Shri Vishnu Sahasranama Stotram

Viśvaṃ names him as the all or the Universe. Viṣṇuḥ praises him as the one who pervades everything. Vaṣaṭkāraḥ hails him as the one for whom the sacrificial verses are uttered in yajñas. Bhūta-bhavya-bhavat-prabhuḥ honors him as the master who transcends past, present and future. Bhūtakṛd speaks of him as the creator and destroyer of all existences in the universe. Bhūtabhṛd remembers him as the one who supports, sustains and governs the universe. Bhāvaḥ calls him pure existence. As Bhūtātmā, he is the essence of all beings. Bhūta-bhāvanaḥ glorifies him as the one who originates and develops all elements.

Pūtātmā names him as the one whose nature is purity. Paramātmā praises him as the supreme Self. Muktānāṃ paramā gatiḥ hails him as the highest goal of the liberated ones. Avyayaḥ honors him as the one for whom there is no decay. Puruṣaḥ speaks of him as the one who abides in the body (pura). Sākṣī remembers him as the one who witnesses everything. Kṣetrajñaḥ calls him the knower of the field (body). As Akṣaraḥ, he is the one who is indestructible.

Yogaḥ names him as the one attainable through Yoga. Yogavidāṃ netā praises him as the master of those established in Yoga. Pradhāna-puruṣeśvaraḥ hails him as the master of Pradhāna (Prakṛti) and Puruṣa (Jīva). Nārasiṃha-vapuḥ honors him as the one who combined the bodies of a man and a lion. Śrīmān speaks of him as the one on whose chest the goddess Śrī always dwells. Keśavaḥ remembers him as the one whose locks (keśa) are beautiful. Puruṣottamaḥ calls him the greatest among all Puruṣas.

Sarvaḥ names him as the omniscient source of all existence. Śarvaḥ praises him as destroyer. Śivaḥ hails him as the pure one. Sthāṇuḥ honors him as the one who is steady, immovable and changeless. Bhūtādiḥ speaks of him as source of all elements. Nidhir-avyayaḥ remembers him as the changeless, indestructible Being in whom the universe dissolves at Pralaya. Sambhavaḥ calls him the one who incarnates by His own will. As Bhāvanaḥ, he is the one who generates the fruits of Karma for all Jīvas. Bhartā glorifies him as the one who supports the universe as its substratum. Prabhavaḥ reveres him as the one from whom all great elements have their birth. Prabhuḥ names him as the one who is adept in all rites. Īśvaraḥ praises him as the one who has unlimited lordliness and power over all things.

Svayambhūḥ names him as the one who exists by Himself, uncaused. Śambhuḥ praises him as the one who bestows happiness on devotees. Ādityaḥ hails him as the golden-hued person in the sun's orb. Puṣkarākṣaḥ honors him as the one with eyes resembling lotus petals. Mahāsvanaḥ speaks of him as the one from whom comes the great sound – the Veda. Anādi-nidhanaḥ remembers him as the one existence that has neither beginning nor end. Dhātā calls him the one who is the support of the universe. As Vidhātā, he is the one who generates Karmas and their fruits. Dhāturuttamaḥ glorifies him as the ultimate support of everything.

Aprameyaḥ names him as the one not measurable by any means of knowledge. Hṛṣīkeśaḥ praises him as the master of the senses. Padmanābhaḥ hails him as the one in whose navel stands the lotus, the source of the universe. Amara-prabhuḥ honors him as the master of the immortal ones (Devas). Viśvakarmā speaks of him as the one whose works have resulted in all that exists. Manuḥ remembers him as the one who thinks. Tvaṣṭā calls him the one who makes all beings contract at the time of cosmic dissolution. As Sthaviṣṭhaḥ, he is the one who excels in bulk and substantiality. Sthaviraḥ-dhruvaḥ glorifies him as the eternal, most ancient and unchanging One.

Agrāhyaḥ names him as the one who cannot be grasped by the organs of knowledge. Śāśvataḥ praises him as the one who exists at all times. Kṛṣṇaḥ hails him as existence-Knowledge-Bliss. Lohitākṣaḥ honors him as the one whose eyes are tinged red. Pratardanaḥ speaks of him as destroyer of all at the time of cosmic dissolution. Prabhūtaḥ remembers him as great because of unique qualities like omnipotence and omniscience. Tri-kakub-dhāma calls him the support of the three regions – above, below and in the middle. As Pavitraṃ, he is that which purifies everything. Maṅgalaṃ param glorifies him as supremely auspicious.

Īśānaḥ names him as the one who controls and regulates everything. Prāṇadaḥ praises him as the one who bestows and activates Prāṇa, the vital energy. Prāṇaḥ hails him as the Supreme Being. Jyeṣṭhaḥ honors him as the eldest of all; for there is nothing before Him. Śreṣṭhaḥ speaks of him as the one deserving the highest praise. Prajāpatiḥ remembers him as the master of all living beings. Hiraṇyagarbhaḥ calls him the one who is the Ātman of even Brahmā the creator. As Bhūgarbhaḥ, he is the one who has the world within Himself. Mādhavaḥ glorifies him as the Consort of Mā (Mahālakṣmī); or one known through Madhu-Vidyā. Madhusūdanaḥ reveres him as the destroyer of the demon Madhu.

Īśvaraḥ names him as the Omnipotent Being. Vikramī praises him as the courageous One. Dhanvī hails him as the one armed with a bow. Medhāvī honors him as the one of great intelligence capable of grasping all texts. Vikramaḥ speaks of him as the one who transcends saṃsāra; or one whose mount is Garuḍa. Kramaḥ remembers him as the cause of crossing the ocean of saṃsāra for devotees. Anuttamaḥ calls him the one than whom there is none greater. As Durādharṣaḥ, he is the one whom none can overcome. Kṛtajñaḥ glorifies him as the one who knows everything done by Jīvas; pleased even by simple offerings. Kṛtiḥ reveres him as that which is achieved through all human effort. Ātmavān names him as the one established in His own greatness, requiring no other support.

Sureśaḥ names him as the lord of the Suras (Devas). Śaraṇaṃ praises him as the one who removes the sorrows of those in distress. Śarma hails him as the one who is of the nature of supreme bliss. Viśvaretāḥ honors him as the seed of the universe. Prajābhavaḥ speaks of him as the one from whom all beings have originated. Ahaḥ remembers him as the luminous one. Saṃvatsaraḥ calls him as Time is a form of Viṣṇu, He is called Saṃvatsara (a year). As Vyālaḥ, he is being ungraspable like a serpent. Pratyayaḥ glorifies him as the one of the nature of Prajñā (consciousness). Sarva-darśanaḥ reveres him as the one with eyes everywhere.

Ajaḥ names him as the one who has no birth. Sarveśvaraḥ praises him as the supreme Lord of all lords. Siddhaḥ hails him as the one ever established in one's own nature. Siddhiḥ honors him as the one who is of the nature of Consciousness in all. Sarvādiḥ speaks of him as the one who is the first cause of all elements. Acyutaḥ remembers him as the one who never loses His inherent nature and powers. Vṛṣākapiḥ calls him the one who showers all objects of desire. As Ameyātmā, he is the one whose form or nature cannot be measured. Sarvayoga-viniḥsṛtaḥ glorifies him as the one completely free from all bondage.

Vasuḥ names him as the one in whom all beings dwell and who dwells in all beings. Vasumanāḥ praises him as the one possessed of a great, unattached mind. Satyaḥ hails him as the one whose nature is Truth. Samātmā honors him as the one whose mind is the same towards all beings. Sammitaḥ speaks of him as the immeasurable one. Samaḥ remembers him as the one unperturbed at all times. Amoghaḥ calls him the one whose worship never goes in vain. As Puṇḍarīkākṣaḥ, he is the one whose eyes resemble lotus petals. Vṛṣakarmā glorifies him as the one whose actions are in accordance with Dharma. Vṛṣākṛtiḥ reveres him as the one who takes form for the sake of Dharma.

Rudraḥ names him as the one who makes all beings cry at the time of cosmic dissolution. Bahuśirāḥ praises him as the one with innumerable heads. Babhruḥ hails him as the one who governs the world. Viśvayoniḥ honors him as the one who is the cause of the world. Śuciśravāḥ speaks of him as the one whose names and glories are holy and purifying to hear. Amṛtaḥ remembers him as the one who is deathless. Śāśvata-sthāṇuḥ calls him the one who is both eternal and firmly established, unchanging. As Varārohaḥ, he is the one whose lap gives the highest blessings. Mahātapāḥ glorifies him as the one of great potent knowledge-austerity.

Sarvagaḥ names him as the one who pervades everything as their material cause. Sarvavid-bhānuḥ praises him as the one who is omniscient and illumines everything. Viṣvakṣenaḥ hails him as the one before whom all Asura armies are scattered. Janārdanaḥ honors him as the one who inflicts suffering on evil men. Vedaḥ speaks of him as the one who is of the form of the Veda. Vedavid remembers him as the one who knows the Veda and its meaning. Avyaṅgaḥ calls him the one who is self-fulfilled and free from every defect. As Vedāṅgaḥ, he is the one to whom the Vedas stand as organs. Vedavit glorifies him as the one who knows all the Vedas. Kaviḥ reveres him as the one who sees everything.

Lokādhyakṣaḥ names him as the one who witnesses the whole universe. Surādhyakṣaḥ praises him as the one who is the overlord of the protecting divinities of all regions. Dharmādhyakṣaḥ hails him as the one who directly sees the merits and demerits of beings. Kṛtākṛtaḥ honors him as the one who is both effect (the worlds) and non-effect (their cause). Caturātmā speaks of him as the one who assumes forms for creation, sustentation and dissolution. Caturvyūhaḥ remembers him as the one who adopts a fourfold manifestation. Caturdaṃṣṭraḥ calls him the one with four fangs in His Narasiṃha incarnation. As Caturbhujaḥ, he is the one with four arms.

Bhrājiṣṇuḥ names him as the one who is pure luminosity. Bhojanam praises him as prakṛti or Māyā, which is enjoyed by the Lord. Bhoktā hails him as the one who enjoys Prakṛti. Sahiṣṇuḥ honors him as the one who suppresses Asuras like Hiraṇyākṣa. Jagadādijaḥ speaks of him as the one who manifested as Hiraṇyagarbha at the beginning of creation. Anaghaḥ remembers him as the sinless one. Vijayaḥ calls him the one who has mastery over the whole universe. As Jetā, he is the one who is naturally victorious over all beings. Viśvayoniḥ glorifies him as the source of the universe. Punarvasuḥ reveres him as the one who dwells again and again in bodies as the Jīvas.

Upendraḥ names him as the one born as the younger brother of Indra. Vāmanaḥ praises him as the one who in the form of the dwarf went begging to Bali. Prāṃśuḥ hails him as the one of great height. Amoghaḥ honors him as the one whose acts do not go in vain. Śuciḥ speaks of him as the one who purifies those who adore and praise Him. Ūrjitaḥ remembers him as the one of infinite strength. Atīndraḥ calls him the one who is superior to Indra. As Saṅgrahaḥ, he is the one who is of the subtle form of the universe to be created. Sargaḥ glorifies him as the creator of Himself. Dhṛtātmā reveres him as the one ever in His inherent form, without transformation. Niyamaḥ names him as the one who appoints creatures to their particular stations. Yamaḥ praises him as the one who regulates all, remaining within them.

Vedyaḥ names him as the one who has to be known by those who aspire for Mokṣa. Vaidyaḥ praises him as the one who knows all branches of knowledge. Sadāyogī hails him as the one who is ever experienceable, being ever existent. Vīrahā honors him as the one who destroys heroic Asuras for the protection of Dharma. Mādhavaḥ speaks of him as the one who is the Lord or Master of Mā (knowledge). Madhuḥ remembers him as honey – because the Lord gives joy, just like honey. Atīndriyaḥ calls him the one who is not knowable by the senses. As Mahāmāyaḥ, he is the one who can cause illusion even over great illusionists. Mahotsāhaḥ glorifies him as the one ever busy in the work of creation, sustentation and dissolution. Mahābalaḥ reveres him as the strongest among all who have strength.

Mahābuddhiḥ names him as the wisest among the wise. Mahāvīryaḥ praises him as the most powerful one. Mahāśaktiḥ hails him as the one with great resources of strength and skill. Mahādyutiḥ honors him as the one who is intensely brilliant both within and without. Anirdeśya-vapuḥ speaks of him as the one whose form cannot be indicated as 'He is this'. Śrīmān remembers him as the one endowed with greatness of every kind. Ameyātmā calls him the Spirit with intelligence that cannot be measured. As Mahādridhṛk, he is the one who held up the great mountain Mandara and also Govardhana.

Maheṣvāsaḥ names him as the one equipped with the great bow. Mahībhartā praises him as the one who held up the earth submerged in Pralaya waters. Śrīnivāsaḥ hails him as the one on whose chest the Goddess Śrī dwells. Satāṃgatiḥ honors him as the one who bestows the highest destiny to all holy men. Aniruddhaḥ speaks of him as the one who has never been obstructed in manifesting in various forms. Surānandaḥ remembers him as the one who bestows joy on all divinities. Govindaḥ calls him gau means words; He who pervades all words, giving them power. As Govidāṃ patiḥ, he is the master of all words and their knowers.

Marīciḥ names him as the supreme power and impressiveness in virtuous persons. Damanaḥ praises him as the one who as Yama inflicts punishments on the unrighteous. Haṃsaḥ hails him as the one who removes the fear of Saṃsāra from those who meditate on Him. Suparṇaḥ honors him as the one who has two wings in the shape of Dharma and Adharma. Bhujagottamaḥ speaks of him as the one who is the greatest of those who move on arms (serpents). Hiraṇyanābhaḥ remembers him as from whose golden navel arose Brahmā the creator. Sutapāḥ calls him the one who performs rigorous austerities at Badarikāśrama. As Padmanābhaḥ, he is the one whose navel is beautifully shaped like a lotus. Prajāpatiḥ glorifies him as the father of all beings, who are His children.

Amṛtyuḥ names him as the one who is without death or its cause. Sarvadṛk praises him as the one who sees the Karmas of all Jīvas through His inherent wisdom. Siṃhaḥ hails him as the one who does Hiṃsā (destruction). Sandhātā honors him as the one who unites the Jīvas with the fruits of their actions. Sandhimān speaks of him as the one who is Himself the enjoyer of the fruits of actions. Sthiraḥ remembers him as the one who is always of the same nature. Ajaḥ calls him the one who goes into the hearts of devotees or destroys Asuras. As Durmarṣaṇaḥ, he is the one whose might the Asuras cannot bear. Śāstā glorifies him as the one who instructs and directs all through the scriptures. Viśrutātmā reveres him as the one who is specially known through signifying terms like Truth, Knowledge. Surārihā names him as the one who destroys the enemies of Suras or Devas.

Guruḥ names him as the greatest teacher. Gurutamaḥ praises him as the one who is the teacher of all forms of knowledge. Dhāma hails him as the Supreme Light. Satyaḥ honors him as the one who is embodied as the virtue of truth. Satyaparākramaḥ speaks of him as the one of unfailing valour. Nimiṣaḥ remembers him as the one whose eyelids are closed in Yoga-nidrā. Animiṣaḥ calls him the one who is ever awake. As Sragvī, he is the one who has the necklace Vaijayantī, strung with the five elements. Vācaspatir-udāradhīḥ glorifies him as the master of Vāk (knowledge), of wide intelligence.

Agraṇīḥ names him as the one who leads all liberation-seekers to the highest status. Grāmaṇīḥ praises him as the one who has command over the collectivity of all beings. Śrīmān hails him as the one more resplendent than everything. Nyāyaḥ honors him as the consistency which runs through all ways of knowing. Netā speaks of him as the one who moves this world of becoming. Sahasramūrdhā remembers him as the one with a thousand (innumerable) heads. Samīraṇaḥ calls him the one who in the form of breath keeps all living beings functioning. As Viśvātmā, he is the soul of the universe. Sahasrākṣaḥ glorifies him as the one with a thousand (innumerable) eyes. Sahasrapāt reveres him as the one with a thousand (innumerable) legs.

Āvartanaḥ names him as the one who whirls round and round the Samsara-chakra, the wheel of Samsara or worldly existence. Nivṛttātmā praises him as the one whose being is free or untouched by the bondage of Snamsara. Saṃvṛtaḥ hails him as the one who is covered by all-covering Avidyā or ignorance. Sampramardanaḥ honors him as the one who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.). Ahaḥ-saṃvartakaḥ speaks of him as the Lord who, as the sun, regulates the succession of day and night. Vahniḥ remembers him as the one who as fire carries the offerings made to the Devas in sacrifices. Anilaḥ calls him the one who has no fixed residence. As Dharaṇī-dharaḥ, he is the one who supports the worlds, Adisesha, elephants of the quarters, etc.

Suprasādaḥ names him as the one whose Prasada or mercy is uniquely wonderful, because He gives salvation to Sisupala and others who try to harm Him. Prasannātmā praises him as the one whose mind is never contaminated by Rajas or Tamas. Viśvadhṛg hails him as the one who holds the universe by his power. Viśvabhug honors him as the one who eats up or enjoys or protects the worlds. Vibhuḥ speaks of him as the one who takes various forms. Satkartā remembers him as the one who offers benefits. Satkṛtaḥ calls him the one who is adored even by those who deserve adoration. As Sādhuḥ, he is the one who acts according to justice. Jahnuḥ glorifies him as the one who dissolves all beings in oneself at the time of dissolution. Nārāyaṇaḥ — nara means Ātman; narayana, that is, one having His residence in all beings. Naraḥ names him as the one directs everything, the eternal Paramatma is called Nara.

Asaṅkhyeyaḥ names him as the one who has no Sankhya or differences of name and form. Aprameyātmā praises him as the one whose nature cannot be grasped by any of the means of knowledge. Viśiṣṭaḥ hails him as the one who excels everything. Śiṣṭakṛt — one who commands everything; or one who protects shishtas or good men. Suciḥ speaks of him as pure. Siddhārthaḥ remembers him as the one whose object is always fulfilled. Siddhasaṅkalpaḥ calls him the one whose resolutions are always fulfilled. As Siddhidaḥ, he is the one who bestows Siddhi or fulfillment on all who practise disciplines, in accordance with their eligibility. Siddhisādhanaḥ glorifies him as the one who brings fulfillment to works that deserve the same.

Vṛṣāhī names him as the one who is the possessor of Dharma. Vṛṣābhaḥ praises him as the one who showers on the devotees all that they pray for. Viṣṇuḥ hails him as the one who pervades everything. Vṛṣaparva honors him as the one who has given as steps (Parvas), observances of the nature of Dharma, to those who want to attain the supreme state. Vṛṣodaraḥ speaks of him as the one whose abdomen showers offspring. Vardhanaḥ remembers him as the one who increases the ecstasy of His devotees. Vardhamānaḥ calls him the one who multiplies in the form of the universe. As Viviktaḥ, he is the one who is untouched and unaffected. Śrutisāgaraḥ glorifies him as the one to whom all the shruti or Vedic words and sentences flow.

Subhujaḥ names him as the one possessing excellent arms that protect the worlds. Durdharaḥ praises him as the one who holds up the universe – a work which none else can do. Vāgmi — one from whom the words constituting the Veda come out. Mahendraḥ honors him as the great Lord, that is, the Supreme Being, who is the God of all gods. Vasudaḥ speaks of him as the one who bestows riches. Vasuḥ remembers him as the one who is himself the Vasu. Naikarūpaḥ calls him the one who is without an exclusive form. As Bṛhadrūpaḥ, he is the one who has adopted mysterious forms like that of a Boar. Śipiviṣṭaḥ — shipi means cow; one who resides in cows as Yajna. Prakāśanaḥ reveres him as the one who illumines everthing.

Ōjas-tejō-dyuti-dharaḥ names him as the one who is endowed with strength, vigour and brilliance. Prakāśātmā praises him as the one whose form is radiant. Pratāpanaḥ hails him as the one who warms the world through the power manifestations like the Sun. Jñāna honors him as the one who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc. Spaṣṭākṣaraḥ speaks of him as the one is so called because Oṃkāra, the manifesting sound of the Lord, is Spashta or high pitched. Mantraḥ remembers him as the one who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras. Candrāṃśuḥ calls him the one is called 'Chandramshu' or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara. As Bhāskara-dyutiḥ, he is the one who has the effulgence of the sun.

Amṛtāṃśūdbhavaḥ names him as the Param ā tman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean. Bhānuḥ praises him as the one who shines. Śaśabinduḥ — the word means one who has the mark of the hare, that is the Moon. Sureśvaraḥ honors him as the one who is the Lord of all Devas and those who do good. Auṣadham speaks of him as the one who is the Aushadha or medicine for the great disease of Samsara. Jagataḥ setuḥ remembers him as the one who is the aid to go across the ocean of Samsara. Satya-dharma-parākramaḥ calls him the one whose excellences like righteousness, omniscience, puissance, etc. are all true.

Bhūta-bhavya-bhavan-nāthaḥ names him as the one who is the master for all the beings of the past, future and present. Pavanaḥ praises him as the one who is the purifier. Pāvanaḥ hails him as the one who causes movement. Analaḥ honors him as the Jivatma is called Anala because it recognizes Ana or Prāṇa as Himself. Kāmahā speaks of him as the one who destroys the desire-nature in seekers after liberation. Kāmakṛt remembers him as the one who fulfils the wants of pure minded devotees. Kāntaḥ calls him the one who is extremely beautiful. As Kāmaḥ, he is the one who is sought after by those who desire to attain the four supreme values of life. Kāmapradaḥ glorifies him as the one who liberally fulfils the desires of devotees. Prabhuḥ reveres him as the one who surpasses all.

Yugādikṛd names him as the one who is the cause of periods of time like Yuga. Yugāvartaḥ praises him as the one who as time causes the repetition of the four Yugas beginning with Satya Yuga. Naikamāyaḥ hails him as the one who can assume numerous forms of Maya, not one only. Mahāśanaḥ honors him as the one who consumes everything at the end of a Kalpa. Adṛśyaḥ speaks of him as the one who cannot be grasped by any of the five organs of knowledge. Vyaktarūpaḥ remembers him as the one is so called because His gross form as universe can be clearly perceived. Sahasrajit calls him the one who is victorious over innumerable enemies of the Devas in battle. As Anantajit, he is the one who, being endowed with all powers, is victorious at all times over everything.

Iṣṭaḥ names him as the one who is dear to all because He is of the nature of supreme Bliss. Aviśiṣṭaḥ praises him as the one who resides within all. Śiṣṭeṣṭaḥ hails him as the one who is dear to shishta or Knowing Ones. Śikhaṇḍī — sikhanda means feather of a peacock; one who used it as a decoration for His crown when he adopted the form of a cowherd (Gopa). Nahuṣaḥ speaks of him as the one who binds all beings by Maya the root 'nah' means bondage. Vṛṣaḥ remembers him as the one who is of the form of Dharma. Krōdhahā calls him the one who eradicates anger in virtuous people. As Krōdhakṛt-kartā, he is the one who generates Krodha or anger in evil people. Viśvabāhuḥ glorifies him as the one who is the support of all or one who has got all beings as His arms. Mahīdharaḥ — mahi means both earth and worship; so the name means one who supports the earth or receives all forms of worship.

Acyutaḥ names him as the one who is without the six transformations beginning with birth. Prathitaḥ praises him as the one who is famous because of His works like creation of the worlds etc. Prāṇaḥ hails him as the one who as Hiranyagarbha endows all beings with Prana. Prāṇadaḥ honors him as the one who bestows Prāṇa, that is, strength, on Devas and Asuras and also destroys them by withdrawing it. Vāsavānujaḥ speaks of him as the one who was born as younger brother of Indra (Vasava) in His incarnation as Vamana. Apāṃ nidhiḥ — the word means collectivity of water or the ocean. Adhiṣṭhānam calls him the seat or support for everything. As Apramattaḥ, he is the one who is always vigilant in awarding the fruits of actions to those who are entitled to them. Pratiṣṭhitaḥ glorifies him as the one who is supported and established in His own greatness.

Skandaḥ names him as the one who drives everything as air. Skanda-dharaḥ praises him as the one who supports Skanda or the righteous path. Dhuryaḥ hails him as the one who bears the weight of the burden of all beings in the form of birth etc. Varadaḥ honors him as the one who gives boons. Vāyuvāhanaḥ speaks of him as the one who vibrates the seven Vayus or atmospheres beginning with Avaha. Vāsudevaḥ remembers him as the one who is both Vasu and Deva. Bṛhadbhānuḥ calls him the great brilliance. As Ādidevaḥ, he is the Divinity who is the source of all Devas. Purandaraḥ glorifies him as the one who destroys the cities of the enemies of Devas.

Aśokaḥ names him as the one without the six defects – sorrow, infatuation, hunger, thirst, birth and death. Tāraṇaḥ praises him as the one who uplifts beings from the ocean of samsara. Tāraḥ hails him as the one who liberates beings from the fear of residence in the womb, birth, old age, death etc. Śūraḥ honors him as the one of great prowess, that is, who fulfils the four supreme satisfactions of life – Dharma, Artha, Kama and Mokṣa. Śauriḥ — one who was born as Kṛṣṇa, the son of Śūra (i.e; vasudeva, grandson of Śūra). Janeśvaraḥ remembers him as the Lord of all beings. Anukūlaḥ calls him the one who, being the Ātman of all beings, is favorable to all, for no one will act against oneself. As Śatāvartaḥ, he is the one who has had several Avataras or incarnations. Padmī glorifies him as the one having Padma or lotus in his hands. Padma-nibhekṣaṇaḥ reveres him as the one with eyes resembling lotus.

Padma-nābhaḥ names him as the one who resides in the Nabhi or the central part of the heart-lotus. Aravindākṣaḥ praises him as the one whose eyes resemble Aravinda or the Lotus. Padma-garbhaḥ hails him as the one who is fit to be worshipped in the middle of the heart-lotus. Śarīra-bhṛt honors him as the one who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prāṇa. Maharddhiḥ speaks of him as the one who has enormous Ruddhi or prosperity. Ṛddhaḥ remembers him as the one who is seen as standing in the form of the world. Vṛddhātmā calls him the one whose Atma or body is Vruddha or ancient. As Mahākṣaḥ, he is the one who has got two or many glorious eyes. Garuḍa-dhvajaḥ glorifies him as the one who has got Garuda as his flag.

Atulaḥ names him as the one who cannot be compared to anything else. Śarabhaḥ praises him as the body is called 'Sara' as it is perishable. Bhīmaḥ hails him as the one of whom everyone is afraid. Samayajñaḥ honors him as the one who knows the time for creation, sustentation and dissolution. Havir-hariḥ speaks of him as the one who takes the portion of offerings (Havis) in Yajnas. Sarva-lakṣaṇa-lakṣaṇyaḥ — the supreme knowledge obtained through all criteria of knowledge i.e; paramātma. Lakṣmīvān calls him the one on whose chest the Goddess Lakshmi is always residing. As Samitiñjayaḥ, he is the one who is victorious in Samiti or war.

Vikṣaraḥ names him as the one who is without Kshara or destruction. Rōhitaḥ praises him as the one who assumed the form of a kind of fish called Rohita. Mārgaḥ hails him as the one who is sought after by persons seeking Mokṣa or Liberation. Hetuḥ honors him as the one who is both the instrumental and the material cause of the universe. Damodaraḥ speaks of him as the one who has very benevolent mind because of disciplines like self-control. Sahaḥ remembers him as the one who subordinates everything. Mahīdharaḥ calls him the one who props up the earth in the form of mountain. As Mahābhāgaḥ, he is the one who, taking a body by His own will, enjoys supreme felicities. Vegavān glorifies him as the one of tremendous speed. Amitāśanaḥ reveres him as the one who consumes all the worlds at the time of Dissolution.

Udbhavaḥ names him as the one who is the material cause of creation. Kṣōbhaṇaḥ praises him as the one who at the time of creation entered into the Purusha through Prakriti and caused agitation. Devaḥ hails him as 'Divyati' means sports oneself through creation and other cosmic activities. Śrīgarbhaḥ honors him as the one in whose abdomen (Garbha) Shri or His unique manifestation as Samsara has its existence. Parameśvaraḥ speaks of him as 'Parama' means the supreme. 'Ishvarah' means one who hold sway over all beings. Karaṇam remembers him as the one who is the most important factor in the generation of this universe. Kāraṇam calls him the Cause – He who causes others to act. As Kartā, he is the one who is free and is therefore one's own master. Vikartā glorifies him as the one who makes this unique universe. Gahanaḥ reveres him as the one whose nature, greatness and actions cannot be known by anybody. Guhaḥ names him as the one who hides one's own nature with the help of His power of Maya.

Vyavasāyaḥ names him as the one who is wholly of the nature of knowledge. Vyavasthānaḥ praises him as the one in whom the orderly regulation of the universe rests. Sāṃsthānaḥ hails him as the one in whom all beings dwell in the states of dissolution. Sthānadaḥ honors him as the one who gives their particular status to persons like Dhruva according to their Karma. Dhruvaḥ speaks of him as the one who is indestructible. Pararddhiḥ remembers him as the one who possesses lordliness of this most exalted type. Paramaspaṣṭaḥ — one in whom 'Para' or supremely glorious 'Ma' or Lakshmi dwells; or one who is the greatest of all beings without any other's help. As Tuṣṭaḥ, he is the one who is of the nature of supreme. Puṣṭaḥ glorifies him as the one who in fills everything. Śubhekṣaṇaḥ reveres him as the one whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Mokṣa and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.

Ramaḥ names him as the eternally blissful one in whom the Yogis find delight. Virāmaḥ praises him as the one in whom the Virama or end of all beings takes place. Virajaḥ hails him as the one in whom the desire for enjoyments has ceased. Mārgaḥ honors him as the path. Neyaḥ speaks of him as the one who directs or leads the Jiva to the Supreme Being through spiritual realization. Nayaḥ remembers him as the one who leads, that is, who is the leader in the form of spiritual illumination. Anayaḥ calls him the one for whom there is no leader. As Vīraḥ, he is the one who is valorous. Śaktimatāṃ śreṣṭhaḥ glorifies him as the one who is the most powerful among all powerful beings like Brahma. Dharmaḥ reveres him as the one who supports all beings. Dharma-viduttamaḥ — the greatest of knower of Dharma; he is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.

Vaikuṇṭhaḥ — the bringing together of the diversified categories is Vikuntha; he who is the agent of it is Vaikunthah. Puruṣaḥ praises him as the one who existed before everything. Prāṇaḥ hails him as the one who lives as Kshetrajana (knower in the body) or one who functions in the form of vital force called Prāṇa. Prāṇadaḥ honors him as the one who is the giver of life. Praṇavaḥ speaks of him as the one who is praised or to whom prostration is made with Om. Pṛthuḥ remembers him as the one who has expanded himself as the world. Hiraṇyagarbhaḥ calls him the one who was the cause of the golden-coloured egg out of which Brahma was born. As Śatrughnaḥ, he is the one who destroys the enemies of the Devas. Vyāptaḥ glorifies him as the one who as the cause pervades all effects. Vāyuḥ reveres him as the one who moves towards His devotees. Adhokṣajaḥ names him as the one is Adhokshaja because he undergoes no degeneration from His original nature.

Ṛtuḥ names him as the one who is of the nature of Kala (time) which is indicated by the word Ritu or season. Sudarśanaḥ praises him as the one whose Darshana or vision that is knowledge, bestows the most auspicious fruit Mokṣa. Kālaḥ hails him as the one who measures and sets a limit to everything. Parameṣṭhī honors him as the one who dwells in his supreme greatness in the sky of the heart. Parigrahaḥ — one who, being everywhere, is grasped on all sides by those who seek refuge in Him; or one who grasps or receives the offerings made by devotees. Ugraḥ remembers him as the one who is the cause of fear even to beings like Sun. Saṃvatsaraḥ calls him the one in whom all beings reside. As Dakṣaḥ, he is the one who augments in the form of the world. Viśrāmaḥ glorifies him as the one who bestows Vishrama or liberation to aspirants who seek relief from the ocean of Samsara with its waves of various tribulations in the from of Hunger, Thirst etc., and difficulties like Avidyā, pride, infatuation etc. Viśvadakṣiṇaḥ — one who is more skilled (Daksha) than every one; or One who is proficient in everything.

Vistāraḥ names him as the one in whom all the worlds have attained manifestation. Sthāvaraḥ-sthāṇuḥ — one who is firmly established is Sthavara, and in whom long lasting entities like earth are established in Sthanu; the Lord is both these. Pramāṇaṃ hails him as the one who is of the nature of pure consciousness. Bījamavyayam honors him as the one who is the seed or cause of Samsara without Himself undergoing any change. Arthaḥ speaks of him as the one who is sought (Arthita) by all, as He is of the nature of bliss. Anarthaḥ remembers him as the one who, being self-fulfilled, has no other Artha or end to seek. Mahākōśaḥ calls him the one who has got as His covering the great Koshas like Annamaya, Prāṇamaya etc. As Mahābhōgaḥ, he is the one who has Bliss as the great source of enjoyment. Mahādhanaḥ glorifies him as the one who has got the whole universe as the wealth (Dhana) for His enjoyment.

Anirviṇṇaḥ names him as the one who is never heedless, because He is ever self-fulfilled. Sthaviṣṭhaḥ praises him as the one of huge proportions, because He is in the form of cosmic person. Abhūḥ — one without birth; or one has no existence. Dharma-yūpaḥ honors him as the sacrificial post for Dharmas, that is, one to whom all the forms of Dharma, which are His own form of worship, are attached, just as a sacrificial animal is attached to a Yupa or a sacrificial post. Mahāmakhaḥ speaks of him as the one by offering sacrifices to whom, those sacrifices deserve to be called great, because they would give the fruit of Nirvana. Nakṣatra-nemiḥ remembers him as the heart of all nakshatras. Nakṣatrī calls him the one is in the form of the nakshatra, Moon. As Kṣamaḥ, he is the one who is clever in everything. Kṣāmaḥ glorifies him as the one who remains in the state of pure self after all the modifications of the mind have dwindled. Samīhanaḥ reveres him as the one who exerts well for creation, etc.

Yajñaḥ names him as the one who is all-knowing. Ijyaḥ praises him as the one who is fit to be worshipped in sacrifices. Mahejyaḥ hails him as the one who, of all deities worshipped, is alone capable of giving the blessing of liberation. Kratuḥ honors him as a Yajna in which there is a sacrificial post is Kratu. Satraṃ speaks of him as the one who is of the nature of ordained Dharma. Satāṃ-gatiḥ remembers him as the one who is the sole support for holy men who are seekers of Mokṣa. Sarva-darśī calls him the one who by His inborn insight is able to see all good and evil actions of living beings. As Vimuktātmā, he is the one who is naturally free. Sarvagñaḥ glorifies him as the one who is all and also the knower of all. Jñānam-uttamam reveres him as that consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.

Suvrataḥ names him as the one who has take the magnanimous vow to save all refuge-seekers. Sumukhaḥ praises him as the one with a pleasant face. Sūkṣmaḥ hails him as the one who is subtle because He is without any gross causes like sound etc. Sughōṣaḥ — one whose auspicious sound is the Veda; or one who has got a deep and sonorous sound like the clouds. Sukhadaḥ speaks of him as the one who gives happiness to good people. Suhṛt remembers him as the one who helps without looking for any return. Manōharaḥ calls him the one who attracts the mind by His incomparable blissful nature. As Jitakrōdhaḥ, he is the one who has overcome anger. Vīrabāhuḥ glorifies him as the one whose arms are capable of heroic deeds as demonstrated in his destruction of Asuras for establishing Vedic Dharma. Vidāraṇaḥ reveres him as the one who destroys those who live contrary to Dharma.

Svāpanaḥ names him as the one who enfolds the Jivas in the sleep of Ajnana. Svavaśaḥ praises him as the one who is dominated by oneself and not anything else, as He is the cause of the whole cosmic process. Vyāpī hails him as the one who interpenetrates everything like Akasha. Naikātmā honors him as the one who manifests in different forms as the subsidiary agencies causing the various cosmic processes. Naikakarmakṛt speaks of him as the one who engages in innumerable activities in the process of creation, sustentation, etc. Vatsaraḥ remembers him as the one in whom everything dwells. Vatsalaḥ calls him the one who has love for His devotees. As Vatsī, he is the one who protects those who are dear to Him. Ratnagarbhaḥ — the Ocean is so called because gems are found in its depths; as the Lord has taken the form of the ocean, He is called by this name. Dhaneśvaraḥ reveres him as the one who is the Lord of all wealth.

Dharmagub names him as the one who protects Dharma. Dharmakṛd — though above; dharma and Adharma, He performs Dharma in order to keep up the traditions in respect of it. Dharmī hails him as the one who upholds Dharma. Sat honors him as the Parabrahman who is of the nature of truth. Asat speaks of him as as the Aparabrahma has manifested as the world He is called Asat (not having reality). Kṣaram remembers him as all beings subjected to change. Akṣaram calls him the changeless one. As Avijñātā, he is the one who is without the attributes of a Jiva or vigyata like sense of agency, etc. Sahasrāṃśuḥ glorifies him as the one with numerous rays, that is the Sun. Vidhātā reveres him as the one who is the unique support of all agencies like Ananta who bear the whole universe. Kṛtalakṣaṇaḥ names him as the one who is of the nature of consciousness.

Gabhastinemiḥ names him as the one who dwells in the middle of Gabhasti or rays as the Sun. Sattvasthaḥ praises him as the one who dwells specially in sattvaguna, which is luminous by nature. Simhaḥ hails him as the one who has irresistible power like a lion. Bhūtamaheśvaraḥ honors him as the supreme Lord of all beings. Ādidevaḥ speaks of him as the one who is the first of all beings. Mahādevaḥ remembers him as the one whose greatness consists in His supreme self-knowledge. Deveśaḥ calls him the one who is the lord of all Devas, being the most important among them. Devabhṛd-guruḥ — indra who governs the Devas is Devabhrut; the Lord is even that Indra's controller (Guru).

Uttaraḥ names him as the one who is Uttirna or liberated from Samsara. Gōpatiḥ — krishna who tends the cattle in the form of a Gopa; one who is the master of the earth. Gōptā hails him as the one who is the protector of all beings. Jñānagamyaḥ honors him as the Lord cannot be known through Karma or a combination of Karma and Jñāna. Purātanaḥ speaks of him as the one who is not limited by time and who existed before anything else. Śarīrabhūtabhṛd remembers him as the one who is the master of the five Bhutas (elements) of which the body is made. Bhōktā — one who protects; or one who is the enjoyer of infinite bliss. Kapīndraḥ — kapi means Varah (boar); the word means, the Lord who is Indra and also one who manifested as Varaha or the Boar in one of the incarnations; or it signifies His Rama incarnation in which He played the role of the master of the monkeys. Bhūridakṣiṇaḥ glorifies him as the one to whom numerous Dakshinas or votive offerings are made in Yajnas.

Sōmapaḥ names him as the one who drinks the Soma in all Yajnas in the form of the Devata. Amṛtapaḥ praises him as the one who drinks the drink of immortal Bliss which is of one's own nature. Sōmaḥ hails him as the one who as the moon invigorates the plants. Purujit honors him as the one who gains victory over numerous people. Puruṣhottamaḥ speaks of him as as His form is of cosmic dimension He is Puru or great, and as He is the most important of all, He is Sattama. Vinayaḥ remembers him as the one who inflicts Vinaya or punishment on evil ones. Jayaḥ calls him the one who is victorious over all beings. As Satyasandhaḥ, he is the one whose 'Sandha' or resolve becomes always true. Dāśārhaḥ — dasha means charitable offering; therefore, He to whom charitable offerings deserve to be made. Sātvatāṃ-patiḥ — 'Satvatam' is the name of a Tantra; so the one who gave it out or commented upon it.

Jīvaḥ names him as the one who as the Kshetragya or knower of the field or the body, is associated with the Prāṇas. Vinayitā-sākṣī praises him as the one who witnesses the Vinayita or worshipful attitude of all devotees. Mukundaḥ hails him as the one who bestows Mukti or Liberation. Amitavikramaḥ honors him as the one whose three strides were limitless. Ambhōnidhiḥ speaks of him as the one in whom the Ambas or all beings from Devas down dwell. Anantātmā remembers him as the one who cannot be determined by space, time and causation. Mahōdadhi-śayaḥ calls him the one who lies in the water of Cosmic Dissolution into which all entities in the universe have been dissolved. As Antakaḥ, he is the one who brings about the end of all beings.

Ajaḥ — 'A' means Mahavishnu; so the word means one who is born of Vishnu i.e; kama Deva. Mahārhaḥ praises him as the one who is fit for worship. Svābhāvyaḥ hails him as being eternally perfect He is naturally without a beginning. Jitāmitraḥ honors him as the one who has conquered the inner enemies like attachment, anger, etc. as also external enemies like Ravana, Kumbhakarna etc. Pramōdanaḥ speaks of him as the one who is always joyous as He is absorbed in immortal Bliss. Ānandaḥ remembers him as the one whose form is Ananda or Bliss. Nandanaḥ calls him the one who gives delight. As Nandaḥ, he is the one endowed with all perfections. Satyadharmā glorifies him as the one whose knowledge and other attributes are true. Trivikramaḥ reveres him as the one whose three strides covered the whole world.

Maharṣiḥ Kapilācāryaḥ names him as kapila is called Maharshi because he was master of all the Vedas. Kṛtajñaḥ praises him as kruta means the world because it is of the nature of an effect. Medinīpatiḥ hails him as the one who is the Lord of the earth. Tripadaḥ honors him as the one having three strides. Tridaśādhyakṣaḥ speaks of him as the one who is the witness of the three states of waking, dream and sleep, which spring from the influence of the Gunas. Mahāśṛṅgaḥ remembers him as the one with a great horn. Kṛtānta-kṛt calls him the one who brings about the destruction of the Kṛta or the manifested condition of the universe.

Mahā-varāhaḥ names him as the great Cosmic Boar. Gōvindaḥ — 'Go' means Words, that is the Vedic sentences; he who is known by them is Gōvindaḥ. Suṣeṇaḥ hails him as the one who has got about Him an armed guard in the shape of His eternal associates. Kanakāṅgadī honors him as the one who has Angadas (armlets) made of gold. Guhyaḥ — one who is to be known by the Guhya or the esoteric knowledge conveyed by the Upanishads; or one who is hidden in the Guha or heart. Gabhīraḥ remembers him as the one who is of profound majesty because of attributes like omniscience, lordliness, strength, prowess, etc. Gahanaḥ — one who could be entered into only with great difficulty; one who is the witness of the three states of waking, dreams and sleep as also their absence. As Guptaḥ, he is the one who is not an object of words, thought, etc. Chakra-gadā-dharaḥ glorifies him as the one who has discus and Gada in hand.

Vedhāḥ names him as the one who does Vidhana or regulation. Svāṅgaḥ praises him as the one who is oneself the participant in accomplishing works. Ajitaḥ hails him as the one who has not been conquered by anyone in His various incarnations. Kṛṣṇaḥ honors him as the one who is known as Krishna-dvaipayana. Dṛḍhaḥ speaks of him as the one whose nature and capacity know no decay. Saṅkarṣaṇo-acyutaḥ — sankarshana is one who attracts to oneself all beings at the time of cosmic Dissolution and Acyuta is one who knows no fall from His real nature; they form one word with the first as the qualification – Acyuta who is Sankarshana. Varuṇaḥ calls him the evening sun is called Varuna, because he withdraws his rays into himself. As Vāruṇaḥ, he is the Lord manifested as Vasishta or Agastya, the sons of Mitra-Varuṇa. Vṛukṣaḥ glorifies him as the one who is unshakable like a tree. Puṣkarākṣaḥ — one who shines as the light of consciousness when meditated upon in the lotus of the heart; or one who has eyes resembling the lotus. Mahāmanāḥ names him as the one who fulfils the three functions of creation, sustentation and dissolution of the universe by the mind alone.

Bhagavān names him as the origin, dissolution, the bondage and salvation of creatures, knowledge, ignorance – one who knows all these is Bhagavan. Bhagahā praises him as the one who withdraws the six divine attributes (bhaga) into Himself at dissolution. Ānandī hails him as the one whose nature is Ananda (bliss). Vanamālī honors him as the one who wears the floral wreath (Vanamala) called Vaijayanti, which consists of the categories of five elements. Halāyudhaḥ speaks of him as the one who in His incarnation as Balabhadra had Hala or ploughshare as His weapon. Ādityaḥ remembers him as the one who was born of Aditi in His incarnation as Vamana. Jyōtir-ādityaḥ calls him the one who dwells in the brilliance of the sun's orb. As Sahiṣṇuḥ, he is the one who puts up with the contraries like heat and cold. Gatisattamaḥ glorifies him as the one who is the ultimate resort and support of all, and the greatest of all beings.

Sudhanvā names him as the one who has got as His weapon the bow named Saranga of great excellence. Khaṇda-paraśuḥ praises him as the battle-axe that destroys enemies. Dāruṇaḥ hails him as the one who is harsh and merciless to those who are on the evil path. Draviṇapradaḥ honors him as the one who bestows the desired wealth on devotees. Divah-spṛk speaks of him as the one who touches the heavens. Sarvadṛg-vyāsaḥ remembers him as the one whose comprehension includes everything in its ambit. Vācaspatirayōnijaḥ — the Lord is Vachaspati because He is the master of all learning; he is Ayonija because He was not born of a mother; this forms a noun in combination with the attribute.

Trisāmā names him as the one who is praised by the chanters of Sama-gana through the three Samas known as Devavratam. Sāmagaḥ praises him as the one who chants the Sama-gana. Sāma hails him as among the Vedas, I am Sama Veda. Nirvāṇaṃ honors him as that in which all miseries cease and which is of the nature of supreme bliss. Bheṣajaṃ speaks of him as the medicine for the disease of Samsara. Bhiṣak remembers him as the Lord is called Bhishak or physician. Saṃnyāsakṛt calls him the one who instituted the fourth Ashrama of Sanyasa for the attainment of Mokṣa. As Samaḥ, he is the one who has ordained the pacification of the mind as the most important discipline for Sannyasins (ascetics). Sāntaḥ glorifies him as the peaceful, being without interest in pleasures of the world. Niṣṭhā reveres him as the one in whom all beings remain in abeyance at the time of Pralaya. Śāntiḥ — one in whom there is complete erasing of Avidyā or ignorance; that is Brahman. Parāyaṇam praises him as the state, which is the highest and from which there is no return to lower states.

Śubhāṅgaḥ names him as the one with a handsome form. Śāntidaḥ praises him as the one who bestows shanti, that is, a state of freedom from attachment, antagonism, etc. Sraṣṭā hails him as the one who brought forth everything at the start of the creative cycle. Kumudaḥ — 'Ku' means the earth; one who delights in it. Kuvaleśayaḥ — 'Ku' means earth; that which surrounds it is water, so 'Kuvala' means water; one who lies in water is Kuvalesaya. 'Kuvala' also means the underside of serpents; one who lies on a serpent, known as Adisesha, is Kuvalesaya. Gōhitaḥ remembers him as the one who protected the cows by uplifting the mount Govardhana in His incarnation as Krishna. Gōpatiḥ calls him the Lord of the earth is Vishnu. Gōptā — one who is the protector of the earth; or one who hides Himself by His Maya. Vṛṣabhākṣaḥ glorifies him as the one whose eyes shower all desired objects on devotees; one whose glance is full of Dharma. Vṛṣ apriyaḥ reveres him as the one to whom Vṛṣa or Dharma is dear.

Anivartī — one who never retreats in the battle with Asuras; or one who, being devoted to Dharma, never abandons it. Nivṛttātmā praises him as the one whose mind is naturally withdrawn from the objects of senses. Saṃkṣeptā hails him as the one who at the time of cosmic dissolution contracts the expansive universe into a subtle state. Kṣemakṛt honors him as the one who gives Kshema or protection to those that go to him. Śivaḥ speaks of him as the one who purifies everyone by the very utterance of His name. Śrīvatsavakṣāḥ remembers him as the one on whose chest there is a mark called Śrīvatsa. Śrīvāsaḥ calls him the one on whose chest Śrīdevī always dwells. Śrīpatiḥ — one whom at the time of the churning of the Milk ocean Shridevi chose as her consort, rejecting all other Devas and Asuras; or Shri mean supreme Cosmic Power; the Lord is the master of that Power. Śrīmatāṃ-varaḥ glorifies him as the one who is supreme over all deities like Brahma who are endowed with power and wealth of the Vedas.

Śrīdaḥ names him as the one who bestows prosperity on devotees. Śrīśaḥ praises him as the one who is Lord of the Goddess Shri. Śrīnivāsaḥ — shri here denotes men with Shri, that is, virtue and power; he who dwells in such men is Shrinivasa. Śrīnidhiḥ honors him as the one who is the seat of all Shri, that is, virtues and powers. Śrīvibhāvanaḥ speaks of him as the one who grants every form of prosperity and virtue according to their Karma. Śrīdharaḥ remembers him as the one who bears on His chest Shri who is the mother of all. Śrīkaraḥ calls him the one who makes devotees – those who praise, think about Him and worship Him- into virtuous and powerful beings. Śreyaḥ — 'Shreyas' means the attainment of what is un-decaying good and happiness; such a state is the nature of the Lord. Śrīmān glorifies him as the one in whom there are all forms of Shri that is power, virtue, beauty, etc. Lōkatrayāśrayaḥ reveres him as the one who is the support of all the three worlds.

Svakṣaḥ names him as the one who's Akshas (eyes) are handsome like lotus flowers. Svaṅgaḥ praises him as the one whose limbs are beautiful. Śatānandaḥ hails him as the one who is non-dual and is of the nature of supreme bliss. Nandiḥ honors him as the one who is of the nature of supreme Bliss. Jyōtir-gaṇeśvaraḥ speaks of him as the one who is the Lord of the stars, that is, Jyotirgana. Vijitātmā remembers him as the one who has conquered the Atma that is the mind. Vidheyātmā calls him the one whose Self is perfectly disciplined/governed. As Satkīrtiḥ, he is the one whose fame is of the nature of truth. Chinna-saṃśayaḥ glorifies him as the one who has no doubts, as everything is clear to him like a fruit in the palm.

Udīrṇaḥ names him as the one who is superior to all beings. Sarvataḥ-cakṣuḥ praises him as the one who, being of the nature of pure consciousness, can see everthing in all directions. Anīśaḥ hails him as the one who cannot have anyone to lord over him. Śāśvata-sthiraḥ honors him as one, who though eternal is also unchanging. Bhūśayaḥ speaks of him as the one who, while seeking the means to cross over to Lanka, had to sleep on the ground of the sea-beach. Bhūṣaṇaḥ remembers him as the one who adorned the earth by manifesting as various incarnations. Bhūtiḥ calls him the one who is the abode or the essence of everthing, or is the source of all glorious manifestations. As Viśōkaḥ, he is the one who, being of the nature of bliss, is free from all sorrow. Śōkanāśanaḥ glorifies him as the one who effaces the sorrows of devotees even by mere remembrance.

Arciṣmān names him as the one by whose rays of light (Arciṣ), the sun, the moon and other luminaries are endowed with brilliance. Arcitaḥ praises him as the one who is worshipped by Brahma and other Devas who are themselves objects of worship in all the worlds. Kumbhaḥ hails him as the one who contains everything within Himself, as in a pot. Viśuddhātmā honors him as being above the three Guṇas – Sattva, Rajas and Tamas – the Lord is pure spirit and is also free from all impurities. Viśodhanaḥ speaks of him as the one who destroys all sins by mere remembrance. Aniruddhaḥ — the last of the four Vyūhas – Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha; or one who cannot be obstructed by enemies. Aprati-rathaḥ calls him the one who has no equal antagonist to confront. Pradyumnaḥ — one whose Dyumna (wealth) is of a superior and sacred order; or one of the four Vyūhas. Amitavikramaḥ glorifies him as the one of unlimited prowess, whose courage cannot be obstructed by anyone.

Kālanemi-nihā names him as the one who destroyed the Asura named Kālanemi. Vīraḥ praises him as the one who is courageous and valiant. Śauriḥ hails him as the one who was born in the clan of Śūra, as Kṛṣṇa. Śūrajaneśvaraḥ honors him as the one who by his overwhelming prowess controls even great powers like Indra and others. Trilokātmā speaks of him as the one who, in his capacity as the inner pervader, is the soul of the three worlds. Trilokeśaḥ remembers him as the one under whose guidance and command everything in the three worlds is functioning. Keśavaḥ calls him by Keśa is meant the rays of light spreading within the orbit of the sun; the Lord is thus their source. As Keśihā, he is the one who destroyed the Asura named Keśi. Hariḥ glorifies him as the one who destroys Saṃsāra – entanglement in the cycle of birth and death – along with ignorance, its cause.

Kāmadevaḥ names him as the one who is desired by persons seeking the four values of life – Dharma, Artha, Kāma and Mokṣa. Kāmapālaḥ praises him as the one who protects and fulfils the desired ends of people endowed with righteous desires. Kāmī hails him as the one who by nature has all His desires perpetually satisfied. Kāntaḥ — one whose form is endowed with great beauty; or one who effects the dissolution of Brahmā at the end of a Dviparārdha. Kṛtāgamaḥ speaks of him as the one who produced the scriptures – Śruti, Smṛti and Āgama. Anirdeśya-vapuḥ remembers him as the one whose form cannot be determined, being beyond the Guṇas. Viṣṇuḥ calls him the one whose brilliance has spread over the sky and the earth. As Vīraḥ, he is the one who has the power of movement and heroic action. Anantaḥ glorifies him as the one who pervades everything, is eternal, the soul of all, and cannot be limited by space, time or location. Dhanañjayaḥ — arjuna is so called because by conquering kingdoms in all four quarters he acquired great wealth; arjuna is a Vibhūti, a glorious manifestation of the Lord.

Brahmaṇyaḥ — the Vedas, Brāhmaṇas and knowledge are indicated by the word Brahma; as the Lord promotes these, He is called Brahmaṇya. Brahmakṛt praises him as the one who performs Brahma – i.e., Tapas (austerity). Brahmā hails him as the one who creates everything, as the creator Brahmā. Brahma — being vast and all-expanding, the Lord known through indicators like Satya (Truth) is called Brahma; brahma is Truth, Knowledge and Infinity. Brahma-vivardhanaḥ speaks of him as the one who promotes Tapas (austerity) and spiritual disciplines. Brahmavid remembers him as the one who knows the Vedas and their real meaning. Brāhmaṇaḥ calls him the one who, in the form of a Brāhmaṇa, instructs the whole world in the injunctions of the Veda. As Brahmī, he is the one in whom entities such as Tapas, Veda, mind and Prāṇa – all called Brahma – are established. Brahmajñaḥ glorifies him as the one who knows the nature of Brahman. Brāhmaṇapriyaḥ reveres him as the one to whom holy men (Brāhmaṇas) are devoted, and who is dear to them.

Mahākramaḥ — one with enormous strides; may Viṣṇu with enormous strides bestow on us happiness. Mahākarmā praises him as the one who performs great works such as the creation of the world. Mahātejāḥ hails him as the one from whose brilliance the sun and other luminaries derive their brilliance. Mahoragaḥ honors him as the one who is also the great serpent (Ādiśeṣa). Mahākratuḥ speaks of him as the one who is the great Kratu (sacrifice). Mahāyajvā remembers him as the one who is great and performs sacrifices for the good of the world. Mahāyajñaḥ calls him the one who is the great Yajña (sacrifice) itself. As Mahāhaviḥ, he is the whole universe conceived as Brahman and offered as sacrificial oblation (Havis) into the fire of the Self, which is Brahman.

Stavyaḥ names him as the one who is the object of laudations by all, but who Himself never praises any other being. Stava-priyaḥ praises him as the one who is pleased with hymns of praise. Stotraṃ hails him as a Stotra – a hymn proclaiming the glory, attributes and names of the Lord. Stutiḥ honors him as praise itself; the act of glorification. Stotā speaks of him as the one who, being all-formed, is also the person who sings the hymn of praise. Raṇapriyaḥ remembers him as the one who is fond of battle for the protection of the world, ever bearing the discus Sudarśana, the mace Kaumodakī, the bow Śārṅga, the sword Nandaka and the conch Pāñcajanya. Pūrṇaḥ calls him the one who is self-fulfilled, being the source of all powers and excellences. As Pūrayitā, he is the one who is not only self-fulfilled but gives all fulfillments to others. Puṇyaḥ glorifies him as the one by merely hearing about whom all sins are erased. Puṇyakīrtiḥ reveres him as the one of holy fame, whose excellences confer great merit on others. Anāmayaḥ names him as the one who is not afflicted by any disease arising from internal or external causes.

Manojavaḥ names him as the one who, being all-pervading, is said to be endowed with speed like that of the mind. Tīrthakaraḥ — tīrtha means Vidyā, a branch of knowledge or skill; one who is the source of all sacred knowledge. Vasu-retāḥ hails him as the one whose Retas (creative essence) is golden (Vasu) in nature Vasupradaḥ.

Sadgatiḥ names him as the one who is attained by the virtuous; or one who is endowed with intelligence of great excellence. Satkṛtiḥ praises him as the one whose achievements are for the protection of the world. Sattā hails him as experience that is without any internal or external differences – Pure Being. Sad-bhūtiḥ honors him as the Paramātman who is pure existence and consciousness, unsublatable and manifesting in many ways. Satparāyaṇaḥ speaks of him as the one who is the highest status attainable by holy men who have realised the Truth. Śūrasenaḥ remembers him as the one having an army of heroic warriors like Hanumān. Yaduśreṣṭhaḥ calls him the one who is the greatest among the Yadus. As Sannivāsaḥ, he is the one who is the resort of holy and knowing ones. Suyāmunaḥ glorifies him as the one surrounded by illustrious persons associated with the river Yamunā: Devakī, Vasudeva, Nandagopa, Yaśodā, Balarāma, Subhadrā and others.

Bhūtāvāsaḥ names him as the one in whom all beings dwell. Vāsudevaḥ praises him as the Divinity who pervades the whole universe by Māyā. Sarvāsunilayaḥ hails him as the one in whose form as the Jīva all the vital energy (Prāṇa) of all living beings dissolves. Analaḥ honors him as the one whose wealth or power has no limits. Darpahā speaks of him as the one who subdues the pride of those who walk the unrighteous path. Darpadaḥ remembers him as the one who endows those who walk the path of righteousness with a sense of dignified self-respect. Dṛptaḥ calls him the one who is ever satisfied through the enjoyment of His own inherent bliss. As Durdharaḥ, he is the one who is very difficult to contain in the heart during meditation. Aparājitaḥ glorifies him as the one who is never conquered by internal enemies like attachment nor by external enemies like the Asuras.

Viśvamūrtiḥ names him as the one who, being the soul of all, has the whole universe as His body. Mahāmūrtiḥ praises him as the one with an enormous form reclining on the serpent-couch of Ādiśeṣa. Dīptamūrtiḥ hails him as the one with a luminous form of knowledge. Amūrtimān honors him as the one who is without a body born of Karma. Anekamūrtiḥ speaks of him as the one who assumes several bodies in His incarnations in order to help the world. Avyaktaḥ remembers him as the one who, though having many forms, cannot be clearly pointed to as 'This'. Śatamūrtiḥ calls him the one who, though of the nature of Pure Consciousness, assumes different forms for temporary purposes. As Śatānanaḥ, he is the one with a hundred faces – indicating that He has countless forms.

Ekaḥ names him as the one without any kind of internal, external or dissimilar differences – absolutely non-dual. Naikaḥ praises him as the one who has numerous bodies born of Māyā. Savaḥ hails him as that Yajña in which Soma is prepared and used. Kaḥ — the syllable 'Ka' indicates joy or happiness; thus one who is hymned as constituted of joy. Kim speaks of him as the one who is fit to be contemplated upon, being the summation of all values. Yat remembers him as the one who is by nature self-existent; 'Yat' indicates a self-subsisting entity. Tat calls him brahma is so called because He 'expands' (Tanoti). Padamanuttamam — brahman is 'Pada' or the ultimate Status – the goal of all Mokṣa-seekers; it is Anuttama because there is nothing beyond It to be attained. Lokabandhuḥ glorifies him as the one who is the friend of all the worlds. Lokānāthaḥ reveres him as the one to whom all the worlds pray. Mādhavaḥ names him as the one who was born in the clan of Madhu. Bhaktavatsalaḥ praises him as the one who has boundless love for devotees.

Suvarṇavarṇaḥ names him as the one who has the colour of gold. Hemāṅgaḥ praises him as the one whose form is like gold. Varāṅgaḥ hails him as the one whose bodily parts are all brilliantly beautiful. Candanāṅgadī honors him as the one who is adorned with fragrant sandalwood paste and armlets that generate joy. Vīrahā speaks of him as the one who destroyed heroes (Vīras) like Hiraṇyakaśipu for protecting Dharma. Viṣamaḥ remembers him as the one to whom there is no equal, because nothing is comparable to Him by any characteristic. Śūnyaḥ calls him the one who, being without any limiting attributes, appears as Śūnya (emptiness) to those seeking to define Him. As Ghṛtāśīḥ, he is the one whose blessings are unfailing. Acalaḥ glorifies him as the one who cannot be deprived of His real nature as Truth, Intelligence and Infinity. Calaḥ reveres him as the one who moves in the form of air (Vāyu).

Amānī names him as the one who, being of the nature of Pure Consciousness, has no sense of identification with anything that is not the Ātman. Mānadaḥ praises him as the one who by His Māyā induces the sense of self in non-self; or one who bestows honour and grace upon devotees. Mānyaḥ hails him as the one who is to be adored by all, because He is the God of all. Lokasvāmī honors him as the one who is the Lord of all the fourteen spheres. Trilokadhṛt speaks of him as the one who supports all the three worlds. Sumedhāḥ remembers him as the one with great and beneficent intelligence. Medhajaḥ calls him the one who arose from Yāga (a kind of sacrifice). As Dhanyaḥ, he is the one who has attained all His ends and is therefore perfectly self-satisfied. Satyamedhāḥ glorifies him as the one whose intelligence always bears fruit. Dharādharaḥ reveres him as the one who supports the worlds through His fractions (aspects) like Ādiśeṣa.

Tejovṛṣaḥ names him as the one who in the form of the sun causes rainfall at all times. Dyutidharaḥ praises him as the one whose form is always resplendent. Sarva-śastra-bhṛtāṃ varaḥ hails him as the one who is superior to all who bear arms. Pragrahaḥ honors him as the one who accepts the offerings of devotees with great delight. Nigrahaḥ speaks of him as the one who controls and ultimately dissolves everything. Vyagraḥ — one who has no end (Agra); or one who is ever attentive in granting the prayers of devotees. Naikaśṛṅgaḥ calls him the one with four horns, as the Cosmic Boar (Varāha). Gadāgrajaḥ — one who is first revealed by Mantra (Nigada); or one who is the elder brother of Gada.

Caturmūrtiḥ — one with four aspects: Virāṭ, Sūtrātman, Avyākṛta and Turīya; or one with four horns of white, red, yellow and black. Caturbāhuḥ praises him as the one with four arms, as Vāsudeva is always described. Caturvyūhaḥ hails him as the one having four manifestations: Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha. Caturgatiḥ honors him as the one who is sought as the end by the four orders of life (Āśramas) and four Varṇas ordained by the scriptures. Caturātmā speaks of him as the one whose Self is specially endowed with puissance, being without attachment, antagonism or limitation. Caturbhāvaḥ remembers him as the one from whom the four human values – Dharma, Artha, Kāma and Mokṣa – have originated. Catur-vedavid calls him the one who understands the true meaning of the four Vedas. As Ekapāt, he is the one with a single Pāda (foot or manifestation), suggesting His transcendent unity.

Samāvartaḥ names him as the one who effectively whirls the wheel of Saṃsāra. Anivṛttātmā praises him as the one who is not separated from anything or anywhere, because He is all-pervading. Durjayaḥ hails him as the one who cannot be conquered. Duratikramaḥ honors him as the one out of fear of whom even heavenly beings like the sun dare not oppose His command. Durlabhaḥ speaks of him as the one who can be attained by Bhakti, which is itself difficult to cultivate. Durgamaḥ remembers him as the one whom it is difficult to attain. Durgaḥ calls him the one the attainment of whom is rendered difficult by various obstacles. As Durāvāsaḥ, he is the one whom Yogīs, only with great difficulty, bring to reside in their hearts in Samādhi. Durārihā glorifies him as the one who destroys inimical beings like the Asuras.

Śubhāṅgaḥ names him as the one whose form is very auspicious to meditate upon. Lokasāraṅgaḥ praises him as the one who like the Sāraṅga (honey-bee) extracts the essence from the world. Sutantuḥ hails him as as this universe of infinite extension belongs to Him, the Lord is called Sutantu ('beautiful web'). Tantu-vardhanaḥ honors him as the one who can augment or contract the web of this world. Indra-karmā speaks of him as the one whose actions are like those of Indra – highly commendable and excellent. Mahākarmā remembers him as the one of whom the great elements like Ākāśa are effects. Kṛtakarmā calls him the one who has fulfilled everything and has nothing more to accomplish. As Kṛtāgamaḥ, he is the one who has given out the Āgama in the form of the Veda.

Udbhavaḥ names him as the one who assumes great and noble embodiments entirely out of His own will. Sundaraḥ praises him as the one who has a graceful beauty that enchants everyone. Sundaḥ hails him as the one noted for extreme tenderness (Undana). Ratna-nābhaḥ honors him as ratna indicates beauty; one whose navel is exceedingly beautiful. Sulocanaḥ speaks of him as the one who has brilliant eyes, the knowledge of everything. Arkaḥ remembers him as the one who is worshipped even by beings like Brahmā who are themselves objects of worship. Vājasanaḥ calls him the one who gives Vāja (food) to those who entreat Him. As Śṛṅgī, he is the one who at the time of Pralaya assumed the form of a fish with a prominent horn. Jayantaḥ glorifies him as the one who conquers enemies easily. Sarvavijjayī reveres him as the Lord is 'Sarvavit' (all-knowing) and 'Jayī' (conqueror of all inner forces like attachment and anger as well as outer foes like Hiraṇyākṣa).

Suvarṇabinduḥ names him as the one whose limbs (Bindus) are equal to gold in brilliance. Akṣobhyaḥ praises him as the one who is never perturbed by passions like attachment and aversion, by sense-objects, nor by the Asuras. Sarva-vāgīśvareśvaraḥ hails him as the one who is the master of all masters of learning, including Brahmā. Mahāhradaḥ honors him as the one is called a great lake (Hrada) because, being the Paramātman of the nature of Bliss, Yogīs who contemplate on Him dip themselves in that lake of Bliss and attain great joy. Mahāgartaḥ speaks of him as the one whose Māyā is as difficult to cross as a great pit. Mahābhūtaḥ remembers him as the one who is undivided by the three periods of time – past, present and future. Mahānidhiḥ calls him the one in whom all the great elements have their support – the Mahān (great) and most precious (Nidhi).

Kumudaḥ names him as 'Ku' means earth; one who gives joy (muda) to the earth by freeing it of its burdens. Kundaraḥ praises him as the one who offers blessings as pure as the Kunda (jasmine) flower. Kundaḥ hails him as the one whose limbs are as beautiful as the Kunda (jasmine). Parjanyaḥ honors him as the one who, like a cloud, extinguishes the three Tāpas (miseries) – from psychological, material and spiritual causes – and rains down all desired things. Pāvanaḥ speaks of him as the one by merely remembering whom a devotee attains purity. Anilaḥ remembers him as the one who is without any inducement or conditioning; also 'one who never sleeps', ever awake. Amṛtāśaḥ calls him the one who consumes Amṛta (immortal bliss), which is His own nature. As Amṛtavapuḥ, he is the one whose form is deathless and undecaying. Sarvajñaḥ glorifies him as the one who is all-knowing. Sarvatomukhaḥ reveres him as the one who has faces everywhere.

Sulabhaḥ names him as the one who is attained easily by offering trifles – leaf, flower and fruit – with devotion. Suvrataḥ praises him as the one who enjoys pure offerings; or one who is a mere witness (non-enjoyer). Siddhaḥ hails him as the one whose purposes are always accomplished – omnipotent and unobstructed by any other will. Śatrujit honors him as conqueror of all forces of evil. Śatrutāpanaḥ speaks of him as the one who destroys the enemies of the Devas. Nyagrodhaḥ remembers him as that which remains above all and yet grows downward – the source of all that is manifest. Udumbaraḥ calls him the one who, as the Supreme cause, is 'above the sky' – superior to all. As Aśvatthaḥ, he is that which does not last even until the next day – the ever-changing universe as His form. Cāṇūrāndhra-niṣūdanaḥ glorifies him as the one who destroyed the valiant fighter Cāṇūra belonging to the Āndhra race.

Sahasrārciḥ names him as the one with innumerable rays (Arcis). Sapta-jihvaḥ praises him as the Lord in His manifestation as Fire is conceived as having seven tongues of flame. Saptaidhāḥ hails him as the Lord who is of the nature of fire has seven Edhās (forms of brilliance). Saptavāhanaḥ honors him as the Lord in the form of Sūrya (sun) has seven horses as His vehicles. Amūrtiḥ speaks of him as the one who is without a gross physical form, formless pure consciousness. Anaghaḥ remembers him as the one who is without sin or sorrow. Acintyaḥ calls him the one who is not determinable by any criteria of knowledge, being Himself the witnessing Self certifying all knowledge. As Bhayakṛt, he is the one who generates fear in those who walk the evil path; or one who cuts at the root of all fear. Bhaya-nāśanaḥ glorifies him as the one who destroys the fears of the virtuous.

Aṇuḥ names him as the one who is extremely subtle. Bṛhat praises him as the huge and mighty. Kṛśaḥ hails him as the one who is non-material; beyond all Prakṛtic substance. Sthūlaḥ honors him as being the inner pervader of all, He is described as Sthūla (huge) in a figurative sense. Guṇa-bhṛt speaks of him as the support of the Guṇas – Sattva, Rajas and Tamas – through which creation, sustentation and dissolution are performed. Nirguṇaḥ remembers him as the one who is without the Guṇas of Prakṛti. Mahān calls him the great. As Adhṛtaḥ, he is the one who, being the support of all supporting agencies like Pṛthvī (Earth), is Himself not supported by anything external. Svadhṛtaḥ glorifies him as the one supported only by Himself. Svāsyaḥ reveres him as the one whose face is beautiful and slightly red, like the inside of a lotus flower. Prāgvaṃśaḥ names him as the Lord's 'lineage' (the world-system) is not preceded by any prior cause – He alone is the ultimate. Vaṃśavardhanaḥ praises him as the one who augments or dissolves the world-system, which is His offspring.

Bhārabhṛt names him as the one who bears the weight of the earth by assuming the form of Ananta (Ādiśeṣa). Kathitaḥ praises him as the one who is spoken of as the highest by the Veda, of whom all Vedas speak. Yogī hails him as yoga here means knowledge; He who is attained by that is Yogī. Or one ever established in His own Self, the Paramātmā. Yogīśaḥ honors him as the one who is never shaken from Yoga or knowledge of the Self, unlike ordinary Yogīs who slip away on account of obstacles. Sarva-kāmadaḥ speaks of him as the one who bestows all desired fruits. Āśramaḥ remembers him as the one who is the bestower of rest on all who are wandering in the forest of Saṃsāra. Śramaṇaḥ calls him the one who brings tribulations to those who live without using their discriminative wisdom. As Kṣāmaḥ, he is the one who brings about the decline and dissolution of all beings. Suparṇaḥ glorifies him as the Lord manifested as the tree of Saṃsāra has excellent leaves (Parṇa) in the form of Vedic passages (Chandas). Vāyuvāhanaḥ reveres him as the one for fear of whom Vāyu (Air) carries all beings.

Dhanurdharaḥ names him as the one who, as Rāma, wielded the great bow. Dhanurvedaḥ praises him as the one who, as Rāma the son of Daśaratha, was master of the science of archery (Dhanurveda). Daṇḍaḥ hails him as the one who is discipline personified among all disciplinarians. Damayitā honors him as the one who inflicts punishment on the wicked as Yama and as king. Damaḥ speaks of him as the one who is self-discipline in men as a result of righteous enforcement. Aparājitaḥ remembers him as the one who is never defeated by any enemy. Sarvasahaḥ calls him the one who is expert in all Karmas (works) and bears all with equanimity. As Niyantā, he is the one who appoints every person to their respective duties. Aniyamaḥ glorifies him as the one upon whom no external law is enforced, being Himself the controller of everything. Ayamaḥ reveres him as the one upon whom Yama has no control; one who has no death.

Sattvavān names him as the one who has the strengthening qualities: heroism, prowess, fortitude, etc. Sāttvikaḥ praises him as the one essentially established in the Sattva Guṇa. Satyaḥ hails him as the one who is truly present in and established in good people. Satya-dharma-parāyaṇaḥ honors him as the one who is the very foundation of truthfulness and righteousness in all their aspects. Abhiprāyaḥ speaks of him as the One sought after by those who seek the ultimate values of life (Puruṣārtha). Priyārhaḥ remembers him as the being to whom whatever is dearest to oneself is fittingly offered. Arhaḥ calls him the one who deserves to be worshipped with all the ingredients and rites of worship. As Priyakṛt, he is the one who not only merits love but who actively does what is good and dear to those who worship Him. Prītivardhanāḥ glorifies him as the one who enhances the joy and devotion of His devotees.

Vihāyasa-gatiḥ names him as the one who moves in (or is the support of) Viṣṇupada – the highest region. Jyotiḥ praises him as the one who is the light of self-luminous consciousness that reveals itself and all other things. Suruciḥ hails him as the Lord whose Ruci (brilliance or will) is of an eminently attractive nature. Hutabhuk honors him as the one who receives whatever is offered to any deity in all sacrifices. Vibhuḥ speaks of him as the one who dwells everywhere; or one who is the master of all the three worlds. Raviḥ remembers him as the one who absorbs all Rasas (fluids) in the form of the Sun. Virocanaḥ calls him the one who shines in many ways. Sūryaḥ — one who generates Śrī (brilliance) in Sūrya; or Agni (Fire) is what is called Sūrya. Savitā glorifies him as the one who brings forth (Prasava) all the worlds. Ravi-locanaḥ reveres him as the one having the sun as His eye.

Anantaḥ names him as the one who is eternal, all-pervading and indeterminable by space and time. Hutabhuk praises him as the one who consumes what is offered in fire sacrifices. Bhoktā hails him as the one to whom the insentient Prakṛti is the object of experience. Sukhadaḥ honors him as the one who bestows liberation (Mokṣa) on devotees. Naikajaḥ speaks of him as the one who takes birth again and again for the preservation of Dharma. Agrajaḥ remembers him as the one who was born before everything else – Hiraṇyagarbha. Anirviṇṇaḥ calls him the one who is free from all sorrow, having secured all His desires without any obstruction. As Sadāmarṣī, he is the one who is always patient and forbearing towards good men. Lokādhiṣṭhānam glorifies him as brahman who, though without any support for Himself, supports all the three worlds. Adbhutaḥ reveres him as the wonderful, marvellous Being.

Sanāt — the word Sanāt indicates a great length of time; time itself is a manifestation of the Supreme Being. Sanātanatamaḥ praises him as being the cause of all, He is more ancient than Brahmā and other beings who are generally considered eternal. Kapilaḥ hails him as a subterranean fire in the ocean, Kapila, light red in colour; also the name of the sage who embodied divine knowledge. Kapiḥ — 'Ka' means water; one who drinks or absorbs all water by means of His form as the Sun. Avyayaḥ speaks of him as the one in whom all the worlds dissolve at Pralaya without loss. Svastidaḥ remembers him as the one who gives what is auspicious to devotees. Svastikṛt calls him the one who works for the bestowal of what is good. As Svasti, he is the one whose auspicious form is characterised by supreme Bliss. Svastibhuk glorifies him as the one who enjoys the Svasti (auspiciousness) above, or who preserves the well-being of devotees. Svastidakṣiṇaḥ reveres him as the one who augments auspiciousness (Svasti) through His grace.

Araudraḥ — action, attachment and anger are Raudra; the Lord, having all desires fulfilled, is free from attachment and anger – hence Araudra. Kuṇḍalī praises him as the one who has taken the form of Ādiśeṣa – the coiled one. Cakrī hails him as the one who wields the discus Sudarśana – representing Manas – for the protection of all the worlds. Vikramī honors him as vikrama means taking a stride, as also great courage and valour. Ūrjita-śāsanaḥ speaks of him as the one whose dictates in the form of Śrutis and Smṛtis are of an extremely sublime nature. Śabdātigaḥ remembers him as the one who cannot be denoted by any sound because He has none of the characteristics that could be grasped by words. Śabdasahaḥ calls him the one who is the ultimate purport of all the Vedas. As Śiśiraḥ, he is the one who is a cooling shelter to those burning in the three types of worldly fires: sufferings from material, psychological and spiritual causes. Śarvarīkaraḥ — for those in bondage the Ātman appears like night (Śarvarī); for the enlightened, Saṃsāra is like night; the Lord generates this 'night' of transcendence for both.

Akrūraḥ names him as the one who is without cruelty. Peśalaḥ praises him as the one who is handsome and graceful in action, mind, word and body. Dakṣaḥ hails him as the one who is full-grown, strong and does everything effectively; a highly capable one. Dakṣiṇaḥ honors him as the one who is expert and adroit; same purport as the above name from another angle. Kṣamiṇāṃ varaḥ speaks of him as the greatest among the patient ones, more patient than all Yogīs noted for forbearance. Vidvattamaḥ remembers him as the one who possesses unsurpassable and all-inclusive knowledge of everything. Vītabhayaḥ calls him the one who, being eternally free and Lord of all, is free from any fear of transmigratory life. As Puṇya-śravaṇa-kīrtanaḥ, he is the one to hear about and to sing of whom is deeply meritorious.

Uttāraṇaḥ names him as the one who takes beings across to the other shore of the ocean of Saṃsāra. Duṣkṛtihā praises him as the one who effaces the evil effects of evil actions; or one who destroys those who perform evil. Puṇyaḥ hails him as the one who bestows holiness on those who remember and adore Him. Duḥsvapna-nāśanaḥ honors him as when adored and meditated upon, He saves one from dreams foreboding danger. Vīrahā speaks of him as the one who frees Jīvas from bondage, saving them from transmigratory paths by bestowing liberation. Rakṣaṇaḥ remembers him as the one who, endowed with Sattvaguṇa, protects all the three worlds. Santaḥ calls him those who adopt the virtuous path are called Santas (good people); the Lord is their very soul. As Jīvanaḥ, he is the one who sustains the lives of all beings as Prāṇa. Paryavasthitaḥ glorifies him as the one who remains pervading everywhere in this universe.

Ananta-rūpaḥ names him as the one who has innumerable forms, as He dwells in this all-comprehending universe. Anantaśrīḥ praises him as the one whose Śrī (glory) is infinite. Jita-manyuḥ hails him as the one who has overcome anger. Bhayāpahaḥ honors him as the one who destroys the fears of beings arising from Saṃsāra. Caturaśraḥ speaks of him as the one who is just, bestowing on Jīvas the fruits of their Karma. Gabhīrātmā remembers him as the one whose nature is unfathomable. Vidiśaḥ calls him the one who distributes various fruits of actions to persons differing in form according to their competency. As Vyādiśaḥ, he is the one who gives to Indra and other deities directions according to their varied functions. Diśaḥ glorifies him as the one who in the form of the Vedas bestows the fruits of ritualistic actions on different beings.

Anādiḥ names him as the one who has no beginning, being the ultimate cause of all. Bhūrbhuvaḥ praises him as 'Bhu' means support; one who is the support of even the earth, which itself supports all things. Lakṣmīḥ hails him as the one who is the bestower of all that is auspicious to the earth, besides being its supporter. Suvīraḥ honors him as the one who has many brilliant ways of manifestation. Rucirāṅgadaḥ speaks of him as the one who wears very attractive armlets. Jananaḥ remembers him as the one who gives birth to all living beings. Jana-janmādiḥ calls him the one who is the root cause of the origin of Jīvas that come to have embodiment. As Bhīmaḥ, he is the one who is the cause of awe and fear. Bhīma-parākramaḥ glorifies him as the one whose power and courage in His incarnations was a cause of terror for the Asuras.

Ādhāra-nilayaḥ names him as the one who is the support of all basic supporting factors – the five elements (Ether, Air, Fire, Water and Earth). Adhātā praises him as the one who is His own support and therefore requires no external support. Puṣpahāsaḥ hails him as the one whose manifestation as the universe resembles the blooming (Hāsa) of buds into flowers. Prajāgaraḥ honors him as the one who is particularly awake – being eternal Awareness itself. Ūrdhvagaḥ speaks of him as the one who is above everything. Satpathācāraḥ remembers him as the one who always follows the conduct of the good. Prāṇadaḥ calls him the one who restores life to the dead, as in the case of Parīkṣit. Praṇavaḥ — praṇava (Oṃ) – the manifesting sound-symbol of Brahman; as He is inseparably related to Praṇava, He is called Praṇava. Paṇaḥ glorifies him as from the root meaning transaction – one who bestows the fruits of Karma on all according to their actions.

Pramāṇaṃ names him as the one who is self-certifying, being Pure Consciousness. Prāṇanilayaḥ praises him as the home and dissolving ground of the Prāṇas. Prāṇa-bhṛt hails him as the one who strengthens the Prāṇas as food (Anna) nourishes. Prāṇa-jīvanaḥ honors him as the one who keeps human beings alive through the Vāyus known as Prāṇa, Apāna, etc. Tattvaṃ speaks of him as means Brahman – like words such as Amṛta, Satya, Paramārtha. Tattvavid remembers him as the one who knows His own true nature. Ekātmā calls him the one who is the sole being and the spirit (Ātmā) in all. As Janma-mṛtyu-jarātigaḥ, he is the one who subsists without being subject to the six kinds of transformation – birth, existence, growth, transformation, decay and death.

Bhūr-bhuvaḥ-svastaruḥ names him as the three Vyāhṛtis – Bhūḥ, Bhuvaḥ, Svaḥ – are the essence of the Veda; He is the tree (Taru) from which they spring. Tāraḥ praises him as the one who helps Jīvas cross over the ocean of Saṃsāra. Savitā hails him as the one who generates all the worlds. Prapitāmahaḥ honors him as the one who is the father of Brahmā and therefore the grandfather of all. Yajñaḥ speaks of him as the one who is of the form of Yajña. Yajñapatiḥ remembers him as the protector and master of all Yajñas. Yajvā calls him the one who manifests as the performer of a Yajña. As Yajñāṅgaḥ, he is all the parts of His body as the Cosmic Boar are identified with the parts of a Yajña. Yajña-vāhanaḥ glorifies him as the one who supports the Yajñas which yield various fruits.

Yajñabhṛd names him as the one who is the protector and supporter of all Yajñas. Yajñakṛd praises him as the one who performs Yajña at the beginning and end of the world. Yajñī hails him as the one who is the Principal, the Lord of Yajña. Yajñabhug honors him as the one who is the enjoyer and protector of Yajña. Yajña-sādhanaḥ speaks of him as the one to whom the Yajña is the approach – He is both the means and the end. Yajñāntakṛd remembers him as the one who is the end and the fruit of Yajña. Yajñaguhyam calls him the Jñāna Yajña (sacrifice of knowledge), which is the esoteric (Guhyam) essence of all Yajñas. As Annam, he is that which is eaten by living beings; or He who pervades all beings as their sustenance. Annādaḥ — one who is the eater of the whole world as food; eva (indeed) is added to show that He is also Anna – the food itself.

Ātmayoniḥ names him as the one who is the source of all – there is no material cause other than Himself for the universe. Svayaṃ-jātaḥ praises him as the one is also the instrumental cause – self-born, brought into existence by none other. Vaikhānaḥ hails him as the one who excavated the earth in a unique form (as Varāha, the Cosmic Boar). Sāmagāyanaḥ honors him as the one who recites and is sung through the Sāma chants. Devakī-nandanaḥ speaks of him as the son of Devakī in the incarnation as Kṛṣṇa. Sraṣṭā remembers him as the creator of all the worlds. Kṣitīśaḥ calls him master of the world – here denoting Rāma. As Pāpanāśanaḥ, he is the one who destroys the sins of those who adore, meditate upon, remember and sing hymns of praise to Him.

Śaṅkhabhṛt names him as the one who bears the conch Pāñcajanya, which stands for Tāmasāhaṃkāra, from which the five elements were born. Nandakī praises him as the one who holds the sword Nandaka, which stands for Vidyā (spiritual illumination). Cakrī hails him as the one who bears the discus Sudarśana, which stands for Rājasāhaṃkāra, from which the Indriyas (senses) have come. Śārṅga-dhanvā honors him as the one who wields the Śārṅga bow. Gadādharaḥ speaks of him as the one who holds the mace Kaumodakī, which stands for the category of Buddhi (intellect). Rathāṅga-pāṇiḥ remembers him as the one in whose hand is a wheel (Cakra). Akṣobhyaḥ calls him the one who cannot be upset by anything, controlling all the above-mentioned weapons. As Sarva-praharaṇā-yudhaḥ, he is all things that can be used for contacting or striking are His weapons; His arsenal is unlimited.

Verse 108 completes the thousand names and closes the stotra with its final invocation. It repeats sarvapraharaṇāyudhaḥ — the one whose every object becomes a weapon in the defense of dharma — sealed with the sacred salutation Om namaḥ, completing the recitation of the thousand names. The concluding verse then prays for protection: may the glorious Lord Nārāyaṇa, adorned with the forest garland (vanamālā) and bearing the mace (gadā), the bow Śārṅga, the conch (śaṅkha), the discus (cakra), and the sword Nandaka — he who is known as Viṣṇu and Vāsudeva — guard and protect us.