The Sutras are therefore to be explained as follows.  There arises the question whether the passage, ‘Brahman is the tail, the support,’ 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 sloka, ‘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.  Up.  I, 6, 6 ff.), ’Now that person bright as gold who is seen within the sun, with beard bright as gold and hair bright as gold, bright as gold altogether to the very tips of his nails, whose eyes are like blue lotus; his name is Ut, for he has risen (udita) above all evil.  He also who knows this rises above all evil.  So much with reference to the devas.’