Brahman, within the reach of the masses. He made the Formless take birth and walk on earth and thus redirected the flow of people?s consciousness to this lofty ideal.
How could the formless Brahman become a human being? This abstract and ever-perplexing metaphysical question is clarified in the first canto of the Ramcharitmanas, through a conversation between Parvati and Shiv: Parvati: Is this that Ram, the son of Ayodhya?s king or is he an unborn, attributeless, and unperceivable being? If he is the son of a king, how can he be Brahman? (If he is Brahman) how did he get perturbed upon the loss of his wife?. Shiv:
There is no difference between the saguna, endowed with attributes, and the nirguna, attributeless. ? That which is attributeless, formless, unmanifested, and unborn, is none other than the saguna, just as ice is nothing but water. Sri Ram is the all-pervasive Brahman, the supreme Bliss, the Almighty, the Ancient.
While Sri Ram is the omnipresent, omnipotent, omniscient Brahman, the jiva is ?a part of Ishvara indestructible, conscious, unblemished, and blissful by its very nature. Being under the control of maya, the jiva is tied up, like a parrot or a monkey! And in this way, a knot has been formed between consciousness and matter, which is very difficult to untie, although unreal.