157.  The word Kurukshetra or its abbreviation Kuru means the field or department of action.  It means also the actual field, so called, on which king Kuru performed his penances, and which is so sacred that its very dust cleanses a person of all sins.

158.  The commentator explains that Siddharthah means Siddhantah, and that the following compound is its adjective.

159.  Literally, the Soul of real existence.

160.  People eat off plates of silver or gold or of other metals.  Mahadeva has for his plate Kala or destroyer of the universe.  Both the vernacular translators have erred in rendering this word.  K. P. Singha takes the compound as really consisting of two names, etc.

161.  The sense is that Mahadeva is the foremost of Sadhakas or worshippers engaged in acquiring a particular object, for he has emaciated or reduced to nothingness all his foes in the form of all passions good and evil.  Prakarshena tanukritah arayah kamadayo yena sah.

162.  Narah is thus explained by the commentator.

163.  The commentator explains that he who is called Suparvan in heaven is otherwise called Mahan.

164.  Sarva-sahana-samarthya pradah as the commentator explains.  Hence, it means that Mahadeva is he who makes creatures competent to bear all things, i.e. all griefs and all joys, as also the influence all physical objects that is quietly borne without life being destroyed.

165.  The etymology of Hara is thus explained by the commentator; Hanti iti ha sulah; tam rati or adatte.  This is very fanciful.

166.  The sense is this:  a nipana is a shallow pond or ditch where cattle drink.  The very oceans are the nipanas or Mahadeva.

167.  The commentator thinks that this has reference to the incarnation of Trivikrama i.e., the dwarf suddenly expanding his form till with two steps he covered Heaven and Earth and demanded space for his third step.

168. i.e., thou art possessed of Yoga knowledge.

169.  The two together form one name.

170.  These are Vija, Sakti, and Kilakani.  A kakud is a hump or elevated place in the body.

171.  The thin bamboo rod in the hand of the Brahmana is mightier than the thunderbolt of Indra.  The thunder scorches all existing objects upon which it falls.  The Brahmana’s rod (which symbolizes the Brahmana’s might in the form of his curse) blasts even unborn generations.  The might of the rod is derived from Mahadeva.

172.  Sayambhuvah Tigmatejah is one name.  The commentator explains that Brahman could not look at Mahadeva; hence this reference to his prowess.

173.  Brahma, after his birth within the primeval lotus, became desirous of seeing the end of the stalk of that lotus.  He went on and on, without succeeding to find what he sought.  The meaning of the word, therefore, by implication is that Mahadeva is infinite.