511.  Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.  Kalaya is Pisum Sativum, Linn.  Mudga is Phaseolus Mango, Linn.  Atasi is Linum usitattisimam, Linn.

512.  A Kanka is a bird of prey.

513.  He is repeatedly struck with the clubs and hammers and mallets.  He is frequently impaled.  He is confined with fiery vessels.  He is dragged with forests of sword-blades.  He is made to walk over heated sand.  He is rubbed against thorny Salmalis.  The Salmali is the Bombox Malabaricum.

514.  The commentator explains that Nishpava means Rajamasha which is a kind of bears.  It is the Dolichas catjung.  Halagolaka is a long-tailed worm.

515.  A Krikara is a kind of partridge.  It is spelt also as Krikala or Krikana.  A Vartaka is a sort of quail.

516.  Tailapayin is, literally, one that drinks oil.  That name is applied to a cockroach.

517.  Vyathitah and vyadhitah are the correct readings.

518.  That day is sterile or lost in which no gift is made of 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.