After describing the meditation in detail, the sage addressed Śaṅkara, the noble-hearted, saying, “O Śaṅkara of noble vows, thus this meditation has been explained to you.” Yet, Śaṅkara, ever eager for liberation, asked, “O Lord, by reciting what can one be freed from the dreadful ocean of worldly existence?” In response, the Supreme Lord, the embodiment of the Supreme Brahman, the imperishable Supreme Self, spoke with compassion. “O Bull-bannered one, I shall reveal to you that pure and supreme mantra whose recitation brings freedom.” He began, “Om! Vāsudeva, Mahāviṣṇu, Vāmana, Vāsava, Vasu—the binder of Bali, the creator, the most excellent, knower of the Vedas, the wise. He is the knower of the limbs of the Veda, the Lord of the Vedas, the foundation of strength, the destroyer of strength. He is the slayer of heroes, the great hero, the worshipped, the Supreme Lord. He is lotus-naveled, possessor of the lotus-treasure, lotus-handed, wielder of the mace. He is lotus-thighed, lotus-eyed, adorned with a garland of lotuses, beloved. He is boundless, of supreme purpose, and the supreme Lord of the supreme. He is pure, of the form of light, sanctified, the protector. He is the chief, the earth-lotus, lotus-naveled, bestower of affection. He is the support of all the worlds, all-seeing, sustainer of all. He is worthy of all worship, the first of all, saluted by all the gods. He is protector of all, the ultimate refuge of all, the cause of all causes. He is the overseer of all, the lord of the gods, honored by both gods and demons. He is the protector of truth, the one with the navel as the origin, the lord of the perfected beings, worshipped by the perfected ones. He is the refuge of the world, and likewise the source of welfare and security. He abides in truth, his resolve is truth, he knows truth, and he speaks truth. He is the doer of actions, the action itself, the process, and also the result. He is indeed the lord of the gods, praised as the lord of the Vṛṣṇis. He is generally the lord of the animals, and indeed the lord of the Vasus. He is the lord of the trees, and likewise the lord of the wind. He is the lord of Kubera, and also the lord of the stars. He is the lord of the serpents, the lord of the sun, and indeed the lord of Dakṣa. He is the lord of the Gandharvas, and the supreme lord of the Asūnas. He is the foremost lord of the gods, and likewise the lord of Kapila. He is the lord of the sages, and the supreme lord of the sun. He is the lord of the planets, and likewise the lord of the Rākṣasas. He is the lord of the rivers, and likewise the lord of the oceans. He is the lord of the Vetālas, and likewise the lord of the Kūṣmāṇḍas. He is the great soul, auspicious, worthy of honor, Mandara, and the lord of Mandara. He is the wearer of garlands, the great god, worshipped by the great god. He is of great might, of great vital energy, and is worshipped by the sage Markandeya. He is praised by sages, himself a sage, friendly, great in strength, and possessing a mighty jaw. He has a great mouth, is noble-souled, has a great body, and a vast belly. He has great movement, great fame, a great form, and is a mighty being. He is to be worshipped in sacrifices, takes the form of sacrifice, is worthy of honor, and is the lord of sacrifices. He is human, he is Manu, and he brings delight to human beings.” Thus, the Lord revealed to Śaṅkara the supreme mantra, extolling the countless divine attributes of the Supreme Being, whose remembrance and recitation liberate one from the suffering of worldly existence.