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 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.