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 verse.

1359.  The ‘mutable’ in all creatures is the combination of the five primal essences.  The ‘immutable’ in them is Jiva, or Chit as invested with ignorance.  The eleven modifications that constitute.  His essence are the eleven senses of knowledge and action with the mind.  Equipped with these eleven.  He drinketh the universe, i.e., enjoys it.  The rays are these senses themselves.  Equipped with the senses.  He enjoys the universe with the senses.

1360.  ‘His mind is in the Moon.’ i.e., His mind is the Moon.  The expression ‘waters in the Ganges,’ implies a distinction that does not exist between container and contained, for ‘Ganges,’ means the water so named.