And (the Shruti) declares that the Lord’s colour and form consist only of the essence of His Self (knowledge and bliss).

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15. As in the case of light, purposelessness of the Shrutis declaring hue and form of Brahman does not result; (for Brahman, though without colour and form effected by (Prakriti) or (matter) has colour and form constituting His spiritual essence).

As the Lord has colour and form which are of a different nature and essence from those which are the products of Prakriti (material cause), the scriptural statements such as the following do not lose their authoritative character as declaring the colour and form of Brahman: “When the intelligent (soul) sees the Lord of golden hue” (Ath. III. 1.3); “From the Lord of violet hue, I go to the Lord of variegated hue” (Ch. III. 13.1.); “(Brahman is) the light of golden colour” (Tait III. 10) Even when there is the light of the eye and other things (torches, etc.) in the house, it is usual to speak of the absence of light and the whole house as being covered with darkness in contradistinction to the great (distinct) light of the sun; (similarly the Lord is said to be of no colour, as His colour and form are not the products of the material cause).

The distinct nature of the Lord’s colour and form as consisting only of perfect knowledge and bliss is declared in the text, “That is of the nature which consists wholly and perfectly of intelligence” (Man. II.7). And the Chaturveda Sikha says, “That thing consists only of perfect bliss; for it is ever strong without being old; it is the Old (i.e., it has no beginning); it is the One and most high; it is un-assailed by faults; being one, it appears as many; those wise men who see such Lord dwelling within them attain eternal happiness, but not others.”

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