83.  The sense is that these persons have not to make any extraordinary efforts for beholding thee.  Their devotion is sufficient to induce thee to show thyself unto them.

84.  Devayana and Pitriyana are the two courses or paths by which the departed have to attain to their ends.  Those going by the former reach the Sun; while those that go by the latter reach the Moon.

85.  The first is that which is according to the rites inculcated in the Srutis; second is according to the procedure laid down in the Smritis, and the third is the way or manner constituted by Dhyana or meditation.

86.  Vide Sankhya karika.  With original Prakriti, the seven beginning with Mahat and Ahankara and numbering the five Tanmatras.

87.  Both the vernacular translators render the last verse most erroneously.  K.P.  Singha skips over every difficulty.  In the Anusasana, this characteristic of his is more marked than in the Santi.  The Burdwan translators very rarely skip over a verse, but they are very generally in the wrong.  Nilakantha explains that Devesah is Brahma.  The meaning, therefore, is that Tandi said unto me those secret names which Brahma had applied unto the high-souled one or Mahadeva.  The Bengal reading Devesa, in the vocative, is incorrect.

88. i.e., if recited, it destroys all fear or Rakshasas, for these either fly away at its sound or are even killed.

89. i.e., it has the merit that is attached to either Meditation or Yoga.

90.  Both Sthira and Sthanu imply immutability or freedom from change.

91.  The commentator explains that Bhava is here used in the sense of that from which all things now and into which all things merge when the universal dissolution comes.  Or, it may imply, mere existence, without reference, that is, to any attribute by which it is capable of being described or comprehended.

92. i.e., Virat or vast or Infinite.

93.  The task of rendering these names is exceedingly difficult.  In the original, many of these names are such that they are capable of more than one interpretation.  The commentator often suggests more than one meaning.  Each name would require a separate note for explaining all its bearings.  Niyata is literally one who is observant of fasts and vows and who has restrained his senses.  Hence it means an ascetic.  Mahadeva is an ascetic.  Smasanu is either a crematorium, the place where dead creatures lie down, or, it may mean Varanasi, the sacred city of Siva, where creatures dying have not to take rebirth.  Siva is both a resident of crematoria and of Varanasi.

94.  Or, the universe is displayed in thee.

95.  Probably, what is said here is that Mahadeva is the Pratyag Soul free from ignorance.

96.  By Niyama is meant purity both internal and external, contentedness, with whatever is got, penances, Vedic studies, meditation on the Deity, etc.