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
(and, 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 a part 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.

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)