892. Anirviṇṇaḥ अनिर्विण्णः

Repetitive nāma 435.

He is never dispirited or frustrated. These qualities are associated with a mind that is afflicted with desires and attachments. Brahman is eternal purity of the highest order, mainly because He is beyond afflictions that make a human mind impure. Though He administers the entire universe, He does so without fear or favour. Further, He has laid down the “Law of Karma” which operates on all the beings, including celestial bodies, sages and saints. Frustration arises only if the mind is attached to objects.

If one wants to attain Him, his mind should be absolutely pure and serene. Kṛṣṇa calls this state of mind as sthitaprajña (Bhagavad Gītā II.55). Sthitaprajña-s are those who are free from all dualities of the mind such as pleasure and pain, likes and dislikes, love and hatred, comforts and discomforts, etc. Prajña means wisdom that is beyond dualities and sthita means constant and therefore sthitaprajña refers to the one who has fixed state of mind. Brahman has this state of mind always; hence He is in the state of anirviṇṇa

Sthitaprajña is different from jīvanmukta. Jīvanmukta is a realized person during his life time and awaiting liberation to exhaust the remnants of his karmic account. Once his karmic account is totally exhausted, his body falls and his soul becomes one with Him. The state of sthitaprajña is a precursor to the state of jīvanmukta.

893. Sadāmarṣi सदामर्षि

Marṣin means patience and endurance and sadā means perpetual. Therefore sadāmarṣi means the One, who is always patient and enduring. But sadāmarṣa as a single world gives exactly the opposite meaning, impatient or petulant.

This nāma is particularly applicable to sthitaprajña-s. Though their mind is purified, having born as a human being, there could be stray situations where their minds could drift away from sthitaprajña state for a moment. But, in the case of jīvanmukta, this does not happen, as he already knows “I am That”.

This nāma says that He will endure such negligible and occasional drifts of sthitaprajña-s.

894. Lokādhiṣṭhānam लोकाधिष्ठानम्

The entire universe is His Abode, due to His exclusive quality of omnipresence. He pervades the entire universe, like threads crisscrossing in a fabric. If this nāma can be interpreted only from the point of view of Earth, then it means that He presides over the world of pitṛ-s (ancestors). It is believed that there are several cosmic planes above and below the Earth, which are called heavens and hells. Garuḍa Purāṇa explains this in detail.

Departed souls attain a different kind of subtle body and this is known as adhiṣṭhānadeha. When the soul leaves the body, it leaves along with the causal body and the human subtle body (mind) does not go with the causal body and the soul. In order to become mobile, the causal body gets adhiṣṭhānadeha, without which, the causal body cannot move in the heavens or hells. Adhiṣṭhānadeha is visible only to the eyes of Yama and his attendants. Since Viṣṇu presides over the entire universe, this nāma can be construed to mean the world of ancestors (pitṛloka) where adhiṣṭhānadeha-s sojourn and also move from one plane to another plane.

895. Adbhutaḥ अद्भुतः

Adbhuta means wonderful. He cannot be comprehended with a normal human mind, which is always subjugated by dualities like pleasure and pain, etc, as explained in nāma 894.

Kaṭha Upaniṣad (I.ii.7) explains the reason for addressing Him as wonderful. It says (not verbatim) that amongst all in the universe, only a select few are blessed to hear about Him; amongst those who hear about Him, only a select few are able to know what He means; amongst those few, only a select few realize Him; and amongst those who are able to realize Him, only a select few are able to teach others by becoming Guru-s. Without these Guru-s one cannot attain perfection in Self-realization.

Kṛṣṇa says in Bhagavad Gītā (II.29), “Hardly anyone perceives this soul (the soul within, which is nothing but His reflection) as marvellous, very few say it is marvellous, still very few hears that it is marvellous; there are many who did not even know or speak about it (soul).”

Difference between a Guru and a guru is extremely important and only a Guru alone can show the right path to realize the Self.

896. Sanāt सनात्

Sanāt means perpetual, eternal.

He alone remains eternal and nobody knows His origin. He transcends time and space (they also originated from Him), the main factors for causing modifications in all the objects. He is not an object, but He is the subject of Vedas, Upaniṣad-s, Scriptures, etc.

Dharma is known as Sanātana dharma because it does not change with time. For example causing injury to others is against the percepts of dharma and this rule cannot change with time.

897. Sanātanatamaḥ सनातनतमः

He is the most ancient of all. He is both ādi and anādi and is devoid of parentage. Only those who have parentage undergo modifications to ultimately perish. They are bound by time and space. But He is beyond time and space.

898. Kapilaḥ कपिलः

Kapila is the name of a sage, who formulated Sāṁkhya philosophy. He is often identified with Viṣṇu. Kṛṣṇa confirms this Bhagavad Gītā (X.23) by saying, “I am Kapila amongst siddhas.”

Kapila also means reddish colour, possibly referring to His exclusive quality of Self-effulgence. Other luminaries derive their illumination only from Him. They are not self effulgent.

899. Kapiḥ कपिः

This is extension of the previous nāma. Kapi means the sun, which implies His Self-illumination.

It is also possible that this nāma could refer to His incarnation as Varāha.

This nāma in conjunction with the next nāma gives a different interpretation.

900. Apyayaḥ अप्ययः

Apyaya means vanishing, subtly referring to His fourth act viz. dissolution or annihilation also known as tirodhāna. When the universe gets annihilated through pralaya {during pralaya the whole world (It is not the universe here, but planet Earth. Each planet gets annihilated separately) gets submerged into water}, the essence of all the animate and inanimate gets concealed in Him. After the completion of tirodhāna, the fifth act of Brahman, anugraha (compassion) takes place causing creation and the process of creation begins all over again through His manifestation as hiraṇyagarbha. This happens only when He wills.

Next five nāma-s begin with svasti.

901. Svastidaḥ स्वस्तिदः

Svastidā means conferring happiness and contextually, this nāma refers to His fifth act, anugraha. Out of compassion for the animate and inanimate beings, He recreates the world giving the beings fresh lease of life. During recreation, His Power of māyā plays a significant role. It is only due to the ignorance called māyā, one is not able to attain Him.

902. Svastikṛt स्वस्तिकृत्

Svastikṛt means causing welfare and prosperity to all the beings created by Him. This does not mean the material prosperity to individuals, but the natural resources to sustain His creation such as water, grains, etc, which is called as Nature.

He creates human beings and also provides them all the resources that are necessary for their sustenance. During the interaction between the Nature and His created beings, karmas are accumulated by the human beings out of ego, known as the conscious mind. The process continues as a cycle though His five exclusive acts.  

903. Svasti स्वस्ति

He is an embodiment of auspiciousness. When one contemplates Him experiences the state of bliss, the state of inner joy, that cannot be explained. The typical example is the fire. When one goes towards the burning fire, the intensity of the heat gradually becomes intent. In the same way, when He is contemplated, depending upon the level of contemplation, the level of bliss also varies. When the mind is purified, the state of bliss will be extremely good, as in the thoughtless state of the mind, He completely pervades.