Shloka 116
Ahiṃsā as Threefold Restraint (Mind–Speech–Action) and the Ethics of Consumption
ततस्तु निधन प्राप्त: कालपर्यायचोदित: । अधर्मस्य क्षयं कृत्वा ततो जायति मानुष:,तदनन्तर पापका क्षय होनेपर कालकी प्रेरणासे मृत्युको प्राप्त हो वह पुनः मनुष्य होता है
tatastu nidhanaṁ prāptaḥ kālaparyāyacoditaḥ | adharmasya kṣayaṁ kṛtvā tato jāyati mānuṣaḥ ||
Pagkaraan, sa pag-ikot ng Panahon na nagtutulak sa kanya, sumasapit siya sa kamatayan; at matapos maubos ang nalalabing adharma (kawalang-katuwiran), muli siyang isisilang bilang tao.
युधिछिर उवाच
Educational Q&A
The verse presents a karmic-ethical sequence: death comes by the impetus of Time, and after the effects of adharma are exhausted, the being attains human birth again—implying moral causality and the temporality of karmic results.
In Yudhiṣṭhira’s discourse context, the statement explains the post-mortem trajectory of a person: Time brings about death, and once the remaining consequences of unrighteous actions are worked off, the individual is reborn as a human.