[695] See especially the story of Manasâ Devi in Dinesh Chandra Sen (Beng. Lang. and Lit. 257), who says the earliest literary version dates from the twelfth century. But doubtless the story is much older.
[696] Virâtap. chap. VI. (not in all MSS.). Bhishmap. chap. XXIII. Also in the Harivaṃsa, vv. 3236 ff. Pargiter considers that the Devî-Mâhâtmya was probably composed in the fifth or sixth century. Chap. XXI. of the Lotus Sûtra contains a spell invoking a goddess under many names. Though this chapter is an addition to the original work, it was translated into Chinese between 265 and 316.
[697] But he does mention the worship of the Divine Mothers. Harshacar. VII. 250 and Kâdamb. 134.
[698] Hymns to the Devî are also attributed to him but I do not know what evidence there is for his authorship.
[699] As pointed out elsewhere, though this word is most commonly used of the Śâkta scriptures it is not restricted to them and we hear of both Buddhist and Vaishṇava Tantras.
[700] The Adhyâtma Râmâyaṇa is an instance of Śâktist ideas in another theological setting. It is a Vishnuite work but Sità is made to say that she is Prakṛiti who does all the deeds related in the poem, whereas Râma is Purusha, inactive and a witness of her deeds.
[701] XI. iii. 47-8; XI. V. 28 and 31. Probably Vishnuite not Śâktist Tantras are meant but the Purana distinguishes between Vedic revelation meant for previous ages and tantric revelation meant for the present day. So too Kullûka Bhaṭṭa the commentator on Manu who was a Bengali and probably lived in the fifteenth century says (on Manu II. i.) that Śruti is twofold, Vedic and tantric. Śrutisca dvividhâ vaidikî tântrikîca.
[702] II. 15.
[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.
[704] Translated by Avalon, 1913, also by Manmatha Nath Dutt, 1900.