Vishishtadvaita’s or Ramanuja’s doctrine of several things in a common substrate, Vishishtadvaita or qualified monism or qualified non-dualism or attributive monism believes in all diversity subsuming to an underlying unity. Vedanta Desika states that Vishishtadvaita sees Ishvara ("Parabrahman") as the only reality as qualified by the sentient ("chit-brahman") and insentient ("achit-brahman") modes or attributes. Ramanuja's Brahman is defined by a multiplicity of qualities and properties in a single monistic entity. This doctrine is called "Sāmānādhikaranya" (several things in a common substrate). Shankara, accepting " svaroopa aikyam ", interprets Tat Tvam Asi to mean the Jiva and Brahman are identical and there is no difference between these two and as such is the reality, Ramanuja clarifies that when two or more words denote the same object by denoting the object through each of the different qualities of the object, then those words are called - 'Equally denoting words in all aspects' or "sāmānādhikaraṇya". Sadananda in his Sadananda, advocating Advaita, explains that the mahavakya – तत्तवमसि (Tat Twam Asi) or "Thou art That", which is co-referential expression or a proposition conveying identity, by virtue of the three relations of its term – Thou art That, these three relations are "Sāmānādhikaranya" or relation between two words having the same substratum, "viśesana-viśesyabhāva" or the relation between the imports of two words qualifying each other so as to signify a common object; and "laksya-laksnabhāva" or the relation between two words and an identical thing implied by them or having the same locus, here, the Inner self. In the said "mahavakya", the word "That" signifying Consciousness characterized by remoteness etc., and the word "Thou" signifying Consciousness characterized by immediacy etc., both refer to one and the same Consciousness, Brahman; their mutual qualification or unity does not involve a contradiction with direct perception and other means of knowledge.