The relation of bodies to the Self is strictly analogous to that of class characteristics and qualities to the substances in which they inhere; for it is the Self only which is their substrate and their final cause (prayojana), and they are modes of the Self. That the Self only is their substrate, appears from the fact that when the Self separates itself from the body the latter perishes; that the Self alone is their final cause, appears from the fact that they exist to the end that the fruits of the actions of the Self may be enjoyed; and that they are modes of the Self, appears from the fact that they are mere attributes of the Self manifesting itself as god, man, or the like. These are just the circumstances on account of which words like 'cow' extend in their meaning (beyond the class characteristics) so as to comprise the individual also. Where those circumstances are absent, as in the case of staffs, earrings, and the like, the attributive position is expressed (not by co-ordination but) by means of special derivative forms--such as dandin (staff-bearer), kundalin (adorned with earrings). In the case of bodies divine, human, &c., on the other hand, the essential nature of which it is to be mere modes of the Self which constitutes their substrate and final cause, both ordinary and Vedic language express the relation subsisting between the two, in the form of co-ordination, 'This Self is a god, or a man,' &c. That class characteristics and individuals are invariably observed together, is due to the fact of both being objects of visual perception; the Self, on the other hand, is not such, and hence is not apprehended by the eye, while the body is so apprehended. Nor must you raise the objection that it is hard to understand how that which is capable of being apprehended by itself can be a mere mode of something else: for that the body's essential nature actually consists in being a mere mode of the Self is proved--just as in the case of class characteristics and so on--by its having the Self only for its substrate and final cause, and standing to it in the relation of a distinguishing attribute. That two things are invariably perceived together, depends, as already observed, on their being apprehended by means of the same apparatus, visual or otherwise. Earth is naturally connected with smell, taste, and so on, and yet these qualities are not perceived by the eye; in the same way the eye which perceives the body does not perceive that essential characteristic of the body which consists in its being a mere mode of the Self; the reason of the difference being that the eye has no capacity to apprehend the Self. But this does not imply that the body does not possess that essential nature: it rather is just the possession of that essential nature on which the judgment of co-ordination ('the Self is a man, god,' &c.) is based. And as words have the power of denoting the relation of