58.  The associates of Mahadeva are called Gana.  Deva is in the vocative case.  The Burdwan translator wrongly takes deva-ganah as a compound word and makes a mess of the meaning.

59.  The Bombay reading is Vihitam karanam param.  The commentator adopts it, and explains it as vihitam, ajnatam sat jnapitam; param karanam avyaktasyapi karanam.  The Bengal reading, however, is not faulty.

60.  The Bengal reading karmayoga is vicious.  The Bombay text reads karmayajna which, of course, is correct.  By karmayajna is meant that sacrifice which is performed with the aid of actual offerings of flowers and herbs and animals and libations of ghee, meat, etc.  These are opposed to mental sacrifices or manasa yajna.  It is curious to see that the Burdwan translator adheres to the vicious reading and misunderstands the meaning.  Mahadeva transcends the fruits of action, i.e., he has no body unto which happiness and misery may attach.

61.  The Bombay reading savikara-nirguna-ganam is correct.  Then Bengal reading having gunam (and not ganam) as the last word 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.