Reviews Of Different Books

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236 REVIEWS 'innate'. See also Apte's The Student Sanskrit-English Dictionary, 2nd ed., 1922: prasangika 2) 'connected with', 'innate'. Jnanottama mentions a variant reading prasangikaviruddhatvat which seems preferable. III.88 Intr. abhyupagame 'pi ca prasamkhyanasatenapi naiva tvam sambhavitadosan mucyase - "And even if it were admitted (that the Self was really known to be connected with pain), then not even by a hundred acts of symbolic meditation could you escape from the defect that would arise". R. "If the fact of misery etc. are admitted to be established by other means of knowledge, a hundred meditations even cannot bring about emancipation from evil". Alston renders sambhavita wrongly and Raghavachar omits it. Sambhavitadosa is the defect imputed to the Self by considering it as duhkhita. III.90 Intr. tac [i.e. prasamkhyanam] canusthiyamanam pramitivardhanaya paripurnam pramitim janayati na punar aikagryavardhanayeti / yathasesasucinide strikunape kaminiti nirvastukah purusayasamatrajanitah pratyaya iti - "When properly performed it [i.e. meditation) generates perfect knowledge and does so by improving on such knowledge as already exists, and not through merely improving the mind's powers of concentration. It is not to be compared with the purely imaginary notion, arising through subjective mental activity, that the body of a woman, that receptacle of every impurity is a charming object of desire". Alston follows R. in taking the sentence beginning with yatha as illustrating aikagryavardhanaya. Alston-I, however, agrees with Hacker, p. 99:"fes erzeugt durch Vermehrung der Erkenntnis vollendete Erkenntnis, nicht aber bloss durch Vermehrung der Konzentration'. Eine solche Wiederholung von Denkakten ist nach Ansicht des Opponenten sogar imstande, einen festen Glauben zu erzeugen, dem uberhaupt keine Wirklichkeit entspricht, z. B. entsteht durch intensives Denken eines Mannes an eine Frau, die doch in Wirklichkeit nur ein Leichnam, voll von aller Unreinheit' ist, die Vorstellung, sie sei begehrenswert". Hacker is undoubtedly right. The opponent maintains that prasamkhyana leads to a more perfect knowledge but not to increased concentration. It is even capable of producing a wrong notion, not based on reality, as for instance the notion of a 'charming woman' with regard to a corpse full of filth. Alston-I correctly remarked that "prasamkhyana on the holy sentences yields 'improved' knowledge of reality in the same way, with the difference that this variety of 'improved' knowledge happens to be true". See also Jnanottama: loke bhavanapracayasyavastuny api pratyayadardhyahetutvadarsanat - "one sees that in ordinary life repeated acts of imagination produce a firm notion even with regard to something devoid of reality". The Klesapaharini relates yathasesasucinide to aikagryavardhanaya: aikagryavardhanayam nidarsanam 'yathasesasucinide'. IV.56 vastavenaiva vsttena nirunaddhi yato bhavam / nivsttim api modnati samyagbodhah pravrttivat - "Through knowledge of reality he brings empirical being to an end. Right-knowledge destroys the path of renunciation as surely as it destroys the path of action". R. translates vastavenaiva vrttena by 'in reality'. Hacker is more precise: "Weil die rechte Erkenntnis bloss dadurch, dass sie Wirklichkeit geworden ist, das Werden verhindert, zerdruckt sie die Werkenthaltung ebenso wie die Tatigkeit" (p. 105). Australian National University .J. W. de Jong A.S. Acharya, Barkur Kannada (= Publications of the Centre of Advanced Study in Linguistics, University of Poona, series major, no. 1; Linguistic Survey of India series, 6). Poona, Deccan College, 1971. 102 pp. Rs. 10/-. The present volume is a study of a Dravidian dialect spoken around the small town of Barkur, in Udipi taluk, South Kanara district, Mysore state, on the west coast of India.