513. Jīvaḥ जीवः
Paramātma is the Supreme Self, the Brahman and jīvātma is also the Self, but is conditioned and bound by the derivatives of Prakṛti. Without the presence of jīvātma, a body cannot function. Though jīvātma remains bound, the Self within remains as Paramātma merely witnessing all the actions of the body.
Kṛṣṇa explains this in Bhagavad Gītā (XIII.2). “Know Myself to be the kṣetrajña (individual soul) and also in all the kṣetra-s (physical bodies). It is the knowledge of kṣetra and kṣetrajña which I consider as wisdom.” Kṣetrajña is not perishable whereas kṣetra is perishable.
This nāma highlights the foregoing.
514. Vinayitāsākṣī विनयितासाक्षी
Vinaya has several meanings. If the meaning is taken as taking away, then it means He does not refrain from being present all the time as a witness to what is happening in the universe. This equally applies to the individual soul, which has been explained in the previous nāma. If the meaning is taken as propriety of conduct, then it means that He remains as the witness to the conduct of the beings. It can also be explained that He takes protects all the beings, one of the primary responsibilities of Lord Viṣṇu.
515. Mukundaḥ मुकुन्दः
The One who offers mukti or liberation is Mukunda.
Liberation happens in stages. The process has to begin by surrendering unto Him. When one always thinks about Him, he enters the state of Bliss and ultimate liberation. Such a person is not reborn. His individual soul merges into the Supreme Soul.
516. Amitavikramaḥ अमितविक्रमः
Repetitive nāma 641.
Amita means infinite. Krama means movement, valour, etc. Brahman is the embodiment of all the activities of universe and the beings derive power for all such actions to sustain themselves only from Him. Everything originates only from Him.
This nāma could also mean the three supreme steps of Viṣṇu during His avatar as Vāmana. These three supreme steps of Vāmana refer to all the triads like, creation, sustenance and death; iccā śakti, jñāna śakti and kriyā śakti; active state, dream state and deep sleep state etc.
517. Ambhonidhiḥ अम्भोनिधिः
Ambhonidhi means ocean. This also refers to celestial waters.
Kṛṣṇa says in Bhagavad Gītā (X.24), “and among waters, I am the ocean.”
Vedas say that gods, human, ancestors and demons are the four Ambha-s.
Nāma 323 is with the same meaning “Apāṁnidhiḥ अपांनिधिः”
518. Anantātmā अनन्तात्मा
Ananta means infinite. He is the eternal Self from whom all other souls originate. There is difference between Soul and soul. Both are known as the Self. The Self multiplies as innumerable or infinite number of souls. The difference arises due to the bondage and ignorance that engulfs the Self, making the Self to forget Its original nature. When bondage and ignorance are removed by knowledge, the Self reveals Himself.
This nāma says that He is that Supreme Self, who alone is infinite.
519. Mahodadhiśayaḥ महोदधिशयः
Mahodadhi means a great ocean and śaya means sleeping. Here ocean refers to the innumerable souls as explained in the previous nāma.
This nāma refers to His Nārāyaṇa form, who sleeps on the milk of ocean with His consort Lakṣmī under the hood of great Ādiseśa.
This nāma subtly conveys about the great deluge.
There is a book called mantra mahodadhi, a very ancient book consisting of all mantras.
520. Antakaḥ अन्तकः
Antaka means making and end. This nāma should be read with the previous two nāma-s. Nāma 518 spoke about His Infinity. Previous nāma spoke about deluge and this nāma conveys annihilation (the effect of great deluge), the fifth act of the Brahman. The four acts of the Brahman are creation, sustenance, death (annihilation by means of deluge is conveyed by the present nāma) and re-creation.