In the ancient times, the sages spoke of the supreme god, a being without beginning or end, all-knowing, the origin and seed of all existence. He is the creator, lord, and master of the universe, Janārdana, who assumes every form and shape, embodying the totality of creation. Hara, too, is described as possessing countless forms, yet also a single form, encompassing all manifestations. He is likened to the great ocean and the vast cloud, the very source from which water bubbles arise. Among his forms are Ananta, Vāsuki, and Śeṣa—the mighty serpents—and Varāha, the boar who supports the earth. He appears as Hayagrīva, with wide eyes, horse ears, and the form of a horse. He is both sleepless and sleeping, known as Nandī and Sunanda, beloved of Nandana. This god is devoted to Prajāpati and Dakṣa, the creators of creation and beings. He appears as Vāmana, following the left path and performing left-handed deeds, his form vast and encompassing. He is the remover and performer of sacrifice, lord and enjoyer of sacrifice, pervading all. His radiance is sometimes fierce, sometimes gentle; he witnesses all deeds, and is known as Manu and Yama. He is the friend of Agni and Vāyu, is himself fire, and Varuṇa, lord of aquatic beings. As Kubera, he is wealthy, swift, protector of riches, and creator of delights. He is the master of all herbs, glorious, and shines as both the moon and the sun. He is blue-throated, the mighty bull, Rudra, with the moon on his forehead, husband of Umā. He is present in the worm and insect, hunter and killer of beasts, marked by the deer. He dwells in cremation grounds, eats flesh, destroys the wicked, and grants boons. As commander and giver of armies, he is Skanda, great Time, leader of the hosts. He bestows prosperity and success, is tusked, moon-marked, and elephant-faced. He protects and nourishes Prahlāda, and is lord of all the race of demons. He gives and possesses gold, makes snow, and is the snowy mountain itself. He dwells between realms of light and darkness, perceiving and ruling all worlds. Though formless, he takes form; he is passionate, a master of dance and song. His teeth shine like the sun; he is the destroyer of Lanka, cause of tumult, and bestower of boons. He knows Brahman, grants Brahman, is born from Brahman, and knows all about Brahman. He brings all attachments, is passionate, renounces everything, and moves outside the bounds of convention. He is supreme bliss, ancient, sovereign king, and the one who makes others shine. He churned the ocean, is the churner, gathers all jewels, and is Hari. As creator and remover of obstacles, he destroys and leads beyond them. He is the enemy of Pūtanā, leaves divine footprints, and playfully broke the cart. He wears a divine garland, pure and adorned with forest flowers. Marked on the forehead, he holds a mace, is Gālva, Viśvāmitra, and is hard to approach. He wields the thunderbolt, slays Vṛtra, and is the younger brother of Vāsava. Among mortals, a learned man is born as a brāhmaṇa, while a kṣatriya becomes victorious. His presence is felt in the grove of tulasī, on the island in the lake, and in the abode of the gods. On one side lie all branches of knowledge, on the other, all austerity. He made Kaśyapa the officiating priest and Bhṛgu the excellent hotṛ. “O sinless one,” the sage said, “I have seen the ancient sacrifice of Varuṇa.” When Vāmana had spoken thus, Bali replied with his own words, continuing the sacred dialogue.