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
(add, 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 apart 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) whether it is obligatory or optional.
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