Moreover, it is only in the state of perfect conciliation or endearment,
i.e. in meditation bearing the character of devotion, that an intuition
of Brahman takes place, not in any other state. This Scripture and
Smriti alike teach. 'That Self cannot be gained by the Veda, nor by
understanding, nor by much learning. He whom the Self chooses by him the
Self can be gained. The Self chooses him as his own' (Ka. Up. I, 2, 23);
'When a man's nature has become purified by the serene light of
knowledge, then he sees him, meditating on him as without parts' (Mu. Up.
III, 1, 9). Smriti: 'Neither by the Vedas, nor austerities, nor gifts,
nor by sacrifice, but only by exclusive devotion, may I in this form be
known and beheld in truth and also entered into' (Bha. Gî. XI, 53,54).
The scriptural text beginning 'Two are the forms of Brahman,' which
declares the nature of Brahman for the purposes of devout meditation,
cannot therefore refer to Brahman's being characterised by two forms, a
material and an immaterial, as something already known; for apart from
Scripture nothing is known about Brahman.
24. And there is non-difference (of the intention of Brahman's
distinguishing attributes), as in the case of light; and the light (is)
intuited as constituting Brahman's essential nature by repetition of the
practice (of meditation).
That the clause 'not so' negatives not Brahman's possessing two forms, a
material and an immaterial one, but only Brahman's nature being
restricted to those determinations, follows therefrom also that in the
vision of Vâmadeva and others who had attained to intuition into
Brahman's nature, the fact of Brahman having all material and immaterial
beings for its attributes is apprehended in non-difference, i.e. in the
same way as the fact of light (i.e. knowledge) and bliss constituting
Brahman's essential nature. Compare the text 'Seeing this the Rishi
Vâmadeva understood, I am Manu and the sun' (Bri. Up. I, 4, 10). And
that light and bliss constitute Brahman's nature was perceived by
Vâmadeva and the rest through repeated performance of the practice of
devout meditation. In the same way then, i.e. by repeated meditation,
they also became aware that Brahman has all material and immaterial
things for its distinguishing modes.--The next Sûtra sums up the proof
of Brahman's possessing twofold characteristics.
25. Hence (Brahman is distinguished) by what is infinite; for thus the
characteristics (hold good).
By the arguments stated it is proved that Brahman is distinguished by
the infinite multitude of blessed qualities. And this being so, it
follows that Brahman possesses the twofold characteristics.--Here
terminates the adhikarana of 'that which has twofold characteristics.'