The Vedas, the śāstras and the Purāṇas, and besides them many men of experience and eminent paṇḍitas, keep declaring that Īśvara is all-pervading, the Antarātma of all beings. Yet another group takes this very point as its ground and keeps arguing, “If Īśvara is truly all-pervading, why is He not visible to everyone?” Here is the right answer to such arguers of unbelief. These eyes, made of the five elements, can see only objects that belong to the five elements. Things that give no light cannot make anything shine, however bright they are, however precious, even gold and gems; a lamp, being self-luminous, makes itself and other things shine. In the same way God, being self-luminous, of the svarūpa of Jñāna and beyond Prakṛti, can be seen only by the vision of Jñāna. Even that vision of Jñāna is hard to come by through one's own effort; it has to come by the grace of Īśvara. That is why the upāsanā of Īśvara is necessary. For those who lack it, it is as though they lacked everything. One who cannot see himself, what can he see of anything else? If one does the sādhana that can win the grace of Īśvara, He Himself can grant the eye of Jñāna! He is easily reached by His devotees.
17అప్పుడు అర్జునుడు రెండు చేతులు జోడించి, “కృష్ణా!18ఈ సమయమున సాధకులు గుర్తించవలసిన అతి సూక్ష్మ సారాంశము ఒకటి విచారింతుము.19వేదములు, శాస్త్రములు, పురాణములే కాక అనేకమంది అనుభవజ్ఞులు పండితోత్తములు – ఈశ్వరుడు సర్వవ్యాపి, సర్వభూతాంతరాత్మ అని తెలుపుచునే యున్నారు.17 to 19