rd of this compound,
is vicious. The Burdwan translator adheres to the vicious reading and
wrongly renders the compound. K. P. Singha skips over it. Of course,
ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.

62. Mahadeva's body is half male and half female. The male half has
garlands of bones, the female half garlands of flowers. The male half has
everything that is rejected by others; the female half has all things
that are coveted by others. This particular form of Mahadeva is called
Hara-Gauri.

63. Girimala is explained by the commentator as one that sports on hills
and mountains.

64. All the texts have Bhavaghnaya. The correct reading, however, seems
to be Bhagaghnaya, especially as the reference to Andhaka occurs
immediately after.

65. Vishnu means here the foremost of sacrifices.

66. These articles must be offered to a visitor, whether he stands in
need of them or not.

67. All the texts read Kshirodasagaraschaiva. The correct reading is
Kshirodasagarasyaiva. The nominative may be construed with the previous
line, but the genitive would be better.

68. The commentator does not explain what is meant by
Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
what is implied is that flashes of lightning and the Thunder-fire looked
like eyes set upon that cloud. Go may also mean jyoti or effulgence.

69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.

70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
also the reading that the commentator notices, but when he explains it to
mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the l has been changed into the palatal n.
Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
transcending the influence of acts.

71. Thou art the adi of the ganas. By ganas is meant ganayante
sankhyayante iti ganah, i.e., tattwah.

72. The commentator explains this by saying that thou art the heavenly
felicity which creatures earn by means of their righteous acts. Acts,
again, are performed in course of Time whose divisions are caused by the
Sun.

73. It has been explained in previous Sections that by success in Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to