Naama 87-122: He is the means and destination on the path of moksham and serves as a medicine for all diseases.

87. śaraṇam · शरणम्

He who is the final refuge for everything in creation.

(oṃ) śaraṇāya namaḥ

According to the Amarakosha, śaraṇam means both protection and home (śaraṇaṃ gṛha rakṣitrōḥ). The Lord is the refuge of those in distress, "the remover of the sufferings of the afflicted" (ārtānām ārtihantāram). He is also the final destination: Lord Krishna says in the Gita, "You will dwell in Me alone hereafter; there is no doubt" (nivasiṣyasi mayyēva ata ūrdhvaṃ na saṃśayaḥ).

88. śarma · शर्म

He is the personification of eternal bliss.

(oṃ) śarmaṇē namaḥ

Sri Sankara explains the name as "because He is of the nature of supreme bliss" (paramānanda rūpatvāt), and Sri Bhattar as "the bliss that is the supreme object to be attained" (sukhaṃ paramaprāpyam). Another derivation explains it as "the one who destroys sorrow" (śṛṇāti duḥkham).

89. viśvarētāḥ · विश्वरेताः

He is the seed from which the universe as we know it originates.

(oṃ) viśvarētasē namaḥ

The word rētas means seed. In the 118th and 151st naamas, we will see that He is also the womb (viśvayōni) where the seed grows into its full form. Sri Bhattar notes that the purpose of creation is that beings may serve Him. The Vishnu Tattva says, "This wonderful wealth, the body with hands, feet, and other limbs, was created long ago, O Brahman, so that it may be offered to the Lord" (vicitrā dēha sampattiḥ īśvarāya nivēditum | pūrvamēva kṛtā brahman hasta pādādi saṃyutā ||).

90. prajābhavaḥ · प्रजाभवः

In the 70th naama, we saw that the prajā are the badhaathmas and mukthaathmas. Expanding on that idea, He is the origin and resting place for all the praja.

(oṃ) prajābhavāya namaḥ

One commentator points out that while worldly evolution starts from simple forms and moves to higher ones, the Lord chose to create the higher forms, such as Brahma, first, and then the other beings.

91. ahaḥ · अहः

This naama can be interpreted in multiple ways.

(oṃ) ahnē namaḥ

1. The one who never forsakes His devotees.

2. The one who, like day, wakes His devotees from the darkness of ignorance.

3. The one who never destroys His devotees.

The first meaning comes from na hīnaḥ asya asti, "there is no one abandoned by Him". The second comes from ahaḥ, "day", which wakes people from the darkness of ignorance. The third comes from a-ha, "one who does not destroy". All three describe His unfailing care for His devotees.

92. saṃvatsaraḥ · संवत्सरः

The one who incarnates Himself for the sake of uplifting His devotees.

(oṃ) saṃvatsarāya namaḥ

The name comes from the root vas, "to dwell": "He dwells together with them in order to lift them up" (samuddharaṇāya saṃvasati). The word saṃvatsara also means a year, and so another meaning is that the Lord is time itself. This naama occurs again as the 423rd naama.

93. vyāḻaḥ · व्याळः

The one who accepted Vibhishana as His devotee.

(oṃ) vyāḻāya namaḥ

Sri Bhattar derives the name from the root lā, "to take or accept", and gives the example of the Lord accepting Vibhishana. The word vyāla also means a serpent or a mighty elephant. The Lord is like a serpent in that He slips out of the grasp of those who try to catch Him by their own effort, and like a mighty elephant in that no asura can control Him.

94. pratyayaḥ · प्रत्ययः

The one who can be relied upon no matter the situation.

(oṃ) pratyayāya namaḥ

The name means "the one in whom we can place our confidence" (pratīyatē asmin). In the Sabha Parva of the Mahabharata, Krishna says to Yudhishthira, "If your heart knows me, and if you have faith in me, give Bhima and Arjuna to me at once as a trust" (yadi tē hṛdayaṃ vētti yadi tē pratyayō mayi). It was with this trust that Bhima and Arjuna went with Krishna and Jarasandha was destroyed.

95. sarvadarśanaḥ · सर्वदर्शनः

He who sees all and shows His grace to all.

(oṃ) sarvadarśanāya namaḥ

Sri Bhattar takes darśana to mean "showing": the Lord shows His grace to everyone. Sri Sankara takes it to mean "seeing": He sees everything. He quotes the Sruti, "He whose eyes are everywhere" (viśvataścakṣuḥ), and the Gita says, "with eyes and heads everywhere" (sarvatō'kṣi śirōmukham).

अजस्सर्वेश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः ।

वृषाकपिरमेयात्मा सर्वयोगविनिस्सृतः ॥ ११ ॥

ajassarvēśvaraḥ siddhaḥ siddhiḥ sarvādiracyutaḥ |

vṛṣākapiramēyātmā sarvayōgavinissṛtaḥ || 11 ||

96. ajaḥ · अजः

a) The one whose birth cannot be replicated by any other, i.e., Narasimha, who was from a pillar.

(oṃ) ajāya namaḥ

b) The remover of all the obstacles from the path of His devotees.

The Rig Veda says, "He was not born, nor will He be born" (na jātō na janiṣyatē). Sri Bhattar points out that the Lord emerged from a pillar as Narasimha, not born as others are. He then gives the meaning "the remover of obstacles" from the root aj, "to drive away": He drives away whatever stands between His devotees and their goal. This naama occurs again as the 206th and 524th naamas.

97. sarvēśvaraḥ · सर्वेश्वरः

He who reaches His devotees who require His help at the fastest pace. The best example is how the Lord rushes to save Draupadi when she calls out for help as she is being disrobed. Even though the Lord was far away in Dwaraka when this happened, He made sure that He rushed to save His devotee.

(oṃ) sarvēśvarāya namaḥ

Sri Bhattar derives īśvara here from the root aś, "to reach quickly". The Lord reaches all who take refuge in Him without delay, to remove their distress, whether they are qualified or not. Taking refuge in Him is itself the only qualification needed.

98. siddhaḥ · सिद्धः

One who is readily available at the hands of the devotee.

(oṃ) siddhāya namaḥ

The Nirukti summarises Sri Bhattar's explanation: "He is called siddha because, in His own true form, He is already within the reach of His devotees" (svarūpēṇaiva bhaktānāṃ siddhatvāt siddha ucyatē). Our Acharyas call Him the siddhōpāya, the means that already exists and does not have to be created by our effort. Sri Sankara gives the meaning "the one who is ever perfect" (nitya niṣpanna rūpatvāt).

99. siddhiḥ · सिद्धिः

He is the ultimate destination and is the only one who can offer moksham.

(oṃ) siddhayē namaḥ

Every other achievement can give only lesser fruits, such as the passing joys of heaven. Only by attaining the Lord does one gain liberation, the ultimate success.

100. sarvādiḥ · सर्वादिः

The one from whom the universe finds its origin.

(oṃ) sarvādayē namaḥ

He was in existence before anything else, the cause before any of the effects. Sri Sankara explains that He is the origin of all the goals of human life and the first cause of all beings.

101. acyutaḥ · अच्युतः

He who never abandons the one who has sought refuge at His feet.

(oṃ) acyutāya namaḥ

Sri Bhattar explains that, unlike Brahma, Indra, and others, who are subject to loss of position, the Lord never falls from His lordship. He then gives a second meaning from the Lord's own words in the Mahabharata: "I have never abandoned My devotees; therefore I am called Acyuta." This naama occurs again as the 320th and 557th naamas. It is one of the three names, Acyuta, Ananta, and Govinda, that Sri Vaishnavas recite every day.

102. vṛṣākapiḥ · वृषाकपिः

The one who saved Bhoomi Devi from the waters of deluge as Varaha.

(oṃ) vṛṣākapayē namaḥ

It is said in the Mahabharata, "Kapi means the boar, and vṛṣa means dharma. Therefore, Kasyapa Prajapati called Me Vrishakapi" (kapirvarāhaḥ śrēṣṭhaśca dharmaśca vṛṣa ucyatē | tasmād vṛṣākapiṃ prāha kāśyapō māṃ prajāpatiḥ ||). The word kapi is explained as "the one who protects (pā) from the water (ka)". As Varaha, the Lord lifted the earth not only out of the waters, but out of the ocean of adharma.

103. amēyātmā · अमेयात्मा

The grace that the Lord showers on his devotees is beyond quantification.

(oṃ) amēyātmanē namaḥ

His nature cannot be measured by any standard. This naama occurs again as the 181st naama. Here, in the description of Para Vasudeva, it reminds us that His grace towards His devotees is equally without limit.

104. sarvayōgavinissṛtaḥ · सर्वयोगविनिस्सृतः

There are multiple means to reach the Lord as established by the shastras and our various preceptors. The one accessible through any of these methods is referred to as sarvayōgaviniḥsṛtaḥ.

(oṃ) sarvayōgavinissṛtāya namaḥ

Sri Bhattar's explanation is that the Lord can be reached by every means (yōga), and especially easily by His devotees. Another meaning takes yōga as attachment: the Lord is free from every kind of bondage.

वसुर्वसुमनास्सत्यस्समात्मा सम्मितस्समः ।

अमोघः पुण्डरीकाक्षो वृषकर्मा वृषाकृतिः ॥ १२ ॥

vasurvasumanāssatyassamātmā sammitassamaḥ |

amōghaḥ puṇḍarīkākṣō vṛṣakarmā vṛṣākṛtiḥ || 12 ||

105. vasuḥ · वसुः

The one who reciprocates the love showered upon Him by the devotees back to them by making a permanent residence within their hearts.

(oṃ) vasavē namaḥ

This naama occurs again as the 271st and 701st naamas. It is explained as "the one who dwells" (vasati iti vasuḥ). He dwells in the hearts of His devotees, even when their devotion is small. He also dwells in the Milk Ocean. One commentator remarks that the Lord chose to dwell in the Milk Ocean as if to be nearer to those devotees who are not yet ready to join Him in Sri Vaikuntham.

106. vasumanāḥ · वसुमनाः

The one who treats his devotees as His treasures.

(oṃ) vasumanasē namaḥ

His mind is untouched by attachment, hatred, and pride. Lord Krishna says in the Gita that the great soul who knows "Vasudeva is everything" is very hard to find (vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ). Such great souls are His treasure.

107. satyaḥ · सत्यः

The one who helps accomplish the legitimate wishes of His devotees.

(oṃ) satyāya namaḥ

It is said in the Udyoga Parva, "Krishna is established in truth, and truth is established in Him. Existence and non-existence rest in Govinda. Therefore the wise call Him satya" (satyē pratiṣṭhitaḥ kṛṣṇaḥ satyam asmin pratiṣṭhitam | sattāsattē ca gōvindaḥ tasmāt satyaḥ satāṃ mataḥ ||). This naama occurs again as the 213th and 873rd naamas.

108. samātmā · समात्मा

He does not bring about any discrimination among his devotees.

(oṃ) samātmanē namaḥ

His mind is undisturbed by love or hatred. Because He is the inner self of all beings, He makes no distinction among them in His care.

109. sammitaḥ · सम्मितः

One who is subservient to his devotees.

(oṃ) sammitāya namaḥ

Sri Bhattar explains that the Lord willingly allowed Himself to be "measured" and controlled by His devotees: Devaki, Kausalya, Yasoda, Dasaratha, Vasudeva, and others. He chose His own parents, and then lovingly played the part of their child.

110. samaḥ · समः

He who shows no disparity in his behaviour.

(oṃ) samāya namaḥ

Lord Krishna says in the Gita, "I am the same towards all beings" (samō'haṃ sarvabhūtēṣu). Sri Sankara gives another meaning: sa-mā, "the one who is always with Mā (Lakshmi)".

111. amōghaḥ · अमोघः

The one who accepts every emotional connection a devotee attempts to make with Him.

(oṃ) amōghāya namaḥ

Brahma says to Rama in the Yuddha Kandam, "O Rama, the sight of You is never fruitless, and praise of You is never fruitless. Those who are devoted to You will never fail" (amōghaṃ darśanaṃ rāma na ca mōghaḥ stavastava | amōghāstē bhaviṣyanti bhaktimantaśca yē narāḥ ||).

112. puṇḍarīkākṣaḥ · पुण्डरीकाक्षः

The one who offers His devotees the sight of His divine form as seen in Sri Vaikuntham.

(oṃ) puṇḍarīkākṣāya namaḥ

Sri Bhattar takes puṇḍarīka to mean Sri Vaikuntham, quoting, "puṇḍarīka is the supreme abode, eternal, imperishable" (puṇḍarīkaṃ paraṃ dhāma nityam akṣaram avyayam). The Lord is the very eye (akṣa) of the residents of Sri Vaikuntham: they see everything through Him and see only Him. This naama occurs again as the 345th naama.

113. vṛṣakarmā · वृषकर्मा

The one who blesses even those devotees who believe that they are impure or unworthy of reaching the Lord.

(oṃ) vṛṣakarmaṇē namaḥ

The word vṛṣa means dharma: "that which showers what is desired" (abhilaṣitaṃ varṣati iti vṛṣaḥ). Lord Krishna says in the Gita that He continues to act, even though there is nothing He has to gain (nānavāptam avāptavyaṃ varta ēva ca karmaṇi). All His actions are righteous, and He acts only to establish dharma.

114. vṛṣākṛtiḥ · वृषाकृतिः

The one who is the medicine to any fever or disease as He is the physical embodiment of nectar (amrutham).

(oṃ) vṛṣākṛtayē namaḥ

His very form is dharma. In the Ramayana, Maricha himself calls Sri Rama "dharma in human form" (rāmō vigrahavān dharmaḥ).

रुद्रो बहुशिरा बभ्रुर्विश्वयोनिश्शुचिश्रवाः ।

अमृतश्शाश्वतः स्थाणुर्वरारोहो महातपाः ॥ १३ ॥

rudrō bahuśirā babhrurviśvayōniśśuciśravāḥ |

amṛtaśśāśvataḥ sthāṇurvarārōhō mahātapāḥ || 13 ||

115. rudraḥ · रुद्रः

The one who begets tears of joy when He hears His devotees singing praises of His name.

(oṃ) rudrāya namaḥ

Sri Bhattar explains the name as "the one who makes people weep" (rōdayati iti rudraḥ): He brings tears of joy to the eyes of His devotees when they hear of His qualities. The Bhagavatam says that the heart which does not melt and the eyes which do not fill with tears on hearing His names must indeed be made of stone.

116. bahuśirāḥ · बहुशिराः

The one who takes the form of Anantha (Adisesha) and is said to have a thousand heads.

(oṃ) bahuśirasē namaḥ

The Purusha Suktam begins with "The Purusha has a thousand heads, a thousand eyes, and a thousand feet" (sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt). In the Gita, Arjuna sees the Lord's cosmic form "with faces turned in every direction" (anantaṃ viśvatōmukham). Sri Bhattar explains the name as referring to the Lord in the form of Ananta (Adisesha) with His many heads.

117. babhruḥ · बभ्रुः

The one who bears and supports the weight of the world as Adisesha, Kurma and Varaha.

(oṃ) babhravē namaḥ

The name means "the one who supports the worlds" (bibharti lōkān iti babhruḥ). He supports the earth as Adisesha, as Adi Kurma, and as Adi Varaha.

118. viśvayōniḥ · विश्वयोनिः

He who treats the ones who have attained Him as a part of Himself. They are now one with the Lord and not separate entities.

(oṃ) viśvayōnayē namaḥ

In the 89th naama, we saw that He is the seed of the universe; here we see that He is also the womb in which that seed grows to full form. He is the seed, the womb, and the sustainer of the world. Lord Krishna says in the Gita, "Vasudeva is everything" (vāsudēvaḥ sarvam). This naama occurs again as the 151st naama.

119. śuciśravāḥ · शुचिश्रवाः

The one who is happy to listen to the stuti of all His devotees.

(oṃ) śuciśravasē namaḥ

Sri Bhattar quotes the Lord's own words from the Mahabharata: "O Dhananjaya, I listen here only to what is pure and worth hearing; I do not take in what is sinful. Therefore I am called śuciśravāḥ" (śucīni śrāvaṇīyāni śṛṇōmi iha dhanañjaya | na ca pāpāni gṛhṇāmi tatō'haṃ vai śuciśravāḥ ||).

120. amṛtaḥ · अमृतः

The one whose anubhavam always leaves the devotees with a desire and want to see and experience more of Him.

(oṃ) amṛtāya namaḥ

His devotees never have enough of Him; He is sweet to them without limit. The Brihadaranyaka Upanishad also describes Him as "free from old age and free from death" (ajarō'maraḥ). He is the nectar that cures the disease of ignorance.

121. śāśvatasthāṇuḥ · शाश्वतस्थाणुः

The permanent one.

(oṃ) śāśvatasthāṇavē namaḥ

The two parts of this name occurred separately earlier: śāśvataḥ as the 57th naama and sthāṇuḥ as the 28th naama. Together they mean "the one who is eternal and steadfast". Sri Bhattar explains that He stays firmly in His supreme abode, unchanging, while everything else changes.

122. varārōhaḥ · वरारोहः

He who gives greatness to those who attain Him.

(oṃ) varārōhāya namaḥ

Sri Bhattar explains that the Lord is the supreme object to be attained, because all other goals are inferior. Sri Sankara gives the meaning "the one whose ascent (to Him) is excellent". With this name, Sri Bhattar concludes the first 122 names, which describe the Para Vasudeva form. He also sees them as Bhishma's answer to Yudhishthira's first two questions: "Who is the one God in the world?" (kim ēkaṃ daivataṃ lōkē) and "What is the one supreme goal?"