176. Mahādyudtiḥ महाद्युद्तिः

Dyuti means splendour and mahādyudti means great splendor and refers to the Brahman. Brahman alone is great splendor.  If individual soul can be called as splendor, then Brahman becomes the great splendor.  It must be remembered that Brahman and individual soul are the same.

Ignorance is darkness and spiritual knowledge is light.  By acquiring spiritual knowledge, the darkness of ignorance is dispelled.  Spiritual knowledge is the source of internal illumination.Muṇḍaka Upaniṣad (II.ii.9) says, “that Brahman is pure and brighter than light.  Those who know the Self know the Brahman.”  Illumination and darkness are the terms applicable to the quality of mind. Realization of the Self happens only in the illuminated mind. 

Kaṭha Upaniṣad (II.ii.15) and Muṇḍaka Upaniṣad (II.ii.10) explain the effulgence of the Brahman through this popular verse.

न तत्र सूर्यो भाति न चन्द्रतारकं
नेम विद्युतो भान्ति कुतोऽयमग्निः।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति॥

na tatra sūryo bhāti na candratārakaṁ
nema vidyuto bhānti kuto'yamagniḥ |
tameva bhāntamanubhāti sarvaṁ
tasya bhāsā sarvamidaṁ vibhāti ||

“In the presence of the Brahman, the sun does not shine, nor do the moon and stars; even the lightening does not shine.  How can fire shine?  When It shines, all these shine too.  By Its light, all this shines.”

Kṛṣṇa also explains this in Bhagavad Gītā (XIII.17), “The Supreme Brahman is said to be the light of all lights…”

177. Anirdeśyavapuḥ अनिर्देश्यवपुः

This nāma says that Brahman cannot be explained with forms. Anirdeśya means inexplicable and incomparable. Comparison is only between tow objects of the same type. For example, between two homes, one could be better than the other.  But, as far as the Brahman is concerned, there is no other object to make a comparison.  For example, the sun cannot be compared to the moon, though both being luminaries.  It is the Brahman who gives light to the sun, who in turn illuminates the moon.  In every known and unknown aspect, Brahman is the ultimate.

Upaniṣad-s explain the Brahman only with affirmations and negations.  He cannot be seen and cannot even be visualized.

178. Śrīmān श्रीमान्

Repetitive nāma-s at 22, 220 and 613.

Śrīmān means incomprehensible and full of Divine qualities. Nāma-s 177 and 178 lead to this nāma. While reciting individual nāma-s separately, this nāma is pronounced as Śrīmat, which literally means most prosperous, eminent and illustrious.

179. Ameyātmā अमेयात्मा

Repetitive nāma at 102.

Ameyātman means the One, who possesses immense knowledge and intellectual abilities that can never be measured. He is an embodiment of knowledge, hence knowledge is said to be the single most important factor in realising the Brahman. Everything else is measurable except the Brahman. All the qualities that the universe, has be it good or bad, originate from the Brahman alone. 

180. Mahādridhṛk महाद्रिधृक्

This is explained in Śrīmad Bhāgavata (II.vii.13), “When the leaders of the immortals and Dānava chiefs commenced churning the ocean of milk to get nectar out, the primal Deity (referring to Viṣṇu) assumed the form of the Divine Tortoise (referring to kūrma avatār) and bore on His back mount Mandara and the mountain revolved on His back…”

There is another instance of Viṣṇu uprooting a mountain in Śrīmad Bhāgavata (X.xxv.19) which says, “…Kṛṣṇa uprooting with one hand, mount Govardhana, like a child uprooting a mushroom…”

Mahādridhṛk means the uprooter and holder of mountains.

181. Maheṣvāsaḥ महेष्वासः

Maheṣvāsa means a great archer. The one with bow and arrows is called an archer.  Śrī Rāma, an incarnation of Viṣṇu is Maheṣvāsaḥ, a great archer.

Kṛṣṇa says this in Bhagavad Gītā (X.31), “Among the wielders of weapons, I am Śrī Rāma.”  Bow and arrow means the destruction of ignorance and dawn of spiritual wisdom and liberation, if the arrow is shot from the bow of the Lord. When the bow of Śrī Rāma hits, it kills the opponent and grants him instantaneous relief from further transmigrations.  Brahman not only uses bow and arrow to destroy the evil doers, but also uses them to offer instant salvation to His staunch devotees. 

Such devotees are made to be born as demons and made to fight against the Lord. In order to personally grant them liberation, the Lord uses His bow and arrows releasing their souls from bondage. This nāma highlights the act of Brahman, liberating the souls.

182. Mahībhartā महीभर्ता

Mahī means the Mother Earth and bhartṛ means the master or the maintainer. Mahībhartā means the spouse of Mother Earth, who is also known as Prakṛti.  Prakṛti is the creation of the Brahman in order to manifest.  Prakṛti functions only in the control of the Brahman, who also supports His consort, Prakṛti.

It could also mean His Varāha avatār. The curse of Sanatkumāra-s made the gate keepers born as demons.  Out of the two demons, Hiraṇyākṣa submerged the planet Earth in waters.  Vishnu incarnated in the form of a tiny boar by coming out of Brahma’s nose and He grew huge in size, killed the demon and saved the planet earth.  This is known as Varāha avatār, the second incarnation. This avatār is said to give protection while travelling.

183. Śrīnivāsaḥ श्रीनिवासः

Śrī means Goddess Lakṣmī and nivāsa means abode.  This nāma says that He is the abode ofGoddess Lakṣmī.

Garuḍa Purāṇa (III.24.58, 49) explains this nāma. “O Lord Śrīnivāsa, this very name of yours is indeed omnipotent.  Brahmā (God of creation and not Brahman) and others take resort to you. Ramā (Lakṣmī) has derived Her name from Śrī, this very title.  Lord Viṣṇu has derived His nameŚrīnivāsa from the fact that He is the consort of Śrī.”  The beauty of this is to be appreciated.  The first portion says that Lakṣmī is addressed as Śrī because of being the consort of Śrīnivāsa.  The second portion says Viṣṇu is called Śrīnivāsa because of the fact He is the abode of Śrī.

184. Satāmgatiḥ सताम्गतिः

He is the ultimate resort for virtuous men.  Viṣṇu is the Lord of virtues. Hence it is said that Viṣṇu is the ultimate abode of those who follow virtuous path. 

Mahānarāyaṇa Upaniṣad (13.2 - Narāyaṇa Sūktam) says. He is parāyaṇam, meaning the supreme goal.  When an individual soul realises its true self, it realises its true nature as the Brahman.  This is known as the ultimate resort or the supreme goal.