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.
Pages:
2919
2920
2921
2922
2923
2924
2925
2926
2927
2928
2929
2930
2931
2932
2933
2934
2935
2936
2937
2938
2939
2940
2941
2942
2943