vowed that
he would compel Krishna to take up arms.

115. The sense is this: when the universal destruction comes 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, a 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.

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 sn