When the wayward mind, fleeing towards all angles, is plunged in the contemplation of the Name of the Lord, the effect will be like the concentration of the rays of the sun through a piece of magnifying glass, the scattered rays develop the power of a flame to burn and consume; so too, when the waves of Buddhi and the feelings of Manas get one-pointedness through the converging lens of the Atma, they manifest as the Divine Splendour which can scorch evil and illumine joy. (DhyV, p. 5)

Shabda brahmamayi, characharamayi, jyotirmayi vaagmayi,

Nityanandamayi, niranchanamayi, thathwamayi chinmayi,

Tattvatitamayi parathpara mayi mayamayi srimayi,

Sarvaisvaryamayi sadshuvamayi, maama pahi meenambike.

The Divinity of the Veda is all-pervasive and has eight aspects of splendour, viz, Shabda brahmamayi Brahman (sound), characharamayi (Movable and Immovable), jyotirmayi (Effulgence), vaagmayi (speech and Literature), Nityanandama (Everlasting Bliss),  parathpara mayi (Transcendental), mayamayi (Delusion) and srimayi (Prosperity). This is indeed Awareness. It does not pertain to one individual, one place or time. It is universal. (ICS, p. 164)

Brahman, the Cause of Prakriti (nature) is the effect. Nature is the deluding manifestation of the Brahman. It is what can be called Leelavibhuti, or expression of Glory (Vibhuti) done as mere sport (Leela). When the Leela is perceived as apart from Brahman, it is a false and incomplete perception. The Leela is manifold; Brahman is One. To discover the One in the many is the purpose of human existence. Brahman is Eternal. It is Nitya Vibhuti, Everlasting Splendour. It is named Kingdom of God. Leelavibhuthi is Prakriti or Maya or Avidya or Satan, with the deluding, deceptive diversities. (SSS Vol.10)

If fire can give the splendour, then, why does not a stick or blade or pebble placed in the fire become as shining as gold? So, one has to conclude that the splendour came, not through fire but out of its own nature. The Pratyagatma, or the inner presiding Atma is separate from the five sheaths of the individual, the Pancha koshas; it shines with its own splendour; it is the witness of the activities and consequences of the three Gunas; it is immovable; it is holy and pure; it is eternal; it is indivisible; it is self-manifested; it is peace; it has no end; it is wisdom itself; such an Atma has got to be cognised an Oneself. (JV, p. 2)