From the above explanation of this important adhikara/n/a the one given in the Sri-bhashya differs totally.  According to Ramanuja the adhikara/n/a raises the question whether the imperfections clinging to the individual soul (the discussion of which has now come to an end) affect also the highest Lord who, according to Scripture, abides within the soul as antaryamin.  ’Notwithstanding the abode (of the highest Self within the soul) (it is) not (affected by the soul’s imperfections) because everywhere (the highest Self is represented) as having twofold characteristics (viz. being, on one hand, free from all evil, apahatapapman, vijara, vim/ri/tyu, &c., and, on the other hand, endowed with all auspicious qualities, satyakama, satyasa/m/kalpa, &c.) (11).—­Should it be objected that, just as the soul although essentially free from evil—­according to the Prajapativakya in the Chandogya—­yet is liable to imperfections owing to its connexion with a variety of bodies, so the antaryamin also is affected by abiding within bodies; we deny this because in every section of the chapter referring to the antaryamin (in the B/ri/hadara/n/yaka) he is expressly called the Immortal, the ruler within; which shows him to be free from the shortcomings of the jiva (12).—­Some, moreover, expressly assert that, although the Lord and the soul are within one body, the soul only is imperfect, not the Lord (dva supar/n/a sayuja sakhaya) (13).—­Should it be said that, according to the Chandogya, Brahman entered together with the souls into the elements previously to the evolution of names and forms, and hence participates in the latter, thus becoming implicated in the sa/m/sara; we reply that Brahman, although connected with such and such forms, is in itself devoid of form, since it is the principal element (agent; pradhana) in the bringing about of names and forms (according to ‘aka/s/o ha vai namarupayor nirvahita’) (14).—­But does not the passage ‘satya/m/ j/n/anam anantam brahma’ teach that Brahman is nothing but light (intelligence) without any difference, and does not the passage ‘neti neti’ deny of it all qualities?—­As in order, we reply, not to deprive passages as the one quoted from the Taittiriya of their purport, we admit that Brahman’s nature is light, so we must also admit that Brahman is satyasa/m/kalpa, and so on; for if not, the passages in which those qualities are asserted would become purportless (15).—­Moreover the Taittiriya passage only asserts so much, viz. the praka/s/arupata of Brahman, and does not deny other qualities (l6).—­And the passage ’neti neti’ will be discussed later on.—­The ubhayali@ngatva of Brahman in the sense assigned above is asserted in many places Sruti and Sm/ri/ti (17).—­Because Brahman although abiding in many places is not touched by their imperfections, the similes of the reflected sun, of the ether limited by jars, &c., are applicable to it (18).—­Should it be said that the illustration is not an appropriate