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Updated: May 26, 2025
The text, after having declared that he who knows the Prana is an ativadin, goes on, 'But really that one is an ativadin who makes a supreme declaration by means of the True. The 'but' here clearly separates him who is an ativadin by means of the True from the previous ativadin, and the clause thus does not cause us to recognise him who is ativadin by means of Prana; hence 'the True' which is the cause of the latter ativadin being what he is must be something different from the Prana which is the cause of the former ativadin's quality.
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