In plain words
In the end, the waves and the foam both belong with the water of the ocean. We must not think that the pāramārthika is one thing, the vyāvahārika another and the prātibhāsika another. These three are the very form of the Trimūrti! These three are the very form of the three guṇas! These three are the very form of the trident!
Without the pāramārthika the vyāvahārika cannot be
Of three guṇas, three-leaved in form, three-eyed and three-weaponed, destroying the sins of three births: one bilva leaf, offered to Śiva.
What makes the oneness of the three known is the Parabrahma principle, divinity itself. Some ignorant people think that the pāramārthika is the Ātma and the vyāvahārika is Ahaṅkāra. These two are not one. The Ātma and the ahaṃ are distinct. The Ātma is the ocean. This ahaṃ is the waves. But when we enquire with the inner eye, the two appear as one. The waves are not apart from the ocean. As fire lies hidden in wood, as oil is held in the sesame seed, as sugar is present in the cane, so the vyāvahārika lies merged in the pāramārthika. Without the ocean there are no waves. In the same way, without a father there is no son. There may be a father who has no son, but there cannot be a son who has no father. In the same way, the vyāvahārika cannot be without the pāramārthika. So they hailed God as ‘Bhāvāya namaḥ’. In Vedānta they called Him ‘Bhāvaḥ’. What does ‘Bhāvaḥ’ mean? ‘Bhāvaḥ’ means this: the One who shows this whole world of moving and unmoving things, fashioned of what is seen, to be His own form, He alone is the embodiment of Bhāva.
The world is the form of effect and cause
The world is only the form of the effect. The cause is Viṣṇu. The world is the very form of effect and cause. God comes down into the world with many limbs and many forms, and teaches the harmony of all forms. As beautiful as the peacock is with its fan of lovely colours, so beautiful is the Viṣṇu-principle that has gathered all humanity into itself.