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condition, but since he says that Bharadvāja became a dvyāmusyāyaṇa, and mentions this condition while explaining the term, the reader is likely to believe that this condition was stipulated by Bșhaspati while giving Bharadvāja to Bbarata. The text, as mentioned above, has nothing of the sort. Incidentally, dvyāmuşyāyana does not mean, as stated by the author, “one belonging to two fathers", but “one belonging to two gotras". According to the commentator on the Trikāndaśeşa ( 3. 1. 1) āmuşyāyaṇa means one who is sadyamsodbhava i. e. saikulajāta according to the Sabdakalpadruma. Note the words vamsa and kula in these explanations ).
In the pext entry on " Adultery” first we are told the punishments prescribed or the expiations recommended for this sin. At the end we read: “Having union with a woman elder than oneself is also said to be adultery" and for this statement we are referred to Brahmavaip. 1. 30. 44 ( yaḥ sevate mahämüdho gurvinim ca svakāminim). Several factors come here for comment: (1) gurvini does not mean a woman elder than oneself', but a
pregnant woman'; (2) the stanza does not note this as a case of adultery; (3) it cannot be a case of adultery if svakāmini' means 'one's wife'.
In spite of these ipaccuracies, there is no doubt that the Index will be of immense help to students of lodian Culture.
M, A. Mehendale
Madhu Vidyā/686
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