1. Next follows Kutsayana's hymn of praise:
Thou art Brahma, and thou art Vishnu, thou art Rudra, thou Pragâpati, thou art Agni, Varuna, Vayu, thou art Indra, thou the Moon.
Thou art Anna (the food or the eater), thou art Yama, thou art the Earth, th-ou art All, thou art the Imperishable. In thee all things exist in many forms, whether for their natural or for their own (higher) ends.
Lord of the Universe, glory to thee! Thou art the Self of All, thou art the maker of All, the enjoyer of All; thou art all life, and the lord of all pleasure and joy. Glory to thee, the tranquil, the deeply hidden, the incomprehensible, the immeasurable, without beginning and without end.
2. “In the beginning darkness (tamas) alone was this. It was in the Highest, and, moved by the Highest, it becomes uneven. Thus it becomes obscurity (ragas). Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water) knowing the body (kshetragna), attested by his conceiving, willing, and believing, it is Pragâpati, called Visva. His manifestations have been declared before. Now that part of him which belongs to darkness, that, O students, is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahma. That part of him which belongs to goodness, that, O students, is he who is called Vishnu. He being one, becomes three, becomes eight, becomes eleven, becomes twelve, becomes infinite. Because I he thus came to be, be is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.”