Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he was glorious, an embodiment of truth and virtue; he was honoured by the exploits of his actions; expiation was his claw; he was terrible; he had the knee joints of the animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.