re offers
another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to
explain it as 'one who brings together all creatures.' Purusha is full;
as applied to Narayana, it, of course, means one who has no defect but
who is the sole representative of fullness. Sukla or Suddha or pure.
Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.
Munjakesa, is possessed of yellow hair, or hair of the hue of Munja
grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was
as efficacious as a course of the austerest penances. Of course, in
consequence of that and my other penances great have been the rewards
that I have enjoyed. It seems, however, that the full measure of rewards
has not been reaped; the remnant is to be enjoyed by me now, for I am
about to ask thee about the fruits of acts. Sacred and highly auspicious
is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by
abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,
i.e., the usual course of mental training necessary for Yoga. What the
speaker intends to lay down in this verse is that sacrifices are not
entirely useless. These may lead to chitta-suddhi or the cleansing of the
heart, which, when attained, leads to knowledge of Him or the Soul or to
Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two
acts. No one likes the stains the body may catch to remain unwashed or
unwiped off. Similarly, no one should neglect to wash off the faults that
the heart may catch. There is no comparison between the two acts with
regard to the degree of effort necessary to accomplish each.

1355. 'Efforts born of practice' refer to both external and internal
Sadhana.

1356. Karmaviseshan is explained by the commentator as equivalent to
ragaviraga-hetun.

1357. Sampravartante and tishthanti are thus explained by the commentator.

1358. In the previous verses the speaker describes the training that one
should undergo. In this and the following ones, he speaks of the object
to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,
tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is
sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies
must be grasped for understanding this v