He is the lord who reigns over all rivers and oceans, holding their vastness and currents in his command. Among spirits and beings, he is the master of Vetālas and Kūṣmāṇḍas, presiding over their domains with supreme authority. His soul is great and auspicious, honored by all; he is Mandara, and also the lord of Mandara itself. Adorned with garlands, he stands as the great god, revered even by other great gods. His might and vital energy are immense, and the sage Markandeya worships him with devotion. Praised by sages, he himself is the sage of sages, friendly and strong, possessing a mighty jaw that signifies his power. His mouth is vast, his soul noble, his body immense, and his belly expansive, reflecting his boundless nature. His movement is grand, his fame widespread, his form magnificent, and his being mighty. Worthy of worship in sacrifices, he takes the very form of sacrifice, deserving honor as the lord of sacrifices. He walks among humans, as Manu, bringing delight to all people. He is the lord of Budha and Brihaspati, guiding wisdom and intellect. He is Lakshmana and Lakshana, with hanging lips and graceful presence. His face shines with many flavors, adorned with a variety of flowers. He gives jewels and takes them, manifesting both form and formlessness. Like a dark raincloud, he is pure; he is also like a black raincloud, formless, yet the giver of form, and at times of white hue. His complexion is golden, he is called golden, his limbs are golden, he is gold itself, and he wears a golden girdle. He is the giver of gold and holds a portion of gold. As Suparni and Mahaparni, he is the cause of Suparna, the celestial bird. He is the cause of greatness and the cause of the primary principle. He is the cause of intellect and ego, the cause of space and the supreme cause of earth. He is the cause of the body, and the cause of the eye; the cause of the tongue and of breath; the cause of speech and even of milk. He is the cause of Yama and Īśāna, the foremost cause of kings and the cause of dharma. He is the cause of Manus and the supreme cause of birds, the cause of Siddhas and the highest cause of Yakṣas. He is the cause of rivers and the supreme cause of streams, the cause of plants and the cause of worlds. He is the cause of serpents and the cause of blessings. He is the self of the body, the self of the senses, and the self of intellect. He is the self in waking and in sleep, the great self and the supreme self. He is the supreme self of earth and the self of taste, the self of sound and speech, the self of touch and the person. He is the self of smell, the self of the hand, the self of the foot, and the supreme as well. He is the self of Indra, of Brahma, of Rudra (Śānta), and of the mind. He is the self of Īśa, the supreme self, the self of Rudra, and the knowledge of liberation. Modesty and activity are his nature, and he delights in the welfare of ascetics. He is consciousness, intelligence, and time; he is heat, rain, and mind itself. Such is his all-encompassing presence, the source and essence of all things.