747.  After indriyartham, as explained by the commentator, prapyapi is understood.  There are two classes of indriyas, viz., those of knowledge and those for the performance of acts.  Escapes the obligation of rebirth, i.e., attains to Emancipation.

748.  Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam niratisayam.  The Burdwan translator, while using the very words of the commentator, mistranslates this verse:  The speaker desires to show the difference between the religion of Pravritti or acts and that of Nivritti or abstention from acts.  Those that follow the former cannot attain to Emancipation.  What they gain are certain good qualities mentioned in the next verse, which, however, are equally gained by the followers of the religion of Nivritti.

749.  The vow of Krichcchra consists of certain fasts.  Pass three days in water, i.e., stand in tank or stream with water up to the chin.

750.  The three Riks begin with Ritancha, Satyancha etc.  Every Brahmana who knows his morning and evening prayers knows these three Riks well.

751.  “With the aid of the mind” means yoga Dehakarma means one whose acts are undertaken only for the purpose of sustaining the body, i.e., one who does no act that is not strictly necessary for supporting life; hence, as the commentator explains, one who is free from all propensities leading to external objects.  Manovaham Pranan nudan, i.e., bringing to sending the vital breaths to the duct called Manovaha or Sushumna.  Though a physical act, its accomplishment becomes possible only by a long course of penances consisting in the withdrawal of the mind from external objects.  “Reducing the (three) attributes to a state of uniformity,” as explained by the commentator, means arriving at Nirvikalpa, i.e., at that state of knowledge which is independent of the senses.

752.  The Knowledge here spoken of is that knowledge which is independent of the senses.  What the speaker says is that such Knowledge is no myth but is sure to arise.  When it arises, its possessor comes to know that the external world, etc., is only the mind transformed, like the sights seen and sounds heard and thoughts cherished in a dream.  In the second line the results of that knowledge are declared.  The mind of a Mahatma is mantra-siddha, i.e., has won success by the meditation of the initial mantra, or om; it is nitya, i.e., eternal, meaning probably that though the result of Maya or Avidya, it is no longer subject to rebirth; it is virajas, i.e., free from desire and passion, and lastly it is Jyotishmat or luminous, meaning Omniscient and Omnipotent.  The commentator cites a passage from Vasishtha’s treatise on yoga which declares the same results as consequent on the attainment of Knowledge.  It is, of course, implied that in attaining to such a state, the mind as mind must be destroyed or merged into the Soul and the Soul, with knowledge only for its attribute, must exist.  In the previous verse emancipation after death has been spoken of.  In this jivan-mukti or emancipation in life is referred to.