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