2023-05-31 04:00:45 by ambuda-bot
This page has not been fully proofread.
BHAGAVAD GUNA DARPANA
Indicative of attributes (Gaunāni): Generally, words are
capable of four functions: to indicate (1) an individual, (2) a
class, (3) a quality and (4) an action. (For example, Chaitra,
a Brahmin, pure and doing charity.) The occasion for
denoting an individual and a class arises respectively through
the limitation of individuality and the presence of universality.
And these are not relevant here. So, the word "Gaunāni" is
used here, to show that the names (of God) are derived from
qualities and actions which have become the cause therefor.
Their significance is derivative and etymological. Here the
word "guna" must be taken to include activities also. In the
Mahābhārata, the Lord speaks of the etymological interpreta-
tions of His Names as referring to qualities and actions. He
says: "Some of My Names are said to indicate qualities"; "He
who knows the meaning of Names indicating action, O! son;
and "Hear attentively from Me, O sinless one, the derivation of
My Names which are applied to Me on account of My action".
These Names are not without significance, because in each
word each of its parts, when analysed, bears a significant sense.
The Names are not used, according to some capricious
convention.
Well known: These names are being used largely both in
they Vedas and in ordinary literature, hence they are well
known as applicable to Him. They are ridhani, traditionally well
known. Even though some of the names may apply to others
in an etymological sense, yet they are peculiarly His own.
For a name to be a name must apply only to one.
By rishis: like Sanaka, Sanatkumāra and Närada who have
understood the essense of all the Vedas. Sung: sung on all
sides (pari). These Names were applied as descriptive of
Him, by them who explained the forms and reasons with
an affection which is like that of a cow with a full udder
towards its calf. They are culled from the sayings of various
rishis, like honey gathered from various flowers by a bee, and
strung together by Vyāsa in the form of a stotra. They have
come down traditionally.
For the good of All: Bhiti means existence, life. The
meaning here is that this teaching is for the saving and
reviving of the soul which has been lost in beginningless
44
Indicative of attributes (Gaunāni): Generally, words are
capable of four functions: to indicate (1) an individual, (2) a
class, (3) a quality and (4) an action. (For example, Chaitra,
a Brahmin, pure and doing charity.) The occasion for
denoting an individual and a class arises respectively through
the limitation of individuality and the presence of universality.
And these are not relevant here. So, the word "Gaunāni" is
used here, to show that the names (of God) are derived from
qualities and actions which have become the cause therefor.
Their significance is derivative and etymological. Here the
word "guna" must be taken to include activities also. In the
Mahābhārata, the Lord speaks of the etymological interpreta-
tions of His Names as referring to qualities and actions. He
says: "Some of My Names are said to indicate qualities"; "He
who knows the meaning of Names indicating action, O! son;
and "Hear attentively from Me, O sinless one, the derivation of
My Names which are applied to Me on account of My action".
These Names are not without significance, because in each
word each of its parts, when analysed, bears a significant sense.
The Names are not used, according to some capricious
convention.
Well known: These names are being used largely both in
they Vedas and in ordinary literature, hence they are well
known as applicable to Him. They are ridhani, traditionally well
known. Even though some of the names may apply to others
in an etymological sense, yet they are peculiarly His own.
For a name to be a name must apply only to one.
By rishis: like Sanaka, Sanatkumāra and Närada who have
understood the essense of all the Vedas. Sung: sung on all
sides (pari). These Names were applied as descriptive of
Him, by them who explained the forms and reasons with
an affection which is like that of a cow with a full udder
towards its calf. They are culled from the sayings of various
rishis, like honey gathered from various flowers by a bee, and
strung together by Vyāsa in the form of a stotra. They have
come down traditionally.
For the good of All: Bhiti means existence, life. The
meaning here is that this teaching is for the saving and
reviving of the soul which has been lost in beginningless
44