 So for Ramanuja, Brahman builds a house not out of something else as in Dvaita but out of Brahmanself, and eternally dwells in this eternal Brahman-house which (here is the mark of panentheism) depends on Brahman for its existence but not vice versa, i.e., (Brahman → the cosmos) but not (the cosmos → Brahman). Ramanuja also takes Brahman to be not impersonal but the Divine Person, known under different sacred names, e.g., “Vishnu”, “Narayana”, “Isvara”, etc. The moves to a real cosmos and divine personality have Ramanuja deciding that Brahman’s essential nature as sat-chid-ananda is filled out with countless extrinsic “auspicious properties” (“qualities manifested in him in relation to finite beings”), among them some of the classical perfections such as omnipotence, omniscience and immutability, as well as compassion, generosity, lordship, creative power, and splendor (1990: 36–37).The experiential epistemological licenses for Vishishtadvaita are the combination of samadhi (which justifies the non-dual piece) and darsan (visual contact with the divine through the eyes of images, which justifies the qualification to non-duality). Its best life expression is the practice of bhakti yoga, supported by the reality and personality of both devotee and devoted in Ramanuja’s metaphysics, and exemplified by the Alvars’ passionate devotion to Vishnu from the second to eighth century CE (Tapasyananda 1990: 33).