port,' is to
be understood as intimating that Brahman is a mere member of the Self
consisting of bliss, or that it is the principal matter. If it is said
that it must be considered as a mere member, the reply is, 'The Self
consisting of bliss on account of the repetition.' That means: Brahman,
which in the passage 'the Self consisting of bliss,' &c., is spoken of
as the tail, the support, is designated as the principal matter (not as
something subordinate). On account of the repetition; for in the
memorial /s/loka, 'he becomes himself non-existing,' Brahman alone is
reiterated. 'If not, on account of the word denoting a modification; not
so, on account of abundance.' In this Sutra the word 'modification' is
meant to convey the sense of member. The objection that on account of
the word 'tail,' which denotes a mere member, Brahman cannot be taken as
the principal matter must be refuted. This we do by remarking that there
is no difficulty, since a word denoting a member may be introduced into
the passage on account of pra/k/urya[113]. Pra/k/urya here means a
phraseology abounding in terms denoting members. After the different
members, beginning with the head and ending with the tail, of the Selfs,
consisting of food, &c. have been enumerated, there are also mentioned
the head and the other limbs of the Self of bliss, and then it is added,
'Brahman is the tail, the support;' the intention being merely to
introduce some more terms denoting members, not to convey the meaning of
'member,' (an explanation which is impossible) because the preceding
Sutra already has proved Brahman (not to be a member, but) to be the
principal matter. 'And because he is declared to be the cause of it.'
That means: Brahman is declared to be the cause of the entire aggregate
of effects, inclusive of the Self, consisting of bliss, in the following
passage, 'He created all whatever there is' (Taitt. Up. II, 6). And as
Brahman is the cause, it cannot at the same time be called the member,
in the literal sense of the word, of the Self of bliss, which is nothing
but one of Brahman's effects. The other Sutras also (which refer to the
Self of bliss[114]) are to be considered, as well as they may, as
conveying a knowledge of Brahman, which (Brahman) is referred to in the
passage about the tail.

20. The one within (the sun and the eye) (is the highest Lord), on
account of his qualities being declared[115].

The following passage is found in Scripture (Ch.