943.  The second line of this verse corresponds with the second line of verse 87 of Chapter II of Manusmriti.

944.  They are seen and not seen is an idiomatic expression for ’becoming invisible.’

945. i.e., kine do not yield copious and sweet milk; the soil ceases to be fertile; water ceases to be sweet; and the medicinal and edible herbs lose their virtues of healing as also their flavour.

946.  The commentator thinks that Swadharmasthah is connected with asramah in the first line.  I prefer the more obvious construction.

947.  Varshati means pushnati.  Angani means the observances necessary for the practice of Yoga as also all kinds of rites and vows.  The Vedas cause these to grow, and they, in their turn, aid all students of the Vedas in achieving their purposes.

948.  Prabhavah is uttpattih, or origin; sthanam is poshanam.  Both the Vernacular translators skip over the last word, thinking that prabhavasthanam, is one word.  The commentator notices them as separate.  In the beginning of the second line, yatra is understood, Swabhavena, is explained by the commentator as Brahmabhavena, natu vikritena rupena.  I think the explanation is correct, and have adopted it accordingly in the text.

949.  Yatha in the first line of verse means, as the commentator explains, yat prakarakam.

950.  The commentator points out that by these four words the four modes of life are indicated.

951.  The commentator explains that this means that amongst embodied creatures they that are ignorant take those great entities which are really non-ego for either the ego or its Possessions.

952.  The commentator explains that the object of this verse is to show that the Yoga view of the Soul being only the enjoyer but not the actor, is not correct.  On the other hand, the Sankhya view of the Soul being neither the enjoyer nor the actor, is true.  The deities, remaining in the several senses, act and enjoy.  It is through ignorance that the Soul ascribes to itself their enjoyments and their actions.

953.  I render Bhutatma by knowledge, following the commentator who uses the words buddhyupadhirjivah for explaining it.

954.  Niyama and Visarga are explained by the commentator as ‘destruction’ and ‘creation.’  I prefer to take them as meaning ’guiding or restraining,’ and ‘employing.’  Practically, the explanations are identical.

955.  What is meant by the objects of the senses residing within the bodies of living creatures is that (as the commentator explains) their concepts exist in ‘the cavity of the heart’ (probably, mind) so that when necessary or called for, they appear (before the mind’s eye).  Swabhava is explained as ‘attributes’ like heat and cold, etc.