201. Saṁdhātā संधाता
Saṃdhātṛ mean the one, who joins together. As the One, who upholds the universe, He connects one’s karma with jīva. It is only the karma that determines the quality of a person, with the soul merely remaining as a witness. A soul manifests through three types of bodies – causal, subtle and gross bodies, through which karmas manifest. Law of karma is the law of the Lord.
It can also be interpreted that He causes the bondage of jīva with Him.
202. Sandhimān सन्धिमान्
Realisation of the Brahman is possible only if all the fruits of actions are surrendered to the Brahman. If actions are performed with intent on the fruits of actions, karmas accrue causing the postponement of liberation.
Since all His true devotees surrender their fruits of actions to Him, this nāma adores Him as the enjoyer of the fruits of their actions.
203. Sthiraḥ स्थिरः
Sthira means changeless an exclusive quality of the Brahman. Brahman is eternal.
Kṛṣṇa says in Bhagavad Gītā (II.24), “The Soul is eternal, omnipresent, immovable constant and everlasting.”
204. Ajaḥ अजः
Repetitive nāma-s at 95 and 521.
There are various interpretations to this nāma. Aja means the one who drives and according to this meaning this nāma refers to the Self, without which nothing can move. Thus he becomes the driver of the universe. After all, the Self is subtler than the causal body.
Aja also means the māyā, the concealing and projecting power of the Brahman. Without the presence of māyā, creation is not possible and māyā permeates throughout the universe. When one is able to transcend māyā, he is able to realize the Self-illuminating Brahman.
It is also said that this nāma refers to His act of destroying the evil to uphold righteousness. This is confirmed in the next nāma.
205. Durmarṣaṇaḥ दुर्मर्षणः
Durmarṣaṇa means unmanageable. Viṣṇu’s wrath is unmanageable for the evil doers. Viṣṇu’s primary responsibility is to uphold dharma as He is the Lord of Dharma. Anything contrary to the dictums of śāstra-s is considered as an act of evil and the embodiments of such evils are generally called as demons.
This is further explained in the next nāma.
206. Śāstrā शास्त्रा
Śāstra means the compendium of rules for upholding dharma. It is a guide to the way of living a pious and religious life. By following the dictums of śāstra-s, one can control his senses. For example, there is a treatise called Saṁkṣepa Dharma Śāstra, where dharma is explained as the way of living without hatred, attachments and desires and does not act against conscience. The underlying principles of all the śāstra-s are the four Vedas.
With the change of time, śāstra-s are also undergoing changes.
207. viśrutātmā विश्रुतात्मा
Viśrut means celebrated and learned person and ātma refers to the Self-illuminating Brahman, praised by the Vedas. Upaniṣad-s also praise the Brahman as the embodiment truth, knowledge and infinity; and existence, consciousness and bliss. Advaita Vedānta says that all that exist in the universe is only the Brahman.
This nāma praises Viṣṇu as the all knowing Brahman.