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Series 2, Chapter 8 pg 357, Para 1:
Brahman, as the supracosmic All and Absolute of existence in which the soul can dwell when it rises out of this manifestation and this partial becoming to its source,
param brahma,
param dhama. He accepts him as the supreme purity of the ever free Existence to which one arrives through the effacement of ego in the self's immutable impersonality calm and still for ever,
pavitram paramam. He accepts him next as the one Permanent, the eternal Soul, the divine Purusha,
purusam sasvatam divyam. He acclaims in him the original Godhead, adores the Unborn who is the pervading, indwelling, self-extending master of all existence,
adi-devam ajam vibhum. He accepts him therefore not only as that Wonderful who is beyond expression of any kind, for nothing is sufficient to manifest him, — “neither the Gods nor the Titans, O blessed Lord, know thy manifestation,”
na hi te bhagavan vyaktim vidur deva na danavah, — but as the lord of all existences and the one divine efficient cause of all their becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature,
bhuta-bhavana bhutesa deva-deva jagat-pate. And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming,
vibhutayah, “the sovereign powers of thy becoming by which thou standest pervading these worlds,”
1 yabhir vibhutibhir lokan imams tvam vyapya tisthasi.
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Series 2, Chapter 8 pg 360, Para 1:
shouldst tell me” he says “of thy divine self-manifestations in thy sovereign power of becoming,
divya atma-vibhutayah, all without exception, —
asesena, nothing omitted, — thy Vibhutis by which thou pervadest these worlds and peoples. How shall I know thee, O Yogin, by thinking of thee everywhere at all moments and in what pre-eminent becomings should I think of thee?” This Yoga by which thou art one with all and one in all and all are becomings of thy being, all are pervading or pre-eminent or disguised powers of thy nature, tell me of it, he cries, in its detail and extent, and tell me ever more of it; it is nectar of immortality to me, and however much of it I hear, I am not satiated. Here we get an indication in the Gita of something which the Gita itself does not bring out expressly, but which occurs frequently in the Upanishads and was developed later on by Vaishnavism and Shaktism in a greater intensity of vision, man's possible joy of the Divine in the world-existence, the universal Ananda, the play of the Mother, the sweetness and beauty of God's Lila.
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