SAIVA-SIDDHANTA

IV
INTRODUCTION
which he simply calls Tantras 4 . In other words, he details a
few Tantras which are Saktic, and though Saivagamas are not
related to the Sakta-tantras by any organic community of thought
or descent, such a detailing is, at any rate, indicative of the recent
extensions made, by European scholars of light and leading, to
the province of Indological research which hitherto has observed
a sort of water-tight orthodoxy of scope. It is to be hoped that
when a second edition is called for of that German work, Dr. M.
Winternitz will not be slow to avail himself of the materials
afforded by the Agamas, and thereby add to the post-Vedic chapters
of his book. At the same time, it is clear that Dr. Paul Deussen,
another German Sanskritist and metaphysician of superb accom
plishments and talents, gives indications of a knowledge of the
Saiva-darsana. In his masterly digest of the Monistic Idealism of
Safikara, published in German, Das System des Vedanta, Zweite
Auflage, he refers to the Bhashya of Srlkantha on the Brahma-
Sutras (the related portions were translated by me from German
into English for the Brahmavadin in 1907-08), and in his more
recent work on the post-Vedic Philosophy, issued in the same Euro
pean language, Allgemeine Geschichte der Philosophic, ErsterBand,
Dritte Abtettung, Die nachvedische Philosophic der Inder, he devotes
a chapter to the Saiva-darsana. There is however nothing to show
that Prof. Deussen has dived into the Agamic literature at first-hand,
as he has for instance, done, into the Aupanishadic,
in the course of
his descent into the wells of the ancient Aryan Monism. Further,
the Agamas have their own interpretations to offer as regards
the cardinal precepts and teachings of the archaic Upanishats,
and hence a thorough grounding in the Agamas, and in such of
tfie Puranas as have visibly felt the influence of, or been nurtur
ed on the same soil as, the Agamas, will altogether place tjie
student on a new standpoint, and the Aupanishadic teachings