ahadeva is infinite.

174. Once Brahma asked Surabhi to bear evidence before Vishnu to the
statement that Brahma has seen the foremost part of Siva. Surabhi having
given false evidence out of fear for Brahma was cursed by Siva that her
offspring will eat unholy substances.

175. Uma is another name for Brahmavidya.

176. Falling from the celestial regions, the river Ganga was held by
Mahadeva on his head, among his matted locks. At the earnest
solicitations of King Bhagiratha he gave her out so that flowing along
the surface of the Earth she met the ocean, first passing over the spot
where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The
reading noticed by the commentator is Pitatma, meaning gold-complexioned.
The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four
sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are
his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called
Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
is bhagvat. The sense is that unless one becomes conversant with all the
modes of worshipping Bhava, i.e., in thought, word and deed, and unless
one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at
the penances of men and done their best to nullify those penances by
despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always
spoken of as a union of the sexes for practising all religious duties
together. The king asks, how can this be. Marriage, as seems to him, is a
union sought for pleasure. If it be said that the two individuals married
together are married for practising religious duties jointly, such
practice is suspended by death. Persons act differently and attain to
different ends. There is, therefore, no prospect of a reuni