*Sadhus of India*, by B. D. Tripathi, Popular Prakashan, Bombay, 1978, ix + 258 pages; Rs. 70. Sadhuism is an ancient institution in Hinduism. But as it exists in today's society little is known about its nature and function. To explore this unknown territory Mr. B. D. Tripathi had to get himself initiated successively as a Shaiva and as a Vaishnava ascetic. But his trouble is amply rewarded. A great deal of very interesting data has come out through his hard work. It is a sociological study for which the author has been awarded the Ph.D. degree by the Lucknow University. 500 sadhus randomly selected from one hundred *Stanas* and *Mathas* from around ten pilgrim centres in the State of U.P. form the universe of this study. They belonged to as many as sixty-six sects and sub-sects of Vaishnava, Shaiva and other miscellaneous *sampradayas*. About their socio-economic background, some of the data given in the book are as follows: 70 per cent of them are illiterate, 83 per cent come from joint families either large or small, 81.6 per cent have taken to the life of sadhus driven by economic, familial or psychological factors other than spiritual, another 5.2 per cent were actually donated by the parents to *Mathas*, 73 per cent come from low income or lower middle income group, 76 per cent extend help in cash and kind to the members of their family. Analysing these and other aetiological factors that led them to take to the life of sadhus, the author concludes that for the majority of them it was no more than a convenient means of livelihood, and that only 5.4 per cent are concerned about anything like a divine quest. What the book reveals about the life of sadhus after their initiation into religious life is much less edifying. Different arts of begging, lucrative business of *yagnas* and *dakshinas*, use of intoxicants and other forms of perversions are all part of their story. The chapter on beliefs and attitudes of sadhus makes sad reading. As many as 75 per cent support casteism. It is practised even in orders started for the lower castes. Their views on untouchability, temple entry of harijans, women, science, political parties etc. make these religious guides of our masses one of the most unenlightened groups in the world. The author, however, finds a silver-lining for the future of this ancient institution. This is the increasing awareness among the sadhus that they should do something useful for society. In fact 18.4 per cent of them are already engaged in some form of social service. There are, however, one or two points about which one can have reservations about this otherwise excellent study. For instance, 'belief in the freedom of will' and 'belief in determinism' do not allow themselves to a straight and simple opposition as the author has done. These are categories belonging to reason and faith, and as such they operate at two levels. It is their content one has to explore rather than the terms themselves. Then again, in the matter of interpretation, if people identify 'divine grace' with 'fate' it need not be called a false understanding of *Karma*. It is probably truer to say that the content of some of the key religious terms are changing. The book is a valuable addition to the literature on present day Hinduism.

— A. M. Abraham Ayrookuzhiel Bangalore