only); for as such essential nature would be sufficiently apprehended
through one term, the employment of further terms would be purposeless.
This view would moreover be in conflict with co-ordination, as it would
not allow of difference of motive for several terms applied to one
thing. On the other hand it cannot be urged against the former
alternative that the distinction of several attributes predicated of one
thing implies a distinction in the thing to which the attributes belong,
and that from this it follows that the several terms denote several
things--a result which also could not be reconciled with
'co-ordination'; for what 'co-ordination' aims at is just to convey the
idea of one thing being qualified by several attributes. For the
grammarians define 'coordination' as the application, to one thing, of
several words, for the application of each of which there is a different
motive.

You have further maintained the following view:--In the text 'one only
without a second', the phrase 'without a second' negatives all duality
on Brahman's part even in so far as qualities are concerned. We must
therefore, according to the principle that all Sakhas convey the same
doctrine, assume that all texts which speak of Brahman as cause, aim at
setting forth an absolutely non-dual substance. Of Brahman thus
indirectly defined as a cause, the text 'The True, knowledge, infinite
is Brahman,' contains a direct definition; the Brahman here meant to be
defined must thus be devoid of all qualities. Otherwise, moreover, the
text would be in conflict with those other texts which declare Brahman
to be without qualities and blemish.--But this also cannot be admitted.
What the phrase 'without a second' really aims at intimating is that
Brahman possesses manifold powers, and this it does by denying the
existence of another ruling principle different from Brahman. That
Brahman actually possesses manifold powers the text shows further on,