Vishnu Sahasra Naamam-Vol III-RR-edit.pub - Ibiblio

etc. One could think of nAma 270 as referring to His being the Bestower of
any wealth at all (the transient wealth etc. ), and nAma-s 698 and 699 as
referring to His being the Bestower of ever-lasting wealth and the associated
joy. The vyAkhyAna-kartA-s give their interpretations such that redundancy in
the meanings is avoided, thus establishing that there is no fault of punar-ukti
(redundancy or repetition) in the composition of vyAsa just because the nAma
repeats itself - the meaning is different in each of the occurrences.
vasu dhanam prakarsheNa dadAti iti vasu-pradah - One Who bestows wealth in
an eminent or superior way is vasu-pradah.
a) SrI BhaTTar's anubhavam for nAma 698 is that He gives the best of wealth
to the true seeker, in the form of Himself - thus He gives the parama nidhi -
the Treasure, to the true devotee. SrI BhaTTar gives the example of
bhagavAn giving Himself as a son to devaki and vasu-deva.
For nAma 699, SrI BhaTTar gives the explanation that in the process of
offering Himself as their son to devaki and vasudeva, the Lord also gave them
the kIrti (vasu) of being His parents, and so He is vasu-pradah in this sense as
well. He also gave kIrti to daSaratha when He was born as rAma - ellai il SIr
daSarathan tan maganAit tOnRi (perumAL. 10. 11).
b) c) For nAma 698, SrI Samkara gives the interpretation that He has this
nAma because He is the true Giver of wealth even to the likes of kubera. Even
though kubera has the fame that he is the giver of wealth, he gets his fame as
giver of wealth purely by bhagavAn's Grace. For nAma 699, SrI Samkara
interprets the term wealth to specifically refer to the best of wealths, namely
moksham, and thus the interpretation here is that He is this nAma because He
is the Bestower of the greatest of wealths, which He alone can give.
d) SrI satyadevo vAsishTha uses the meaning "dwelling" for vasu, and gives the
interpretation that He has the nAma vasu-pradah because He provides Himself
as the place for the existence of all beings - vastatyasmin iti vasuh vAsastam
pradadAti iti vasu-pradah. In the next occurrence of the nAma, he interprets
the nAma as "The Giver of wealth".
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