crooked, as it were, according to the nature
of the things he illuminates (15).--The B/ri/hadara/n/yaka expressly
declares that Brahman is one uniform mass of intelligence (16); and the
same is taught in other scriptural passages and in Sm/ri/ti (l7).--At
the unreality of the apparent manifoldness of the Self, caused by the
limiting adjuncts, aim those scriptural passages in which the Self is
compared to the sun, which remains one although his reflections on the
surface of the water are many (18).--Nor must the objection be raised
that that comparison is unsuitable, because the Self is not material
like the sun, and there are no real upadhis separate from it as the
water is from the sun; for the comparison merely means to indicate that,
as the reflected image of the sun participates in the changes, increase,
decrease, &c., which the water undergoes while the sun himself remains
unaffected thereby, so the true Self is not affected by the attributes
of the upadhis, while, in so far as it is limited by the latter, it is
affected by them as it were (19, 20).--That the Self is within the
upadhis, Scripture declares (21).

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