-३१॥
nātmano'sti priyataraḥ pṛthivyām anusṛtya ha. tasmāt prāṇiṣu sarveṣu dayāvān ātmavān bhavet ॥13-117-31॥
[न (na) - not; आत्मनः (ātmanaḥ) - than oneself; अस्ति (asti) - there is; प्रियतरः (priyataraḥ) - dearer; पृथिव्याम् (pṛthivyām) - on the earth; अनुसृत्य (anusṛtya) - having searched out; ह (ha) - indeed; तस्मात् (tasmāt) - therefore; प्राणिषु (prāṇiṣu) - among living beings; सर्वेषु (sarveṣu) - all; दयावान् (dayāvān) - compassionate; आत्मवान् (ātmavān) - self-possessed; भवेत् (bhavet) - one should be;]
(Not than oneself is dearer on the earth, having searched out indeed. Therefore, among all living beings, compassionate and self-possessed one should be. (13-117-31))
There is no one dearer than oneself to be found on earth. Therefore, one should be compassionate and self-possessed toward all living beings. (13-117-31)
सर्वमांसानि यो राजन्यावज्जीवं न भक्षयेत्। स्वर्गे स विपुलं स्थानं प्राप्नुयान्नात्र संशयः ॥१३-११७-३२॥
sarvamāṁsāni yo rājanyāvajjīvaṁ na bhakṣayet। svarge sa vipulaṁ sthānaṁ prāpnuyānnātra saṁśayaḥ ॥13-117-32॥
[सर्वमांसानि (sarvamāṁsāni) - all kinds of flesh; यः (yaḥ) - who; राजन्य (rājanya) - O king; आवज्जीवम् (āvajjīvam) - for entire life; न (na) - not; भक्षयेत् (bhakṣayet) - would eat; स्वर्गे (svarge) - in heaven; सः (saḥ) - he; विपुलम् (vipulam) - vast; स्थानम् (sthānam) - abode; प्राप्नुयात् (prāpnuyāt) - would attain; न अत्र (na atra) - not here; संशयः (saṁśayaḥ) - doubt;]
(All kinds of flesh who, O king, for entire life, not would eat; in heaven, he, vast abode, would attain; not here, doubt.)
O king, whoever does not eat any kind of flesh throughout his entire life would attain a great abode in heaven; there is no doubt about this. (13-117-32)
ये भक्षयन्ति मांसानि भूतानां जीवितैषिणाम्। भक्ष्यन्ते तेऽपि तैर्भूतैरिति मे नास्ति संशयः ॥१३-११७-३३॥
ye bhakṣayanti māṁsāni bhūtānāṁ jīvitaiṣiṇām। bhakṣyante te'pi tairbhūtairiti me nāsti saṁśayaḥ ॥13-117-33॥
[ये (ye) (ye) - who; (those who); भक्षयन्ति (bhakṣayanti) (bhakṣayanti) - eat; consume; मांसानि (māṁsāni) (māṁsāni) - flesh; (meats); भूतानां (bhūtānāṁ) (bhūtānām) - of beings; (of living creatures); जीवितैषिणाम् (jīvitaiṣiṇām) (jīvitaiṣiṇām) - desiring life; (those who wish to live); भक्ष्यन्ते (bhakṣyante) (bhakṣyante) - are eaten; they are consumed; ते (te) (te) - they; those; अपि (api) (api) - also; even; तैः (taiḥ) (taiḥ) - by those; (by those beings); भूतैः (bhūtaiḥ) (bhūtaiḥ) - by beings; (living creatures); इति (iti) (iti) - thus; so; (so declared); मे (me) (me) - to me; for me; नास्ति (nāsti) (nāsti) - does not exist; is not; संशयः (saṁśayaḥ) (saṁśayaḥ) - doubt; uncertainty;]
(Those who eat flesh of beings desiring life, are also eaten by those beings; thus for me there is no doubt.)
Those who eat the flesh of living beings that desire life, they also will be eaten by those very beings; of this I have no doubt. (13-117-33)
मां स भक्षयते यस्माद्भक्षयिष्ये तमप्यहम्। एतन्मांसस्य मांसत्वमतो बुध्यस्व भारत ॥१३-११७-३४॥
māṁ sa bhakṣayate yasmādbhakṣayiṣye tamapyaham। etanmāṁsasya māṁsatvamato budhyasva bhārata ॥13-117-34॥
[मां (māṁ) - me; (accusative singular of aham - I) सः (saḥ) - he; भक्षयते (bhakṣayate) - eats; (third person singular present from bhakṣ) यस्मात् (yasmāt) - because; भक्षयिष्ये (bhakṣayiṣye) - I will eat; (first person singular future from bhakṣ) तम् (tam) - him; (accusative singular of saḥ - he) अपि (api) - also; अहम् (aham) - I; (nominative singular) एतत् (etat) - this; मांसस्य (māṁsasya) - of flesh; मांसत्वम् (māṁsatvam) - the quality of being flesh; अतः (ataḥ) - therefore; बुध्यस्व (budhyasva) - know; (second person singular imperative from budh) भारत (bhārata) - O Bhārata; (vocative);]
(Me he eats because I will eat him also. This of flesh the state-of-being-flesh therefore know, O Bhārata.)
He eats me, therefore I will eat him also. This is the reason why it is called 'flesh'; know this, O Bhārata. (13-117-34)
घातको वध्यते नित्यं तथा वध्येत बन्धकः। आक्रोष्टाक्रुश्यते राजन्द्वेष्टा द्वेष्यत्वमाप्नुते ॥१३-११७-३५॥
ghātako vadhyate nityaṃ tathā vadhyeta bandhakaḥ। ākroṣṭākrushyate rājan dveṣṭā dveṣyatvam āpnute॥13-117-35॥
[घातकः (ghātakaḥ) - killer; perpetrator of killing; वध्यते (vadhyate) - is killed; is slain; नित्यम् (nityam) - always; तथा (tathā) - likewise; in the same way; वध्येत (vadhyeta) - is to be slain; would be slain; बन्धकः (bandhakaḥ) - captor; jailer; one who imprisons; आक्रोष्टा (ākroṣṭā) - one who abuses; one who reproaches; आक्रुश्यते (ākruśyate) - is abused; is reproached; राजन् (rājan) - O king; द्वेष्टा (dveṣṭā) - one who hates; hater; द्वेष्यत्वम् (dveṣyatvam) - state of being hated; आप्नुते (āpnute) - attains; obtains;]
(The killer is killed always; likewise, the captor would be slain; the abuser is abused, O king; the hater attains the state of being hated. (13-117-35))
The killer is always killed, and in the same way, the captor is also slain; the reviler is reproached in return, O king, and the one who hates becomes the object of hatred. (13-117-35)
येन येन शरीरेण यद्यत्कर्म करोति यः। तेन तेन शरीरेण तत्तत्फलमुपाश्नुते ॥१३-११७-३६॥
yena yena śarīreṇa yadyat karma karoti yaḥ। tena tena śarīreṇa tattat phalam upāśnute ॥13-117-36॥
[येन (yena) - by which (instrumental singular); येन (yena) - by which (instrumental singular); शरीरेण (śarīreṇa) - by body (instrumental singular); यद्यत् (yadyat) - whatever (thing); कर्म (karma) - action; करोति (karoti) - he does; यः (yaḥ) - who; तेन (tena) - by that (instrumental singular); तेन (tena) - by that (instrumental singular); शरीरेण (śarīreṇa) - by body (instrumental singular); तत्तत् (tattat) - those respective (things); फलम् (phalam) - fruit; उपाश्नुते (upāśnute) - obtains;]
(By whichever body, whatever action a person does, by that very body he respectively obtains those fruits.)
Whatever action a person performs with whichever body, with that very body he experiences the respective results. (13-117-36)
अहिंसा परमो धर्मस्तथाहिंसा परो दमः। अहिंसा परमं दानमहिंसा परमं तपः ॥१३-११७-३७॥
ahiṁsā paramo dharmas tathāhiṁsā paro damaḥ। ahiṁsā paramaṁ dānam ahiṁsā paramaṁ tapaḥ॥13-117-37॥
[अहिंसा (ahiṁsā) - non-injury; परमो (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; तथा (tathā) - so; अहिंसा (ahiṁsā) - non-injury; परः (paraḥ) - supreme; दमः (damaḥ) - self-control; अहिंसा (ahiṁsā) - non-injury; परमं (paramam) - supreme; दानं (dānam) - gift; अहिंसा (ahiṁsā) - non-injury; परमं (paramam) - supreme; तपः (tapaḥ) - austerity;]
(Non-injury (is) the supreme duty; so non-injury (is) the supreme self-control. Non-injury (is) the supreme gift, non-injury (is) the supreme austerity. (13-117-37))
Non-injury is the highest duty; likewise, non-injury is the highest restraint. Non-injury is the highest gift, and non-injury is the highest austerity. (13-117-37)
अहिंसा परमो यज्ञस्तथाहिंसा परं बलम्। अहिंसा परमं मित्रमहिंसा परमं सुखम् ॥ अहिंसा परमं सत्यमहिंसा परमं श्रुतम् ॥१३-११७-३८॥
ahiṃsā paramo yajñas tathā ahiṃsā paraṃ balam। ahiṃsā paramaṃ mitram ahiṃsā paramaṃ sukham॥ ahiṃsā paramaṃ satyam ahiṃsā paramaṃ śrutam॥13-117-38॥
[अहिंसा (ahiṃsā) - non-injury; परमो (paramaḥ) - supreme; यज्ञः (yajñaḥ) - sacrifice; तथा (tathā) - so; अहिंसा (ahiṃsā) - non-injury; परम् (param) - supreme; बलम् (balam) - strength; अहिंसा (ahiṃsā) - non-injury; परमम् (paramam) - supreme; मित्रम् (mitram) - friend; अहिंसा (ahiṃsā) - non-injury; परमम् (paramam) - supreme; सुखम् (sukham) - happiness; अहिंसा (ahiṃsā) - non-injury; परमम् (paramam) - supreme; सत्यं (satyam) - truth; अहिंसा (ahiṃsā) - non-injury; परमम् (paramam) - supreme; श्रुतम् (śrutam) - knowledge (by hearing);]
(Non-injury is the supreme sacrifice, so non-injury (is) the supreme strength. Non-injury (is) the supreme friend, non-injury (is) the supreme happiness. Non-injury (is) the supreme truth, non-injury (is) the supreme knowledge. (13-117-38))
Non-injury is the highest sacrifice; likewise, non-injury is the highest strength. Non-injury is the greatest friend and the highest happiness. Non-injury is the highest truth and the highest knowledge. (13-117-38)
सर्वयज्ञेषु वा दानं सर्वतीर्थेषु चाप्लुतम्। सर्वदानफलं वापि नैतत्तुल्यमहिंसया ॥१३-११७-३९॥
sarvayajñeṣu vā dānaṃ sarvatīrtheṣu cāplutam। sarvadānaphalaṃ vāpi naitat tulyam ahiṃsayā ॥13-117-39॥
[सर्वयज्ञेषु (sarvayajñeṣu) - in all sacrifices; वा (vā) - or; दानं (dānam) - gift; सर्वतीर्थेषु (sarvatīrtheṣu) - in all sacred places; च (ca) - and; अप्लुतम् (aplutam) - [having been] bathed; सर्वदानफलं (sarvadānaphalam) - the fruit of all gifts; वा (vā) - or; अपि (api) - also; न (na) - not; एतत् (etat) - this; तुल्यम् (tulyam) - equivalent; अहिंसया (ahiṃsayā) - to non-violence;]
(Gift in all sacrifices or (gift) having been bathed in all sacred places, the fruit of all gifts also—even this is not equivalent to non-violence.)
Even a gift offered in all sacrifices, or after bathing at all sacred places, and the fruit of all gifts—even this does not equal non-violence. (13-117-39)
अहिंस्रस्य तपोऽक्षय्यमहिंस्रो यजते सदा। अहिंस्रः सर्वभूतानां यथा माता यथा पिता ॥१३-११७-४०॥
ahiṃsrasya tapo'kṣayyam ahiṃsro yajate sadā। ahiṃsraḥ sarvabhūtānāṃ yathā mātā yathā pitā ॥13-117-40॥
[अहिंस्रस्य (ahiṃsrasya) - of the non-violent one; तपः (tapaḥ) - austerity; अक्षय्यम् (akṣayyam) - imperishable; अहिंस्रः (ahiṃsraḥ) - the non-violent one; यजते (yajate) - performs sacrifice; सदा (sadā) - always; अहिंस्रः (ahiṃsraḥ) - the non-violent one; सर्वभूतानाम् (sarvabhūtānām) - towards all beings; यथा (yathā) - like; माता (mātā) - a mother; यथा (yathā) - like; पिता (pitā) - a father;]
(Of the non-violent one, austerity is imperishable; the non-violent one always performs sacrifice. The non-violent one towards all beings is like a mother, like a father.)
For the non-violent person, austerity is inexhaustible; the non-violent one always performs sacrifice. The non-violent one is to all beings as a mother and a father. (13-117-40)
एतत्फलमहिंसाया भूयश्च कुरुपुङ्गव। न हि शक्या गुणा वक्तुमिह वर्षशतैरपि ॥१३-११७-४१॥
etat phalaṁ ahiṁsāyā bhūyaś ca kuru-puṅgava. na hi śakyā guṇā vaktum iha varṣaśatair api ॥13-117-41॥
[एतत् (etat) - this; फलम् (phalam) - fruit; अहिंसाया (ahiṁsāyāḥ) - of non-violence; भूयः (bhūyaḥ) - more; च (ca) - and; कुरुपुङ्गव (kuru-puṅgava) - O bull among the Kurus; न (na) - not; हि (hi) - indeed; शक्या (śakyā) - possible; गुणाः (guṇāḥ) - qualities; वक्तुम् (vaktum) - to tell; इह (iha) - here; वर्षशतैः (varṣaśataiḥ) - by hundreds of years; अपि (api) - even;]
(This fruit of non-violence more and, O bull among the Kurus, not indeed possible qualities to tell here by hundreds of years even.)
O best of the Kurus, the benefits of non-violence are even greater; indeed, it is not possible to describe its qualities here even in hundreds of years. (13-117-41)
