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INTRODUCTION.
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qualities, satyakâma, satyasamkalpa, &c.) (11).---Should it be objected that, just as the soul although essentially free from evil-according to the Pragâpativákya in the Khândogya-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 antaryamin (in the Brihadâranyaka) he is expressly called the Immortal, the ruler within ; which shows him to be free from the shortcomings of the giva (12).-Some, moreover, expressly assert that, although the Lord and the soul are within one body, the soul only is imperfect, not the Lord (dvå suparna sayuga sakhâyâ) (13).-Should it be said that, according to the Khandogya, 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 samsåra; 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 'akaso ha vai nâmarûpayor nirvahità ') (14).-But does not the passage 'satyam gñanam 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 satyasamkalpa, 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 prakåsarûpata of Brahman, and does not deny other qualities (16).–And the passage 'neti neti' will be discussed later on.—The ubhayalingatva of Brahman in the sense assigned above is asserted in many places of Sruti and Smriti (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 one, because the
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