Book Reviews

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269683/1

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70 REVIEWS Lilian Silburn, Sivasutra et Vimarsini de K semaraja. Traduction et introduction (Publications de l'Institut de Civilisation indienne, fasc. 47). Paris, Institut de Civilisation indienne, 1980. VII. 193 pp., 1 pl. La Vimarsini de Ksemaraja est un des ouvrages les plus importants de l'ecole sivaite cachemirienne du Spanda. Deja en 1946 Mlle Lilian Silburn en avait presente une traduction comme these de l'Ecole pratique des Hautes Etudes. Le present travail est le fruit d'une longue familiarite avec les textes sivaites du Kasmir. L'ouvrage de Ksemaraja n'est pas facile a lire car il essaie de decrire une experience mystique plutot qu'un systeme philosophique. Mlle Silburn s'est efforce de traduire le plus exactement possible la terminologie qu'il emploie. La traduction annotee est suivie d'un commentaire detaille qui analyse et explique le texte. Les termes techniques sanskrits accompagnes d'une traduction francaise sont consignes dans un index qui est tres utile surtout pour le lecteur non-specialiste. Presqu'en meme temps M. Jaideva Singh a publie egalement une traduction de l'ouvrage de Ksemaraja: Siva Sutras, The Yoga of Supreme Identity. Delhi-Varanasi-Patna, 1979. Le travail de M. Singh contient une longue introduction (pp. 1-lii), le texte sanskrit et la traduction de la Vimarsini, un glossaire de termes techniques, et un index de mots sanskrits importants. Les traductions de Mlle Silburn et de M. Singh sont toutes les deux excellentes. Il y a evidemment ici et la de petites differences dans l'interpretation du texte mais on ne trouvera guere de divergences majeures. La comparaison de ces deux traductions est instructive, car elle aide a comprendre les difficultes devant lesquelles les traducteurs se sont trouves. Mlle Silburn et M. Singh suivent de pres le texte a quelques exceptions pres. Mlle Silburn montre quelque fois une certaine tendance a adherer au sens etymologique d'un mot. Par exemple, elle traduit le verbe -un-mis- par "ouvrir, dessiller les yeux". Dans l'introduction le texte lit: Saktipatavasonmisanmahesvarabhaktyatisayat. M. Singh traduit: "owing to excess of devotion to Mahesvara, which (devotion) blossomed forth by divine grace" (p. 4). Mlle Silburn traduit: "en raison de son extreme Amour envers le Seigneur, ses yeux furent dessilles sous l'influence de la grace divine" (p. 31). C'est la devotion qui surgit par le pouvoir de la grace divine, et le sens primitif d'un mis n'a rien a faire ici. Ksemaraja emploie aussi ailleurs le verbe un-misau sujet du pouvoir de la grace divine (saktipatavasa), cf. III. 35 et III.40 et les traductions de Mlle Silburn (pp. 102 et 107). Dans I.15 se trouve l'expression cittasamghatta: hsdaye citta samghattad drsyasvapadarsanam. Ksemaraja explique: tatra cittasamghattac calatas calatas tadekagrabhavanat. M. Singh traduit: "cittasamghattat means the concentration of the fickle mind on that (foundational consciousness)" (p. 59). Mlle Silburn traduit: "qu'en lui la conscience empirique naturellement tres instable fond par friction quand elle se centre sur ce seul point" (p. 50). Quand l'esprit instable se centre sur un seul point il ne fond pas par friction mais il s'unit et se concentre. En expliquant le mot citta Ksemaraja ecrit: cetyate vimrsyate anena param tattvam iti cittam (11.1). M. Singh traduit: "cittam in this context means that by which the Highest Reality is cognised" (p. 82). M. Singh ne traduit pas vimrsyate. Mlle Silburn traduit: "La conscience est ici ce par quoi la supreme Realite est 'touchee', consciemment realisee, percue par un acte conscient" (p. 59). M He Silburn semble omettre le mot cetyate et expliquer 'touchee par 'consciemment realisee et percue par un acte conscient'. Cette traduction est plutot une paraphrase. Ici et la on rencontre d'autres exemples de traductions qui ajoutent beaucoup au texte. Dans 1.10 Ksemaraja explique le mot sausuptam: yas tv aviveko vivecanabhavo 'khyatih, etad eva mayarupam mohamayam sausuptam. Mlle Silburn traduit: "L'etat de sommeil profond est non-perception, inconscience, absence de discrimination, illusion, car on s'egare quant a la nature veritable; c'est la non-perception des choses et aussi l'obscurcissement" (p. 45). M. Singh, au contraire, omet plusieurs mots du texte sanskrit: "That which is a state of aviveka i.c. complete lack of awareness is delusive deep sleep" (p. 42). Le passage suivant n'a pas ete compris par Mlle Silburn: yo yam avivekah, prthak tvabhimatanam Indo-Iranian Journal 27 (1984)

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REVIEWS evaprthagatmatvena pratipattih, sa maya. Elle traduit: "c'est cela l'absence de discernement qui tient a la conviction erronee que ces categories sont separees du Soi alors qu'elles en sont inseparables. Telle est l'illusion" (p. 77). M. Singh traduit: "Maya is non-discrimination (aviveka) i.e. taking as identical those which are considered to be separate" (p. 133). Dans son commentaire M. Singh explique que c'est par la Maya que les kancuka, etc. qui sont separes du Soi sont consideres comme en etant inseparables (cf. p. 134). C'est par la Maya que l'on obtient un pouvoir surnaturel: maya, tatkrtad avaranat proktadharanadikramasamasadita tattattatvabhogarupa siddhir bhavati (III.6). Mlle Silburn traduit: "par le voile qu'elle [Maya] impose, on possede un pouvoir surnaturel qui consiste a jouir de choses variees et qui est du a l'acquisition graduelle, a la concentration et aux autres moyens mentionnes" (p. 80). M. Singh traduit: "There occurs supernormal power in the form of control and enjoyment of the various things brought about by dharana, etc. - in succession which have been mentioned above owing to the veil drawn by maya" (p. 144). Il nous parait qu'il faut comprendre ainsi proktadharanadikramasamasadita: "[un pouvoir surnaturel] obtenu par les methodes mentionnees telles que la concentration, etc." Le texte ne mentionne nulle part que ces methodes sont employees successivement. Ksemaraja cite ici un vers du Laksmikaularnava: svayambhur bhagavan devo janmasamskaravarjitah, etc. Mlle Silburn traduit: "Le Dieu, Bienheureux, Svayambhu, est libre des tendances residuelles et des naissances". M. Singh traduit janmasamskara par "the residual effect of any previous life". Cette interpretation est certainement preferable. Dans son commentaire sur III.45 Ksemaraja cite le vers suivant du Svacchandatantra: unmana parato devi tatratmanam niyojayet / tasmin yuktas tato hy atma tanmayas ca prajayate //. M. Singh traduit: "O Goddess, beyond the samana, there is the unmana stage; one should join one's self to it. The self united with that, completely becomes that very unmana" (p. 232). Mlle Silburn traduit: "Que tout adonne a l'energie apaisee par-dela la pensee, o Deesse, il y . fixe le Soi; et ainsi fixe, le Soi s'identifie a elle" (p. 111). Mlle Silburn semble avoir mal compris le premier pada: unmana parato devi: O Deesse, l'unmana est au dela (de la samana)." Nous devons nous feliciter du fait que l'ouvrage important de Ksemaraja a ete traduit en meme temps par deux specialistes du Sivaisme du Kasmir. Ci-dessus nous avons surtout etudie la traduction de Mlle Silburn et nous avons signale quelques passages qui nous semblent etre mieux rendus par M. Singh. Nous ne voulons pas creer ainsi une fausse impression; le travail de Mlle Silburn est extremement meritoire et, dans plusieurs passages, elle a indubitablement mieux reussi a rendre exactement la teneur du texte. Il faut ajouter que sa traduction est redigee dans un style lucide et elegant alors que l'anglais de M. Singh n'est pas toujours libre de raideurs. Australian National University 71 John S. Hawley in association with Shrivatsa Goswami, At Play with Krishna, Pilgrimage Dramas from Brindavan; Princeton University Press, Princeton, 1981, pp. xvi, 339, notes, glossary, bibliography, index; maps and illustrations. $US35.00. Indo-Iranian Journal 27 (1984) J. W. DE JONG The essence of devotional Hinduism, bhakti, is a personal, direct experience of the divine. Consequently, the ideal of the worshipper attuned to the bhakti approach is to participate as intimately as possible in the life or lila of his or her chosen deity. An obvious way to establish contact with this lila is to present it as a play and it is therefore not surprising that a vigorous dramatic tradition has taken shape under the stimulus of bhakti in northern India. What is cause for wonder is the tenacity which this tradition has shown in surviving in the

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REVIEWS 213 uber das Neu- und Vollmondopfer oder die von J. Schwab uber das Tieropfer in den Schatten stellt, so weiss der Kenner um die hohe Anerkennung, die in dieser Feststellung liegt. Fleiss, Grundlichkeit und methodologische Exaktheit verleihen dem Werk Vorbildcharakter. Deutlich ausgesprochen werden muss aber auch die Wertschatzung fur die von Chlodwig Werba angelegten Register, die einer wiederholt erhobenen, aber immer wieder unerfullten Forderung entsprechen: sie berucksichtigen auch die Fussnoten! Im ubrigen sind die Register sinnvoll gegliedert und wirklich umfassend. Wir finden einen Wortindex (Altindisch, Altiranisch und Altgriechisch), einen Stellenindex sowie einen als Generalindex gearbeiteten Namen- und Sachindex. Damit sind die Register dem eigentlichen Werk kongenial. Der uberaus sorgfaltige Druck des schwierigen Textes weist kaum Fehler auf; allenfalls sollte in Anm. 336 J. GELDNER in J. VAN GELDER verbessert werden. Bei dieser hier besprochenen Studie handelt es sich um ein bearbeitetes, bisher unveroffentlicht gebliebenes Manuskript: eine im Jahre 1972 der Universitat Wien zur Erlangung des philosophischen Doktorgrades eingereichte Dissertation. Rez. mochte hinzufugen, dass er allein das Punaradheya-Kapitel als fur eine Promotion ausreichend befunden hatte. Umso grosseren Dank schulden wir dem Herausgeber G. Oberhammer, der nach dem Tode der Autorin die Edition des nachgelassenen Werkes mit unermudlicher Initiative betrieben hat. Dass die so fahige und begabte Wissenschaftlerin bereits im 34. Lebensjahr ihre irdische Laufbahn beschliessen musste, ist fur die internationale Indologie ein schwer verwindbarer Verlust. Doch nicht zuletzt in ihrer grundlegenden Studie uber das Ritual der Feuergrundung hat sich Hertha Krick selbst ein bleibendes Denkmal gesetzt. Karl-Marx-Universitat Leipzig KLAUS MYLIUS Richard Fox Young, Resistant Hinduism. Sanskrit sources on anti-Christian apologetics in early nineteenth-century India (publications of the De Nobili Research Library, vol. VIII). Vienna, 1981. 200 pp. Commission agents: Leiden, E. J. Brill; Vienna, Gerold & Co., Delhi, Motilal Banarsidass: In 1839 John Muir (1810-1882) published a small treatise in 379 anustubh verses, entitled Matapariksa: A sketch of the argument for Christianity and against Hinduism. A revised and enlarged version containing 1032 verses appeared in 1840. Muir's treatise provoked counterattacks from three Hindu authors who published the following works: the Matapariksasiksa written in 1839 by Somanatha, a pseudonym for a pandit by the name of Subaji Bapu living in Sehore near Bhopal; the Matapariksottara written in 1840 by Haracandra Tarkapancanana, a Calcutta pandit; the Sastratattvavinirnaya composed in 1844 and 1845 by a Benares pandit, Nilakantha Goreh (1825-1885). In his book Young studies the Matapariksa Controversy as a chapter in Hindu apologetics. In the second chapter he quotes from discussions between Bartholomaus Ziegenbalg (1682-1719) and Hindus, and between John Wilson (1804-1875), a Scottish Missionary, and several Maharasthrian pandits in Bombay in the 1830s. The following chapter is devoted to the attempts by William Carey (1767-1837) and William Hodge Mill (1792-1853) to create a Christian terminology in Sanskrit. Chapter four examines the participants in the Matapariksa Controversy in order to provide the necessary background information for understanding their respective viewpoints. The contents of the three antiChristian treatises are studied from the point of view of apologetics in chapter five, in which Young translates extracts which set out the arguments put forward by the pandits against Christianity and those advanced in defense of Hinduism. The sixth chapter examines the different ways in which the pandits viewed Christianity as a dharma. In the epilogue Young Indo-Iranian Journal 27 (1984)

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214 REVIEWS sketches the later changes in Muir's theological opinions under the influence of the German school of biblical criticism and describes Nilakantha's career after his conversion to Christianity in 1848. Young's book draws attention to an interesting and neglected chapter in the history of Hindu apologetics. The information which he provides on Protestant theology in the nineteenth century and the attempts to create a Sanskrit terminology for Christian concepts, will be of great assistance to Indologists. Young's comments on the Hindu tradition are, in general, useful and to the point, although it would have been possible to probe deeper into the sources and traditions which inspired the three pandits in their anti-Christian polemics. The greatest disappointment, however, is the fact that the author's knowledge of Sanskrit appears to be inadequate to prevent him from committing elementary blunders in his translations. For instance, on p. 107 (note 102) the text reads: sraddha paramakalyani matevavati manavan, "Faith protects people like a very good mother". Young translates: "Faith is most beneficial; an honorable man guards it as he would a mother"! The meaning of purvaka at the end of a compound has escaped him completely. On p. 129 one finds "before acquiring knowledge" as the rendering of vid yagrahanapurvakam, and on p. 108 purvaka is translated as previous narrative" in sastrasraddhavasyakatakathanapurvakatarkapratisthananirupanam, "Investigation of the Instability of Argumentation in the Previous Narratives and the Necessity of Faith in the Scriptures". In several instances the text has been completely misunderstood by Young. Nilakantha writes: yady apisvararupasya yatharthajnanam ekaikam / mukten sadhanam ity ahur na prakarantaram kvacit (p. 124, note 134, lines 1-2), "Although they state that accurate knowledge of God's nature is the only requisite for delivrance and that there is no other way at all". Young translates: "Although there is one accurate knowledge of God's nature, they never say that the attainment of mukti has no other mode." Haracandra Tarkapancanana writes that the scriptures enjoin a greater prayascitta for a brahman than for a sudra: yatra kutsitakarye 'sti prayascittan tu yadrsam // sudrasya brahmanas tasmad adhikam sastracoditam //. Young translates: "But, when a contemptible act is committed, there is some sort of expiation (for it). The superiority of the brahmin over the sudra is, therefore, enjoined by the scriptures" (p. 125). There is no point in listing all the mistakes committed by Young in his translations. It must, however, be pointed out that many passages, some of which are far from easy to understand, have been translated quite satisfactorily. Probably, Young has received a considerable amount of assistance and one can only regret the fact that no competent scholar seems to have read the entire manuscript of Young's book before publication. The texts of the Matapariksa Controversy are practically inaccessible. Nilakantha Goreh's Sastratattvavinirnaya was published in a critical edition by S. L. Katre in 1951, but Somanatha's work is still unedited and Haracandra Tarkapancanana's Matapariksottara seems never to have been reprinted. According to Young it was printed in Bengali script, but he does not mention the place of publication or the name of the publisher. It would be very useful if all three tracts were edited in one volume. The same applies to the three editions of Muir's Matapariksa (1839, 1840, 1852-1854). The publication of all three editions in one volume would be very welcome. Muir used to revise his works very thoroughly, as can be seen if one compares the first and the second editions of the first four volumes of his Original Sanskrit Texts. Young gives some. information on the first and second editions of the Matapariksa, but does not say anything about the changes brought about in the third edition. According to Auguste Barth, who testified to his high regard for Muir in an obituary which is not mentioned by Young (Bulletin de la Societe de Linguistique de Paris, t. V, 1881-1884, pp. CVII-CXXVIII; reprinted in Oeuvres, t. III, Paris, 1917, pp. 416-434), the third edition of the Matapariksa was published both with and without a preface and English translation (Oeuvres, T. III, p. 422, n. 4).

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REVIEWS 215 Nalini Balbir, Danastakakatha. Recueil jaina de huit histoires sur le don. Introduction, edition critique, traduction, notes (Publications de l'Institut de Civilisation indienne fasc. 48). Paris, E. de Boccard, 1982. XXI, 259 pp. Les Danastakakatha(h) ou "Recits sur la huitaine des dons' illustrent les bienfaits qu'obtient le laic en donnant au moine les huit objets suivants: residence, lit de repos, siege, nourriture, boisson, remede, vetement et bol a aumones. Le plus ancien des manuscrits est date sam 1491 (1434 ap. J.-C.). Les huit objets sont enumeres dans une gatha de l'Uvaesa mala qui est citee au debut du texte. Mlle Balbir en conclut que l'ouvrage a du etre compose entre les Ixe-xe siecles et le premier tiers du XVe siecle. Le don est un sujet souvent traite dans les textes jains et on trouve des histoires relatives au don dans plusieurs recueils. Mlle Balbir fait remarquer qu'il n'y a que tres peu d'ouvrages qui, tels que les Danastakakathah, sont uniquement consacres a ce sujet. Dans l'introduction elle etudie quatre recueils paralleles dont trois en sanskrit et un en vieux-gujarati. Ce dernier dont le texte est edite dans l'appendice I sur la base d'un seul manuscrit, est, selon Mlle Balbir, une traduction tantot litterale, tantot abregee des Danastakakathah. Les trois recueils sanskrits sont le Danapradipa compose en 1442 ap. J.-C. par Caritraratnagani; le Danaprakasa compose en 1599 ap. J.-C. par Kanakakusalagani; le Danadharma compose au debut du XVIIe siecle par Punyakusala. Mlle Balbir est d'opinion que les Danastakakathah soient la source a partir de laquelle se seraient developpes independamment le Danapradipa et, ulterieurement, le Danaprakasa et le Danadharma ou bien que les quatre recueils remontent a un original commun, ancien et extensif, qui a ete condense par les Danastakakathah (cf. p. 36). La popularite des Danastakakathah est attestee par la presence d'un grand nombre de manuscrits. Dans l'introduction Mlle Balbir decrit les manuscrits qu'elle a consultes et distingue deux grands groupes. Le texte contient des stances composees en prakrit et en sanskrit. Vingt stances sont communes a tous les manuscrits. D'autres stances ne figurent que dans certains manuscrits ou sont propres a un seul manuscrit (cf. pp. 12-15). Plusieurs stances gnomiques se retrouvent dans d'autres ouvrages (cf. pp. 77-84). Mlle Balbir suppose que le texte ait ete compose d'abord en prakrit et elle suggere que le noyau en soit probablement constitue par des stances prakrites accompagnees par un developpement en prose (cf. pp. 13, 35 et p. 195, note 4). Bien que les Danastakakathah ne soient pas un ouvrage etendu, le texte contient des traits grammaticaux caracteristiques et un nombre de mots specifiquement jains ou comportant des nuances de sens inhabituelles. Parmi les premiers Mlle Balbir releve l'emploi du present passif avec une valeur modale: imperatif ou optatif. Dans les trois dernieres sections de l'introduction Mlle Balbir etudie l'enseignement religieux du texte, le role du merveilleux et le developpement de la litterature narrative concernant le don. L'edition du texte (pp. 113-163) s'accompagne d'un apparat detaille enumerant les variantes d'une dizaine de manuscrits. Des mots qui ne se trouvent pas dans tous les manuscrits sont mis entre crochets obliques. La traduction (pp. 165-226) est pourvue de notes signalant des themes folkloriques, des lieux communs et des difficultes d'interpretation. L'ouvrage de Mlle Balbir montre l'importance de l'etude approfondie d'un ouvrage qui, au premier abord, ne semble pas etre tres interessant car des recits exaltant le don abondent dans l'Inde. La longue introduction qui occupe plus de cent pages est une contribution excellente a l'etude de la litterature narrative des Jains. L'edition et la traduction sont faites avec beaucoup de soin et il n'y a que tres peu de passages que l'on pourrait interpreter d'une maniere differente. P. 173: "Et voila qu'en regardant le pilote, - qui l'eut prevu -, il reconnut en lui Kurucandra, son ami d'enfance." Le texte lit: itas ca Kurucandra-namna nau-nayakena bala-mitrena so 'tarkitam drstah pratyabhijnatas ca (p. 119). C'est le pilote Kurucandra, son ami d'enfance, qui, de maniere inattendue, le regarde et le reconnait. P. 186: 'Beau, pare, incomparable, un homme est partout entoure d'honneurs." Le texte a Indo-Iranian Journal 27 (1984)

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216 REVIEWS apurvo'pi: rupavan alamkrtas ca naro 'purvo 'pi sarvatra gaurava-patram bhavet. "Meme inconnu, un homme beau et pare sera honore partout." P. 189. Mlle Balbir traduit adina-mukhi par "la tete basse". Le texte insiste sur le fait que la fille du roi n'est pas deprimee par son mariage avec un lepreux. P. 194: "Une gorgee d'eau donnee a temps suffit a ranimer un evanoui. Que dire, ma belle, de l'eau de cent jarres donnee a des morts." (22) Le texte est le suivant: kara-caluya-paniena vi avasara-dinnena mucchio jiyai. paccha muana, sundari, ghada-saya-dinnena kim tassa. La stance indique la difference entre un don insignifiant donne a temps (avisara) et un don important donne trop tard (paccha). La deuxieme ligne dit: "A quoi bon, ma belle, donner plus tard l'eau de cent jarres a des morts." La stance se retrouve plus loin (p. 142) ou elle est suivie par les mots kim punah karinah "Combien de plus (le don) d'elephants". Mlle Balbir traduit aussi bien kim que kim punar par "que dire". Ainsi le don des elephants depasserait encore en importance le don de l'eau de cent jarres a des morts! P. 197. Mlle Balbir traduit sardha-dvadasa "douze et demi" par "dix-huit". P. 217. Bien que Simha ait ete dit etre comme un pere (pitr-sama) pour la fille du roi, on ne peut guere traduire ici tata par "pere". P. 218. Le roi veut tuer le ministre qui a calomnie sa fille. Son mari Mangala intervient en disant: ayam mama pitr-tulyo; na maraniyah. Le texte continue: rajna tatra sthapitah. kiyaty api gate kale, rajna sa sva-rajye nivesitah (p. 157.19-20). Mlle Balbir traduit: "Le roi le garda en residence surveillee. Quelque temps passa. Le roi confia son royaume a Mangala." Tout ce passage se rapport a Mangala. Le roi l'etablit dans son royaume. Plus tard il lui confie le royaume. P. 218: "Un jour, Jinadeva se mit en tete de partir dans une autre contree pour gagner de l'argent. Il fit un don a son ami: il lui remit dix mille dinars." Le texte lit: nija-mitrasya parsvad danam dapayam asa, dasa-sahasra-dinaran samarpayam asa. "Il fait distribuer des dons par son ami. Il lui donne dix-mille dinars." Notons en passant que parsvat et parsve se rencontrent souvent dans le texte et surtout en fin de compose. Une indication de l'origine moyen-indienne de l'ouvrage se manifeste dans l'emploi de l'expression yad-rcchaya au lieu de yathecchaya. P. 134: yad-rechaya grhnitah; p. 150: sresthi yad-rcchaya... vilasati. Mlle Balbir traduit: "Prenez-en donc sans hesiter"; "Le marchand en jouit a sa guise." Ces traductions correspondent plutot a yathecchaya qu'a yadrcchaya. Dans le deuxieme cas trois manuscrits, y inclus T que Mlle Balbir suit de preference (cf. p. 15), lisent yathecchaya. Probablement yad-rcchaya est une fausse sanskritisation d'un original moyen-indien. Mlle Balbir n'explique pas sa rendition de mangala dans mangala-sampurnam (!) kalasam (p. 153.10) par "jasmin". D'apres les dictionnaires, le sens "fragrance de jasmin" se trouve dans des kosa. On ne voit pas bien pourquoi mangala ne peut avoir ici le sens ordinaire de "chose auspicieuse". P. 154. Le ministre menace de tuer Mangala s'il refuse de marier la fille du roi. Mangala pense: kim mudha atma nigamyate. Mlle Balbir traduit: "A quoi bon se tourmenter inutilement?" (cf. p. 67). Les preverbes ni et nis sont souvent confondus et probablement il faut lire ici nirgamyate, cf. R. Schmidt, Nachtrage: "gam mit nis Kaus. auch: verlieren, einbussen. Campaka 396. 484." P. 158. Mandana essaie en vain de seduire Somacandra. Somacandra lui pardonne sa faute et rentre chez lui: ksamayitvaparadham Somacandrah svadhama gatah. Mlle Balbir traduit: "Demandant pardon de sa faute, Somacandra s'en fut chez lui." Pour le sens de ksamayati voir V.S. Apte's Sanskrit-English Dictionary (Part 1, Poona, 1957): ksamayati "to beg pardon, forgive". Le dictionnaire de Petersbourg donne "tolerer patiemment" en citant Ramayana 5,49.11: tat sarvam ksamayam asa sakto'pi haripumgavah.

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REVIEWS 217 Dans le texte il faut corriger les fautes d'impression suivantes: p. 119.17 taya - tava; p. 121.24 sraddha - sraddha. P. 94 il faut corriger sol sain (ligne 23) en sol salin. P. 125.20-22: anyada citayam dahyamanam tena drstam kim api kastham. yacitam ca tan mahakasthena labdham. On se demande s'il ne faut pas lire mahakastena. La lecon originale peut facilement avoir ete changee sous l'influence du mot kastham. En outre, Mlle Balbir note que la graphie -st-pour-sth- est un trait de la plupart des manuscrits (cf. p. 50). P. 143.10: nijajna-bandhanad atmanam mocayami. Mlle Balbir traduit: "je vais me liberer des entraves de l'ordre recu." Trois manuscrits ont rajajna-bandhanad, certainement la seule lecon possible ici. NOTE 1 Sur le titre de l'ouvrage voir p. 22. Il vaudrait probablement mieux adopter le titre Danastakakathasamgraha "Recueil de recits sur la huitaine des dons" puisque le mot samgraha se trouve dans plusieurs manuscrits (cf. pp. 5, 6, 8, et 10) alors que Danastakakatha ne se rencontre que comme titre marginal dans un seul manuscrit (cf. p. 5). Wilhelm Halbfass, Indien und Europa. Perspektiven ihrer geistigen Begegnung. Basel/Stuttgart, Schwabe & Co AG Verlag, 1981.550 pp. It is not easy to describe briefly the contents of this book in which so many topics are studied. In the preface Halbfass writes that the twenty chapters of his book examine India's role in European philosophical thought since classical antiquity, as well as the reception of European philosophy in Indian thought together with the tension in India between traditional and modern understanding of its own self. The table of contents lists the titles of these twenty chapters, of which the first ten are devoted to the search for India in the history of European philosophy and the second ten to the Indian tradition and the appropriation of European philosophy. However, only a detailed table of contents listing the topics treated in the 368 sections of this book would fully indicate the scope of Halbfass's work. The first part, dealing with the knowledge and understanding of Indian philosophy in Europe, begins with classical antiquity and ends with some remarks on recent developments which indicate a greater willingness to take into account the Indian tradition of philosophy. For instance, a new edition of Uberweg's Grundriss der Geschichte der Philosophy will contain a comprehensive treatment of Indian philosophy by Halbfass (cf. p. 9), whereas the previous edition (12th ed., 1926) contained only bibliographical information on Indian philosophy (cf. p. 175). The exclusion of the Indian philosophy by most histories of philosophy in the nineteenth and twentieth centuries as described by Halbfass in chapter nine (Zur Ausschliessung Indiens aus der Geschichtsschreibung der Philosophie) is in great contrast with the attitude of Hegel and Schopenhauer whose entirely different reactions to Indian philosophy are carefully analysed by Halbfass in chapters six and seven. In his comprehensive survey of the European discovery of Indian thought up to the most recent period Halbfass pays particular attention to the different ways in which Indian thought has been studied. The names of al-Biruni, Roberto de Nobili, Anquetil Duperron and Friedrich Schlegel are well-known in the history of the study of Indian philosophy, but it would be difficult to find more precise and well thought-out characterizations of their attitudes towards Indian philosophy than in the pages devoted to them by Halbfass (cf. pp. 38-43, 54-60, 80-85 and 92-100). In the forty pages of notes (pp. 443-482) the number of publications Indo-Iranian Journal 27 (1984)

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218 REVIEWS mentioned is overwhelming and very few seem to be unknown to the author. On the relations between Buddhism and Gnosis (cf. p. 447, n. 84), Conze's article is worth mentioning because it contains the most detailed treatment of the similarities between the two without any hasty conclusions ('Buddhism and Gnosis', Le origini delle gnosticismo, 1967, pp. 651-667; reprinted in Edward Conze, Further Buddhist Studies, Oxford, 1975, pp. 15-32). In the introduction to the second part of his book Halbfass explains that it is not possible to write the history of India's search for and discovery of Europe. On p. 193 he outlines the plan of the second part of his book as follows: "Wir haben zunachst auf grundsatzliche und allgemeine Befunde im indischen, d.h. vor allem hinduistischen Selbstverstandnis und in der hinduistischen Einstellung zum Fremden, Anderen einzugehen, die statt zur Suche nach dem Anderen zu seiner Ausklammerung, Ausschliessung fuhren. Sodann soll die geschichtliche Situation der "Offnung" fur den Westen durch eine kurze Darstellung Rammohan Roys und seiner hermeneutischen Situation bestimmt werden. Die folgende Entwicklung des "modernen indischen Denkens" wird nur skizzenhaft vorgetragen; stattdessen sollen die hauptsachlichen Entwicklungen und Zusammenhange am Leitfaden der Entwicklung und Neudeutung der Begriffe darsana und dharma und ihres Bezuges auf die westlichen Leitbegriffe Philosophie und Religion dargestellt werden." This long quotation highlights the importance of the second part of Halbfass's book. It deals with many Indological problems which hitherto have not been studied from the same point of view and with the same degree of penetration. The eleventh chapter, entitled "On traditional Indian xenology", studies the Indian attitude in the past to foreigners. Halbfass explains that the reactions of the Indians can only be understood in the context of the caste-system and the concept of dharma. He draws attention to the interesting discussion of the language of the mlecchas in Kumarila's Tantravarttika (pp. 204-208) and briefly discusses the different attitude of the Buddhists. As to the famous passage in the Pali Vinaya (vol. ii, p. 139) in which the Buddha permits his followers to recite the word of the Buddha sakaya niruttiya he refers only to Geiger's Pali Literatur und Sprache (Strassburg, 1916), p. 5. In recent times most scholars are of the opinion that "the own language" is the language of the disciple and not Buddha's own language as Buddhaghosa and Geiger maintained (cf. John Brough, 'Sakaya Niruttiya: Cauld kale het', Die Sprache der altesten buddhistischen Uberlieferung, Gottingen, 1980, p. 35). In the three following chapters Halbfass examines the reactions to the West by Rammohan Roy and by some prominent Indian writers and philosophers such as Debendranath Tagore, Keshab Chandra Sen, Ramakrishna, Vivekananda, Bankim Chandra Chatterjee, Dayananda Sarvasvati, Aurobindo and Radhakrishnan. In chapter fifteen (Darsana, anviksiki, Philosophie) Halbfass analyses the meaning of the terms darsana and anviksiki in Sanskrit texts. Hacker objected to Jacobi's interpretation of the latter term as meaning 'philosophy'. Halbfass also rejects Jacobi's interpretation, but he stresses the critical-methodological potential of the concept anviksiki (cf. pp. 318-9 and 324) which, however, has not developped into a concept of autonomous, critical philosophy. As to the word darsana which, as Halbfass points out in chapter sixteen, is being used by modern Indian scholars as the equivalent of the word philosophy, in its traditional meaning it indicates fully developped philosophical systems and it refers to that which others have thought in the past and have passed on to the present (p. 309). Halbfass adds: "die Perspektiven eines noch im Progress befindlichen, zukunfts- und problembezogenen Denkens fehlen ganzlich, und methodologische Implikationen hat der Begriff kaum." Chapter seventeen is devoted to a study of the meaning of the word dharma in traditional and modern Hinduism. According to Halbfass, in ancient India dharma is "der in sich differenzierte "Brauch", der die Lebensform der Arya konstituiert, der ihre Identitat gegenuber den Mleccha gewahrleistet, der zugleich die Vorzugsstellung des den Dharma lehrenden und par excellence bewahrenden Brahmanen legitimiert" (p. 366). Halbfass pays particular attention to the interpretation of the concept dharma by Kumarila for whom the Veda is the basic source of dharma (cf. pp. 376-382). Although modern Indian thinkers use the word dharma as

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REVIEWS 219 equivalent of the word "religion", they stress the universality of Hinduism as the sanatanadharma (p. 399). In the following chapter Halbfass illustrates the a-historical attitude of Indian thinkers which is evident in the doxographies written by Haribhadra (8th century) and later authors. Halbfass points out that they are symptomatic of a tendency to relate one's own philosophy to that of others and to place both within a traditional frame (p. 411). Of particular interest in this context are the ideas of concordance (samanvaya) and different levels of qualification (adhikara). Halbfass points out that these two ideas are related to an a-historical approach to philosophical thought. He stresses, however, that this is not a characteristic innate to Indian thought but is itself a result of a historical process (p. 427). In the nineteenth chapter Halbfass quotes Hacker's remarks on inclusivism and tolerance and draws attention to the fact that inclusivism is not unknown to non-Indian traditions. In the epilogue he raises the question of the possibility of a meeting between the Indian and European philosophical traditions in the present day, but prefers not to suggest an answer. Wilhelm Halbfass has written a book which is extremely interesting both for the general reader and for the specialist in Indian philosophy. The first will undoubtedly appreciate the effort made by the author to explain clearly problems and attitudes which are unfamiliar to the European philosophical tradition, whereas the second will learn much from the treatment of many aspects of Indian thought by a scholar who is equally at home in both European and Indian philosophy. It is a great pity, however, that, being written in German, this excellent study will probably not receive due attention from readers in India and in the Anglo-Saxon countries. It is undeniable whether regrettable or not that at present English is the only linguistic medium available for a future dialogue between European and Indian thought. Jion Abe, Sankhepatthajotani Visuddhimaggacullatika Sila-dhutanga, A study of the first and second chapters of the Visuddhimagga and its commentaries (Bhandarkar Oriental Series No. 15). Poona, Bhandarkar Oriental Research Institute, 1981. XXIX, 152 pp. Indo-Iranian Journal 27 (1984) The Sankhepatthajotani is a brief commentary on the Visuddhimagga composed for those who have not the time to study Dhammapala's great commentary (Mahatika), the Paramatthamanjusa (cf. the opening verses, p. XIV). The name of the author is unknown and also the date and place of composition (cf. pp. XV-XVI). Abe has consulted eleven manuscripts which are preserved in the National Library, Bangkok. According to him no manuscripts of this work have been found elsewhere. However, Helmer Smith refers to A. Cabaton's catalogue of Pali manuscripts in the Bibliotheque Nationale in Paris for a Cambodian manuscript of a Visuddhimagga-cullatika (cf. A Critical Pali Dictionary, Epilegomena p. 46*).1 Abe explains in his introduction that Sj. [= Sankhepatthajotani] is not a mere digest of Dhammapala's commentary but contains explanations which are not found in it. Moreover, Sj. mentions opinions which are not discussed by Dhammapala. In the first two chapters of Sj. the opinions of keci and apare on respectively the atthanga and the sattanagaraparikkhara are to be found. Abe examines these passages in his introduction which also contains a study of the explanations of the words sila and dhutanga and an examination of the criticisms by Buddhaghosa and Dhammapala of the views on dhutanga by the Abhayagiri school. According to Abe Chapada's Visuddhimaggaganthi has no similarity with Dhammapala's commentary and Sj. as far as the first two chapters are concerned. Abe does not mention the Visuddhimarga-sanne by Parakramabahu II (1236-1271), a Sinhalese translation of the Visuddhimagga with detailed comments and expositions (cf. C. E. Godakumbura, Sinhalese Literature. Colombo, 1955, pp. 43-45). If Sj. is identical with the Visuddhimaggacullatika mentioned in the Gandhavamsa, it would probably have been composed in Ceylon between

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220 REVIEWS 1200 and 1500 (cf. p. XV), and it would be important to know whether the Sj. has made use of Parakramabahu's work. In Abe's critical edition of the first two chapters of Sj. the words quoted from the Visuddhimagga are printed in bold type, those from Dhammapala's commentary in italics and those only to be found in Sj. in roman. The variant readings are carefully listed in the critical apparatus. Two appendixes list the Pali texts quoted in the Visuddhimagga and Sj. A third appendix is a comparative table enumerating the paragraphs of the Harvard Oriental Series edition of the Visuddhimagga, the corresponding pages of the PTS edition and the paragraphs or folio numbers of the three commentaries (Dhammapala's commentary, Chapada's Visuddhimaggaganthi and Sj.). Abe's work is a useful contribution to the study of the commentaries of the Visuddhimagga. Sj. has never been published in the past and it is to be hoped that Abe will edit the other chapters in the same way. His introduction points out the importance of Sj. even though it is mainly based on Dhammapala's commentary. Abe refers in his abbreviations to Rewatadhamma's recent edition of Dhammapala's commentary. However, the passages quoted on p. XXIII differ from the text found in this edition which reads sirattho ti for sirattho pi and does not have the word tassa before sabbam gunasariram. The same edition reads pavesarahasala and not pavesaraha sala as found on the same page (line 8 from below). Abe says that the meaning of uddapa is not clear and refers to the dictionary of the PTS (p. 135: uddapa). No reference is made to the critical Pali dictionary (cf. Vol. II, fasc. 9, p. 410a). NOTE 1 I have not been able to consult Cabaton's Catalogue. Index to the Kathavatthu, Compiled by Tetsuya Tabata, Satoshi Nonome, Toyoaki Uesugi, Shoku Bando and Genshoh Unoke (Text Series No. 174). London, The Pali Text Society, 1982 (Distributed by Routledge & Kegan Paul), VIII, 246 pp. PS 10,50. Several indexes to Pali texts have been published in the past. Extremely useful are the very detailed indexes compiled by Hermann Kopp. However, the present index to the Kathavatthu is to our knowledge the first complete index of a Pali text. The index lists each word in the form in which it occurs in the text. Compounds have been separated into their various components: words followed by a hyphen occur at the beginning of compounds; words both preceded and followed by a hyphen occur in the middle of compounds; words preceded by a hyphen occur at the end of compounds. The alphabetical index lists words occurring at the end of a compound but not those found at the beginning of a compound. These are listed only in the reverse index. For each occurrence of a word references are given to page and line in the PTS edition (2 vols 1894-1897, reprinted 1979). According to the foreword "the compilers have here listed each word (with the exception of a few very common words) in form and use". A list of these words ought to have been given. The indication and passim is to be found under atthi, but other very common words have been exhaustively listed, for instance, pe (p. 105a-110b), vattabbe (p. 1376-142b). The foreword points out that "compound words have been separated into their various components, such as noun and noun, adjective and noun". However, many compounds have not been separated into their components. For instance, in the case of avyayibhava compounds one finds -bhutam as Indo-Iranian Journal 27 (1984)

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REVIEWS 221 second element of yathabhutam but not -moham as second element of samoham. Verbal compounds such as bahulikaronti, manasikaroti and patubhavanti have not been separated into their components. Apart from these inconsistencies the index seems to have been very carefully compiled. It is not surprising that an index of such a voluminous text as the Kathavatthu contains a few errors. For instance, attabhavo and atthibhavo are listed but not -bhavo. One finds brahmacariyavaso and cariya-, but not -vaso. Lomakupehi is listed but not kupehi. Likewise samasamo but not-samo. The index contains vivattacchando but not chando. It is therefore useful to consult both the alphabetical and the reverse index. Misprints are very rare. On p. 234b read caritabrahmacariyo for caritabramacariyo. This index of the Kathavatthu will be of great use to Pali scholars and it is to be hoped that other Pali texts will be indexed in the same way. Padmanabh S. Jaini (ed.), Pannasa-Jataka or Zimme Pannasa (in the Burmese Recension). Vol. II (Jatakas 26-50] (Pali Text Society, Text Series No. 173). London, The Pali Text Society. Distributed by Routledge & Kegan Paul. London, Boston, Melbourne and Henley, 1983, xliii, 309-584 pp. PS 22.50 The second volume of Jaini's edition of the Burmese recension of the Pannasa-Jataka (PJ) contains jatakas 26-50 and an introduction. In the preliminary remarks to the first volume Jaini promised a critical introduction to the entire work, dealing with literary sources and linguistic peculiarities of the language. The present introduction contains only a few remarks on sources (p. xi). For linguistic peculiarities the reader is referred to G. Terral's research on the vocabulary and grammar of the text of the Samuddaghosajataka, which was published in volume XLVIII of the Bulletin de l'Ecole Francaise d'Extreme-Orient and not in volume XLIX as indicated in the bibliography. However, Jaini has added an index of words, forms and spellings peculiar to the text; an index of words and forms needing minor additions; an index of emendations; an index of variant readings in the printed edition (R) and the manuscript used by the editor (M). The greater part of the introduction is occupied by an analysis of the fifty jatakas, indicating also connections between these stories and other stories in Pali and non-Pali literature. The introduction also deals briefly with place, date and authorship of the PJ. The oldest manuscript in Laotian characters dates from A.D. 1589. On the West Petleik pagoda at Pagan the Velamajataka is illustrated and an inscription bears the words 'Velamajataka 497'. Jaini writes: "Assuming that the title of the inscription does refer to our Velamajataka (or at least its original source, now lost), we can set the lower limit of our compilation to that of the inscription, circa twelfth century, A.D." However, even if this inscription does indeed refer to the story found in the PJ, this would prove only the existence of that one story at that time, but not of the entire compilation. In the preliminary remarks to volume one Jaini mentioned three Pali versions of the PJ, originating in Cambodia, Thailand and Burma, respectively. In the introduction to the second volume he mentions three recensions, namely, the Burmese, Cambodian, and the Laotian. In a note (p. xl) he refers to the Cambodian/Thai recension. It is indeed probable that there is only one Cambodian/Thai recension. George Coedes remarked that the expression "Cambodian manuscripts" is used for Pali manuscripts written in Cambodian script by the Siamese. 1 The manuscripts used by Mme Terral are all written in Cambodian script.In a recent article on the PJ in Thailand K. Tanabe describes five manuscripts in the National Library in Bangkok. According to him the manuscripts are written in 'Khmer' script.3 This probably refers to the mul script. Regarding the Laotian version Jaini refers to his bibliography for H. Deydier's 1952 Indo-Iranian Journal 27 (1984)

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222 REVIEWS publication (p. xl, note). The title of Deydier's publication, which is omitted in the bibliography, is Introduction a la connaissance du Laos, Saigon, 1952.4 It is to be hoped that the Cambodian/Thai and Laotian recensions will be edited in the near future with the same care which P. S. Jaini has bestowed on the edition of the Burmese recension. NOTES 1 The Vajiranana National Library. Bangkok, 1924, p. 20. Large extracts from Coedes's publication were copied by H. Saddhatissa in his article 'The Dawn of Pali Literature in Thailand' in: Malalasekera Commemoration Volume. Colombo, 1976, pp. 315-324. No reference to Coedes's work is to be found in it. 2 Cf. BEFEO XLVIII (1956), pp. 250-251. 3 Cf. Bukkyogaku (Journal of Buddhist Studies), Vol. 11 (1981), pp. 65-66. See also G. Terral, op.cit., p. 251, note 3 in which she draws attention to the existence of manuscripts of the PJ in Cambodian script in Thailand. 4 Cf. Bibliographie bouddhique, XXIV-XXXVIII (Paris, 1958), No. 1054. Erich Frau wallner, Kleine Schriften. Herausgegeben von Gerhard Oberhammer und Ernst Steinkellner (Glasenapp-Stiftung, Band 22). Wiesbaden, Franz Steiner Verlag GmbH., 1982. X, 899 pp. DM 128, In his obituary of Erich Frauwallner (1898-1974), Gerhard Oberhammer has pointed out the importance of the contributions made by Frauwallner to the study of the history of Indian philosophy (WZKS 20, 1976, pp. 5-17). It is therefore greatly to be welcomed that the publication of this volume will make a great part of his work more easily accessible. The Kleine Schriften consist of 38 articles and 4 reviews which were published for the first time in the years 1925-1962. With very few exceptions, all articles written during these years are contained in this volume. They are published in chronological order in three groups: Allgemeines (2 articles); Zur Philosophiegeschichte des Hinduismus (13 articles); Zur Philosophiegeschichte und Geschichte des Buddhismus (23 articles). The second group contains such important publications as Frauwallner's studies on epic philosophy in the Moksadharma, and on the older Upanisads, an article on bhavana in Mandanamisra's philosophy, and a detailed study of the theory of cognition in the classical Samkhya system. In the nineteen-thirties Frauwallner wrote a series of articles on Buddhist logic in which he studied difficult texts by Dignaga, Dharmakirti and Dharmottara in Tibetan translation. They are all reprinted in this volume in the third group which also contains several articles relating to the history of Buddhism and more recent publications on Buddhist logic. The four reviews reprinted in this volume deal with the following publications: E. H. Johnston, Early Samkhya (London, 1937); D. H. H. Ingalls, Materials for the Study of Navyanya ya Logic (Cambridge, Mass., 1951); A complete Catalogue of the Tibetan Buddhist Canons (Sendai, 1934); and Pramanavartikabhashyam or Vartikalankarah of Prajnakaragupta, ed. by Rahula Sanksityayana (Patna, 1953). Frauwallner planned to write a history of Indian philosophy in several volumes but was able to publish only two volumes: Geschichte der Indischen Philosophie (Salzburg, 1953-1956), in which he describes the philosophy of the older period (Veda, epic, Buddha, Jina), Samkhya, classical Yoga, Vaisesika, Jain philosophy and materialism. Several of his articles are preliminary studies for this work and deal in greater detail with problems which are studied only briefly in these two volumes. Other articles examine topics which Frauwallner planned to treat in later Indo-Iranian Journal 27 (1984)

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REVIEWS 223 volumes. For these reasons the Kleine Schriften form an indispensable supplement to his history of Indian philosophy. Not reprinted in this volume are the articles published by Frauwallner since 1962, which all appeared in the Wiener Zeitschrift fur die Kunde Sudasiens. They comprise a series of articles on Abhidharma and another one on Raghunatha Siromani. Probably only very few specialists will be able to read Frauwallner's articles on Raghunatha Siromani, but among students of Buddhism there is undoubtedly a great interest for his Abhidharma studies and a separate publication would be very welcome. This volume does not contain a complete bibliography as found in other volumes published in the same series. The editors refer to the bibliography of Frauwallner's publications in volume 20 of the WZKS (pp. 19-36), and list two additions to the section "Wurdigungen". An item missing in this bibliography is Frau wallner's Introduction (pp. 1-6) to Muni Jambuvijayaji's edition of the first part of Mallavadin's Nayacakra published in Bhavnagar in 1966 (cf. IIJ 13, 1971, p. 145). M. Nagatomi, B. K. Matilal, J. M. Masson, and E. C. Dimock Jr. (eds.), Sanskrit and Indian Studies. Essays in Honour of Daniel H. H. Ingalls, Dordrecht, D. Reidel Publ. Co., 1980. xii, 267 pp. Dfl. 75.-. Daniel Henry Holmes Ingalls (born 4.5.1916) is mainly known as the author of two books of outstanding merit: Some Materials for the Study of Navya-Nyaya Logic (Harvard Oriental Series, vol. 40, 1951) and An Anthology of Sanskrit Court Poetry (Harvard Oriental Series, vol. 44, 1965). As Wales Professor of Sanskrit he has been an inspiring teacher for several generations of students at Harvard University. This volume is a fitting tribute to a great scholar and guru. The fourteen articles in this volume are written by former students of Ingalls and by scholars who have been closely associated with him. The topics studied belong to various branches of Indian studies. Buddhist philosophy is represented by three papers: Masaaki Hattori, Apoha and Pratibha (pp. 61-73); Musashi Tachikawa, A Logical Analysis of the Mulamadhyamakakarika (pp. 159-181); Masatoshi Nagatomi, Manasa-Pratyaksa: A Conundrum in the Buddhist Pramana System (pp. 243-260). Indian philosophical problems are studied in the following two papers: Bimal Krishna Matilal, Double Negation in Navya-Nyaya (pp. 1-10); Karl H. Potter, Was Gaudapa da an Idealist? (pp. 183-199). The remaining nine papers deal with poetics: J. Moussaieff Masson, Authorship Problem of the Dhvanyaloka (pp. 11-31); grammar: S. D. Joshi, The Contribution of R. G. Bhandarkar to the Study of Sanskrit Grammar (pp. 33-60); Vedic ritual: Frits Staal, Ritual Syntax (pp. 119-142); Vedic litany: J. Gonda, The Satarudriya (pp. 75-91); mythology: Wendy Doniger O'Flaherty, Death as a Dancer in Hindu Mythology (pp. 201-216); semasiology: Minoru Hara, Hindu Concepts of Teacher, Sanskrit Guru and Acarya (pp. 93-118); astronomy: David Pingree, The Khetamuktavali of NTsimha (pp. 143157); Tamil literature: George L. Hart III, The Little Devotee: Cekkilar's Story of Ciruttontar (pp. 217-236); Bengali literature: Edward C. Dimock Jr., On Impersonality and Bengali Religious Biography (pp. 237-242). The great diversity of topics in this volume reflects the many interests of Ingalls. Only a few articles require from the reader a more specialised knowledge of the topics treated by their authors. For instance, David Pingree's contribution has remained a closed book for the reviewer. However, most of the articles can be read with profit even by those who are not specialists in a particular field of study. It is to be regretted that many Sanskrit texts quoted in this volume are disfigured by misprints. This is the case in particular with regard to Potter's article in which the following misprints have to be corrected: p. 186 - 11.17 read Sarpadharadibhir; II. 18 read Indo-Iranian Journal 27 (1984)

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224 REVIEWS Niscitayam; p. 187 - III.32 read Amanastam for Atmanastam; p. 191 -- III.19 read etan; III.241 read mayabhir; p. 192, line 2 read mayabhir; III.28 read Vamdhyaputro; IV.69 read jiva ami for jiva ami. Also on p. 192 one finds such strange spellings as va api (III.28) and ca ucchedi (IV.59). Potter's translations are often careless. On p. 186 he translates bhava by 'state' (11.13). He is only able to maintain this rendering by mistranslating II.17: aniscita yatha rajjur andhakare vikalpita / sarpadharadibhir bhavais tadvad atma vikalpitah. Potter translates: "Just as a rope, not fully ascertained in the dark, is wrongly-interpreted to be a snake, a stream, etc.; so the self is wrongly. interpreted as states." The rope is wrongly imagined to be such things (bhava) as a snake, a stream of water, etc. In IV.73 he interprets paratantra as parasastra (other theories) as in Sankara's commentary, but in the following verse he renders the same word by dependent'. In the translation of II.13 the word 'vyavasthitan is entirely omitted by Potter. In other articles Sanskrit texts are quoted without specifying the editions that have been used. For instance, J. Moussaieff Masson quotes Abhinavagupta's Dhvanyalokalocana but does not explain to which edition he refers. The most serious reproach which has to be addressed to the editors of this volume, however, concerns the bibliography of the works of Professor Daniel H. H. Ingalls on pages 261-263. In the first place articles and reviews are listed without indication of page-numbers. Furthermore, there are many errors and omissions. It seems therefore appropriate to append to this review a revised bibliography of the articles and reviews. Professor Ingalls supervised a great number of theses. Professor Allen W. Thrasher has been so kind as to compile a list which he believes may not be completely exhaustive. This list, which comprises no less than fifty theses, abundantly shows how great a contribution Professor Ingalls has made in his capacity as supervisor to the furtherance of Sanskrit and Indian Studies. BIBLIOGRAPHY Articles 'Source of a Mulasarvastivadin Story of the Origin of the Ganges', HJAS 14 (1951), 185 188. "The Study of Samkaracarya', ABORI 33 (1952), 1-14. "Sarkara on the Question: Whose is avidya?', PEW 3 (1953). 69-72. 'Samkara's Arguments against the Buddhists', ibid. 3 (1954), 291-306. 'The Comparison of Indian and Western Philosophy', JORM 22 (1954), 1-11. The Purpose of Sanskrit Studies Today', ibid., 12-19. 'Authority and Law in Ancient India', JAOS, Supplement No. 17 (1954), 34-45. 'A Sanskrit Poetry of Village and Field: Yogesvara and His Fellow Poets', JAOS 74 (1954), 119-131. Sanskrit Poetry and Sanskrit Poetics', Indiana University Conference on Oriental-Western Literary Relations (University of North Carolina Press, 1955), 3-24. 'A Reply to Bhattacharya('s Comment on Materials...), PEW 5 (1955), 163-166. 'Human Effort Versus God's Effort in the Early Nyaya (NS.4.1.19-21)', S. K. Belvalkar Felicitation Volume (Banaras, 1957), 228-235. *The Brahman Tradition', Journal of American Folklore 71 (1958), 209-215. Atmanatmanam', Jhanamuktavali: Commemoration Volume in Honour of Johannes Nobel (New Delhi, 1959), 101-110. 'Dharma and Moksa', PEW 7 (1957), 41-48. 'On the Study of the Past', JAOS 80 (1960), 191-197. "The Heritage of Asia and Asia Today', Ch. E. Boewe and R. F. Nichols (eds.), Both Human and Humane (Philadelphia, 1960), 194-212. "Cynics and Pasupatas: The Seeking of Dishonor', The Harvard Theological Review 55 (1962), 281-298.

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REVIEWS 'Words for Beauty in Classical Sanskrit Poetry', Indological Studies in Honor of Norman Brown (New Haven, 1962), 87-107. 'The Krsnacarita of Samudragupta: A Modern Forgery', JAOS 85 (1965), 60-65. 'The Heritage of a Fallible Saint: Annie Besant's Gifts to India', Proceedings of the American Philosophical Society 109 (1965), 85-88. 'The Canakya Collections and Narayana's Hitopadesa', JAOS 86 (1966), 1-19. 'Bhaskara the Vedantin', PEW 17 (1967), 61-67. Reviews 225 'Yogesvara and His Favourite Poets', ALB 31-32 (1967-68), 185-201. 'The Harivamsa as a Mahakavya', Melanges d'indianisme a la memoire de Louis Renou (Paris, 1968), 381-394. 'Remarks on Mr. Wasson's Soma', JAOS 91 (1971), 188-191. 'My Friendship with D. D. Kosambi, Indian Society: Historical Probings. In Memory of D. D. Kosambi (Delhi, 1974), 20-33. 'Kalidasa and the Attitudes of the Golden Age', JAOS 96 (1976), 15-26. H. Zimmer, Myths and Symbols in Indian Art and Civilization (New York, 1946), HJAS 10 (1947), 93-95. Visvabharati Annals, Vol. I (Calcutta, 1945), ibid. 12 (1949), 545-547. S. Dasgupta, Obscure Religious Cults as Background to Bengali Literature (Calcutta, 1946), ibid. 547-551. D. D. Kosambi, The Epigrams Attributed to Bhartrhari (Bombay, 1948), ibid. 13 (1950), 253-262. B. S. Upadhyaya, India in Kalidasa (Allahabad, 1947), ibid., 581-583. A. Foucher, Le compendium des topiques (Tarkasamgraha) d'Annambhatta (Paris, 1949), JAOS 70 (1950), 320-322. J. Mishra, A History of Maithili Literature. Vol. I (Allahabad, 1949), HJAS 14 (1951), 312313. B. G. Gokhale, Buddhism and Asoka (Bombay, 1949), ibid. 314. S. N. Dasgupta, A History of Indian Philosophy. Vol. IV (Cambridge, 1949), JAOS 71 (1951), 81-86. W. Norman Brown (ed.), India, Pakistan, Ceylon (Ithaca, 1951), ibid. 72 (1952), 84-85. H. Zimmer, Philosophies of India (New York, 1952), ibid. 117-120. P. Hacker, Untersuchungen uber Texte des Fruhen Advaita. 1. (Wiesbaden, 1951), ibid. 195197. R. C. Majumdar and A. D. Pusalker (eds.), The Vedic Age. The Bharatiya Itihasa Samiti's History and Culture of the Indian People. Vol. I (London & New York, 1951), The American Historical Review 57 (1952), 407-409. W. R. Inge et al., Radhakrishnan: Comparative Studies in Philosophy Presented In Honor of his 60th Birthday (London - New York, 1951), JAOS 73 (1953), 170-171. S. C. Chatterjee, The Nyaya Theory of Knowledge (Calcutta, 1950), PEW 3 (1953), 83-84. T. R. V. Murti, The Central Philosophy of Buddhism. A Study of the Madhyamika System (New York, 1955), JAS 16 (1956), 161-163. D. D. Kosambi, An Introduction to the Study of Indian History (Bombay, 1956), JAOS 77 (1957), 220-227. S. Radhakrishnan and C. A. Moore (eds.), A Sourcebook in Indian Philosophy (Princeton, 1957), PEW 7 (1957), 61-63. Sri Jaya Chamarajendra Wadiyar Bahadur, Maharaja of Mysore, Dattatreya. The Way and the Goal (London, 1957), JAS 18 (1959), 414-416. R. Gordon Wasson, Soma. Divine Mushroom of Immortality (New York, 1969), The New York Times Book Review, September 5, 1971, 15.

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226 Abbreviations ABORI ALB HJAS JAOS JAS JORM PEW 1955 Theses supervised by Daniel H. H. Ingalls 1946 Kenneth Kuan-Sheng Ch'en: A Study of the Svagata Story in the Divyavadana in its Sanskrit, Pali, Tibetan, and Chinese Versions. Karl Harrington Potter: Raghunatha's Padarthatattvanirupana (On What Words Refer To): A Study in Navya-nyaya Metaphysics. 1957 1959 1960 1961 1962 1965 1967 1968 1970 1971 1972 REVIEWS 1973 Annals of the Bhandarkar Oriental Research Institute Adyar Library Bulletin Harvard Journal of Asiatic Studies Journal of the American Oriental Society Journal of Asian Studies Journal of Oriental Research, Madras. Philosophy East and West Stephen Northrup Hay: India's Prophet in East Asia: Tagore's Message of Pan-Asian Spiritual Revival and its Reception in China and Japan. Masatoshi Nagatomi: A Study of Dharmakirti's Pramanavarttika: an English Translation and Annotations of the Pramanavarttika, Book I. Anam Charan Swain: A Study of Samkara's Doctrine of Creation. Edward Cameron Dimock: A Study of the Vaisnava-Sahajiya Movement of Bengal. Shivram Dattatray Joshi: Kaunda Bhatta on the Meaning of Sanskrit Verbs. David Francis Casey: Aspects of the Sunyata-Absolute of Nagarjuna of Second Century A. D. Andhra. Chandran David Srinivasagam Devanesen: The Making of the Mahatma: An Interpretive Study of M. K. Gandhi's First Forty Years. Bimal Krishna Matilal: The Navya Nyaya Doctrine of Negation. Minoru Hara: Materials for the Study of Pasupata Saivism. K. L. Sesagiri Rao: The Concept of sraddha (in the Brahmanas, the Upanisads, and the Gita). Wendy Doniger O'Flaherty: Asceticism and Sexuality in the Mythology of Siva in the Sanskrit Puranas. David McGregor Miller: The Monastic Institutions of Bhubaneswar, Orissa, India. Ashok Narhar Aklujkar: The Philosophy of Bhartrhari's Trikandi. George Luzerne Hart 3rd: Related Cultural and Literary Elements in Ancient Tamil and Indo-Aryan. John Thomas O'Connell: Social Implications of the Gaudiya Vaisnava Movement. Jeffrey Lloyd Masson: Suggestion in Sanskrit Poetics - The Dhvanyaloka and the Dhvanyalokalocana. Mary Carroll Smith: The Core of India's Great Epic. Allen Wright Thrasher: The Advaita of Mandana Misra's Brahma-Siddhi. Robert Alexander Farrar Thurman: Golden Speech: A Portrait of Sumati Kirti, Presenting English Translations of The Eloquence-Essence, The Smaller (complete), and The Greater (Chapters I-III). Cheever Mackenzie Brown: The Development of a Feminine Theology: An Historical and Theological Study of the Brahmavaivarta Purana. Clifford George Hospital: The Marvellous Acts of God: A Study in the Bhagavata Purana. Saudamini D. Bahulikar: Some Criteria for Determining the Insertions in the Astadhyayi. Mitsumori Matsubara: The Early Pancaratra with Special Reference to the Ahirbudhnya Samhita.

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REVIEWS 227 1974 1975 1976 1977 1978 Phyllis Emily Granoff: The Khandanakhandakhadya. Robert Erwin Gussner: Hymns of Praise: A Textual-critical Analysis of Selected Vedantic Stotras Attributed to Sankara with Reference to the Question of Authenticity. Kendall Wayne Folkert: Two Jaina Approaches to Non-Jainas: Patterns and Implications. Abidullah Ghazi: Raja Rammohun Rou (1772-1833): Encounter with Islam and Christianity, the Articulation of Hindu Self-Consciousness. Walter George Neevel: Yamuna's Pancaratrika Vedanta. Robert Walter Stevenson: Historical Change in Scriptural Interpretation: A Comparative Study of Classical and Contemporary Commentaries on the Bhagavadgita. Sheldon Ivan Pollock: Aspects of Versification in Sanskrit Lyric Poetry. Musashi Tachikawa: The Structure of the World in Udayana's Realism. Indira Viswanathan Shetterly: Recurrence and Structure in Sanskrit Literary Epic: A Study of Bharavi's Kiratarjuniya. Thomas Bowen Coburn: The Crystallization of the Worship of the Goddess: The Sources and Context of the Devi-mahatmya. Diana L. Eck: Banaras: City of Light; The Sacred Places and Praises of Kasi. John Stratton Hawley: The Butter Thief. Kenneth Langer: Women and Love in Sanskrit Court Poetry: A Semantic Approach. Donna Marie Wulff: Drama as a Mode of Religious Realization: The Vidagdhamadhava of Rupa Gosvamin. Douglas Graeme MacQueen: A Study of the Sramanyaphala Sutra. Randall Blake Michael: Astavarana in the Sunyasampadane: Patterns of Religious Association in Fifteenth-Century Virasaivism. Arvind Sharma: The Gitarthasangraha of Abhinavagupta. Muneo Tokunaga: The Text and Legends of the BIhaddevata. Gary Alan Tubb: The Kumarasambhava in the Light of Indian Theories of the Mahakavya. Malcolm David Eckel: A Question of Nihilism: Bhavaviveka's Responses to the Fundamental Problems of Madhyamika Philosophy. Wash Edward Hale: Asura-in Early Vedic Religion. Noel Kantilal Sheth: The Divinity of Krishna as it Appears in the Harivarsa, the Visnu Purana and the Bhagavata Purana. Hugh Meredith Flick: The Compilation and Proliferation of the Nitisastra of Masaraksa. Ruth Cecily Katz: Arjuna in the Mahabharata: Hero, Human, and Devotee. Stephen Hall Phillips: Aurobindo's Philosophy of Brahman. 1979 1980 1981 1982 David Seyfort Ruegg, The Literature of the Madhyamaka School of Philosophy in India (A History of Indian Literature, Vol. VII, fasc. 1). Wiesbaden, Otto Harrassowitz, 1981. IX, 146 pp. DM 84.-. Seyfort Ruegg's book on the literature of the Madhyamaka is the first modern history of this Buddhist school. In Winternitz's A History of Indian Literature the whole Madhyamaka literature is treated in twelve pages (Volume II, Calcutta, 1933, pp. 341-352). Although much work has been done in this field by both Western and Japanese scholars, many problems remain to be solved. Important texts which are available in Tibetan and Chinese translations have been studied only cursorily, or not at all. The authorship of several texts is often difficult Indo-Iranian Journal 27 (1984)

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228 REVIEWS to determine because the tradition attributes the same text to different authors or because different authors bear the same name. The first chapter deals with the early period which witnessed the formation of the Madhyamaka school. More than forty pages are devoted to Nagarjuna's works and to his philosophy. Of special importance are the detailed analysis of the MMK (Mula-Madhyamakakarikas) and the section entitled "Some methodological and theoretical issues in Nagarjuna's philosophy" (pp. 33-47). The second chapter examines the works of the philosophers of the middle period which are divided into two main divisions, the Prasangika and the Svatantrika, which go back to Buddhapalita and Bhavaviveka. Seyfort Ruegg takes care to point out that these appellations are found for the first time in Tibet in the eleventh century and that they refer to a single feature of each of their doctrines, namely their methods of ascertaining reality through reasoning. The chapter that follows is entitled "The Yogacara-Madhyamaka synthesis" and is mainly concerned with Santaraksita and Kamalasila. The last three chapters deal with the Madhyamaka-Prajnaparamita synthesis (Arya Vimuktisena, Bhadanta Vimuktisena, Haribhadra, Buddhajnana, Dharmamitra and Abhayakaragupta), Madhyamaka and Vajrayana, and, finally, the last period of the Indian Madhyamaka school (Bodhibhadra, Dharmakirti and Dipankarasrijnana; Jayananda; Abhayakaragupta; other later Madhyamikas.) Appendix I examines the works on practice in the Madhyamaka section of the bsTan-'gyur ascribed to Asvaghosa, Arya-Sura, Dharma-Subhuti (ghosa), and Matrceta and Appendix II Ratnakarasanti's 'Vijnapti-Madhyamaka'. The bibliography is divided into two sections: Modern editions of the Sanskrit texts of the Madhyamaka school and Modern editions of the Tibetan versions of works of the Madhyamaka school. There are four indices: I. Titles; II, Names; III. Sanskrit key-words; IV. Tibetan terms. In his preface Seyfort Ruegg remarks that a comprehensive historical treatment and systematic analysis of the Madhyamaka in its entirety will have to await much larger publications. However, this book is much more than an outline based on the Sanskrit sources, as Seyfort Ruegg too modestly characterises his work. It is difficult to see how it would have been possible to be more comprehensive within the scope of less than 150 pages. Several texts available only in Tibetan translation have been analysed in this work for the first time. With regard to such a well-known text as the MMK, Seyfort Ruegg's analysis of some important philosophical problems is in itself an important contribution to the study of Nagarjuna's thought and deserves to be closely studied by all those interested in Madhyamaka philosophy. Seyfort Ruegg has a profound knowledge not only of the Sanskrit and Tibetan sources of the Madhyamaka school but also of the voluminous Tibetan literature on the history, the exegesis and the doctrines of the Madhyamaka texts. For many years to come his book will be absolutely indispensable, both as a masterly survey of the Madhyamaka literature and as a basis for further studies. In conclusion I would like to make a few remarks on some very minor points. P. 8. The title Madhyamakasastrastuti ought to be preceded by an asterisk, because it is only found in lines probably added by a copyist.1 P. 9. Seyfort Ruegg points out that the MMK number 447 or 449 verses according to whether the two introductory stanzas are included or not. Recently Tilman Vetter has stated as his opinion that they do not belong to the original work.2 However, Chr. Lindtner does not agree with him and includes these two verses in his edition of the MMK.3 The Tibetans seem to have considered these two verses to belong to Nagarjuna's work because the IDan-dkar-ma Catalogue states that the MMK contains 449 slokas.4 How far this indication is based upon a genuine Indian tradition is impossible to know. P. 33, n. 86. Add a reference to T'oung Pao 64 (1978), pp. 168-169 for a discussion of Lamotte's remarks in Traite IV, pp. xiii-xv. P. 54, n. 155. Seyfort Ruegg writes: "J. W. de Jong, AM 17 (1971), pp. 107-108, seems to incline to the view that Rahulabhadra preceded Nagarjuna." In reviewing Lamotte's Traite III I remarked that the testimony of Chinese authors from the seventh and eighth centuries is not sufficient to consider Rahulabhadra "un successeur proche ou lointain" of Nagarjuna.

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REVIEWS 229 I refrained from venturing an opinion as to whether Rahulabhadra preceded or followed Nagarjuna because the available evidence seemed too contradictory. In a recent article Sey fort Ruegg adduces weighty arguments for considering Rahulabhadra to have been Nagarjuna's successor. 5 NOTES 1 Cf. OE 9 (1962), p. 48, Buddhist Studies (Berkeley, 1979), p. 542. 2 'Die Lehre Nagarjunas in den Mula-Madhyamaka-Karikas', Epiphanie des Heils (Wien, 1982), p. 101. 3 Nagarjunas filosofiske vaerker (Kobenhavn, 1982), p. 39. According to Lindtner the MMK contain 448 stanzas distributed over 27 chapters (op. cit., p. 27). However, his edition contains 447 stanzas: the two introductory stanzas and 445 stanzas. Lindtner omits XII, 6 and XXXIII, 20. 4 Marcelle Lalou, 'Les textes bouddhiques au temps du roi Khri-sron-lde-bcan', JA 1953, p. 333. 5 "Towards a chronology of the Madhyamaka school', Indological and Buddhist Studies (Canberra, 1982), p. 511. A Buddhist Paradise. The Murals of Alchi Western Himalayas. Text by Pratapaditya Pal. Pho tographs by Lionel Fournier. Published by Ravi Kumar for Visual Dharma Publications Ltd., Hongkong, 1982. 288 pages with 160 color plates. $60.-. The temples of the Alchi monastery and their mural paintings have been described in great detail by D. L. Snellgrove and T. Skorupski in The Cultural Heritage of Ladakh (Vol. One, Boulder, 1977, pp. 29-80). The inscriptions were edited and translated by Philip Denwood (op. cit., Vol. Two, Warminster, 1980, pp. 119-153). According to Pratapaditya Pal's preface, several books have been published on Alchi, and those published in Japanese are richly adorned with numerous colour reproductions. However, his bibliography does not mention any of these Japanese publications and the only book listed which contains a detailed study of Alchi is the above-mentioned work by Snellgrove and Skorupski. Pratapaditya Pal refers to "Professor Tucci's discussion (written in the Thirties) on Alchi and related monuments of Western Tibet", but without indicating where this was published. Snellgrove and Skorupski point out that in Tucci's Indo-Tibetica one will find detailed descriptions of temples in Western Tibet contemporary with Alchi (op. cit., Vol. One, p. 143) and Philip Denwood writes that Tucci visited the temples at Alchi and occasionally referred to them (op. cit., Vol. Two, p. 119). One wonders where Pratapaditya Pal has found Tucci's discussion on Alchi. Pratapaditya Pal's Introduction to this volume seems to have been written mainly in order to accompany the beautiful photographs taken by Lionel Fournier. The splendid colour plates in this volume will be enjoyed by all those who are interested in the murals of the Alchi temples. The Introduction is much less satisfactory. Most of it deals with a discussion of artistic styles and of the dates of the murals. The section entitled "Religious Background" shows that Pratapaditya Pal is not very well acquainted with Buddhist literature. It may suffice to quote one example. On p. 37 he writes: "One of the most important texts for Yogatantra is the Tattvasamgraha which was compiled in India, probably in the seventh century and apparently by Santaraksita whose portrait is included in the Lhakhang Some (LS 19). It was a text of special significance for the Kadampa order and was jointly translated into Tibetan by Sraddhakavarman and Rinchen Sangpo." Pratapaditya Pal is blissfully unaware of the fact that Indo-Iranian Journal 27 (1984)

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230 REVIEWS Santaraksita's Tattvasamgraha is a critical study of the different schools of Indian philosophy and has nothing whatsoever to do with Yogatantra.1 The text translated by Sraddhakavarman and Rin-chen bzan-po is an entirely different text, the full title of which is Sarvatathagatatattvasamgraha. The Sanskrit text of it was recently edited by K. Horiuchi (cf. IIJ 19, 1977, pp. 125-127). The fact that Santaraksita is depicted on a mural at Alchi is no sufficient reason to assume that his Tattvasamgraha was of special significance for the Kadampa order. NOTE 1 Cf. David Seyfort Ruegg, The Literature of the Madhyamaka School of Philosophy in India (Wiesbaden, 1981), pp. 89-90. The Prince Who Became a Cuckoo, A tale of liberation by the Lama Lo-dro of Drepung. Translated by the Lama Geshe Wangyal. New York, Theatre Arts Books, 1982. XXIV, 200 pp. $ 6.95 paperback. The story of the prince who became a cuckoo is a well-known legend. The complete title in Tibetan is Byan-chub-kyi sems mna'-ba'i bya mgrin-snon zla-ba'i rtogs-pa brjod-pa 'khor-ba mtha'-dag la snin-po med-par mthon-ba rnams-kyi rna-rgyan, "Story of the bird mGrin-snonzla-ba who possesses the thought of awakening (bodhicitta), Ear-ornament of those who see that the entire transmigration is without essence." In 1937 Jacques Bacot translated a section of the fourth chapter (ff. 48b-55a) and edited the corresponding Tibetan text (La Vie de Marpa le "traducteur" suivie d'un chapitre de l'Avadana de l'oiseau Nilakantha, pp. 63-71 and pp. 108-115). Recently Dieter Schuh published a detailed synopsis of the story (Tibetische Handschriften und Blockdrucke. Teil 8, Wiesbaden, 1981, pp. 23-38). Schuh also presents text and translation of the prophecy on the writing of the story and of the colophons. The colophons were also translated by Jacques Bacot ("Titres et colophons d'ouvrages non canoniques tibetains', BEFEO 44 (1954), pp. 309-310). Schuh shows that the date mentioned in the colophon is 1737. Lama Geshe Wangyal states in his preface that the story was written in 1857. This is of course impossible because a Mongolian translation was published in 1770 (cf. Schuh p. 26). Both Bacot and Schuh refer to a blockprint edition of the text in 133 folios. Although many Tibetan texts have been published in recent years in India, Nepal and Bhutan, this text does not seem to have been reprinted. If one compares Bacot's and Lama Geshe Wangyal's translation on ff. 48b-55a, it is obvious that Lama Geshe Wangyal has not tried to translate accurately the Tibetan text, whereas Bacot's translation follows closely the Tibetan text. Lama Geshe Wangyal's translation is very free and omits phrases or parts of phrases. In some instances, his translation is entirely wrong. The chapter begins by telling that during the day (nin-gyi dus-su) the king, the prince, the ministers, and the queens occupied themselves with amusements and with discussions on the Dharma. Lama Geshe Wangyal translates: "The days passed and the king, his son, the queens and ministers lived happily together, passing the nights in discussing the Dharma." When the princess Svarasvati and the prince Laganana are conspiring against prince Dharmananda, the followers of Makaradhvaja (i.e. Kamadeva) gathered like clouds behind Laganana (de 'i dus-su chu-srin rgyal-mtshan-gyi sder gtogs-pa rnams-kyis la-ga-a-na'i phyi-na sprin-ltar 'thibs-te gnas-so). Lama Geshe Wangyal translates: "As she said these words, dark clouds gathered over the banners of victory upon the palace walls" (p. 77, lines 14 and 13 from below). Bacot's translation is not entirely correct: "A ce Indo-Iranian Journal 27 (1984)

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REVIEWS 231 moment des signes funestes du peuple des Makaras envelopperent Laga ana comme des nuages accumules." It is to be hoped that the text of the story of the prince who became a cuckoo will be edited. Lama Geshe Wangyal's translation will be useful for those who are interested only in the story and not a precise translation of the Tibetan text. G. W. Houston (tr.), Wings of the White Crane. Poems of Tshangs dbyangs rgya mtsho (16831706). Delhi-Varanasi-Patna, Motilal Banarsidass, 1982. XXI, 53 pp. Rs. 50.-. Indo-Iranian Journal 27 (1984) The Songs of the Sixth Dalai Lama is a famous work in Tibet and well-known to Western Tibetologists. The text was published for the first time outside Tibet by Sarat Chandra Das in his An Introduction to the Grammar of the Tibetan Language (Darjeeling, 1915), Appendix IX: The love-songs of the 6th Dalai Lama Tshang-yang Gya-tsho, pp. 33-35. According to Das, the Tibetan title of the love songs is Tshans-dbyans rgya-mtsho'i mgul-glu snan-'grugs-kyis bkod-pa bzugs-so. Recently the Songs and the Secret Biography of the Sixth Dalai Lama were published in Peking Rig-'dzin tshans-dbyans rgya-mtsho'i gsun-mgur dan gsan-ba'i rnam-thar (Peking, 1981). In the preface the title of the Songs is given as Tshans-dbyans rgya-mtsho'i mam-thar snan-grugs-kyis bkod-pa ces bya-ba bzugs-so. The Peking edition reproduces the text of a Lhasa print of the Songs and adds 59 songs selected from more than 360 found in a manuscript entitled Tshans-dbyans rgya-mtsho'i mgul-glu. It is to be hoped that the other songs of this manuscript will also be published. In 1981, K. Dhondup published the text and translation of the Songs as the Songs of the Sixth Dalai Lama (Dharamsala, Library of Tibetan Works & Archives). In his introduction, Dhondup mentions two complete translations in English of the Songs, by Yu Dawchyuan 1 and by Marion H. Duncan.2 Yu Dawchyuan's edition of the Songs is based upon a Tibetan blockprint from Lhasa and Das's edition. I have not been able to consult Duncan's book, which was also published in London by the Mitre Press in 1961. In his book Tibetan Folk Songs from Gyantse and Western Tibet (Ascona, 1966), Tucci wrote that Western literature on Tibetan folk songs is rather scarce. Tucci gives a bibliography of songs published either in translation or in the original text (op. cit., pp. 13-14). As far as I know, no bibliography of Tibetan folk songs has been published since 1966. In his introduction to Houston's book (pp. ix-xxi), Helmut Hoffmann translates a passage on the Sixth Dalai Lama from the index volume of the Lhasa edition of the Kanjur, and another from the report of the Manchu general Funingga which was edited and translated by Eva Kraft.3 The latter text, a detailed study of which is being prepared by Helmut Hoffmann,4 gives some interesting information on the heresy of the Sixth Dalai Lama. Helmut Hoffmann also draws attention to the Secret Biography of the Sixth Dalai Lama. Probably more information on the Sixth Dalai Lama and his religious practices will be found in the forthcoming studies on this work by Piotr Klafkowski and Yonten Gyatsho. 5 Helmut Hoffmann writes that Yu Dawchyuan's translation suffers from a lack of adequate materials concerning the songs and that this is all the more reason to appreciate Dr. Houston's decision to produce a new translation based upon an original Tibetan block-print. Houston does not state which block-print he has used. He edits the text in Tibetan characters and in romanisation. In his notes he often mentions the readings of Das without explaining that he is referring to Das's edition of the Songs. It is not clear as to how far the materials used by Houston are more adequate than those used by Yu Dawchyuan who, like Houston, had at his disposal a Tibetan blockprint and the edition of the Songs by Das. Yu Dawchyuan reproduced the readings of the Tibetan blok-print with great care. From Houston's edition it is impossible to know the readings of his block-print. Often we find different readings in the Tibetan script and the romanised texts. For instance, Song 2, line 3, rgas-pas-rgyas pas; Song 6, line 2, mtshan -

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232 REVIEWS mtshon; Song 8, line 3, ki - kyi; Song 14, line 1, stobs - ston. In some very few instances Houston indicates a correction of the text. For instance, in Song 10 the text in Tibetan script reads 'khril-gzun, the romanised text khril-bzun. In a note Houston writes: "Das: khrel; read: 'khril." The correct reading is of course khrel-gzun. which is found in all four editions of the Songs mentioned above. In Song 8 both texts read 'brel-mtshams byed-mkhan. However, Houston translates 'bral which is found in other editions. Only Dhondup's edition which is not always very careful also has 'brel. Yu Dawchyuan remarked that although the language used in the songs is plain and simple, even Tibetans do not understand every phrase in them (op. cit., p. 37). One would have expected from a new translation that the style and the vocabulary would have been analysed carefully by the translator. For instance, several Songs end with the word dar, cf. Songs 13, 14, 24, and 40. In his grammar of the Tibetan language, Michael Hahn noted the use of dan after an imperative, but only when followed by another sentence: "Ein Imperativsatz kann mit Hilfe der Soziativpartikel mit einem folgenden Imperativ- oder Aussagesatz verknupft werden. Die Imperativpartikel des Vordersatzes darf hierbei vor dan ausfallen!" 6 Songs often end on an imperative followed by dan: one can find examples in the folk songs from Gyantse edited by Tucci (op. cit., pp. 30-31). The last two lines of Song 13 are khrel dan gzun gi the'u / so so'i sems la skyon dan //. Yu Dawchyuan translates: "Please stamp the seal of faith / On the heart of each of us." Dhondup has: "Better it is to seal one's heart with the seal of truth and justice." Both translators have seen correctly that skyon is an imperative. Houston translates: "The small seal stands blameless. There is fault in every mind." It is obvious that he has not realised that the word preceding dan must be an imperative and not a noun. The Songs of the Sixth Dalai Lama deserve to be studied carefully. Houston's edition and translation are both unsatisfactory. We still await a serious study which will do justice to these interesting and intriguing Songs. Australian National University J. W:DE JONG NOTES 1 Love Songs of the Sixth Dalailama Tshangs-dbyangs-rgya-mtsho. Translated into Chinese and English with notes and introduction by Yu Dawchyuan and transcribed by Dr. Jaw Yuanrenn (Y. R. Chao). Peiping, 1930. 2 Love Songs and Proverbs of Tibet. New York, 1959. . 3 Zum Dsungarenkrieg im 18. Jahrhundert. Berichte des Generals Funingga. Leipzig, 1953. 4 Cf. Die Religionen Tibets. Freiburg-Munchen, 1956, p. 190. 5 Cf. Piotr Klafkowski, The Secret Deliverance of the Sixth Dalai Lama as Narrated by Dharmatala. Wien, 1979, pp. 21 and 63. 6 Lehrbuch der klassischen tibetischen Schriftsprache. Hamburg, 1971, p. 67. G. U. Thite, Medicine. Its Magico-Religious Aspects according to the Vedic and Later Literature. Poona: Continental Prakashan 1982. 11,253 p. Anyone even cursorily reading Sanskrit medical texts will not fail to notice that they contain much matter that we usually term "magical" and not "scientific": incantations, rites, sacrifices, amulets, precautionary "magical" measures etc. Thite's book is a study of these, not only in texts professedly medical, but also in other, especially Vedic texts in which we find such "magical" medical matter. The book also deals with subjects allied to the above. Indo-Iranian Journal 27 (1984)