Within the Vishnu Purana, certain portions have come to be cherished in devotional life, even though the text itself is primarily theological and narrative rather than a formal liturgical manual. Among these, the Vishnu Sahasranama, the thousand names of Vishnu, stands out as especially renowned. It is revered as a powerful hymn whose recitation is central to the devotional practice of many Vaishnavas, and it is widely used in worship to seek both spiritual upliftment and the fulfillment of righteous desires. The opening line, traditionally given as “Om Vishvam Vishnur Vashatkaro Bhuta-bhavya-bhavat-prabhuh,” sets the tone by presenting Vishnu as the all-encompassing Lord of past, present, and future.

Alongside the Sahasranama, the Purana preserves verses that explicitly affirm Vishnu or Narayana as the supreme reality. Passages that declare Narayana to be the supreme Brahman, the supreme abode, the highest among the gods, and the highest austerity have become well known and are often recited in temples and homes to express exclusive devotion to Vishnu. These verses function not only as doctrinal statements but also as mantras of praise, used to internalize the vision of Vishnu as the all-pervading ground of existence. In this way, theology and worship are woven together in a single thread.

The text also contains hymnic verses that extol Vishnu as the God of gods, Lord of the universe, and the inner controller whose grace alone is decisive. Such verses, praising Hari with epithets like “lotus-eyed” and “Lord of all beings,” are frequently employed as stotras in Vaishnava practice. They are recited in daily worship, in temple ceremonies, and during festivals, serving as vehicles for meditation on Vishnu’s cosmic form and compassionate sovereignty. Over time, these passages have entered a shared devotional repertoire, often recited alongside materials from other Vaishnava scriptures.

Taken together, these elements show how the Vishnu Purana, though not structured as a ritual handbook, has nonetheless yielded a number of verses and especially the Vishnu Sahasranama that function as living mantras in worship. By affirming Vishnu’s supremacy, all-pervasiveness, and identity with the highest reality, these passages invite the devotee to move beyond mere narrative and into contemplative remembrance. In the rhythm of their recitation, philosophical insight and heartfelt bhakti meet, allowing the text to serve both as scripture to be studied and as prayer to be sung.