Reviews Of Diffeent Books

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

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REVIEWS
1935-36) and to the General Index to Haribhadra's Abhisamayālamkārāloka (Chugan shiso no tenkai. Bhāvaviveka no kenkyu, Tokyo, 1980, p. 253, n. 46). 3 ICHIGO Masamichi, Madhyamakalamkara, Tokyo, 1985, p. CXLIIX. The same karika has been translated and explained by KAJIYAMA Yuichi, cf. 'Chügan shiso no rekishi to bunken', pp. 55-56 (Köza daijo bukkyo, vol. 7, Tokyo, 1982). 4 Cf. 'Early Vedānta Philosophy', East and West N.S. 11 (1960), p. 35 and NAKAMURA Hajime, Shoki no Vedānta tetsugaku (Tokyo, 1981), pp. 653-657. 5 Cf. David Seyfort Ruegg, La théorie du tathāgatagarbha et du gotra (Paris, 1969), p. 124.
Chr. Lindtner, 'Atiśa's introduction to the two truths, and its sources', JIPh 9 (1981), p. 170, verse 4: "When you do not examine it, it affords pleasure." 7 Cf. Chr. Lindtner, 'On Bhavya's Madhyamakaratnapradipa', Indologica Taurinensia XII (1984), pp. 163-164 and p. 164, n. 3. 8 Chr. Lindtner, JIPh 9 (1981), p. 190, verse 3: ma brtags gcig pu nams dga' ba'i which translates avicāraikaramaniya and not avicäraramaniya.
Australian National University
J. W. DE JONG
Patrick Olivelle, Renunciation in Hinduism. A Medieval Debate. Volume One: The Debate and the Advaita Argument, 1986. 156 pp., Volume Two: The Visistādvaita Argument, 1987. 193 pp. Publications of the De Nobili Research Library, vols. 13 and 14. AS 360 and 360 (available only jointly). Commission Agents: E. J. Brill, Leiden - Gerold & Co., Vienna - Motilal Banarsidass, Delhi.
The debate studied by Patrick Olivelle concerns the proper linga ‘emblem' of a Brāhmaṇical renouncer. The controversy between the Advaitins and . the Visiştādvaitins centers on three points: 1. Should renouncers continue to wear the sacrificial cord (yajñopavīta) and topknot (śikhā)? 2. Should they carry a triple staff (tridanda), a single staff (ekadanda), or no staff at all? 3. Is there a level of renunciation that transcends dharma, and is it permissible for renouncers at that level to wear no emblem at all? Patrick Olivelle sketches the history of the controversy in chapter three of part one: the debate. One of the problems discussed by him is the distinction between the ekadanda and the tridanda. Olivelle shows that in ancient documents there is no clear distinction between tridanda and trivistabdha which both indicate a tripod used to hang a waterpot. In medieval texts tridanda came to mean a walking stick made of three reeds.
Olivelle remarks that the controversy between Advaita and Visistādvaita on the renouncer's place within dharma operates at two levels, depending on whether the renouncer is already enlightened or is only aspiring to achieve enlightenment. The two schools were deeply divided on the importance of rites and acts for renouncers and the type of linga carried by the
Indo-Iranian Journal 32 (1989).