10. He gives flavour to all sweets, and enjoys the sweetness of his felicity (ánanda) in himself; and employs the breathings as his horses, and borne in the car of respiration, sleeps in the cell of the heart. 11. Siva is the witness of all sights, and actor of all actions; he enjoys all enjoyments, and remembers all what is known. 12. He is well acquainted with all the members of his body, and knows all that is in existence and inexistence; he is brighter than all luminous objects, and is to be thought upon as the all-pervading spirit. 13. He is without parts and the totality of all parts, and being situated in the body, he resides in the vacuity of the heart; he is colourless himself and yet paints all things in their variegated colours, and is the sensation of every member of the body. 14. He dwells in the faculty of the mind, and breathes in the respirations of the beings; he resides within the heart, throat and palate of the mouth, and has his seat amidst the eyebrows and nostrils (as intelligence and breath of life). 15. He is situated beyond the limit of the thirty six categories of the saiva sástras, as also of the ten saktis ([Sanskrit: dashamahávidyá]) that are known to the saktas; he moves the heart and gives articulation to sounds, and makes the mind to fly about as a bird of the air. 16. He resides both in equivocal and alterative words, and is situated in all things as the oil in sesame seeds. 17. He is without the blemish of parts (being a complete whole in himself), and is compact with all the parts of the world taken together. He is situated alike in a part of the lotus-like heart of the wise, as well as in all bodies in general. 18. He is as clear as the pure and spotless intellect, and the imputation of parts to him is the work of mere imagination only. He is as palpably seen in everything at all places, as he is perceptible to us in our inward perception of him. 19. Though originally of the nature of universal intelligence yet he appears in the form of the individual soul according to the desire of men; and residing in every individual, he is divided into endless dualities (of universal and particular souls). 20. Then this God (the intelligent individual soul) thinks himself as an embodied being, endued with hands and legs, and the other parts and members of the body, with its hairs, nails, and teeth. 21. He thinks of being possest of manifold and various powers and faculties, and is employed in a variety of actions according to the desires of the mind. He feels glad on being served by his wives and servants (and thinking himself as their master). 22. He thinks the mind as a porter at the gate, and conductor of the information of the three worlds unto him; and his thoughts are as the chambermaids, waiting at his door with their pure attires.