All sparks are fire. There is only one Caste, Humanity. They cannot be declared separate nor is there any need to assert that they are not separate. So too, men or individualised beings are not separate from Brahmam or the Universal Absolute. Nor is there any need to assert that they are not separate. The relation between Brahmam and Jiva is not one of identity or one-ness; but it is one of cause-effect. Until liberation is attained, the particular is distinct, is separate. When liberated, since the cause of individualisation is absent, the Jiva is one with Brahmam. Separation and oneness of Jiva and Brahmam are the consequences of the delusion of bondage and the awareness of freedom.

Brahmam is self-effulgent, self-illuminating. It is not the 'object' of consciousness; It cognises all objects. All things and beings belong to the category of "seen" or "observed" or "known". It is the seer, not the seen. When the form is the 'seen', the mind is the 'seer'; when the mind and the activities of the intellect are the 'seen' or 'observed', then the witnessing Consciousness is the seer.

This Witness can be seen by no one. All things cognisable are the body of the Atma, not the Atma. They are name-form combinations like pots and pans of clay which impinge on the consciousness as 'seen' or delude it like the 'silver' on 'mother-of-pearl'. The Atma is; It exists by and for Itself. The Universe is the 'other', for others; it is 'real' and available for others. The Universe has no innate Reality. It emanates from Brahmam and its reality is based on the reality of Brahmam. So, its reality is lower than that of Brahmam.

The illusion created by a magician for deluding others cannot affect the magician himself. In the same manner, since the Universe is contrived by Brahmam, it is clear that it cannot affect Brahmam itself.

The Universe or Jagath appears to have emanated, as being experienced as such and as disintegrating. These three are but super-imposed ideations upon the One modificationless Reality, just as the snake superimposed upon the rope, at dusk. This ideation is Maya, for it hides and reveals at the same time. Maya cannot be said to be unreal. The rope appearing as snake is known again as rope, when the snake disappears. But, the Universe does not disappear in the same manner. Its existence cannot be explained away. It is a phenomenon that is unique, we cannot compare it with any other. We cannot dismiss it as unreal or accept it as real. It is Sath-Asath, not Asath. That is to say, Real-unreal, not unreal.