(10) Of weapons I am the thunderbolt; of cows I am Kāmadhenu. I am Manmadha, the cause of offspring and of serpents I am Vāsuki.

(9) I am the Father of this universe, the Mother, the Sustainer, and the Grandsire. I am the knowable, the purifier, and the syllable Om. I am also the Rik, the Sāman, and the Yajus.

(7) I am the savour of waters, Ο son of Kunti, the radiance of the sun and moon; I am the syllable Om in all the Vedas, the sound in ether, the manliness in man.

(10) I am the Self, O Guḍākeśha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings.

(10) Of purifiers I am the wind; of warriors I am Rāma. Of fishes I am the shark, and of rivers I am the Ganges.

(10) Of priests, Ο Pārtha, know Me to be the chief, Brihaspati. Of generals I am Skanda; of reservoirs of water I am the ocean.

(317) 507 To say: N. is come forth to-day at the head of the inundation of the flood. 507 N. is a crocodile god, with green feather, with vigilant countenance, with forehead erect; 507 effervescent, proceeding from leg and tail of the Great (One) who is in splendour. 508 N. is come to his watercourses, which are in the land of the flood, in M.t-wr.t, 508 to the places of satisfaction, with green fields, which are in the horizon, 509 that N. may make green the herbs in both lands of the horizon, 509 (and) that N. may bring the green to the great eye which is in the midst of the field. 509 N. takes his throne which is in the horizon; 510 N. appears as Sebek, son of Neit; 510 N. eats with his mouth, N. urinates, N. cohabits with his phallus; 510 N. is lord of semen, which women receive from their husband. 510 wherever N. wishes, according to the desire of his heart,

(10) Of the Rudras I am Śiva; of the Yakshas and Rākshasas I am Kubera. Of the Vasus I am fire, and of mountains I am Meru.

(10) I am the origin of all; from Me all things evolve. The wise know this and worship Me with all their heart.

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.

(10) Of the Daityas I am Prahlāda, and of measurers I am Time. Of beasts I am the lion, and of birds I am Garuda.

(10) Of horses know Me to be Uchchaih-shravas, born of the amrita; of lordly elephants I am Airāvata, and of men I am the monarch.

(52) Crocodiles were regarded by the Egyptians both as symbols of Typhon and emblems of the Supreme Deity, of the latter because while under water the crocodile is capable of seeing--Plutarch asserts--though its eyes are covered by a thin membrane. The Egyptians declared that no matter how far away the crocodile laid its eggs, the Nile would reach up to them in its next inundation, this reptile being endowed with a mysterious sense capable of making known the extent of the flood months before it took place. There were two kinds of crocodiles. The larger and more ferocious was hated by the Egyptians, for they likened it to the nature of Typhon, their destroying demon. Typhon waited to devour all who failed to pass the judgment of the Dead, which rite took place in the Hall of Justice between the earth and the Elysian Fields. Anthony Todd Thomson thus describes the good treatment accorded the smaller and tamer crocodiles, which the Egyptians accepted as personifications of good: "They were fed daily and occasionally had mulled wine poured down their throats. Their ears were ornamented with rings of gold and precious stones, and their forefeet adorned with bracelets."

(5) There are places where that fish is written of as 'the Ariz of the water;' as it says that the greatest of the creatures of Aûharmazd is that fish, and the greatest of those proceeding from the evil spirit is that lizard; with the jaws of their bodies, moreover, they snap in two whatever of the creatures of both spirits has entered between them, except that one fish which is the Vâs of Pankâsadvarân.

(10) Of the Yādavas I am Vāsudeva, and of the Pāndavas I am Arjuna. Of the sages I am Vyāsa, and of seers I am Uśanas the seer.

(15) As I surpass the Perishable and as I am higher even than the Imperishable, I am extolled in the world and in the Vedas as the Supreme Self.

(9) I am the sacrifice, I am the worship, I am the oblation to the manes, and I am cereal. I am the hymn, I am the melted butter, I am the fire, and I am the offering.

(2) Gargya said: 'The Person who is here in water — him, indeed, I worship as Brahma! ' Ajatasatru said: * Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His counterpart comes to him [In his children], not that which is not his counterpart His counterpart is born from him.'

(7) I am the strength of the strong, free from longing and attachment. I am, Ο lord of the Bhāratas, the desire in all beings that is not contrary to dharma.

(2) Every existing creature manifests some aspect of the intelligence or power of the Eternal One, who can never be known save through a study and appreciation of His numbered but inconceivable parts. When a creature is chosen, therefore, to symbolize to the concrete human mind some concealed abstract principle it is because its characteristics demonstrate this invisible principle in visible action. Fishes, insects, animals, reptiles, and birds appear in the religious symbolism of nearly all nations, because the forms and habits of these creatures and the media in which they exist closely relate them to the various generative and germinative powers of Nature, which were considered as prima-facie evidence of divine omnipresence.