At times such flaws seem, and appear, to envelop even God. But they are not true. Clouds are born in the sky itself, and move about in it. But does the sky rest on the clouds? No. Smoke is born in fire itself, but fire does not rest on smoke. In the same way, though the guṇas are born in Paramātma Himself, Paramātma does not rest on the guṇas. As was said above, just as beads and flowers rest on the thread, all things rest in Him, on Him alone. He does not rest on beings, on things or on guṇas. The whole world is in Paramātma. But Paramātma has not taken the world as His support. How so? Suppose there is a cloth here: the cloth depends on the thread, but the thread does not depend on the cloth. The pot exists by depending on clay, but clay does not exist by depending on the pot. Clay and pot are not different; thread and cloth are not different. Clay is Brahman, the pot is Prakṛti. Thread is Brahman, the cloth is Prakṛti. However many times shape and modifications change, clay remains clay. Thread remains thread. Without clay there can be no pot. Without thread there can be no cloth. Likewise, without Brahman there can be no Prakṛti. Taking the thread that is Brahman as its support, it has been made into the cloth that is Prakṛti. So there is great joy in saying that Paramātma is in all things, everywhere. Rather than saying that the thread is in all the beads, to say that all the beads are in the thread: what a truth that is! What a tattva! Therefore, rather than calling Paramātma “the One who dwells within all beings”, it is more meaningful and true to call Him “the Support of all”.