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frhrree ainafirs oral aaate wel gear Gage gaz cge der faga oe waa (aat catia) far data ‘aaa | ifaw See aren ait gacae afte dea ata. febreat daanis afana cae marae et Ht a atta ome. ar gard wat sat aa fate dat. The Proprittors of the Gujarati Printing Press have very recently published the Geeta with Bhashyas of Acharyas and commentaries numbering filteen (now nineteen) in all 4y various writers of different schools. For usertaining at once the opinion of the varies commentators, these two volumes are very usclul. These volumes alone serve all the purpose now. ee REVIBWS ‘THE BHAGAVAD-GITA with ELEVEN COMMENTARIES Critically Edited & Thoroughly Revised Second Edition Published by The Propriotors of the Gujerati Printing Press, Sassoon Building, Elphinstone Circle, Fort at Bombay 1985, We most heartily congratulate the proprietors of the Gujarat Printing Press om this second edilion of their ‘First Collection’ 0 valuable and rare commentaries on the most popular Vedantic work the Bhagevad-gtta, which is rightly regarded as the guiding star of « Hindu’s spiritual and moral life. They have as a matter of fact concentrated their energies on this enterprise and have so far given us about 19 neatly printed and carefully edited commentaries of high literary and philosophical value, in the two Gucchas together. The above-mentioned second edition of the first Guccha contains the Bha- shyas of the four great Achdryas representing the principal schools of the Vedanta, together with a Iucid commentary on each of them. It also contains the Paisacha Bhasya ascribed to Hanumat by tradition, and the Brabmauandagiri, a highly learned commentary of the SAakara school composed by Veikatanatha, as also the Bharata-bhava- deepe of Nilakentha. At the end of each chapter, the learned ‘Vidyi- lamkira’ Dupakar Shastri of Goa has added his brief notes (called Avigita), which contain on the one hand, a criticism of few points of discussion raised by the old and new commentators including the Gitérahasya of the iate Lokamanya Tilaka, and on the other, a Sanskrit rendering of some interesting portions of the older Marathi commenta- ries written by Jitinesvara aud Vamane Pandit. ‘he editor of the work, Pandit Gejanaua Shastri Sadhale has devoted utmost care and patience to his task, as will be evident from the numberless references occurring in the different commentaries, which are traced by him to their original sources. ‘This was a very difficult task, but we are glad to note, that it has been executed with great success by the learned editor. The edition indeed offers great facilities for a comparative and critical study of the exegetical material connected with the Bhagvad-gita, and we strongly recommend it to all lovers of the Gita. We earnestly hope that the remaining Parts of it will soon be out, not excluding the one, in which the publi- shers propose to give ‘the different kinds of proper indexes’ without which the work is bound to remain incomplete. ps p. 127-128, Part I, waaazaq) Rs. 8 Part I ( fadtawzaq) Rs. 6, Part III (qaeamg) Rs. 6. All three parts in one Volume Rs, 18. Postage Re 1-8-0 extra. ‘The JOURNAL OF ‘THE UNIVERSITY OF BOMBAY, Ae eee Professor of Sanskrit. 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Ve atest ger: ty fie ant wate ae a | eRe aa afr 0 qe | Waaeatt at gat t gage at eT z “| gearcafaé aot & 2k | 4 Reentry ae aghaaieniia— 4 3S | ex gaia Law ane a9 gy | Sects at ater z 2 Saige fei 4 g | Stiafe rte x : Dalen aaa! ae SaiassaassaTy 1° 3 | ee sdoatiea: ae R t 3 ata were wig 2 33) ext safyenfy | a0 39 | eal cer ar a ft strgrattardinrrneratanigan: wae: | THE BHAGAVAD-GITA WITH ELEVEN COMMENTARIES First Collection (1) Shankaracharya’s Adwaite DBhashya; (2) Anandagiri's Vyakhga; ( 3) Raranuja’s Vishishéa- dueaita Bhashya, (4) Doshika's Tatparya chandrita; ( 5) Madhsva's Dwaita Bhashiya, (6) Tayatixthe’s Prameya deepika; (T ) Heuumat's Paidhacka Bhashya; (8) Vonkatnatha’s Bhamanondagin; (9) Vallablaa’s Tatteadeepita, (10) Purushotumd’s Anritatarengindy (WL) Nilskanthe’s Bhuco-deepa, ani last Yamuna nauni’s Ardha-angraha vith Deshiku’s Baksha and Gita Makatnya of cach Adbyoya VOLi (First Six Adhyayas ) New Edition (2%) Critically Kdited and Thoroughly Revised hy SHASTRI GAJANANA SHAMBHU SADHALE BOMBAY THE “GUJARATI” PRINTING PRESS Sassoon Building, Elphinstone Circle, Fort 1935 ‘This book Can bs had from — The Gujarati Printing Press Sassoon Building, Elphitstone Cirole For, BOMBAY (AM rights reserved by the Publishers ) CONTENTS Commentators! Consmentariest— Goneral*Gita Mahatmya (2) ‘¥rom Varuhapuran ete 1 SHANKARACHARYA .. . -Adwaita BHASHYA 2 Avandagiti.. wae os Bhashya Wyakhya 8 RAMANUJA Vishishta-dwaita BHASHYA 4 Vedant-deshike sm Tatporya-Chandrika 5 MADHAVA . Dwaita BHASHY A 6 Jayatirthe so see © awe Prameya-Doepiku 7 Hanuman... Paishachy BHASHYA. 8 Venkatanatlia +-Bhmbmauanda giti 9 Vallabha enue Tava deepika 30 Purushotama vo Amrite-tarangini LU Nilokantha.. Bhava-doopa 12 Yamuna-muni “ + Artha sanghrsha i Deke Bale Ut Mabatmya ab the ond of each Adhyays Frum Padmapunen 15 Avigitu Notes by Ditupukara Shavlitri sve see see This Book is Printed and Published by Natvorlal Ttchharam Desei 3 4 at The Gujarati Printing Press Sasson Builiing, Elphinstone Cirele, Fort, BOMBAY AtawTaZ aT MZOUAMARSAARAT ( wat aes: ] TATE, (8-8) fadtaratt: dataasat amd? gque-wasgiarawt ERRATA OR Rane SeaTeT: ‘asad fires da arga fier, ceive abe S a, it Feeaet: 9834 ] mae: 1884 [ara vee qerener— gore” fife deer aren Rien, afiert wb, a-ak [ wraeaed grigore: ateaftern: camaneagan errtgm: aa |] sqpeeTt asa rea RIe—SaTeM AAT | areata (asara:) aarti Zara ( Aatterenarsi, eaten =) Q oftasagerearat: (rawiga:) wer Q anna: at. sree & Stagargarart: (fteita:) AT 8 Sapagtreraniecara: 7 aa, aTerhiqat & strana: (3m) ( arer) ater & svat: ” siedifien 9 sregaTE Gaede) tareatery 6 diteeara: » aariaiatena & steaearat (atts) after Ro gettrant » area tows: (ste) aera: QQ mang: (fafirerga:) sheardage: 23 arfteersit Heer: sherbet ( ererry ) wat —ATaTIS wary Beng A. 7, “gaat” fitter te ara Rafter, afar ade, ae-Hae PUBLISHERS’ NOTE ae ‘The first edition of this collection of Bhishyas and Tikis (commentaries) on Shrimad Bhagwad Gita, Volume I, Part I, was published in 1906 A. D. by our late and revered father Ichcharim Suryarim Desai, a great admirer of Shree Krishna. Tt took nearly 25 years to sell off that edition of 1000 copies. It had become very popular among lovers of Vedint Philosophy and those interested in Hindu religion and literature. ‘The late Bal Gangadhar Tilak, the author of Gita-Rahasya (Marathi) greatly appreciated our enterprise. At the request, there- fore, of the many admirers and students of the Gita, we have decided to bring out a second edition, which in addition to being critical has been thoroughly revised aud enlarged. In editing it, the learned Shastri, who is responsible for the work, hhas taken the help of various printed and manuscript copies of the Giti. In the present edition we have referred to 13 commentaries, (11 principal aud 2 minor ‘Tikas) and the order in which they have been printed has some significance underlying it, Although the text of the Giti is very old, it is not known whether there existed any commentator of it before the Adi-Shankara Acharya. In his introdue- tion of the Giti Bhashya, he refers to some desultory Tikas, extant in his time, and suggests a few-five or six-variants, but the palm of honour goes to him for settling the text of the Giti and for having written his Adwaita Bbashya on it, thus forming the Prasthdn 'rayee, i. c., the basic three principal Hindu books of theology and philosophy. It was he who first expounded his Absolute Adwaita philosophy basing it on the Gita, the ten principal Upanishads and the Brahma~ Sutras (the Prasthin ‘Trayee). He lived from 780 to 812 A. D. His work stimulated other Acharyas i. e., heads of the different Sampradayis (sects) to examine and refute his reasoning and views and formulate their own theories. After him one religious thinker after another tried his best to vindicate his own doctrine, Some of them have corroborated Shankara's doctrine, while others have taken views quite opposite to those of Shankara on one and the same stanza and also in general, It isa veritable interesting intellectual fight, this wrangling about interpretation of words aud phrases;—this method of twisting the meaning has not ceased o-day even. Even European scholars of note have interpretated the meaning of the Giti in different ways. We have in this edition given in sequence the four chief Bhashyas along with the commentaries on them written by acknowledged Acharyas and Tikakivs (commentators). (Land 2) First in order comes Kevala-Adwaita Bhashya of the great philoso- pher Shree Shankardchirya with the Vyakhya of Anandgiri (about A. D. 1200) (2) Gitd is accepted as an authority by both the Smartas and Vaishnavas with— out distinction. ‘The Smartas consider the Bhishya of Shankara as representing their doctrine. They make no distinction between the different Devatés, whom they consider as but the different phases of one Para-Brahma or Atma. Gita is considered by the Vaishnavas as the chief book of authority in guiding their lives. ‘Phe Smictas also do not lag behind in respecting the Gita for the same purpose. ‘Thus, in some respects, Shankaracharya represents both the Vaishnava as well as the Smarta side of the Hindu religion. (3and4) Next is the Vishishta-Adwaita Bhashya of the great Ramanuja Acharya (about 1017-1137 A. D.) with the ‘Tiki ‘Tatparya-Chandrika of Vedanta Deshika. But before Riminuja flourished, his Guru (predecessor) Yamuné Muni had written a very small Tika, compressed and terse, in about 32 stanzas, known as Artha sangraha, and Vedanta Deshika the erudite scholar and follower of Rama- nuja, wrote 2 running commentary om it called the Rakshi. ‘To uiderstand thoroughly the Bhishya of Ramanuja, it is absolutely necessary to read these two Tikas together. We have therefore printed them (Arthasangraha and Raksha) in this edition at the begining of each chapter. ‘This anthology completely represents the tenets of the Vishishta~adwaita doctrine of the Shree Sampradaya of the Vaishnava sect of Ramanuja. (Sand 6) The third’ in order comes the Dwaita Bhishya of Madhwacharya (about 1199-1278 4. D.) with the Tika Prameya Deepika of Jayateertha. They re- Present the Dualistic school of philosophy. This sect, is also a branch of Vaishnavism. : (D After this has been printed the Paishacha Bhashya ofHanumat, There is io commentary on it. ‘Tradition says that on the battle field of Kurukshetra it was Hanumin, the seryent of Shree Ramchandra Bhagwan, popularly known as the Monkey-God, who holding the banner on the chariot of Arjuna, was the first to listen to the great divine spiritual discourse of Lord Shree Krishna; [Sanjaya who naratted word fot word the events to Dhritarashtra was the second listener; Veda-Vyasa the composer of the discourse into verse, was the third; Ganapati who wrote it down at the request of Veda-Vyasa was the fourth; Vaishampiyana who renarrated it to Janmejaya was the fifth; and Suta Puranik who retold it to Shatuaka and other Rishis in Naimysharanya the sixth; and so on, it became very poptlar.] At the end of the diseourse when Lord Shree Krishna found Hanuman conimitting his discourse to-memory on the battle field, he asked him not to reveal its secret meaning to any one, but Hanuman asked the Lord's permission to do so, as it would benefit mankind. The Lord told him that he could do it not in the same Body, but on assuming a new body. To this Hanuman agreed and taking the astral body of a Pishacha wrote out the Bhashya- known after hin as the Paishich-Bhiéhya; but even a superficial study- of this Bhashya would show thatit does not materially differ from Shankara’s doctrine of Absolute Adwaitism. : * Some, however, believe the Paishacha Bhashya to be the basis of Shankara’s Bhashya, and that the real meaning of the teaching of the Gita is what. Hanmaai (3) and Saankara state, For this reason Hanumin‘is placed before Shankar in sequence of time, But some scholars do not believe in the above tradition. ‘They are of opinion that Hanuman must be the name of a Pandit who might have flourished after Shankara, and who wrote this Bhashya in the Pishicha language, Keeping- shankar’s Bhishya as a model before him, (a branch of the Prakrit language, used in Sanskrit dramas) and the present Bhashya that goes by his name is merely a Sauskrit version of the same. Pishach Bhasba is the popular language in which Gunadhya (about A. D. 185) wrote Brihat~katha-manjari, from which Somadeva Bhatta of Kashmir wrote his famous Katha-saritsigar in Sanskrit (about A. D. 900 ). It may be, itis only asurmise, that the original Paisbicha Bhishya was written in the Pishich Bhasha which is now lost to us. From that some one has rendered it into Sanskrit, and it is before us now. Whether the original author of it was the Monkey-God or a learned Pandit of the name of Hauumian, the acknow- ledged anthor of Hanuman-Nataka, it is very difficult to decide at this distant date, ‘This popular tradition alluded to here is to demonstrate that the real meaning of the Gita is Absolute ( Kevala or Nirguna) Adwaitavada propounded by Shankara, because it has the support of Hanuman, the standard bearer of Arjuna. From all these some what doubtful data and stories it is very difficult to assign any definite date to the author of the Paishicha Bhashya. (8) After the Paishaécha Bhishya has been printed the Brahmananda-giri ‘Vyaichy of Vyankatanatha. It's a unique commentary. Vyankatanath, its author critically examines the three doctrines of Shankara, Ramanuja and Madhva and gives his own independent judgment on them, He leans more towards the Adwaita- vada of Shankara, still at times respectfully differs from him and in some places from Madhusudan Saraswati also. Heis a very bold commentator. He even has the beld- ness to suggest a kind of re-arrangement of the stanzas of the sixth chapter accord- ing to the Vogasutras of Patanjali. He has not commented upon the different Vibhutis of the Lord mentioned iu the 10th Adhyaya, considering them to be simple and already sufficiently clear. It is very refreshing to read his Tika. He flourished after Madhusudan Saraswati, i. e., in the seventeenth century dD. (Q and 10). The third Vaishnava sect is represented by Shri Vallabbacharya (1473-1531 A. D,) His doctrine is known as Shuddhadwaitavada, but he himself has not written any Bbashaya on the Gita, nor on any of the principal Upanishads. He has only written a Bhashya on Brahma-Sutras called Anu Bhashya and that too only upto a portion of its third Adhyaya. But what his teachings and opinions ate, can very easily be gleaned from Sarvaniruaya and Shastrartha Prakarans of his Nibandha. He has expressed his opinion on the Git& in the Tatva-deepa Nibandha, which has been printed at the end of the text of the Gita. Although Shree Vallabha Acharya has not written any Bhashya on the Gita, two of his descendants, Vallabha and Purushottame (1668-1784 A. D.) have written commentaries for the guidance of his (Shree Vallabh&charya's) disciples. ‘This second Vallabha who wasadesendant of Shree Raghunathji Maharaj, (who was the fifth grand-son of Shree Vallabhacharya) wrote Tattva-deepika ‘TikAy but nothing particular is known about the date and place of his birth, Even a (4) cursory glance at his work will ‘show that this second Vallabha has mostly followed Ramanuja in his Tiki, whereas Purushottamji’s Amrittarangini is illuminated with some original brilliant ideas, though we miss in the commentary his powerful and masterly genius which produced the Anu-bhishya-prakish. ‘These two commentaries bring out clearly the doctrine and tenets of the Shud- duidwaita sect. (11) The last commentary on the Gitd which has been selected for printing is the Bhiiva-deepa of Nilkantha Bhatta, the well known commentator on the whole of the Mahabharata. He follows Shankardcharya’s doctrine of Adwaita, He flou- rished in the fifteenth century A. D. ‘Thus this collection of ‘Tiklis covers a period of more than one thousand years, but it is strange to find that all the writers come from South India, and are mostly of Dravidian origin. ‘The doctrines of the chief four Sampradayas would, thus, be found in this volume, namely (1) Kevaladwaitism of Shankara, (2) Vishistadwaitism of Rama nuja, (3) Dwaitism of Madhva and (4) Shuddhadwaitism of Vallabha. ‘There now remains the ‘Tiki “of one more Sampradiya, It is that of Nimbirkaswami, (about 1164 A.D.) which is known as Dwaita-adwaitism or Bheda-abhedism. Like Shree Vallabhicharya, Nimbarka has also not written any commentary (Bhishya or Tiki ) on the Gita or the Upanishads, but a short Tika on Brahma-Sutras known as Vedauta Kaustubha. His well-known disciple Keshava Kashmirin (1510 A.D, about) has written out a commentary on the Gita in accordance with his teachings. ‘This Tika has already been published by us years ago in the second collection of the eight Tikés on the Gita written by altogether different well-known authors or religious teachers. Ifany one is interested in the study of the different shades of meaning attached to the words of the Giti and the hair-splitting interpretation of its phrases, these two collections of the Bhashyas and ‘Tikis will prove a very valuable asset to him, Besides these published ‘Tikis, we possess in our Library four hither- to unpublished Tikas. ‘The diversity of views is due to the fact that the Gita is such a book that every scholar finds some new light in its words and phrases, and even to day many 'Tikis in various vernaculars have been and are being written and published in India, Europe and America along with articles and essays, in journals and magazines. In order to make the collection complete, even from the orthodox point of view, we have printed two kinds of Gité-Mahatmyas and Nyass—Dhyana ete., at the begining of the work. The second Gitd-Mahatmya, so far as we are aware, has not still been published any where. At the end of each chapter or Adhyaya we have inserted Mahatmyas peculiar to that chapter from the Padma~puraa, showing in what great venetation and esteem the Giti is held by all sects of Hindus. ‘We cannot close this preface without thanking Shastri Annant Yagueshwata Dhupkara of Goa (Mashal) who has kindly gone through the book while it was being printed and has written valuable notes, styled by him as Avi-Giti. He has made use of Marathi commentaries on the Giti viz. that of Gynineshwara Maharaj () and Vamana Pandit, His rendering of the Marathi Ovis and Aryas in Sanskrit inspires admiration. He has also suggested many variants in the text based on old manuscripts, and they have been shown in their proper places. We thank the editor, the learned Shastri, Gajanan Shambhu Sadhale for the pains taken by him in hunting out the various sources of the original quotations appearing in the Bhishyas and the Tiks. His labour cannot be over valued. In order to allow him time to trace the original source of the quotations, compos- ed forms or pages of the book were often delayed in going to the press for days together; where he has not been able to trace the source blank space is left for the diligent and studious reader to fill it up. We shall feel highly obliged if any of the readers of this volume of the Gita points out the untraced source or draws our attention to any mistake that might have crept in. No pains have been spared to ensure accuracy, but still it is beyond human effort to escape committing mistakes or misprints altogether, for which our apologies are due to the reader. We are aware that a book of this mature should have different kinds of proper indexes, but we have been able to give in this volume only the index of the verses at the end, and an exhaustive contents of the different subjects treated in each Adhyaya at the beginning. The rest we propose to do, God willing, ina separate publication. In conclusion we reverently place this collection of fragrant flowers ang Tulsi patras (leaves of the Tulsi-plant) picked from Bhashyas and Tikas, the result of many years’ labour and expense, at the holy lotus feet of Lord Shree Krishna, who sang, not only for Arjuna alone, but for the benefit of all creation, the Divine Song, full of melodious notes touching Hindu morals and religion, high philosophy and proper conduct of human life, SEQUENCE. Yamuna Muni Artha-sangraha Deshika Raksha 1. Shankara Kevala (absolute ) Adwaita Bhishya 2, Anandagiri Vyakhya 3. Raminuja Vishishta~Adwaita (peculiar) Bhishya 4. Deshika ‘Patparya-chandrika 5. Madhva Dwaita~Bhashya 6. Jayatirtha Prameya Deepika 7. Hanumat Paishicha-Bhishya 8. Venkata-nitha Brahmanindagii 9% Vallabha Shuddha (Pare) Adwaita 10. Purushottama Amrite-tarangini, ll. Nilakantha Bhiva-deepa Gita-Jayanti Natverlal Itchharam Desai Bombay Proprietor 6-12-1935, ‘The Gujarati Pr. Press (8) Reap. virgata Shreemad-Bhagavat.Geeta (oi. 17. ‘This volume contains another set of 8 more useful commentaries ot glosssties, The first is the Bheshya Tatiwa-prakashika wanmifrer by Shree Keshava Kashmiri Bhattacharya, 2 follower of the Deaita- adwaita school of Shree Nénbarka Swami, a great ‘Vaishnava p'eacher. The second commentary known as Guddtartha-derpika is by the able exponent of Adwaitic philosophy, ( with a tinge of Bhaati~devo- tion) Stree Madbusudan Saraswati. This e running glossary on Shree Shenkaracherya’s Bheshya. The third commentary is Taiperye-dodhind of Shree Shankaranend Swami; (He was the guru of Shree ‘Vidyarenya Swami, the author of Vedanta Panck- dashi);the fourth is Subodsini by Shree Shreedhar Swami; the fitth is Bhava-Prokasha by Sadanands (It is in verse-form) ; the sixth is Phashyotharsha deepika i.e, further light on the exposition of the Bhasbya of Shree Shankaracharya by Shree Dhenapatisuri; the seventh is Peramarthaprapa by Daivadays Pandit Shree Sirya. The commentaries from two to seven are different expositions of the Adwaita philosophy, while the lest one Arihesazgraka is an exposition of the Dwaits philosophy by Shree Raghavendra. This is different from that one of Yemun Muni, printed in the 1st Vol) ‘This collection of Bhashyas and commentaries of different schools of thought in India is very rare and tanigue and was very much praised and appreciated by the late Zot-Manyz Bal Gangadhar Tilek, who specially recommended these two volumes for a com” parativestudy to the scholars in hisfamousbook called the Gerle Rakasya (written in Marathi Language). The second volume is bulky ( Pages 1327) and the sizeis super-octovOn. ae uu Rs. 10- 0-0 ‘Annalysis of the Commentaries:— Schools of Philesophy Expoaents. Works. vol. Adwaite. Shankara. Bhashya. © Dwaita. Madawa. Bhashya, (Dy) Vishista-Adwaita, Ramanuja, Bheshys @ Suddha-Adweita, Vallabha. Tatva-deepika. — (Z) Dwaita-Adwaita. Nimbarka. Tatva-Prakashike, (11) (D) Further expositions of the Adwaita Philosopby:— ‘Writers. ‘Works. Hanumat Paishacba-Bhastya @ Anandagiri, Bhasbya-Vyakbyanew. (1) Nilkentha. Bhava-Pradeepa. @ Madhusudana, Guddhartha-Deepike. a) Shenkaranenda, ‘"Tatparya-Bodhini. (a) Shreedhara, Sabodhini. (m) Sadanends. Bhave-Prakesha, (ny weer (7) Rs.a.pe 8 Dhanpatisuri. Bhashyotkarsha-Deepika, (II) 9 Shri Surye Daivadnya. Paramartha-Prapa. aD 10 Diupakare Shastri Avi-Gita (eo) (IL) Further expositions of the Dwaita Philosophy :— 1 Jayateertha Prameya- Deepika. @ 2 Raghavendra. Artha-Sangraha, a@ (IID) Further expositions of Vishishtadwaite Philosophy :— 1 Yamuna Muni Artha-Sangraba @ 2 Vedanta Deshika Artha-Sengraba-taksha (I) (Venkatnathe) 3 2 ‘Tatparya-chandrike © (IV) Further expositions of Shuddbadwaita Philosophy:— 1 Purstiotamj Anrita-terangini © (V) Further exposition apd examination of Absolute Adwaite Vishishtadwaita, and Dwaita philosophy 1 Venkatanatha Brahmenanda-giri = (1). (Gauda-Brat mananda) swoltat Uttara-Geeta With acommen- tary by Shree Gondaads, the spiritual teecher of the great Sluakeracharya, anda disciple of Shuka~ Deva, son of Shree Vyas, the author of Mahabharata and Bhagvat, Size Royal 12 mo. ww. wwe 07 SO Pauranic and Historical. wrgratiraraay, Ramayana by Valmiki, India’s great- est epic poem, composed by the first Sanskrit poet Valmiki more than 8000 years ago, with 3 wel- ‘known conituentaries:—t st called Ramayana-Tilakas by Shree Wagesin Bhatia, 2nd called Rarsayana- Shiromani by Pandit Shree Vaxskidhara Shioa Sakaya and 3rd called Remayane-Bhushana, by Govinda Kaj. ‘The Book is bound in seven parts, cloth bound, size Super-Royal $ vo. Pages 3082) a. Rs. 810-0 1 Bale Kanda qreattsH = Pages 1402 3-0-0 2 Ayodhys Kanda svateqaren, 403-1040 5-0-0 3 Aranya Kanda weoayeea 1041-1378 2-12-0 4 KishkindhaKanda farftgraraivem 1879-1694 2-2-0 5 Sundera Kanda erReNVSy 1590-2038 3+ 8-0 6 Vuddhe Kande Gewrorg .., 2089-2726 8- 0-0 7 Uttara Kanda savareey.., 2737-3082 6 0-0 . Mahabharata. sitaenirea fread Mahabharata-Virata Parva (//) with 8 commentaries. This book, published for the first tine in the history of the Sauskrititerstar:. ‘This is an enterprizing venture anda publication making quite a new. departure ‘from the stereotype printing of the original “great epic of India. For the wlear, understanding “of the text and for the elucidation” Of the “various interpretations put (8) on the verses by different writers, at 2 very heavy cost it is arranged to publish «ll available commentaries om all the Pervas or as many Parvas as possible of Mahabharata in a collected form. ‘The Virata Parva contains the following eight commentaries: (L) Bharafihava-deepa i.e. light om the inner meaning of Bharata by the great com~ mentator of scholastic fame Shree Nélkanilix. On allthe Parvas this commentary is available. (2) Bharate-deepiba by Arjuna-Miskra known 2lso as Partha Sarathé who is considered the earliest com- mentator on Bharata, His commentary is available onabout 10 Parvas, though it is thought that he commented on all the Parvas, (3) Bharata~Prakasha by Chaturthja-Mistra. (4) Bharatartha-Prekaske by Sarvadnya- Narayana. (5) Durghalartha- Prake- shini i.e, light on only the difficult portions of Bharat by Vinala-Bodhe. (6) Virodhartha-Bhanjini ie. solution of the apparently diverse meanings of the different verses of Bharata by Rema-Arishna, (1) Viskama-pada-vévarana, i, 2, explanation of the knotty portions of Bharats (8) Lakst-Abiaran by Ladirajtirtha. So Numerous different readings from various manascripts have also been given for the facilities of scholars, No librery in India or anywhere ele should be without these valuable volumes. We can safely say that even the western scholars of renown have not yet attempted an undertaking of this kind, What they have attempted is only to publish the text. We have only a limited number of copies in hand. ww ws ww wwe Price Ree ainarara sata Mebebharata Udyoga Parva (/;) ‘This parva contains 5 important evailable commen- tarles:(1) Bhava-deepa by Nilkantha; <2) Deepika by Arjuna Miskra; (3) Durghatartha Prakashini by Vimala Bodha; (4) Bharatartha- Prakasha by Sarva aya Narayana, and (5) Laaskabhavana by Vade~ rajtirtha. It includes besides these commentaries the Bhashya of Shree Skankarackarye on the Senatasu- jatiya Akhyane with numerous resdings. These two volumes of Mshabhereta are edited with greatest care and pain by the late able Stastzi Mahsdeva Gangadhar Bakre. These volumes ere prescribed as text books in the B.A. and M.A. classes of the University ef Bombay and were highly spoken of by the professors. Tle volumes are printed on thick paper and in beautiful bold types with proper divisions. A friend writes:—"To find the correct text ofthe great epic this attempt must be encouraged by every Indian and must be preserved in, It is really an example of what is necessary for scholars to do.” Cloth bound, Imperial 8 vo. 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