And there is light (possibility of perception dawning upon the soul) according as the practice of devotion, etc.) is intense (towards the object Brahman).

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26. And there is light (possibility of perception dawning upon the soul) according as the practice of devotion, etc.) is intense (towards the object Brahman).

Of Him who is the object of enquiry and devotion, direct vision too results from the constant and intense practice of study, etc., for the Shruti says, “ Verily Atman is to be seen, (and for that purpose). He is to be heard, to be thought and to be deeply contemplated ” (Bri. IV. 4. 5) How then is it possible that he who is never manifest reveals Himself? This query is answered in the following.

27. Hence (from authority as to the Lord’s being non-manifest and becoming manifest) the revelation is possible through the grace of the Lord of boundless powers; for scripture also conveys an indication to that effect.

As there are authorities to support both the statements of being non-manifest and becoming manifest, the light revealing Him comes only through His grace, not by the influence of the means adopted by the individual. This is understood from the characteristic attributes indicated by the Shruti: “Through the gracious will of the Lord whose grace is obtained, by devoting the mind to Him and constantly contemplating Him in the true light, the mundane bondage which had no beginning wholly melts away at the end” (Sv. I. 10). Further this is possible (reasonable) since the Lord is of boundless powers. The same is stated in the Narayanadhyatma: “Though the glorious Lord is eternally non-manifest, still in virtue of His own powers, He reveals Himself to the vision (of the eligible); but for the grace of the Supreme Lord, who could see Him, the immeasurable and almighty Being?”

If Brahman essentially consists of bliss, knowledge, etc., how can He be called also the blissful, wise, etc.? To solve this difficulty the following is stated.

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