1514.  Yathatatham is sthula-sukshma-taratamyena.  The sense is that all acts done knowingly produce fruits according to their nature.  If gross, the fruits produced are gross; if subtile, the fruits produced are subtile.

1515.  The speaker’s opinion is that all acts are productive of fruits.  If good, the fruits are good.  If bad, the fruits are bad.  There is this difference, however, between acts done knowingly and those done in ignorance:  the former produce commensurate fruits i.e., if gross, their fruits are gross; if subtile, the fruits are subtile; but the latter produce fruits that are not so, so that even if heinous, the fruits do not involve a large but only a small measure of misery.  There is no other difference between the two kinds of acts.

1516.  The object of this verse is to show that such acts form the exception and they are kept out of my sight in this discourse on acts.  The Rishi Viswamitra caused the death of the hundred sons of Vasishtha, and yet he had not to go to hell for it.

1517.  The sense seems to be that when even such near relatives are cast off if found to be wanting in affection, the fact cannot be gainsaid that people never do good to others except when they hope to benefit themselves by such acts.

1518.  What is intended to be said is that the acceptance of a gift from a superior person is equal in point of merit to a gift made by a poor person.  A wealthy man, by making a gift, earns greater merit than by accepting a gift.

1519. i.e., by Dhyana and Dharana.

1520.  This has reference to Usanas’ attaining to the status of a planet (Venus) in the firmament.

1521.  Nadantah is one word.  It means Hinsa-sunyah.  Danti cchinatti iti danta.  Its reverse is Nadantah.

1522.  Nirdishta refers to Seva.

1523. i.e., they take the hues of the society they keep.  Hence, it is very desirable for them to live with the good.

1524.  This son of Dhatri is the god of the clouds.

1525.  The Burdwan translator gives a most ridiculous version of the expression Dhigdandasasanah.  Unable to catch the sense, which however is certainly very plain, he actually interprets the words to mean ’living under the sway of king Dhigdanda.’  K.P.  Singha gives the correct meaning.

1526.  In this verse also, the Burdwan translator takes Dhigdanda as the name of a king.  He gives an equally ridiculous version of the second line.  Abhyagachchan is explained by the commentator as having vishayan understood after it.  The sense is that they began to enjoy all objects of the senses to an excess.  Both Devan and Brahman are accusatives governed by Avamanya.  K.P.  Singha translates both the lines correctly.

1527.  This verse is taken as a metaphorical statement.  The three Asuras are, of course, Kama, Krodha, and Lobha.  Gaganagah (staying in the firmament) is interpreted as ‘existing in Maya’.  Sapurah as ’with their gross, subtile, and potential forms;’ ’felled on the earth is explained as ‘merged into the pure chit.’  The whole is taken to imply a spiritual destruction of all the evil passions and a restoration of man to his original state of purity.