As regards the process of redemption, Samkarsana is said to promulgate the ekantika-marga, Pradyumna helps its translation into practice (tatkriya), and Aniruddha brings about the fruit of this practice (kriya-phala), which is release.
Let us now consider the names of the vyuhas as they occur in the Visnu-sahasranama, and the interpretation of their significance as offered by Sri Sankara.
Visnu is of four grouped forms (caturvyuhah, 138). The first is Vasudeva: He is called Vasuh, because he dwells in and covers all beings, and devah, because He sports, wishes to conquer, operates, shines, produces, or moves; hence He is Vasudevah (332). In the 'Udyoga Parva' of the Mahabharata, it is said: "I cover the whole universe, like the sun with his rays, and I reside in all beings; hence I am called Vasudeva.
As I pervade all beings, and as I am the source of the Gods, I am known as Vasudeva to the Yogins who see the truth." The Visnu-purana declares, "As He dwells everywhere, and in all things, He is called Vasudeva by the learned. All beings reside in the supreme Self, and He, the All-Self, resides in all beings: therefore, He is called Vasudeva."
The second vyuha is Samkarsana. The name in the Sahasranama appears as samkarsanocyutah (552), and means 'He who withdraws all souls at the time of pralaya, and is unswerving.'