Those, on the other hand, who take their stand on the doctrine, proclaimed by all Upanishads, that the entire world forms the body of Brahman, may accept in their fulness all the texts teaching the identity of the world with Brahman. For as genus (jâti) and quality (guna), so substances (dravya) also may occupy the position of determining attributes (viseshana), in so far namely as they constitute the body of something else. Enunciations such as 'the Self (soul) is, according to its works, born either (as) a god, or a man, or a horse, or a bull,' show that in ordinary speech as well as in the Veda co-ordination has to be taken in a real primary (not implied) sense. In the same way it is also in the case of generic character and of qualities the relation of 'mode' only (in which generic character and qualities stand to substances) which determines statements of co-ordination, such as 'the ox is broken-horned,' 'the cloth is white.' And as material bodies bearing the generic marks of humanity are definite things, in so far only as they are modes of a Self or soul, enunciations of co-ordination such as 'the soul has been born as a man, or a eunuch, or a woman,' are in every way appropriate. What determines statements of co-ordination is thus only the relation of 'mode' in which one thing stands to another, not the relation of generic character, quality, and so on, which are of an exclusive nature (and cannot therefore be exhibited in co-ordination with substances). Such words indeed as denote substances capable of subsisting by themselves occasionally take suffixes, indicating that those substances form the distinguishing attributes of other substances-- as when from danda, 'staff,' we form dandin, 'staff-bearer'; in the case, on the other hand, of substances not capable of subsisting and being apprehended apart from others, the fact of their holding the position of attributes is ascertained only from their appearing in grammatical co- ordination.--But, an objection is raised, if it is supposed that in sentences such as 'the Self is born, as god, man, animal,' &c., the body of a man, god, &c., stands towards the Self in the relation of a mode, in the same way as in sentences such as 'the ox is broken-horned,' 'the cloth is white,' the generic characteristic and the quality stand in the relation of modes to the substances ('cow,' 'cloth') to which they are grammatically co-ordinated; then there would necessarily be simultaneous cognition of the mode, and that to which the mode belongs, i.e. of the body and the Self; just as there is simultaneous cognition of the generic character and the individual. But as a matter of fact this is not the case; we do not necessarily observe a human, divine, or animal body together with the Self. The co-ordination expressed in the form 'the Self is a man,' is therefore an 'implied' one only (the statement not admitting of being taken in its primary literal sense).--This is not so, we reply.