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nence from the use of intoxicants is not among the five vratas in Jainism (p. 208). However, it seems the Jainas practise it more than the Buddhists. It may be that Jaina Masters did not think it necessary to include it in the five fundamental principles for its obviousness as serious transgression.
In my opinion the book is a significant contribution to the understanding of ethical system of two major Śramanic traditions of India. I am sure it will be well-received by the scholarly world.
Jain Education International
N. H. Samtani
Head, Department of Pali and Buddhist Studies, Banaras Hindu University, Varanasi.
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