He is the mighty one who slew Khara and Dūṣaṇa, and who brought down the terrible Rāvaṇa. He triumphed over Kumbhendrajin and subdued the mighty Kumbhakarṇa. Ever the destroyer of wicked Asuras, he stands as the foe of Śambara. In his playful childhood, he broke the twin Yamala Arjuna trees, and as a great ascetic, he bestows the fruits of penance. He is Sāra, beloved of Sāra, and Sāura, the one who destroys even Time itself, the severer of all bonds. He is Prāṇa, Apāna, and Vyāna—the vital airs; he is rajas, sattva, and tamas—the three qualities; and he is śarat, the season of clarity. Unchanging and of pure form, he is beyond all bodies, untouched by the sense of contact, and without feet to tread the earth. He is free from waking consciousness and bereft of ordinary intellect, transcending apāna and vyāna, beyond space and air, untouched by earth and even by sound itself. He is freed from passion and without sin, devoid of rajas and the six modifications that bind beings. He is beyond greed and free from hypocrisy. Yet, he is supremely skilled, the lord of strength, and the agitator of all creation. He stirs all beings and disturbs even the intellect, shaking Brahmā and Rudra themselves. He cannot be reached by the skin, nor grasped by the tongue, nor attained by the hands, nor approached by the feet. Yet, he is to be grasped by the intellect and apprehended by the mind. This is Śārṅgapāṇi, Kṛṣṇa himself, the embodiment of knowledge, the scorcher of foes. He is the knowable, yet beyond the knowable, and knowledge itself as pure consciousness. He is Govinda, protector of cows, the gentle cowherd, the bringer of joy to all the gopīs. He is Upendra, Nṛsiṃha, Śauri, and Janārdana. He is Dāmodara, knower of the three times—past, present, and future—knower of time, and yet beyond time. He is Vikrama, the one who holds the staff, the single-staffed, and the bearer of the triple staff. He is the Sāma Veda and the Atharva Veda, the doer of good, and of excellent form. He is of the form of Ṛg, the Ṛg Veda itself, and established in the Ṛg Vedas. With countless feet, beautiful feet, even a thousand feet, he pervades all. He is the renunciant, renunciation itself, and the fourfold order of life. He is Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra—the four castes. He is liberation, pervaded by the inner self, the object of praise, the one who praises, and the worshipper. He is the knower, grammar, the sentence, and the one who knows sentences. He is the essence of all sacred places, the embodiment of Sāṃkhya, and the Nirukta that explains the deities. He is indicated by the sacred syllable Om and by the Gāyatrī mantra; he is Gadādhara, wielder of the mace. He lies upon water, upon the couch of yoga, upon the endless serpent Śeṣa, and upon kuśa grass. He is Prajāpati, the eternal one, most desirable, fulfiller of all desires, and Virāṭ, the cosmic form. He is wealthy, the giver of wealth, blessed, and ever devoted to the welfare of the Yādavas. He is valor itself, unconquerable, and expert in all the scriptures.