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78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima,
eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the
bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the
plane of consciousness; Adhiyajna--one conducting the sacrifices residing
in the heart of the jivas.
79. i.e., they attain to Emancipation when they behold thee in the
firmament of their own hearts, or succeed in identifying their own souls
with thee.
80. The guha or cave in which Brahman is concealed is the heart of every
living creature.
81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,
Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,
Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is
called Bhava; in that of fire, he is called Rudra; in that of Hotri he is
called Pasupati; in that of the Sun, he is called Isana, in that of the
Moon, he is called Mahadeva; in that of Space, he is called Bhima; in
that of Earth, he is called Sarva; and in that of wind, he is called
Ugra. Compare the benediction in Kalidasa's Shakuntalam.
82. The cave in which Mahadeva has been concealed is the cave of the
Scriptures: probably, difficult texts.
83. The sense is that these persons have not to make any extraordinary
efforts for beholding thee. Their devotion is sufficient to induce thee
to show thyself unto them.
84. Devayana and Pitriyana are the two courses or paths by which the
departed have to attain to their ends. Those going by the former reach
the Sun; while those that go by the latter reach the Moon.
85. The first is that which is according to the rites inculcated in the
Srutis; second is according to the procedure laid down in the Smritis,
and the third is the way or manner constituted by Dhyana or meditation.
86. Vide Sankhya karika. With original Prakriti, the seven beginning with
Mahat and Ahankara and numbering the five Tanmatras.
87. Both the vernacular translators render the last verse most
erroneously. K.P. Singha skips over every difficulty. In the Anusasana,
this characteristic of his is more marked than in the Santi. The Burdwan
translators very rarely skip over a verse, but they are very generally in
the wrong. Nilakantha explains that Devesah is Brahma. The meaning,
therefore, is that Tandi said unto me those secret names which Brahma had
applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,
in the vocative, is incorrect.
88. i.e., if recited, it destroys all fear or Rakshasas, for these either
fly away at its sound or are even killed.
89. i.e., it has the merit that is attached to either Meditation or Yoga.
90. Both Sthira and Sthanu imply immutability or freedom from change.
91. The commentator explains that Bhava is here used in the sense of that
from which all things now and into which all things merge when the
universal dissolution comes. Or, it may imply, mere existence, without
reference, that is, to any attribute by which it is capable of being
described or comprehended.
92. i.e., Virat or vast or Infinite.
93. The task of rendering these names is exceedingly difficult. In the
original, many of these names are such that they are capable of more than
one interpretation. The commentator often suggests more than one meaning.
Each name would require a separate note for explaining all its bearings.
Niyata is literally one who is observant of fasts and vows and who has
restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.
Smasanu is either a crematorium, the place where dead creatures lie down,
or, it may mean Varanasi, the sacred city of Siva, where creatures dying
have not to take rebirth. Siva is both a resident of crematoria and of
Varanasi.
94. Or, the universe is displayed in thee.
95. Probably, what is said here is that Mahadeva is the Pratyag Soul free
from ignorance.
96. By Niyama is meant purity both internal and external, contentedness,
with whatever is got, penances, Vedic studies, meditation on the Deity,
etc.
97. Nidhi implies the largest number that can be named in Arithmetical
notation. Hence, it implies, as the commentator correctly explains, the
possessor of inexhaustible felicity and gladness.
98. Sahasraksha is either Indra or possessor of innumerable eyes in
consequence of Mahadeva's being identical with the universe. Visalaksha
is one whose eyes are of vast power, because the Past and the Future are
seen by them even as the Present. Soma implies either the Moon or the
juice of the Soma i.e. the libations poured in the sacrificial fire. All
righteous persons, again, become luminaries in the firmament. It is
Mahadeva that makes them so i.e., he is the giver of glorious forms to
those that deserve them.
99. Many of these names require comments to be intelligible. Ketu is no
plant but Hindu astronomers name the descending node of the Moon by that