. 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.

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 'employin