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[Full title: (2) De-Shaktisation trough the formulations of new concepts, treatises and sub-schools (5) New Treatises of De-艢aktised Thoughts]  

惭补丑腻谤迟丑补ma帽jar墨鈥攁 14th century^[1] work by 惭补丑别艣惫补谤腻苍补苍诲补鈥攊s widely accepted as the authentic text of Krama school by the contemporary scholars. In fact its contents are affectionate towards the posterior philosophy of non-dual 艢补颈惫颈蝉尘, and to the classical orthodox tendencies of 惭墨尘腻峁僺腻, 厂尘峁泃颈, etc. The only Krama relation is found in the topics, Pa帽c膩rthakram膩vamar艣a (vv.82-106) and 惭耻诲谤腻蝉. 

Vrajavallabh Dvivedi makes a sensible description in the forward of the text as follows;

啶曕�嵿ぐ啶�啶︵ぐ啷嵿ざ啶ㄠぎ啷囙い啶む�嵿お啷嵿ぐ啶距ぇ啶距え啷嵿く啷囙�� 啶む�嵿ぐ啶苦�曕う啶班�嵿ざ啶ㄠぎ啶ㄠ�佮じ啶班い啷�啶むた 啶膏�嵿さ啶�啶�啷囙さ啶距�� 啶膏�冣�斺�溹ざ啷嵿ぐ啷�啶�啶灌ぞ啶班�嵿ぅ啶む�嵿ぐ啶苦�曕う啶班�嵿ざ啶ㄠく啷嬥ぐ啷嵿え啶距い啷嵿く啶ㄠ�嵿い啶� 啶�啷囙う啶�啷嵿ぐ啶ムぞ 啶む�囙え啷堗さ鈥� 啷� 啶曕�屶げ啶︵ぐ啷嵿ざ啶ㄠい啷嬥そ啶�啷嵿く啶膏�嵿�� 啶ㄠ�堗�� 啶掂�堗げ啶曕�嵿し啶｀�嵿く啶�啶苦い啷嵿く啷佮�曕�嵿い啶傗�斺�溹�呧じ啷嵿く啶距ぎ啶班�嵿ぅ啶膏�嵿ぅ啶苦い啶苦�� 啶膏�堗�� 啶�啶� 啶膏ぐ啷嵿さ啶む�嵿�� 啶曕�佮げ啶距�椸ぎ啷� 啷� 啶曕た啶ㄠ�嵿い啷� 啶多が啷嵿う啶膏�嵿�� 啶多く啷嵿く啶距え啷嵿く啶� 啶ㄠぞ啶む�嵿く啶ㄠ�嵿い啶� 啶� 啶掂た啶�啶苦う啷嵿く啶む�� 啷モ�� 啶囙い啶� 啷� 啶�啶むう啶班�嵿ざ啶ㄠ�� 啶�啶︵�嵿く啶�啶� 啶ㄠぞ啶む�嵿�� 啶氞ぐ啷嵿�氞た啶む��, 啶むぅ啶距お啶� 啶�啶灌�囙ざ啷嵿さ啶班ぞ啶ㄠえ啷嵿う啶膏�嵿�� 啶�啶班ぎ啶椸�佮ぐ啷佮�� 啶多た啶掂ぞ啶ㄠえ啷嵿う啷� 啶�啶む�囙ざ啶距お啶班え啶距ぎ啶о�囙く啶� 啶多�傕き啷佮え啶苦ぐ啷嵿ぃ啶�啶� 啶掂�嵿く啶距�栢�嵿く啶距い啶� 啷�

kramadar艣anametatpr膩dh膩nyena trikadar艣anamanusarat墨ti svayamev膩ha sa岣モ�斺�溑況墨mah膩rthatrikadar艣anayorn膩tyanta峁� bhedaprath膩 tenaiva鈥� | kauladar艣anato'pyasya naiva vailak峁�a峁噛amityukta峁冣�斺�渁s测腻marthasthiti岣� saiva 测腻 sarvatra kul膩game | kintu 艣abdasya 艣ay测腻n测腻 n膩tyanta峁� na vibhidyate ||鈥� iti | matadar艣ana峁� yadyapi n膩tra 肠补谤肠颈迟补峁�, tath膩pi mahe艣var膩nandasya 辫补谤补尘补驳耻谤耻岣� 艣iv膩nando mate艣膩paran膩madheya峁� 艣a峁僢hunir峁嘺ya峁� v测腻kh测腻ti |^[2]

But the final statement in the conclusion of the aforesaid passage, which says that there is no difference among the philosophies of Krama, Kula, Mata and Trika; and the difference lies only in the ritualistic regulations, is highly objectionable. Since their distinctive existence has been established on strong philosophical ground this statement clearly is an attempt to appropriate these systems into the domain of the new 艢颈惫补-centred 惭补丑腻谤迟丑补 (Krama) system.

Another work of later origin-yet considered as an authentic source of Kula system-is the 笔补谤腻迟谤颈峁兣沬办腻 (笔补谤腻迟谤颈峁兣沬办腻). It deals mainly with the principle of ultimacy known as Anuttara.

The independent works as well as the commentaries of texts or portions or passages even before the tenth or eleventh century are also to be included in the impacts of the evolution. The Jayadratha测腻mala or 罢补苍迟谤补谤腻箩补 which is having four parts and among which the first is earlier than other parts has frequently been referred to by the texts like 罢补苍迟谤腻濒辞办补 and Viveka. This text, also known as 罢补苍迟谤补谤腻箩补bha峁�峁�膩raka, moved the early esoteric position of 碍腻濒墨 into the paddhatis used by Kashmirian officiants for the fire sacrifices and the sacrifices especially reserved for the female deities^[3]

The Goddesses presented here include all the forms of female deities prevalent in the period of its composition. Sanderson views thus;

They may be summarised as comprising 顿耻谤驳腻 forms, the local goddesses, 罢谤颈辫耻谤补蝉耻苍诲补谤墨 forms, the 碍腻濒墨s of the 碍腻濒墨kula, Ca峁囜笉膩kap膩lin墨, Trika鈥檚 惭腻濒颈苍墨, 碍耻产箩颈办腻 and 尝补办峁�m墨 forms whose origin is not known to me.^[4]

Another important impact is the emergence of new sub systems within or outside the realm, with the help of the preceding scriptural doctrinal sources. This might be because of the idleness of the previous system in its context, or otherwise the external influence for the implementation of contradictory ideas to a particular stream.

Footnotes and references:

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[1]:

See Vrajavallabh Dvivedi (Ed.), 惭补丑腻谤迟丑补ma帽jar墨, Sampurnanand Sanskrit University, Varanasi, p.12 for the extensive discussion on confirmations about the author and the time of origin.

[2]:

Ibid., pp.13-14.

[3]:

Refer to Alexis Sanderson, 鈥�艢补颈惫补 Exegesis of Kashmir鈥�, p.253.

[4]:

Alexis Sanderson, 鈥溑毑咕北咕辈醭� and Tantric Tradition鈥�, pp.22-23, fn.19.