1551.  Dehat is Deham prapya.  Yena is yena pumsa.  Upapaditam has reference to panchatwam in the previous verse.  The sense of the verse is this:  he who meets with a sudden death in a tirtha or sacred place, does not become emancipated but obtains another body in his next life similar to the one he loses.  Adhyanam gatakah is that though set or placed on the path of Emancipation, yet he becomes a traveller:  his state is due to the inglorious manner of his dissolution.

1552.  The object of this verse is to show that the man dying in a sacred place becomes reborn as a Rudra or a Pisacha and quickly attains to Emancipation in consequence of his contiguity to Siva.  Mokshabhuteshu is Moksha-yogyeshu.  The neuter form of taddeham is arsha.

1553.  Gunanancha in the second line of verse 14 refers to the objects of the senses, which, as explained in previous Sections, have no independent existence, for they exist only as they exist in desire.  The compound of the primal essences and the other things mentioned assumes different shapes through the force of the desires of previous lives.

1554.  Acts are all perishable in respect of their consequences.

1555.  It is difficult to give foreigners an idea of what is called Apamrityu.  All deaths that are caused by such accidents as involve ignominy are called Apamrityu.  Death from snake-bite, from a fall, by drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556.  Both yasya and sa refer to the foe called Ignorance.’  Rajaputra is a vocative.  Paraiti is nasyati.

1557.  Vanchate is preceded by kamena understood.

1558.  It has been explained in previous sections that sreyas or nisreyas means good or excellent as applied to moral merit.

1559.  By buddhiman is meant the man who is freed from attachment.  Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560.  Karanapekshi is thus explained by the commentator:  karanaphaladanatmika kriya tannirvittyapekshi.  The sense is that sin can never be destroyed except by endurance of its fruits.

1561.  The sense is that after the manner of the fabulous gem, Jiva attracts to itself, through Yoga, the status of Brahma.

1562.  The Burdwan translator, without understanding the commentary, makes utter nonsense of this verse.  K.P.  Singha is not far wrong, but he does not bring out the principal point which is sought to be inculcated here.  Sesame seeds are repeatedly mixed with fragrant The more they are so mixed the more fragrant do they become.  After the same manner, men acquire the quality of Sattwa by associating with persons of cleansed souls.  The measure of Sattwa is dependent on the measure of the association.

1563.  The track is that of Knowledge.  Vide verse 3 above.