When one perceives the diverse existence of beings as rooted in One, and their expansion as proceeding from that One, one attains Brahman. Shankara reads this as the direct perception of non-duality — the many in the One. Ramanuja sees it as understanding God as the material and efficient cause of all diversity. The Bhakti tradition celebrates the vision of all beings rooted in the beloved Lord. Madhva explains that perceiving all beings as rooted in God means recognizing His actual sustaining power — this is real unity, not denial of genuine diversity. Abhinavagupta sees this as the vision of unity-in-diversity central to Kashmir Shaivism — beings emerge from consciousness like waves from the ocean. Vallabha teaches that all beings are rooted in Brahman because they are its real manifestations — diversity is God's creative abundance. Tilak finds here the intellectual basis for universal ethics: harm to any is harm to the whole. Vivekananda draws the principle of universal brotherhood — not sentimental idealism but philosophical fact — as the goal of both religion and science.