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By these three names what is indicated is that Mahadeva is a householder, a Sanyasin and a forest-recluse. House-holders bear a tuft of hair on their heads, Sanyasins have bald heads, while forest recluses or Vanaprasthis have matted locks. The sense is that Brahman is felt by every one in the firmament of his own heart.
Yoga in verse 84 is explained by the commentator as meaning the power of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam. Similarly, by Saswatam Valam is meant that power which arises from Brahmavidya. Surabhi is the celestial cow, the original progenetrix of all kine in Heaven and on Earth. A Sanyasin is one that bears the stick as the badge of the mode of life he has adopted.
Chatrin is the king. Kundin is one with the calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or the mendicant on the one hand and the monarch on the other. Every person belonging to the three superior orders bears the Upavita or sacred-thread as his badge. The deities also, including Mahadeva, bear the Upavita. Mahadeva's Upavita is made of living snakes.
Adhering to the commentator's explanation, they add their own interpretation which is different. This sort of jumble is very peculiar. Linga means signs or indications. A Lingin is one that bears signs and indications. The first, that is, Lingin implies either a Brahmacharin or a Sanyasin that always bears the marks of his order. An Alingin is one that is divested of such marks.
Thou art well conversant with the time when one should engage in battle so that victory may be achieved. Thou art that science which treats of the motions of heavenly bodies. Thou art of the form of success or victory. Thou art a householder for thou wearest a tuft of hair on thy head. Thou art a Sanyasin for thy head is bald.
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