food.

519. Kama and krodha are mentioned: but the use of cha gives by
implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing
them into infinite small parts, to cast them off from oneself to others.
It is painful to see how the Burdwan translators misunderstand verses 2
and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The
sense of this verse seems to be this: such a man leaves no trace behind
him, for he becomes identified with Brahma. He is, therefore, said to be
apada. The deities on the other hand, are padaishinah, for they desire a
fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think
how one would feel if another were to refuse the solicitations one
addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting
others to it one becomes guilty. By mentally committing an act of
slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A
taste or predilection for meat is thus created. Hence, the best course is
total abstinence.

524. The sense is this: he who observes the vow of abstention from injury
comes to be regarded as the giver of life-breaths in this world. The
assurance given to all creatures of never injuring them on any occasion
is the Dakshina or Sacrificial present of the great sacrifice that is
constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam
(me) sa; Me he eateth, therefore, I shall eat him. The words following Me
he should be supplied in order to get at the meaning.

526. The sense is this: one, while endued with a human body injures
another, the consequences of that injury the doer will suffer in his
human body. One becomes a tiger and slays a deer. The consequences of
that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to
recollect the incidents of his past life is due to some meritorious act.
That meritorious act is the very sight of the sage which the worm has
been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the
intention of securing happiness. In other words, human beings also enjoy
the