185. Aniruddhaḥ अनिरुद्धः
Aniruddha means the one who cannot be controlled, a quality of the Brahman. This nāma conveys the omnipresent nature of the Brahman. The power of the Brahman manifests through different energies resulting in various shapes and forms. None can stop this divine energy from manifesting. Brahman is a strict disciplinarian. Everything functions in the prescribed manner fearing His wrath, says Upaniṣad-s. Viṣṇu incarnates in various forms to destroy the evil and establish virtuousness. Hence He is Aniruddhaḥ.
186. Surānandaḥ सुरानन्दः
Sura means thought about the Divine. This refers to the state of jīvanmukta, whose thoughts are always immersed in His bliss or ānanda. Sura also means gods and in this context this nāma says that Lord Viṣṇu gives happiness to gods and goddesses. The form of Viṣṇu is the embodiment of bliss and as the upholder of the universe, He prevails everywhere. His mere presence gives happiness. What He has, He gives.
The comfort of air-conditioning can be realised only if one enters the air-conditioned premises. In the same way, only if one enters into His fold, His bliss can be realized. What is required on the part of the aspirant is to put his step forward towards Him and He is ready to make him happy.
187. Govindaḥ गोविन्दः
He had restored the planet earth that was sunk very deep in the world of demons. Because of this,Viṣṇu is adored as Govinda.
Go means cattle and vinda means gaining, which can be interpreted as the chief of cow herds. Goalso means humans and Govinda is their protector.
Go also means voice and He pervades the universe in the form of Śabdabrahman. Sound originates from Him. Govinda also refers to ordinary consciousness, mind and sense (वाक्च सत्वं च गोविन्द बुद्धौ संवेशितानि ते) and in order to attain Him, one has to control all this.
The very utterance of the word Govinda removes pains and miseries.
188. Govidāṁ patiḥ गोविदां पतिः
Go means knowledge. Vedas and Vedānta-s are the source of knowledge. Kṛṣṇa says in Bhagavad Gītā (XV.15), “I am the only object worth knowing through Vedas; I alone am the father of Vedānta and the knower of Vedas too.”
This nāma goes to prove that Brahman can be realized through knowledge. Vedas and Vedānta-s provide such knowledge.
189. Marīciḥ मरीचिः
Marīci means the Lord of all beings. It also means ray of light. Brahman is in the form of Self illuminating light. Kṛṣṇa has used the word marīcaḥ in Bhagavad Gītā (X.20) to refer to His effulgent nature.
The Self is Self-illuminating and is placed within the causal body. Kaṭha Upaniṣad says that illumination of the sun and the moon is insignificant before the Self-illumination of the Brahman.
190. Damanaḥ दमनः
Damana means taming. When one departs from the virtuous path, He brings him back to his senses and make to him to pursue the virtuous path again. A small trigger is enough to make a person to slip from the virtuous path. It is like a tiny spark that is capable of destroying entire cotton warehouse. Only in order to avoid this trigger, one has to constantly look inwards and stay connected with the Self within. Viṣṇu is so compassionate, He always tames His devotees and ensures that they do not stray away from the virtuous path.
191. Haṁsaḥ हंसः
Kaṭha Upaniṣad (II.ii.2) says, “haṁsaḥ śuciṣat”. Here haṁsaḥ refers to the omnipresent Brahman and śuciṣat means heaven.
Haṁsa refers to swan, often referred to as the mythical bird. This bird is capable of segregating water from the milk when they are mixed together. This concept refers to segregation of knowledge from the mundane existence. Knowledge and ignorance always prevail together and if one is serious about liberation, like this mythical swan, he has to drink only the knowledge leaving ignorance aside.
There is a mantra called haṁsa mantra which is also known as ajapa mantra. The two petals of ājñācakra are also compared to two swans.