Aphorisms on Brahman 2.2

2.2

16
yatastatra bhavabhayabhītāyopakosalāya brahmasvarupaji jñāsave "kaṃ ca tu khaṃ ca na vijānāpi "iti pṛcchate "yadvā va kaṃ tadeva khaṃ yadeva khaṃ tadeva kam"ityanyonyavyavacchedakatāyā'parichinnasukhasvarūpaṃ brahmatyabhidhāya "prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ" ityuktam| ata eva khaśabdābhidheyaḥ sa ākaśo'parichinnasukhaviśiṣṭaṃ paraṃ brahmaiva||
|12.17
śrutopaniṣatkairadhigatabrahmayāthātmyairbrahmaprāptaye yā gatirarcirādikā'dhigantavyatayā'vagatā śratyantare tasyaiścehākṣipurūṣaṃ śrutavato'dhigantavyatayā "te'rciṣamevā'bhisaṃbhavanti"ityādinā'bhidhānādakṣipurūṣaḥ paramātmā||
|1.2.18
paramātmana itaro jīvādikaḥ| tasyākṣiṇi niyamenānavasthiteramṛtatatvasaṃyadvāmatvādīnāṃ cāsambhavānna so'kṣyādhāraḥ||

[1.2.]16
Because there, to Upakosala, who was terrified by the fear of transmigratory existence and was desirous of knowing the true nature of Brahman, when he asked, "I understand that Ka is Brahman, but I do not understand Kha," [the fires] declared that Brahman has the nature of unconditioned bliss by mutually qualifying each other in "What indeed is Ka, that is Kha; what is Kha, that is Ka," and said: "They taught him prāṇa and that space (ākāśa)." Therefore, that space, designated by the word "Kha", is indeed the supreme Brahman qualified by unconditioned bliss.
| 1.2.17
Because the path consisting of the rays of light, etc., which is known from other scriptural texts as that to be traversed by those who have heard the Upaniṣads and have understood the true nature of Brahman in order to attain Brahman, is declared here as that to be traversed by one who has heard about the person in the eye, in passages such as "They indeed pass into the light ray," the person in the eye is the supreme Self.
| 1.2.18
Other than the supreme Self is the individual self and the like. Because it does not constantly abide in the eye, and because immortality, being the possessor of all blessings, and so forth are impossible [for it], it is not the locus in the eye.