Hear now the wondrous glory of the Lord, who is both the renunciant and the very essence of renunciation, embodying the fourfold order of life. He Himself is the Brāhmaṇa, the Kṣatriya, the Vaiśya, and the Śūdra, manifesting as all castes. He is liberation, pervading all as the indwelling Self, and is both the praise offered and the one who offers praise, the worshipper and the worshipped. He is the knower of all, the art of grammar, the sentence, and the one who comprehends sentences. He is the sacredness of holy places, the embodiment of Sāṃkhya philosophy, and the Nirukta that explains the deities. He is indicated by the sacred syllable Om and by the Gāyatrī mantra, and is known as Gadādhara. He reclines upon the waters, upon the seat of yoga, upon the serpent Śeṣa, and even upon the sacred kuśa grass. He is Prajāpati, the eternal one, the desired and the fulfiller of all desires, and the cosmic Virāṭ. He is the possessor of wealth, the generous giver, ever-blessed, and always devoted to the welfare of the Yādavas. He is valor itself, unconquerable, and master of all the scriptures. He is the giver of nectar, the ocean of milk, and the very milk itself. He is the destroyer of Kaṃsa, the slayer of the elephant, and the vanquisher of all elephants. He is Mudra, the maker of mudras, and yet transcends all mudras. He is the ear, the lord of hearing, that which is heard, and the act of hearing itself. He is the seer of forms, abiding in the eye and governing the faculty of sight. He dwells in the nose, creates the sense of smell, perceives all scents, and rules the olfactory powers. He abides in the vital breath, inspires the arts, creates all craftsmanship, and controls the hands. He is the controller of the feet, the recipient of offerings to the feet, and the producer of excretion. He is the governor of the generative organ and the giver of its delight. He is the benefactor of Alarka and the destroyer of Kārtavīrya. He is the giver of food, the very substance of food, the eater of food, and the one who initiates the process of nourishment. He is the joy of Devakī and Nanda, and the beloved of Rohiṇī. He is the sound of the Dundubhi drum, the form of laughter, and the blossoming of flowers. He is Acyuta, the Lord of Truth, and the dearest consort of Satyā. He is cherished by the cowherd women and renowned for his virtuous fame. He is Rāhu and Ketu, the graha and the seizer, and the one with the face of the lord of elephants. He is a Kinnara, a Siddha, the very meter of poetry, and acts always according to his own will. His forms are infinite, abiding among all beings, present among gods and demons alike. He dwells in the world, is ever wakeful, and is both the place and the state of wakefulness. Yet, he is also beyond waking, dreaming, and deep sleep—known as the fourth state, turīya. He is the lord and regulator of all worlds, the very embodiment of supreme bliss, and the promoter of righteousness. He is withdrawal, the supporter, and the cause of withdrawal. He is without grasping, fair, all-pervading, pure, and highly praised. He is the cook, the bringer of joy, the enjoyer, the knower, and the one who contemplates. He is the river, the joyful one, the lord of joy, and the destroyer of the Bharata trees. He is the lord of all gods and dwells in Dvārakā. He is Bharata, Janaka, the very cause of birth, and yet remains without any form. Thus, O bearer of the bull-banner, these thousand names have been recited to you. By their recitation, a Brāhmaṇa attains the state of Viṣṇu, and a Kṣatriya obtains victory.