(6) This is the Lord of all. This is All-knowing. This is the controller within. This is the source of all and, surely, That which is the beginning and end of all living beings.

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(1) He who is called ether (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragâpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men . I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode ; may I never go to it.

(10) I am . . . within. I am . . . of natures. I am . . . of created spirits, the request of souls. I am control and the uncontrollable. I am union and dissolution. I abide and dissolve. I am below and they come up to me. I am judgment and acquittal. I am sinless, and the root of sin comes from me. I am lust outwardly, yet within me is control. I am hearing for all, and my speech is indecipherable. I am an unspeaking mute and enormous in my many words.

(34) You are the eternal realm of eternal realms, the all-perfect one, who is established.

(18) I am the Guide of the house of Him who dwelleth in his treasures

(3) He who, dwelling in all things, yet is other than all things, whom all things do not know, whose body all things are, who controls all things from within — He is your Soul, the Inner Controller, the Immortal. — Thus far with reference to material existence. Now with reference to the self. —

(10) He is the God beyond all name; He the unmanifest, He the most manifest; He whom the mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body, the one of many bodies, nay, rather He of every body. Naught is there which he is not. For all are He and He is all. And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without? There is no way, no place [is there] about Thee, nor any other thing of things that are. All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for Thou hast all and naught is there Thou hast not.