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name. Hence Rahu is the ascending node of the Moon. Graha, is that which
seizes; Grahapati is Mangala, so called for its malevolence, Varah is
Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu
mythology, Sukra is a male person, the preceptor of the Daityas and
Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.
Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the
lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away
from Siva, but the latter pursued it and shot his arrow at it for
destroying it downright.
100. Suvarna-retas is explained by the commentator as follows: At first
he created water and then cast his seed into it. That seed became a
golden egg. It may also mean that Mahadeva is Agni or the deity of fire,
for gold represents the seed of Agni.
101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance
and Desire, with him. In consequence of this seed, Jiva travels from one
world into another ceaselessly. This seed, therefore, is the conveyance
or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called
the rider, and the body is the car that bears the Soul on it.
102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty
beings that wait upon Mahadeva. This make up the first hundred names. The
commentator takes Avala and Gana together.
103. Digvasas means nude. The Puranas say that for stupefying the wives
of certain ascetics, Mahadeva became nude on one occasion. The real
meaning, however, is that he is capable of covering and does actually
cover even infinite space. In the sense of nude, the word means one that
has empty space for his cover or vestments.
104. The meaning is that with thee Knowledge is penance instead of actual
physical austerities being so. This is only another way of saying that
thou hast Jnanamayam Tapah.
105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.
106. Harikesa means one having the senses for one's rays, i.e., one who
displays all objects before the soul through the doors of the senses. The
meaning is that Mahadeva is he through whose puissance the mind succeeds
in acquiring knowledge through the senses.
107. Krishna is explained by the commentator thus. Krish is a word
signifying Bhu or Existence. The letter n (the palatal one) signifies
nivritti. Hence Krishna is anandatanmatra.
108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti
kapah. So called because of the incident noted in the text, for the
matted locks of Mahadeva had sucked up the river Ganga when it first fell
from heaven. Then Rit means sovereignty or lordship. Riddah is one that
gives sovereignty. Combining the two, the compound Kaparddin is formed.
109. Nabhah means space which implies puissance. That Nabhah is the
sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are
vicious.
110. The deities are said to move about during the day, while the Asuras
and Rakshasas during the night. What is said, therefore, here is that
thou art the deities and thou art their foes of the Daityas and others.
111. Sound, only when manifested, becomes perceptible. When unmanifest
and lying in the womb of eternal space, it is believed to have an
existence. Unmanifest Brahman is frequently represented as anahatah
savdah or unstruck sound.
112. These four ways are as enumerated by commentator, Visva, Taijasa,
Prajna, Sivadhyana.
113. It may also mean that thou art he called Buddha who preached against
all sacrifices.
114. The commentator explains that Mahadeva's defeat at the hands of
Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
even as Krishna broke his own vow of never taking up arms in the battle
of Kurukshetra, for honouring his worshipper Bhishma who had vowed that
he would compel Krishna to take up arms.
115. The sense is this: when the universal destruction cones and all
becomes a mighty expanse of water, there appears a banian tree under
whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.
116. It may also mean that thou art he at whose approach all the Daitya
troops fled in all directions.
117. i.e., thou art Time itself. This is the implication.
118. By these three names what is indicated is that Mahadeva is a
householder, it Sanyasin and a forest-recluse. House-holders bear a tuft
of hair on their heads, Sanyasins have bald heads, while forest recluses
or Vanaprasthis have matted locks.
119. The sense is that Brahman is felt by every one in the firmament of
his own heart. Mahadeva, as identical with Brahman is displayed in the
heart that is within the physical case. Hence, he may be said to take
birth or appear in his effulgence within every one's body.
120. Kalakatankatah is explained by the commentator as follows:--Kala is
Yama. He is covered over with the illusion of the Supreme Deity. This all
covering illusion, again, has the Supreme Deity for its cover. Thou art
that Supreme Deity.