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NOTES: CHAPTER SEVEN 456 "
8 bhagavat, literally "possessing (-vat) fortune
(bhaga)," hence "blessed," "glorious," "divine, "holy."
Though applied in the literature to saints and demigods as
well as gods, it comes to be used especially as a title of
the supreme deity. In this sense it is roughly equivalent
to I艣vara ("Lord"), as used in the Ved膩nta, but with the
particular connotations of loving compassion and
approachability. In the present work, the term is
translated as "the Blessed Lord" or, to avoid repetition,
simply "the Lord." It could just as easily have been
translated by the English word "God," with which meaning
modern Indian vernaculars use the Sanskrit nominative
singular form bhagav膩n. At GAD 2.2 Madhus奴dana quotes the
traditional scriptural definitions of bhaga and bhagavat
from the VP:
鈥�
"Bhaga is the designation of the six [attributes]
complete dominion, righteousness, fame, glory,
detachment, and liberation' [VP 6.5.74]. 'Complete'
here applies to each of the attributes.
He is
bhagavat in whom such complete dominion and so on reside
constantly and unrestrictedly.
He who knows the
origin and the dissolution of all beings, their coming
and going, their knowledge and ignorance, is called
bhagavat' [VP 6.5.78]. . . A designation such as
bhagavat should be applied to V膩sudeva [K峁涐梗峁嘺] alone"
("aisvaryasya samagrasya dharmasya ya艣asa岣� 艣riya岣�
vair膩gyasy膩tha mok峁�asya sann膩m bhaga it墨ngan膩 //"
samagrasyeti prayekam sambandha岣�
et膩d峁浥沘m samagram
ai艣varyadikam nityam apratibandhena yatra vartate
bhagavan iti.
盲gatim gatim
iti //"
utpattim ca vina艣am ca bhutan膩m
vetti vidy膩m avidyam ca sa vacyo bhagav膩n
etad峁浥沷 bhagavacchabdartha岣� 艣riv盲sudeva
eva paryavas墨ta, Pan, 31-32).
--
9 At the beginning of any learned treatise in
Sanskrit, it is customary for the author to make the value
of his work explicit for his readers by stating its four
anubandhas ("indispensable elements"). These are: the
visaya (the "topic" of the work), the prayojana (the "aim"
or "purpose" of the work), the sambandha (the "relation" of
the work to the topic or the purpose), and the adhik膩rin
(the "qualified person" eligible to study the work). See
Ved膩ntas膩ra 5 (Nikhilananda, p. 3) and Annambha峁�峁璦's
Tarkasamgraha, ed. Athalye and Bodas (Poona: Bhandarkar
Oriental Research Institute, 1974), p. 21.
21.
That
Madhusudana intends sambandha to be the relation between the
work and its topic is made clear in section VIII, where he
comments: "`I shall explain'--this is the declaration of the
relation of the work to its subject matter" (tam aham
vyanajm暮ty abhidheyasambandhanirde艣a岣�, JSP, p. 17). Since
the purpose of the work is to "bring contentment to all"