934.  To look upon everything in the universe as one’s own.  Soul is the highest aspiration of a righteous person.  It is yoga that enables one to attain to this highest ideal of existence.  One who realises this is said to be a true Brahmana, a really regenerate person, in fact, a god on Earth.  Adhiyajna and Adhidaivata are words that signify the Soul.

935.  What the distinction is between anta and nidhan is not obvious.  The commentator is silent.  K.P.  Singha translates the verse correctly.  The Burdwan translator makes utter nonsense of the words in the second line.

936.  Whether karma is swabhava or jnanam means (as the commentator explains) whether it is obligatory or optional.  Jnanam, of course, means here jnana-janakam, i.e., leading to knowledge.  Knowledge is essential to success or emancipation.  If acts become necessary for leading to knowledge, the doubt may then arise that they cease to be obligatory, for knowledge may be supposed to be attainable otherwise than by acts.  K.P.  Singha translates this verse correctly, the Burdwan translator incorrectly, and, as usual, misunderstands the gloss completely.

937.  The first line of this verse is exceedingly terse.  The construction, as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam (jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih.  One cannot help admiring Nilakantha for his patience and ingenuity.

938.  Daiva is explained by the commentator as Grahah or Kalah.  I think, it is used to signify some kind of blind force whose origin is untraceable.  Hence, I render it necessity.  Vritti in verse 5 is evidently Exertion, for the word implies course, of conduct, Avivekam is samuchchayam or a combination of all the three.

939.  Inspired with doubt,’ with reference to the declarations of the Srutis.  ‘Possessed of tranquil souls,’ i.e., not penetrated by doubts of any kind.

940.  In the Treta and the other Yugas people are seen professing attachment or devotion to one only of the Vedas and not to the others, be it the Richs, the Samans, or the Yajuses.  The speaker, dissatisfied with this refers to the Krita age as one in which such difference of faith were not observable.  The men of that age regarded all the Vedas equally, and, in fact, as even identical.

941.  Jiva or Chit becomes puissant and succeeds in creating the universe by means of penance.  By penance one attains to Brahma, and, therefore, universal puissance.  This has been sufficiently explained in the previous Sections.

942.  This is one of the most important verses in this section, for, as the commentator explains, this furnishes the answer to the question proposed in the previous section, viz., ‘what is that knowledge?’ In the Vedas both acts and knowledge have been spoken of.  In the province of acts, Brahma has been represented as Indra and the other gods.  Brahma, therefore, as spoken of there, is ‘gahana’, or hidden to (or inconceivable by) even those that are conversant with that province or sphere of the Vedas.  In the Vedanta, again, knowledge or Vidya has been spoken of as the means by which to attain to Brahma.  The knowledge or Vidya, therefore, which is the subject of the question, is not what is implied by Pravritti dharma or by Nivritti as used in the previous section.