therefore bounded by the
latter.]

[Footnote 123: So as to justify the assumption that such a thing as
non-tripartite light exists at all.]

[Footnote 124: Brahma/n/o vyava/kkh/idya teja/h/samarpakatva/m/
vi/s/eshakatvam, tadabhavozvi/s/eshakatvam. An. Gi.]

[Footnote 125: If we strictly follow the order of words in the
original.]

[Footnote 126: Svasamarthyena sarvanamna/h/
sannihitaparamar/s/itvava/s/ena.]

[Footnote 127: The v/ri/ttikara according to Go. An. in his /t/ika on
the bhashya to the next Sutra.]

[Footnote 128: Concerning the difficulty involved in this
interpretation, cp. Deussen, p. 183, note.]

[Footnote 129: The text runs, 'astitve /k/a pra/n/ana/m/ ni/hs/reyasam,'
and Go. An. explains 'astitve pra/n/asthitau pra/n/ana/m/ indriya/n/am
sthitir ity arthata/h/ /s/rutim aha.' He as well as An. Gi. quotes as
the text of the scriptural passage referred to 'athato ni/hs/reyasadanam
ity adi.' But if instead of 'astitve /k/a' we read 'asti tv eva,' we get
the concluding clause of Kau. Up. III, 2, as given in Cowell's
edition.].

[Footnote 130: Whence we know that the interior Self referred to in the
Kau. Up. is Brahman.]

[Footnote 131: I.e. spontaneous intuition of supersensible truth,
rendered possible through the knowledge acquired in former existences.]

[Footnote 132: Ima/m/ /s/ariram instead of ida/m/ /s/ariram.]

[Footnote 133: Pa/nk/a /s/abdadaya/h/ pa/nk/a p/ri/thivyadaya/s/ /k/a
da/s/a bhutamatra/h/ pa/nk/a buddhindriya/n/i pa/nk/a buddhaya iti
da/s/a praj/n/amatra/h/. Yadva j/n/anendriyartha/h/ pa/nk/a
karzmendriyartha/s/ /ka/ pa/nk/eti da/s/a bhutamatra/h/
dvividhanindriya/n/i praj/n/amatra da/s/eti bhava/h/. An. Gi.]

[Footnote 134: Viz. by the v/ri/ttikara.]

[Footnote 135: Ihapi tad yujyate explaining the 'iha tadyogat' of the
Sutra.]

SECOND PADA.

REVERENCE TO THE HIGHEST SELF!

In the first pada Brahman has been shown to be the cause of the origin,
subsistence, and reabsorption of the entire world, comprising the ether
and the other elements. Moreover, of this Brahman, which is the cause of
the entire world, certain qualities have (implicitly) been declared,
such as all-pervadingness, eternity, omniscience, its being the Self of
all, and so on. Further, by producing reasons showing that some words
which are generally used in a different sense denote Brahman also, we
have been able to determine that some passages about whose sense doubts
are entertained refer to B