In the wake of Ananda follows the peace (Santi) of Brahman, in which even the tumultuous waves of the ocean of joy become perfectly calm and present a delightful sight. This is quietism at its highest; the Caitanya of the dynamic, conscious force having resumed its original, restful, contemplative mood of a serene, unnamable bliss. When the sage attains this stage of the silent, blissful condition of being one with Brahman, will it be ever possible for him to harbour any jealousy, ill-will or revenge against any one else? For, that will only drag him down from that exalted position of Brahmanic peace to the commonplace level of division, duality, fued and misery. Besides, he knows that to be jealous is only to sow the seeds of jealousy in others, and to have nothing in return except spoiling one’s own mental condition. Therefore it is that the saint is always careful to be above the taints of vice and sin. To say, however, that he transcends both sin and merit, and vice and virtue, does not at all mean, as some false Vedantins wish us to believe, that he indulges promiscuously in doing sin and merit, but that before transcending virtues and merit, he has already transcended every vestige of sin and vice. The transcendence of sins and vices refers to the non-committing of them at any time; while the transcendence of merit and virtues refers not to the non-committing of them but to the non-attachment to egoism which might perhaps stick to him. As a matter of fact, as Śri Madhvācārya suggests, the practice of virtue must continue even after the realization of God. Thus considered, the transcendence of virtue is for all practical purposes a misnomer. In short, it is the perfection of the purity of mind-and this, we think, is the essence of all moral and spiritual life-that will keep the saint aloft in the Kingdom of God. So, for this as also for ‘Lokasangraha’ the practice of virtues and virtuous acts to the end of life is absolutely necessary.