गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

jyotiḥ—of the jyotiḥ; caraṇa—of the feet; abhidhānāt' because of the mention.
Because the "jyotis" in this text is described as having feet, (it must refer to the
Supreme Brahman).
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word jyotis here should be understood to mean "the Supreme Brahman".
Why? Because this jyotis is described as having feet. The Chāndogya Upaniṣad
(3.12.6) states:
etāvan asya mahimato jyāyāṁs" ca puruṣaḥ. pado 'sya sarva-bhūtāni tri-pad
asyāmṛtaṁ divi
"The Supreme Personality of Godhead is full of glory and opulence. His one
foot is all material elements and all living entities, and His three feet are the eternal
spiritual world."
In the previously quoted text of Chāndogya Upaniṣad (3.13.7), as well as in this
text from Chāndogya Upaniṣad (3.12.6), (where Brahman is described as having
four feet), the spiritual world is mentioned. Although both texts are separated by a
little distance, they are brought together by joint mention of the spiritual world, as
well as by use of the relative and co-relative pronouns yat and tat. For these
reasons it should be understood that both texts describe the all-powerful Supreme
Personality of Godhead. For these reasons the jyotis described in this text is the
all-powerful Supreme Personality of Godhead, and not the light of the sun and
other luminous objects.
Sūtra 25
chando-'bhidhānān neti cen na tathā ceto 'rpaṇa-nigādāt tathā hi darśanam
chandaḥ—of a meter; abhidhānāt—because of being the description; na—not;
tathā—in that way; cetaḥ—the mind; arpaṇa—placing; nigādāt—because of the
instruction; tathā hi' furthermore; darśanam—logical.
If someone were to claim: “The word {.sy 1682}jyotis" here does not