924.  Both the Vernacular translators skip over the word paribhava in the second line of verse 6.  The commentator correctly explains that swabhava in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah.  Paribhava, he explains is paritah swasya itaresham bhavah.  The first refers to the Nihilists, the second to the Lokayatikas or to verses 3 and 4 respectively.

925.  It is by the wisdom that all these results are achieved.  Wisdom is the application of means for the accomplishment of ends.  Nature, never rears palaces or produces vehicles and the diverse other comforts that man enjoys.  He that would rely upon Nature for these would never obtain them however long he might wait.  The need for exertion, both mental and physical, and the success which crowns that exertion furnish the best answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.  The word tulyalakshanah is skipped over by both the Bengali translators.

926.  By para is meant the Chit or Soul, by avara, all else, i.e., non-ego or matter.  The words Prajna, Jnana, and Vidya are all as used here, equivalent.  The second line of this verse is wrongly rendered by both the Bengali translators, the Burdwan translator, as usual, not understanding the words of the gloss he quotes.

927.  It is difficult to render the word cheshta as used here.  Ordinarily it implies effort or action.  It is plain, however, that here it stands for intelligent energy, implying both mental and physical effort or action, for its function is to distinguish or differentiate.

928.  The itarani do not refer to Pisachas as rendered by K.P.  Singha, but to birds which are called Khechare or denizens of the sky or air.  Khechara may include Pisachas, but these are also Bhuchara or denizens of the surface of the earth.

929.  The commentator explains that for ascertaining who are uttama or foremost, the middling, or intermediate ones are first spoken of and their distinctions mentioned in the following verses.  Of course, the foremost are foremost, and the intermediate ones can never be superior to them.  For all that, intermediate ones are observers of the duties of caste; the foremost ones are not so, they having transcended such distinctions; hence, tentatively, the ignorant or popular opinion is first taken, to the effect that the observers of caste are superior to those who do not observe Jatidharma.

930.  This probably means that as the Vedas had not been reduced to writing, their contents rested or dwelt in memories of men versed in them.

931.  To understand what is birth and what is death, and to avoid birth (add, therefore, death), are the highest fruits of knowledge of the Soul.  Those that have no knowledge of the Soul have to travel in a round of repeated rebirths.

932. i.e., of power that comes of Yoga.

933.  The word para (the locative form of which is used here) always means that which is high or foremost.  It is frequently employed to mean either Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para has but one and the same meaning.  The Burdwan translator takes it for ‘Scriptures other than the Vedas.’  K.P.  Singha skips over it.  Of course, savda-Brahma stands for the Vedas.