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 fruits of their good acts and endure those of their evil ones.

529.  Literally, the verse runs,—­what is that which would forsake a creature that is destitute of etc.,’ meaning that such a creature has been already forsaken by everything.  Hence, ’the worm that is destitute of speech, etc.’ is destitute of everything.  Its condition is really fraught with great misery.

530.  Jugupsita smritih jata is the paraphrase.

531.  Swairini-kule implies, as the commentator explains, the race of Munis.  Swam (Dharamaya) irayati is the etymology.  Ajnata-charitam-dharan applied to Krishna-Dwaipayana.  If it be read charam it would refer to Maitreya.

532.  Prithagatman implies one whose soul is still invested with upadhis; Sukhatman is one whose soul has transcended all upadhis.

533.  This literal version of the verse yields no sense.  The meaning, however, is this:  Atichccheda or Atichcchanda implies a hyperbolic statement, Ativaua means a paradox.  It is said that by gift of even a palmful of water one may attain to a place which is attainable by a hundred sacrifices.  This ordinance, which looks like a hyperbole, and its statement by Vedic teachers that looks like a paradox, fill me with wonder.  The Vedas say that no one attains to such a place without a hundred sacrifices.  This seems to be untrue, for people do reach it by making even slight gifts to deserving persons at proper times.

534.  The sense is that those who pursue carnal pleasures meet with misery as the end, and those who practise austerities meet with felicity as their reward.

535.  To obtain a sight of thee is the reward or result of my own acts.  A sight of thy person leads to prosperity, through the kindness thou cherishest for us.

536.  The sense is that an ascetic observant of penances, in whatever stage, and a man possessed of omniscience, are regarded as equal.

537.  Such an object can never be accomplished.  Hence thy paleness and leanness.

538.  Though completely innocent, thou hast yet been cursed.  The anxiety due to this has made thee so.

539.  Yamena praptam is the sense, as explained by the commentator.

540.  The sense is this; one should not accept gifts made by a butcher or slayer of animals.  Ten butchers are equal to a single oilman.  By accepting a gift from an oilman, therefore, one incurs ten times as much sin as by accepting a gift from a butcher.  In this way, the measure of sin goes on increasing according to the ratio given.  A Nripa, as explained by the commentator, means here a small chief.  A small king is equal to ten thousand butchers.  A great king, however, is equal to half of that, i.e., five thousand butchers, In other words, by accepting a gift from a great king, a man incurs as much sin as is a full five thousand times of the sin which is incurred by accepting a gift from a butcher.