In the profound inquiry into the nature of reality, the sages reflected upon the subtlety of the ultimate principle. It is indeed subtle, they reasoned, for such subtlety is fitting for that which underlies all existence. Its meaningfulness is affirmed because it depends upon that supreme foundation, and there is no clear statement within the scriptures that it can be directly known or grasped as an object. If one were to say, "He speaks," the wise do not accept this, for from the context, it is understood that such attributions do not apply to the highest truth. Thus, the teachings and investigations concern themselves only with the three—perhaps referring to the well-known triad of waking, dream, and deep sleep states, or the three worlds, or the three fires. Yet, inquiry extends also to the great one, the supreme Self, which transcends these. There is no division within this Self, just as there is no distinction among the sacrificial cups, all being vessels for the same sacred purpose. However, some begin their contemplation with light, for in certain traditions, the study commences with the luminous principle. This is not contradictory, for the scriptures often use illustrations—such as the example of honey and others—to convey subtle truths. Even when numbers are mentioned, they do not pose a problem, for knowledge of the ultimate is beyond enumeration, and excess in such enumeration is unnecessary. The vital forces and related entities are considered because the remainder of the passage discusses them, yet for some, light is not regarded as real food, for the teaching moves beyond the literal. Moreover, as has been stated, space and the other elements are described as causes, drawn by the attraction of their own natures. The world itself is spoken of in this context, and if it is argued that the marks or characteristics pertain only to the individual soul or the chief vital force, this has already been explained. Yet, sage Jaimini holds that these marks serve another purpose, based on the specific questions and explanations within the texts, and some others agree with him. The connection between the sentences in the scriptures supports this understanding. Āśmarathya declares that the mark or characteristic is established by the initial proposition, while Audulomi explains that it is because the soul is about to depart, in accordance with the state described. Kāśakṛtsna, on the other hand, asserts that it is due to the soul’s continued existence. The original nature of the Self is affirmed, for there is no contradiction between the main statement and the illustrative examples used. The teachings also address the intention behind actions and knowledge, and both major traditions declare the truth directly. All is for the sake of the Self. Transformation is considered, and the source of all is spoken of. By understanding these points, all aspects of the teaching have been explained—indeed, all have been explained. Now, if it is objected that this understanding would exclude the authority of Smṛti—the remembered tradition—it is not so, for such exclusion arises only in other Smṛtis, not in the essential teachings. The alternative views are not observed in the scriptures, and by this reasoning, even the discipline of Yoga is addressed. Still, it is not the same, for the word itself indicates a difference, and the designation of identification is made only because there are distinctions present. But the existence of these distinctions is witnessed. If it is said that the Self is non-existent, this cannot be accepted, for such a claim is merely a negation and does not stand. Even in the case of eating, if such reasoning were applied, the same unreasonable consequence would arise. But this is not so, for there is no comparable example in experience. Moreover, the defects in such a position become apparent, and reasoning alone has no firm foundation in the absence of scriptural support. If one were to infer otherwise, the result would be endless uncertainty, with no firm ground for knowledge. Thus, the sages, through careful consideration, uphold the subtle and profound truth of the Self, drawing upon the scriptures, reasoning, and tradition, so that the seeker may find clarity and peace.