It would be a bulky and intricate volume indeed that treated adequately of the problem of two truths in Buddhism and Vedanta: the present volume is slim and unpretentious. Not the less incisive, for that, it is hoped, but certainly neither systematic nor complete, and this in several senses. Not all schools of Buddhism are dealt with: Theravada, Indian Y ogacara, and the Logicians are missing among the Indian schools and there is no refer­ ence to Chinese and Japanese Buddhism. The Vedanta discussed is only Advaita (non-dualist), and that virtually limited to Sankara. Nor does the volume as a whole take up the problem of