तदाहुः, यदयमेक इवैव पवते, अथ कथमध्यर्ध इति; यदस्मिन्निदं सर्वमध्यार्ध्नोत्, तेनाध्यर्ध इति; कतम एको देव इति; प्राण इति स ब्रह्म त्यदित्याचक्शते ॥ ९ ॥
tadāhuḥ, yadayameka ivaiva pavate, atha kathamadhyardha iti; yadasminnidaṃ sarvamadhyārdhnot, tenādhyardha iti; katama eko deva iti; prāṇa iti sa brahma tyadityācakśate || 9 ||
9. ‘Regarding this some say, “Since the air blows as one substance, how can it be one and a half?” It is one and a half because through its presence all this attains surpassing glory.’ ‘Which is the one god?’ ‘The vital force (Hiraṇyagarbha); it is Brahman, which is called Tyat (that).’
‘Regarding this some say in objection, “the air blows as one substance, how can it be one and a half?” It is one and a half because through its presence all this attains surpassing glory.’ ‘Which is the one god?’ ‘The vital force it, the vital force, is Brahman, for it is vast, being the sum total of all the gods. And this Brahman is called Tyat (that),’ which is a word denoting remoteness. Thus the gods are one as well as many. The infinite number of gods are included in the limited number mentioned in the Nivid; these again are included in the successive (smaller) numbers, thirty-three and so on, up to the one vital force. It is this one vital force which expands into all those numbers up to the infinite. Thus the vital force alone is one and infinite as well as possessed of the intermediate numbers. That this one god, the vital force, has different names, forms, activities, attributes and powers is due to individual differences of qualification.[2]
Now eight other forms of that same vital force which is a form of Brahman are being set forth: