He is the great churner, abundant like the wind that pervades all, all-seeing and all-encompassing. He is Tala and Tāla, the very sound of hand cymbals, the one whose upper body radiates strength, the greatest among all. He is the sheltering umbrella—both common and excellent—the renowned one who is the very world itself, the refuge of all, and the upholder of cosmic order. Sometimes, he is shaven-headed, sometimes deformed or misshapen, bearing a staff and a water pot, ever the transformer of forms. He is Haryakṣa, the very directions themselves, the wielder of the thunderbolt, possessing a hundred tongues, a thousand feet, and a thousand heads. He is the lord and embodiment of all gods, the teacher who guides them all. With a thousand arms and all limbs, he is the giver of refuge and the creator of all worlds. He is purity itself, the essence of the three-syllabled mantra, the youngest, dark and tawny in hue. He is the creator of Brahma’s staff, armed with weapons such as the hundred-killer, the noose, and the spear. He is the womb of the lotus, the great womb, the womb of Brahma, and born from the cosmic waters. Radiant and self-born, he is the creator of Brahma, associated with Brahma, and the knower of Brahma. He is the very path of the Brahmin, of infinite forms and manifold selves, fiercely brilliant. He is the upward-moving soul, lord of all creatures, swift as the wind, possessing the speed of the mind. His scent is like sandalwood, he is the tip of the lotus stalk, surpassing all fragrance—the very essence of man. He wears a great garland of karṇikāra flowers and is crowned with blue. He bears the Pināka bow, is the beloved husband of Umā, and the bearer of the river Jāhnavī. He is the best, the boar, the giver of boons, the most excellent, with a mighty voice and great grace. He is the subduer and destroyer of enemies, white and tawny in appearance. His essence is golden, the supreme self, pure-hearted, sustaining the primordial matter. His soul is ever pleased, facing all directions, three-eyed, the foundation of righteousness, and the choicest among all. His self pervades all that moves and does not move, the subtle and immortal lord of the sacred bull. He is the sage among the Sādhyas, Vasus, and Ādityas, radiant as the sun and immortal. He is Vyāsa, creation itself, the concise summary and the expansion, change and man. He is the season, the year, the month, the fortnight, and the completion of all enumeration. He is the divisions of time—kalā, kāṣṭhā, lava, mātrā, muhūrta, ahaḥ, kṣapā, and kṣaṇa. He is the field of the universe, the seed of all beings, the primal liṅga, and the origin of all emergence. He is existence and non-existence, the manifest and the unmanifest, father, mother, and grandfather; the gate to heaven, the gate to beings, the gate to liberation, and the highest realm. He is nirvāṇa and delight, the world of Brahma and the supreme path. He is the creator of gods and demons, and the ultimate refuge for both. He is their teacher, the deity worshipped by them, the great measure among them, and their shelter. He is the overseer and foremost among the hosts of gods and asuras, the god above all gods, the divine sage, the bestower of boons to both gods and asuras. He is the lord of gods and asuras, all-pervading and the great lord among them, composed of all the gods, inconceivable, the very soul of the divine powers, and self-born. He is the sprouter, the one of three strides, the healer, stainless, taintless, immortal, worthy of praise, lord of elephants, tiger, lion among gods, and bull among men. He is wise, foremost and best, subtle, composed of all the gods, the essence of austerity, well-equipped and splendid, wielder of the thunderbolt, origin of spears, and imperishable. He is the hidden one, the beloved, the origin of himself, the pure, the purifier of all; the horned one, fond of peaks, tawny-colored, king of kings, and free from disease. He is delightful, the lord of gods, the final rest, and the means to all accomplishments. His eye rests on the forehead, he is the god of the universe, golden-hued, and radiant with the brilliance of Brahman. He is the lord of immovable beings, the increaser of disciplined senses, accomplished in purpose, whose very being is perfection, inconceivable, true in vow, and pure. He is the lord of vows, the supreme Brahman, the highest goal of devotees, the bestower of grace upon his devotees, liberated, radiant with liberation, glorious, the increaser of prosperity, and the universe itself. Thus concludes the Śrī Śiva Sahasranāma Stotram – Uttara Pīṭhika, the eulogy of the thousand names of Śiva.