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

phrase of nammAzhvAr: It is bhagavAn whose tuyar or sorrow is removed,
and His Divine Feet shine brilliantly, as they get in contact with His dear
devotees. Such is the importance of the devotees and their happiness to
bhagavAn. Bhagavad rAmAnuja's anubhavam is that He suffers when the
devotees suffer, and He feels happy when the devotee feels happy, as
described in SrImad rAmAyaNam, ayodhyA kANDam, 2. 42:
vyasaneshu manushyANAm bhRSambhavati duhkitah |
utsaveshu ca sarveshu piteva paritushyati ||
SrI rAmAnujan also gives support for this interpretation of SrI BhaTTar from
tiruma'ngai AzhvAr's tiruneDuntANDakam (1) - endai taLir puraiyum tiruvaDi
entalai mElavE.
SrI periyavAccAn piLLai explains that it is only after coming into contact with
AzhvAr's head that His tiriuvaDi got their life; until that time they were like
dried leaf. The point to be noted is thatfor bhagavAn, association with His
devotee is the most important treasure, which He longs for - hence His nAma
as vasu-manAh.
b) For the current occurrence of the nAma vasu-manAh, SrI BhaTTar follows
up on his interpretation of the previous nAma (701) - vasuh, which he
interpreted as "One Who dwells in the Milk-Ocean ready to take the different
incarnations for the benefit of mankind". He interprets the current nAma as
indicating that though He was resting in the Milk-Ocean, His manas was with
vasu-deva - vasu-manAh (the term vasu in this nAma referring to vasu-deva),
to whom He decided to be born as the son for His kRshNa incarnation. SrI
BhaTTar points out that just as the term 'datta' without any other
qualification always refers to deva-datta, and the term 'bhAmA' refers to
satyabhAmA, so also scholars in mahA-bhAshya have interpreted the name
vasu to refer to vasu-deva. Even though He resides in the Milk-ocean, the
birth place of lakshmi, His mind is with vasu-deva, and this is why He chooses
to be born as vasu-deva's child.
c) d) For this nAma in Slokam 12, SrI Samkara gives the interpretation that
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