ANALYTICAL OUTLINE OF CONTENTS. l.KV
Irom anywhere. Thus the Brahman described in the mantra has characteristics which are other than those that constitute the essential nature of the individual self; and the Anandamaya cannot again for this reason be the same as the individual self (pp. 392-396.). The next aphorism says that the Anandamaya is different from the individual self, for the reason that the Taittiriya-Upanish- ad itself declares that the individual self is different from the Brahman, (pp. 396-397.). There is again another reason given in the next aphorism to shew why the Anandamaya cannot be the individual self. The Brahman merely wills, and there arises creation ; and He does not stand in need of any association with non- intelligent matter in the course of His willing such a creation. But no individual self that is capable of engag- ing in creation can ever do so without being in asso- ciation with matter (page 397.). The last reason why the Anandamaya cannot be the individual self is given in the last aphorism of the adhikarana. Since the bliss of the individual self is the result of that self's association with the Anandamaya, the bliss-giver cannot be the same as the bliss-receiver. That the Brah- man is the supreme home of bliss and that He is Bliss Himself, so that without Him none can have any bliss of any kind, is amply borne out by scriptural authority. The j'lva, or the individual self, is not taught to be such an en- tity ; and therefore the conclusion of the Adhikarana is that the Brahman, who has been made out to be a differ- ent entity from the pradhdna or non-intelligent matter, is also a different entity from the jiva or individual self (pp. 398-399.).
The seventh adhikarana is called Aniar adhikarana,
