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#h4##span class="mw-headline" id="TEXT_No._37"#TEXT No. 37#/span##/h4#
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Swapranam jah parapranaih prapushnati aghrinah khalah
Tadbhdhas tasya hi shreyo jad doshat yatiadhah puman.
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Swapranan—one's own life, Jah—one who, Parapranaih—at the cost of other's life, Prapushnati—maintains properly, Aghrinah—shameless, Khalah—wreched, Tabdadha—killing of him, Tasya—his, Hi—certainly, Shreyo—well being, Jad—by which, Doshat—by the fault, Yati—goes, Adhah—downwards, Puman—a person.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
A cruel and wretched person who maintains his existence properly at the cost of other's life, deserves being killed; because such action is for his well being otherwise he shall go down by his own actions.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Life for life is just punishment for a person who cruelly and shamelessly lives at the cost of other's life. Political morality is to punish a person by life sentence in order to save a cruel person from going down to hell. A murderer is condemned to life sentence by the state is good for the culprit because he will have not to suffer for his act of murdering in his next life. Such life sentence for the murderer is the lowest possible punishment offered to him and it is said in the Smriti Shastras that men, who are punished by the King on the principle of life for life,—are purified of all their sins so much so that they may be eligible for being promoted in the planet of heaven as others do reach there by virtuous acts. According to Manu the great author of civic codes and religious principles, even the killer of an animal is to be considered as a murderer because animal food is never meant for the civilized man whose prime duty is to prepare himself for going back to Godhead. He says that in the act of killing an animal, there is regular conspiracy of the party of sinners and all of them are liable to be punished as murderer exactly like the party of conspirators who kill a human being combinedly. Such parties of combined murderers namely one who gives permission for bringing an animal, one who kills the animal, one who sells the slaughtered animal, one who cooks the animal, one who administers distribution of the food stuff and at last one who eats such cooked animal food, all are combined party of murderers and all of them are liable to be punished by the laws of nature. Nobody can create a living being inspite of all his advancement of material science and therefore nobody has right to kill a living being by one's independant whims. For the animal eaters the scriptures have sanctioned restricted animal sacrifices only and such sanctions are there just for restricting the opening of slaughter houses and not for encouraging animal killing. The procedure under which animal sacrifice is allowed in the scriptures, is good both for the animal sacrificed and the animal eaters. It is good for the animal in the sense that the sacrificed animal is at once promoted to a human form of life after being sacrificed at the alter, and the animal eater is saved from grosser type of sins by eating meats supplied by organised slaughter house which is a ghastly place for breeding all kinds of material afflictions to the society, country and to the people in general. The material world is itself a place always full of anxieties and by encouraging animal slaughter the whole atmosphere becomes poluted more and more by periodical war, pestilence, famine and many such unwanted calamities.
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#div class="mw-parser-output"##p class="mw-empty-elt"#
#h4##span class="mw-headline" id="TEXT_37"#TEXT 37#/span##/h4#
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#dl##dd#sva-prāṇān yaḥ para-prāṇaiḥ#/dd#
#dd#prapuṣṇāty aghṛṇaḥ khalaḥ#/dd#
#dd#tad-vadhas tasya hi śreyo#/dd#
#dd#yad-doṣād yāty adhaḥ pumān#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1"#sva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prāṇān&tab=syno_o&ds=1"#prāṇān#/i# — one's own life; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yaḥ&tab=syno_o&ds=1"#yaḥ#/i# — one who; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=para&tab=syno_o&ds=1"#para-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prāṇaiḥ&tab=syno_o&ds=1"#prāṇaiḥ#/i# — at the cost of others' lives; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prapuṣṇāti&tab=syno_o&ds=1"#prapuṣṇāti#/i# — maintains properly; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aghṛṇaḥ&tab=syno_o&ds=1"#aghṛṇaḥ#/i# — shameless; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=khalaḥ&tab=syno_o&ds=1"#khalaḥ#/i# — wretched; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1"#tat-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vadhaḥ&tab=syno_o&ds=1"#vadhaḥ#/i# — killing of him; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tasya&tab=syno_o&ds=1"#tasya#/i# — his; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hi&tab=syno_o&ds=1"#hi#/i# — certainly; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śreyaḥ&tab=syno_o&ds=1"#śreyaḥ#/i# — well-being; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yat&tab=syno_o&ds=1"#yat#/i# — by which; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=doṣāt&tab=syno_o&ds=1"#doṣāt#/i# — by the fault; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yāti&tab=syno_o&ds=1"#yāti#/i# — goes; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=adhaḥ&tab=syno_o&ds=1"#adhaḥ#/i# — downwards; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pumān&tab=syno_o&ds=1"#pumān#/i# — a person.
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
A cruel and wretched person who maintains his existence at the cost of others' lives deserves to be killed for his own well-being, otherwise he will go down by his own actions.
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
A life for a life is just punishment for a person who cruelly and shamelessly lives at the cost of another's life. Political morality is to punish a person by a death sentence in order to save a cruel person from going to hell. That a murderer is condemned to a death sentence by the state is good for the culprit because in his next life he will not have to suffer for his act of murder. Such a death sentence for the murderer is the lowest possible punishment offered to him, and it is said in the #i#smṛti-śāstras#/i# that men who are punished by the king on the principle of a life for a life are purified of all their sins, so much so that they may be eligible for being promoted to the planets of heaven. According to Manu, the great author of civic codes and religious principles, even the killer of an animal is to be considered a murderer because animal food is never meant for the civilized man, whose prime duty is to prepare himself for going back to Godhead. He says that in the act of killing an animal, there is a regular conspiracy by the party of sinners, and all of them are liable to be punished as murderers exactly like a party of conspirators who kill a human being combinedly. #i#He who gives permission, he who kills the animal, he who sells the slaughtered animal, he who cooks the animal, he who administers distribution of the foodstuff, and at last he who eats such cooked animal food are all murderers, and all of them are liable to be punished by the laws of nature.#/i# No one can create a living being despite all advancement of material science, and therefore no one has the right to kill a living being by one's independent whims. For the animal-eaters, the scriptures have sanctioned restricted animal sacrifices only, and such sanctions are there just to restrict the opening of slaughterhouses and not to encourage animal-killing. The procedure under which animal sacrifice is allowed in the scriptures is good both for the animal sacrificed and the animal-eaters. It is good for the animal in the sense that the sacrificed animal is at once promoted to the human form of life after being sacrificed at the altar, and the animal-eater is saved from grosser types of sins (eating meats supplied by organized slaughterhouses which are ghastly places for breeding all kinds of material afflictions to society, country and the people in general). The material world is itself a place always full of anxieties, and by encouraging animal slaughter the whole atmosphere becomes polluted more and more by war, pestilence, famine and many other unwanted calamities.
#/div#
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