521. Ajaḥ अजः
Repetitive nāma-s 95 and 204.
Aja also means kāma meaning desire. Brahman is also the cause for desire that is not against Scriptural dictums.
It should also be remembered that Brahman is omnipresent and therefore He is both good and bad. Good thoughts and actions are approved by dharma and evil thoughts and actions are disapproved by dharma śāstra-s. Evil thoughts are more powerful than evil actions and increase one’s karmic account many fold.
Kṛṣṇa says in Bhagavad Gītā (VII.11) “aham kāmaḥ अहम् कामः” which means “I am desire”. In the same verse He further adds such desires should not be conflicting with dharma śāstra-s.
To cite an example, a man can desire for two healthy meals a day. This is not in contravention with dharma śāstra-s. If the same man desires to have moon, then it is against the scriptural dictums.
This nāma says such desires originate from Lord Viṣṇu, who acts through His power of māyā.
522. Mahārhaḥ महार्हः
Mahārha means very worthy, valuable and precious. Naturally, Brahman is worthy of worship. This nāma clearly affirms that Lord Viṣṇu is the Brahman.
Worship means that one should always think about Him and contemplate Him and visualize Him. When the difference between the self and the Self is dissolved, He begins to shower His Grace on the worshipper thereby making him to advance spiritually. On the expiry of all his karmas, he becomes liberated.
523. Svābhāvyaḥ स्वाभाव्यः
Svābhāvya means existing spontaneously and existing because of His own nature. This nāma subtly conveys that He is the Brahman. Except Him, none can exist without parentage. In spite of being the Creator, He eternally continues to remain Pure and without changes, the exclusive nature of the Brahman.
524. Jitāmitraḥ जितामित्रः
Jitāmitra means the One, who has conquered His enemies. Enemies are of two kinds. One, the external enemies like evil doers and are referred as demons in epics. Second is the internal enemies presided by mind comprising of desire, attachment, ego, etc.
Scripturally speaking, Viṣṇu is known for destroying evil doers by incarnating Himself in various forms.
Spiritually speaking, in order to attain the Brahman one has to purify his mind. When the mind becomes devoid of too many thoughts, detachment begins to unfold making the aspirant fit enough to become Self-realized. However, His Grace is the primary factor in realizing Him.
There are several instances in Bhagavad Gītā, where the self-discipline is emphasised.
In III.37 Kṛṣṇa says that desire, a product of rajo guṇa appears as anger, which is grossly wicked and makes a person to commit sins. In II.60, 61 He says, “Turbulent by nature, the senses of a wise man, who is practicing self-control, forcibly carry his mind. Therefore, having controlled them all and collecting his mind one should meditate on Me…” In II.65 He says that such a man with a calm mind establishes himself firmly in God.”
525. Pramodanaḥ प्रमोदनः
Pramodana means Bliss. He is eternally in the state of Bliss. This is an extension of the previous nāma. Because He has no enemies, both external and internal, He remains in the state of Bliss. The one with multiple thoughts can never reach the state of Bliss.
This nāma says that those who have transformed into jitāmitra-s, become pramodana. When the mind is purified by eliminating bad thoughts, the aspirant reaches the next state, the Bliss, due to His Grace. When anger and desire are dissolved, the aspirant’s mind becomes more purified paving for the state of Bliss.
Kṛṣṇa says in Bhagavad Gītā (V.24), “He who is happy within, enjoys the radiant delight of the soul within, the yogī attains the Brahman, who is all Peace.”
526. Ānandaḥ आनन्दः
Ānanda means unstinted happiness, which is also known as Bliss. This nāma originates from the previous nāma.
As per Vedānta, Brahman has three qualities and they are sat, cit and ānanda or saccidānanda. Various Upaniṣad-s explain the state of this Bliss.
Taittirīya Upaniṣad (III.6) says, “Know that Bliss is Brahman, for it is from Bliss that all these beings are born (the entire creation), supported and when perish, these beings disappear into Bliss.”
Muṇḍaka Upaniṣad (II.ii.7) says, “yat ānanda-rūpam amṛtan यत् आनन्द-रूपम् अमृतन्”. The Self is full of Bliss and is immortal.”
Bṛhadāraṇyaka Upaniṣad (IV.iii.32) says, “On a particle of this very Bliss, other beings exist.”
Chāndogya Upaniṣad (VII.xxiv.1) says, “That which is Infinite is the source of Bliss. Bliss is only in the Infinite.”