But, an objection is raised, we indeed observe that words denoting species or qualities stand in co-ordination to words denoting substances, 'the ox is short-horned,' 'the sugar is white'; but where substances appear as the modes of other substances we find that formative affixes are used, 'the man is dandin, kundalin' (bearing a stick; wearing earrings).--This is not so, we reply. There is nothing to single out either species, or quality, or substance, as what determines co- ordination: co-ordination disregards such limitations. Whenever a _thing_ (whether species, or quality, or substance) has existence as a _mode_ only--owing to its proof, existence and conception being inseparably connected with something else--the words denoting it, as they designate a substance characterised by the attribute denoted by them, appropriately enter into co-ordination with other words denoting the same substance as characterised by other attributes. Where, on the other hand, a substance which is established in separation from other things and rests on itself, is assumed to stand occasionally in the relation of mode to another substance, this is appropriately expressed by the use of derived forms such as 'dandin, kundalin.' Hence such words as 'I,' 'thou,' &c., which are different forms of appellation of the individual soul, at bottom denote the highest Self only; for the individual souls together with non-sentient matter are the body--and hence modes--of the highest Self. This entire view is condensed in the co-ordination 'Thou art that.' The individual soul being thus connected with the highest Self as its body, its attributes do not touch the highest Self, not any more than infancy, youth, and other attributes of the material body touch the individual soul. Hence, in the co-ordination 'Thou art that,' the word 'that' denotes the highest Brahman which is the cause of the world, whose purposes come true, which comprises within itself all blessed qualities, which is free from all shadow of evil; while the word 'thou' denotes the same highest Self in so far as having for its body the individual souls together with their bodies. The terms co-ordinated may thus be taken in their primary senses; there is no contradiction either with the subject-matter of the section, or with scripture in general; and not a shadow of imperfection such as Nescience, and so on, attaches to Brahman, the blameless, the absolutely blessed. The co- ordination with the individual soul thus proves only the difference of Brahman from the soul, which is a mere mode of Brahman; and hence we hold that different from the Self consisting of knowledge, i.e. the individual soul, is the Self consisting of bliss, i.e. the highest Self.