He is the origin of serpents and the source of all blessings. Within every being, he is the self of the body, the self of the senses, and the self of intellect. He abides as the self in waking and sleep, the great self and the supreme self as well. He is the supreme self of the earth, and the subtle self that perceives taste. He is the self of sound and speech, the self of touch, and the person within. He is the self of smell, the self of the hand, the self of the foot, and the supreme one beyond all. He dwells as the self in Indra, in Brahma, in Rudra (Śānta), and in the mind itself. He is the self of Īśa, the supreme self, the self of Rudra, and the very knowledge of liberation. His nature is both modesty and activity; he delights in the welfare of ascetics. He is consciousness, intelligence, and time—he is heat, rain, and the mind as well. He is the deluder of the wicked, O Māṇḍavya, and the submarine fire hidden in the cosmic ocean. He is Atri, Vasiṣṭha, Pulaha, Pulastya, Kutsa, Yājñavalkya, Devala, Vyāsa, and Parāśara. He is Śarmmada, Gāṃgeya, Hṛṣīkeśa, and Bṛhacchravas as well. He is Nārāyaṇa, the greatly fortunate, and indeed the lord of life-breath. He is the supreme lord of udāna, and likewise the lord of samāna. He is the first lord of forms, the wielder of the sword, and the one who bears the plough as a weapon. He is Prakṛti itself, adorned with the Kaustubha gem on his neck and clothed in yellow garments. He is Ananta, of infinite forms, with beautiful nails and divine beauty. He is the slayer of Hiraṇyakaśipu and the subduer of Hiraṇyākṣa. He is the destroyer of Keśin and the vanquisher of Muṣṭika. He is the slayer of Ariṣṭa and the beloved of Akrūra. He removes misfortune, is blessed and radiant, and is himself a devotee of the Bhāgavata. He wields the discus, ever-moving yet beyond both movement and stillness. He is the wind, sight, hearing, tongue, and the sense of smell. He is Śaṃkara, the all, the giver of forbearance, and the one who creates patience among men. He is praised by devotees, devoted to devotees, the giver and increaser of fame. He is charity, the giver, the doer, pure and dear to the lord of gods. He is thousand-headed, the healer, and the gateway to liberation. He is Śukra, Sukirīti, Sugrīva, and also Kaustubha. He is Matsya, Paraśurāma, Prahlāda, and likewise Bali. He is the slayer of Khara and Dūṣaṇa, and the destroyer of Rāvaṇa. He is the vanquisher of Kumbhendrajin and the subduer of Kumbhakarṇa. He is the destroyer of wicked Asuras and the enemy of Śambara. He is the breaker of the Yamala Arjuna trees and the giver of ascetic merit. He is Sāra, beloved of Sāra, Sāura, the destroyer of Time, the severer. He is prāṇa, apāna, and vyāna; rajas, sattva, tamas, and śarat. He is unchanging, of pure form, and devoid of all bodies. He is without the sense of touch and without feet, beyond waking and intellect, beyond apāna and vyāna. Thus, in all forms and beyond all forms, he pervades and transcends everything, the supreme reality manifest and unmanifest, ever to be revered.