130. The sense is that thou art Vishnu who is the foremost of the celestials and thou art Agni who is the lowest of the celestials; i.e., thou art all the celestials.
131. The body is as it were a pit into which the soul falls, determined by Desire and Ignorance.
132. Vasu, the commentator explains, indicates the Wind, for it means that which establishes all things into itself.
133. Nisachara is one acting through nisa, or Avidya, i.e., one who enjoys all objects, implying Jiva invested with Ignorance.
134. The Soul can view the Soul or itself, if it can transcend the body with the aid of Yoga.
135. The commentator explains that the first word means that thou art Hansa and that the second word means thou art Paramahansa.
136. Varhaspatya is a word that is applied to a priest. The deities first got their priest for assisting them at their sacrifices. Human beings then got theirs. Those born after Vrihaspati are Vrihaspatyas.
137. This word Nandivardhanah may also mean he that withdraws or takes away the joys previously conferred.
138. The language of the Veda is divine. That of the scriptures is human.
139. Literally, crown of the head.