Published by Babu Sudhindra Nath Vasu, at the Panini Office, Bahadurganja, Allahabad. Pp. 8+ii+xxiv. Annual subscription-Inland Rs. 12-12 as. Foreign £1. Price of this part is Re. 1.

This part has been prepared by Kumar Narendra Nath Law, M.A., B.L. It contains

(1) Index to important words in Sanskrit (Pp. iii-viii).

(2) English Index to Sukraniti (Pp. ix–xxiv).

The Sacred Books of the Hindus (March, April, May and June 1914-Nos. 57, 58, 59 and 60) Volume xvi. The Positive Background of Hindu Sociology, Book I (with portraits of Dr. Rajendrala! Mitra, Dr. Udoy Chand Mitra, and Dr. Brajendranath Seal, to whom this volume is dedicated) by Professor Benoy Kumar Sarkar M. A. Published by Babu Sudhindra Nath Vasu, Panini Office Bahadurganja, Allahabad. Pp. xxiv +365 Annual Subscriptions:-Inland Rs. 12—12 as. Foreign £1. The price of this part is Rs. 6.

The present volume is a part of the Positive Background of Hindu Sociology which is meant to be the Introduction to the author's English Translation of the Sanskrit work on Sociology entitled Sukraniti published as volume xiii of the series. "The Positive Background" will be divided into two books: (i) NonPolitical and (2) Political. This volume contains the following six chapters of the First Book:

(1) Relativity of the Nitisastras.

(2) The Data of Ancient Indian Geography.
(3) The Data of Ancient Indian Ethnology.
(4) The Data of Ancient Indian Mineralogy.
(5) The Data of Ancient Indian Botany.
(6) The Data of Ancient Indian Zoology.
With appendices by Dr. Seal.

Besides these six chapters Book I will comprise (7) The Data of Ancient Indian Art (Architecture, Sculpture and Painting).

(8) The Data of Ancient Indian morals and manners (including Socio-religious rites and institutions).

(9) The Data of Ancient Indian Pedagogy (including vidyas, kalas and literature.)

(10) The Data of Ancient Economics (including statistics of Prices, Wages etc.)

The book is a veritable Encyclopedia and could be written only by one whose knowledge is encyclopedian. It is impossible to give, in this short notice, an idea of what the book contains;-it will require a series of articles to do full justice to this learned work. This book is indispensable to those who wish to know what ancient Hindu civilization was.

The Wisdom of the East series: Buddhist Scriptures a selection translated from the Pali with introduction by E. J. Thomas, M. A. and published by John Murray, Albemarle Street, W. (Indian Agents Messrs. Thacker & Co., Bombay) Pp. 124 Price 2s. net.

This book contains 23 Chapters, the headings of the Chapters being :-(1) The Dream of Queen Maya, (2) The Birth of Gotama, (3) The Four Signs, (4) The Great Renunciation, (5) The Chain of Causation, (6) The Beginning of Buddha's Preaching (The Middle Path, the Four Paths, the Noble Eightfold Path), (7) The Ordination of yasa (the formula of the three Refuges), (8) The Ten Commandments, (9) The Fire Discourse, (10) The Weaver's Daughter (11) The Questions of Malunkyaputta, (12) The Questions of Uttiya, (13) The Questions of Vacchagotta, (14) Birth Story of the Blessings of the Commandments (15) Birth story of Mahasilava, (16) Birth story of the city with four gates, (17) The Pig-faced Ghost, (18) The Jewel Discourse, (19) Dhaniya the Herdsman, (20)

Buddha's Visit to Chunda, (21) The Death of Buddha. (22) The Non-existence of Individuality, (23) No Individuality and Moral Responsibility.

Most of the chapters have been taken from autho ritative Pali Scriptures and an introduction has been added to each chapter by the author. The selection has been carefully made and the book will give an idea of what the Religion of Buddha was.

The book is worth studying but the general ins truction given by the author is rather misleading The author has utterly misunderstood the answers given by Buddha to Malunkyaputta, Uttiya anl Vacchagotta. Gotama was asked "whether the world is eternal, or non-eternal, or both eternal and non-eternal or neitner eternal nor non-eternal," "whether a Buddha exists after death, or does not exist after death,or both exists and does not exist after death, or neither exists nor does not exist after death." Buddha said neither 'Yes' nor 'No.' Scholar think that he really believed in their non-existence but was afraid of saying so and therefore he would not answer those questions. This shews the utter inability of these scholars to understand whit Buddha said. Can every question be answered by saying "Yes" or "No?" If you were asked-"Do y still steal?"-"Have you left off drinking?"-could you say 'Yes' or 'no'? The questions do not, to us the language of Buddha, fit the case and are there fore inadmissible. People want to know the truths of the super-sensible world but they forget or do not know, or cannot understand that the laws of the sensible world cannot be extended to the supersensible world. Kant has shown that the laws that belong to Time and Space cannot explain the truths of what is beyond Time and Space. This is why Buddha said "the questions do not fit the case."

Buddha really believed in the existence of a supersensible world and in the existence of one Absolute Being and our statement will be substantiated by the following quotations from the 'Udana' and the "It

vuttaka":

"There is, O Monks, something not born, not or ginated, not created, not compounded. If there were not, O Monks, this something not born, not originated. not created, not compounded, there would not be deliverance of what is born, originated, created and compounded. Since, O Monks, there is something not born, not originated, not created, not compounded, there is deliverance of what is born, originated, created and compounded" (Udana VIII. 3; Itivuttaka 43).

The following passage occurs in the Udana "There is, O monks, a state where there is neither earth, nor water, nor heat, nor air, neither infinity of space nor infinity of consciousness, nor nothingness, neither perception nor non-perception, neither this world nor that world, nor the sun and the moon. That, O monks, I call neither coming nor going no persisting; neither falling nor rising; it is without support without change and without a basis (i e. selfexistent); this is the end of sorrow. VIII. 1.

Here is, clearly and unmistakably, posited the existence of an absolute self-existent Being which can be Upanishads. But, strange to say, these passage in no way, distinguished from the Brahman of the have been persistently ignored by European scholars and our author also has followed their example.

Studies in Inductive Logic, by A. K. Trivedi, MA LL. B., Professor of Logic and Moral Philosoph Baroda College, Baroda. Published by the author at Havadia Chakala, Surat. Pp. 219. Price Re.1 -8.

It is an "Inductive Logic made easy." Principles have been in many cases deduced from examples taken

ting, tailoring and other industry, as such subsidiary occupations for various classes, be considered and measures adopted to make the suitable occupations attractive and profitable to the masses.

That as a beginning and with the object of developing the whole scheme on satisfactory lines a Home Industries Institute be opened in Bangalore.

The scheme may be summarised as follows. Branch I.

Study of home industries; collection of machines and appliances suitable for home industries, adapting them to local circumstances (Machines worth more than Rs. 250 each not contemplated.)

Branch II.

A central sericultural farm has been opened. Diseasefree eggs have been distributed to rearers and improved methods are taught in or near their homes. Fruits and vegetable seeds and plants of the value of Rs. 1220 were distributed free to the ryots. With a view to teach the goalas the scientific method of butter manufacture, the purchase of machinery at a cost of Rs. 400 and the maintenance of a small establishment in large centres at the cost of Rs. 50 per month have been recommended. Various other important schemes have been under operation or preparation and investigation. On the whole the report has been very interesting and instructive.

3. Report of work done by the Industries and Commerce Committee during the year 1913-14, Mysore State. Pp. 12. M. Kantaraj Urs, Chairman. Č. Ranganatha Rao Saheb, Secretary.

Among the schemes under operation which are expected to lead to practical results early are (1) the manufacture of cotton seed oil (2) Pharmaceutical operations (3) Wood distillation (4) Aloe fibre industry. The committee distributed 242 fly shuttle looms to weavers who were anxious to adopt new methods of weaving. The committee has submitted to government a scheme of distributing suitable wood to the gudigars free of cost with the object of encouraging the Sandal wood carving industry. It may be interesting to note that some countries in Europe, especially Hungary, have given great impetus to small artistic industries by giving the artisans raw materials, and machinery at nominal cost. Glass, Paper, Soap and Match industries come under schemes under investigation. A note on the prevention of street begging and a draft regulation prohibiting street begging by able-bodied persons have been submitted to government. The action of the legislative department in this connection will be looked forward with interest.

RADHAKAMAL MUKERJEE.

Dharmvir Gandi, by Mr. Sampoornand, B. Sc., and to be had of the Grantha Prakashaka Samiti, Benares Crown 8vo. pp. 90. Price-as. 4.

In this book the story of Mr. Gandhi's life is told a systematic way and a chaste style and in passing the sufferings of Indians in South Africa are also lucidly described. The proceeds of the book will go to the South African fund. The frontispiece has a block of Mr. Gandhi and in the body of the book there is a bare sketch-map of Southern Africa.

Ballabh Sangrah Part 1 by Pandit Haribullabh Shar To be had of the author at Purani Basti, Gunga Bahri Rasta, Jaipur, or Pandit Rampratapji Sherma, Tea be, Maharaja College, Jaipur. Royal 8vo. pp. 104.

Price-as..

This is a collection of miscellaneous poems gathered from diverse sources. Some of these poems are only heard of orally and are not found in any books, though they have their merits. We wonder why an index has not been given, though the author has taken care to collect the poems under suitable headings. The generalty of the poems are characterised by their point and wit and are such as we sometimes hear iz the conversations of old people.

Vaidon se Ayurved Ka Kramavikash, by Pandit Nivaran Chandra Bhattacharyya. To be had of the Secretary, Sahitya Parishad, Gurukula, Kangri Hardwar. Demy 8vo. pp. 32. Price-not mentioned.

In this book an attempt has been made to show that the Ayurveda or the Hindu system of medicine has its origin in the Vedas. Copious quotations and comparisons from the Vedas, Charak and Susruta have been made. The subject-matter of the book was read in the Seventh Sarasvati Sammilan of the Gurukula.

GUJARATI.

M. S.

Ahich-chhatra Kavya Kalap, by Dayashanker Bhaishanker Shukla, printed at the Jain Printing Press, Surat. Thick Cardboard, pp. 224. Rs. 0-10-0.

as

Price

The Ahich-chhatra or Prashnora Nagars are Brahmins well known in Kathiawad expert medicine-men. The Hon. Mr. P. D. Pattani, c. 1. E. is the present chief personage in that community. This book is a collection of poems, good and bad an indifferent, written by various Prashnora Nagars Beyond isolating the handiwork of the caste, and presenting it in a collected whole, the book does not lay pretensions to anything more. Within' these limits therefore, the work is well done.

Gurudett Vidyarthi nun Jivan Charitra, pa Printes a lished by Ganpati Keshav lal Sharma. Cloth bound the Diamond Jubilee Printing Press. p. 254. Price Re. 1-4-0 (1913).

The life of this marvellously equipped son of the Punjab who died at the early age of 26, is written in English by Lala Lajpat Rai, of which this book is a translation. The earnestness and purity of life and thought of Gurudatt deserve to be better known than at present, and we think, that this translation is sure to accomplish that purpose.

Shri Bhagya Mahodaya Natak, edited by Devshanker Vaikunthji Bhatt and translated by Nagarlal Mohanlal Pathak, printed at the Saraswati Printing Press, Bhavnagar, Thick Cardboard, pp. 124. Price Ke. 1. (1912)

Shighra Kavi Jagannath was a poet who flourished in Kathiawad in the Seventeenth Century A. D. His command over Sanskrit was so great that he was honored in the Poona Court by Nana Fadnavis, in spite of the jealousy of the Dakshni poets living there. He was like Ursi honored by the Gaekwar. He has written several Sanskrit works, and this Natak is one of them. It represents the several Alankaras, presenting themselves as courtiers in the Darbar of Maharaja Vakhatsingji of Bhavnagar-whose subject he wasand recounting their significance or functions. The Editor has explained the text by means of annotations.

Manu Smriti, by Manishanker Pranshanker Sharma, published by Naranlal Krishnalal Gupta, and printed at the Manhar Printing Press, Ahmedabad, Cloth bound, pp. 402, Price Re. 1-80 (1914).

The Manu Smriti is said to have been translated into simple Gujrati "" in this book. We find not only that it is simply translated but also intelligently translated. It is well known that the text of the original Smriti has been improved upon by later writers, to suit their own purposes. In several places the additions are absurd, and too palpable to pass as original text. All these have been carefully noted, and it is in this feature that we think the present volume scores over others. With a lower price, it should undoubtedly be recommended to be kept in the library of every educated Gujrati.

Megha Duta, by Kilabhai Ghanshyam, printed at the Gujarati Printing Press, Bombay, pp. 147. Price Re. 1-40 (1913).

In a

Printed in fine antique paper, with an attractive cloth cover, and embellished by several colored and artistic illustrations, picturing the different states of the characters in this poem; we think this is perhaps the best work on Meghaduta in Gujarati. scholarly preface extending over one hundred and four pages, Mr. Kilabhai has been at pains, after collating the various works of Bhasa and Kalidasa performance which evidences his extensive reading and patient research to shew how in his opinion Bhasa seems to have lived in the time of Chandra Gupta, i.e., about the 3rd Century B. C.. and Kalidas in that of Agni Mitra, i. e., somewhere between 170 to 150 B.C. We think the matter is of worldwide interest and the writer would do well to start a discussion on it in English, where he would meet with greater recognition of his labors than in the circumscribed area of Gujarati literature. The translation is in verse, and the notes bear traces of wide reading, well digested, and are couched in language which would make them intelligible to any ordinary reader. The work deserves to be popular all round.

Samaj, by Vrajlall Jadavji Thakkar, printed at the S Prakash Printing Press, Ahmedabed, thick cardboard with a picture of the late Babu K. C. Dutt, C. I. E., pp. 247. Price Re. 1-0-0 ( 1914).

The late Mr. Dutt's novel called "Samaj" is well known to all readers in India. This book is a translation of the same. It is preceded by a short sketch of the life of the original author. The price is exorbitant and the printing not commendable. The rendering into Gujarati gives a good idea of the original.

Nizam Shahi no Vafadar Vazir, by Chandalal Jethalal Vyas, of Viramgam, published by and printed at the Praja Bandhu Printing Works, Ahmedabad, Thick cardboard cover, pp. 247. Price Re. 1-4-0 ( 1914 ).

This is a well written historical novel, and is concerned with the loyal services rendered by a Hindu Vazir to his Mahommedan Master. It is a stirring incident in the history of the Deccan, and as the language is very simple, it is likely to command a large circle of readers.

Swami Ramtirtha Vol. I. published by the Society for the. Encouragement of Cheap Literature and published at the Diamond Jubilee Printing Press, Ahmedabad, Cloth Cover, pp. 365. Price Re. 1-0-0 ( 1914).

All the previous volumes, separately published, of the sermons of Swami Ramtirtha are now sought to be embodied in one volume, by the Society. We have already expressed our admiration at the commendable work done by this society, and this publication confirms it.

Geography, by Himatlal Ganeshji Anjaria, M. A., LL. B. Printed at the Fort Printing Press, Bombay. Paper Cover, pp. 73. Price Re. 0-4-0 ( 1914).

Mr. Anjaria has gained experience of matters educational as the Superintendent of Municipal Schools in Bombay. In writing the above book for the use of students in the schools of Bombay, he has had assistance of that dozen of the corps of private educationists in Bombay, Mr. Jalbhai Dorabji Bharda B, A, and he has been able to produce a work which is likely to be of great use to those for whom it is intended.

Ravikanta Part 1, by Chunilal Narbheram Desai,

printed at the Ramkrishna Printing Press, Ahmedabad. Cloth baund pp. 400. Price Rs. 2-0-0 ( 1914 ).

In the guise of a novel, the writer has tried to set out principles of morals according to the Hindu Shastras. He calls his book-A Book for showing the path of Virtue. There is nothing sparkling, new, or original in this work. It treads the beaten path, where each newcomer thinks he has got something new to convey, but is successful only in communicating old truths. Perhaps the plan is not bad, since repetition in such cases does tend to accentuate and emphasize their worth, and very often bring back the wanderer to the right path.

Kunjbala, by Shivbhai Bapubhai, published by Samalal Mangaldas Shah, printed at the Gujarat Printing Press. Thick board Cover pp. 181. Price Re. 1-0-0 ( 1914 ).

This is a domestic novel, and a continuation of the writer's former work, called "Madhukar." This novel is of a kind which the middle or the ordinarily educated class likes to read and take delight in. The style and language help them, and so far the writer has every right to congratulate himself.

K. M. J.

A

university cannot be manufactured; it is like a living limb in the body of a society which grows with the growth of the entire organism.

There were universities in India in the past, when the flood of life was surging high in the heart of the people breaking into a thousand waves of activity. They They tried to represent as fully as possible the culture of their age. The forest universities, or asrams, gleam like golden mists in the dawn of Indian history-they are more like dreams than actual realities. But it is a certain fact that they gave birth to the Upanishads whose depth of spiritual wisdom and freshness of inspiration won for them the credit of a direct revelation on which all later philosophies of India have had their foundation. Then, in the Buddhist age, there were the great universities of Nalanda and Taxila which represented the monastic ideals of Buddhism. In the neo-Hindu age, Benares grew to be a great centre of learning and it is still holding to its past traditions. But ever since that period when religion and society were stultified by artificial restrictions, which crushed out the very life of the people, there have been no great universities. There have been tols and chatuspathis, local institutions with local interests, but no great institutions of universal interests of thought and culture.

Now we have the universities introduced by the British government. But these have not been a growth from the soil, an expression of the life of the people. They have been superimposed; and they are worked and manipulated, to a very great extent, by foreign hands. As a result, they have acted mainly as a stimulus from without rather than as a living expression of the spirit within. Nevertheless under this new impulse, external though it has been, there has sprung up a new life among the upper classes of society, a life which has been able to discover its own resources, in the past as well as in the present, and to build on them a new literature, a new art, and a new music, and also to throw out a

glimmer of the prospects of a new philosophy and science. All these fresh creative activities now demand an outlet into the life of the whole people, and new channels of education have therefore to be cut out for them. The modern universities have not been oblivious or neglectful of these new life-forces; they have been eager to graft them on to their own stock. For instance, the study of the Bengali language and literature has been accepted into the curriculum of the Calcutta University. But this grafting process can only very partially answer to the needs of the age. The new life of the educated classes demands its own institutions where independently a new line of education may be worked out and new ideals set forth. For a foreign institution can only touch the surface of our society; its influence does not penetrate to the inner life itself.

has

The new literature and art, born under the stimulating influence of western education, have given a great shock to the caste and custom-ridden society which has been going through a state of change and transition for the last fifty years or more. At present, in Hindu society, legalism and conventionalism have covered almost the whole range of Hindu life and what is still worse, they have the sanction of religion. The result is that custom has triumphed over life. Its pressure arrested the growth of the human spirit along the lines of man's inner nature. If both the spirit and the letter have the same place in the scheme of life, gradually, the latter must supersede the former and custom reign instead of the spiritual ideal. The Vedantic doctrine holds that there is a One without a second, that distinctions of rich and poor, of Brahmin and Sudra, of this thing and that thing are mayas and that salvation is impossible if these mayas hold sway. But this idea of the unity of all beings is rarely put into practice in life and however much a learned Brahmin Pandit might expatiate on this doctrine, he would shudder to think of being defiled by the polluted touch or