with all auspicious qualities, satyakâma, satyasa/m/kalpa, &c.)
(11).--Should it be objected that, just as the soul although essentially
free from evil--according to the Prajâpativâkya in the Chândogya--yet is
liable to imperfections owing to its connexion with a variety of bodies,
so the antaryâmin also is affected by abiding within bodies; we deny
this because in every section of the chapter referring to the antaryâmin
(in the B/ri/hadâra/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
(dvâ supar/n/â sayujâ sakhâyâ) (13).--Should it be said that, according
to the Chândogya, 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/sára;
we reply that Brahman, although connected with such and such forms, is
in itself devoid of form, since it is the principal element (agent;
pradhâna) in the bringing about of names and forms (according to
'âkâ/s/o ha vai nâmarûpayor nirvahitâ') (14).--But does not the passage
'satya/m/ j/ñ/ânam 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 Taittirîya 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 Taittirîya passage only asserts so much, viz. the prakâ/s/arûpatâ 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 /S/ruti and Sm/ri/ti
(17).--Because Brahman although abiding in many places is not touched by