86. sureSah  
87.  SaraNam
88. Sarma  
89. viSvaretAh  
90. prajAbhavah  
91. ahah  
92 samvatsarah  
93. vyAlah  
94. pratyayah  
95. sarvadarSanah 

86.  sureSah

a) The Lord of all the other gods.
b) The best among those who can bestow their devotees' desires.

a) SurANAm ISah sureSah.

The word sura means one who can fulfil the desires of the devotees (sushThu rAti - dadAti - iti surah. He is sureSa because He created the other gods (sura) such as Brahma and Rudra and conferred on them the functions for which they are responsible.

b) su rA Isah - Best among those who can bestow blessings on their devotees. su - Sobhanam, rAti - dadAti, Isah - Their Lord or the The Best. Thus sureSa means the best among those who can fuflfil the desires of the devotees. Sriman nArAyaNa is the only one who can fulfil the ultimate desire of the devotees - that of moksha.

87.  SaraNam

The Refuge.

According to amarakoSa, SaraNam means protection as well as home - SaraNam vadha rakshitror grha rakshaNayorapi. BhagavAn is the Ultimate Refuge to those who are in misery - ArtAnAm Arti hantAram. He is the also the final Goal or the Destination - nivasishyasi mayyeva ata Urdhvam na samSayah; the one who realizes Him comes to live in Him. Sri ChinmayAnanda points out that He is not only the Home for those who have realized Him, but in pralaya time He is the home for all beings.

88.  Sarma

One who is Bliss, the Highest Goal to be attained.

AmarakoSa gives this word as an alternative (i.e., with the same meaning) as prIti, sukha, etc. In the vyAkhyAna for amarakoSa, LingAyasurin gives the following derivation - SrNAti duhkham iti Sarma - One who destroys or removes the sorrows. Both Sri Sankara and Sri Bhattar give the meaning "Bliss". ParamAnanda rUpatvAt Sarma, and sukham paramprApyam iti Sarma, respectively. I could not find the root word for the nAma from the dictionary. Sir William-Monier's dictionary speculates that the name is probably derived from Sri.

89.  viSvaretAh

The seed for the Universe.

retas means seed. ViSvam kAryam asya iti viSvaretA, or viSvasya kAraNatvAt viSvaretA.

The name denotes that He is the seed from which the tree of life has sprung forth. Later on, in nAmas 118 and 151, we will see that He is the also the viSvayoni where the seed develops and takes full form. In other words, everything results from Him and exists because of Him. Sri Bhattar notes that the purpose of His creation is for His service and His service only. In vishNu tatva, we have the following -

"vicitrA deha sampattih IsvarAya niveditum |
pUrvameva krtA brahman! Hasta-pAdAdi samyutA ||

"Brahman! This wonderful wealth, namely body, associated with hands, legs, etc., has already been created by me with a view to enable beings to use them in the service of the Supreme."

90.  prajAbhavah

One from whom all beings have originated.

In nAma 70, prajApati, we found that prajA can refer to those special births (prakarsheNa jAyante) such as the nitya suris. So here prajAbhava can refer to the general interpretation that prajA refers to all beings, or more specifically that He created all the other suris or Ever-Free Angels. Sri rAdhAkrshNa SAstri points out that while normal evolution starts with primitive forms and evolves to higher forms, BhagavAn deiced to create the higher forms such as Brahma first, and then the forms that are not as accomplished, such as all the animals, the humans, etc., later.

91.  ahah

a) One who never forsakes anyone.
b) One who is like the Day that awakens people from ignorance.
c) One who does not destroy His devotees.

The first interpretation is based on "na hInah asya asti iti ahah - There is no one who is abandoned by Him. The second interpretation is based on the traditional meaning of the word aha - day. The third interpretation is derived by a-ha, where ha means destroy; One who does not destroy is a-ha.

92.  samvatsarah

He who lives for the uplift of His devotees.

This name repeats again as nAma 423. The meaning is derived from the root vas - to live. samuddharaNAya samvasati iti samvatsarah. The term samvatsara is also used to denote the year, and hence another interpetation for this nAma is that BhagavAn is Time itself.

93.  vyAlah

a) One who accepts the devotees - e.g., vibhIshaNa.
b) One who is beyond grasp such as a vyAla - a serpent, an elephant,
a tiger, etc.

Sri Bhattar gives the first interpretation based on the root lA - to take or accept. VyAla also means a serpent, a mad elephant, a vicious tiger etc. BhagavAn is vyAla because He is slippery like a serpent to grasp, or beyond grasp like a huge elephant. Or He is impossible to be controlled by the demons, like a mad elephant - vyAlavat bhujangavat gajavat grahItum aSakyatvAt vyAlah.

94.  pratyayah

One who can be relied upon.

PratIyate asmin iti pratyayah - One in whom we can place confidence.In the sabhA parva in mahA bhArata, we have

"yadi te hrdayam vetti yadi te pratyayo mayi |
bhImasenArjunau SIghram nyAsabhUtau prayaccha me || (20.7)

"If your heart understands me, and if you have FAITH in me, place BhIma and arjuna immediately at my disposal".

95.  sarvadarSanah

a) One who shows all His grace to His devotees
b) The All-seeing.

Sri Bhattar interprets darSana to mean He shows everything, and Sri Sankara interprets this word to mean He sees everything. Great indeed are the ways great minds see and enjoy the BhagavAn in many different ways! Sri Sankara gives the following reference to the sruti -

"viSvataScakshur viSvAksham - One who has eyes on all sides - One who has a Universal eye". (taittirIya AraNyaka 10.1, 11).

SrI ChinmayAnanda gives the following reference to GItA -
sarvato'kshi Siromukham - One who has eyes and heads everywhere.