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121. Vibhaga and Sarvaga, the commentator explains, are used for
indicating that thou art the universe as Vyashti and Samashti.
122. Some editions read susaranab, meaning thou art he who well protects
the universe.
123. The golden mail being the illusion of the Supreme Deity in
consequence of which the universe has become displayed.
124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.
125. The commentator explains that Tarangavit, which is literally
conversant with waves means one that is acquainted with the joys or
pleasures that arise from the possession or enjoyment of worldly things,
for such joys may truly be likened to waves which appear and disappear on
the bosom of the sea or ocean of Eternity.
126. The commentator explains that the binder of Asura chiefs refers to
the Supreme Deity's form of Vishnu in which he had bound Vali, the chief
of the Asuras. The plural form has reference to successive Kalpas.
127. The sense is that thou art he that is well conversant with the
ritual of sacrifices.
128. Or, it may mean that thou art he that has no vestments, for no
vestments can cover thy vast limbs.
129. Those that uphold others are, for example, the elephants that stand
at the different points of the compass, the snake Sesha, etc. What is
said here is that thou art the best of all these or all such beings.
130. The sense is that thou art Vishnu who is the foremost of the
celestials and thou art Agni who is the lowest of the celestials; i.e.,
thou art all the celestials.
131. The body is as it were a pit into which the soul falls, determined
by Desire and Ignorance.
132. Vasu, the commentator explains, indicates the Wind, for it means
that which establishes all things into itself.
133. Nisachara is one acting through nisa, or Avidya, i.e., one who
enjoys all objects, implying Jiva invested with Ignorance.
134. The Soul can view the Soul or itself, if it can transcend the body
with the aid of Yoga.
135. The commentator explains that the first word means that thou art
Hansa and that the second word means thou art Paramahansa.
136. Varhaspatya is a word that is applied to a priest. The deities first
got their priest for assisting them at their sacrifices. Human beings
then got theirs. Those born after Vrihaspati are Vrihaspatyas.
137. This word Nandivardhanah may also mean he that withdraws or takes
away the joys previously conferred.
138. The language of the Veda is divine. That of the scriptures is human.
139. Literally, crown of the head.
140. i.e., that succeeds in effecting his Emancipation.
141. Mahanakha refers to the incarnation of Narasingha or the Man-lion
assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.
Maharoman has reference to the form of the mighty or vast Boar that the
Supreme Deity assumed for raising the submerged Earth on his tusks.
142. Mahamuni may mean either one that is very mananasilah or one that is
exceedingly taciturn.
143. How the world has been likened to a tree has been explained in the
Moksha sections of the Santi Parvan.
144. This is explained in the sense of no one being able to enquire after
Brahman unless he has a body, however subtile, with the necessary senses
and understanding. It may also mean that the tree of the world furnishes
evidence of the existence of the Supreme Deity.
145. Both the vernacular translators have rendered many of these names
most carelessly. The Burdwan translator takes Yaju as one name and
Padabhuja as another. This is very absurd.
146. These are the ten previously enumerated, beginning with residence in
the mother's womb and ending with death as the tenth, with heaven the
eleventh and Emancipation the twelfth.
147. It should be remembered that Kali which is either the age of
sinfulness or the presiding deity of that age and, therefore, a
malevolent one, is highly propitious to Emancipation. The world being
generally sinful, those who succeed in living righteously in this age or
under the sway of this malevolent deity, very quickly attain to heaven if
heaven be their object, or Emancipation if they strive for Emancipation.
148. Implying that thou assumest the form of the constellation called the
Great Bear, and moving onward in space causest the lapse of Time. This
constellation, in Hindu astronomy, is known by the name of Sisumara
because of its resemblance with the form of a tortoise.