me to be contradictory.  A doubt has, therefore, arisen in our mind respecting the duty of abstaining from meat.  What are the faults that one incurs by eating meat, and what are the merits that one wins?  What are the demerits 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 the merits and demerits of him who kills a living creature for another?  Or of him who eats meat buying it of others?  I desire, O sinless one, that thou shouldst discourse to me on this topic in detail.  I desire to ascertain this eternal religion 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 endued with excellent indications?

“Bhishma said, ’Listen to me, O, scion of Kuru’s race, what the merit is that attaches to abstention from meat.  Listen to me as I declare to thee what the excellent ordinances, in truth, are on this head.  Those high-souled persons who desire beauty, faultlessness of limbs, long life, understanding, mental and physical strength, and memory, should abstain from acts of injury.  On this topic, O scion of Kuru’s race, innumerable discourses took place between the Rishis.  Listen, O Yudhishthira, what their opinion was.  The merit acquired by that person, O Yudhishthira, who, with the steadiness of a vow, adores the deities every month in horse-sacrifices, is equal to his who discards honey and meat.  The seven celestial Rishis, the Valakhilyas, and those Rishis who drink the rays of the sun, endued with great wisdom, applaud abstention from meat.  The Self-born Manu has said that that man who does not eat meat, or who does not slay living creatures, or who does not cause them to be slain, is a friend of all creatures.  Such a man is incapable of being oppressed by any creature.  He enjoys the confidence of all living beings.  He always enjoys, besides, the approbation and commendation of the righteous.  The righteous-souled Narada has said that that man who wishes to increase his own flesh by eating the flesh of other creatures, meets with calamity.  Vrihaspati has said that that man who abstains from honey and meat acquires the merit of gifts and sacrifices and penances.  In my estimation, these two persons are equal, viz., he who adores the deities every month in a horse-sacrifice for a space of hundred years and he who abstains from honey and meat.  In consequence of abstention from meat one comes to be regarded as one who always adores the deities in sacrifices, or as one who always makes gifts to others, or as one who always undergoes the severest austerities.  That man who having eaten meat gives it up afterwards, acquires merit by such an act that is so great that a study of all the Vedas or a performance, O Bharata, 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,