[705] Analysed in J.A.O.S. XXIII. i. 1902.
[706] Edited by Târanâtha Vidyâratna, with introduction by A. Avalon, 1917.
[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.
[708] Edited by Avalon, 1914.
[709] Satirical descriptions of Śâktism are fairly ancient, e.g. Karpura Mañjarî, Harvard edition, pp. 25 and 233.
[710] Tantrism has some analogy to the Fêng-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.
[711] For what follows as for much else in this chapter, I am indebted to Avalon's translation of the Mahânirvâṇa Tantra and introduction.
[712] Paśu-, vîra-, divya-bhâva.
[713] Avalon, Mahân. Tan. pp. lxxix, lxxx.
[714] "The eternal rhythm of Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devî as Mâyâ evolves the world. As Mahâmâyâ she recalls it to herself.... Each of these movements is divine. Enjoyment and liberation are each her gifts." Avalon, Mahân. Tan. p. cxl.