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Review
The appendix on Sphotavāda' is very instructive because it compares the yoga view with the views of other systems. The author has also at places compared philosophical concepts of the yoga system, with those of the Western philosophies.
Dr. Dasgupta after a careful study of the different commentators points out the differences if any among them. This only speaks for the depth and soundness of his scholarship which has probed into subtle points and not missed even minor details. The author makes a very modest claim of presenting to the reader the essential features of the yoga system. But the reader feels amply rewarded and even provoked and stimulated for further study and research by the time he or she finishes reading the book. Many books have been written on the yoga system and philosophy but still Dr. Dasgupta's book has a place of its own which' none can deny.
- Smt. N. S. Shah
A Hand-book of Virasaivism, by S. C. Nandimath; Second Revised Edition, Edited by R. N. Nandi, Motilal Banarasidass, Delhi-7. 1979, pp. 175, Price : Rs. 50/
The monograph under review which is the main part of the thesis of Dr. S. C. Nandimath, submitted for the Ph.D. of the London University, is a critical and authoritative exposition of Vīraśaiva Philosophy which is popularly known as a Lingāyata sect in Karnataka, The Virasaivism is one of the important branches of Saivism. It rose about the end of 12th Century A. D. in north western Karnātaka against the rigid cast systems and worship of idols in temples. Basaveśvara or popularly known is Basavanna was a reviver of this School. It was Basaveśvara, at the crucial time, when religion had become rigid, dogmatic, and blind belief clung to Society of Karnataka, who appeared as a guiding light in the inidst of darkness and rejuvenated and revitalised the ancient Virasaiva religion. The Author rightly pointe' out that the revival of Virasaivism was due to a keen desire to purge social and religious evils present in those days (p. 13). The Saiva movement was current in the Karnataka before the birth of Basava (1160 A. D.). Basaveśvara was not originator of Virasaivism, but reviver. The author, taking into consideration views of earlier historians with ciritcal out-look and through his own findings and arguments, proves that, Basava was not a founder but only reviver of Virasaivism and its history goes back to 11th Century A. D. about a century before Basaveśvara.
Twenty eight saivāgamas are considered as source books of Śaisvism. Though the fundamental doctrines enunciated in the Saiyāgamas are the
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