Book Reviews

Author(s): J W De Jong
Publisher: J W De Jong

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242
REVIEWS
another example of this type of construction, illustrating what is for Zograf an individualised object, is hamārā gandhi vāpas karo 'give us back our Gandhi' (title of a Hindi novel).
A few further points are discussed briefly below: p. 57. The translation on poslal slugu 'he sent a servant' requires contextual comment if it is to be attached to Hindi usne ek gulām ko bhejā, since the primary sense of modern Hindi gulām is 'slave'. In the sense 'servant' the word has, in Hindi, a pejorative connotation (as seen, for instance, in jis launde ko apnā gulām samjhā, uskā murh na tā kegi 'she wouldn't look for support to the lad she'd considered as her servant', Prem cand, Mansarovar, I.1). But no such sense is evident in Zograf's example as it stands. p. 156 f. Since various dialect forms and usages are mentioned in the section on honorific pronouns it might have been worth stressing that many Hindi speakers use a two-term rather than a three-term honorific system. Use of ham for mais, implied to be dialectal only, is somewhat more than this, being common in standard Hindi as used in the eastern Hindi area, in particular. Perhaps this usage is due in part to some memory of the form haur < OIA aha(ka)m 'T', which is not preserved in modern E. Hindi. pp. 191 ff. The description of synchronic relationships between intransitive, transitive and causative stems might have been expanded at one point with a comment on historical development: H. lutna 'to be robbed' and Av. khicab 'to be pulled' are back-formations from preexisting transitives, as is pisnā 'to be ground' (at least to the extent of showing the NIA shortening characteristic of such formations).
Similarly the frequent semantic equivalent of modern Hindi third and fourth members of groups of verbs of related stem, which is correctly noted, could have been usefully explained at the syntactic level, as an aspect of their identical construction with se: usne gārī naukar se ladā dīladvai "he had the cart loaded by a servant'. 194. The extended form hava- of H. honā, said not to exist, can be found in such a usage as burhiyā ko kahir kuch ho-havā jāe to ... 'if anything happens to the old lady ....' (S. H. Vātsyāyan, Apne apne ajnabi, 12).
This wide-ranging and informative study deserves the attention of all persons interested in aspects of the inter-relationships of the NIA languages.
Cambridge, England
R. S. MCGREGOR
Alex Wayman, Yoga of the Guhyasa mājatantra. The Arcane Lore of Forty Verses. A Buddhist Tantra Commentary. Delhi 1977 (Motilal Banarsidass) xii + 388 pp.
The Guh yasamājatantra (hereafter: GST) is one of the major Buddhist tantras. It was first published (with a lengthy Introduction) by Benoytosh Bhattacharya in 1931 (GOS 53, reprint 1967). Giuseppe Tucci devoted a short but illuminating study to the GST in 1935 (“Some Glosses upon the Guhyasa mājatantra', Mélanges chinois et bouddhiques, vol. II, Bruxelles 1935, pp. 338-353, reprinted in G. Tucci, Opera Minora II, Rome 1971, pp. 337-348). More recently, two new editions of the Sanskrit text have been published: S. Bagchi, Buddhist Sanskrit Texts, vol. 9, Dharbhanga 1965, and Yukei Matsunaga, Koyasan Daigaku Ronshu (Journal of Koyasan University) vol. 10 (1975), pp. 1-130. The latter edition has appeared as a monograph, The Guhyasamāja Tantra. A New Critical Edition, Osaka 1978, including a most useful introduction, the two parts of which have been published previously, 'A History of Tantric Buddhism in India' in Buddhist Thought and Asian Civilization. Essays in Honor of Herbert V. Guenther on his Birthday, Emeryville, Calif. 1977, pp. 167-181, and 'Some Problems of the Guhyasa majatantra' in Studies in Indo-Asian Art and Culture, vol. 5, New Delhi 1977, pp. 109-119.