Krama Saivism

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AN[| 1'LJiU IStlEft tLV NtAHEJhffellA t1 KAKADU JA]K I L>K
ManLAL BANARSlb'ASS PLiBiJSHEEft PKEVATK LIMITER
BUWDRTTOW Kt>A [ A riELirr 11 M TAW
CONTENTS
Bleating Swamj Muictananda vii

Preface is
Abbreviations xxvi
CdAPTHR QNB
KHAMA AS A DIS TINCT SYSTEM 1 -0
A brief
*t*tm m Ram a* a
ibu kd an bJtpa-
jptm rf tfrwgto
—
Kradui : A syiitm of Satva philosophy in its own
right 1
2- Traditional recognition of ita independence PP
External evidence establishing its individuality 3
Main features : M
(a) Kram* as a Sakti-oriented and Tantric
system 3
(b) leaning towards monisttc-dualistic character
queued _
Reality : In implication* and cooae-
6
{t) Spiritual pmgfvviDn, and Moltÿa ns synthesis
of Bhngisaud Mot?a : Key features
(d) Absolutic functionalism i A significant
aspect 7
(e) Positive emphasis on the cpistonic side of our
experience
(0 Preference for FraLrta and certain minor
features S
CHAPTER TWO
ON THE NOMENCLATURE OF THE STS TEM 10-30
A Study into tin: pbiloaophkal bails of tlie vari-
Oui Mmt] of the lyitcEn and their Hgnificajtct
1. Krama Nava 10
(a) Anuttant-krama 10
_ Anupay.ii 17
(cj U«vad-kraAia -tl
( « )
(d) Mihikrama IT
(e) Mahirtha-lcrama IS
(f) AuUara-fcrama
t, Maharlha or MahinJia-naya 21
3. Mahinaya
1. Mahisara 26
fir Atinaya 27
6, Omiinayliÿ Dfvtuaya 2&
7L 30
8. Conclusion
CHAPTER THREE
ARAMA AS A TANTRIC SYSTEM 31—60
AD ar.alysLi and cxplcialory tLudy *f the fundamcnTÿhl
qFUie TAnlrklsm in the wMfr perspective DT ills
acterif taaukwm. oF the man ink vital *T Kashmir
1. Rise of Tantricism in Krama ; a Uier develop
mem 31
2. Tantra-Prakriyi versus Kuta-prakriya - Kratiÿa as
a pari of the Tantra-prakriyft in the TanlrAloka 32
3. Tanlra-parakriya analyzed u
(a) Characteristic features of Tanira &s outlined
in the Tanifas&r* 36
(b) Maheivarinanda and Ramyadeva on Tantra
as well as the Tamric character of Krama 36
(c) Characteristic features of Kratna as a Tamric
system 41
4,Two phases of the Kranlft Taillrtcism 12
& Eaperience, pure and simple : pivot of the Krnma
Tantnc thinking 47
CHAPTER FOUR
MUTUAL EXCHANGE WI TH AND IMPACT OF
THE OTHER PHlLOSOPHtCAL AND TANTRIC
SYSTEMS 51—66
All enquiry into the iaur«i of influencci mpOOP
tie for the TIK mul deviitopencni or p»rticul*i dm:-
IritW* or Esoteric ItlsdeK-toa in the KllMaa **»tcni
lr Nature and scope of the proposed enquiry M
( “i )
S. Ktftjni versus
Spatida wiih regard Lo the concepti
of Twisty and fourfold Abulwtjc function-
lliun 51
3- Kryma and KuLa : JiiJateraL peaceis of influence 54
i- Kljurla and Triptira ; Hnÿiprocal impact oG
5. Impact of Tkiddlitst Tuitriciun on Krama :
gaycgk, AtlAkhyi arid some other mirttrt doctfiiKS fitf
8. Bhartybiui’s impact on Ejrama &3
1. Kashmir Saiviam and PiQÿajÿtra !ÿ Wtain unaclLh
cd bsuci 64
3. Impact of KntnU On TantricLnn Ln general
Ctfÿmic Fivtt
DIFFERENT TRADITIONS AND SU3-SCH9Q L$ 67 -Si
A ui Licr| evaluation of (hr fiOKPtrtJ rifJiry™ gf the Kruaa
i-ÿblcnj. evicted tbmugb [be divergent trtrtdl oF jntertmJ
Lhurificig id KipcH of die baur L UlJ TCIullll'K L-flDjC.ÿU*
1. Poctnti&E richness of the Krtma syiT«ft 67

2. The Sahara sub-school
3, The Chnruwi sub-ithool 70
4. Sihasa and Cfetimml identical 72
6. Another iuUKliOol of Krarna n
6. Otvergem UfStdllioos atwi tendenetei with repaid to
the specific pmbJetni 7b
(a) Two traditions regarding the nature ard
of the AbioJute and iti eotasoquenccj
flitui
{b} These t wo rraiticionK pitÿdrvii jiriiiccdLc and
quart in tendencies with special t efeituce to
the Ahaolotic fuTictSentng 7ft
(c) Qua r111 tendency "T
(dj Petuadic tendency
(e) DLipuie about the eitact number of parte of
the Krama Yocja 79
(1ÿ Several minor c<mtioveriies referred to m
7. Source of the Cjuartic and pentadic temiencEES p*
( xxii )
CllAiTftK Stt
SO URGES AND LITERA JURE »2 -248
,A recomtEuctivc ilwdv flf Krao» hiilCTy and *n nraijib
of lb? rrittre- kr.-iiÿri ak kirfi -Hi rsliul 'KiSIll* literature
with fpeciftj reference 10 ill xiftliEwSbip, Hirtodaty,
availability, cUmbcatiouij subject-matter arid fiirwwSog y
1, Kashmir t the land of origin of the KmniA
system 32
S. Origin acid early history : 84
(i) Esoteric symbolism as part of the Krama.
history : Theory of three OgJiat 64
{!>) Various traditional accounts of the initial
phase or the Krama system 35
(c) Consistent account of the earEy history of the
system 90
3. Creative period of the Krama system rise and
decay century)
— TM.
4, Historical backdrop or ihese phases ya
-5. Chronological position and contribution of ihe
individual authors : LOO
(i) Vitulanatha
(ii) Ganrthamadana 101
(hi) Niikriylriandaniltha
(iv) Vi-iyanandanalEia 103
(v) SaltiySnaridanatha
(vi) Sivimmda 104
fvij) Vasugupta ioe
(vili) Three female disciples of Sivlnanda
Keyuravatl, MadayiikH and Kalvanika
— 1 50
(ix) KallatEi IT)
(x) Grjvindaraja, Bhanuka and Eraka 120
(xi) Pradyiunna Bhupa 122
(xii) SnmAnanda 128
(*ao ViiM* 133
(xiy) Utpsk
(xvj l.'dbhajta 137
(xvi) SiotraLara, i.e,f Siddha Nil lm 123
(xvii) Bhiakara 144
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( xxiv )
(ri) Kraraaaiddhi m
(b) JVO.V Agamic Krama «mkf 241
(i) Kramiÿsutra 242
(ii) ftiddhasOtra 243
(lii) Mah&nayapaddhati 244
(iv) KrAmodiva
(v) AmaviisyatrirhiLkii 24ft
(vi) Ittjik* 34B
CHAPTKR SmN
KRAMA'S PLACE IN THE WIDER FRAMEWORK
Op KASHMIR SAIVISM WITH AN ETE UPON
ITS GENERAL TANTRiC CHARACTER 249 -254
A lypubfrtifr approach to owitlmion between b*«C StruCLur-r
of Tar.tra and K.Subour £aiviim pi'i- J D'F jiKfrJ.J Anha
fDllifot J L'pflyu and iti Wiring ad OK Kramj
J- Ovefall peift|>6rlivc of synthesis btiwecn the Saiva
metaphysics and the Tantricism 240
2. Jayaratha's tuitiisirnt approach to the problem
3. Sixfold Artha defining the six approaches to Tantric
understanding 250
4. Synthesis between six Arthas and four Upiyaa
arrived at 252
5, Conclusion t NigarbhArtha and Knulikartha versus
SSkwpdya i.c. Kramn 25a
APPENDICES 255-297
(a) Chtonttlogirtl tree of (he Kranu authors ht : 254-2155
(b) Classified Bibliography
Original Saarctj
(A) Manuscripts 255
{B} Exclusive Published Kmnn Literature 257
(C) Text? pertaining to die Kashmir Ssivism 25ft
(D) Texts pertaining to other Tantric systems 204
(E) Other relevant texts 265
Sttvzdert Saints
[A) Works and theses pertaining to Kashmir,
Kashmir fiaiviim and Krams system 26ft
< }
{B) GomL sources containing references to the

Kashmir Aaivism 271
[C) Research Paptu, Articles and Journals
pertaining to Kashmir Saivism 272
(D) Worke pertaining to Tantra and
TanJbricism in general 27ft
(£) Work* relating' lo Ihe of philosophy
in general 2&0
(P) R«eanch Paper* atwJ articles relating to the
Tanjtnc ar well as other systems of philosophy 2BI
(Q) Lexicons, Bibliographic] and Catalogues, etc. 282
fe) Whtolwlfif _ 2S4
fa) Work index 2B8
(e) Subject Index 292
(F) Corrections 2UT
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CHAPTER I
KftAMA AS A DISTINCT SYSTEM
A bt-Uf of ibt fszttsTts that lend cn
independent itoiin ta Krama. m q system iff Ihqugkf,
1. Krumn A syjltrt of iaiza pkUpmpty in in own tight.

While itianng nmcll let .common with the Pratyabhijili
and Kuia system* of Kashmir Saim monism, I Etc Krama by stem
has mtiefr of its Own to justify iLe teefignitba ai an indqKlh
dent system of philosophy. The phme Kashmir £aivijm
generally slaiids for ;he Pratyabliijfio system, whercjts to Ihct it
Etas a much wider application comprising as ii tSncj ah the monis-
(if I tends of Saivitc specuLati-on having (heir home m Kashmir.
In spite of the -fact that ill these systems have common fttndi-
metUil data since they spring from the Same source of Safoa
pEiilostipl Ly , they retain iheh intrinsic individual geniu* and
appeal- Iti consequence, when a system is presented in its own
merit, the idea is not to decry its integral diaracter under n
wtdeT perspective, but to emphasise and analyse ils real wonh
and significance. It is in this sense that the Krama system,
despite its close affinities vilh the sister trends of bought,
claims rreugniriem as a system of philosophy.
2. Tradiiiofiai magnitiim 0/ its independence
Historically as well, Krama has been regarded as an
independent system, Mahtha In his itikan{barseit<i mentions
Mjhonayu, atlOlhft name of KraflU, as a distinct [ J 1 ilosophical
school where the act of creation1 Follows that of withdrawal,
T mm wvx 11
s. K. C. a Ao
J-c-nirijtt
it?fi itÿoritfSTc; 1 Sij trsErtr-i'**!'! tjfci 1
C 1 I.IJCTJ- s', s. c.r p, flB.
3 Knfmia T&Htrinsm af Kashmir
implying it;m s Iir Krami system ardently adheres to the cyclic
ifcMirm of ReaLity. Tliia allusion to Krama in a litcraiy wo A of
rjic eli-venth etpiury i? a ftutiiyienE jmjnf of ihr popularity of Lbe
K.ratui school. beyond rht philosophical circles, in
Kashmir,
AWiinaviiÿupta recalEn thr sitrte fid in mutt lit ala file
term in the KiftHttviiajav&TtikaJ In the Tljiifrafuifai also this
very fact has been reiterated-® In. hts Vivtka on ih*
J&yifatha Laifcs- of the Krajna system to be art imJe-peentEent
«nrt.s The trfrurnent of the Krama system in ihc fourth Ahitifea
has been prrfai ed by him with a similar remark.1 Ir issJjtniiscani
to note that In the last autobiographuMl vene, martin# the
conclusion of his Vktks. he declares 'Trita' and 'Kraina'1 ai
two different systems,5 The author of (he A’lskSruÿa-iÿaknia
clurly itnem rtl individuality4 «nd tndqwidpf status
the varied schools of phiiOMphyÿ MaSirÿvgtJtiaikdta too. dore
3- y;-: JI i n PT--*'*1 |
M. V. V. I. (K.
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book.
Arama as a Distinct -Sj'Jiitfn! 6
esotericism.1 Oil the contrary, ihe Knia and the Krartia,, both
being TaJStric in origin and l:orm> arc more mystic than mni-
physici)- Yrt, Sybil ah dick differences ihey constitute together
what is precisely meant by BUinillic &tivi;in cTKashnlr>
(b) Lttrtitg te’Aatdt mamitUÿAutisiit (hat art tr of Rtatitj : itf
impticaiian rptrf
tCutsufittnces
Another aspect which distinguishes t IJ r KrutlPi system
from otitcr associate schools Ls its prc-nritcss inwards the moni¬
stic- dualktic dmractÿr of Reality at the pre-reaLizaiion stage.
As a Epiritual discipline il lias lieen Specially designated as
Jlhcdiibhed-:ipiLya in order to bring out ihe imponanicc it Attaches
in the idea of dualism or diversity witllin ilie general framework
of monism or unity. The Kraina system in (he above role does
nut seek U> confuse or mi* up (he (WO polarities (dualiiy-
cum -unity] byt insipid, unearths unity in the phenomenal
dniliiy as ils intrinsic clpaructcf {unity in duality— Bhcdc WL?ILC-
daÿt).1 In other word* the Krama is trtore ciosfly connected vtilh
the immanent reality and interprets immanence as ail essentia)
citprrxxichCL :if ttMUUfldtn«r Agnutit LIILS, the Pratyabbijfia aitd
Kula systems arc immediately concerned with reality AS unity
(aLiheda' or the transcendental aspect of Reality- Whenever
there appears a difference ilt the systems it irf only CILC difte*
rente of approach or the general out Eoufc. Even ii hett (lie Phe-
dibhedavadin {in practice) L> a real iponiat theory), he
justifies the individuality of his approach by his ulrPosl
tolerance towards i he other cognate systems.’ It eschews iis
dogmatism in this res peel- I tl fact, Lite Kxuriiii sytLClll regards
both duality and non-duality as irrelevant, since Bitch a concept
of RtaSiiy camme be anything but relative, As a consequente,
the *ysiem ii Very very critical ftf the coatee jus of Randtia
i In iooirporvtiiiÿ. die Ptftivahbiÿri£ aa An inahnnahlc par i of ihe basic
plan of i hr TV.'f'.ok* A I'L i r.,ivn p™itly EUdivatcd hy iti rrvV'Hl-
«il mflipbyjtcal vtluS. hccKiie |l :i qfie nÿion ofFriHvlt'blLijilSJia
(iccoÿitlan) tbil ii the merit ilgrnfioinc tingk of *11 (be
rooniiAic Evstrrjyi of Kashmir.
3. Ct. Ft 13, Ch, I un/ln £iThE iJi-fliiJjig Fenidrei of giktgpÿyV
*UL and *•Multiplicity oF ApprHtliff A Special FciliPrtJ\
3, Cf. Ibid,, niidrj LITiw Knnu renin CHhtr biyUrpu'' etc,
book.
book.
book.
Kroiaa at a Diitinct Syittnl U
lies in ihe Hauteflf [he prewm enquiry which pulkukriy aims

nt project ing the individual character of the Knmm syaiem.
It shcgld now be clear that internal as well &i historical
evidence if- Weighty enough Lt> sulMtatuiaie that the Kr-'utLH u a
system of Lajulric philosophy which merits a sli-icrfc comidera-
liwt in its awn right.
book.
book.
book.
Cht tkt Nofrm>tleiwe oj I fir SyjJrwi n
dry LI ainism itiftf the Kra:na c# succession. t
constitutes
Somethna the place of the godly Function 'is- annned by the
godly pofrentiw with little material efi«T OR our stand.4 The
OUWtptkn dtid Slnicmal nirttiH of lilt Sanwiccskra can only
be explained with reforecvro to this definition of the Krama and
its- implications, UH>, regarding the eye lie idea of reality resulting
from its dynamic character. Because the twelve K£||$ arc the
episLetnic’nuciaphysical-inysiic transformation of ilic foLirfold
(or fivefold’i functionalism with regard id the object, subject
and means of ltnuwi ng OF ihr first three acls.3 in epidemic and
cosmogonical setting* respectively. This provides die proper
conteitL where the Kranm system brings tile real synthesis
between the successive process oF cosmic emergence and the
tr-anS'Succe&stve monistic principle —
t lie primal Origin of the
ensuing succession. Unity and continuity of the ihsofutic (and
hence subjective) dynamism can l>e realised only whfti the
seeming gaps Irtuween the discrete modes viz,, creation cii„ rtf
the al:«ilutk nudfhtglHn arc conserved and transformed into
ihr real Sinks that not only join but Wld ihfl synthetic whole,
This is done lsy tracing out the inner unity that pervÿdr? nil
these function*] oycl<a. It ia why the one, who has developed
an intuitive insight into the essential character r>r the succession
characterising the cyclic movement of the absolute agency,
earui a claim to ernantipat io« duLing one's lifetime.'1
J. irrrgfiit*/tft ntÿwtr trt'ftf i

. FT TOT: •TFIIII'MIM. I
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dr.iijprtcnd 4M Trwiiiiia (amfl. Thi+ it pr\n|bLy luspttfed by the

fallowing extract:
‘ifVirnTV'TVTT T*'.
C C, C., 4.113..
4. FmnÿTt -d"j *H i . i
AT M. P., L(iH .
See for detailed nitKuuiom, pt. It, CSL 1, under
*,A#irtM
relidunihip uf the five cycle* nrni conclusion";: t3t. 1C1, utider
H*TWB Ftvlcraal S(|.b-Eealurt« uf LLbCrtLfcm,,r
I
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0™ iAu J\rmtrniaÿuTt
tf tht Hjuttm 17
described as Anutiara Kram?i froTtcmpliiwI order) biinsfing

irtdct focus the trauraSUlfliml character of the mpreme experi¬
ence as iwEti-acccmplkhment in which Lay the two poles ofob-
jecttve enjoyment and subjective freedom m perfect harmony.*
(b) Anstfvfy&lCTQtna.
Exactly on similar Lines the Krama has been designated n*
Anupÿya Kranur marking (he highest jjjmLwl attdyogic
mem. Tlie Anuptyi-kmma precisely lias the same meaning a-s
one conveyed by the wend Kmms when employed in ics Jthsolutc
sense of die ultimate ideal, as seen above.
(t] DrbatÿKrcT!M
Similarly It has been styled as Devant’krama (order of

the divinities) emphasizing (hat the inner significance of all ihe
Stairs of rOsmic emanation and spiritual advattcemenl and, for
that maHer, of the Satilviccakra lies in (heir divine character.
Erich alep in ihc process, therefore, nepresems a divinity.3
(d) Mah&iiT&ma
In ‘he opening pages* h laitakrama as a synonym nf
Jirts been Looted ini it. This title has beeti prohablv
coiiled in the wake of another name of (lie Kranla system j.e,r
Mahai-ilta, which Ls jyroposed U> be discussed below and which
literally means 'the great reality1 ur fthe greal meaning’, "tliis.
l)ecottu-s qulLr clear when wc find WalietvaratLanda presenting
l. 'ftwnn-f.jJweriHtifllui+ii
c.1 OWt fflfl
|
AJ, M. f,n ITS

rl “
dtst ifw n (PI? ; tr) iflfluk; n

Af. Z1 ;T) E.1?L
3r
I'iHWM* JOP fir rmrfTT -I
C.G.C, t.113
1, -Vyi’ilX HP >-lr"rt -H| »;J.|T;"i irq1:
M. r. {&jr -p. 5G,
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{Jn r\«mt7ii(attus of ihi 21
ishin# between the Uwti (Pt-atyabhi.jfia and Uttaramnaya') iti-r

commenTator (aswel! as the author] want* to pitipoim their
classical ipasnir nature raped eVely, But as the things arch
the Utiaramruiya. view, in question, is udinci' tea ihc
than to the Praiyabhijili. Still, as has been said, it is difficult
to state Anything categorically in such a confused stale of
aflairs-1 Nevcrthefcai, tliongh we may not he certain al>o»l the
exact significance of the term L'ttarimnSya, I tie apÿM'Slalif/n
Autlara Krama, from its geographical perspective, doe? not
pose a problem.
2. Mÿdfthii flr MahUrlha-ftaja
TTic other equally meaningful and popular denominaiion
of the syrtnm £E Mahariha. In its most current Rwirt the word
Maltanha is used to denote the system,3 but occasionally the
word Dr*ti fj.t,, point of viewer philosophy) a or JVaya1 (i, e,.
I. tjt useful 10 <iuOk! Lie fallewiryfl ob*etvjt«ii <jF Mr M-
It niighl
GupiWiih Ktu iraj "KNft frtrtl it Sffal *t,r ?T#T
fe, fwf 'Wt
* T,
f i 3Rtif fiite: Sr qr Miinl+1

*
*5 55 ft*I H-ii if arrmiri wM Ji
ti Tr % W9WF. *tfr rÿwÿqfÿw-r
=tfr S TT irt t q*
VT tr shftw ju if w &W mw ** mratft
TPrV TH f=mfra' £ i'1
trtSHT ftrSpi, IntrsdiKJLjfln., p. M,
2- tsHriTMirr w qmr i
5-ÿn H"H*I I h"T f-ff 11
MiP.cn. 1.4,
nÿtftwr crÿr fr*r tJFmnj. J
trt frmfa FRtJrwf immf « ¥TW H
It frf.. T, >SJS.
3- 3Tÿ I
J* -Y.k p- G.
vrtq-Tra'tirÿrr pnftMhHK'niJl'H.,. i
ft. Hf.p.. *4-
fqwircijiÿ itii'tirt TOT T®r.. wxflefin tisrfr i
J, Si. V.. p. 34*,
TTfnrÿTr TsrtTqmÿr =*...<
*ÿ u,*,en w i
THi r p, 4*.
book.
book.
book.
On the JV'omtndatuii the system as
cCIldilion u-hen tsiip is oouipleidj possessed of the fseiio&{ of
self-samcncss-1 with ihe AhsbLutfi- Ht iritis up huianees*
for i lif s;i kf of illuiTration and each instance in Lheir ultimate
analysis j? j~: .1 L L:] L C to culminate in or turn cul ;L=. the: firperitnre
flf LLEbity and non-duality with the self, Thus by Mahartba Wc
are d> understand that title of mind at spirit Mai iwaieoing
which never loses ibe siflht of ultimate oou-dualiiy in alt sorts of
experiences, whatever tlie realm of existence they might belong
in1 because everything ?ha! can be thought of ss but an instattM
of the basically mMUilk principle. In nther ivordtN therefore,
(he perfect Mate of mind nr (he stale of idl-fulfilment may be
—
equally designated as MnhEnlta !hil dispels even (he sljghtrsl
tinge of dtEtincjimi between fr and 4ymi* i.e., Lhe self and the
rtyt-scEr1 The same state nf self-pcrfcctinn is ident ifird with the
AnaLhya stage in the dotcrriw] parlance which, too, is said to
be characterised by harmony and uttrr want of dnaEity.1 It,
lEsus. may be logically concluded that these hems i.e., the unitary
chafirtcr of reality and the basically non dual harmonious
fipronirr etc.k form rbe main subject-mat I cr of thesyalePi-
ffeslce tfie name Sfaftarlha.
3- jY/dtafluitt
The
term. Mii'jinuya an appeJJation of (lie Krauta
system appoara in have been a favourite of the JaLrr Krama
AutJion because the earliest references available do not go
J. are flTfth fc ¥ÿTTHytafjrtwfHiiCTT*imrÿ ?

Nwtwrtirf eijnl tth t m i
&&., p. W
3- ton *r- iÿirtrtTitnvrt (£t (ITT I
iii'd., pp. JH;.
—
a- tsfti ed Hamuli titnti Mjitw hrcEwfajniWt “nr snpÿ-
M. P. >T,
srm qfitgnd n t ., TT4I A
*rm *w tffaufirTWW t
tkJ., P *9.
fl. tje err sfg*sNeEim?tftrt5A'fir wntit wefinmÿ Tip*?: i
fW„ p f».
book.
book.
book.
£>* ib* Xmtmlaivt of iht Wmi 29
fied with Kxama or AtimiiT'gd with Ktdar the emphasis seems in

bo nft ih(ir agreements. We however leave [Jlc question opetL
for future nesCRiid) with the comment that there was a time in
the history of the Kraittn thought when the word Atinaya
Eignihetl She Kratna system- Thus the cnntmvmy view come*.
to addreu itself to the legibility And tcnability of ihe equation
between the AtimirgH arid the Atinaya,.
<L DtVnianaye <rt iUDViayti
From the content it ii obvious that Jayaratha interprai
the word Dcvltunya in terms of thr Kram* system.1 The doctrine
that holds the female divinity (the female aspect of reality j e,,
Saktt r>r Kiltl a* the ultimate principle is designated as iJevitÿ-
hnya,J The main thesis of the system consists in the capacity
of reality (in its female aspect) to come OUl And chisel the entire
multiplicity even without the support of a canvas* The terns
fWailnaya b more palatable to those who subscribe to die
therpry of the absolute idLintmcy of the ftmair aspeol afid relcgaTC
.
the male aspect of reality (i,c, Siva) to a slightly inferior
position. They believe in the basic identity of the two aspens ,
yet ftrl that whatever their difference, liowsoevtr minute, is
worthy of careful aiLenticin for the infallible and correct apjut"
elation of reality. To them, t]iereforeh the ParameivarA [or the
l-OttS-AlHolute) marts lilt md of the i 5Vtffic of I itn* (KaU) .
whereas the Dcvl [the Lady -Absolute} is the repository or Lbc
Oilmhijiiing point of that end jrself.1 SiiiL.ÿha cites certaisi
]. iÿtVr Swwt:
T i.vmt m. P m.
S' m Tvt TTZJTV inn 4.1 j*b cTqn i'-Hc |
*w.P, (77, j. io&
9t 5 i
sit) flfRtt'h i
sftrtf swti
M, P'lT i-F a. iStill.
* *.\v jjÿaha (if ififlr Apis liu been added 'ÿy -,i! la alike the Lihc
intelligible'.
book.
book.
book.
AVflrfltf I+.T a TiWrit Syittm
schools that are sought to be identified with the Tanira and die
Knla FftvkrEj-i respectively . Bat ii is quite likely thai one may
rktis$ I he precise implicit Lon* oE‘ 1. 1 1 r above contention with
regard to i_he Krama system. It may he noted that while the
Kula system is accorded a separate identity u constituting
Andhajrriiy±mba.Li& Uncof [Jimting, all other monistic systems,,
nameii', Trilm, Krarua nml rnitynbht'fL* iÿSp&ndi excluded) are
subsumed under the T&ntra-Pratriya or the Traiyamhaka
school.1 It is further to be noted that the fact of such inclusion
has not hern admitted openly, Lu1 the conclusion becomes irra-
istible when one finds I he entire $adarcEha-ti'ama-vjjflana (one
ri the typicai ways of presenting the monis'sc-Sab-a dunking rf
Kashmir in general)4 being idcntiiiai with the Traiyambaka
school, ft may also be noted that although the Krama and
Triktt. etc. iiave dHTemil secular history, they Mflll to be
one Sn the matter of 1 heir origin- One factor consists in the
generalty acclaimed close affinity between the Tiika and the
Ktama.1 The insertion thai Lhe Kiÿima system finally cutmi-
nales in lhc Kuia refers more to the ultimate spiritual possibili¬
ties of the Krama system than to their apparent structure, while
cite identity' la-twee n the Trita and K.rama system ensues from
their prÿtctu tluracter. The otlier factor happens to be that-
Abhinava leant Kmma from that very HS of teachers Led by
Id |tr a.*i trsd ’-TarTTÿ-FTpÿ i

T. A.V., I, P. a.
D nf.ÿ T5nÿTTTU TTTTÿe wm

°< 'r'ft1 iflnfr r. h
T.Ar, lr14.
(. U'I * HH-t 3
L
Etr it rwied rtat while dwelling upon the Knm conrepa of partly
between prmitritiou avd Pfgatiuu ) JiVanshi £rnt-
hiLb raFcra ID Kratft* SU Trita. as if toe IWQ uet* VIW. 3«, T.AÿVr.
113, pp. cf- PT. H, Ch. I| ut'drr "Tie Krmii VR»W
Listr Uiter lystenn etc,"
book.
book.
book.
book.
book.
book.
book.
Jÿratna os t Tactic 41
The fourth aspect is IcgicaLLy deduced from the firs! (MIC

a.j prcsnUrd above. Tin ibis connection an alLnsLori to ii few
ohserviilinns made by Kamyadcva in his coiirnirntarY OR the
would make Ibis Jtudy marc mraningfal He
portrays the Krama. system as rvne thai believes in I be identity
Of the FuEl fHibnal afld (ho Lean (lÿsa} deity. Implying (fiat
even when Rjt-ality {t.e.. divinity par transcendence) $S not
involved in cosmic maiMfetiaTian withdrawal oF the
owing TO
latter, it retains its perfection.1 The other rfinnit relaif* to (Ilf
seventh aspect, metnkmed above, in his vjcwr«cpracto the
practices like worship etc, being esscmially another way of
meditative realization of otie‘t divine essence, toms out to be
instinctive anti integral purl of our spiritual personality. As an
essential dimension of spiniwal being rite net of worship never
eotftrs (O a rloEer1
Otaratferistit: 'FtuSurts oj Ktama its a T’rtrafrÿ Syittm
Thu? il is evident (bat the KtraiTw AS U t*Ohde jy*t«nf

restl upon intuition and discourages dialect io- Tn doing 40 it
appiros:Enaies u> some modem if mdcucies of tho Western phihw
tophy. The Cantrit' character seeks il* Fulfilment In (hf harmo¬
nious reconcilement of intuition with practical realisation. It is
why> lv ttie Jburfbld divisions of tatitrtc subject matin' (Jrtana,
Vcign, KLriyi. Caiyi) jslHna is tinned up Wth Keiyi and CaryS
through Yogji. It afso explains 1 he reason Eiehind acclaiming
the MaUm Timlra as (he chief source of inspiration, because it
struck a balance between speculation and practice 1 Likewise,
3. tf* RTimrFt jprtl

r'tihr m aSw: 1
—
fljj.r, P. as.
2. JT3rirtf*ÿÿirrewJtmÿrcf: finÿft?tfl|fra*1prwr 1
3. v. y..p. *.
fIS fbzrpThjTir F-iarra1, STFiaÿrÿ iiw '-‘t Wifi'll

Ftÿ5 I
T.AJf.t l.p. *»-

book.
book.
u Tkt Kiama Tcntririim of Kashmir
IH).lr Alio vtrlr "‘ilie lirtt (wo *rf nfjfifcitvtlv iticnlffird with KlOlJi-
Ihyi « KilntlfQpa (three mptej Fr-fi-m Ganhuti .shi.1 rro-Jern ftylhei-
i lit? exact tiimtion ol ihe oilier two ( K.iiiKifcir, A and K&in,ui]pa air
ikJ-rntK-Pl accordifig 1o r.rbtrij j* .* coptiavtnhB] matier M M.H.P.
bvttiTp idenriftcd L'tjtftyiwi with Oriui, Hit ion Df. !t, IS'-lÿltn-ll.irlLL
furnlJto fiOivJ gcoppd for hnJdiijg (hit fina v at jioar Jjwai
’alley In N. W India nod GiauBÿt tft >hr fetiitifu tf JffircfnW-n
P?> 10 bald* trie same tfipw” (rfM.. ?p_
h>T rbc i*Lc of irltvincy if rn±y Lie poinred nut (liat Mnheivjr-1-
Inaraf* (Wl not err *t ii-jpÿhj flu- 'Jddi.v(t.ii M rn-a stparaie pF£h*t.
-
J iinrgti Otjij i ana pt it Tubordinnle "III .i "yet it ninUt jup*TmC :n itt
clfoctivcDBii at ipIrirunL wi, (‘ÿrtTlSfil 3*7 =t7?=f I
T =nfnr: itÿi)lirSn,r. ri.y’ TJT:rTTC'fr- I
M, M P., p. nej.
SPIPLATIII-.I t-choci the paon- vtew Joidc, M.P.I'S'i pp, I

»nd fldl. r> may he FnthLwjjicd that the former htlooted to Chpl* in
Kepjla, wlleri-aj ihr laller in K*thfiiir, Vhc Cirf/rt/mufl-CpiidritS,
<TXi>~p|3 rnrnfipiiha ;tj liie bpghrti I'ÿrTifrmyi-j- IT 4
C.G C, 4, P23'|. There it m+rtLHKn of apiothtr Pitlin <- fl.. L‘ftnrap-1 tha
which it Identical with ontjent Kaihiiiir (-ÿt
tfr: i TfrF<?4jfi .-tnftncs ftnpri frfa
— .V.P.fT J. 2- 3T; and
r+Tÿ H
Tÿ.ÿiaTBii'rfÿirRr i T.A,V„ HI, p. *’J >. ftraUy
tpr-*ki=i,; KraFra iJ called L’ttar.fl.mJilyfl hcfjme 11 aroprin and spread
-
out front L traToniflti. Toil Pith*, has rtcar-ef tbe nrtirr of rther
Tuntnc WI;T1CJ. T iiern it :t iL im-iitri tieiv which 1cn<j| io Idmlify
Kashmir, indeed by implication, wdifc Oddly Ban On tbit vitw,
which tuokion Jsivinjiodji'p Miiecntm in ihe Riituirrrar jin i amt hot
hci:n qiNHtd by Vah* iv-itiniC'd* [Af,Af.P .p. tTtftJ , 'I'ripurd im|
Krtma hoiii (he tyiieim wouLtf oriainftie fnnn place, tlowever,
the tpoltmtuLn of LKLT view w-uuld tcÿin 10 take Uuai'JtpIthfl *od
b:JcJiyar.a (» one.
Cf. ' Tf Feÿpirw I'sfii TTifrTppfpa rra 7-ilf i (rmpf =fÿ

1=?ÿ J fpnttÿTTfW, jfrrfrft TP" ffWrf FT* I
TTfcÿTT*) ipTfa TP7 I-. nq IT 4T‘irrtW! Ff=4*S t ’JT
iPl-TTTiÿ? TrniT'fSPTT l|hj “IS tTFI I
— (TpiiiStTTTrrTÿTfT-fr
lUhmjtLeJ 1d llu-
-I..- ',•'( (4 braj ViHiralJia Dwrvrdi.
3?JMi teitiOti AlOC, G*whaiii eito icc 3n !? Pÿisfcrcarfh
Tpf nrt?r TTrÿc i
SJS. fif 3-4, p. -T«.

aj a TfUdtie SyriaTTT
The Krama subscribes cn the general lantric belief thai

their philosophy wÿs iwuled through the Yrtginl$. This belief
is a legacy ftf rhe earlier stages-1 and has been retained even
afterwardÿ.* Such a convention suns lirania mane chan any
OLltcr system. lieftauHC, as we jite likely lit sty, [lie first rccipÿ
ents of the KLrwna wifdom were the female ascetics. Similarly,
in one rnf irtyLhical accounts of the iy!tcm‘i origin, h is traced
[ft Mÿkir-adevT, Even ihr famous twelve Kolikas are sometimes
devcrilied as Yogurts-" In this connection liberty may bt tale is

for hazarding a suggestion that Mahesvarfinanda's story of
divine inspiration from a female ascetic in a dream might be a
tefc-over of this tradition. In EISH: beginning ihe.Krjuna lystrm
was intended lo- oater to the apiHi ixal urÿr* of -ftll si rJ« oj'
human society ;tfld hence it envisaged a scheme of graded
emancipation. Bu1 gradually, as the lime passed, greater and
greater secrecy came to shroud it and is did not, prrhjps, allow
common IMR the aume (jay access to it as he was accustomed
no enjoy, it might be Ode of the fac-LOn, oilier than hiitorital
:UVJS, that led the system to oblivion- Some tUttmenfi ittlply
testify UJ it.* One oF possible causes of such a 1 cadency might
be ascribed to the general tanirlc practice of total reliance on
one's preceptorial lineage. Anri, tin doubt, only afew could have
i
ElnÿrflwufYsri Pre* fmsnt
H F.V, t.W.
II
iti4„ ?.9T_
itfrfliq itffK ’Tfl (flftofrn W* I
vffflEifirit i
.U.F-irÿT. Lfia.
a- siff'WTT T tflf-rfh*™ tcrrir
* TTjhf d* l
T.A'Y.t II.
*. TTI nÿrwFtfvt TIWÿ rftf fliffprfffl I
M.p, p, 4 r j
ftwfr mtj irjm I

.U.p, rÿj, T.ltia
Tht fca*T3 Toitfricinr; vf jtp.iAjf.tr
been the worthy custodians of thr schools' sccrtiÿ1 J likewise,

LJIC theory ol' Lakras was a Logical dcdueiton from reality lwing
Co thrived as kinetic and continuous. The ntctm, in which ihe
AiuUiyA or Samvit Cakras etc. are heid, is coo AST-J L known to
require elucidaiion- Bu1 bt ill [n Abhinara 1 Kc riiualinjo signifi¬
cance is not so prr dominant. So much so that eveh ibe most
charaeiefisltc ihenrjcs of Vynda Cakra etc. are no! IrlHAbli!
iy Abhinavfl. or ic> the TfirdrlHtAa . jiui gradually the
impnri Hirer of the tlakras like many other aspects grew
atid iJte ivjlflit came to L>c designated as the Cakra*
krama-satnpradaya (school of the cyclic Order) >* or the
Kavacakra-SiampiwliyA (sf-hped of the nine cycles).* The
NnVa*calrpi induce the five functional, cycles rLe., Srsfi, Sihiii
etc.) three cycles of the optical trinity (Trinetra) i.e., Praldsa,
Vunda and. Mlkiti and the Vrnda Cakra. Similarly another
esoteric appellation of the system is found in thy phrase "Ady-
J|
Trÿjiÿu+unriTTTni i
AJJMT). 4.17.
tit nr {HTCJT) 5T=rFirrftT!T!l: i
M, l.ai.
i H.*I if PAT: , .H.ÿifTÿijjfWerrrTCÿtT'r i
iiiJ.pi: \.
MF„ P. 116,
flij rjWttnJThrT: I
JI/.M-SI, p.ftt.
Ttÿrnntf a » i
1U4 , p. Hfc
t*. frrsra’b#: *rnr™t *m; n
AT-f.ir].. 1.8.
rÿi--1 EFT 4!(?i4S|3Cnftv=I'r'
Hid. i , 35
frfft'nri *w -I
MM.*-. P. IM,
Jr <pnm flnr ent: ?ttw : i

Af.F.(S>, p. 15-
nr? enfly*)'l-q H LTI *V T i
ibid., p. L3T.
book.
book.
KftHiw a £ ToniiU Syi i
remaining til ways subservient tu die ] alter- It in only WPIKI* the

true significance of intuitive realization ia lost sight of due to
deficient and hanily inculcated spiritual vision of die aspirant,
tfic esoicrieism becomes the rate of ihe day, the method mid
UTieatTi replacing and dj.ÿeardiog their very ideal.3 A close study
of the Tanlras will demonstrate, why the Tamras give prefer¬
ence to what is t/aUfd iheimwr worship [Antnryligi}* and to
pure reflect Lon {Ehi vani) , ivEiich in the Krantu system synchro-
nijiefl ivjih the highest level uf Sattarka, the principle of Right
Logic- And the various rites in Krama worship wilt k fÿLcnd.
as will be seen later, conducive to such a realization on thr
graduated scale.1 This may he the only rationally passible
implication of the process of the refhieinem of determinate
identity (Vikalpa-Suiukira], in the context of die tatnric auh-
Structure of (he system. Even the tanLric worship aims at
harmonising the deity whom one worships and the tn,icroco$m
over which site presides. In this (ELK Krÿrrui synem joins
Suuyl school in discarding the external worship for the attain¬
ment of iE»e sr|f*
Apart from the naturally tendency tawanli

mystic jxjssibilitire of self-experience. tJie other factor ihai
* 7™r TIT1SÿT7 I
'ii rirwfthr ii
TTJÿWtTT-fe I
; [T'ft) sfÿ(=T} grrewrfcr*: n
n&M i, 18-T-iB.
?ÿ
'jar Tffa 1ÿri rrr u
l n fJ., &.t.
5- spy Trmrrftjnÿ1 * H, "I SataVi-M* . i
fV-fieAiJintlVi: idimi TTrÿTZt it
i\ Ex. E4T.
+ÿ spAraicfÿfiT 3pn *=fcpiwi7t for? i
*fÿl EW I'.l lflT Ml't'tSth 11
Tqntnj, (ft fcl},
I
a9 Tht iranm Tutir- j'i.- ffjuiAsiir
cutitifflmltd LOihr rcgtÿÿlyswelling esoterii: 4IJK . r I (hr -:rsi L:I : t

its inrcr-itirion svLrJi rhe other [anTrii. iJid ijitnic
force* of dw.diyp [n U'Ls one should also briefly
tiwiaidn i * relation nnrl attitude to Mime 'alter
sop]n- »if ii/jn..hginni-. ctr
-
f filiiki'
The jie» section if *d&£f»d tb
iJl-c study of this c|nts)ioiJ as WelL-
CHAPTER IV
MUTUAL EXCHANGE WITH ASD IMPACT
ON THE OTHER PHILOSOPHICAL AND
TANTRIC SYSTEMS
An tyqmty into the satiftts of inflame*! respatutbie
fwj tht rite anti dtvelnpnttni aj pertiwlar dvcirints
w tsottrit Itfidtiidts in lit* JfrdJtfg jyit*mz
I. Notaft Stapt of the Prafattd Enquiry
Hett we imend w concentrate upon art eKandrtatjnn of
the nature and extent ofThe influence exercised by the fuller
(iy*wmi of thought tm the ftruma sysiÿn and vice versa with
ipecbl lo (he specific trends evinced by Kranm,
naturally excluding those ideas lha1 subscribe to the gcneraS
build-up of ill! Lhe [amirle systems. Thus, the admission or Lhe
Sai£il(hya icbtme tf tattVai m thf: thirty -SIK-tategCTY scheme of
all die 6aiva andSabla tantric system* and Line KHIlrlc transforma¬
tion of the Kadjsii-parinamavada doctrine into the theory of
Sbhasa-vada etc- art ruled Old from (he present treatment*
SiflliWly ah analysis of 1 he doc trilial Krama atiittuLe towards
the Veda and VfdLe sysimti and ihcir comparative validity i*
also excluded since XT has been dealt with on a subsequent
occasion-1 The sole and ultimate purpose of the present treat¬
ment is to pick up anti point out the source of influences (hat
directly or indirect iy inspired particular doctrines or esoteric
tendentfel in the system without attempting a comparative
eslimalc of the various systems as such*
2. AVeihiii titvmt Spa*ida itiJA Kigard to the Gmirpts t>f RriiUty
flJthf' P'vurfeid AttobffU Funttionmtinn
J.rt LIS begin with a glance at the immediate surroundings
qf like Krainft syjiHjTrV The attention has already been invited
to (he fuel that Krama was a SaivB system with basically Sakta
l. (f. h. u, ct. i.
I
/.'rci '.viE Tamritifm of fCainmir
I
LtÿJiaugÿ, ti htvismer- evident hem rhc Ktamn lucent on i
Ihr (iyiuufitf: aspccl of : btc \r?Lp Polarity i.-".; (he Lottf- Tl«
ward Sparda (EiLrtil Sjmdi- H- lFtr'ib, title fKilpitHlej to mcvt
itighily) in exant cmmtesrpari in SamE-kfÿi ,-jjf []w word
in;
WTiunimi* in imgUnh., Tho two codnurLtiton oil tfie

ifoadii-' KlÿkOf-, jtjamelÿ, jÿIptlA'Vdiÿsni acid Kttmsraji,
aullkira !o di=eovtr she dose .x.rreiatiors between
the (w|i tyitflfn WLL]I repaid lr> ibeir two pulloulir thsti,
White tuplai ciiciiÿ ihtf fits IvftrtM1 in hls.:JV"rÿ4_tp Kÿcmaraja
nil.:- rhe pbrai* Svÿkd.ÿÿjkjiLvLblLiiÿM-pi'iibhiLViirii" -if; Jirpifj
saitiitrrlif Knuna or Mahartlia ideal of (he !LvrJi?[(t Abso¬
lut ie (uiitJErMtinig fjcruMwird ilimupli the agency of ihf dcilies
headed by £fsti K4U m-.* He further -ÿndcM'si'H his thesis
toy JjMrtTilt that I he higher Mnh.irlh;! idtul L? contained
(
in 1 lie first and tht last K-Si-iJij :if Lise Spumfa-Kttnhii,3 The
essence qf the -Spaajijn doctrine is bn I represented, in ilse
Mallei ihu r:i3ic9'[)L oflln Miprfmr rvaho (that eensisf-v in realis¬
ing lhe Aelf LI N “fKJhver-fuL" (Salitimin1 through nne.nrihing reHiE
oalurr of Ivis “jwÿein’' t&akti) Ijy way cat" live :ÿia. This
view is zcitcfaEed Lti hit rii™rf|'NlJ ran Ehe $ir4-S$tfa iEflrJ t>ni
other author Utpata Vuisnava, who is turns- [Itmsiivgh-gobig a
Sponda-v&ctiii; iUjjjesLa iif his tomnseniary on (he fbi LV -EBURTLI
I TI'T r
t cpt“ ’"TT: II
JpriT- L.
if. jerirr s!ÿ T PTMTTT H~- trÿTftai n<TW;:t
ErirÿT tiWUerf?, — .1 wi
ip- >V,
i
p.i*.
3 I :-- : -J-; *r;r; - — JW.|-ÿ!.J.„|
.....
TTrC'JTa I
W >ÿÿ''ÿ• v- Tv.
£ .. . fj-jf.Tr j : :;.v q] ifrrjÿy
nffrl .
Ijdrw i c£5jr
(ÿ$*- ir. L) f% 'w i*r’ i #t
lf(1 T s:ÿ-r>7rt i
S. 6. Vi,, pp. JL-2B.
1'if I
: .Ti i, -iiii/e Ph\i iat. i.-. iil tin:i frantrii -V;. -fceo D3
KrLri.ka1 that this KjrikJ embodies tli* of Kraiÿa

r.ÿfSiing iliac one (develop-* a siai£ i'>f WIIH hnnvtLi reaUiltiwi of
The principle if Spaniia through one's recourse to ™5ous
methods of s-cLf-rdU'ciLcn.- And. on die farlÿsKWid Kinka?
MmAkft h al Aulmch certain that (hr SpEirnla concept* of
IJÿiriu, !N “LCLJI , Rnjjj aniLPaÿ are tho exact S-p.ÿ i icJ.a eorrec-
potidmiTi thf tbv fbtir Timet ions of 1 1n1 AWluH- in iW Krmnu
»ysiem.J
Ji(jw tt is difficult to ascertain bE- to iirhich df the either
EC hoot i.i it][]rijtL<L 1 1 » which, y<i HL fcw rontliiiuniK. simy toiittlive-
ly hr. i[vv,\.T\r jjtÿpictj i he fuel 'hat both the sdioQjs are' wedded
Id the iLonrinje of dyiismii.:&bMiJuTiHfi, ibe Kjamu appeal-, to
purhor :i hviih inr.ire vijrimr- Hence, I he Spatula sLi'm might jA
fae indebted (HJ Hit Kiapi kÿt ihese idea?. Reaatmi lor
h.iznrtlLttg iK-h a :o\- as yntji t ; —
Krilma, heinfe ; i\iriirs1 irLHiiliHlit: SfilVit Jiy item of
Kashmir, is earlier than Spnnrln ahrn,
iji' The xnpt-efttwcy of i he Atisfpie eiw-vb the iÿmc of
the Lÿlulk Dy naniistti hr-, Satii or KSlt. :ÿ* a
matter of con tfccjinffsy in view oft hi1 iunciatueHtal mV
USttltnctl by the|fitter in the Kimdii sy-lnu. whereas
ll IT 11 Li imaty n f tl 10 A I w >htte h never been q ur ip.L nrd
in the SpancLa sv Li Vi all ils accent OH the dyttiiiptv
asprcr j.e., $j\JT>d;i that ia Sakd.
Tbv first two verses, unlikv Kjrtuaruia, are not
iirtprpreifrf iit the.liyhl n-K ihv Krsnii sÿMcns by die
fTTCFWTrÿPTPa n : m-n i
rT-'TP-'mrN it mflsnur =T TTTtr-: II
Sp. [ip- L I’iti.
-L T v-|ÿrti4ri
3Rÿ I ITITT * 11 lifj -,ii : |
L
sqtf jrtÿTfliET «r*nr; FT t!;.-n- u

I Alu> T-r= ft. 1 TL Cti T. lEibdE-r DuHfEqi o£&irtf+l pittneiei-itffcii
Hteii:* to JTW- discovery".
I
-t 'rrlÿT+r 1
TJirJ.. p. 19.
.•54 Tfn JrijmS Tu/tfricism of Kashmir
other Spanda authors nolably Rzmakantha indicating
lack Of unanimity with regard to the KrEima impact
Oft tli-c Spamla-
(tv) The Fortysrcond and fonyfnutili Karikhs b&ve noi
been accorded with (hr Kiama iuterprelatinn by
ftscinanijiL unlike Lipala V4i|ÿvn indicating ilir
same as m above.
£v]l Yech boLh Lhe $uh-seb(Vi]s ot'Uie Spanda
one headed W Kjeinÿriijn. and the other l>y Utpala
iht —
rrcogni&e [he element of 1 he Kramn dieses a* taient
in the Spitndj dien,
Pres.ess of lajhana
3, Krai.r/a ami A'idii L fliielsrat
CotFwhg dwKtdatry system one finds IIÿL the
process cT
influrmse has. gone on a bilateral scale. It has been noted
cartier that die Krama system, under the spell of its maintain*
ing a parity between aftirTfiniion and negation both, adopts a
completely indifferent attitude tflWiwU fit ttn.lt tike phallus-
worship, [he pmiing; on of (he matted hair and sacied ashes on
the body, observance of religious vows, worship of deiiits, and
I Etc spiritual efficacy of Kgctra [station) as well iU Plthas1 (seal}.
Such an attitude etnr.es in sharp contrast to that oF the Siddhanta
aid KaU fyitfflll wKh their enjoining and prohibiting these
respectively- However, with regtwrf TO ihe phenomenon ofPTlha
(1C- Kula does rt01 prohibit W advocate* ilicrnh whilt they
stand negated by the Mata syslcm. Likewise, while Xula pres-

Cflbci SnliiayEdn1 ind WKtrihjp of Ovallts,. Mudra, Chummi
elc.h the Mata Sistra pirohibrs tht»m(. And Kmm, ns usual,
does not bother ilself.* lint this equilibrium r>[ mind and po&ltuc
i. dnr 4Ys :wÿ Wrtrrrfj ». -.

Tvr TTr-TTWh-T zitdtfir i
T. A. V., lil, w HML,
S. yhcdiicrLaunatioii beiwcrn W hit ant nughL to da and. wha1 a*ie
not Li the =f«ncit ot 1he SaoiaylcA: -It QUITCH d tSTflWI
*1ÿ=411 M: I
r. A. r„ m, P-. m.
J. Tx A. 4-
Afuimf EjtfAwijtf ivilh Philosophical arid Tantric Systems R£
of DHinliiy ii not maintained for long. The Plÿha, rituals,

Ovjd|[»d Qhara. PaJUs eic- tire injected into the jystertl under
ihe Kuki influence and we- mmc to know of a few Ovaills at
least, namely, Mutianandu* and KuEkr;in ia in the Krama,
Similarly ihr line uf Irachfrs under Kula systrm inchidijig
Yufjanathas and Rajapuiras, which initially did not Jind favour
with Krama, later became acceptable inasmuch as their wurilnp
war advocated in Sthilicakrl, This question Hu Iwen discussed
at its proper place subsequently.3 Even in liter history we do
near a firw discordant notes,* but once an influtnce ha* imerpo
lated itself il is diEScial; to pull it out. These Later developing ills
Look place in the wake of the Kula system, because there came
a siagr when lEte Kulo was thought to he superior to the Kratna
system One has already seen that Abhinava himself elcwes
the Kula-prakriyS as compared with lEw Tantra-PraJrHya.1 Tÿe
process Was logically extended to the point when Kola tftrne to
be acknowledged a* constituting (be crownitig point of the
Krama ideology® and even thy Ktama works were referred H> as
ihe Kula texts ,T A, naruraS eutcuUt of such a tendency was that
the KraniL-i authors were gradually led to imljibe and import
ail those Kull tliysys that could SK futed tn the Krama plan,
I. srftrr i
M. P. (D. p. it.
2. J?TW .1
ibid., p. |C|T-, alia i«r ,1/. M. P. I.
t Cl". Ft. It, Ok. Ill, under "SHiLll-cak-ra1'.
4. AT,P.(i;., pp. LOT-] Of).
tffif'TIÿTiTC ,n| I Lil ri| M I
r ir.j, p i4.
jrfol 4ÿ' VI4 dlft-4 W gTSU ' . I
flTlPt Tr1~i-.-.-T
H. tf, P., p. 2,
Ihd.. p. 1W.
rfwmÿrr n
.......
..
trrÿn wncttT
H4J)| uif firfe TT 4T-iT J "l|HH I
FTTÿ cr;,,, ?TCITT -nr Frhttrÿ i
rtJJ., p. KW.
Tkt Rtau r«r TirflJrifiJjJt if Kafhmir
i
But. at theume time, the Kuls system also could noi

rfajiittnimmune from the impact coming fiom the opposite
direction i.t-, Kram*, The most important exchange tool: place
with reÿLtd to the theory of the twelve Kalis nr Samviddevls
constituting tlie powepÿjtlr (Sakti-cjfkra) * This process did
not remain confined to the Kula svsiem alone but infected other
systems as well, the Sara syiiem in particular-* Aft a natural
corollary, the Anilthya-krama forced hi way into the Kula
fo!dJ
4 Xrama and Tt'iphrn : Rtf if mat ftftpitit
The oiln-r cognate treed that setmj to have shaped amt
inspired cpme n few theses of Kraroa i.\ the Tripura system in
spite of its not being a SaivtL ideology. Krama owing Ti> its
temperamental altar ItmctU to the hakti is iftlhrr soft m Tripura,
a SftJtia system. Sitikanliia is most *Iivc to this influence when
he define* i he scope of MahUriJm as ranging from the Pltba
(Spiritual .seat; to the SamayavidyJ i.c., Tripura, philosophy,*
Put for its &tiva atMciations, Kraina is vest n inly a Sakin
system. Ho says that the s&maya.-v[rfy£ is one because it marks
the summit of all Krama achicvcrtn-ril and the lolal variety nr
the K.rarnas is finally reposed here.4 Hence he describes
Anakhy* and Biulsa as Anakhva-Sainaycsvarl and tiha$£-.5ama'
yHvartr*' Similarly Vrnda-cakra, which according to Mahe-
jvaranancia is the most important single aspect of the Krama
!• Sft'HJTiliTrnufst rt'trtl HMÿId f

T.A,V,.Ultp. liT.
2. a i: trrt’auv-ftrqnj . . . eMfli|ti-
TTTcrmr'rrt- T rt'firef wrfwfiwJT i
T. it, t*,+ ii, pp. sas-ae.
3. nÿntn irntrÿPlfit flT54i*nrc;iaiir r<r ifamfi rN? ffr
tbid.f p. iss.
*- TTEÿTHTSKf ft" f*> i n HII-UI*HI trji'f
TVfljftfr T(*t irfunii t
,u.p.(.s;,p. A*.
A. WJ.t p. I St.
f\r itij., p. ias.
Mutual Exchange with Pfiifat3phltal and TtmtrU S}ittim 157
system1 is Introduced by him if Srl-tikra,1 an equally valued

part £IL Tnpliri. Tkrrr Ls stjmc evidence til *Ettnv tliflt Lh-fc rL>n-
ccpt of Vfndit’Ciikra WAS not completely unknown [<1 cite
Tripurl authors. The anonymous commentary on the Xama-
k srh \hi5Jtt (Kashmir edition) of Funyftmmda refers to two type's-
of Vfniia-cikia vii., Pada-viksepa and Kramodaya,1 The fomter
reptrscmi the Absolutio ca]HLciLy f-ur infinite possiLiJities of
setf-becoming and the latter with the traditional history. Tr is
our impressirhit dial wllLLr Srt-cakra msy be held roponathk
Tor the nery inspiration of Vj nJ#-cakia., Lhe notion of Vfnda-
cakra is an export from ike Ki ittjia iruo Tripura. Because in
eariy stages we do not hart any record of Vfndji Ln Krama,
VftuU 3 wing a later development But on the Other Inttid, &rl-
cakra si arts front the initial stagd of the Tripura history. Tri¬
pura. tire highest ideal of the Ttipnra system, is sought to lae
identified with Kala.SiimkarfivJ1 ibe 1/ 1 Innate in Kranyt- As
has been said earlier, Jayaralha leaves no doubi aljout the
Tripuraÿ; identity With the Kula system-4 If such contention
lie accepted without reservation, the KuEa ami, for that matter,
the Tripura mijjlu Ire naiti to ]]art exercised tremendous jnJlu-
encc on rite Krama- Bui Tripura Jias iTetcived also in relum,
J fitsssf, sTurÿÿrti spnn'irfl: ’Titifa Nprft i

p, ID4.
>15 ifrsrr" i.fl-H rfiii.'j ,-i i-f1
= rr, i
li ii+ p f-T.
'tprrf ’Mr'rcmrto KW Sai r
A\K.v..n, -K.&S.)
rcyri Tnÿflÿpr 1
Jf-iJ., caram.. p, 3fl

fl'fa-R'VT -TÿS’
t
V.M.V , p, J 03 .
sffifrfr i=fifn4irq'fT f 1
$ rzjhrrpTfa' 11
TFTT 1 ppnrÿT iÿ-Ftri rta>ftrf Tnfhnÿ ror?
1
ItiJ , p. S?.
r T*
,t A 3
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S'ÿ’i-s- f1 i* §ÿ
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:
; 3 r 5
itr Ji |
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tfl t{
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3.
WnJjfcri Exck\iF£t n-itk Pbiivwphhal jirtf Tannic Systams 50
curious departure from the general trend in the hisl-ory of the

Kmma i bought and has evaded n satisfactory answer so far.
Because of rhe imoniiLir !§aiva doctrines of Kashmir abides
.
by the PStafljala discipline of the eightfold pcitli Even Aljbirtavw'
gupta. who is interpreted by Jayaralha as subscribing to the
theory of does not. inkicl, expressly commit
himself to rhe thesis FnnTi a close study <rf hint it will be
fun rid that he actually dweLLs on the eighiloLd yogie discipline,
This incongruity is deliberate &nd is explained by jayaratha in
terms of Abhinava's underlying motive. According tci- Jay aratha,
Abhijiava warns to suggest that the number of parts a* eight of
the Yoga is, in any case, final cannot he enhanced further,1
AMunavn aciuully Mipplun's Sattarka for (he highest stage of
the Krauts process of Yoga and castigates the first five items
as futile hy virtue of their being extent*! mid advent hiotLS in
character. It is Jayaralha who cites a verse in order to describe
the sixdimbrd doctrine from an unnamed stutree,4 The extract
in question eliminates the first three parts namely. Yama,
Niyama and Ajana. from thr original eightfold scheme3 and
adds Turks or Sattarka, thus bringing the lni&l to six. Tt is
queer that he nowhere attempts to deline thy six metubns of
the scheme individually, instead all the de finhions yie drawn
verbatim from (Em F&gji Sutraj of l‘a laEijal i In 'ÿudi circumttan*
cea one is prone K> believe that the doctrine oi' six-limbed Yoga
Wa* an interpolation which may possibly ht traced IQ (lie Ta»t
He Buddhism.1 In the iit-guhjfl-mn.vjftatilfii [Ch, XVII]} the
J-
f-
ttvÿrw
Tiwit,
s<3r
Ttÿmniÿrfr
MiÿiMiJhPi-m
—
TFT«r wÿTtanfr najmMisrF
PrT*l Etsrtÿrfrttt
iwraÿrÿint
J AV , Ilbpp
V!T
103-]fl3.
<
iiorfiiTtt i ii
T„i.v„ Ttl-.p- IS.
a. em-lÿ-iror*-*mTm-ir?iirÿ-iTrW’Sirff-?nirtfifr3?i*TpfiT i
r.S. i-33,
i. j. E'Ln ai-n L hpwrra-. Ji-lfm Tram (hr aujfirvr <!o« OLYI ftiint
Ore doccrire of b= nf V±tAnc U’jtldiliEinr

Yo*» ui an
idHM-J It nuy t* lr*rcd cldc* tradition to Which the Jivuin-
Baliiwjt SitfTatoTE is aLrt ludelKrU. . ri ir.ki . ,ÿ
60 Tke Kt&ma TtfitrrfraJM! tf Kashmir
Yotÿi hern painlcd us- (he HbOK t.ottdttcive means
to the highest KcomplishrncntA The detailed description of
these Jbt ports of Ytÿrt has again hnert JiitEy rttLingcd upon in
the MDUlUillqiy ojlnl by vVaÿk! Ii ie worth
mentioning dim, LIH- first iFirc:t! Aflgii* of Yoga mentioned in (lie
i'lijj-isHm vi/.h YuifUp Niynhia and Asana, art omitted and a
new one, Anusnifti, is added.3 One may notice the marked
similarity between iJir Krartia and Buddha UVJH merit of the
prH>l>lrnt. Fscrpt the additional -aspect i.o., Tarka tn- Amjsmrti,
id chetr respective prtsemalion* the-re is virtually no difFt-rence-
And opo may rr'en he tempted tu 94 far as (to say that luVn-
nthi hai baimwEtJ verbatim fmui die Cufiÿa-scmajit Only snk>
sLitming din "TirkafcAtva” Jiff AnLismrLih'V Tlte
posathiliiy of tile Gnhya-rsmisja lieiEig indebted (HI Kiiima n very
slmder. because ill die Giiky&-jaffi4ja, according to its fltitor, )i.
PWitacWy*J dates bade to the foimlt century A.U.; (U} ihn firm
aLtd only itftrfflK to die doctrine in ihc Kiama'wTorlts is us lute
yfl die Iwÿinnins of die thirteen rft century lei which Jjiyanttha is
The author i* ibwikiisl fci EMUA lb* wdtnij? ibe rtfantn por¬
tion of bfi uiasOHi.fi 'I teaching lo GiLjavatLra, iDike a.[ul
Lbc *igrcai"' in lwtiicJi he iiBt TZILI iiocd. ionic Biatrial Fi OILI Lh i s H.juirru-
rnjiL. Tbe t'j-jk btisig tn the prCH. white li;.i |>J vni reciH'.ed, tht
A '.M.titer could iriH luv£ Lhc r-ii'-jlcCc of examining Eoni-nt/i abervatiteu

detail He, lit-'YcrcF, dock rot MC jntlcli rCalQu to change hLp
opinion for the time- bring,
KTI hTjpftira wTtrrnsnf't i
iri'HÿC"*Hl 5TPTÿ fnfij-t-dM i II
i 2. Sfr fbr detailed tctitfacnt. fotr&fuition t\> J'-inf/iL Bbddkiim,

Pln ]|H-]T1.
I lrcsrjuwr iÿrff trFnJnTTW UIÿTT a
wÿftii Irtifnnt qrÿfr tfpr u
GqÿTfl-rf-vijyq, -p. ITS*
4, Compare
*mrfrt<r 34"ij"T TKT
I TA.V.. EtE, p. Hi,
wlrb i) Ljj>. Hi Lrÿ JTTf tH ITT aV] 51

<7uJb>d-- Jdsniljd. p. 1-tiJd
5. CT. [nteadueiion tn- l[, p. xCT,
I
I
g
Ia o.
W- £
11
* M
K
”
-S c *s S
fS ,. hi
a
si s
CS JJi'1Mi s J aJ
-p 11 j| *1 II |i
s
|
a -3- a I 6*ii H i i-sÿ £3
LtJ-J
i iSi! !!r lijM
; :a3ÿ Iin r - %
& %
v>
* *-*'s ».
Ig'-gi* - sill
HS-sl
s.
ilÿf!"}l!!l i l-iliit|ili ? ilf ill I

I &" |
*•*ÿ*'ÿ
|
«£
iÿaj B |-= £ |e”
! B
i~ II
2
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Ii a3.a|| tlill 3i$fJ11<«€ «•** I

>53 Tks Krafi \n TmiriciIFJL af AW-Wr
<lic:la. Refinement of detenninacy (VEkalpa-Simikir*), Cor

CJtamplc, evinces considerable impact of tlic Buddhist law of
concradiedon (Apohana) and i henry of iiwi,o naruÿtt* lÿiiiÿ-
(KÿkQ&Aviida)- TIui qtKJtkitt has been considered to the sequel
separately.1 The enormous in Bucnce exercised lty Buddhism is
also evinced by Lht Krona doctrine of AnUthyK. The term
Anathya SLiynrthig tor covered MiyLgc of sÿtr-acccimplLslmLCLn,
is possibly a positive Krama interpretation of the wholesale
nihilism (fiUkyaii-vitlaj of thn MadhyiLtuifcjLs.ÿ In fact, the twin
notions of SunyaNl are mutually different owing to their posb
tive and negative character I'especLively, If LIT what is imptirtant
here, ii to ttntf the iiuÿitaitMiiil value of the BCnyati-doctrine
in so far as the concept of AnaJthya is concerned. The ultimate
reality being free from temporal arid spam I affiliations is
beyond the reach of words and, hence, is inatrutablt. This is
the precise implication of word Analrhya,1 The SUnyjUi-
doctrine, which is based on the original Buddhist maxim ire-,,
r"alt is void" [finrvam Sunyamj, was not adopted from the
\-Iatilyanic philosophers' direct but through the esoteric
Buddhists who tried to give it a positive accent instead of its
all-dewiurinjf nlhilislic thesis pleading tile essenctlessness and
sheer absurdity of the universe of our discourse. Thus, of the
four gradations in the Sunyatl doctrine suggested by iMatjarjuiLi
in ILLS PnUca-hama the final one viz., ftarva-sunya-, is identified
with supreme DoviKltntt, This is the ultimate truth, the unity
ihn transcends the scope of verbal expression,
]. Cf.ft, TTTOI. 1-
...
2. m-
.....
**%ÿ
M.M.Prm p. |t,
".. bn l ?f rtv T -fi [*HI iv i;
p. M.
H'-tÿMTT TTÿAtr: II
y.nfi., u,
Muinot Exchange with Philosophical and Tanttk fyittmi oa
From iu abrolutr self-luminous purity proceeds llir Em
iightcntd One (Buddha;.1 Thus the Anakhya doctrine is much
nearer m the &Anyaiu-doc4rine of ihr esoteric Buddhism4 But
ilie stmt? is poles apart from that of the philosophical ftfutyavada
of (he Madhyamika. Bivnpidhyiya, in face, noted this
difference.4
Bharlrtraci 't impact DP ilrsm a

6,
VeL another ALnglf: HHJHUVH1 ihaL mull bn: rrrrliLn'd lvilh
supplying iltc hulk of the sub-structural mmeinal of die Krama
system is met in Bhartrharb His is the unique contribution.
Because, tilt basic pattern of the process of I he Vikaipa-sapiis-
kini has been largely determined by that of his Sabda’samakflim
and S bd a -pu r va -y C'gu. Mtiwvcr Kali, the absolute and
ultimate principle as conceived by Krama, ia by And larÿe the
Krama transformation of Bhanfharths idea of the KoiaÿSakti nr
KramaÿSaiic L4 Similarly, ihr fourfold or Jivefold theory of
I- VL n
iriiPTrr W <
t 3PI it
WiTR fjrmrm 'rcir fwmj j
SRtfHtT if T F|l*rilEif II
s» hmwtiÿ $5in i
rkn : |
oiii'itÿ-ti'ta': rrirt 414ÿ ff?! II
M.&., pji, 22 (fl;. 33(Aj, quoted by ikugupt*. An
JÿrHnJrTrriiin ft Tanjfic JET.'J-J LI’.1; I J
•ÿ•ÿÿ p. iti,
twiJ Pi ti n-tu|ii| 1 namiejTqHi. .. . .'UMSHMH jirfttii I

KflA V.. p. U|
TJHI 'T'HtTHn I'TTrr H ipTIT I
/li'i,, p. t]fl.
Ftir frjiF al irccleviuiÿi fjriJuer «fcreiu;r [ÿ> ftetr cLLfTtrencn bia
liOt been rlPbirked up4n. H (pÿeve r, IVT fucll'-rr Jclaiitl :tie butt
(I I IJtiencea bcl w=eai WUttrit budflliipm and Kashmir >
pp.
-i. (f. Pi. II, eh- 2.
+
64 Tht Arume 2 'anlritism cf Kathrnv
speech in the Krania system shows lilt unmistakable siiÿ-ns of

having been developed under ihe spell of Bliurlrhari’s theory cd
SabcLa-bralunau or V 3 k wilh iis iniicrmtly emergent
character.1 \tl tlic-sc havi- been discussed in their proper
contexts.
7, Kashitut Saitimt mid Pfthaif&rti : Certain Unsettled Issue:

IJ:I US advert n> slightly different issue, We know of one
more agamic system, thaL it. die Pafti-juitru 1: i*)VE ow
of lire big question marks of [he history of Indian thought us
to what was die enact nexus lMiwcirn ihe Kashmir 5:>iv»m and
the Biflcarairsi, We find riftcuraua bmckttetl with lhiddhui*
i-!:.:. for tlLe purpose or criticism in the Saiva works.2 They are
assigned to the realm of Avyaltla, i r., PrakfEt, in die Saiva
scheme,11 Similarly tiic PJffttaralra have been grouped into two
eldL'.ÿea ergu, Samk.-w sÿna i'dilL-ariim Saiiihiil-Puftcitriitra.1
These references go i o indicate that the Kashmir SaLvistn was
fully Familiar w:iih tin- Piiflcarÿtra doctrine, whatever bv the
cause of such Jamil iarily. What is more remarkable is (<i find
signs which suggm, ihfjugh do not define, dial some sort of
relation and exchange did sulisisi between (h« iwn. In support,
an apÿwal may be made i o the extracts cited from the Pi ika-
Tati a wtnks. Thus l.'ijvtlaraisnavj quotes from the Jayokkja
Samluia with appinvaE* and .Vlylu-sVarimirwLu from Lite Ltikfrid-
tanirn* Yognraja, too, quoies from Llic Ls'ÿrnl-SmuliLtit. On
! C.f. n. tT, Ch T.
It. T-A.. 4. ?D. Ufi, OSt M.V.T. I.Jl.! t-'.ff* p 1 ITL Jp.A',, p, II.
3, cfa TT rts? vrrat ’4? b T-- T rÿr-rry HTfrftfkvi |
P-ffr., V- ji.
.. . I •-ÿ[ÿ| FT-TdsTTTT-rrHIjet; |
M'arr'wni.flttHfj, K.5.5 r p> D?.
ft id . p. ftl
fl. 3(31JVfr 4,!m,!Urjj-|l',JlEf I
p. e.
n. M.M.r.. pj,. 6t, its?,
7. /‘.J.t'., p. Jfti.
*ÿ
Mutual Exthixagt with Philosophic and TarJric Systems 6ft
the other end, Yimunflclrya, ift tdi fuDOUt work. Agam ii-pti-
ftidnjn speak* of Ids another work known as XiinVaxaituffrti-
wanra wlkicli probably dealt with the validity of the Kashmir
agumas,1 In this connection it is interesting to note that
Maheÿvarlnanda quotes from one Rahasy&mti&yG.* This work has
also been alluded to by Natananandanatha in his commentary
Ciduatt? on the A'flflw-Jfca/d-rjVitfl. In the Paflcataira tradition
the Rabayyamniya ij identified with the Ekayatia-veda,1
.Wording to Vedanta DcSilta ihe central theme of Lhe A"ain:ir-
ajflm j-ÿra,rniH j<ihas been to expound and establish the impersonal
origin of the Ekttya'sa-vtds,* Ft. V- Kriihttanlacarya, 1 lie
editor of the Adyar edition of the Latfscflardra, is t>r the view
that the alleged extracts from the PdAc.it atrarSnii and PV'ko-
TVi ru-tfpunifud etc. in the Spa a da- Pi adip r ki by Lhpala Vai$navaare
most probably taken ft out the Rkayaaa-veda, that is,
fltwASya,1 It is unfortunate that the text of the RahafjQwnaya is
now Inst to us. It is very difficult lu assert tltai the two Rjthsr
j/9n*9jw* (one in the sysLeinand. other in the Paficaritra) are
one. Because the extracts ascribed to the Rahtuy&mnaya in the
Saiva works are more of esoteric nature and die pattern suggest-'
etl is that of an agamic treat iw. It is, therefore, fraught wills
serious obstacles to the precise relationship between the Kashmir
Saivism and die Piftcaraira- Yet the fact remains that the two
were closely related and even influenced each other. It is a pity
that we am neither determine ihh nature nor gauge the intensity
tT mutual influence, if any.
I. C.J, At.M.r., pp. flT„ IB2.

AUtv sat, Lakf/nS Tantroy Ini,, ed. V. JCri+liniLrnitcbirji, p, 3.
S, AMI.A,p. IM.
3. pp. |0Jd, Jl, -J3. an-, t3 c.-tn.]
t. smrspfmr-if ire rÿHiÿnrBftrTR i
Aer-rtf L! i , S3t.
w IATE soifomre, ?tvT \l“l+l ftl Hr Tfhnfrln
wtynx |I
lyirflriff.i-rjij.;-, Vnliimadieiilia'gra.iiLbsmlta, rr.l . Ann40gnncaryar
p, Ml Tib SLitemrnl is reprJicrd by Vedanta Deilhi in dw Jty&o-
Pari\u44hi. p, tti find Aftnika, SibiiiJh-, Jiya'I .
6. l.aitmi Tonirs, TritrodutliOn. p. 5.
I
m Tht Jt"noma Tantrifirm tf Kaikntir

6. impact V KT(PIJA Ij-tfÿtfr+Tn: ffl Gmral
The bijyjest contribution itbade by EEraina to (Jl-e bissioty
of 1 antris: Lluiughi lio-'j In the emerjjcmrc of various XraitiaTjeedi
within [he fold Of curtate tarttrit: doctrines. Thus the Tripura
itud many other Sakta systems haw evolved their own code of
Kr-jrtLa. Even tht Rufltlliist and VaijnaVft (antriciam h&V gone
alLtid wit]] evolving its own Knnna-d*>ctrifter In fact all braL>-
chn and Khoclt «f Ipdlu lamrieiam whalier they be
Satva or V5i?ivtva haw embraced the ttrHima-idra by heart
and given van to it both ritually and iplrinially- The Urg*:
nui rjber of K.!mroa LCXCS. inch, as the Krama-slati of SnthkararJ
Kt Ellpikji of Ketava flhaif:i,s ffVafflrtfflPun1
firoTrÿÿKnmiJa,1 Jfr* msi&kgTdbz * Ktajrw-ian tlkuna,'1 KWIYUP-
mftikM* Sfl-kramit-jiiThhii&y* and KTnrnQrV&npi&y* etr, add weight
to Hie atyjve conteru inti.
i r VHf , /VdvMrigÿiwJAinp' hy lta.ivj]> Lham on (he

pp. ti. 45. The Buur uP Saudi typ-Jflfcfltr, p. 36.
1. Vidd, Gft&fW: of SaniKfi* .ÿHjrpjj.rnpU fn Pÿ-jab f rjGt]*rjd']j Librafj,
Vol, ]. lJia. £K. vHih no 41,
3. Visit Hl'iiJ-jJn.ifUd of Sanilrit Mtmai&iptt m Jÿr Punjab L'nioiriity IJbitiwj ,
VnT. 1 , 193?, IID. «; >ln> Cal. Cal , p, 1JJ,
4. ViEft. , p, ]35.
4. rJf c'rf.tji! , p. ITS
ft. Ibid.
7. Ibid.
4, Pq'/j i’ IJ.IJ.JUJ ofSarutrit jlfarpjjj: n/Jj in CdurAÿmJ Q-funjoJ fr?£rjrj .
Mypenc, -pL J,
fl. VidlCfl.Col., p, *6a.
IV, ViJ±, p, Hi. IET
CHAPTER V
DIFTERENT TRADITIONS AND SUB-SCHOOLS
A 4Poluaimn aj ;ftf f>«;eniini riiiwtt of tk* Kruftta
ijttvn tvirutd through Iht diofrgfra trtndagf initrtnt thinking
ii» Jtipttt of Ikr kesK iisuti and mulling tnnsiifvevt-ts.
!-
Fvttitiiitf Rii-hnt.K at sht Krai)ij Sysit*i
The value of a phiiosophtral syEtem is determined by its
capacity to divergent and manifold wayi of reacting CO the pro-
KHlod JHIH or stimuli, If a system, wiihiii Hi cmifilH, tan
inspire many a mode of looking at the problems posed to or by
it, without affecting its consistency adversely, its vitality and
riclmtsE would require no farther testimony Judging on this
criterion Krairil would emerge ns a potcntiaiSy creative and
substantially rich system. ,I‘h(! conLeniion turtti into a oon*
viedon when a keen eye discovers not only the presence of
different tradition! but also [lift rise of a few sub-stdLOols insEtfc
the Krama-fold. This enquiry, therefore, is directed to tiuuEdn-
Log the identity of such schools and nature of 1he diffrnnE
traditions.
In the Kÿb-Jniui SiiVisjjL i J i L:' r.cii/iijiin’rs [Wy texts namely.
the raJfl/j-ifrftÿLj-JurriiiE
and the a.v;rihed to
two flub-seliocjis3 namely, tlic Sabasa-school and tht Chumml-
school. It may, however, he lltld chat these two schools
poEitiveiy belong to the Itrama system. Lee us «e h&w and
why-
J'.'ir. Sit'Vj-Jd jfu £-.& 4d0i'
%
With Etgard to the Vniii!o-(titha-sulra$i it is cjtplicEtJy
averted that its main tbeJTw it l* propound dial one's real
nature rs acquired by the Eirm stay in the prt-cmi[ien[ S4Jiasa,'
Sitfn J-
& The Krona Taniriciim of Kashmir
lienee, tiic ccimmcniÿinr An ant a SaLdpiida the system i+r-
MiliS-sSJiaÿa-CaLLti-’SatilprEUlftya [School dealing wjih ih c. great
Sahasa).1 In Ikis eruhuaiasm 14 Focus Like attention on the
mdiviiiiLftlily of the system be offers hh benedictory saluiHliun to
the principle of iabana.1
Sahasa literally means ait unexpected or forceful happen¬
ing. Therefore, feom I he SatVjitic point of view, it Elands fur
the ] 1 i.t’hcst staLC of inspiration or self-revelation which ncetii no
preliminary preparation and which i:- said tn take place often
under the -shadow of extremely intense besfo-wjU of the divine
Sracr:. It transcends deterministic ordei and is a purely indeter*
rninaie state of selF-imijitirtg awareness.3
The notion of Sdimsa u uudertrntng the sudden affil
forceful self-reuliznlwm lias never beelt untm>wn to die Kashmir
iaivism. The ertnoepts of Haihapaha smrf ALamgrTtsa uwe iheEr
sjeing- to the principle of Sahasa * Likewise, it may also be
ftOled that one of ihe erigkt Approaches to the Vrnda-cntra is
apelt by Mudrt-kmiH* which cvHci five Mudriis under it 'o
br dircussed subsequently tB Of these five MutMs, Khccarl is
deemed to bo the highest nnd br Longs to the realm of SambllaVA-
siddha*- All other MudrSs are dtrivet: from Khrtail. the
L..1
FAJ.f'.. 3.
*ÿ
nWtfh yi-jN-K '[HtflTHi 1
K-MSF.,p i.verart
-H r?n?1ifrJ;f m H M-V ri't'fl'tr'HtrthrMv+tf
«i± ir.fi'4'
.. . .tnfr 5fe iÿwiÿ; 1

iMYJ.y., p. s.
lr JrtfjFGTFÿT- tfrur I
M f-(Tj,S.es.
il(ÿe ovnetpu ef. ft- JFi th- &. Pl»r« VtoHo «id
jif liir Uapi-Apkk-H FroOw*-"
Pt, J),Ch.
B. Cf 6.
Differs Trarfiji'imj ami SnA-StfiQoii m
primal Mudra,1 Atlanta Salcipfli1;i present* the K heairl-drÿli
us the mofl carditutl tenet of the Sabasa-schooL* This view, an
ft CIE>SC scrutiny, will be found to have been anticipated by
Abhinava who in the 32nd Ahniha r>f the Tantrilaka, which is
devoted to the exclusive treatment of Mudras, eites from the
Bk/itgt&tyA, though not a tent of his uvrt school,3 in Mlppftft of
"
liis contention, In this school the Khetat! Mudra hat eight
varieties, the higher going by the title of Vlr a-bhairs-va-1
This is or a par with ihe Khecarl pnsper. The Vira-
bhairava Mudia, which is nothing shore of Khrtarl, con¬
sists in one's entry or entrenchment in the state, lochnicalty
ltnown us Sahasa- Hence iL is aEso portrayed a? Jishasn Muddl-’
The striking anatoÿie between the Sahasa-inudrS as an fJu-
bndiment of Khecarl of the fSfiargiLfiifii on the one hand, and
the Sahasa-pi tnctpSe as iucumlieni upon the Khecara-doetrine of
the f'BEKiii'iiflthit-AEird on the other, givÿj one further insight into
thr fftore antique lÿeginrjings of the concept that later hlotmvrti
in the form of a sub-system. The principle of Gr«U Sdhasa has
always remained charged with the responsibility of SMiviiic'rgirtg
!n g>rt il ct *r KTfatfT mtTr i
TJ., 31. H,
MJO. >S H '.-Q i r iV?l rttpWr rTTJTFJ iffcpr if
r.Jtjr.,jL I,
Th* |iiiTiir MilttvuiruTiÿudrt in thr Uth xutra tyfrbe VSl
du rr-'j :IXI hrrn explained In 11: r fi I Iu-J-Lriÿ iiian-ocr
T feirfi upfr
—
foriSmÿTTWf;
i ufl n$Hirfinr. jrfjfn frcÿFArfo-
* 'or Ff+ÿjra! TTW/ÿfTTr wrr effiafT I -.''I

I'.f ir.. p. JU,
3. irwt <;T itÿT T#firÿ tnÿrtrÿijfllijii tum I
T.AY-, K3ln p lilt.
t1-p«i M M J S JjNn i
Trsj'rnyi'jÿ.lM tf irwÿrfeTHfÿTTir
vrfl i
lfmJl fe'fr-'lii r*j% n
rd,, M. f|.GL
. .WIJTI-HS iiÿuji
L
Rfÿft PTT'MI-I 'H 1 3 irfirx nr dhft rrÿ,
Ht* i
r.ÿ.y., KH. pp. isa-si.
TO TTir JCiviTTto Twlvirism iff Kashmir
our total atstK-iations with ihe world of objectivity.1 This marks

the cSimj* of the TtrarnEc ascent and, for that matter, (he highest
SLjtge of the !tuLa achievement as well. It appears that the
Ssliasa school owed its mrigin (HI ihe fottnul tnolLvc of thox<;
who intended to emphasize (he unique and irresistible vigour of
the 5Atka*a method.
Now S&hwa as Sunyaii-sjuulvcda, That is, immersion of
the self in great vacuity, is no doubt a Krama phenomenon.
Anantiiatupadn is quite MHTtlve on this jiotni when he depicts
the above viewpoint as the gLst "f thr MjihltuiVii vchooi.1 The
other factor strengthening one's belief in the equation of Sahara
with Krama stems From the fact ihat the entire spiritual wealth of
the book is attributed lo NiskHya.nanda’njttha who is MVtfWfidfy
a. Kr*mft ftutlmr,3 a$ will he pointed out Laler, Moreover,
the int employs the typical Kritma idiom while describing (he
AwJold AhsoluLic fund iotting elc* lit addition lo its oral tradb
(Lon bei;rg' traced back to the female monastic deities- (Pltha-
rlevji] who took some accomplished aspirant in (heir favour.*
This, [oohis alsfi a Krama Gh inlet t Hit Lÿ,
,1. TkeCfiu rrjwia Svb-Hfiwl
From (he S-ihftsB tubÿfcbocl weproceed to raamme (he
Chumma sub-school to which the hitherto unpublished (erti i-e.h
Cfiu ii! 'ÿÿ3 dj|iiÿoÿ!l)-7r, is ascribed.4 TheCK&cr meaning of (he wiOrd
I -T 17*prill r f* TVÿr "T tr tl

M.F.V. 5, H(i.
2r
f.yjy., pr A.
u. v.y.S'V'. P, 4.
a.
itii.. p, 1-9. Alio htn p. L2_
G, tin., pp- LS-lfl
TtttnrfViÿ TRTmi ftÿrr ft
irtj'jH'i'T-it-ii ittjfTiij jrtwfni ;
srrpnyi'ijÿ-r
mftnT>flfrrtiiraiH |I
cr,j.(Mti:.hao;io 1.
Dijfrre rtf Traditions and Sub-Hihoals n
CKummi is HwiifrwhAi obscure. Nowhere in the test. EwJf lus an
atiempr been made to interpret the word. In the TWrAfata 1 hr
WO/d Chunun£ COIMdWitit Al OIK plajrr,1 it is ifSCd iix a I c::i.:bjairifll
concept and ij Snl ended Hi sugÿrsr that CtiuEnmas and Mudr-as,
like Palll and Ohara etc , change with the change of preceptor
tal ltnr. In tliemhcF place he enumerates six ChummSs* wjih-
OUi csteitÿf, in die least, fur the hslurc and meaning oflhe word
Chrnnma, From Lhe nature of these, the Chummas probably
mean (lie pSiysioljojjkaL ccnlreE of spiritually. A slightly clearer
idea is furnished by Ksemaraja in his commentary on the
sftaadir Tattim* lie says, ClhummaJot is a (ethnical name (Pari-
ht-EjiM iiacÿjna) and represents the system mit belongs to.1 Hie
main purport of the Ctto!7ulia theory is to preserve the accretive
and esoteric tiaiunr of the system and to present the snmr as
well.1 Tht word ianna tniglll be ils synonym.* The Chumma
!ÿ W Ftflrtf i
TA..4 jflg,
L n i
T.A-.tOJ7L
Gf. ffqsT: +fji r j-iri fi ircTferSt: i
ipftr IWWer ij ES
ijqw ijrilsfir i
'ÿ44 y\i jrHÿulJsj i|
QgolYiO from thfl JfaJa-jrVtfjMliri].

T.A.r.i Nih pp. £!S*ES.
a. mÿCrtTwr * I
IJWSTl II
IT., IB,!
&.r_v.,vi, p, m
o. PriÿtfufÿRHreTpf afttufttrite-
XTfflTi? S¥fl
IÿI
Tÿwrt
'-JM+
,1
> fs»i I f(*4f n I ["nn’i *T| tf
- 1 >11 I "1-1 IJÿT1
Ibid., p, 135,
H. Site pHftd inf note.
72 Th* Krsma TaFiirifiJirt
or L."b.Lim rELnkJh., ntTha]ÿ., yin.jil Tor ltti" most rflevafit and useltii
4JjKtL Lit :i rrrLiicrt t jpr K i: u h f J I L-. 1 It FS I I : .LI IN hr
tibtioluteiy sure whether rw not orte >luiu]d identify These
Ghuminakl!: with the Chumma of the (7£umm a SdittprsdUya.
Nÿt tU™ to say that the wnjirlc abounds an ™terit:lymboli!rn
and henre the mysleMous AEtdE Errretivr aspect nt the system is
well preserved. In rhis respect both the Lexis stand on tht sume
footing, Vei, can snicJI ihai LJIC Ghunsnita ytt.rv. rfdiJn*;] to
LW£> istirÿiries
tbe'
pf. Cÿrknun'd
—SaikfrYaifij'Q
secondly and id : IEK.I1 I
tht jecWWJMfy Chummy,
itfWATlb
Although the attitude
Wtddi include Lhÿ-.'above Chuntmns of AUbiiiaviL and Ksc[:ta-

is thL-i ttujun, no titiubL is Left. svnh regard to the primary
Chumma whiÿh tins Veil designated itH the r’yi tanu ChummJh
Nniw Hi is LK ftutereHting m *ee 4ha1 the notion of the itltinuKe
GtaumHl# betn txphiqeil in terois f*f tflha<ix which in the
CDiilErwonÿ Lriitsseendental pri nr iphi.
4- Qi\/jOituTiriifl tire
The ec|LL&ti. rtf fjT Rihasa, Snd f n
sift.iiÿ (rintm-d for arriving at (he identity of ihe ChununH with
the Ki-ace;:. Another phitM of i::0:fr-u in nenpe-ct of thi* «itut'
t ifl ti it thpLe tL(|fli[tt)'(Ilji; Adherence W JTF.I.[ n-unre of ihefr reE1-
preitve 1 ndftiOcHL t?i pursuance t<j this rtndemy the Sahasa
Lu ml is lÿped J,V*!ltsanmiya’3 (oral rcvelaiiosi fir trAditfoa)*
and Mn1 CH IJ rtmii-ftch i ,4jl is dfisEcterf Hfiring l>ef n handed
doYfn exekish'vly through [be medium •ÿÿtf = -iii i IsaiisinisstcmA
The I.V[Xj-liesis is further vinditetfd by the t\c;. rh;it lhc author¬
ship of the Chti>sw<3 S/ifUpt miara, mo, is tiiittibuwa n
ifrt’ cÿTi-.nlÿÿFih'Tf'T'TV iÿTin.
RTTT:
md., p. ISI,
RiÿTÿÿiTttaVntÿTriÿuu i
Tpntÿ.+s'v'tt'T-eTSf ii
TSim wi I
MIH 14 IpftHjflrtHJ IUR ir-fl-tHtfllS; n
C-i’- lUSj. [iJjc.r
3. <y.V#j,V . JHÿJft.
4. Cf. Irt. 1, V- L4 inprjL

Dijfcnnt Traditions and Sub-SthMrl* ' ?3
The oitl}- clijJWmict between Lhc two works being

ii ;L j'ld.LLiifi i JJ.L. 1
that : h e VsiiiltiAStim-iiiSrSfi: contains Lhc cardinal framers of (hr
spiritual wisdom received lay NiskMyilnaLukb and thereby remains
his indirect wort, whereat the Cfiuttinift SrnhÿradSya is his dirret
work- Tills adds 3 tenth ef cuiriiislvniesi 10 the conciu do™ ;
that there is no basic difference between the concept* of
ChummJl and SiFtasa. in iheir Etui analysis and ihape ; iEiat
Ltoih of die Sahasa and t.'!hnntma belong to the realm of Kraina
t&mrfcimi ; and lha.t Nipkriyananda may be credited wiih
elevating die ordJimry Tio[ion5 of the system to the mbit aitd
status of R sub- system- But rant must run forget that this process
must have taken Lime and hence ancb a development seems io
be a taler phenomenon, Mtimti, when we already know that
the ('Nnrmmas cm. Wciÿ not SO favourably viewed in the carEier
phnv of the Krama system.
ii, Antither .Jufi.iVfetwf tj KYUSHU

There is an. oblique reference to another mb-school of I he
Krama in ilie 2®th Ahnika of thu Tflittflifaiit. This school has
ry.it Iwen ranted as such but is said lt> be a progeny of a
mixture of the two theses, one propounded So "he Dti'jb-jXriafit
And Otber in the Madhavakulti which by itself is « parL of lhe
TitdnrrMja-bfioftBTaki.1 In this school, by a section
of ifnicherfl, worship ami adcu-ation of one’s preceptorial line
alons with Pltliak Kÿolra elc- are IH>t altogether Vanished-* In
accordance wiLh die thesis, the Plthas have been assigned 10
liLe different parts of the body,' details of which hear no reLc-
vance IO tlie problem in question. This mode of veneration pro¬
vide l tie aspirant to nnttinpliit mid, therefore, visualise the
I. Gf. Ct. 6.
- ’ÿÿTii .N : M-I
TfrT BfrHS * I <d'4)£|\
umtrl T iiÿrinl'HHi
*WHf:
*Ojffa l
l a)S fo
Tjt,Y„ XI. p. tl.

'f| jmrj.i ft Ui 'sw 3ÿ TV,1Mr1 h |
rtn vih-ÿ n
T.A.. \'u. -c.a.
t.
74 The Kr&ma Taniiitiim of Kaihmir
and Lhrif guardian deities 32 essentially identical. with

the self.1
Now the mtability of the present hypothesis that thrives
on t3ic possibility tJ' 3 fresh school undeT the Kvama system [s
n very delicate afiasr. Beciuvr it iLmpty depends upon how we
interpret the word "Matfintara”1 {MaLa=viow1 ideology) em-
pkiyed byJiymilia in thll conuctna' Since the entire 2flih
Ahiijka -Jÿ.'.iL:-. whh the Kula system,3 ‘'ÿfatiiltara” must mean
Something different from the main thesis tmder discussion. Tf
'ÿMad' slautEs for a view, it will mean “a different view from
the general choir of Lhe iCyla system™ ; and if we take 'Mala" 1*>
convey tEte sense of an Ideology, it will mean -1th* different
idohfogy'*, In ihc first case* it is a simple deviation within the
Kula jyswni is self. In the second case* it is another system. If
we are in f-nr the second meaning, the only system that tKcupies
the focus happens LC he LIIC. For ihe reference to tire
concept! of JiraEDa-cntustaya* and KdlasaltilkarsmE5 don not
require further explanation for out holding so. Of these LIIC
former ooncep! belong to die while Lhe Latter to
the DttXjitrnaiJ!-
t. JK/..S9. *tL
1- sf-t HflirruRer Jfr yi-ÿi) lit 1
P 4n,
3, 11
r.J.rs9.
TKh it Id be nnr-H dat tfit H-liliKdon iÿTHWd Kuti-prslrLyl Rud
Tam r*-pniriyl lute. Vidt
a+turnfHi: TTfrsrRtW- =m forwr fien'tr*
rj.r., xi. P, s-
Vide -LKn iÿT Trm*nr4ÿFÿhmTfrr V* aTsraSW:
H VT TnflthWtij P
tU4_. p, e.
t. fffatMhtfÿi'tr-fNi n=
T.A> 59-57.
*- tranf .wS n'ÿfqu~; 1
T.&y., XIh IV 41,
Traditions tffld .SW-SWotfk W
A. jOi'tiijjfrt/ Trdrfi'ii«ij d'j.T1 TVnrfntfl'cr with Regard Jo Ihi

Spttijit PTPHFIT?S
Coming back the firama jysiern proper. we find the:
la
volume of tontrovmies and difTrre rices of opinion on iniisty a
question does rtot upjienr to shrink iftltead sweiiÿ up.1 The
following liner will bear (his out-
{al Tlf.p JVflcfjYia htf Jtifitfrditil .'Vciii/rf tjnd .JEJLTU'
AbipfutC tMd iti CwitflÿllwrfJ
111*?!*- *rc two definite schools or traditions wiifr reference
to (he nalure and JtiUUi uF (he Absolute. These tendencies aecm
10 havp their root irt (he Krama agaiuas from ihe beginning, a*
in (wo categories of agamas

—
will be pointed out m the appropriate ocCMfon, which resulted
Tlcvr oriented and £iva-Qrie»ifd-
The scholars alliliatcri with. Somitunda at'ni his spiritual des¬
cendants irgarded ftiva to be ihe ultimate reality.1 The rfit
differed and reckoned Ka]] or Devi 10 be the ultimate truth.
The very term " fCatl-imy*” Hÿs an equivalent for the Krami-
nayu smacks of reacium on the part of (hose who revolted
against Siva's supremacy. SomanaLtjda,,H obsession with the
grammarian’j convention re during: the feminine gender w be a
particular form of the roa.«:u]inc was, to vome extent, respons¬
ible for liis oppiMiilisn LQ die [cmÿle penoEiahty of the Supreme
Being. Reference 10 the female form attywhere, were the out¬
come of llie intensive devotion of tht devotee to the deity.1 On
the basis of the material provided by SomSaJatula and Utpala,
EL appears that a real confrontation took place between the two
1, •fwicwnM T-t 3TTWFTfarti'T; *+nh wd? (
At.
tfTTXTTT TWITTITTI: ¥TT “ttTHfl =*H H I . d*T Tfflmjt tnr=T I
tW , p. B*.
2' n+n ITH*H JTJVT HniT-d frmr-wnriK?: 1
—
h ii fVii'i ra tt'-i-M iT« te I-I-H W A -I i-i -M 1 . -K r
S.S.iAb »
i, ..1 4:- W ml fmenti
rflr-fl'r tTT¥5rft<ÿF.«rT frwt swrtow;
s<Dr-r.r p. PJ.
7G Tht fin ura Taitriciim iff Kashmir
Opposing protagonists.1 Bur such a difference id emphasis bii*
more far-reachi ng implications titan. » genwaliy recessed,
because this Efc a Kiÿmu (rafl-ifomyukin of the grtun-aJ Suva
problem i hat calls for the rvatuaiinri of the precise relation bet¬
ween Prakaia and Vimaria aspects of Reality. En this ootlleirt.
Frakiia is called: as Paramrivara, Mamhina nr ManrhFiniv
hh&Lravjt ; and Sjikii fir Ynruariit A* Kail, I>cv| fir Knla-Samkai-
K:ni, Ctiturÿiufiti|y>l those who dcclurc Siva to lir dir ultimate,
tncai Kith or Saklt as His manifestation and hence relegate il

ifiaku) ;w slightly suhsidLaty. In this tyc Hhasft and Attakliyi
[heir rrjipn'LiVe riiKmÿisfls; crime (HI he rfgitrd«(l jii HJJ futsc-
tiers, VyemcivarP or Vyoma-vnmeivaTl, under hHovlllB (five
flow doctrine) arc also deduced from Him. tn this connect ton
it is BmuaLn-jg to Vatch (lie opanOUi of the ultima cy of the male
aspect subscribing to the twelve-aspect theory (Dvidds Kalis)
under Satftviccakra. Likewise, cheae schoolmen are also con¬
strained to prr.'.:-i El-c only ibty-lbur aspff i$, excepting live vahua,
under Vrnda t’ykrn. On die other hand, die fit her section of
the sclto]HT,rÿ wedded Co supremacy of the Female aspect
naturally deviates from the above premises. For them SaktL i-e.h
Absoiutic dynamism, LLSC!/ taro* out to lie the Dynamic Knaliiy,
il is the Absolute per st. I41 ihcir CJUC Siva if rendered lOtne-
whju secnndnry to Devi or Kali, BhJsa or Annkhya, as the
case may be, is idem i (led with reality os such, Simitarly, ihr
supreme Vaha called VydU-Titadvirl is nnt distinguished
from Ka[[ M such. I nterestingty enough, again the mtmbtTs of
i h is .schtiril subscribe to the thirteen-asped Lhcnry (Trayodaia
Kalis) under Attakhyi cakra i.er< Salhviceakia. The enttie-
queneet m*y lie multiplied. Instead of uaty-bikit they propound
.
sijttyÿfivp mystic categories as const it tiling V pida-cak ra In fact,
in such cases the ultimoff reality is Scaled as forming pair of
[he whole episode, whereas in [lie- ilva-orienced doctrine the
ultimate is treated separately.
f 1Vl 7"AfJe Stop irmefitimt Pij-a-'vir Ptitfadic and Quurtic ttndfuciti
unlit fptctdl rt/'trtatf to tit* jvn(Uanng
Sortieiimes, though not necessarily, a handsome rfistnricr
tnprtVTL foir: sTÿHrMtfÿyri'T [iL-f| u SHrÿWi;
n a*.
Qijftttnl Traditwin a* 4 Suff-Sifopti 7T
is la be maim aland between the two school* even with

(Tied
lefeirencC 10 (he AbsOtutic functioning. Accordingly, the believ¬

ers in the pji(imacy of K all arc thought to subscribe to the five-
funclhm theory., whereon Lhe others, who believe in the ubso-.
IdtmcrFg of Siv:i, to th< fourufutiction one.1 BUL ditit are over¬
lapping! and no tLflifurrrt rude taXt Lc laid down in thij, regard,
Although divergence of view's on lhe tiiltise anti number uf the
Absolute1* Auxctkaa ftself constitute* a very viial schism in Lhe
ranks of the system a.iid ajccnunU ftjr several developments,. 111 is
difference is vital in Lhe .sense that it has direct bearings on the
meaning of the word Krama, a* has been hinted earlier-1111 is
is. in Fact the original source of pent adiv acd quartic lendenries
in grneird thyl have gonti a long way in determining, the ge.inn-iu
nui lines of lhe system, It nuty be readied that the entire
Kashmir SaLviam {mrmiilic branch) subscHhcs to lhe theory of
the five functions of the Absolute, l>yt barring a tacit accept'
ante a serious at tempi has never been made to explore and
study the philosophic and esoteric hearing of the theory. The
two tendencies referred to above are the logical outcome of
such an analysis, both conscious and sub-conscious, on the pare
of the Ream* thinket.
{cl QWITUS Ttndsntj
Titus under the cjuartic tendency an ai tempt is made to
present the system's basic concepts in terms of Four or groups of
lour. In this case rlie fifth function (Anugiaha or Bliÿa! is
subsumed under the fourth bet {Tirodhilria nr Anÿkluy-I), fn
consequence, lhe fifth power [Cit) of the Absolute is again sub-
HOH! under die fourth one Factually, the fimrth
Bliile marks the synthesis. As a natural upshoi, (he ultimate
reality En till* case comes to he designated as Anildiya and not
Ehasir Nevertheless, from the arrangement of the twelve
KaliLts in the tiiree groups of four each as presented by Jay*'
ratha it appears that Albina Va too was inclined to favour the
Four-function theory.1 According to him, the four godly acts
i. cj n. lb Oh. a,
t. Cf. Ohti. jut™.
). y7. ft. itH cÿs.
78 Tkt Jt’jrt via ?Tu a tritim sj t
3|ÿtir £thinir Saznhlrj and AnaVhya in relation to each of the

.
subjeci obj«L and the mean i -of knuivicdge respectively give ua
(he iwclvr deities, Agam under this scheme tht functional
cycles such as Sf sli-caltra etc- number Tour ,VI(1 tod with the
Anlhhyi ala. Likewise, a deeper significance it attached
(he four cycles c.g., prafci&, Anands and Muni.1
The biggest impact of the quart ie tendency is seen in the theory
of speech. Lespire ibe efforti to introduce SOhfmiÿÿt "has!
subsequently see, to augment the nuEnber of (he aspects t?f
speech to five, like sizable majority of the SCrama thinkers has
always sided with Lhe theory of fourfold speech *
:f) Ptnindtt Ttndtrti}
Yet tile pentadic tendency appears to have been a greater
fivouiiie of (hf Kruma system in general The tendency is
manifest LEI aLtHTitpL; uprHettt the concepts of the jysteim in
terms of five or groups of five notions. Thus the primary pentad.
goes by the name of pAfitavah* representing ihe live fiuWs oF
the self-eruanative spiritual enciÿy stinging from Vyrjma-vdmc-
ivart to Bhucar! The functions of the Absolute which this
—
sccLioti fervently expound* are five Snfr Sthiti, PfllAy*,
Analthya anti Bhasa. The Absolutic powers art also five Cit,
Anatsdi, lechl, Jnitui Jiud KLriyi. Maheivaritarida under the
—
influence Ofihis tendency adds Suksjna to the fourfold division
of speech EiiainLaincd hitherto by the system. Now these run
ai
—
rVrih SukÿTnS, Pasyantlh Madhyatna and Vaikharl- The
esoterically and metaphysically symbolic groups, which at*
cttyOircd for c<inipcnpla1Lonh also number £ve
viha, Neiratcaya, Vynda Oakra and Qunipafikti,1 Of Lhese
the Vynda-caira, which according
—
fir[plrh:ih iVft' si
to Mafrejvarihiatula
represents of the Krwna thinking, contains
sriwrcsti* n
M Hi,
S . Via* Pt. II , Ch . t, •'Thf af Vile tW-' '
I i 7t J
=sm w "4ptI I'IW M
MM.P , p. Sti.
i
i
fiijftrtni Traditions and Sub-Sckocii
many a pentad-1 The: entire V|iida {Taktn cenlrtS round

the five Siddlisis arid their numerous significations, These Sid-
dluy art
— Jfiana, MantraH Melipa, Safela and Sambhava, Under
Lhe Vj-nda-cahra the fJEiamji-fcraina lays down five lihiipisas as
respective alleles of these Siddhu. They are-Kanda, Nabbi,
Hf!, Kami|ha, and RJ i ruruadhya. tn the Same Strain Mudr**
Krima speak* of fivt Mudras i.e., PhysdC&i postures, Kara-
rtkini, Krodhanl, Bhairavt, LelLhani and Khcorf The concept
—
of'fivt [eurrs1 technically spoken of at Paflca-piuÿas under
YarÿEi'Icrairm coo reflens (he sane tendency. Exactly on these
lines the Jive eydw namely, Prakaiii, Arnrnda, Murti, lÿftca-
valiy and YrutLa go to erect the superstructure of f>ivyaughaÿ1
This jjen'.edic tendency characterites -I n; eflons (0 idcntily
evat (kise gntp, whidl admindly CClJUIt ftf more than five
ingredient j, with the basic pentad termed PaflcAvaiia. 'T hus
Sripltha has nine eomtctUCDtl (Kai3) —
(I) primal subjective
stir (Adya Spandaj (2} extrovert subjective tendency, (3) the
stir of i tin means of perception, {4} the rise of tendency in 1 Etc
means of knowledge to apprehend dciermmateiy, and
aWarÿwKS of the objective whieli is fivefold in accordance wilEi
the five elements (Bhft'aaj, By ignoring the division of the

objective into five elements this group of nine is rendered sdert'
tical with the five V&has.a
(cj D'tipMt abiJit tfu Exact JViuwter vj Fmti oj Krama Yaga.

The ideological antagonism hat often touched other fron¬
tiers of the system as well. If one recapiLuJ&ics what hfis been
said about the §adafiga VOM, it will be found dial unanimity
WHS wanting with, regard to rhe precise number of the parts of
1. irnnH: *yr FT
AJ.JH.A, p. 4*9,
s. fa r
v-Bh V-t p- me
a.
\
M MP, p. n.
so Tht Krama. Timtritism cf Kaihmir
the Yoga- Although Jayaratha menliohs- 1 he theory of uxfqjj

Yoga, he dors not appear Lo take it very seriously. AbbifUtVa
himself feels more it home with the eight fatd doctrine. A
minor impu bEjshrd Krama text endl!ed
makes no pretentions about its Abiding by Lbe eightfold pafhd
(0 Jw-rerflf caniTOBcnits rtfmad la

rrttnar
These {W-KW do not consider it advisable to dilate -upon

ths minor eiiri trove irajes. In spite of i heir enormous magnitude
ant! -wide range, their treatment may be conveniently postponed
for future CPnsLctcraiinn in their mpective Contexts. Such con'
trouoHfa in tlve main include nr.jp. , WOOL number of dEvin’uirt to
be reflected upon in die Anakhya- cakra; serial order of dir five
functional cycle* far the purpose of Adoration; indtuion of
Ypganiithas and Rajaputra* in the Rrnma system; precise serial
order of the five flows (lÿaflcAvaha); equation of PraLaÿa, Atttlldl
and Mflni catT-afi with Jive flows; the serial order of Prnt.'ÿu .
and Mfr-ti citltra?; nWCypt of Furyajlaha; precise
number of aspects of (he Vfnda cakrai Mudrii and Mudra-
IttimtnfVTnAmbn; Stages of speech, Lheir nature and number
These problems arc culled Itdc with the sole desiw to jive the
reader an idea of the extent these divergences reach out to.
7, Smifee, i rf 1fit QfsHie a*ii Pt*ia<lic. TrX&titiat
Til* only question in this connection, that now remains to
be considered, is to locale the probable cause of such a periodic
or quart ic tendency. According Jo Paihdry, this ptntadLc fen-
derucy is not the exclusive property of the Kjmmi lyvten) alone ,
It ha* been anticipated by an earlier system of dualist ic-cum-
monistic Saivism which is brown ai LabitUÿa Pÿupaia-1 In this
case the pemadic tendency was aroused by the five Mantras of
the Toilttriya. Amÿyakt, which ]wovided the back-drop for the
conception of the five aspects of S-iVa to he cuwemplsied It the
Eve nages on the path to final salvation. This trend was
I .sr-th'jW-ytiM' wrnrnndbrTÿ 11
5ttPnTT5 n tj-TM:lK*f US'I *1 .

-Jiuya-iitota, Id. SB.fMSj
S. qf. BkM*k*Hk 111, pp. CXII UtJ cxxxtv.
Difftteni- Traditioru end fll
maintained ]n the Gdiytÿkitrikd which summarises (he whole

system through (he medium t?F eight pentads.1
However, llir pcrLtarlie (ntf quail ii-) Lenijency of lh« Knnu
system seema to have- been inspired by the quinary functionalism
of Absolute- Even these five functions of the absolute owe difir
genesis to the- five modes of Absolut1c dynamism known as
Kalana. Tlie very hasia of derignadng the ultimate reality as
K&|] bt m fact, supplied by ht capacity to e ETrct Civÿ type.* of
talanCih namely Kiqpa {projection), Jflina (knowledge),
Erasaitkhyatsa {determination}, Gad (aelf-idcntifieationl and
Nada (pyre avfin:n«i)-a
1. Cf. AikUm, p. «i.

Effift rf uftmfa tfr n...
TTT t
irrÿfi TTÿT qih fr«i?r I)
T,A. t m, ITS.
CHAPTER VI
SOLRCES AND LITERATURE
A rtintistfuiiivi study &j Krcinwi history and VA analyst j

nj thf rnlife knuti.'lt dIS tTcil ai txtnl\I XfUBlfl iitcrntjat
luith special rrfnrtirr tn it r ntiihnfihip, kiitOfivUy, avail'
abiiiiyh classification, subjeti-nutrter and chrcnolcgy.
I , Kashmir : The Land oj Origin nj (if Krama SysJflt;

WFiilo switching over lo an enquiry into the Malory and
Siterary wealth of the Krama Fsysiem w( are iqnlndbd of a
frrli.fLjr reference Tiiju.le: lay irilliiina to Kashmir., the ]nnd of
»y< It is inly K:Lxh:nir which FlBS
ihe unique privilege of producing- saffron filaments togcih-er with
the poclir; ingenuity.1 And, were one ro add that Kashmir is
< 1 1 1 .L' :y |hr ljuif] 1 1 T [-:ÿ i i L I r n P15 L3 L nrLg-i tLjdiiy :s + EL ix j: txunnlTy of
L
SdilTn.i'ti floWHi, he need hut be afraid of being accused of exaÿ

The Krama system, with its loni; hmory and rohimi-
dwui liKWUTC, only goes to The above statement r
Jnyaraiha ha* not. Failed M) inke note of ihOA twin peculiarities1
r>F Kashmir. tiie seal of (he fpoddeis oflcamEng,* with special
J- <rKi-= o' tn f iterftftrtir: i

R mretÿspmPI floit'.ift1 RRI JT?V I
fit. L S] .
2. dh.1ÿ1 1-1"TH TTJ *3f1J1 WV? El
. TtFCT '|*ii =mrr RÿTTJtR

Cj_.
| Tfl1 r.JJ -' i !. r =. 1'H ii
TtJ.K, K», p.+».

s RTdl xhnTSiRi ftqtihnrKTTh RTTTT i
*:roi H. 5*ftR »
tod.
Soanes and Litmtm 8j
reference to Kashmir Even the plan and design

monism,
of lhc city of Srinagar has been pftltfmtd on that of the £ri
Caini, According to A tr«Ulkm current even irÿlny.’ Irt ihia con¬
nection it ia of special interest lo remember, as has also been
pointed out whenever the occasion so warranted, chat of all (he
systems of monistic Saivism associated with Kashmir (beKntsaa
is the lone system lhal arose from the soil of Kashmir. We have
repeated this Again in view of Sts extreme significance. The
name “AaltUtt Kmnia1' is only an acknowledgment of I he faci
because Stviuaiidp, why is il:r first preceptor of the system and
hence is called 'the originator'* (Ai-atat-akjniiha), is said m
have received his spiritual lessens in Kashmir, the UiiarajiJtha.1
Jayamthft appear* to have hinted at §iv$iyanda's possible 3-ssOcia-
tion with Kttmarijpti,1 renowned for its great taniric affiliations,
when he is presumed to have been blessed by Jay5 eLc- the
deities. But Lhis observation, as per f.onlexi, is not intended
IO explain hi* relation with the Krama system, jayaradia, who
is in fitet reproducing the account as given in the fcjtrrmfali of
Abhinavagupta, is very categorical about Lite fact that the

Kruoa arcreis were revealed to him. in Kashmir.s The cnoniirtua
l> tn ttic Aalatt? Society of Hi-ijil, ChJcre ilk manucripl df tbe Inf
nirDcd Vidy&nij»-™ ty a ilixLSot *1 com* PÿifultÿiirfTj*. which abo
recor.ti ihii imdicioo. By impLicUkui, 'ÿSrlaisir1 b on abbreviappo
oTifct urijiKial -SjJ-vpÿlnagprt'.
2p *i(braTrsorn;iU. I
T ArVa, Ill4 p, 1DB; sled ure. p. 1ST.
1.
r.A ['„ [[[, p_ tos.
md., p. aai.
Ca-ruia :S not 3 nmnt o-f a teactier elc,, Lr_il cuJ , it :ILF.VIU *n i ration H ill
item Lit the KLUIJO ifla Vide.
Vff. snvuFmr fÿraerc St™ mn L
FrravfSHPt *r lif+flH I fPPPt. M
XI. p. I a (Ah. LV). Cbnifcib briBg >
pajt nl" a Kali prec*i» may wt]| ibn eiaforK KiJtiir&pfl 'a reluipu
WIIJL Kut* and no: with Xrmia.
a. y
TT It |
r.it.K, iuTp. i&s.
S4 The Kramti To*i JYVJ'IJH nj Kashmir
praise heaped t>H 1 he Ulcÿra PUtlift further l>?an it ou£r! Mahc-

fw&nilDcU'j citing an detract from thr thr last
word oil it.1 However, the Kxama system did not remain re-
strictcd to Kashmir alone. il spread even as lar as (lohi-flrSa
(modem KarrmialO KrtcmVl **wci*u™ with various Plthas
like Oÿdiyana,1 Puma Pltha1 etc., is a sign of its prevalence
earn beyond the bnnndarics of Kashmir. The onnvet
phiral idt-rtlificanoti of these pittas w-j]l no doubt add to certi¬
tude of our knowledge a bou t Krama.
2. Origin Early Hislovy
The CXacl record oLL origin and initia] phases of the system
is clouded in < he Eabyrinth of the mythical, mystical and aym-
huliral accounts. The KYam:± practice of worn hipping the pre-
ccptorjii! Uhe m the end of Vpndit-cakni* ha* proved to be an
aJset in view of its supplying the traditional records of the
historical daLA, iT any. More so, the general lantric convent Lon
which makes it imperative lor EUI author to begin hh vtntiiK
wjdi homage to his teachers® a!so lieips oni inculcate a rather
coherent historical view. At ihir same time, this pradice has also
contribured i o confusion and complicated the issues since such
an account for wans of historical perspective and put-port,
leaves many gaps unfilled and many more questions un*
*naw(rtd-
(s.) Rwltrir symbolism as part of tkt Ktama History ;

flit-ary of Three Oj>haa
But the taiuric, and for the mutter of that* the Kramle
notion of history ia drastically different fioni one we generally
bold, iKCatisr it makes esoteric symbolism as a pari and parcel
i, itf-f.tT"},
(iÿaci'ittr t- 1 "ly i n i
p. ItU
3. Cf. Af.F.[Sl.pp. «),«>; \t-Xf .P.* pp. Sti.Pfl, LOS,
4. CC.C»4rlH.
5- =S7tt Writ TÿBÿTltT.- I
M.Pfty fl.3j she ,/. M.M. se,
6-. S? irrHtrA- . SWJcSfT iTT-tH I
TA.fÿl.p, KJ.
I
-SowrCM Jrlii Litrfaivti Bo
of its historical thesis. Kama, treading the current tanlric lint,

arranges the entire couitr of IILSLOLY in three succeeding phases
under tht tiamts of DivyauglLii, ftiddhuiglu, *nd IrfftntTMUgti*
Sta tiding far the traditions of the divide, tbe senudidnC ttr
iar red, and the humans respectively.1 Among these the second
oraasifMTiiily inti the third, usually art historically relevant.
l'htst three may roughly br compared with die throe phases
llantrly, Smÿti and lÿiripa of the orthodox account of
history- The word Ogha. which formi tHie substantive? part of
the words denoting the three phases, means a community of
those poHessing similar elwraeter,1 By Implication, the members
displaying a conunon persona lity malte-up have been classed
accordingly under three groups Ttlll 5s corroborated by another
interpretÿ toti rjf (he wurtl ‘OgtiA* in lerins of ertation.1 Accord¬
ingly, the three, terms o,g.„ DLvyaugha. Sirftlhaughn and
Manavaugha, mÿy be sairl to represent the orders of creation
pflrruiidiHg to the divine, to the accomplished and to the
hurtlanÿ respectively with special respect to the preceptorial
tine.
{b) ViTiMS miitiwd atcQuTiit \)f the initial ptian af
ikt KTHHLI Sjittm
Besides occasionally conflicting Versions among ibe various
tHidjions, our only regret is that nowhere has a consistent
&CWUnt of three *crtg« twtn maintained. All the things have
got. luised up ant! whatever comes before U3 isjusi a medley.
According LO a tradition, ascribed t& die JCtanrekrli by
Maheivarlnanda* who Lias preserved it for ush iFie entire Gua
M.Af.P,+ p, |fl7r
2* *fnt I»THM tn-rtf a? tÿtvrr ...1
T"..srr.F vi. p.i,
B.U.V., p S.
*ÿ for* hrostrs : 1
-iT3,rhn,,Ji!>i-Trir n
M.M-r., !IOr
I
sa Tht fi-rama Tantricim of Kashmir
u an attempt op the pan of Kj-$na to expound to Arjuna the

philosophy of Krama.1 Besides, the famous opening of the
fourth chapter of the Gira, according to him, records the original
history of the Krama system.1 While initiating Arjuna into the
Krama secreu , had to enter the supreme spiritual
of Kala-SiUnJsarsiol,8 Arjuna, after knowing the fundamental
spiritual truth, renounced the world having enthroned Yudhi-
5thira as the head or the stMC-* Maheivarananda takes a lot of
pain to present the arrangement of the subject-matter and plan
of the i?lra in urmt of Krama, all of which is of no particular
relevance from our point of view,
Mahcivarananda records yet another tradition or the
Krama and suggests the coverage of all three stages by it. The
first ever revelation is said to have proceeded from Bhiiirava,
Parma Stva, who delivered it to Bhairavt, the l«hi Sakti-1
With the passage of time it was imparted to Sivfipanda and
further through a series of teachers it was finally handed down
to Mahcavarananda.* It is strange that an author of his eminence
1- wit nr" ipp-rrir k

WTETS tfir ftHH II
Ar .tr, TO.
sn,?T: Tr-ÿetÿ'hfcwartff 'i
eft p
1 q **r theuir i
Al-M.P., p- LBT,
sriRfnw iftihr n
/6,j„ p. ins,
* snta T jrhrrST1* PTfff -
V-H IÿITUR f Fit; l
Jfirf., p. ISO.
vij--r-Ttrri rÿti-.’i-i'i-iM.ril-q-nv n
IlriJ.p. 1W.
Q jnt KT itrofmff staff; i
H";Trf rrcr n
tfivTfft uR'kiiiffT nr: i
m te.
IJI n
Brtsfi«iS,*ttrt F-anerr t
JUM P.. P 137.
Smrcti and VJ
and acumen d&M rn>t attempt to imitate the com-

petition of" the three ptiases e,gh, Divyaugha etc- Even on other
occasion*, particularly while discussing ihr lineage of his pre¬
ceptors (ÿurupafitti), he merely reiterates. bur does RW Add [0+
what he Las already said except introducing Manila. Bes't in
place of Shjyiavl or IcchA iÿultLi.' Only atone place does he
(rlinf hi* immwhare preceptorial succession. ill tire order f,g-.,
SivSimn-da, MahapraJuisa and Ma]leiv3ura.nnndn,, This SivS-
panda is indeed Jilfereni fratti jme mmiiimed above as the fsrrw
human recipient of the Tirana dicta, His EmmedinLc ancestry
appear* to have boon suggested in the benedictory versa of the
Pafiwalti comm+rirp.iy.'* OistendTifl- back ro the original problem,
we may systematicc the above account by ptaiing BdLairava,
Tlhairavi rtor under Divyaugha, and Slvinanda etc, under
Manav.iugha. His taciiemiiy Leaves us in dark about his view
of Lhe Sijdh4itsHÿh aUhough be Ealhs of iho« elesricnti in
different contexts that go to conciliate ( he ftidJEiauifha according
to other authors. Thus for iniLattce, Abhinava in his TdiHrlitUn
refers to a tradition of the SSddSias (Slddba-suitaLi} brÿinninij
with KJiagendna and ending with Mina/ which has hetj] adored
by MftheivaranaoiJa in the This view of reckon¬
ing tlic four Ynganatha-t comprising the SMdlm tradition
fStddhauglia} also jseemi to have been endorsed by the AfaMÿ
iwvfl-ftrti4aJd1 which, we sfiall is a worit riffilvinatula 11,
1. a £ *111 111 1p5'fl'*T-
p 08, He furtirr ivrn — '
Ibid,p.W-
t.
Hid.,?, ill,
j mw. 4, ft, T.nw.. P-I-
* iÿH| =hu..j| trrflfT : I
rj. 4. PH.
>Vÿ*tha fa *r4w aTtÿTmTtTPT
'TV T’Jÿ’TtTV : afl¥t TOTT, ffl t
T,A.V.r 111, Jjp, £«,&T.
5. KEEWfl TT: firtfli .1
.
M.M.P p. iaar
ft, Cf. tt-iT,
as Tfu Krntna Taniriciun of Ks.ihntir
the grand teacher flT Maheavarananda, But (Ire SiddhaugEra of
this type is ntn approved by the of her stalwarts of die system
ratably Abbtoava and fiiukaTithn, Abhiiinva does nut regard
the SEddEha-sanlatt is essentially a K rania phenomenon, because
prescribing or denying SLKEL a tradition is not in conformity
with the Krama tendency of absolute monism.3 He. hmWKT,
malcfi jt absolutely clear elsewhere tlmt the SiddEia'Ii-adiiiivn at
iaiue is exclusively a Kuk phenomenon.2 Sitiianÿha, too, is
vocal abotu It mud ve IremcnfEy oppogts it . He positively holds
that sucEi a tradition {ayatibrama} is an imposition of an exotic
doctrine on tic Krÿma,1 He reyrcis evwji [1if sliglilesi occasion
for Such u thesis in Lite syslem and holds liiat (ELC four Siddha*
groups represented byjo&m, Mantra, Mciapa and&akta under
the VfOdu-caJtm woultl. tif necessity,. supply skr basic content
and material of the Slhitiliiama.ÿ Since these are esoteric
notiutls and symlreliw lire mystic coflcejm, the
loses most of its historical Value,
Bur SitibiitEiu agrees widi MahrtVarttUmdl who also
traces the system to Mahgals Devi as its hrsl teacher,11 ftui
\fakara flevt is no less 1hart ihe F.rlf-adumbradon nf the Pri-
mordial Divinity* wEiifEiH in its own right, presides over and
L t3®?4wtiV(lfirFrfÿr47tTtiS; n
IÿBI I-I>I fi ti fa% i
Kipj wrw rmsoq
r.A. 4. 230.71,
r dÿ,*Xl. pp. M (Jiymtha T,A, W.3.)
...1ÿ 3(rFirH%, Tpt I

VP. (J). PP
*- 7ET J, y+T Tht uni1)!: fttff™1.
Toft i
M„p. lid.
M }\ s.
flu Itf-ÿrt i
/M
Soufrts and Lileratart
constitutes the Divyaugha 1 Dwytugha, which also goes- by the
name ol Mahaughn1 is a sheer mythical concept. Ttw professed
identity between the triad of cycles comprising Anancla, Muni
atul Prakfia and Divyaugha is a pointer in this direction.1 In
fact, SitiLartlha talks of five Oghas namely, Para-
»jjha, DivyaugJia, Mgfaaugha, SitMhaugha and Mamvaugh*,
but the first three call he convenient ly subsumed under Divya-
ugha. Hence the primary classification of the lEirre Oghas is
not disturbed- Adverting to Siddhaugha we find that it begins
with M.iJilradcvj.3 The rest has already heen seen in die pro-
cetllng paragraph. The only thing of dubious historical signific-
an«: is a reference 1o some JfiSnanelrartalha who is said to
have directly inherited the spiritual fortune from Martgala ot
Makara-dcvj.* A reference has also lweu made to Mint Srl-
natha.1 The similarity of context t-enda heavily in favour of Identi¬
fying the two, though it is also A cast of doubtful equation,
However, this equation cannot be dismissed as wholly unfound¬
ed because SivSnanda, the author of die oilier Aiahftwstjaÿ
FrakHin, loo, makes an explicit reference (o one Antarnctranalha
who seems to have unravelled the mystery of the highest Pliha.*
L
Ibid., p, 3.
2- inYth urar-ÿpr ittiEj nn -t + ftrrrr i frnrr; tfijW:,
Jtid-, p. »,
Ibid., p. u.
4. Ibid. p. 1*4
5 -m.it J? stfamfu'tnr hwt <ppt i
Ibid,, p, lOlj alia c p, toTJ,
frÿ'T trtn vn’frRi |?F3ÿT ?rrt JTFÿ*nt i

M.r.{S), p. w
'ÿ jRtlV'figrfTgsfrrpTtÿ h-icTf-drUbÿtn trerMir. i
I'M.. f. 73.
3- ararswacrmaT i
H5T Ptm 5 5R*ftl trf'ftiiTid wfif: i
ir l *.4*1 1 rihr hÿi“] it
M,A{Tj,S. lit- 37,
m JT jcd AVDr.ua ZandVtcirm rf Hir.-i/h*;"*
For* there ii no basic difleretsce In the meaning of the Jft&uu-
nc(ti or Antamelra and Twisting of names vrLtliÿsEC interfering
with their meaning is not uncommon among Sanskrit audio™,
their identity cannot be brushed aside without proper scrutiny.
It appears (ha;* in spite of their probable histnririiy, these
Nithii ;or Nadm, u> be once r*acr) were aligned to Siddhau-
gh* which is Succeeded by Manavaugha in chronological
order, The hfanavaugha nr human phase is traced to sortie
Hrasvaiiftiha and is terminated with Cakrabha rtu,] The Mana-
vauglta hast a further sub-division. i,e,. Sigyaugbft* (Lineage of
the disciples)* which Harts with Cakrabhanu and closes with
Shikarrtha.1 Now this Mfinavaugha or human phase hw imme'
dEatc bearings on the historical character of the Krama system*
The exact significance will be examined at. thf propei occasion
in i he secpial but it may nru escape nus nortec that $itllil(L|lu.lS
presentation, though by far the most comprehensive, is by all
means incomplete and sketchy.
(c) Cimfitlftil account of the early history of thi tyltfn*

One mmi feel grateful to Jayaratha who, though citing
from the JT/tfjrtffAmi, iuii preserved trt its the account of early
hiMoty of the system,1 lr goes to his credit Lbal his is the first
rational and consistent rffbrt W supply the. links left missing
in the cryptic statements of the authors including fttahe£yara-*
in'uda. The AVamaAfff Acknowledge* the earliest prerejnctrial
srarui of $ivSn*nda having received his lessons in die Vitara-
pitha, The close aliinity bet WOfti the Kratnakeli'f and the
Mokit&tiQ-Prvkilia's accounts forces us not to unduly distinguish
S;vÿnancia front Saliiiiha, although it has nowhere been sU
explicitly asserted, fifritnukda handed ever the spiritual wealLh
to three of his femate disciples niimely, K.eyuravatlr Madaniki
3. Af.PiS), p, HIT.
a.
nit, p, 144.
5. IM ,p> IW.
4. Vi4i. T.A.V., III, pp. E9J-SI.
SouHtt atiA Uu*&M4 fll
flnH KalyiuiiSi. Next in the linear GovinrSarit ja, Eltaruika

atiri iiratii to whom were revealed t(ie Krnmn Secrets tty tilts*
female a-SMlicE simttilaneon-sty. The first two e.g, Govirithtrijii
and Bhinnkx.. market! the beEsHrtirtfi of tilt two different tradi-
tinnt of the Knama achnlara. Somanamda war cOttrttned With
Gdvindaraja who uasfibtted the erred of Kmimi :o Iht framer „
and BK3hh1li headed the other tradiimu tin which Eater belonged
Ujjata nnd L’dbhata- The (attrT tradition came rlcÿrt ilttaOt to
JayarAthi. The third, £mkfl; did not bother aSwoit fomthfi A
school of his Own, instead he thought it belter to pnjprmrd (he
lystem all aiont
Thus, it may be rmi-rd (hat Sivinanda’s position M tli*
first preceptor of the system i* in Flt> way wmpmmiaed. Hut a
tpiolation from, the DtiH-paixaiatikGy again Our thnttltS go (0
Jayaratha, alludes to ihrec precursors of Siv&nundi with
their spouses as tintlcr
Nidtriylnanda
Vidyinanda Rakla:
Salityinamda Mahaitiiii(Li. :tr.d
Siva nanda Samaya.1
J w ‘ÿ'ÿiftÿrHÿnrnnvt s>'j'fr<‘<r frftnr: i

fi e-m-fPiT T,Krr tf fjtfttf tiV<f ?rr i(
htiUM-41 uÿiÿi fHiÿ'n-nr i

ImTOHTWT ™ rwjdÿ't n”
STOUT
System HNHI*1 JtdlMifcillM T*T
Tjt.. XI. p. SI {Ak* tta
—
2 . ,1-ty aTniha. *u(js«H i hd.it i Lii Koiraa : rirfirki-n lui J ita np af
dmwc-
*
noi about it. [ [ i- F L r= >_ i a prÿlifnTy rcrr.ark fin r..1 2J.13, a rain?
q-Jdtican* to oilwr' trifihfft «Uch M thru-*- ™n(j[jTtcd in the

fi'rifwiitflsalika a't hG4 reCcrrtd Itliin Ln <ht tSnWit
[bMiiKe LliHf ie*ÿ.lietx *rc iiffrrcni Rfnra dvpi< ihÿc *JC ttfifeg
i* pÿcKtiilj-/' Bert (La prttaot renini mrain ilw Kuta ryrtert.
J«VrHif*lfiB:‘n:ifiUjiia(ElWh hEnfe Mt thr ]rti|hMJ.lbuH(y tit esplicufj mntlr.0-
liilt Ifce i-pacliri ch«.L Siav-t nfltElinjtii dfi with Kills. T.ii-ii: traclicnb
enjoy A iti-mhd ncinnieni ju din Kill tub, t*u rhey orei TUK hi
ViOrsIsLppeJ ipwcestd, fiemEnibfl'tfi nn[)f Jn tire Kuks oomert for the
lirank na'un ihul rhiTt-Ju "lor c-nirn urdrr llu. ]5i:rvkw L'T 1h.c K.uLa
.ryMap:. Tbe wurJ (-1*ÿ lh-r preceding MTCEJ b Very prEgoa.nc and
'Hit Ktami ttf Ktuhaar
hi IEW interest of logicality. if one could mEiblEGlt the identity of
the present fituananda with one recognised as the inventor of
the system, one will have adequate grtnuHl io believ* that
Krama hiL<t earlier beginnings. Two streng considerations lend
thetr- weight to (be surmise that these two are one First, the
Dti-IpcftiaiaUka is a recognised textual authority on Krama as
the fotfowing pages would reveal- Ami secondly, Attanta-sakti-
pids, a commenlator on a later Krama tqit
and Sivnpadhraya, the learned ntrthar of t-Eie Uddjfota cm&XSJt-
ary on ihc i'ijtt&nabft4irtvn* record, tie opi HM m of «moe Niÿhnya-
nandafifilha who is nowhere taken note of in the Kashmir
Saiva tests even <ince ettecpi in the Divlpahmidtikd. II' this
COntenJtOU true, NiskriyiiuEindaniblia should IK recognized
as the first thinker of ihe Krama system, If he is not so recog¬
nized in place of Si vAluilda, it Es perhaps because he did not
.build tip a system. The process of even greater Utqiiiiy ill*
fystem L(I M s t°ul end hew. Niskriyinamljinaiha Is preceded by
sotne Gandbamadana Siddha who tools list; fomVM in his
personal favour.s ("jandhiimadatui probably had a liook*
which lie Shrswed to Niskriyananda and divulged it* tontWitfl TO
him,
Tims, historically Krama seeds were sown much earlier
than mw is apt to believe- One may ahu ascertain the approx.i~
male historical status of these early thinkers. From the account
furnished by Jayaratha, Sivlnanda was removed by two inter-
venEng generations! (i,e., KeyOrav&tl and Govindaruja) from
Suniitmnda, wliM« chronological position is almost certain, I EH;
is assigned towards the close oft ho ninth century- By iÿsiguing
FLTi(»iivr. It FCiri di= tmb cf tEBebc-: atbs

ibsn itsieJndbtdlbovtllDlllTKuIi wnteirf. Ntfw DtvipafeointikA
ba KTLIIII* ICCf, hirfiir ihc 'fflllc/1 lyKcin lLhc piEsCTj DJW' u
bound to he lie tCrarca. HmiT Z"v E L r IT i r, : 1 11- J i rtr . art auctnuuutÿl ly
-ÿ
trilled to (he KLri-iTia Vide, T.A.V- XI, |jp, 3]-3J fAt. Sfl}.
ir rFov rjfj.rt, Pr4
2. KALV1. Hh, 4V-W.
J. YJts.v. g> t.
4. iiid
JdVfatf find f.itfTQtUTi
twcmy-[ive year* to each generation according !o the usual
pr«jti[cc of rhe historians, £jvaruinda may be placed in the Cist
quarter of tlie nine FL century. Gandfiinmadi-ina, wha Is by four
gcAmtba olderto has to bo assignat lowtirds The L
beginning or
tire eighih or the East quarter of the seventh
rantury. Ostensibly enough, the Kfutnu system dates back
fairly early, Irt a. sense it is the earliest system amongst the
nvmHtfe S*iva f/ltetm of Kashmir, heCuuV* nil Other systems
arose or emerged some wbere around the beginning of (he ninth
cenlutyL
Such a hoary antiquity of the system Ls further established

by collateral evidence, The liaTiivijaya of Ratnakara wh-0 is
attributed to middle of ninth century by the scholars because
be flourished during ibe reign flf Avandvarman.1 eulogizes the
ultimate deity as Sa&karjiQL* in course of offering prayers to
Sakti. A student of the Kalina philosophy is fully well aware
H>f the implications of this term. Ir is a rypiCiLl Krartla method
of naming the Absolute The word Samkmsini and Kabo
have no semantic difference. They srand for |he one
and the Fame principle,3 This reference helps one recognize
the basic issue that the Kraraa dicta began to gain currency
fairly early- It is these scattered ideas whose crystallisation
into a systematic form begins hy the close of (IK* seven! Il Of
beginning of ihe eighth century-
J- ijtatft'll : ffliriafr TTfaTTriTTÿt' I
if. 7". ft.3t (V.V-tt. I. edition)

If- 5T MUTN1! ri iif t
IJ
It V., 4-.SS.
3- Tfon',u iraewuiFT |
tfrrwpt SPPT—
KJtrf
focfrrfk Frtÿin fasff IFIfWWTI n
?rmri. ,i
r.j.r,XT„ p 4* r.Ab. aa).
r
book.
book.
book.
‘piTcti ffarf Littreitin fl7
valuer in the subconsc Lou s-mind of sociely act as a formative

ttrindple t;ml iiuput a dirccliun, depth and meaning lo the
cultural and creative adventures of LI ie age, KnowLedge-seekinÿ
became the cult n?f ihe then India, not to talk of Kashmir alone.
Secondly, foreign cmisiarlrs like HiliH>tSUl£ and I -(sing visited
India so ii\:ii Llu.-nr wjts ample opportunity for exchange of ideas
between the great nations like China, Persia, Greece and India,
Thirdly, Kashmir iaivjsm emended as a critique of rhe
V&ibhauka and Yoghcara schools of Buddhism a ltd a nomlnitt-
ive contilUUHOf of .Blian rhari's philosophy of language which
had attained a high degree of mteUectuid adi’anctment. Fourth*
-
]y, Llie k] ngs like jAyjpftjla <7 7 LI S- E M- A.p, 1 anti Avaniivafwaj)
*,c.) WCTC enlightened and generous and they kept
LIIC flame of learning; ever kindled during their reign. A king’s
popularity and success were mf-usured in terms * if Ids respect
for learning. Kklh&tyA lias siftLed iliac during his time king
jayapldu, Like ids refute precursor T-rthl adi Lya , invited scitolan
from all parts of India in large number*. Of Avantivflmun
KaJhanj says that during his reign Sid'Shas SluhalBliBU
KaLLafu Wert ltorrt for 1 iket benefit of the world.1 King YaJaikftrr
who has won the Laurels from Kalhayn fter his ILnwtejui acini'
straiten jn pUair'Liaining die integrity afthdlhaifiwivrS,1 was
also a puKou of many' a scholar. Hr was a sttmo contr;m|>nrary
of Abliinnva {[t.'U-lU2tt ATD.). Villabh*, ill* grandfather of
Kili'n is who WHS All'll i navaÿs favourite sluden «.T:d Puma Maniv
ratha. t lie first known ancestor of jityamthu, owÿtniftfslers of
YnJuluni. Similarly m Sussata ( 1 101-1 107 A.fu) ive meet a
greai patron, of teaming. MrUlkha has paid high tributes lo
him,3 Prit tidily all ihe brothers of Mahkha including himself
3- ieiurjiT L
irTfaratfit: freT 11
ji.r., v eit
I. g ntjWF 'irlsq:Tgl"FaT,ÿTTTr "
it T.. V|. 15.

3 f-Vif rjffTSHlq ifSgfrtjf i
fiwnr TT, t'Onrfi# Stoft ft u

E>& TiIt Tprÿrici-mt t>J Kaitrmi?
wcrr under thr cmplirynicni of SuxsnLa- MaAUta't rld?r hmiikr
Alamkara,1 who h imsdl f was a gieat patron of learning, was a
—
.
—
liigti s[f±[c ijlticial LLtKicf SLLUÿ]ÿ. Ifcainyidevfi imd Ltrfthala
In nh Krjiiui authors, Ruvyafca the fnitiftm poetician, and a
host of Others were regular ilUinlx-rs of Alalhli'trjdN literary club-
|&ya Si mha ( 1 1 HJS7-11 A u.) , wheat court poet was KaLhana,
Hepped into the shoes of h la Ijuher and c|rvscly Followed !i is-
footprints, Maiikitn has very high opinion about him3 Jaya-
ostensibly one or Lhe most remarkable figures of the
system, was a son of &rÿ(jararatha, the court-minister of Jaya-
silhhiit who has been probably referred to as Rajaraja1 lin-
touragemtru town the ruler* and a trraiively lMy uultinic
-environment made Kashmir a virtual seat of learning which
bewitched scholars Irom every corner of the country ,* Anr(
consequently atld rightly, too, un EKISÿ eanied Currency
among the scholars that 1he real test of the scholars]] ip lay in
Ka-thmir.
Fa rticular mem ion may be made, in tlus connection, nT
tiie encouragement that was given to SjtJwItric Learning [luring
the later part of this period (which has been called as the period
of dmNtdeoce) rt>Ti l>y Muÿlirn rulers such as King Alin- uti—
Abidin (1420-14:50 Sultan Hasan Shall (H72-I494 *JiJ
and Emperor Althar. Zainÿnl-AbEdEn made a history by pni-
clainuiiq a total ban utt cow-sLaughtCr l>y reducing ZXXiall to a
1. fodbana rtfm to AUtlhkiti in ftl-nwlng t«rmi 7
iftjtid tt
K.T., VJ] T, HU
SI-PST '’TT-S-MT+TÿÿIV
TH|qi,-i I
Srfr.C.<7Mfat%» anT. ZS.flL

3- Trivtvaf : i
JId>ihtJr£->.Careadj£'-}''MKaFiH'1t; p.
*. $fT ftWPJTn tnftt afrrtrftWtt; l
TS1 IF
TA V, Xllhp. «3>.
JkTBTffj and Liiftatun W
nought, Hasan Shah was the patmn of SitilcaLitha

[hr M$hanpya-praki}$aT arai Sr] vara fanditu
fdilion nftbe — — -Arthur of
auLhor of the Later
All the three rulers. ordered the
translations of Sanskrit works into Per-siau ami Arabic and vice
versa. so that the exchange of ideas WAI mutual and nut uni Lain-
tt*]. B;S! there wua a grti.1 difference between the initial an-d
final prxiodi of the -creative phase, These Muslim rulers of the
final period, however, were not the rule bait exceptions who
gave i fillip and stimulus to Sliukrit learning in brilliant
contrast to the wicltrd perfomtance of the Muslim rulers in
general who took it as a religious duly to destroy the culture of
Kashmir; whereas in LIIC jjiiiial period such rulers were except
liim as were nut generous, nor enlightened, This difference
among the rulers speaks by itself of the difference between the
|Wu periods,
The dastzling flame of cJassicalSanskrit tradition ultimately

began to flicker and esiingyinh after the dmlh of lung jinin-ul-
AhkUfi- The Hindu ubiety in Kashmir btÿan to disintegrate
marking the decline of Sanskrit study, Persian language began
to spread its influence, The place of Sanskrit was usurped by
Kashmiri which was bom afresh by a mixture of Persian atld
Suukrit, T(s magnificent examples are found in the pithy
sayings of Jj-alln, Mithitnnyd-prui-'dia ofSilLknEythnandCÿHWÿia-
Sarftfvadtys. It is a pity thuL the land which was a Living shrine
of tile goddess of learning succumbed to foreign influence* anti
w as forced to pass through a process rtf complete degeneration
and I trial eclipse of its cultural identity. The process has lx-tn
40 thorough and its afier-efleelE so- severe that the Kashmiris
today hast yet to realize their real cultural identity. However
the rich heritage that has flowed through blood among ihc
Kashmirians down to the present day is visible in lire comment -
arcrx of Sivop&dhy&yii Cin the l .•}.J ;:.th d rji ivr. il RJI i iuilcn.nl Li
J
on t tic H/lUti-Kwamtkjtiif. and nif PLiaskÿtrÿLkaiitlia. on tho frlWW-

prStja&ldjftii-i'irn&JpIt and in the DtumBmavUisa 6£ Sahib Kami,
The first and third works speak of the original calibre of their
anilities. Sivopadhyaya. tvhn is credited with the authorship of
cWnifl Othet Works at Weil, flourished under (he patronage of
Sukhajlvnua {1754-IT&2 A.V,], ,t Hindu kitrg. The fourth wot It
LW Tht Ardwa Trttfu'cifW of Kashmir
alto belongs to the close of eighteenth century. With hia nil the
curtain li finally dropped and ail intellectual adivily ciJtna to a
close onty to bu revived in the present century.
H. Ghrfmofofikat Pvriiim ami Contributiim 0/ Ifa

lidimAxel Autfion
A-t is Logical, one may row proceed to determine the
chronological *Fatus as well as examine the contribution of the
4£nvnu aulhort il>drvhlu*Jh\ Such an oLirmpL will possibly
facilit'UC heeler under standing of the system, Ttie place of mi
author in the proposed treatment corresponds to his exact or
anprctimitc position ill chronology. Cases of doubtful or
unknown auihorship have been treated along I he same lines
eitL-epi. agarnir to whir.h a separate section has been
dtvcnedL
(£) Ml/dWtd (876-725
Little is known ahoui him. It is also difficult to say
whether he belonged to the Siddlta tradition (Siddhaugha'l or
the Human one (Mflnuvaugha) although he is referred io at a
‘Sirfdha1, If Etc it it historical petwnality hr should be placed
before NiÿrlyarLmdanaiha whose period falls about 7fKJ-7flO A .D.*
because thf. [radii ion frwt rhe authorship) as presented in the
VrfI ulnf\3lf/aSutr3ÿi is i raced ro some Vitulanalha.1 The main
thesis, according to him, is to negate duality Htid upiKild unity of
_
the Viiriuuÿ categories of spiritual experience i.e.. the adorer „
the adoreti and the adoration. He is the first exponent of the
Sahasii lehool.
1, t
Trtt'm? FTOifh mi ii
Vrne J, FA.f r, p. I
rlnu
*3 T*- jiaÿJW,prjPt*fu-j1"-:iiL'Ju
•tlTE 1
M,p I ft.
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Krama Saivism

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Krama Saivism

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First Etfiriait PETOD, 19?

CHLlOmXL BANAHSipfrSS PUBLISHERS FTOVATE UMtTED

rflij SEUii&E&t ftf

Bleating Swamj Muictananda vii

1. Poctnti&E richness of the Krtma syiT«ft 67

{B) GomL sources containing references to the

1. Krumn A syjltrt of iaiza pkUpmpty in in own tight.

Atf.j HI. p. IE*.

lies in ihe Hauteflf [he prewm enquiry which pulkukriy aims

J. irrrgfiit*/tft ntÿwtr trt'ftf i

dr.iijprtcnd 4M Trwiiiiia (amfl. Thi+ it pr\n|bLy luspttfed by the

described as Anutiara Kram?i froTtcmpliiwI order) biinsfing

Similarly It has been styled as Devant’krama (order of

AJ, M. f,n ITS

dtst ifw n (PI? ; tr) iflfluk; n

ishin# between the Uwti (Pt-atyabhi.jfia and Uttaramnaya') iti-r

f i 3Rtif fiite: Sr qr Miinl+1

J. are flTfth fc ¥ÿTTHytafjrtwfHiiCTT*imrÿ ?

fied with Kxama or AtimiiT'gd with Ktdar the emphasis seems in

Id |tr a.*i trsd ’-TarTTÿ-FTpÿ i

D nf.ÿ T5nÿTTTU TTTTÿe wm

The fourth aspect is IcgicaLLy deduced from the firs! (MIC

Otaratferistit: 'FtuSurts oj Ktama its a T’rtrafrÿ Syittm

Thu? il is evident (bat the KtraiTw AS U t*Ohde jy*t«nf

3. tf* RTimrFt jprtl

fIS fbzrpThjTir F-iarra1, STFiaÿrÿ iiw '-‘t Wifi'll

T.AJf.t l.p. *»-

SPIPLATIII-.I t-choci the paon- vtew Joidc, M.P.I'S'i pp, I

Cf. ' Tf Feÿpirw I'sfii TTifrTppfpa rra 7-ilf i (rmpf =fÿ

SJS. fif 3-4, p. -T«.

The Krama subscribes cn the general lantric belief thai

devcrilied as Yogurts-" In this connection liberty may bt tale is

ftwfr mtj irjm I

been the worthy custodians of thr schools' sccrtiÿ1 J likewise,

Jr <pnm flnr ent: ?ttw : i

remaining til ways subservient tu die ] alter- It in only WPIKI* the

Apart from the naturally tendency tawanli

cutitifflmltd LOihr rcgtÿÿlyswelling esoterii: 4IJK . r I (hr -:rsi L:I : t

WTiunimi* in imgUnh., Tho two codnurLtiton oil tfie

KrLri.ka1 that this KjrikJ embodies tli* of Kraiÿa

sqtf jrtÿTfliET «r*nr; FT t!;.-n- u

stand negated by the Mata syslcm. Likewise, while Xula pres-

i. dnr 4Ys :wÿ Wrtrrrfj ». -.

of DHinliiy ii not maintained for long. The Plÿha, rituals,

But. at theume time, the Kuls system also could noi

!• Sft'HJTiliTrnufst rt'trtl HMÿId f

system1 is Introduced by him if Srl-tikra,1 an equally valued

J fitsssf, sTurÿÿrti spnn'irfl: ’Titifa Nprft i

Jf-iJ., caram.. p, 3fl

curious departure from the general trend in the hisl-ory of the

Ore doccrire of b= nf V±tAnc U’jtldiliEinr

A '.M.titer could iriH luv£ Lhc r-ii'-jlcCc of examining Eoni-nt/i abervatiteu

i 2. Sfr fbr detailed tctitfacnt. fotr&fuition t\> J'-inf/iL Bbddkiim,

wlrb i) Ljj>. Hi Lrÿ JTTf tH ITT aV] 51

ilÿf!"}l!!l i l-iliit|ili ? ilf ill I

Ii a3.a|| tlill 3i$fJ11<«€ «•** I

<lic:la. Refinement of detenninacy (VEkalpa-Simikir*), Cor

Bharlrtraci 't impact DP ilrsm a

WiTR fjrmrm 'rcir fwmj j

twiJ Pi ti n-tu|ii| 1 namiejTqHi. .. . .'UMSHMH jirfttii I

speech in the Krania system shows lilt unmistakable siiÿ-ns of

7, Kashitut Saitimt mid Pfthaif&rti : Certain Unsettled Issue:

M'arr'wni.flttHfj, K.5.5 r p> D?.

Thu? il is evident (bat the KtraiTw AS U tOhde jyt«nf

I -T 17prill r f TVÿr "T tr tl

5ttPnTT5 n tj-TM:lKf US'I 1 .