Ananda K. Coomaraswamy was engaged in the world not only as a scholarly expositor of traditional culture and philosophy, but also as a radical critic of contemporary life.

The late Ananda K. Coomaraswamy, curator of Indian art at the Boston Museum of Fine Arts, uniquely combined art historian, philosopher, orientalist, linguist, and expositor in his person. His knowledge of the arts and handcrafts of the Orient was unexcelled and his numerous monographs on Oriental art either established or revolutionized entire fields. He was also a great Orientalist, with an almost unmatched understanding of traditional culture. He covered the philosophic and religious experience of the entire premodern world, east and west, and for him primitive, medieval European, and classical Indian experiences of truth and art were only different dialects in a common language. Finally, Coomaraswamy was a provocative writer, whose erudition was expressed in a delightful, aphoristic style. The nine essays in this book are among his most stimulating. They discuss such matters as the true function of aesthetics in art, the importance of symbolism, and the importance of intellectual and philosophical background to the artist; they analyze the role of traditional culture in enriching art; they demonstrate that abstract art and primitive art, despite superficial resemblances, are completely divergent; and they deal with the common philosophy which pervades all great art, the nature of medieval art, folklore and modern art, the beauty inherent in mathematics, and the union of traditional symbolism and individual portraiture in premodern cultures.

The renowned Sri Lankan metaphysician presents his enlightening insight into the essential kinship between Hinduism and Buddhism. In this probing work, Ananda K. Coomaraswamy examines the foundational myths and spiritual underpinnings of Hinduism and Buddhism. Discarding the Western narrative of philosophical divergence, Coomaraswamy instead explores the essential unity between these two major religions. In his perspective, one is merely an outgrowth of the other. Dividing the book into two parts, Coomaraswamy begins each section with an overview of each religion’s foundational myths. The section on Hinduism then covers concepts such as karma, maya, reincarnation, sacrifice, and caste. In the section on Buddhism, he demonstrates that Buddha never intended to start a new religion, but to deepen the spiritual understanding of the existing one.

Illustrations: 73 B/w Illustrations Description: Particular significance attaches to Yaksas in Indian mythology, religion and art. Their almost universal presence in the earlier Indian religions, Hindu, Buddhist and Jaina, wherein they are invested with peculiar traits and powers, indicates their importance. Ananda Coomaraswamy's Yaksas is an attempt at bringing together the mass of information from literary and monumental sources about Yaksas and Yaksis, their origin, and development from the conceptual, mythological and iconographical points of view. Coomaraswamy has shown how this non- and pre-Aryan animistic concept originated and, in the historical times, dovetailed with the Hindu, Buddhist and Jaina religious systems to the extent that the concept of Yaksattva got closely bound up with the idea of reincarnation. In the preparation of this monograph, Coomaraswamy has extensively drawn upon the sectarian and semi-secular literature and has shown unmistakable evidences of the Yaksas' once honourable status, their benevolence toward men and the affection felt by men toward them. Coomaraswamy begins by tracing the origin of the word yaksa which is first found in Jaiminiya Brahmana, where it means nothing more than 'a wondrous thing.' In course of time Yaksas and Yaksis are often mentioned and their names are found in the Epics, Buddhist and Jaina works and even in sculpture. In Jaina books Yakkhas are often called Devas, where, as Sasana Devatas they are usually guardian angels. In Buddhist works they are sometimes represented as teachers of good morals and as guardian spirits. Of equal importance are the Yaksas and Yaksis in early Indian art and in the early examples (Bharhut, Sanci, Gandhara, etc.) they are frequently represented as Atlantes, supporters of buildings and superstructures. The early iconography of Yaksas, again, seems to have formed the foundation of later Hindu and Buddhist iconography. Coomaraswamy has traced a kind of Bhakti cult centering round the worship of Yaksas on the basis of the Yaksa caityas, the offerings to the Yaksas and has tried to show that the facts of Yaksa worship correspond almost exactly with those of the other Bhakti religions. Coming as it does from the pen of Ananda Coomaraswamy, this brilliant monograph is the acme of scholarship and brilliance and provides a mass of well-documented information. The work is divided into two parts, an Appendix giving Tale of a Yaksa found in the Divyavadana, alongwith 73 plates.