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BOOK REVIEW
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can be noticed from the popularity of the anuvrat movement which is 'a neat reconstruction of lay and monastic ethics' (p. 188). And it is through the practices such as the baravrats 'that the asceticism of Jain renunciation enters the lives of lay Jains' (p. 183).
It is these and other critical observations and analyses that are the strong points of this book.
However, the book is not without some minor errors. For example, on page 1, the author states, "neither monks nor nuns are ever to be seen without masks strapped to their faces to cover the mouth and nose", but on page 2 is a photo of a Khatar Gacch nun talking to a layman without any mouth-covering (muhpatti). The concept of Mercy is defined as 'day' on page 28 whereas it should be 'daya' (as correctly noted in the index, p. 429); inconsistencies in the use of diacritical marks in the text (pp. 30, 139, 201) but appropriately noted in the glossary; and there is no mention of the author Umāsvāti in the index whereas his classic work Tattvartha-sūtra is mentioned briefly (p. 295).
Apart from these, and other small typographical errors (p. 8), 'makhijus' (p. 103), on p. 24 where Jains' should be Jinas, 'Vicakshan Sri-ji' (p. 262), 'mostly unmarried man' (p. 278), 'prestation' (p. 294), etc., Riches and Renunciation is an excellent piece of research which contributes subtantially to the understanding of Jaina ethics and way of life. Sushil Jain
Chandramouli S. Naikar- Saṭṭaka Literature: A Study, Medha Publishers, Kalyan Nagar, Dharwad, Karnatak, 1993, pp. x+298, Price Rs. 125.00.
C. S. Naikar is to be congratulated for his study of the Saṭṭaka literature. It is perhaps for the first time that we have a detailed study of the Saṭṭaka literature. Of course before him there were two other scholars who had first focused the importance of Saṭṭaka literature in Sanskrit dramas. As far as the chronology goes Chintaharan Chakravarty was perhaps the first scholar who wrote an article on Saṭṭaka literature in the Indian Historical Quarterly, Vol. VII, 1931. p169f. After a few years A.N. Upadhye in the introduction to his Chandralekha-Saṭṭakam (1945) has elaborately discussed the origin and development of the Saṭṭaka literature in Indian drama. It was he who for the first time discovered six Saṭṭaka dramas in Prakrit literature. It was an excellent edition and the editor was extraordinarily lavish in his genius or in his scholarship. After that, of course, Upadhye has edited several other Saṭṭaka dramas, but their introductions are not as elaborate and exhaustive as that of the Chandralekha-Saṭṭaka.
But there was no book for the study of Saṭṭaka literature. It is Dr Naikar who has made this attempt for the first time. His book is divided
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