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महाभारतः       mahābhārataḥ - book-13, chapter-115

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वैशंपायन उवाच ।
ततो युधिष्ठिरो राजा शरतल्पे पितामहम् ।
पुनरेव महातेजाः पप्रच्छ वदतां वरम् ॥१॥
1. vaiśaṁpāyana uvāca ,
tato yudhiṣṭhiro rājā śaratalpe pitāmaham ,
punareva mahātejāḥ papraccha vadatāṁ varam.
1. vaiśaṃpāyana uvāca tataḥ yudhiṣṭhiraḥ rājā śaratpalpe
pitāmaham punaḥ eva mahātejāḥ papraccha vadatām varam
1. vaiśaṃpāyana uvāca tataḥ mahātejāḥ rājā yudhiṣṭhiraḥ
śaratpalpe vadatām varam pitāmaham punaḥ eva papraccha
1. Vaiśampāyana said: Thereafter, the greatly effulgent King Yudhiṣṭhira again questioned his grandfather (Bhīṣma), who lay on the bed of arrows and was the foremost among speakers.
ऋषयो ब्राह्मणा देवाः प्रशंसन्ति महामते ।
अहिंसालक्षणं धर्मं वेदप्रामाण्यदर्शनात् ॥२॥
2. ṛṣayo brāhmaṇā devāḥ praśaṁsanti mahāmate ,
ahiṁsālakṣaṇaṁ dharmaṁ vedaprāmāṇyadarśanāt.
2. ṛṣayaḥ brāhmaṇāḥ devāḥ praśaṃsanti mahāmate
ahiṃsālakṣaṇam dharmam vedaprāmāṇyadarśanāt
2. mahāmate ṛṣayaḥ brāhmaṇāḥ devāḥ vedaprāmāṇyadarśanāt
ahiṃsālakṣaṇam dharmam praśaṃsanti
2. O great-minded one, sages, brahmins, and gods praise the natural law (dharma) characterized by non-violence (ahiṃsā), recognizing the authority of the Vedas.
कर्मणा मनुजः कुर्वन्हिंसां पार्थिवसत्तम ।
वाचा च मनसा चैव कथं दुःखात्प्रमुच्यते ॥३॥
3. karmaṇā manujaḥ kurvanhiṁsāṁ pārthivasattama ,
vācā ca manasā caiva kathaṁ duḥkhātpramucyate.
3. karmaṇā manu-jaḥ kurvan hiṃsāṃ pārthiva-sattama
vācā ca manasā ca eva kathaṃ duḥkhāt pramucyate
3. pārthivasattama manujaḥ karmaṇā vācā ca manasā
ca eva hiṃsāṃ kurvan duḥkhāt kathaṃ pramucyate
3. O best among kings, how can a person, performing violence through action (karma), and indeed through speech and mind, ever be freed from suffering?
भीष्म उवाच ।
चतुर्विधेयं निर्दिष्टा अहिंसा ब्रह्मवादिभिः ।
एषैकतोऽपि विभ्रष्टा न भवत्यरिसूदन ॥४॥
4. bhīṣma uvāca ,
caturvidheyaṁ nirdiṣṭā ahiṁsā brahmavādibhiḥ ,
eṣaikato'pi vibhraṣṭā na bhavatyarisūdana.
4. bhīṣmaḥ uvāca | catuḥ-vidhā iyam nirdiṣṭā ahiṃsā
brahma-vādibhiḥ | eṣā ekataḥ api vibhraṣṭā na bhavati arisūdana
4. arisūdana bhīṣmaḥ uvāca iyam ahiṃsā brahmavādibhiḥ
catuḥ-vidhā nirdiṣṭā eṣā ekataḥ api vibhraṣṭā na bhavati
4. Bhishma said: O slayer of enemies, this non-violence (ahiṃsā) is declared by the expounders of ultimate reality (brahman) to be of four kinds. If it is lost or violated even in one aspect, it ceases to be effective.
यथा सर्वश्चतुष्पादस्त्रिभिः पादैर्न तिष्ठति ।
तथैवेयं महीपाल प्रोच्यते कारणैस्त्रिभिः ॥५॥
5. yathā sarvaścatuṣpādastribhiḥ pādairna tiṣṭhati ,
tathaiveyaṁ mahīpāla procyate kāraṇaistribhiḥ.
5. yathā sarvaḥ catuḥ-pādaḥ tribhiḥ pādaiḥ na tiṣṭhati
| tathā eva iyam mahīpāla procyate kāraṇaiḥ tribhiḥ
5. mahīpāla yathā sarvaḥ catuḥ-pādaḥ tribhiḥ pādaiḥ na
tiṣṭhati tathā eva iyam tribhiḥ kāraṇaiḥ procyate
5. Just as a quadruped does not stand firmly on three feet, so too, O protector of the earth, this (non-violence) is declared to be by three causes (or modes).
यथा नागपदेऽन्यानि पदानि पदगामिनाम् ।
सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे ।
एवं लोकेष्वहिंसा तु निर्दिष्टा धर्मतः परा ॥६॥
6. yathā nāgapade'nyāni padāni padagāminām ,
sarvāṇyevāpidhīyante padajātāni kauñjare ,
evaṁ lokeṣvahiṁsā tu nirdiṣṭā dharmataḥ parā.
6. yathā nāga-pade anyāni padāni
pada-gāminām | sarvāṇi eva apidhīyante
pada-jātāni kauñjare | evam lokeṣu
ahiṃsā tu nirdiṣṭā dharmataḥ parā
6. yathā kauñjare nāga-pade padagāminām
anyāni sarvāṇi eva pada-jātāni
padāni apidhīyante evam lokeṣu
tu ahiṃsā dharmataḥ parā nirdiṣṭā
6. Just as all other footprints of creatures that walk are completely covered by the footprint of an elephant, so too, among all beings, non-violence (ahiṃsā) is declared to be the supreme natural law (dharma).
कर्मणा लिप्यते
जन्तुर्वाचा च मनसैव च ॥७॥
7. karmaṇā lipyate janturvācā
ca manasaiva ca.
7. karmaṇā lipyate jantuḥ
vācā ca manasā eva ca
7. jantuḥ karmaṇā vācā ca
manasā eva ca lipyate
7. A living being is stained by its actions (karma), and indeed, by speech and by mind.
पूर्वं तु मनसा त्यक्त्वा तथा वाचाथ कर्मणा ।
त्रिकारणं तु निर्दिष्टं श्रूयते ब्रह्मवादिभिः ॥८॥
8. pūrvaṁ tu manasā tyaktvā tathā vācātha karmaṇā ,
trikāraṇaṁ tu nirdiṣṭaṁ śrūyate brahmavādibhiḥ.
8. pūrvam tu manasā tyaktvā tathā vācā atha karmaṇā
trikāraṇam tu nirdiṣṭam śrūyate brahmavādibhiḥ
8. pūrvam manasā tyaktvā,
tathā vācā atha karmaṇā [ca],
trikāraṇam tu nirdiṣṭam [iti] brahmavādibhiḥ śrūyate.
8. Having first relinquished by the mind, and similarly by speech and then by action (karma), this 'triple cause' (trikāraṇa) is indeed declared; it is heard among those who speak of the Absolute (brahman).
मनोवाचि तथास्वादे दोषा ह्येषु प्रतिष्ठिताः ।
न भक्षयन्त्यतो मांसं तपोयुक्ता मनीषिणः ॥९॥
9. manovāci tathāsvāde doṣā hyeṣu pratiṣṭhitāḥ ,
na bhakṣayantyato māṁsaṁ tapoyuktā manīṣiṇaḥ.
9. manovāci tathā āsvāde doṣāḥ hi eṣu pratiṣṭhitāḥ
na bhakṣayanti ataḥ māṃsam tapoyuktāḥ manīṣiṇaḥ
9. hi doṣāḥ manovāci tathā āsvāde eṣu pratiṣṭhitāḥ.
ataḥ tapoyuktāḥ manīṣiṇaḥ māṃsam na bhakṣayanti.
9. Indeed, defects are established in the mind, speech, and taste. Therefore, the wise (manīṣiṇaḥ) who are endowed with austerity (tapas) do not consume meat.
दोषांस्तु भक्षणे राजन्मांसस्येह निबोध मे ।
पुत्रमांसोपमं जानन्खादते यो विचेतनः ॥१०॥
10. doṣāṁstu bhakṣaṇe rājanmāṁsasyeha nibodha me ,
putramāṁsopamaṁ jānankhādate yo vicetanaḥ.
10. doṣān tu bhakṣaṇe rājan māṃsasya iha nibodha
me putramāṃsopamam jānan khādate yaḥ vicetanaḥ
10. rājan,
tu me iha māṃsasya bhakṣaṇe doṣān nibodha.
yaḥ putramāṃsopamam jānan khādate,
[saḥ] vicetanaḥ [asti].
10. O King, indeed, learn from me here the defects in consuming meat. Whoever eats it, knowing it to be comparable to a son's flesh, is truly senseless.
मातापितृसमायोगे पुत्रत्वं जायते यथा ।
रसं च प्रति जिह्वायाः प्रज्ञानं जायते तथा ।
तथा शास्त्रेषु नियतं रागो ह्यास्वादिताद्भवेत् ॥११॥
11. mātāpitṛsamāyoge putratvaṁ jāyate yathā ,
rasaṁ ca prati jihvāyāḥ prajñānaṁ jāyate tathā ,
tathā śāstreṣu niyataṁ rāgo hyāsvāditādbhavet.
11. mātāpitṛsamāyoge putratvam jāyate
yathā rasam ca prati jihvāyāḥ
prajñānam jāyate tathā tathā śāstreṣu
niyatam rāgaḥ hi āsvāditāt bhavet
11. yathā mātāpitṛsamāyoge putratvam
jāyate ca yathā jihvāyāḥ prati rasam
prajñānam jāyate tathā tathā niyatam
śāstreṣu āsvāditāt hi rāgaḥ bhavet
11. Just as sonship arises from the union of a mother and father, and just as the discernment of taste arises from the tongue, so too, a definite attachment to the scriptures (śāstras) develops from having experienced their essence.
असंस्कृताः संस्कृताश्च लवणालवणास्तथा ।
प्रज्ञायन्ते यथा भावास्तथा चित्तं निरुध्यते ॥१२॥
12. asaṁskṛtāḥ saṁskṛtāśca lavaṇālavaṇāstathā ,
prajñāyante yathā bhāvāstathā cittaṁ nirudhyate.
12. asaṃskṛtāḥ saṃskṛtāḥ ca lavaṇālavaṇāḥ tathā
prajñāyante yathā bhāvāḥ tathā cittam nirudhyate
12. yathā asaṃskṛtāḥ saṃskṛtāḥ ca lavaṇālavaṇāḥ
tathā bhāvāḥ prajñāyante tathā cittam nirudhyate
12. Just as mental states (bhāvas) are distinguished, whether they are unrefined or refined, salty or unsalty, so too the mind (citta) is restrained.
भेरीशङ्खमृदङ्गाद्यांस्तन्त्रीशब्दांश्च पुष्कलान् ।
निषेविष्यन्ति वै मन्दा मांसभक्षाः कथं नराः ॥१३॥
13. bherīśaṅkhamṛdaṅgādyāṁstantrīśabdāṁśca puṣkalān ,
niṣeviṣyanti vai mandā māṁsabhakṣāḥ kathaṁ narāḥ.
13. bherīśaṅkhamṛdaṅgādyān tantrīśabdān ca puṣkalān
niṣeviṣyanti vai mandāḥ māṃsabhakṣāḥ katham narāḥ
13. katham mandāḥ māṃsabhakṣāḥ narāḥ vai bherīśaṅkhamṛdaṅgādyān
ca puṣkalān tantrīśabdān niṣeviṣyanti
13. How can foolish, meat-eating people truly appreciate the abundant sounds of drums (bherī), conches (śaṅkha), mṛdaṅgas, and other stringed instruments?
अचिन्तितमनुद्दिष्टमसंकल्पितमेव च ।
रसं गृद्ध्याभिभूता वै प्रशंसन्ति फलार्थिनः ।
प्रशंसा ह्येव मांसस्य दोषकर्मफलान्विता ॥१४॥
14. acintitamanuddiṣṭamasaṁkalpitameva ca ,
rasaṁ gṛddhyābhibhūtā vai praśaṁsanti phalārthinaḥ ,
praśaṁsā hyeva māṁsasya doṣakarmaphalānvitā.
14. acintitam anuddiṣṭam asaṃkalpitam
eva ca rasam gṛddhyā abhibhūtāḥ vai
praśaṃsanti phalārthinaḥ praśaṃsā
hi eva māṃsasya doṣakarmaphalānvitā
14. vai gṛddhyā abhibhūtāḥ phalārthinaḥ
acintitam anuddiṣṭam asaṃkalpitam
eva ca rasam praśaṃsanti hi eva
māṃsasya praśaṃsā doṣakarmaphalānvitā
14. Indeed, those who desire results (phalārthin), overcome by greed, praise a taste that is not thought of, not indicated, and not intended. For the praise of meat is certainly associated with the consequences of sinful action (karma).
जीवितं हि परित्यज्य बहवः साधवो जनाः ।
स्वमांसैः परमांसानि परिपाल्य दिवं गताः ॥१५॥
15. jīvitaṁ hi parityajya bahavaḥ sādhavo janāḥ ,
svamāṁsaiḥ paramāṁsāni paripālya divaṁ gatāḥ.
15. jīvitam hi parityajya bahavaḥ sādhavaḥ janāḥ
svamāṃsaiḥ paramāṃsāni paripālya divam gatāḥ
15. hi bahavaḥ sādhavaḥ janāḥ jīvitam parityajya
svamāṃsaiḥ paramāṃsāni paripālya divam gatāḥ
15. Indeed, many virtuous people attained heaven by sacrificing their own lives to protect the lives of others.
एवमेषा महाराज चतुर्भिः कारणैर्वृता ।
अहिंसा तव निर्दिष्टा सर्वधर्मार्थसंहिता ॥१६॥
16. evameṣā mahārāja caturbhiḥ kāraṇairvṛtā ,
ahiṁsā tava nirdiṣṭā sarvadharmārthasaṁhitā.
16. evam eṣā mahārāja caturbhiḥ kāraṇaiḥ vṛtā
ahiṃsā tava nirdiṣṭā sarvadharmārthasaṃhitā
16. mahārāja evam caturbhiḥ kāraṇaiḥ vṛtā eṣā
ahiṃsā sarvadharmārthasaṃhitā tava nirdiṣṭā
16. O great king, this principle of non-violence (ahiṃsā), explained with four reasons, has thus been declared to you as consistent with all principles (dharma) and purposes.