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.
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