All this confirms our contention, viz. that the co-ordination of 'thou' and 'that' must be understood to express oneness, without, at the same time, there being given up the different attributes denoted by the two words. This however is not feasible for those who do not admit a highest Self free from all imperfection and endowed with all perfections, and different from that intelligent soul which is conditioned by Nescience, involved in endless suffering and undergoing alternate states of purity and impurity.--But, an objection is raised, even if such a highest Self be acknowledged, it would have to be admitted that the sentence aims at conveying the oneness of that which is distinguished by the different attributes denoted by the words co-ordinated, and from this it follows that the highest Self participates in all the suffering expressed by the word 'thou'!--This is not so, we reply; since the word 'thou' also denotes the highest Self, viz. in so far as it is the inner Ruler (antaryâmin) of all souls.--The connected meaning of the text is as follows. That which is denoted as 'Being,' i.e. the highest Brahman which is the cause of all, free from all shadow of imperfection, &c., resolved 'to be many'; it thereupon sent forth the entire world, consisting of fire, water, &c.; introduced, in this world so sent forth, the whole mass of individual souls into different bodies divine, human, &c., corresponding to the desert of each soul--the souls thus constituting the Self of the bodies; and finally, itself entering according to its wish into these souls--so as to constitute their inner Self--evolved in all these aggregates, names and forms, i.e. rendered each aggregate something substantial (vastu) and capable of being denoted by a word. 'Let me enter into these beings with this living Self (jîvena âtmana) means 'with this living _me_,' and this shows the living Self, i.e. the individual soul to have Brahman for its Self. And that this having Brahman for its Self means Brahman's being the inner Self of the soul (i.e. the Self inside the soul, but not identical with it), Scripture declares by saying that Brahman entered into it. This is clearly stated in the passage Taitt. Up. II, 6, 'He sent forth all this, whatever there is. Having sent forth he entered into it. Having entered it he became _sat_ and _tyat_.' For here 'all this' comprises beings intelligent as well as non-intelligent, which afterwards are distinguished as _sat_ and _tyat_, as knowledge (vijñâna) and non- knowledge. Brahman is thus said to enter into intelligent beings also. Hence, owing to this evolution of names and forms, all words denote the highest Self distinguished by non-intelligent matter and intelligent souls.--Another text, viz. Ch. Up. VI, 8, 7,'All this has its Self in that,' denotes by 'all this' the entire world inclusive of intelligent souls, and says that of this world that (i.e. Brahman) is the Self.