Similarly, the one Parabrahmam, without any change or transformation affecting It, being all the time It and It only, manifests as the Prapancha of manifold names and forms, the cause of all this seeming being the dusk of Maya. The rope might appear as many things; it might provoke various feelings and reactions on various people; it has become the basis for variety. But it never changes into the many; it is ever one. The rope is ever the rope. It does not become the garland or the streak of water or the creeper or the snake. Brahmam might be misinterpreted in a variety of ways but it is ever Brahmam only. For all the various interpretations, Brahmam is the one real basis. Like the string for the garland, the foundation for the building, Brahmam is the string that penetrates and holds together the garland of Jivis; it is the foundation for the structure of Prakrithi. Note this. The string and the structure are not visible. Only the flowers and the building are evident. That does not mean they are nonexistent! In fact, they support the flowers and the building. Well, you can know of their existence and their value by a little effort at reasoning. If you do not take that trouble, they escape your notice. Reason, examine - and you can arrive at the string that holds the flowers together and the foundation, hidden in the earth. Do not be misled by the Aadheya (the contained, the thing held) into denying the Aadhaar, the holder, the container, the basis, the support. If you deny it, you miss the truth and hold on to a delusion. Reason and discriminate; then believe and experience.

For the seen, there is an unseen basis; to grasp the unseen, the best means is inquiry; and the best proof is experience. For those who have experienced, no description is needed.

The nature and qualification of individual beads are not important at all; they should not distract our attention. Concentrate rather on the inner reality, the basis of all the beads, the Brahmam; that is the essential quest. There may be many varieties of flowers in a garland, even trivial ones (Thamasic jivis) or flashy ones (Rajasic jivis) or nice pure ones (Sathwic jivis) but the string, the basis, the Paramatma is independent of all of them. It is unaffected; it is Sathya, Nithya, Nirmala.

Flowers cannot become a garland without the string; so too, Brahmam unites all Jivis. You cannot separate the two in all things and substances; Brahmam fills everything. The five elements are but its manifestations. It is the inner motive, unseen by those who look only at the surface. It is the Antharyamin, in other words. That is why Krishna said "I am Rasa in water; I am effulgence, Prabha in the sun and moon; I am the Pranava in the Vedas; I am sound in the Akasa; I am Pourusham (heroism, adventure and aspiration) in man."