127:2 The Puráńas teach constantly incompatible doctrines. According to this passage, the Supreme Being is not the inert cause of creation only, but exercises the p. 128 functions of an active Providence. The commentator quotes a text of the Veda in support of this view: 'Universal soul entering into men, governs their conduct.' Incongruities, however, are as frequent in the Vedas as in the Puráńas; but apparently the most ancient parts of the Hindu ritual recognised an active ruler in the Creator of the universe; the notion of abstract deity originating with the schools of philosophy.

130:3 This is the purport of the sentence apparently, and is that which the comment in part confirms. Literally it is, 'A blow is the pleasure of those whose eyes are darkened by ignorance, whose limbs, exceedingly benumbed, desire pleasure by exercise: The commentator divides the sentence, however, and reads it, 'As fatigue would be like pleasure to paralyzed limbs; and a blow is enjoyment to those who are blinded by delusion; that is, by love; for to them a slap, or even a kick, from a mistress would be a favour.' It is not improbably an allusion to some such venerable pastime as blindman's buff. This interpretation, however, leaves the construction of the first half of the sentence imperfect, unless the nominative and verb apply to both portions.

130:4 They are so far from being sources of pleasure in themselves, that, under different p. 131 contrasts, they become sources of pain. Heat is agreeable in cold weather: cold is agreeable in hot weather; heat would then be disagreeable. Drink is pleasant to a thirsty man: thirst is agreeable to one who has drunk too much; and more drink would be painful. So of food, and of other contrasts.

131:5 'Divine knowledge is the province only of those who can separate soul from body; that is, who live independent of bodily infirmities and passions. We have not overcome corporeal vicissitudes, and have therefore no concern with such abstruse inquiries.' This is the commentator's explanation of the passage.

131:6 Alluding, says the commentator, to the fable of a washerman, who, whilst washing his clothes in the Ganges, proposed daily to drink of its waters, but forgot his purpose in his occupation: or of a boy, who proposed the same as he pursued fish after fish, and never accomplished his intention, being engrossed by his sport: both died without drinking.

132:7 The three kinds of affliction of the Sánkhya philosophy: internal, as bodily or mental distress; external, as injuries from men, animals, &c.; and superhuman, or inflictions by gods or demons. See S. Káriká, ver. 1.

132:8 The construction of the text is elliptical and brief, but the sense is sufficiently clear. The order of the last páda is thus transposed by the commentator: 'Whence (from feeling pleasure) the abandonment of enmity is verily the consequence.'