Utsavar, though small in size, is captivating. Alwar calls Him as Sweet to think [சிந்தனைக்கு இனியாய்]. We may take efforts to seek Him; it may or may not succeed. But if He comes to us then we can reach Him. So, Alwar says the Lord should first enter his mind. That is, all our efforts can be successful, only if the blessings of the Lord is there. Utsavar is also called Sri Thiruvaali Nagaralan [திருவாலி நகராளன்]. The Lord not only enters mind but so many others. We will see 18th sloka of Chapter 9. He lists some more, in which the Lord resides:
gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam
"I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed."
In the first half of the sloka the Lord lists some which can be regarded as places or materials. Later half tells another thing. Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. For example, we go to a doctor to get good health; or, go to doctor to remedy a disease. So doctor is saranam. Even a medicine or tonic can be saranam. In Sri Vishnu Sahasranamam, the Divine names beshajam and bishak, suggest He is medicine and doctor. Suhrt = all those who think well of one. That is possessing good mind for the welfare of all. The Lord resides in all and they are all dependent on Him. Then, He is also the place from where all originate and into which all mingle. Prabhava = originate, pralaya = merging, sthanam = place. Nidhanam = entities from which others originate and into which others merge. In prabhava and pralaya, the Lord talked of the Entity from which others originate. After these originate, from them again others may originate and merge, and these are called nidhanam [निधानं ]. Avyaya = never undergoing any change nor changing in quality or quantity, beejam = seed. Seed implies cause. That is the raw material, the maker and the implements. Mud changes into pot. But the Lord, though manifesting into various objects, never undergoes a change. When mud changes into pot, mud is no longer there. But when Lord transforms into Universe, He still remains. The Lord is in every thing mentioned.