d Kadamb. 134.]

[Footnote 698: Hymns to the Devi are also attributed to him but I do
not know what evidence there is for his authorship.]

[Footnote 699: As pointed out elsewhere, though this word is most
commonly used of the Sakta scriptures it is not restricted to them and
we hear of both Buddhist and Vaishnava Tantras.]

[Footnote 700: The Adhyatma Ramayana is an instance of Saktist ideas
in another theological setting. It is a Vishnuite work but Sita is
made to say that she is _Prakriti_ who does all the deeds related in
the poem, whereas Rama is _Purusha_, inactive and a witness of her
deeds.]

[Footnote 701: XI. iii. 47-8; XI. V. 28 and 31. Probably Vishnuite not
Saktist Tantras are meant but the Purana distinguishes between Vedic
revelation meant for previous ages and tantric revelation meant for
the present day. So too Kulluka Bhatta the commentator on Manu who
was a Bengali and probably lived in the fifteenth century says (on
Manu II. i.) that Sruti is twofold, Vedic and tantric. _Srutisca
dvividha vaidiki tantrikica._]

[Footnote 702: II. 15.]

[Footnote 703: See for full list Avalon, _Principles of Tantra_, pp.
lxv-lxvii. A collection of thirty-seven Tantras has been published at
Calcutta by Babu Rasik Mohun Chatterjee and a few have been published
separately.]

[Footnote 704: Translated by Avalon, 1913, also by Manmatha Nath Dutt,
1900.]

[Footnote 705: Analysed in _J.A.O.S._ XXIII. i. 1902.]

[Footnote 706: Edited by Taranatha Vidyaratna, with introduction by A.
Avalon, 1917.]

[Footnote 707: See Avalon, _Principles of Tantra_, p. lxi. But these
are probably special meanings attached to the words by tantric
schools. _Nigama_ is found pretty frequently, _e.g._ Manu, IV. 19 and
Lalita-vistara, XII. But it is not likely that it is used there in
this special sense.]

[Footnote 708: Edited by Avalon, 1914.]

[Footnote 709: Satirical descriptions of Saktism are fairly ancient,
_e.g._ Karpura Manjari, Harvard edition, pp. 25 and 233.]

[Footnote 710: Tantrism has some analogy to the Feng-shui or geomancy
of the Chinese. Both take ancient superstitions which seem
incompatible with science and systematize them into pseudo-sciences,
remaining blind to the fact that the subject-matter is wholly
imaginary.]

[Footnote 711: For what follows as for much else in this chapter, I am
indebted to Avalon's translation of the Mahanirvana Tantra and
introduction.]

[Footnote 712: Pasu-, vira-, divya-bhava.