ANALYTICAL OUTLINE OF CONTENTS. Ixvil
Person is declared to be associated with a body does not prove that He must, in consequence, be only an individual self; because it is possible for Him who wills the truth to will His own association with a body. Indeed there is incompatibility between His essential nature, which is free from the influence of karma, and His associa- tion with a material body, which is always controlled by karma ; but then His body need not at all be material. That, with the .object of favouring His worshippers, He often assumes suitable divine forms, that nevertheless He is free from the qualities belonging essentially to material Prakri- ti, and that the body which is at any time assumed by Him is immaterial and divine, are all capable of being well established by means of the scriptures. Consequently, He who abides within the brilliant orb of the Sun and within the eye is the Highest Self Himself, who is different from the Sun and other individual selves (pp. 403-408.). Then the other aphorism in the adhikarana draws attention to the fact that the scriptures themselves have declared this Highest Self to be different from the sun-god and other such individual selves ; and in proof of this, passages are quoted from the Brihaddranyaka-Upanishad and from the Snbdla- Upanishad and finally the adhikarana is brought to an end with the conclusion that the Supreme Self is altogether different from all the individual selves from the four-faced Brahma downwards (pp. 408-409.).
The Aka'sddhikarana contains only one aphorism which says that what is denoted by the word Akd'sa in the Chhdndogya-Upanishad (I. 9. .1.) is the Brahman, in as much as His peculiar characteristics are, in the context, mentioned in relation to what is denoted by that word. Sat, At ma n, and such other words have already been shewn to
