Naama 386-390: The Lord as Dhruva

व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः ।

परर्द्धिः परमस्पष्टः तुष्टः पुष्टः शुभेक्षणः ॥ ४२ ॥

vyavasāyō vyavasthānaḥ saṃsthānaḥ sthānadō dhruvaḥ |

pararddhiḥ paramaspaṣṭaḥ tuṣṭaḥ puṣṭaḥ śubhēkṣaṇaḥ || 42 ||

386. vyavasāyaḥ · व्यवसायः

The one to whom the circle of the planets is firmly fastened. His body is the space where all the stars have their place.

(oṃ) vyavasāyāya namaḥ

One should meditate upon Him as "the Lord who is the support of the wheel of samsara."

387. vyavasthānaḥ · व्यवस्थानः

The one in whom time, which is the root of all changes in the world and is divided into kala, muhurta, and so on, has its base.

(oṃ) vyavasthānāya namaḥ

Sri Bhattar associates this naama with time (kāla), which is the basis for the order in which everything happens in this world. The Lord, who is the controller of time, assigns to everything its proper place and its proper moment.

388. saṃsthānaḥ · संस्थानः

The one in whom all things have their ultimate end.

(oṃ) saṃsthānāya namaḥ

One in whom all things finally come to rest is samsthānaḥ (sarvam ētasmin saṃtiṣṭhatē). Sri Sankara adds another meaning: He whose place is the best of all places (samīcīnaṃ sthānam asya).

389. sthānadaḥ · स्थानदः

The one who alone gives His devotees the Supreme Abode, Paramapadam.

(oṃ) sthānadāya namaḥ

The suffix -da means "to give". Many naamas end with it, such as prāṇadaḥ, mānadaḥ, śāntidaḥ, and śrīdaḥ. Here the Lord gives the best of all places, Paramapadam. For Dhruva, He gave the fixed place among the stars, a status that does not fall even at the end of each kalpa.

390. dhruvaḥ · ध्रुवः

The one who gave the young Dhruva a high and permanent place in the heavens. In truth, it is the Lord who is all-pervasive and permanent.

(oṃ) dhruvāya namaḥ

Sri Bhattar's interpretation continues the story of Dhruva. The Lord gave Dhruva a status that was as lasting as His own. One commentator observes that the Lord gave Dhruva what is His own nature, the unchanging status, and so Dhruva's name itself became a name of the Lord. The next sixteen naamas are interpreted by Sri Bhattar in the context of the Rama incarnation, which he describes as "the story of Sri Rama, which revives even the dead".