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. 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.
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