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

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e) He Who has a mind which is filled with vAtsalyam to His devotees.
f) He Who has a mind that leads to His removing the difficulties of His
devotees.
g) He Who has complete knowledge of the type of body and other needs of all
beings.
h) He Whose mind was with bhIshma as he lay in his death-bed of arrows.
vasu-manase namah.
We encountered this nAma earlier as nAma 106. The sequence vasuh and
vasu-manAh occurred as nAma-s 105 and 106, and now we see the two nAma-s
consecutively as nAma-s 701 and 702.
a) In Slokam 12, where SrI BhaTTar interpreted the nAma vasuh as "He Who
dwells in His devotees' minds" even when they display the slightest of
devotion, he explained the next nAma - vasu-manAh, as indicating further that
bhagavAn considered these devotees as a treasure which is hard to find (vasuh
interpreted as wealth, and manas interpreted as mind; vasu-manAh - He Who
treasures the devotees in His mind). SrI BhaTTar gave the reference togItA
7. 19 - sa mahAtmA su-durlabhah, indicating how the pure devotees are a hard
treasure for Him to find.
SrI baladeva vidyA bhUshaN comments that all that bhagavAn look for is the
wealth of pure devotion to Him from His devotees - aki'ncana bhaktadhaneshu
mano yasya sa vasu-manAh.
In his first pASuram of tiruvAimozhi, nammAzhvAr refers to perumAL's
tiruvaDi as "tuyar aRu SuDar aDi". The traditional meaning given for this is:
The glorious tiruvaDi that removes the sufferings of His devotees.
SrI v. v. rAmAnujan gives this as a support for the current nAma, and
comments that perumAL's tiruvaDi shines brightly when He is relieved of His
sorrow on finding His devotee.
SrI B. R. Purushottam Naidu explains this in his work on IDuvyAkhyAnam in
tamizh. bhagavad rAmAnuja has given this alternate explanation for this
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