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were clearly and conveniently set forth in Prácīna Ardhamăgadhi Ki Khoj Men of 1992, an English version of which is presented here to the scholarly world, and Restoration of Original Language of Ardhamāgadhi Texts of 1994. In addition, it has been possible to judge the practical value of Chandra's insights with the appearance in 1997 of his edition of the first chapter of the Acāranga Sūtra in which his analytical methods are applied to what is perhaps the oldest Ardhamāgadhĩ text.
Editorial work of this sort may superficially appear excessively technical or lacking in excitement. Yet it unquestionably forms the bedrock upon which subsequent historical and literary judgements must be based. As such, Chandra's researches compel attention. What will be their longterm consequence of course remains to be seen. If very few, and certainly not among them Professor Chandra, will wish to contend that this reconstruetion of the original Ardhamāgadhi can give unmediated access to the actual words of Mahāvīra, many will now wish to reflect seriously upon the implications of what is the most important develpoment in the critical editing of the oldest Jain scriptures since the institution of the Jain Agama Granthamālā. It will be the urgent task of competent scholars to frame responses to Chandra's work and integrate his important conclusions into the history of Middle Indo-Aryan and the Jain agama.
PAUL DUNDAS Department of Sanskrit School of Asian Studies University of Edinburgh
Scotland, U. K.
VIII
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