1491. The construction of this verse is very difficult. The order of the words, is—Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya prabhavishnuh.
1492. Persons crowned with Yoga-success are competent to enter the bodies of others and deprive the latter of the power of will. Indeed, the belief is that the latter then become mere automata incapable of acting in any other way except as directed by the enlivening possessor.
1493. The etymology of Pinaka is panina anamayat. The initial and final letter of pani (pi) and the middle letter of anamayat (na), with the suffix ka make Pinaka.
1494. The last half of the last line may be taken as applying to Usanas.
1495. The vriddhim that Mahadeva saw could not be his own, for the greatest cannot be greater. The commentator, therefore, is right in holding that vriddhim refers to the greatness of Usanas within Mahadeva's stomach.
1496. The sa refers to Usanas and not to Mahadeva, as the commentator rightly points out.
1497. i.e., the religions of all the orders and all the modes of life.
1498. The scriptural injunctions are that one should sacrifice in honour of the gods, pour libations on the sacred fire, make gifts etc. In these exists Righteousness.
1499. The grammar of the third line is a little involved. Tasmin refers to Dharme. Supply nisthavantah after tasmin. The sense, of course, is that believing in the efficacy of righteousness, people of all modes of life accomplish the duties of their respective modes.
1500. The sinful become intermediate animals. The virtuous attain to heaven. They that are both virtuous and sinful attain to the status of humanity. They that acquire Knowledge become Emancipated.