Bhagavadgîtâ: Introduction to Bhagavadgîtâ

27:1 The word Brahma-nirvâna, which occurs so often at the close of chapter V and also at chapter II, 72, seems to me to indicate that nirvana had not yet become technically pinned down, so to say, to the meaning which Buddhism subsequently gave to it, as the name of what it deemed the summum bonum. Nirvâna by itself occurs at VI, 15. 27:2 See some further remarks on these points in my Introduction to the Gîtâ in verse. 27:3 Professor Tiele (History of Ancient Religions, p. 140) says Sankara was born in 798 A.D.; on. the authority, I presume, of the Âryavidyâsudhâkara, p. 226. 27:4 Journal of the Bombay Branch of the Royal Asiatic Society, vol. viii, p. 250; and see, too, Indian Antiquary, vol. vi, p. 61. Dr. Bühler). 28:1 Journal of the Bombay Branch of the Royal Asiatic Society, vol. xiv, p. 16 seq. 28:2 P. 182 (Târânâtha's ed.) 28:3 See F. E. Hall's Vâsavadattâ, p. 14 note. 28:4 See Indian Antiquary, vol. v, p. 70. 28:5 'Was the Râmâyana copied from Homer?' See pp. 36-59. 29:1 Cf. Colebrooke's Essays, vol. ii. p. 166, seq. It may be remarked that this argument is not affected by the attempt to distinguish the Kâlidâsa of the Sakuntalâ from the Kâlidâsa of the Raghuvamsa. Because the work cited in the Pañkatantra is the Kumârasambhava, which indisputably belongs to the same author as the Raghuvamsa. 30:1 I am indebted to Professor M. M. Kunte for a loan of Vallabhâkârya's commentary on the Sûtras noted in the text. I had not seen it in 1875, when I last discussed this question.

30:1 I am indebted to Professor M. M. Kunte for a loan of Vallabhâkârya's commentary on the Sûtras noted in the text. I had not seen it in 1875, when I last discussed this question. 31:1 Cf. Weber's Indian Literature, p. 241. See also Lassen's Preface to his edition of Schlegers Gîtâ, XXXV. Râmânuga takes the other view. 31:2 See Burnell's Sâmavidhâna-brâhmana, Introduction, p. vi note. 32:1 The authorities are collected in our edition of Bhartrihâri (Bombay Series of Sanskrit Classics), Introd. p. xi note. See also Bühler's Âpastamba in this series, Introd. p. xxviii. 32:2 See Colebrooke's Essays, vol. i, p. 332. An Upavarsha is mentioned in the Kathâsaritsâgara as living in the time of king Nanda, and having Pânini, Kâtyâyana, and Vyâdi for his pupils. 32:3 See the Râmânuga Bhâshya; and the Râmânuga Darsana in Sarvadarsana-sangraha. 32:4 Âpastamba, p. xvi. 32:5 See Siddhânta Kaumudî, vol. i, p. 592. 33:1 See his Pânini; and see also Bühler's Âpastamba in this series, Introd. p. xxxii note. 33:2 The correctness of this tradition is very doubtful. 33:3 Indische Studien I. 470. 34:1 See the latter's edition of the Gîtâ, Preface, p. xxvii. 34:2 In the edition of the Gîtâ published in Bombay in Saka 1782, there is a stanza which says that the Upanishads are the cows, Krishna the milkman, Arguna the calf, and the milk is the nectar-like Gîtâ, which indicates the traditional view of the Gîtâ--a view in consonance with that which we have been led to by the facts and arguments contained in this Introduction. 35:1 p. xl (Lassen's ed.) 35:2 Sankara's commentary states in so many words that the Gîtâ he used contained only 700 slokas.