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.
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.
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).
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.
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
A Brahmana must never eat (thievish of animals unhallowed by
Mantras; but, obedient to the primeval law, he may eat it, consecrated with
If he has a strong desire (for meat) he may make an animal of clarified butter or one off our, (and eat that); but let him never seek to
destroy an animal without a (lawful) reason.
As many hairs as the slain
beast has, so often indeed will he who killed it without a (lawful) reason skier
a violent death in future births.
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).
cattle, birds, and (other) animals that have been destroyed for sacrifices,
receive (being reborn) higher existences.