Against this we remark that the highest Lord only can be meant here by the person within the eye.--Why?--'On account of the agreement.' For the qualities mentioned in the passage accord with the nature of the highest Lord. The quality of being the Self, in the first place, belongs to the highest Lord in its primary (non-figurative or non-derived) sense, as we know from such texts as 'That is the Self,' 'That art thou.' Immortality and fearlessness again are often ascribed to him in Scripture. The location in the eye also is in consonance with the nature of the highest Lord. For just as the highest Lord whom Scripture declares to be free from all evil is not stained by any imperfections, so the station of the eye also is declared to be free from all stain, as we see from the passage, 'Even though they drop melted butter or water on it it runs away on both sides.' The statement, moreover, that he possesses the qualities of sa/m/yadvama, &c. can be reconciled with the highest Lord only (Ch. Up. IV, 15, 2, 'They call him Sa/m/yadvama, for all blessings (vama) go towards him (sa/m/yanti). He is also vamani, for he leads (nayati) all blessings (vama). He is also Bhamani, for he shines (bhati) in all worlds'). Therefore, on account of agreement, the person within the eye is the highest Lord. 14. And on account of the statement of place, and so on. But how does the confined locality of the eye agree with Brahman which is omnipresent like the ether?--To this question we reply that there would indeed be a want of agreement if that one locality only were assigned to the Lord. For other localities also, viz. the earth and so on, are attributed to him in the passage, 'He who dwells in the earth,' &c. (B/ri/. Up. III, 7, 3). And among those the eye also is mentioned, viz. in the clause, 'He who dwells in the eye,' &c. The phrase 'and so on,' which forms part of the Sutra, intimates that not only locality is assigned to Brahman, although not (really) appropriate to it, but that also such things as name and form, although not appropriate to Brahman which is devoid of name and form, are yet seen to be attributed to it. That, in such passages as 'His name is ut, he with the golden beard' (Ch. Up. I, 6, 7, 6), Brahman although devoid of qualities is spoken of, for the purposes of devotion, as possessing qualities depending on name and form, we have already shown. And we have, moreover, shown that to attribute to Brahman a definite locality, in spite of his omnipresence, subserves the purposes of contemplation, and is therefore not contrary to reason[145]; no more than to contemplate Vish/n/u in the sacred /s/alagram. 15. And on account of the passage referring to that which is distinguished by pleasure (i.e. Brahman).