Introduction
यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ 6.41.10 ॥ Bh.Gītā 17.10
“Foods which are stale, tasteless, foul, putrid, left-over and impure, are loved by Tāmasic people.”
Śrī Rāmānujācharya commented - अमेध्यम् अयज्ञार्हम्, अयज्ञशिष्टम् इत्यर्थः। “Unclean (Amedhyam) is that which is not fit for offering in sacrifice or worship. The meaning is that, being unfit for offering in worship, they cannot become prasādam.”
As per the Āgamas and Dharmaśāstras, Meat cannot be offered to Śrīman Nārāyaṇa for Prāsādam for any reason. Only Sātvīka foods, that are offered to him, is fit to be edible. This is confirmed in BG 3.13.
Apart from this, the main aspect to be Highlighted is about ‘अहिंसा’ (Non-Violence). Let’s look in the Mahābhārata regarding this topic of intense discussion of 4 Adhyāyas.
Verdict by Brihaspati
युधिष्ठिर उवाच। अहिंसा वैदिकं कर्म ध्यानमिन्द्रियसंयमः। तपोऽथ गुरुशुश्रूषा किं श्रेयः पुरुषं प्रति॥ 13.175.1
Yudhiṣṭhira says, “Non-violence, the observance of the Vedic ritual, meditation, subjugation of the senses, penances and obedient services rendered to the preceptors—which amongst these is fraught with the greatest puṇya?”
बृहस्पतिरुवाच। सर्वाण्येतानि धर्मस्य पृथग्द्वाराणि नित्यशः। शृणु संकीर्त्यमानानि षडेव भरतर्षभ॥ हन्त निःश्रेयसं जन्तोरहं वक्ष्याम्यनुत्तमम्। 13.175.2-3
Brihaspati says, “All these six are fraught with merit. They are different doors of piety. I shall speak of them; do you listen, O king of the Bharatas. I shall tell you what constitutes the highest good for a human being.
अहिंसापाश्रयं धर्मं दान्तो विद्वान्समाचरेत्॥ त्रीन् दोषान् सर्वभूतेषु निधाय पुरुषः शुचिः। कामक्रोधौ च संयम्य ततः सिद्धिमवाप्नुते॥ अहिंसकानि भूतानि दण्डेन विनिहन्ति यः। आत्मनः सुखमन्विच्छन्स प्रेत्य न सुखी भवेत्॥ आत्मोपमस्तु भूतेषु यो वै भवति पूरुषः। त्यक्तदण्डो जितक्रोधः स प्रेत्य सुखमेधते॥ सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः। 3.175.3-7
The man who practises the Dharma of universal compassion achieves his highest good. That man who keeps under control the three faults—lust, wrath and greed—and practises the virtue of compassion, attains to success. He who, from motives of his own benefit or pleasure, kills other harmless creatures, never attains to weal in the next world. That man who regards all creatures as his own self, and behaves towards them as towards his own self, laying aside the rod of punishment, and completely subjugating his wrath, succeeds in attaining to bliss.
देवाऽपि मार्गे मुह्यन्ति ह्यपदस्य पदेषिणः॥ न तत्परस्य संदध्यात्प्रतिकूलं यदात्मनः। एष साङ्ग्राहिको धर्मः कामादन्यः प्रवर्तते॥ प्रख्यापने च दाने च सुखदुःखे प्रियाप्रिये। आत्मौपम्येन पुरुषः प्रमाणमधिगच्छति॥ यथा परः प्रक्रमते परेषु तथा परे प्रक्रमन्ते परस्मिन्। निषेवते स्वसमां जीवलोके यथा धर्मो नैपुणेनोपदिष्टः। 13.175.7-10
The very Devas, who wish for a fixed abode, cannot discern or fathom the glorious path of the man who makes himself the soul of all creatures and looks upon them all as his own self, for such a person leaves no trace or trail. One should never do to another that which one regards as injurious to one self. This, in brief, is the law of dharma. By doing otherwise, yielding to desire, one becomes guilty of adharma, of sin. In refusals and gifts, in happiness and misery, in the agreeable and the disagreeable, one should judge their effects by a reference to one’s own self. When one injures another, the injured turns around and injures the injurer. Similarly, when one cherishes another, that other cherishes the cherisher. One should frame all one’s conduct according to this. I have told you what dharma is even in this subtle way.”
वैशम्पायन उवाच। इत्युक्त्वा तं सुरगुरुधर्मराजं युधिष्ठिरम्। दिवामचक्रमे धीमान्पश्यतामेव नस्तदा॥ ॥ 13.175.11
The guru of the Devas, that Mahābuddhi, having said all this to King Yudhiṣṭhira the just, flies straight up into the Svargas and vanishes.’”
इति श्रीमन्महाभारते अनुशासनपर्वणि दानधर्मपर्वणि पञ्चसप्तत्यधिकशततमोऽध्यायः॥ 175 ॥
Now let us see the next chapter where Yudhiṣṭhira asks some more questions to Bhīṣma, and he gives his final verdict.
Question by Yudhiṣṭhira - 2
युधिष्ठिर उवाच। ऋषयो ब्राह्मणा देवाः प्रशंसन्ति महामते। अहिंसालक्षणं धर्मं वेदप्रामाण्यदर्शनात्॥ कर्मणा न नरः कुर्वन्हिंसां पार्थिवसत्तम। वाचा च मनसा चैवं ततो दुःखात्प्रमुच्यते॥ 13.176.2-3
Yudhiṣṭhira says, “O you of great intelligence, the Rishis and Brāhmaṇas and the Devas, led by the authority of the Vedas, all laud those acts which has dayā, compassion, for its indication. But, O king, what I ask you is this: how does a man who has perpetrated acts of injury to others in word, thought and deed save himself from misery?”Now in the next 3 Chapters, Bhīṣma gives his final Verdict for all Human Beings on the subject of meat eating, and this discussion was one of the most extensive among any Śāstra for this subject matter.
The 4 types of Ahiṃsā
भीष्म उवाच। चतुर्विधेयं निर्दिष्टा ह्यहिंसा ब्रह्मवादिभिः। एकैकतोऽपि विभ्रष्टा न भवत्यरिसूदन॥ यथा सर्वश्चतुष्पाद्वै त्रिभिः पादैर्न तिष्ठति। तथैवेयं महीपाल कारणैः प्रोच्यते त्रिभिः॥ 13.176.4-5
Bhīṣma says, “Brahmavādins have said that there are four kinds of compassion or non-violence. If even one of those four kinds is not observed, the dharma of karuṇa is not observed. As all fourfooted animals are incapable of standing on three legs, even so the dharma of dayā, the act of compassion, cannot stand if any of those four divisions or parts is wanting.
यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे॥ एवं लोकेष्वहिंसा तु निर्दिष्टा धर्मतः पुरा। कर्म्णा लिप्यते जन्तुर्वाचा च मनसाऽपि च॥ पूर्वं तु मनसा त्यक्त्वा त्यजेद्वाचाऽथ कर्मणा। `हिंसां तु नोपयुञ्जीत तथा हिंसा चतुर्विधा॥ काये मनसि वाक्येऽपि दोषा ह्येते प्रकीर्तिताः'। 13.176.6-8
As the footprints of all other animals are engulfed in those of the elephant, even so all other acts are said to be in that of compassion. A person becomes guilty of injury, violence, through acts, words and thoughts. Discarding it mentally at first, one should next discard it in word and deed.
न भक्षयति यो मांसं त्रिविधं स विमुच्यते॥ त्रिकारणं तु निर्दिष्टं श्रूयते ब्रह्मवादिभिः। मनो वाचि तथाऽऽस्वादे दोषा ह्येषु प्रतिष्ठिताः॥ न भक्षयन्त्यतो मांसं तपोयुक्ता मनीषिणः। 13.176.9-11
He who, according to this law, abstains from eating meat, is said to be purified in a threefold way. It is heard that Brahmavādins ascribe to three causes the sin of eating meat. That sin may attach to the mind, to words and to deeds. It is for this reason that men of wisdom who are endowed with tapasya refrain from eating meat.
Meat shall be Neither eaten nor glorified by the Tongue
पुत्र मांसोपमं जानन्खादते यो विचेतनः। मांसं मोहसमायुक्तः पुरुषः सोऽधमः स्मृतः॥ पितृमातृसमायोगे पुत्रत्वं जायते यथा। हिंसां कृत्वाऽवशः पापो भूयिष्ठं जायते तथा॥.......जीवितं हि परित्यज्य बहवः साधवो जनाः। स्वमांसैः परमांसानि परिपाल्य दिवं गताः॥ एवमेषा महाराज चतुर्भिः कारणैः स्मृता। अहिंसा तव निर्दिष्टा सर्वधर्मानुसंहिता॥ ॥ 13.176.12-22
The meat of other animals is like the flesh of one’s son. That foolish man, his man darkened by tamas, who eats meat is regarded as the vilest of human beings. The union of father and mother produces a child. After the same manner, the cruelty that a helpless and sinful wretch commits by devouring flesh, produces its progeny of repeated rebirths fraught with great misery. As the tongue is the cause of the knowledge or sensation of taste, so do the scriptures declare that attachment proceeds from taste.
Well-dressed, cooked with or without salt, meat, in whatever form one may consume it, gradually attracts the mind and enslaves it. How will those fools that subsist upon meat succeed in listening to the sweet music of the drums and cymbals and vinas and flutes of Svarga?
They who eat meat applaud it highly, suffering themselves to be deluded by its taste, which they pronounce to be something inconceivable, indescribable and unimaginable. Even such praise of meat is full of sin.
In the olden days, many righteous men, by giving the flesh of their own bodies, protected the flesh of other creatures and as a consequence of such acts of puṇya, attained to Svarga. In this way, O king, the act of compassion is surrounded by four considerations. And I have thus declared to you that dharma which contains all other dharma within it.”
इति श्रीमन्महाभारते अनुशासनपर्वणि दानधर्मपर्वणि षट्सप्तत्यधिकशततमोऽध्यायः॥ 176 ॥
The next question of Yudhiṣṭhira is also a great one and a great answer coming from Bhīṣma Pitāmaha.
Question by Yudhiṣṭhira - 3
युधिष्ठिर उवाच। अहिंसा परमो धर्म इत्युक्तं बहुशस्त्वया। श्राद्धेषु च भवानाह पितॄणां मांसमीप्सितम्॥ मांसैर्बहुविधैः प्रोक्तस्त्वया श्राद्धविधिः पुरा। अहत्वा च कुतो मांसमेवमेतद्विरुध्यते॥ जातो नः संशयो धर्मे मांसस्य परिवर्जने। दोषो भक्षयत कः स्यात्कश्चाभक्षयतो गुणः॥ 13.177.1-3
Yudhiṣṭhira says, “You have said many times that abstention from violence, from doing injury, is the highest dharma. In śrāddhas, however, performed in honour of the Pitṛs, men must, for their own good, make offerings of many kinds of meat. You have said so yourself while discoursing upon the laws in respect of śrāddhas. How can meat be procured without killing a living creature? Your declarations seem contradictory to me, and a doubt has arisen in my mind about the dharma of abstaining from meat. What are the sins that one incurs by eating meat, and what are the merits that one wins by doing so?
हत्वा भक्षयतो वाऽपि परेणोपहृतस्य वा। हन्याद्वा यः परस्यार्थे क्रीत्वा वा भक्षयेन्नरः॥ एतदिच्छामि तत्त्वेन कथ्यमानं त्वयाऽनघ। निश्चयेन चिकीर्षामि धर्ममेतं सनातनम्॥ कथमायुरवाप्नोति कथं भवति सत्ववान्। कथमव्यङ्गतामेति लक्षण्यो जायते कथम्॥ 13.177.4-6
What are the sins of him who eats meat by himself killing a living creature? What are the merits of him who eats the meat of animals killed by others? What is the puṇya and pāpa of him who kills a living creature for another?
Or of him who eats meat, buying it from others? I wish, O sinless one, that you should discourse to me on this subject in detail. I want to know clearly about this eternal Dharma with certainty. How does one attain to longevity?
How does one acquire strength? How does one attain to faultlessness of limbs? Indeed, how does one become invested with all excellent indications?”
Verdict by various Mahātmas
भीष्म उवाच। मांसस्याभक्षणाद्राजन्यो धर्मः कुरुनन्दन। तं मे शृणु यथातत्त्वं यश्चास्य विधिरुत्तमः॥ रूपमव्यङ्गतामायुर्बुद्धिं सत्वं बलं स्मृतिम्। प्राप्तुकामैर्नरैर्हिंसा वर्जनीया कृतात्मभिः॥ ऋषीणामत्र संवादो बहुशः कुरुनन्दन। बभूव तेषां तु मतं यत्तच्छृणु युधिष्ठिर॥ 13.177.7-9
Listen to me, O scion of Kurū’s race, what the puṇya is that attaches to abstaining from meat. Listen to me as I declare to you what the laws, in truth, are on this matter.
Those Mahātmans who desire beauty, faultlessness of limbs, long life, understanding, mental and physical strength, and memory, must abstain from acts of violence.
On this subject matter, innumerable discourses took place between the Rishis. Listen, Yudhiṣṭhira, to what their opinion was.
स्वमांसं परमांसेन यो वर्धयितुमिच्छति। अविश्वास्योऽवसीदेत्स इति होवाच नारदः॥ ददाति यजते चापि तपस्वी च भवत्यपि। मधुमांसनिवृत्त्येति प्राह चैवं बृहस्पतिः॥ मासिमास्यश्वमेधेन यो यजेत शतं समाः। न खादति च यो मांसं सममेतन्मतं मम॥ सदा यजति सत्रेण सदा दानं प्रयच्छति। सदा तपस्वी भवति मद्यमांसविवर्जनात्॥ 13.177.14-17
The Dharmātma Nārada has said that the man who wishes to increase his own flesh by eating the flesh of other creatures, meets with disaster.
Bṛhaspati has said that the man who abstains from honey and meat acquires the puṇya of dāna and yajñas and tapasyas. In my estimation, these two are equal: he who adores the Devas every month with an Aśvamedha yajña for a hundred years, and he who abstains from honey and meat.
Because of abstention from meat, one comes to be regarded as one who always adores the Devas in sacrifices, or as one who always makes gifts to others, or as one who always undergoes the severest austerities.
Sinful things are difficult to renounce
सर्वे वेदा न तत्कुर्युः सर्वे यज्ञाश्च भारत। यो भक्षयित्वा मांसानि पश्चादपि निवर्तते॥ `भक्षयित्वा निमित्तेऽपि दुष्करं कुरुते तपः।' दुष्करं च रसज्ञेन मांसस्य परिवर्जनम्। चर्तुं व्रतमिदं श्रेष्ठं सर्वप्राण्यभयप्रदम्॥ सर्वभूतेषु यो विद्वान्ददात्यभयदक्षिणाम्। दाता भवति लोके स प्राणानां नात्र संशयः। एवं वै परमं धर्मं प्रशंसन्ति मनीषिणः॥ 13.177.18-20
That man who having eaten meat gives it up afterwards, acquires merit that is so great that a study of all the Vedas or a performance of all the sacrifices, cannot bestow its like.
It is exceedingly difficult to give up meat after one has become acquainted with its taste. Indeed, it is exceedingly difficult for such a person to observe the high vow of abstention from meat, a vow that reassures every creature by dispelling all fear.
That learned person who gives to all living creatures the dakṣina of complete reassurance comes to be regarded, without doubt, as the giver of prāṇa, life-breaths, in this world. Thus, this is the high dharma which men of wisdom eulogise.
Welfare to all creatures
यदि चेत्स्वादको न स्यान्न तदा घातको भवेत्। घातकः खादकार्थाय तद्धातयति वै नरः॥ अभक्ष्यमेतदिति वै इति हिंसा निवर्तते। खादकक्रमतो हिंसा मृगादीनां प्रवर्तते॥ यस्माद्ग्रसति चैवायुर्हिंसकानां महाद्युते। तस्माद्विवर्जयेन्मांसं य इच्छेद्भूतिमात्मनः॥ 13.177.30-32
If there was no one who ate flesh, there would then be none to kill living creatures. The man who kills living creatures, kills them for the sake of the one who eats flesh. If flesh were regarded as inedible, there would then be no slaughter of living creatures.
It is for the sake of the eater that the slaughter of living creatures continues in the world. Since, O you of great splendour, the life-span of men who butcher living creatures or cause them to be butchered is shortened, it is clear that the man who wishes his own good should give up meat entirely.
Punishment for meat eaters
त्रातारं नाधिगच्छन्ति रौद्राः प्राणिविहिंसकाः। उद्वेजकास्तु भूतानां यथा व्यालमृगास्तथा॥ लोभाद्वा बुद्धिमोहाद्वा बलवीर्यार्थमेव च। संसर्गादथ पापानामधर्मो रुचितो नृणाम्॥ स्वमांसं परमांसेन यो वर्धयितुमिच्छति। उद्विग्नराष्ट्रे वसति यत्र यत्राभिजायते॥ 13.177.33-35
Savage men, who engage in the slaughter of living creatures, never find protectors when they are in need. Such men should always be assailed and persecuted even as beasts of prey. Through greed or dullness of the mind, for the sake of strength and energy, or through association with sinners, the disposition manifests itself in men to sin. That man who seeks to increase his own flesh by eating the flesh of others has to live in this world in great anxiety, and after dying, must be born into mediocre or base races and families.
Eater = Killer
यो हि खादति सांसानि प्राणिनां जीवितैषिणाम्। सदा भवति वै पापः प्राणिहन्ता तथैव सः॥ धनेन क्रयिको हन्ति खादकश्चोपभोगतः। घातको वधबन्धाभ्यामित्येष त्रिविधो वधः॥ अखादन्ननुमोदंश्च भावदोषेण मानवः। योऽनुमोदति हन्यन्तं सोऽपि दोषेण लिप्यते॥ 13.177.38-40
He who eats the flesh of animals that are eager to live but have been killed by either himself or others, incurs the sin that attaches to the slaughter for his cruelty. He who buys meat kills living creatures through his wealth. He who eats meat kills living creatures by eating them. He who binds or seizes and actually kills living creatures is the butcher. These are the three kinds of slaughter. He who does not himself eat meat but approves of a slaughter is stained with the sin of slaughter.
The Only exception
मांसस्याभक्षणे धर्मो विशिष्ट इति नः श्रुतिः॥ अप्रोक्षितं वृथामासं विधिहीनं न भक्षयेत्। भक्षयन्निरयं याति नरो नास्त्यत्र संशयः॥ प्रोक्षिताभ्युक्षितं मांसं तथा ब्राह्म्णकाम्यया। अल्पदोषमिति ज्ञेयं विपरिते तु लिप्यते॥ खादकस्य कृते जन्तून्यो हन्यात्पुरुषाधमः। महादोषकरस्तत्र घातको न तु खादकः॥ 13.177.42-45
One should never eat meat of animals not dedicated in sacrifices and that are killed in vain, and that has not been offered to the Devas and Pitṛs in accordance with the laws. There is not the slightest doubt that a person by eating such meat goes to hell.
If one eats meat that has been sanctified from its having been procured from animals dedicated in sacrifices and that have been slain for the purpose of feeding Brāhmaṇas, one incurs a little fault.
By doing otherwise, one surely becomes stained with sin. That wretch among men who slays living creatures for the sake of those who would eat them, incurs great sin.
Moving Forward
आहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः ॥ ७.२६.२॥ Chāndogya Upaniṣad
“By consuming clean and pure foods, one develops clean consciousness, which increases the finer brain tissues of memory that actually relieve one from all problems of life.”
ये त्वनेवंविदोऽसन्त: स्तब्धा: सदभिमानिन: । पशून् द्रुह्यन्ति विश्रब्धा: प्रेत्य खादन्ति ते च तान् ॥ Śrīmad Bhāgavatam 11.5.14
"Those who are against the Vedic religious principles think themselves as very advanced, and kill animals without any hesitation to eat them. However, they do not know that the same animals will eat them on their way to hell as soon as they die."
With further support from Śruti and Smṛti, Mumukṣus and people in general shall not eat Meat, let’s see further Facts by Bhīṣma Pitāmahā.
The 6 types of sinners
भक्षयित्वाऽपि यो मांसं पश्चादपि निवर्तते। तस्यापि सुमहान्धर्मो यः पापाद्विनिवर्तते॥ आहर्ता चानुमन्ता च विशस्ता क्रयविक्रयी। संस्कर्ता चोपभोक्ता च घातकाः सर्व एव ते॥ 13.177.47-48
That man who, having eaten meat later abstains from it, attains to great merit by his renunciation.
He who arranges for getting hold of meat, he who approves of the arrangements for devouring meat, he who kills, he who buys or sells, he who cooks, and he who eats, are all regarded as flesh-eaters.
इदमन्यत्तु वक्ष्यामि प्रमाणं विधिनिर्मितम्। पुराणमुषिभिर्जुष्टं वेदेषु परिनिश्चितम्॥ प्रवृत्तिलक्षणे धर्मे फलार्थिभिरभिद्रुते। यथोक्तं राजशार्दूल न तु तन्मोक्षकारणम्॥ 13.177.49-50
I will now cite another authority, depending upon what was declared by the Great Ordainer himself, and established in the Vedas. It has been said that the religion which has karma for its indications has been ordained for householders, O best of kings, and not for those who wish for mukti.
हविर्यत्संस्कृतं मन्त्रैः प्रोक्षिताभ्युक्षितं शुचि। वेदोक्तेन प्रमाणेन पितॄणां प्रक्रियासु च। प्रवृत्तिधर्मिणा भक्ष्यं नान्यथा मनुरब्रवीत्॥ अस्वर्ग्यमयशस्यं च रक्षोवद्भरतर्षभ। विधिहीनं नरः पूर्वं मांसं राजन्न भक्षयेत्॥ 13.177.51-52
Manu himself has said that meat which is sanctified with mantras and properly dedicated, according to the laws of the Vedas, in rites performed in honour of the Pitṛs, is pure. All other meat falls under the class of what is obtained by despicable slaughter, and leads to hell and infamy.
One should never eat, Lord of the Bharata vamsa, even like a Rākṣasa, any meat that has been procured by means not sanctioned by the laws. Indeed, one should never eat flesh obtained from meaningless slaughter and that has not been sanctified by the Vedas.
य इच्छेत्पुरुषोऽत्यन्तमात्मानं निरुपद्रवम्। स वर्जयेत मांसानि प्राणिनामिह सर्वशः॥ श्रूयते हि पुराकल्पे नृणां व्रीहिमयः पशुः। येनायजन्त विद्वांसः पुण्यलोकपरायणाः॥ 13.177.53-54
The man who wishes to avoid grief and calamity of every kind should abstain from the meat of every living creature. It is heard that in the ancient kalpa, those who wanted to attain to auspicious worlds hereafter, performed sacrifices with seeds and not animals.
The Fate of king Vasu
ऋषिभिः संशयं पृष्टो वसुश्चेदिपतिः पुरा। अभक्ष्यमपि मांसं यः प्राह भक्ष्यमिति प्रभो॥ आकाशादवनिं प्राप्तस्ततः स पृथिवीपतिः। यस्तदेव पुनश्चोक्त्वा विवेश धरणीतलम्॥ 13.177.55-56
Filled with doubts about the propriety of eating flesh, the Rishis asked Vasu, the ruler of the Chedis to solve them. King Vasu, knowing that flesh should not be eaten, answered that it was edible, O monarch.
From that moment Vasu fell down from the firmament into the earth. After this he once more repeated his opinion, and he had to sink below the earth into Pātāla for it.
The Deed of Agastya Muni
प्रजानां हितकामेन त्वगस्त्येन महात्मना। आरण्याः सर्वदैवत्याः प्रोक्षितास्तापसैर्मृगाः॥ क्रिया ह्येवं न हीयन्ते पितृदैवतसंश्रिताः। प्रीयन्ते पितरश्चैव न्यायतो मांसतर्पिताः॥ 13.177.57-58
(प्रमाणदृष्टधर्मेण कथमस्मान्विगर्हसे। अगस्त्यस्याभिचारेण युष्माकं विहितो वधः॥ न रिपून्वै समुद्दिश्य विमुञ्चन्ति नराः शरान्। रन्ध्र एषां विशेषेण वधकालः प्रशस्यते॥ 1.123.22-23)
Desirous of benefiting all men, the high-souled Agastya, with the help of his penances, dedicated, once for all, all wild deer to the Devas.
Hence, there is no longer any necessity to sanctify those animals to offer them to the deities and the Pitṛs. Served with flesh according to the law, the Pitṛs become gratified.
Further supported in Ādi Parva, proving that this indeed happened.
(Pāṇḍu said “Of old, when he performed a Mahāyagna, the Rishi Agastya hunted every deer in the forest and offered them to the Devas as part of his sacrifice. It is he that sanctioned the slaying of your kind; then why do you blame me now?” )
आरण्याः प्रोक्षिता इति पर्यग्निकृतानारण्यानुत्सृजन्तीति श्रुतेरारण्यैर्यज्ञं कृत्वापि तेषां वधो न कृत इत्यर्थः॥
(Check commentary for proper understanding)
Purity of vegetarianism
इदं तु शृणु राजेन्द्र मांसस्याभक्षणे गुणाः। अभक्षणे सर्वसुखं मांसस्य मनुजाधिप॥ यस्तु वर्षशतं पूर्णं तपस्तप्येत्सुदारुणम्। यश्चैव वर्जयेन्मांसं सममेतन्मतं मम॥ 13.177.58-60
Listen to me, king of kings, to what I tell you now, O sinless one. There is complete happiness in abstaining from meat. He that undergoes severe austerities for a hundred years and he that abstains from meat, are both equal in point of merit. This is my firm opinion.
तदेतदुत्तमं धर्ममहिंसाधर्मलक्षणम्। ये चरन्ति महात्मानो नाकपृष्ठे वसन्ति ते॥ मधु मांसं च ये नित्यं वर्जयन्तीह धार्मिकाः। जन्मप्रभृति मद्यं च सर्व ते मुनयः स्मृताः॥ इमं धर्मममांसादं यश्चरेनच्छ्रावयीत वा। अपि चेत्सुदुराचारो न जातु निरयं व्रजेत्॥ 13.177.76-78
Those Mahātmans who practise this exceptional dharma of complete non-violence surely find Svarga for themselves. Righteous men who, from their very birth, allow no honey, meat or wine to pass their lips, are regarded as Munis.
The man who lives the dharma of never eating flesh or who recites it for others to hear, will never have to go into hell, even if he is utterly evil in other ways.
पठेद्वा च इदं राजञ्शृणुयाद्वाऽप्यभीक्ष्णशः। अमांसभक्षणविधिं पवित्रमृषिपूजितम्॥ विमुक्तः सर्वपापेभ्यः सर्वकामैर्महीयते। विशिष्टतां ज्ञातिषु च लभते नात्र संशयः। `अहिंस्रो दानशीलश्च मधुमांसविवर्जितः॥' 13.177.79-80
He, O king, who often reads these laws about abstaining from meat, the injunctions that are sacred and adored by the Rishis, or hears them read, is cleansed of every sin and attains to great felicity from having every wish fulfilled. He also attains to a position of pre-eminence among kinsmen.
आपन्नश्चापदो मुच्येद्बद्धो मुच्येत बन्धनात्। मुच्येत्तथाऽऽतुरो रोगाद्दुःखान्मुच्येत दुःखितः॥ तिर्यग्योनिं न गच्छेत रूपवांश्च भवेन्नरः। ऋद्धिमान्वै कुरुश्रेष्ठ प्राप्नुयाच्च महद्यशः॥ 13.177.81-82
When afflicted with any great trouble, he readily transcends it. When obstructed with impediments, he overcomes them with the utmost ease.
When ill with disease, he is swiftly and marvellously cured, and afflicted with sorrow he is liberated from it, again with great ease.
Such a man has never to be born into the intermediate species of animals or birds. Born human always, he attains to great beauty of person. Blessed with great prosperity, he acquires great fame as well.
एतत्ते कथितं राजन्मांसस्य परिवर्जने। प्रवृत्तौ च निवृत्तौ च विधानमृषिनिर्मितम्॥ ॥ 13.177.83
I have thus told you, O king, all that need be said on the subject of abstaining from meat, together with the niyamas with respect to both the mārgas of pravṛtti and nivṛtti as framed by the Rishis.’ ”
इति श्रीमन्महाभारते अनुशासनपर्वणि दानधर्मपर्वणि सप्तसप्तत्यधिकशततमोऽध्यायः॥ 177 ॥
The next question of Yudhiṣṭhira is also a great one and a great answer coming from Bhīṣma Pitāmahā.
Question by Yudhiṣṭhira - 4
युधिष्ठिर उवाच। इमे वै मानवा लोके भृशं मांसेषु गृद्धिनः। विसृज्य विविधान्भक्ष्यान्महारक्षोगणा इव॥...... यथैतद्यादृशं चैव गुणा ये चास्य वर्जने। दोषा भक्षयतो येऽपि तन्मे ब्रूहि पितामह॥ 13.178.1-6
Yudhiṣṭhira says, “Alas, cruel men, who, abjuring diverse kinds of fine food, covet only flesh, are really like great Rākṣasas. They do not relish diverse kinds of paistika, cakes, haritas, vegetables, and various kinds of succulent and flavoursome handas, stems and roots, as much as they do flesh.
I am bewildered by this. I must conclude that, this being so, there is nothing which can compare with meat. I wish, O mighty one, to hear what the merits are of refraining from meat, and the sins that attach to the eating of flesh.
You are conversant with every duty. Tell me in full about this, agreeably to the laws of dharma.
Tell me what may be eaten and what must not. What is flesh, of what substances it is, the merits that attach to not eating it, and what the sins are that attach to consuming meat.”
The Truth about meat
सर्वमेतन्महाबाहो यथा वदसि भारत। न मांसात्परमं किञ्चिद्रसतो विद्यते भुवि॥ क्षतक्षीणाभितप्तानां ग्राम्यधर्मरतात्मनाम्। अध्वना कर्शितानां च न मांसाद्विद्यते परम्॥ सद्यो वर्धयति प्राणान्पुष्टिमग्र्यां दधाति च। `नाशो भक्षणदोषः स्याद्दानमेव सदा मतम्॥ क्षुधितानां द्विजानां च सर्वेषां चापि जीवितम्। 13.178.7-9
Bhīṣma says, “It is even so, O Mahābāho, just as you say. There is nothing on earth that is superior to meat in taste. There is nothing that is more beneficial than meat to those who are thin, or weak, or afflicted by disease, or addicted to sexual congress or exhausted with travel. Flesh swiftly increases strength. It produces great growth and energy. There is no food, O Parantapa, which is superior to flesh.
But, Kurunandana, the merits are great that attach to men that abstain from it. Listen to me as I speak of this.
Consequences of eating meat
क्षुधितानां द्विजानां च सर्वेषां चापि जीवितम्। दत्त्वा भवति पूतात्मा श्रद्धया लोभवर्जितः॥ शिक्षयन्ति न याचन्ते दर्शयन्ति स्वमूर्तिभिः। अवस्थेयमदानस्य मा भूदेवं भवानिति। दानाद्यः सुशुचिर्मांसं पुनर्नैव च भक्षयेत्॥' 13.178.10-11
That man who wishes to augment his own body with the flesh of another living creature is such that there is none meaner and more cruel than he.
In this world there is nothing that is dearer to a creature than its life. Hence, instead of taking that invaluable possession, one should show mercy for the lives of others as one does to one’s own life.
Without doubt, O son, flesh has its origin in the vital seed. There is great sin that comes from eating it, as, indeed, there is equal merit in abstaining from it. One does not, however, incur any fault by eating meat sanctified according to the laws of the Vedas. The Śruti says that animals were created for sacrifice. They who eat meat in any other way are said to follow the Rākṣasa way.
The reason why Kṣatriyas Hunt
क्षत्रियाणां तु यो दृष्टो विधिस्तमपि मे शृणु। वीर्येणोपार्जितं मांसं यथा भुञ्जन्न दुष्यति॥ आरण्याः सर्वदैवत्याः सर्वशः प्रोक्षिता मृगाः। अगस्त्येन पुरा राजन्मृगया येन पूज्यते॥`रक्षणार्थाय भूतानां हिंस्रान्हन्यान्मृगान्पुनः।' नात्मानमपरित्यज्य मृगया नाम विद्यते॥ समतामुपसङ्गम्य रूपं हन्यान्न वा नृप। अतो राजर्षयः सर्वे मृगयां यान्ति भारत। न हि लिप्यन्ति पापेन न चैतत्पातकं भुवि॥ 13.178.19-22
Listen to me as I tell you what the law is that has been laid down for the Kṣatriyas. They do not incur any fault by eating meat that has been acquired through the expenditure of prowess. All deer of the wilderness were dedicated to the Devas and the Pitṛs in the days of old, O king, by Agastya.
Hence, the hunting of deer is not forbidden or censured. There can be no hunting without risk to one’s own life. There is an equal risk to the slayer and the slain. Either the animal is killed or it, or another wild beast, kills the hunter in the jungle. Hence, O Bhārata, even Rājarishis betake themselves to hunting, and are not tainted by sin. Indeed, hunting is not regarded as sinful.
Compassion - the quality of the pious
There is nothing, O joy of the Kurus, that is equal in puṇya, either here or hereafter, to the showing of karuṇa to all living creatures. The man of compassion has no fear. Such harmless men that are blessed with mercy have both this world and the next.
Sages who know dharma say that the dharma is worthy of being called true dharma which has non-violence for its indication. The man with a pure heart should only do such deeds as have compassion for their soul. That flesh which is dedicated in sacrifices performed in honour of the Devas and the Pitṛs is called havi, and is worthy of being eaten.
The man who is devoted to compassion and who behaves with compassion towards others, has no fear to entertain from any creature.
Whether he is wounded or has fallen down, or is weakened, in whatever state he may be, all creatures will protect him. Indeed, they do so, under all circumstances, and everywhere.
Neither snakes nor wild animals, neither Piśāchas nor Rākṣasas, will ever kill him. When danger threatens, he is freed from fear who frees others from situations of fear. There has never been, nor will there ever be, a gift that is superior to the gift of life. It is certain that there is nothing dearer than life itself.
अनिष्टं सर्वभूतानां मरणं नाम भारत। मृत्युकाले हि भूतानां सद्यो जायति वेपथुः॥ 13.178.29
Death, O Bhārata, is a calamity, an evil to all creatures. When the time comes for death, a trembling of the whole body is seen in every living creature.
Meat Eaters attain Naraka
जाताश्चाप्यवशास्तत्र च्छिद्यमानाः पुनःपुनः। हन्यमानाश्च दृश्यन्ते विवशा मांसगृद्धिनः॥ कुम्भीपाके च पच्यन्ते तां तां योनिमुपागताः। आक्रम्य मार्यमाणाश्च त्रास्यन्त्यन्ये पुनःपुनः॥ नात्मनोऽस्ति प्रियतरः पृथिवीमनुसृत्य ह। तस्मात्प्राणिषु सर्वेषु दयावानात्मवान्भवेत्॥ सर्वमांसानि यो राजन्यावज्जीवं न भक्षयेत्। आश्वासं विपुलं स्थानं प्राप्नुयान्नात्र संशयः॥ 13.178.32-35
They that are covetous of meat are seen to be repeatedly plunged in diverse wombs in such helplessness. Attaining to myriad kinds of birth, they are cooked in the uterine hell called Kumbhipāka. They are assailed and killed, and in this way have to travel repeatedly.
Thus, there is nothing so dear to one as one’s life when one comes into this world. Hence, a man or woman with a pure soul should be compassionate, indeed, merciful to all living creatures. That man, O king, who refrains from every kind of meat from his very birth, without doubt, acquires a vast space in Svarga.
Meaning of the word “Māṃsā”
ये भक्षयन्ति मांसानि भूतानां जीवितैषिणाम्। भक्ष्यन्ते तेऽपि भूतैस्तैरिति मे नास्ति संशयः॥ मां स भक्षयते यस्माद्भक्षयिष्ये तमप्यहम्। एतन्मांसस्य मांसत्वमनुबुद्ध्यस्व भारत॥ घातको वध्यते नित्यं तथा बध्येत बन्धकः। आक्रोष्टा क्रुध्यते राजन्द्वेष्टा द्वेष्यत्वमाप्नुते॥ 13.178.36-38
They who eat the flesh of animals, who themselves wish to live, are themselves eaten by the animals they eat. Since he has eaten me, I shall eat him in return—even this, O Bhārata, is the very character of flesh, māmsā as mām sā. The killer is always killed. After him the eater meets with the same fate.
येनयेन शरीरेण यद्यत्कर्म करोति यः। तेनतेन शरीरेण तत्तत्फलमुपाश्नुते॥ 13.178.39
He who shows violence and cruelty toward another in this life becomes the victim of similar violence and cruelty from his victim. Whatever one does in whatever bodies, one has to suffer the consequences in those bodies.
अहिंसा परमो धर्मस्तथाहिंसा परो दमः । अहिंसा परमं दानमहिंसा परमं तपः ॥ अहिंसा परमो यज्ञस्तथाहिंसा परं बलम् । अहिंसा परमं मित्रमहिंसा परमं सुखम् ॥ अहिंसा परमं सत्यमहिंसा परमं श्रुतम् ॥ 13.178.40-41
Abstention from cruelty, is the highest dharma.
Abstention from cruelty is the highest niyama. Abstention from cruelty is the highest dakṣina. Abstention from cruelty is the highest tapasya. Abstention from cruelty is the highest yajña. Abstention from cruelty is the highest ūrjas. Abstention from cruelty is the highest mitra. Abstention from cruelty is the highest sukha. Abstention from cruelty is the highest satya. Abstention from cruelty is the highest Śruti.
सर्वयज्ञेषु वा दानं सर्वतीर्थेषु वा प्लुतम्। सर्वदानफलं वाऽपि नैतत्तुल्यमहिंसया॥ अहिंसस्य तपोऽक्षय्यमहिंस्रो जयते सदा। अहिंस्रः सर्वभूतानां यथा माता यथा पिता॥ एतत्फलमहिंसायां भूयश्च कुरुपुङ्गव। न हि शक्या गुणा वक्तुमपि वर्षशतैरपि॥ ॥13.178.42-44
Dakshinas given in all sacrifices, ablutions performed in all sacred tirthas, and the puṇya that one acquires from giving all kinds of dana enjoined in the scriptures—all these do not measure up to ahimsa in the merit that attaches to it. The penances of a man who abjures cruelty are inexhaustible.
The man that is without violence and harm is regarded as always performing sacrifices. The man who renounces violence is the father and mother of all creatures. Even these, O Lord of Kuru’s vamsa, are some of the merits of non-violence.
Altogether, the puṇyas that attach to it are so many that they cannot be exhausted, even if one were to speak of them without pause for a hundred years.’”
इति श्रीमन्महाभारते अनुशासनपर्वणि दानधर्मपर्वणि अष्टसप्तत्यधिकशततमोऽध्यायः॥ 178 ॥
Commentary by Nilakantha
अहिंसेति ॥ 175.1 ॥ त्रीन्दोषान् कामक्रोधलोभान् लोकेषु निधाय न तु स्वात्मनि कामक्रोधौ चाल्लोभम् ॥ 175.4 ॥ सर्वेषां भूतानामात्मभूतस्य आत्मदुःखेनेव परदुःखेनापि उद्विजतः सर्वभूतानि आत्मत्वेन तत्त्वदृशा पश्यतः मार्गे देवाः मुह्यान्त स व्यापको भूत्वा मुच्यत इत्यर्थः । अपदस्य गत्यागतिहीनत्वान्मार्गसूचकपदरहितस्य पदैषिणःस्थानैषिणः बहिर्मुखा इत्यर्थः ॥ 175.7॥ यथेति । हिंसितों हिनस्ति पालितः पालयति तस्मात्पालयेदेव नो हिंसयेदित्यर्थः ॥ 175.10 ॥
तत इति ॥ 176.1॥ मनसा वचसा कर्मणा भक्षणेनेति चतुर्विधा हिंसा । तत्र एकेन त्यक्ता सर्वात्मना त्यक्ता न भवति न ह्यभक्षयतः असंकल्पयतः अन्यमांसं भोक्ष्ये इत्यवदतः अकुर्वतो वा हिंसा केनचिदंशेन भवति ॥ 176.4॥ तत्र दृष्टान्तमाह - यथेति । एकेन पादेन विना त्रिभिः पादैः पशुरिवेयमप्येकेनांशेन हीना अंशत्रयेण न तिष्ठतीत्यर्थः ॥ 176.5॥ यथेति । नागपदे गजपदे क्षुद्रपदानामिव सर्वेषां धर्माणां समावेशो भवति अहिंसायाम् । कौंजरे पदे दत्ते सति सर्वाणि पदानि यथा पिधीयन्ते एवं हिंसायां सर्वे धर्माः पिधीयन्ते ॥ 176.6 ॥ पित्रिति । यथा स्त्रीपुंयोगेनान्तरीयकं पुत्रजन्म एवं हिंस-कस्य भूयिष्ठं पापयोनौ जन्मेत्यर्थः ॥ 176.13 ॥ जीवितं हीति । यथा स्वमांसार्पणात् शिविरूर्ध्वं गतः एवं परमांसादनादधो गच्छतीत्यर्थः ॥ 176.18 ॥
अहिंसेति ॥ 177.1 ॥ सर्वे इति। न हि कृत्स्नो वेदः तथा तद्बोधिता यज्ञाश्च पुरुषं हिंसायां प्रवर्तयन्ति, किंतु परिसंख्याविधया निवृत्तिमेव बोधयन्तीत्यर्थः ॥ 177.18॥ व्यालमृगाः मांसादपशवः ॥ 177.33॥ हन्यन्तं हन्यमानम् ॥ 177.40 ॥ इज्या देवपूजा यज्ञोऽश्वमेधादिस्तदर्थं श्रुतिकृतैर्मार्गैरुपायैरबुधो यज्ञोपनिषदमजानन्मांसगृन्धुः केवलं यज्ञब्याजेन मांसं भोक्तुकामः ॥ 177.46 ॥ व्रीहिमयः पशुः पुरोडाशादिरूपः त एतदुत्क्रान्तमेधा अमेध्याः पशव इत्युक्त्वा तस्मादाहुः पुरोडाशसत्रं लोक्य मिति ब्राह्मणात् ॥ 177.54 ॥ अभक्ष्यमपि मांसं भक्ष्यमित्याहातः पपातेत्यर्थः ॥ 177.56 ॥ आरण्याः प्रोक्षिता इति पर्यग्निकृतानारण्यानुत्सृजन्तीति श्रुतेरारण्यैर्यज्ञं कृत्वाऽपि तेषां वधो न कृत इत्यर्थः ॥ 177.57 ॥
इमे इति ॥ 178.1 ॥ आरण्या इति यजमानेन उत्सृष्टानामप्यारण्यानां राज्ञां मृगयायां वधो न्याय्य एव। उत्सृष्टपशोर्जीवने तत्तद्देवतायास्तृप्त्ययोगात् । अत एव कपिञ्जलानालभेतेत्यत्राधिकानामालम्भे दोषप्रसङ्गात्त्रितयेनैव शास्त्रार्थस्यानुष्ठितत्वाद्वहुत्वस्य त्रित्वे पर्यवसानमुक्तम्। अन्यथा कपिञ्जलानामारण्यत्वेन पर्यग्निकरणान्ते उत्सृष्टानां वधस्याप्रसक्तेरधिकानामालम्भे दोषो न प्रसज्येत। तथा च यदि त्र्यधिकानुत्सृजेत्तर्हि तद्वधे उत्स्स्रष्नुः पापं यदि त्रनिवे तर्ह्यधिकवधे हन्तुः पापमिति सिद्धे तदिदमुक्तम् - आरण्याः सर्वदैवत्याः सर्वशः प्रोक्षिता मृगाः । अगस्त्येन पुरा राजन् मृगया येन पूज्यत इति । सर्वश इति उत्पन्नमात्रस्य ग्रहणम् ॥ 178.19 ॥ किश्च हन्यमानात्पशोः खवधस्यापि सम्भवात् प्राणपणेनेयं क्रियमाणा मृगया न दोषायेत्याह- नात्मानमिति ॥ 178.20॥ हन्यते भूतमनेन भूतं चैनं हन्ति ॥ 178.21॥ एवं प्रवृत्तिमार्गमुक्त्वा वस्तुतत्त्वमाह - न हीति । न हि अगस्त्यवद्युगपत्सर्वेषां पशूनामालम्भप्रोक्षणादिकमिदानीन्तनेन कर्तुं शक्यं अतोऽप्रोक्षितानां वधे दोष एव । नापि प्राणपणत्वेन मृगयाया अदोषत्वम् । तस्कराणामपि तथा निर्दोषत्वप्रसङ्गादिति हिशब्देन सूचितम् ॥ 178.22 ॥ जातिर्गर्भ जन्म ॥ 178.29 ॥ मां सः पूर्वजन्मनि भक्षितवानत एव तस्य मांसमहं भक्षयिष्यामीति व्यवहारान्मांसपदनिरुक्तिः ॥ 178.37 ॥
Comments
Post a Comment