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was kindly lent to me for perusal before publication. In addition to the discussion of all the historical problems connected with the date and authorship of this text Mr. Malyania has dealt in a masterly manner with various uitsargas and apavādas mentioned in the text and has tried to interpret them in the then prevailing social context. In fact, his Introduction is a studious monograph on the Nisitha Sætra.
The following Canonical texts have been published during the period of our review-Kalpasūtra (Rajkot, 1958), Aupapālika Sútra (Rajkot, 1959), Uttarādhyayana Sūtra (Rajkot, 1959), Avaśyaka Sūtra (2nd ed., Rajkot, 1958), AntakȚddašā Sūtra ( 2nd ed., Rajkot, 1958 ). These are the publications of the All India Svetārbara Sthānakavāsi Jaina Šāstroddhāra Samiti, and cach of the texts is accompanied by a modern Sanskrit commentary and a Hindi-Gujarati translation. A few other texts with Hindi translations have also been published by the All India Sūdhumärgi Jaina Samskļli Rakşaka Sangha of Saiļana (M.P.). It is evident that editions of Canoncial texts are being published simultancously by several agencies, some of them doing the work in a very uncritical way. Inspired by Teligious zeal, they must be spending a lot after these efforts. It would be better if they could pool their resources and work in co-operation with a learned body like the Prākrit Text Society.
Two Gujarati booklets bearing on the Agama studies have been published.--Bhagavāndlahāvīra Ane Mänsähāra by Ratilal M. Shah ( Patan, 1959) and Bhagavān Mahaviranum A uşadhagrahaņa by Miuni Nyāyavijayaji (Patan, 1959) have tried to refute the opinion that Mahāvira had partaken of meat, and they have tried to intrcpret words like Kukkuta, Kapota, Majjara ctc. occurring in several texts in the sense of vegetables, as is done by the commentators.
A few notable papers on Āgama studies have been published: Dr. A. N. Upadhye, one of the foremost scholars of Prülirit
