ver, 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 'w