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5.
1
The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhrigu, who sprang from fire:
- श्रुत्वैतानृषयो धर्मान्स्नातकस्य यथोदितान् ।
इदं ऊचुर्महात्मानं अनलप्रभवं भृगुम् । । ५.१ । । (Ⅲ)
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5.
22
Beasts and birds recommended (for consumption) may be slain by Brahmanas for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old.
- यज्ञार्थं ब्राह्मणैर्वध्याः प्रशस्ता मृगपक्षिणः ।
भृत्यानां चैव वृत्त्यर्थं अगस्त्यो ह्याचरत्पुरा । । ५.२२ । । (Ⅲ)
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5.
23
For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahmanas and Kshatriyas.
- बभूवुर्हि पुरोडाशा भक्ष्याणां मृगपक्षिणाम् ।
पुराणेष्वपि यज्ञेषु ब्रह्मक्षत्रसवेषु च । । ५.२३ । । (Ⅲ)
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5.
24
All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.
- यत्किं चित्स्नेहसंयुक्तं भक्ष्यं भोज्यं अगर्हितम् ।
तत्पर्युषितं अप्याद्यं हविःशेषं च यद्भवेत् । । ५.२४ । । (Ⅲ)
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5.
25
But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice-born men without being mixed with fatty (substances), though they may have stood for a long time.
- चिरस्थितं अपि त्वाद्यं अस्नेहाक्तं द्विजातिभिः ।
यवगोधूमजं सर्वं पयसश्चैव विक्रिया । । ५.२५ । । (Ⅲ)
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5.
26
Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat.
- एतदुक्तं द्विजातीनां भक्ष्याभक्ष्यं अशेषतः ।
मांसस्यातः प्रवक्ष्यामि विधिं भक्षणवर्जने । । ५.२६ । । (Ⅲ)
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5.
27
One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas desire (one's doing it), when one is engaged (in the performance of a rite) according to the law, and when one's life is in danger.
- प्रोक्षितं भक्षयेन्मांसं ब्राह्मणानां च काम्यया ।
यथाविधि नियुक्तस्तु प्राणानां एव चात्यये । । ५.२७ । । (Ⅲ)
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5.
2
'How can Death have power over Brahmanas who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord? '
- एवं यथोक्तं विप्राणां स्वधर्मं अनुतिष्ठताम् ।
कथं मृत्युः प्रभवति वेदशास्त्रविदां प्रभो । । ५.२ । । (Ⅲ)
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5.
3
Righteous Bhrigu, the son of Manu, (thus) answered the great sages: 'Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmanas!'
- स तानुवाच धर्मात्मा महर्षीन्मानवो भृगुः ।
श्रूयतां येन दोषेण मृत्युर्विप्रान्जिघांसति । । ५.३ । । (Ⅲ)
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5.
4
'Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brahmanas.'
- अनभ्यासेन वेदानां आचारस्य च वर्जनात् ।
आलस्यादन्नदोषाच्च मृत्युर्विप्राञ् जिघांसति । । ५.४ । । (Ⅲ)
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5.
5
Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men.
- लशुनं गृञ्जनं चैव पलाण्डुं कवकानि च ।
अभक्ष्याणि द्विजातीनां अमेध्यप्रभवानि च । । ५.५ । । (Ⅲ)
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5.
6
One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving).
- लोहितान्वृक्षनिर्यासान्वृश्चनप्रभवांस्तथा ।
शेलुं गव्यं च पेयूषं प्रयत्नेन विवर्जयेत् । । ५.६ । । (Ⅲ)
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5.
7
Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands,
- वृथा कृसरसंयावं पायसापूपं एव च ।
अनुपाकृतमांसानि देवान्नानि हवींषि च । । ५.७ । । (Ⅲ)
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5.
8
The milk of a cow (or other female animal) within ten days after her calving, that of camels, of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her,
- अनिर्दशाया गोः क्षीरं औष्ट्रं ऐकशफं तथा ।
आविकं संधिनीक्षीरं विवत्सायाश्च गोः पयः । । ५.८ । । (Ⅲ)
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5.
9
(The milk) of all wild animals excepting buffalo-cows, that of women, and all (substances turned) sour must be avoided.
- आरण्यानां च सर्वेषां मृगाणां माहिषं विना ।
स्त्रीक्षीरं चैव वर्ज्यानि सर्वशुक्तानि चैव हि । । ५.९ । । (Ⅲ)
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5.
10
Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit.
- दधि भक्ष्यं च शुक्तेषु सर्वं च दधिसंभवम् ।
यानि चैवाभिषूयन्ते पुष्पमूलफलैः शुभैः । । ५.१० । । (Ⅲ)
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5.
11
Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the Tittibha (Parra Jacana),
- क्रव्यादाञ् शकुनान्सर्वांस्तथा ग्रामनिवासिनः ।
अनिर्दिष्टांश्चैकशफांष्टिट्टिभं च विवर्जयेत् । । ५.११ । । (Ⅲ)
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5.
12
The sparrow, the Plava, the Hamsa, the Brahmani duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling,
- कलविङ्कं प्लवं हंसं चक्राह्वं ग्रामकुक्कुटम् ।
सारसं रज्जुवालं च दात्यूहं शुकसारिके । । ५.१२ । । (Ⅲ)
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5.
13
Those which feed striking with their beaks, web-footed birds, the Koyashti, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat,
- प्रतुदाञ् जालपादांश्च कोयष्टिनखविष्किरान् ।
निमज्जतश्च मत्स्यादान्सौनं वल्लूरं एव च । । ५.१३ । । (Ⅲ)
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5.
14
The Baka and the Balaka crane, the raven, the Khangaritaka, (animals) that eat fish, village-pigs, and all kinds of fishes.
- बकं चैव बलाकां च काकोलं खञ्जरीटकम् ।
मत्स्यादान्विड्वराहांश्च मत्स्यानेव च सर्वशः । । ५.१४ । । (Ⅲ)
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5.
15
He who eats the flesh of any (animal) is called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh; let him therefore avoid fish.
- यो यस्य मांसं अश्नाति स तन्मांसाद उच्यते ।
मत्स्यादः सर्वमांसादस्तस्मान्मत्स्यान्विवर्जयेत् । । ५.१५ । । (Ⅲ)
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5.
16
(But the fish called) Pathina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all (occasions).
- पाठीनरोहितावाद्यौ नियुक्तौ हव्यकव्ययोः ।
राजीवान्सिंहतुण्डाश्च सशल्काश्चैव सर्वशः । । ५.१६ । । (Ⅲ)
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5.
17
Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals).
- न भक्षयेदेकचरानज्ञातांश्च मृगद्विजान् ।
भक्ष्येष्वपि समुद्दिष्टान्सर्वान्पञ्चनखांस्तथा । । ५.१७ । । (Ⅲ)
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5.
18
The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.
- श्वाविधं शल्यकं गोधां खड्गकूर्मशशांस्तथा ।
भक्ष्यान्पञ्चनखेष्वाहुरनुष्ट्रांश्चैकतोदतह् । । ५.१८ । । (Ⅲ)
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5.
19
A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast.
- छत्राकं विड्वराहं च लशुनं ग्रामकुक्कुटम् ।
पलाण्डुं गृञ्जनं चैव मत्या जग्ध्वा पतेद्द्विजः । । ५.१९ । । (Ⅲ)
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5.
20
He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krikkhra) or the lunar penance (Kandrayana) of ascetics; in case (he who has eaten) any other (kind of forbidden food) he shall fast for one day (and a night ).
- अमत्यैतानि षड्जग्ध्वा कृच्छ्रं सान्तपनं चरेत् ।
यतिचान्द्रायाणं वापि शेषेषूपवसेदहः । । ५.२० । । (Ⅲ)
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5.
21
Once a year a Brahmana must perform a Krikkhra penance, in order to atone for unintentionally eating (forbidden food) but for intentionally (eating forbidden food he must perform the penances prescribed) specially.
- संवत्सरस्यैकं अपि चरेत्कृच्छ्रं द्विजोत्तमः ।
अज्ञातभुक्तशुद्ध्यर्थं ज्ञातस्य तु विषेशतः । । ५.२१ । । (Ⅲ)
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5.
28
The Lord of creatures (Pragapati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit.
- प्राणस्यान्नं इदं सर्वं प्रजापतिरकल्पयत् ।
स्थावरं जङ्गमं चैव सर्वं प्राणस्य भोजनम् । । ५.२८ । । (Ⅲ)
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5.
29
What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.
- चराणां अन्नं अचरा दंष्ट्रिणां अप्यदंष्ट्रिणः ।
अहस्ताश्च सहस्तानां शूराणां चैव भीरवः । । ५.२९ । । (Ⅲ)
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5.
30
The eater who daily even devours those destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).
- नात्ता दुष्यत्यदन्नाद्यान्प्राणिनोऽहन्यहन्यपि ।
धात्रैव सृष्टा ह्याद्याश्च प्राणिनोऽत्तार एव च । । ५.३० । । (Ⅲ)
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5.
31
'The consumption of meat (is befitting) for sacrifices,' that is declared to be a rule made by the gods; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
- यज्ञाय जग्धिर्मांसस्येत्येष दैवो विधिः स्मृतः ।
अतोऽन्यथा प्रवृत्तिस्तु राक्षसो विधिरुच्यते । । ५.३१ । । (Ⅲ)
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5.
32
He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others.
- क्रीत्वा स्वयं वाप्युत्पाद्य परोपकृतं एव वा ।
देवान्पितॄंश्चार्चयित्वा खादन्मांसं न दुष्यति । । ५.३२ । । (Ⅲ)
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5.
33
A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).
- नाद्यादविधिना मांसं विधिज्ञोऽनापदि द्विजः ।
जग्ध्वा ह्यविधिना मांसं प्रेतस्तैरद्यतेऽवशः । । ५.३३ । । (Ⅲ)
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5.
34
After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose.
- न तादृशं भवत्येनो मृगहन्तुर्धनार्थिनः ।
यादृशं भवति प्रेत्य वृथामांसानि खादतः । । ५.३४ । । (Ⅲ)
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5.
35
But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty-one existences.
- नियुक्तस्तु यथान्यायं यो मांसं नात्ति मानवः ।
स प्रेत्य पशुतां याति संभवानेकविंशतिम् । । ५.३५ । । (Ⅲ)
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5.
36
A Brahmana must never eat (the flesh of animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts.
- असंस्कृतान्पशून्मन्त्रैर्नाद्याद्विप्रः कदा चन ।
मन्त्रैस्तु संस्कृतानद्याच्छाश्वतं विधिं आस्थितः । । ५.३६ । । (Ⅲ)
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5.
37
If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason.
- कुर्याद्घृतपशुं सङ्गे कुर्यात्पिष्टपशुं तथा ।
न त्वेव तु वृथा हन्तुं पशुं इच्छेत्कदा चन । । ५.३७ । । (Ⅲ)
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5.
38
As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births.
- यावन्ति पशुरोमाणि तावत्कृत्वो ह मारणम् ।
वृथापशुघ्नः प्राप्नोति प्रेत्य जन्मनि जन्मनि । । ५.३८ । । (Ⅲ)
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5.
39
Svayambhu (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word).
- यज्ञार्थं पशवः सृष्टाः स्वयं एव स्वयंभुवा ।
यज्ञोऽस्य भूत्यै सर्वस्य तस्माद्यज्ञे वधोऽवधः । । ५.३९ । । (Ⅲ)
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5.
40
Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.
- ओषध्यः पशवो वृक्षास्तिर्यञ्चः पक्षिणस्तथा ।
यज्ञार्थं निधनं प्राप्ताः प्राप्नुवन्त्युत्सृतीः पुनः । । ५.४० । । (Ⅲ)
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5.
41
On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain; that (rule) Manu proclaimed.
- मधुपर्के च यज्ञे च पितृदैवतकर्मणि ।
अत्रैव पशवो हिंस्या नान्यत्रेत्यब्रवीन्मनुः । । ५.४१ । । (Ⅲ)
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5.
77
A man who hears of a (Sapinda) relative's death, or of the birth of a son after the ten days (of impurity have passed), becomes pure by bathing, dressed in his garments.
- निर्दशं ज्ञातिमरणं श्रुत्वा पुत्रस्य जन्म च ।
सवासा जलं आप्लुत्य शुद्धो भवति मानवः । । ५.७७[७६ं] । । (Ⅲ)
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5.
78
If an infant (that has not teethed), or a (grownup relative who is) not a Sapinda, die in a distant country, one becomes at once pure after bathing in one's clothes.
- बाले देशान्तरस्थे च पृथक्पिण्डे च संस्थिते ।
सवासा जलं आप्लुत्य सद्य एव विशुध्यति । । ५.७८[७७ं] । । (Ⅲ)
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5.
42
A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state.
- एष्वर्थेषु पशून्हिंसन्वेदतत्त्वार्थविद्द्विजः ।
आत्मानं च पशुं चैव गमयत्युत्तमं गतिम् । । ५.४२ । । (Ⅲ)
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5.
43
A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the Veda.
- गृहे गुरावरण्ये वा निवसन्नात्मवान्द्विजः ।
नावेदविहितां हिंसां आपद्यपि समाचरेत् । । ५.४३ । । (Ⅲ)
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5.
44
Know that the injury to moving creatures and to those destitute of motion, which the Veda has prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.
- या वेदविहिता हिंसा नियतास्मिंश्चराचरे ।
अहिंसां एव तां विद्याद्वेदाद्धर्मो हि निर्बभौ । । ५.४४ । । (Ⅲ)
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5.
45
He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead.
- योऽहिंसकानि भूतानि हिनस्त्यात्मसुखेच्छया ।
स जीवांश्च मृतश्चैव न क्व चित्सुखं एधते । । ५.४५ । । (Ⅲ)
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5.
46
He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss.
- यो बन्धनवधक्लेशान्प्राणिनां न चिकीर्षति ।
स सर्वस्य हितप्रेप्सुः सुखं अत्यन्तं अश्नुते । । ५.४६ । । (Ⅲ)
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5.
47
He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on.
- यद्ध्यायति यत्कुरुते रतिं बध्नाति यत्र च ।
तदवाप्नोत्ययत्नेन यो हिनस्ति न किं चन । । ५.४७ । । (Ⅲ)
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5.
48
Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.
- नाकृत्वा प्राणिनां हिंसां मांसं उत्पद्यते क्व चित् ।
न च प्राणिवधः स्वर्ग्यस्तस्मान्मांसं विवर्जयेत् । । ५.४८ । । (Ⅲ)
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