In texts, again, such as 'Thou art that,' the co-ordination of the constituent parts is not meant to convey the idea of the absolute unity of a non-differenced substance: on the contrary, the words 'that' and 'thou' denote a Brahman distinguished by difference. The word 'that' refers to Brahman omniscient, &c., which had been introduced as the general topic of consideration in previous passages of the same section, such as 'It thought, may I be many'; the word 'thou,' which stands in co- ordination to 'that,' conveys the idea of Brahman in so far as having for its body the individual souls connected with non-intelligent matter. This is in accordance with the general principle that co-ordination is meant to express one thing subsisting in a twofold form. If such doubleness of form (or character) were abandoned, there could be no difference of aspects giving rise to the application of different terms, and the entire principle of co-ordination would thus be given up. And it would further follow that the two words co-ordinated would have to be taken in an implied sense (instead of their primary direct meaning). Nor is there any need of our assuming implication (lakshanâ) in sentences [FOOTNOTE 130:1] such as 'this person is that Devadatta (known to me from former occasions)'; for there is no contradiction in the cognition of the oneness of a thing connected with the past on the one hand, and the present on the other, the contradiction that arises from difference of place being removed by the accompanying difference of time. If the text 'Thou art that' were meant to express absolute oneness, it would, moreover, conflict with a previous statement in the same section, viz. 'It thought, may I be many'; and, further, the promise (also made in the same section) that by the knowledge of one thing all things are to be known could not be considered as fulfilled. It, moreover, is not possible (while, however, it would result from the absolute oneness of 'tat' and 'tvam') that to Brahman, whose essential nature is knowledge, which is free from all imperfections, omniscient, comprising within itself all auspicious qualities, there should belong Nescience; and that it should be the substrate of all those defects and afflictions which spring from Nescience. If, further, the statement of co-ordination ('thou art that') were meant to sublate (the previously existing wrong notion of plurality), we should have to admit that the two terms 'that' and 'thou' have an implied meaning, viz. in so far as denoting, on the one hand, one substrate only, and, on the other, the cessation of the different attributes (directly expressed by the two terms); and thus implication and the other shortcomings mentioned above would cling to this interpretation as well. And there would be even further difficulties. When we form the sublative judgment 'this is not silver,' the sublation is founded on an independent positive judgment, viz. 'this