46.  The commentator explains that by saying that Maheswara is in the heart, etc., what is stated is that he is the several cases of which Jiva is made up while in his unemancipate state, viz., the Annamaya kosha, the pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha.  What is meant by Yogatman is that he is the Soul or essence of Yoga of the Chidachidgranthi, i.e., the Anandamaya kosha.  By Yogasanjnita is meant that he is Yoga or the Twam padarthah.

47.  The meaning seems to be this; the man that is not devoted to Mahadeva is sure to be subjected to misery.  His distress will know no bounds.  To think that such a man has reached the lowest depth of misery only when from want of food he has to live upon water or air would not be correct.

48.  Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and the bhava of all bhutas, i.e., all the living creatures.

49.  Without the Srutis, He cannot be comprehended, for he is above all dialectics or arguments.  The object which the Sankhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him.

50.  Mahadeva, has spoken of as Brahma, first filled Space with his energy.  Space forming, as it were, the material with which everything else was created.  Having filled Space as it were with creative energy, he created the primeval egg and placed Brahma or the Grandsire of the universe within it.

51.  Tanmatras are the subtile elements, those which we perceive being gross ones.

52.  Here Mahadeva is represented as Supreme Brahman.  Hence, the Being that created Brahma, Vishnu, and Rudra, derived his power to create from Mahadeva.  Thus Mahadeva is Unmanifest Brahma.

53.  Sampadayitum is aisaryyena samyojayitum.  The difficulty lies in the first line; the ablative is to be taken as yabartha or lyablope.

54.  This is an instance of crux; adhipati is a verb of incomplete predication, implying etya or encountering.

55.  Here the compassion of Mahadeva is shown.  The commentator explains that eshu refers to these words; chatanachetanani would include all animate and inanimate existences.  The word adi following implies heaven and all unseen entities.  Avyaktamuktakesa is a periphrasis for jiva; avyaktam aspashtam yathasyattatha muktah bhanti tirohitam nitya-muktatwama sya is the explanation offered.  This is, no doubt correct.  The sense then is that all this has flowed from Maheswara and exists for being enjoyed by Jiva.

56.  The allusion is thus explained by the commentator; once upon a time the seed of Mahadeva fell upon a blazing fire.  The deity of fire removed it, unable to consume it.  The seed, however, thus removed became converted into a mountain of gold.  Haimagiri is not Himavat or the mountains of Himalayas as the Burdwan translation wrongly renders it.

57.  Ardhe sthita kanta refers to the transformation of Mahadeva into a form half of which was male and half female, the male half being the half of his own usual form, and the female half the form of his dear spouse Uma or Parvati.  This transformation is known by the name of Haragauri.