e colour of the lotus. By 'eyes turned inwards' is meant one whose gaze
is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is
nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the
swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva
wanders in space; he is a fish in the net, i.e., as Jiva, invested with
Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the
universal deluge. Samvartaka and Valahaka are the two clouds that appear
on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to
him, one connected with all things as cause is Mili. It is duplicated to
show that Siva is always so. I prefer taking the word as meaning 'cause
of causes.' 'The bearer of Danda, with, again, a bald head' is a
Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and
Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the
arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman
Sandhatri is he who joins all things into one; the second Vidhatri means
the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here
preached. In his incarnation of Krishna, Vishnu sported with the children
of the cowherds of Vrinda and sportively lowed as a cow. He also
protected the kine of Vrinda from floods, poison, etc. Govrisheswara is
Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when
coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy
form of Amrita.' Durdharshah is incapable of being frightened. Durvishah
is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as
the acceptor of all things that are rejected by others. In this consists
his true divinity, for to the Deity nothing in the universe can be
unacceptable or worthy of being cast off. The ashes of the funeral pyre
are his, the poison produced by the churning of the ocean was his. He
saved the universe by swallowing the poison on that occasion.

1433. Tush