1421. Lohitantargata-drishtih is explained by the commentator as Lohita antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze is upon his soul, i.e., one who is engaged in Samadhi.
1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the swift, or swifter than the swiftest.
1423. The great god is a fish wandering in the waters, i.e., as Jiva wanders in space; he is a fish in the net, i.e., as Jiva, invested with Darkness or Illusion, is obliged to take birth.
1424. Meghakala is the time when clouds appear, i.e., the time of the universal deluge. Samvartaka and Valahaka are the two clouds that appear on the occasion of the universal destruction.
1425. Mili-Mili is explained by the commentator differently. According to him, one connected with all things as cause is Mili. It is duplicated to show that Siva is always so. I prefer taking the word as meaning 'cause of causes.' 'The bearer of Danda, with, again, a bald head' is a Paramahansa, i.e., one who has renounced the world and its ways.
1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and Sahya.
1427. Silpika is one who is not well-skilled, or is ill-skilled, in the arts. It implies a common artisan.
1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman Sandhatri is he who joins all things into one; the second Vidhatri means the designer of destinies.
1429. The identity of Maheswara with Narayana or Krishna is here preached. In his incarnation of Krishna, Vishnu sported with the children of the cowherds of Vrinda and sportively lowed as a cow. He also protected the kine of Vrinda from floods, poison, etc. Govrisheswara is Nandi, the attendant of Mahadeva.
1430. The word Go in Gomargah is used to signify the senses.