460. Suhṛt सुहृत्
He is the One who helps a true devotee, without expecting anything in return. He does not need costly ornaments, ornamental flowers, etc. These are of no use to Him, as they have been created only by Him. Everything is created by Him including one’s mind. But He does not purify one’s mind. If one purifies his mind by always contemplating on Him, He further helps the aspirant to turn into a Yogī for final liberation. For this act of liberation He does not expect anything in return from the aspirant.
The same logic applies to human gurus. If a guru initiates a disciple only for monetary purpose, not only the guru accumulates sin but also makes the aspirant to be a sinner. All initiations should be done without expecting anything in return from the disciple. The disciple on his part should always follow the teaching of his guru.
Kṛṣṇa says in Bhagavad Gītā (IX.18), “I am the well wisher seeking no return.”
461. Manoharaḥ मनोहरः
He steels the hearts of true devotees because of His Blissful nature. It is a common phenomenon that one with positive outlook and cheerful nature attracts many. In his presence, one forgets all his worries and turns into a positive personality.
Sanatkumāra (son of Brahmā, god of creation) says to sage Nārada thus: “That which is Infinite (referred as bhūmā, meaning the Brahman) is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite. But one must try to understand what the Infinite is.”
462. Jitakrodhaḥ जितक्रोधः
Jita means conquering and krodha means anger; therefore, this nāma says He has overcome His anger.
As already discussed, Brahman is not pious all the time. He becomes furious when evil prevails over virtues, He decides to destroy the evil forces. These evil forces have been referred to as the demons.
He overcomes His anger when evil forces are destroyed and is back in His normal form ever ready to offer liberation to His devotees. A question may arise, if He is in fight with demons, how He can attend to His devotees. The answer is that He is Omnipresent. Based on this, Scriptures say that He has thousand eyes, etc.
463. Vīrabāhuḥ वीरबाहुः
Vīr means valiant and bāhu means the forearm. This nāma is in continuation of the previous nāma. The previous nāma said that He destroys evil forces called demons and this nāma says that He destroys such demons by His mighty arms.
464. Vidāraṇaḥ विदारणः
Vidāraṇa means the One, who crushes. This again is a continuation of the previous nāma. The previous nāma said that He crushes those who act against Vedic dictums through His mighty arms. This nāma explains that He destroys those evil doers by crushing them.
In His incarnation as Narasiṃha, He literally tears Hiraṇyakaśipu.
465. Svāpanaḥ स्वापनः
Svāpana is a type of induced sleep particularly through a sort of mystic weapon and is different from svapna (dream). The mystic weapon referred here is māyā, the illusion, causing ignorance about the Self. As long as the inherent māyā prevails in a person, he continues to be in the sleep of ajñāna (spiritual ignorance). One has to overcome the power of māyā to realize Him within.
466. Svavaśaḥ स्ववशः
He is not under the control of anyone. This means that He is the Supreme called Brahman. Every act in the universe is under His control. He has appointed gods and goddesses, like Varuna, Agni, Yama, etc to look after various functions for sustaining the universe. All such gods and goddesses function under His guidance and control.
467. Vyāpī व्यापी
Vyāpi means pervading. This refers to His omnipresent nature. He remains as the subtest in all the beings. He manifests Himself as the material universe by remaining within the causal body as the Self.
When the Self is embraced by māyā, It becomes the self afflicted with ajñāna and is born as a human being. This process has to be reversed to realize Him. In other words, by practice, one has to get rid off māyā. Māyā conceals the Self and through its illusionary power projects the material world as the Self.
Śvetāśvatara Upaniṣad (VI.11) explains this. “He is without a second (eko devaḥ एको देवः). He is hidden in every being. He is all pervasive….”
468. Naikātmā नैकात्मा
Naika means numerous. He manifests in the form of material universe, which goes to prove His omnipresence. This nāma confirms the interpretation of the previous nāma.
Though many names and forms in the material universe though appear to be different from each other, the cause of their existence is the Self. Without Him, these shapes and forms are no possible. Without electricity, a light cannot burn. He is the electricity (subtle) and the material universe is the bulb (gross).
Kṛṣṇa explains this in Bhagavad Gītā (X .21). “Arjuna, I am the universal Self seated in the hearts of all beings; so I alone am the beginning and the end of all beings.”
469. Naikakarmakṛt नैककर्मकृत्
He is the One who is in complete control of innumerable activities that are needed to hold the cosmos in place. For example, creation, sustenance, dissolution, concealment and re-creation are said to be His major activities. All the beings are controlled through the “law of karma”, known as the “Law of the Lord”. Law of karma can be explained as ‘what one sows, so he reaps’.
Bhagavad Gītā (III.23) says, “Should I not engage in action, scrupulously at any time, great harm will come to the world.”