and similar texts convey the notion of Brahman being changeless, eternal
intelligence devoid of all difference; while the other texts--quoted
before--teach the qualified Brahman. And there being a conflict between
the two sets of passages, we--according to the Mimamsa principle
referred to above--decide that the texts referring to Brahman as devoid
of qualities are of greater force, because they are later in order
[FOOTNOTE 27:1] than those which speak of Brahman as having qualities.
Thus everything is settled. The text Taitt. Up. II, 1 refers to Brahman
as devoid of qualities.

But--an objection is raised--even the passage 'The True, knowledge,
infinite is Brahman' intimates certain qualities of Brahman, viz. true
being, knowledge, infinity!--Not so, we reply. From the circumstance
that all the terms of the sentence stand in co-ordination, it follows
that they convey the idea of one matter (sense) only. If against this
you urge that the sentence may convey the idea of one matter only, even
if directly expressing a thing distinguished by several qualities; we
must remark that you display an ignorance of the meaning of language
which appears to point to some weakmindedness on your part. A sentence
conveys the idea of one matter (sense) only when all its constitutive
words denote one and the same thing; if, on the other hand, it expresses
a thing possessing several attributes, the difference of these
attributes necessarily leads to a difference in meaning on the part of
the individual words, and then the oneness of meaning of the sentence is
lost.--But from your view of the passage it would follow that the
several words are mere synonyms!--Give us your attention, we reply, and
learn that several words may convey one meaning without being idle
synonyms. From the determination of the unity of purport of the whole
sentence [FOOTNOTE 27:2] we conclude that the several words, applied to
one thing, aim at expressing what is opposite in nature to whatever is