Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

PRESS NOTICES

. . . For the student of religions there is, then, a mine opened for his inquiries, and we may therefore welcome with pleasure the announcement that the distinguished English Sanskritist has decided to continue his work on the Tantras, and to publish shortly three new works on the same subject,’ —Literarisches Zentralblatt fur Deutschtand (F.B.)

“ Mr. Avalon is greatly daring in attempting an English version of the Tantrik literature describing the belief of the Shikta sect worshippers of the Mother Goddess. This body of literature is little known to European students, partly because the subject is repulsive, and partly because its followers are reticent in communicating or interpreting their sacred books. In the present volume (Mahbgnirvina), amidst much verbiage and puerility, the reader will find valuable accounts of domestic and temple ritual. A full Introduction and Commentary clears up most of the difficulties. .. . . We know so little of the cult of the Goddess Dev} that this version of the Hymns in her honour is welcome,’’Folklore. ‘ This is not the first time that the Shistras (other than the Tantra) of the Hindus have been translated by European savants. Since the « discovery ’ of the Sanskrit language by Sir W. Jones, the attention of the learned in Europe has been widely drawn to other Shistras of the Hindus. But the Tantra Shistra has not been so fortunate, European savants having been previously under the impression that it was utterly contemptible and full of superstition. Mr. Avalon is the first to attempt to remove this stigma, and he is therefore undoubtedly the object of gratitude of every Hindu, . . . It is not sufficient praise to say that the translation (Mahanirvana) is excellent and as faithful as possible, for the book has a distinctive feature of its own which we will here describe, . . , The difference between Europe and India is very great, The surroundings, education, inclination, and notions of the European are totally distinct from ours. Whenever, therefore, he endeaveurs to analyze our Shastra, Dharma, Arts, and Literature, he judges them by the same standard as his own. The European sayants study Indian Shastra with European eyes, and apply their own performed conceptions to it, Whilst they show great eagerness to judge what is good and whatis bad, they do not show any desire to ascertain the real character of our Scriptures. Where such Scriptures resemble those oi the European, they call it good, and condemn it as bad where they differ. Taine displays this defect in the European character in the following observation ‘ Here close by us is poor Mr. Max

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