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Civilizations originated as the impacts of the creative responses of the society towards the challenges produced by the natural or social environments. In the same way, as both the encounters and responses influence the germination of novel developments in the thought systems too. Akin to the social conditions which style themselves as the phases of growth of civilizations, the changes in the thought systems also definitely affect the populace of corresponding geographical areas. Therefore the periodical updates and improvisations in the conceptions are measured as necessity in every live philosophical stream. Being a religious philosophical system, possibilities to get renovated are much more in Kashmir 艢补颈惫颈蝉尘.

It has been discussed that the concept of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘 has undergone notable changes in the course of its development through the four major streams. The main causes of this process have also been pointed out earlier. As they are the results of the operation of certain intentions, the causes definitely paved way to various after effects within the realm of Kashmir 艢补颈惫颈蝉尘. The later phase of Kashmir 艢补颈惫颈蝉尘 exposes high inclination towards the monistic philosophy propounded by the school of 笔谤补迟测补产丑颈箩帽腻, and it eventually goes on with the evolution happened to the 艢补办迟颈 principle.^[1] The present chapter tries to examine how the evolution of 艢补办迟颈 affected the realm of 艢aivite philosophy in the subsequent period.

The predispositions for the institutionalisation of conventional thoughts of the 艢aivite monism, following the demeaning of 艢补办迟颈 (especially occurred in 艢颈惫补诲峁涐梗峁璱), were heterogeneous in nature. Diverse changes had happened to the terminologies, concepts, and even to the whole sub-systems. In this concern, the key impact created by the degenerative evolution of 艢补办迟颈 is nothing but the de-艢膩ktisation. Firstly it influenced the authors and teachers of the subsequent monistic 艢aivite thought. In turn, it got shaped through the distinct exegetical tendencies. These exegetical tendencies are divided under three heads viz, interpolations in the scriptures, the formulation of new concepts, treatises, independent sub-streams etc. and the interpretations of the existing ideas and notions.

Among these, interpretations may be of different types. Sometimes some terms or concepts are seen interpreted. For instance, Krama, deviating from its early nature, has been interpreted as attributed to 艢膩ktop膩ya and as having the pentadic tendency. In some other contexts certain concepts may become the objects of the complex explanation and admixture of related ideas. Several concepts were subjected to detraction while others underwent notable expansion in accordance with their range of functions. Many of them were dragged to the new meaning being disoriented from the original nature. Consequently, new-fangled concepts and sub-schools may come into being as the impacts in the domain of non-dual 艢补颈惫颈蝉尘. In fact, all these 131 exegetical trends-in a direct and indirect way-try to place 艢补办迟颈 in a degenerated form even in the earliest 艢补办迟颈-centred sub-schools of 艢补颈惫颈蝉尘. This ultimately causes for an all-embracing denunciation of the earlier 艢补办迟颈-centred stages. Notably, its far-reaching impact can be seen in the approach of the scholars in the present day too. This makes a detailed examination of these issues indispensible.

Footnotes and references:

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[1]:

The works emerged in this particular phase, of the authors like Abhinavagupta (except the two commentaries viz., 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈尘补谤艣颈苍墨 and 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨 ) and 碍峁�e尘补谤腻箩补 are treated as the major sources for the analysis of impacts in the present chapter.