355. Atulaḥ अतुलः
Atula means unparalleled. Śvetāśvatara Upaniṣad (IV.19) says, “na tasya pratimā asti yasya nāma mahad yaśāḥ न तस्य प्रतिमा अस्ति यस्य नाम महद् यशाः” This means that there is no way of describing Him and He is what He is. Brahman can be described with all superlative degrees, still there will be mistakes in fully describing Him, says this Upaniṣad. He cannot be perceived, but can only be realized.
Arjuna addresses Kṛṣṇa in Bhagavad Gītā (XI.43), “O Lord of incomparable might, in all the three worlds there is none even equal to you, how then any better?”
356. Śarabhaḥ शरभः
Śarabha means stronger than lions and elephants. The nāma is used to describe the omnipotence of the Brahman.
Cara (not Śara) also refers to all perishables, the gross bodies and bha means Light. Brahman resides within, eternally shining. It is due to the inherent ignorance, we fail to realize Him. Instead of realising Him within, ignorant men waste their precious time seeking Him elsewhere.
357. Bhīmaḥ भीमः
Bhīma means formidable. The universe operates on different energies of the Divine. All these energies operate in an organised manner, fearing His wrath. Taittirīya Upaniṣad (II.8) says, “The wind blows out of fear for him. The sun also shines out of fear. Out of fear for Him, Agni, Indra, Yama and others rush to carry out their duties.”
Brahman is a perfect disciplinarian, as He is embodiment of virtues. He does not hesitate to eliminate sinners, through His incarnations. Though it is not necessary for Him to incarnate, it is only to declare to the world that He cannot tolerate sinners.
358. Samayajñaḥ समयज्ञः
Samayajña means the knower of the right time. This nāma is explained in two ways. First, being the Brahman, He knows the right time to create the universe and annihilate it. As long as the balance between virtues and sins is maintained, He continues to sustain the universe. When sins predominate over virtues, He annihilates the universe to create again.
The other interpretation is that He knows all the six types of philosophical systems. This means all these six philosophical systems originate from Him. The six philosophical systems are Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Mīmāṁsā and Vedānta. Indian philosophical systems are generally known as darśana. Darśana is of two types – orthodox (āstika) and non-orthodox (nāstika). The above six philosophical systems fall under āstika system.
359. Havirhariḥ हविर्हरिः
Havir refers to havis, (normally cooked rice) offered in oblations. Viṣṇu presides over all yajña-s (in this context, fire rituals). Hari is one of the many names for Viṣṇu.
Kṛṣṇa says in Bhagavad Gītā (IX.24) “अहं हि सर्वयज्ञां भोक्ता प्रभुरेव च ahaṁ hi sarvayajñāṁ bhoktā prabhureva ca”, which means ‘I am the Lord and the enjoyer of all sacrifices.’
This nāma says that Hari presides over all sacrifices and oblations of havis offered in fire rituals, ultimately reach Him.
360. Sarvalakṣaṇa lakṣaṇyaḥ सर्वलक्षण लक्षण्यः
Here, lakṣaṇa refers to Vedānta-s. He can be realized only through Vedānta-s. Brahman can be realized only through self exploration. It is not the type of philosophy that counts, but the sincerity of the aspirant that alone counts to realize Him.
There are several instances in the Scriptures where the Brahman is not realized by the scholars, but by those who have deep love for Him.
361. Lakṣmīvān लक्ष्मीवान्
He is the Consort of Goddess Lakṣmī. Śrī also means Lakṣmī. Nāma-s 22, 178 and 220 Śrīmān convey the same meaning. Lakṣmī also means prosperity, happiness, good fortune and success. Viṣṇu is the one who gives all these to His devotees. Devotees are those, who constantly meditate on Him.
These nāma-s convey that Viṣṇu is the Lord of wealth, both material and spiritual wealth.
362. Samitiñjayaḥ समितिञ्जयः
Samiti means war and jaya means victory. He is victorious in His war against sinners. He defeats sinners in order to uphold virtues.
Samitiñjaya is another name of Lord Viṣṇu.
363. Vikṣaraḥ विक्षरः
Vikṣara means flowing out. All auspicious things flow out from Him. He is auspicious not only on His own merit, but also as the consort of Goddess Lakṣmī, who is an embodiment of auspiciousness.
Kṣara means perishable. Vi is used here to mean the opposite; therefore vikṣara means imperishable, the exclusive quality of the Brahman.
Kṛṣṇa explains this in Bhagavad Gītā (VIII.20). “Far beyond even this Unmanifest, there is yet another unmanifest Existence, that Supreme Divine Person, who doe not perish even though all beings perish.”
364. Rohitaḥ रोहितः
Rohita means fish and hence this nāma refers to His matsya avatāra. He resurrected the earth from the great deluge, assuming the form of a fish.
365. Mārgaḥ मार्गः
Repetitive nāma 397.
Mārga means seeking. He is sought after, because He is the Supreme and offers liberation. It also means the path, the path to attain liberation. He is the goal and the path is spiritual practice. Spiritual practice culminates in Bliss, where He is realized. Realization and liberation have to happen in one’s mind.
Kṛṣṇa explains this. “Fix your mind on Me, be devoted to Me, worship Me and make obeisance to Me; thus connecting your self with Me and entirely depending on Me, you shall attain liberation.” (Bhagavad Gītā IX.34)
366. Hetuḥ हेतुः
Hetu means cause. Since He is the cause of the universe, He is addressed as Hetu. He is both instrumental and material cause of the universe. The latter is not possible without the former.