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[Full title: (2) De-Shaktisation trough the formulations of new concepts, treatises and sub-schools (1) Akula鈥擳丑别 Supreme Self]

As is mentioned above, formulation of new ideas and new streams also played a vital role in the de-艢膩ktisation process. The following are some of the trends appeared in this respect.

The developed Kula stream of later period accentuates on a new supreme concept called Akula-the one who is not Kula. In the real sense, Akula is 艢颈惫补 beyond which there is nothing. The vey nomenclature of the Kula is derived from the nature of the system itself, which basically was the clan of female practitioners. It is the later treatises on Kula that introduce the new supreme principle Akula as identical with 艢颈惫补, by prefixing a phoneme to the term kula. 

At first Akula was something subordinate to Kula as is described in 闯补测补诲谤补迟丑补测腻尘补濒补;

啶曕�佮げ啷� 啶侧��啶ㄠぎ啷� 啶呧�曕�佮げ啶� 啶班ぞ啶掂た啶｀��啶曕�佮げ啶�啷� 啷�
啶むい啷嵿�曕�佮げ啶� 啶曕�佮げ啶оぞ啶�啶膏�嵿ぅ啶� 啶掂た啶班ぞ啶掂く啶むた 啶椸ぐ啷嵿さ啶苦ぃ啷� 啷�

kule 濒墨苍补尘 补办耻濒补峁� 谤腻惫颈峁嚹玨耻濒补尘 |
tatkula峁� kuladh膩mastha峁� vir膩vayati garvi峁嚹� 触触鈥�(闯补测补诲谤补迟丑补测腻尘补濒补, IV. 63- 64.)

([The 碍腻濒墨] 搁腻惫颈峁嚹� is so called because full of pride she causes to resound [in one鈥檚 consciousness] the 搁腻惫颈峁嚹玨ula, that is to say, the Kaula, which is the Akula dissolved within the Kula, residing in the domain of the Kula.)^[1]

Note: 

On the contrary, first 峁�a峁璳补 of 闯补测补诲谤补迟丑补测腻尘补濒补 while discussing about the streams of 艢补颈惫颈蝉尘, the upper face (弄谤诲丑惫补蝉谤辞迟补岣�) is devoted to 艢颈惫补 who is Akula. Kula comes under the nether face (P膩t膩lasrota岣�). Akula referred to here is the transcendental 艢颈惫补 not influenced by any other sub streams. Bhairavas are the teachers of this system who mastered in the Krama school.

It says;鈥�

啶娻ぐ啷嵿ぇ啷嵿さ啶掂�曕�嵿い啷嵿ぐ啶� 啶多ぞ啶ㄠ�嵿い啶椸�嬥い啷嵿ぐ啶� 啶膏�冟し啷嵿�熰た啶椸�嬥�氞ぐ啶掂ぐ啷嵿�溹た啶む�� 啷�
啶ㄠた啶班ぞ啶氞ぞ啶班�� 啶�啶班�� 啶多ぞ啶ㄠ�嵿い啶� 啶ㄠた啶班お啷囙�曕�嵿し啷� 啶ㄠた啶班ぞ啶曕�佮げ啶� 啷�
啶掂じ啷嵿い啷佮さ啶苦�溹�嵿�炧ぞ啶ㄠさ啶苦う啶苦い啶掂た啶溹�嵿�炧ぞ啶ㄠぞ啶氞ぞ啶班�椸�嬥�氞ぐ啶� 啷�
啶膏ぎ啶�啶距�氞ぞ啶班え啶苦ぐ啷嵿ぎ啷佮�曕�嵿い啶� 啶�啶班ぎ啶距ぐ啷嵿ぅ啶距さ啶�啷嬥ぇ啶曕�� 啷�
啶溹ぞ啶むた啶掂ぐ啷嵿ぃ啶�啶︵�堗ぐ啷嵿す啷�啶ㄠ�� 啶呧�曕�佮げ啶� 啶多た啶� 啶夃い啷嵿い啶�啶� 啷�
啶膏�嵿さ啶�啶距さ啶膏�嵿ぅ啶� 啶�啶班�� 啶多�佮う啷嵿ぇ啶� 啶�啶班ぎ啶距え啶ㄠ�嵿う啶�啷堗ぐ啶掂�� 啷�
啶むい啷嵿ぐ啶距�氞ぞ啶班�曕�嵿ぐ啶�啶距く啶距い啶� 啶椸�佮ぐ啶掂�� 啶�啷� 啶�啶灌�囙ざ啷嵿さ啶班ぞ啶� 啷�
啶�啷堗ぐ啶掂ぞ啶膏�嵿い啷� 啶膏ぎ啶距�栢�嵿く啶距い啶距�� 啶曕�嵿ぐ啶�啶掂た啶溹�嵿�炧ぞ啶ㄠお啶距ぐ啶椸ぞ啶� 啷�

奴谤诲丑惫补惫补办迟谤补岣� 艣膩ntagotra岣� s峁涐梗峁璱gocaravarjita岣� |
nir膩c膩ra岣� para岣� 艣膩nta岣� nirapek峁�o nir膩kula岣� ||
vastuvij帽膩naviditavij帽膩n膩c膩ragocara岣� |
samay膩c膩ranirmukta岣� param膩rth膩vabodhaka岣� ||
箩腻迟颈惫补谤峁嘺辫补诲补颈谤丑墨苍补岣� 补办耻濒补岣� 艣iva uttama岣� |
svabh膩vastha岣� para岣� 艣uddha岣� param膩nandabhairava岣� ||
tatr膩c膩rakram膩y膩t膩 guravo ye mahe艣var膩岣� |
bhairav膩ste sam膩khy膩t膩岣� kramavij帽膩nap膩rag膩岣� ||

(闯补测补诲谤补迟丑补测腻尘补濒补 I. 34- 37.)

Here the very tendency may be read in the light of the postulation of the theory of interpolation in the present Chapter, p.132.

Akula is presented as identical with the concepts and terms which had clear feminine or 艢补办迟颈 identities. For instance, 罢补苍迟谤腻濒辞办补, II. 96-97 use the term 产墨箩补 (the feminine sound principle) to indicate the supreme consciousness Akula. This identification is also could be viewed as a technique for the above mentioned process of masculinization.

Gradually Akula became the supreme possessor of the power called 碍补耻濒颈办墨艣补办迟颈 with which he creates the universe. Kula is unmanifested phase and when manifested, it is called Akula.

K. C. Pandey writes, 

It is called Akula in as much as it is manifested.

(kul膩danyadavabh膩sita峁� 艣ivalak峁�a峁嘺m akulam).^[2]

Interpreting Abhinavagupta, Jayaratha establishes that Akula is distinct from Kula as:

啶むい啶多�嵿て�赌�
啶�啶む�嵿ぐ啷嬥う啶苦い啶�啶苦う啶� 啶氞た啶む�嵿ぐ啶� 啶掂た啶多�嵿さ啶� 啶�啶む�嵿ぐ啶距じ啷嵿い啶�啷囙い啶� 啶� 啷�
啶むい啷嵿�曕�佮げ啶� 啶掂た啶︵�嵿ぇ啶� 啶膏ぐ啷嵿さ啶溹�嵿�� 啶多た啶掂ざ啶曕�嵿い啶苦さ啶苦さ啶班�嵿�溹た啶むぎ啷� 啷�

迟补迟补艣肠补鈥�
测补迟谤辞诲颈迟补尘颈诲补峁� 肠颈迟谤补峁� 惫颈艣惫补峁� yatr膩stameti ca |
tatkula峁� viddhi 蝉补谤惫补箩帽补 艣颈惫补艣补办迟颈惫颈惫补谤箩颈迟补尘 ||

啶囙い啷嵿く啶︵た啶侧�曕�嵿し啶苦い啶距い啷嵿お啷傕ぐ啷嵿ぃ啶�啶班い啶む�嵿い啷嵿さ啶侧�曕�嵿し啶｀ぞ啶む�� 啶曕�佮げ啶距う啷嵿く啶︵え啷嵿く啶︵さ啶�啶距じ啶苦い啶� 啶多た啶掂げ啶曕�嵿し啶｀ぎ啶曕�佮げ啶� 啶むじ啷嵿く 啶�啷嵿ぐ啶曕ぞ啶多�堗�曕ぐ啷傕お啶む�嵿さ啷囙え 啶︵�嵿く啷嬥い啶�啶距え啶膏�嵿�� 啶膏ぞ 啶�啶班�� 啶掂た啶多�嵿さ啶距お啷傕ぐ啶｀じ啷嵿さ啶�啶距さ啶�, 啶呧い 啶忇さ 鈥溹ざ啶曕�嵿い啶�啷嬥そ啶膏�嵿�� 啶溹�椸い啷嵿�曕�冟い啷嵿じ啷嵿え啶�.......鈥� 啶囙い啷嵿く啶︵�嵿く啷佮�曕�嵿い啷嵿く啶� 啶曕�佮げ啶膏�嵿く 啶多ぞ啶曕�嵿い啶�啷嵿ぐ啶膏ぞ啶班ぞ啶む�嵿ぎ啶ㄠ�� 啶溹�椸い啷� 啶�啶む�嵿お啷嵿ぐ啶ムえ啶� 啶む�囙�� 啶多ぞ啶侧い啷� 啶む�氞�嵿�涏��啶侧ぞ, 啶呧い 啶忇さ 啶曕�佮げ啷� 啶�啶掂ぎ啷� 啶呧�曕�佮げ啶距い啷嵿ぎ 啶曕�屶げ啶� 啶むう啷嵿く啶膏�嵿く啶距ぎ啶ㄠ�嵿い啶膏�嵿い啶距う啶距い啷嵿ぎ啷嵿く啷囙�� 啶呧じ啷嵿い啷�啶むた 鈥溹�曕�屶げ啶苦�曕�� 啶多�曕�嵿い啶苦�冣�� 啶�啶�啶� 啶膏ぎ啶ㄠえ啷嵿い啶班�嬥�曕�嵿い啶班�傕お啶� 啶�啷嵿ぐ啶�啷佮ぐ啶掂た啶�啷佮�曕�嵿い啶冣�斷い啶︵さ啷嵿く啶�啶苦�氞ぐ啶苦い啶膏�嵿さ啶�啶距さ 啶囙い啷嵿く啶班�嵿ぅ啶�, 啶忇さ啶� 啶氞ぞ啶曕ぞ啶班げ啶曕�嵿し啶｀�� 啶曕�佮げ啶� 啶多ぐ啷�啶班ぎ啶膏�嵿��鈥�啶囙い啷嵿く啶︵�嵿く啶掂ぐ啷嵿ぃ啷屶そ啶�啷嵿く啶�啶苦す啶苦い啶� 啷�

ityadilak峁�it膩tp奴r峁嘺paratattvalak峁�a峁嚹乼 kul膩dyadanyadavabh膩sita峁� 艣ivalak峁�a峁嘺m补办耻濒补峁� tasya prak膩艣aikar奴patvena dyotam膩nasya s膩 par膩 vi艣v膩p奴ra峁嘺svabh膩v膩, ata eva 鈥溑沘ktayo'sya jagatk峁泃sna峁�.......鈥� ityadyukty膩 kulasya 艣膩ktapras膩r膩tmano jagato yatprathana峁� tena 艣膩late tacch墨l膩, ata eva kule bhavam akul膩tma kaula峁� tadyasy膩mantast膩d膩tmyena ast墨ti 鈥渒aulik墨 艣akti岣モ�� yay膩 samanantaroktar奴pa岣� prabhuraviyukta岣モ�攖adavyabhicaritasvabh膩va ityartha岣�, eva峁� c膩k膩ralak峁�a峁嘺峁� kula峁� 艣ar墨ramasya鈥攊tyadyavar峁嘺u'pyabhihita岣� |^[3]

The recognition of highest reality as 艢颈惫补 in developed phase of early 艢补办迟颈-centred tradition has been generally accepted by the scholars who never try to view this as a process of de-艢补办迟颈sation.

K. C. Pandey considers the description of Akula as an evidence for identifying the text as a Kaula one;

The Par膩tri峁兣沬k膩 is a work, which deals with Akula, Kula and 碍补耻濒颈办墨艣补办迟颈 and, therefore without much fear of contradiction may be recognised to be a work on the Kula system.^[4]

The use of technical terms like Kula, Akula etc., found in the texts in an ambiguous manner also did not treated as something which deliberately done.

Footnotes and references:

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[1]:

Alexis Sanderson, 鈥溑毑咕北咕辈醭� and Brahmanism鈥�, p.7.

[2]:

K. C. Pandey, Abhinavagupta: An Historical and Philosophical Study, p.601.

[3]:

罢补苍迟谤腻濒辞办补viveka, Vol. 2, pp.75-76.

[4]:

K. C. Pandey, Op.cit, p.488.