452. Vimuktātmā विमुक्तात्मा
Vimukta means one is always free. He is not bound and hence, is omnipresent. Limitation is only due to boundaries. He cannot be limited, hence He is Vimukta. Ātma refers to the Self. All that exist in the universe are only His projections.
If an aspirant desires to attain liberation, he has to stop identifying himself with his body. Physical body is the limiting factor and acts as a deterrent factor to liberation. Kaṭha Upaniṣad (II.ii.1) says, “This body has eleven openings (two eyes, two ears, two nostrils, mouth, navel, organ of procreation, organ of excretion, an orifice at the crown chakra) and is the abode of the Self. An aspirant should use his body only to serve the Self. He then overcomes his innate ignorance and is ultimately freed.”
453. Sarvajñaḥ सर्वज्ञः
Repetitive nāma 815.
Brahman is not only omnipresent but also omniscient. The previous nāma referred to His omnipresent nature and this nāma talks about His omniscient nature. Because He is omnipresent, He is omniscient.
Bṛhadāraṇyaka Upaniṣad (II.iv.6) explains omniscience. It says, “idaṁ sarvaṁ yadayātmā इदं सर्वं यदयात्मा”, which implies “these worlds, these gods, these beings and all this are this Self”.
454. Jñānamuttamam ज्ञानमुत्तमम्
Jñāna means knowledge and uttama means the highest. He is the embodiment of knowledge. This nāma confirms the saying of the previous nāma. As He is aware of all the actions that unfold in the universe, this nāma says that He possesses the necessary highest knowledge.
The Self remains in all the beings as the Soul, witnessing all the actions of a person without partaking in his actions. Actions unfold in a person due to his karma. Though Self knows what is in store for an aspirant’s future, He does not modify the same. This is because of the principle “law of karma is the Law of the Lord”.
455. Suvrataḥ सुव्रतः
Suvrata means a good ruler. He is a good ruler because He always upholds dharma and those who act against dharma are destroyed. In His incarnation as Rāma, He upheld dharma all the time. He ruled Ayodhya by upholding dharma and protecting all its citizens, who entirely depended upon Him.
456. Sumukhaḥ सुमुखः
Sumukha contextually means handsome. His compassion, quest for dharma, knowledge, etc are reflected in His face. There is a saying that one’s mind is reflected in his face.
Gods are portrayed with smiling faces as they are always in a state of Bliss. Gods and goddesses are different from the Brahman. Gods and goddesses preside over different aspects of creation, sustenance and death. Only annihilation, also known as pralaya is under the direct control of the Brahman. The process of creation is reversed during annihilation.
Sumukha also means a beautiful mouth. A mouth is said to be beautiful when one speaks about auspicious and sacred subjects. Śvetāśvatara Upaniṣad (VI.18) says, “He first created Brahmā (the god of creation and is different from Brahman, who is the Supreme) and presented the Vedas to him.” This explains why He is Sumukha (beautiful mouth).
457. Sūkṣmaḥ सूक्ष्मः
Sūkṣma means subtle. Brahman is always subtle. He does not have a shape or form, though all the shapes and forms originate from Him. From Him originated ākāśa (ether), from ākāśa air, from air fire, from fire water and from water earth originated. His subtlety ultimately manifests as the universe in various shapes and forms and He permeates Himself throughout the universe, thereby making Him omnipresent.
Muṇḍaka Upaniṣad (III.i.7) explains this. It says, “sūkṣmācca sūkṣmataram” meaning subtler than the subtlest.
Bhagavad Gītā (XIII.15) says, “because of if Its subtlety, It is incomprehensible.”
458. Sughoṣaḥ सुघोषः
Sughoṣa means having a pleasant sound. It is the auspicious sound of Vedas. Recitation of Vedas is called Veda ghoṣa and su stresses the importance of sound while reciting Vedas.
Bṛhadāraṇyaka Upaniṣad (II.iv.10) says, “Four Vedas, history, mythology, arts, Upaniṣad-s, pithy verses, aphorisms, elucidation and explanations are like the breath of this Infinite Reality.”
459. Sukhadaḥ सुखदः
This can be explained as the giver of Bliss. Brahman alone is capable of giving Bliss to His devotees. Other gods and goddesses are capable of giving material comforts; but they cannot give Bliss.
Chāndogya Upaniṣad (VII.xxiv.1) says, “That which is Infinite (Brahman) is the source of Bliss. There is no Bliss in the Infinite. Bliss is only in the infinite. One must understand what Infinite is.”