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[Full title: (3) De-Saktisation through Interpretations (2) Kula, Krama and Trika: Renovated Expressions]  

顿别-艢腻办迟颈蝉补迟颈辞苍 process is focused on the entire transformation of the real identity of concepts and notions in the early 艢补办迟颈-centred systems. Hence it is necessary to address the issue of advanced definitions of the former designations of Kula, Trika and Krama.

Kula 

According to earlier Kula doctrine, 碍补耻濒颈办墨艣补办迟颈 or 碍补耻濒颈办墨蝉颈诲诲丑颈 was the ultimate power to be attained.

Note:

The main shift appeared in the system is the origin of the masculine counter-concept known as Akula, who always transcends all the powers. Akula or 艢颈惫补 is the absolute without any manifestation and also is beyond differentiation which absolutely is opposite to the totality, group of energies and simply the cosmos-艢补办迟颈. 

Refer to 罢补苍迟谤腻濒辞办补, III. 67:

啶呧�曕�佮げ啶膏�嵿く啶距じ啷嵿�� 啶︵�囙さ啶膏�嵿く 啶曕�佮げ啶�啷嵿ぐ啶ムえ啶多ぞ啶侧た啶ㄠ�� 啷�
啶曕�屶げ啶苦�曕�� 啶膏ぞ 啶�啶班ぞ啶多�曕�嵿い啶苦ぐ啶掂た啶�啷佮�曕�嵿い啷� 啶�啶�啶� 啶�啷嵿ぐ啶�啷佮�� 啷�

akulasy膩sya devasya kulaprathana艣膩lin墨 |
kaulik墨 s膩 par膩艣aktiraviyukto yay膩 prabhu岣� ||

See also Par膩tr墨艣ik膩, I. 2 and its 痴颈惫补谤补峁嘺 as,

啶曕�佮げ啶膏�嵿く 啶ㄠぞ啶�啶苦�曕ぞ 啶多ぐ啷�啶班お啷嵿ぐ啶距ぃ啶膏�佮�栢ぞ啶︵�囙�� 啶膏�嵿か啷佮ぐ啶む�嵿い啶距う啶距く啶苦え啷�... 啶曕�佮げ啶� 啶灌た 啶呧�曕�佮げ啶�啷嵿ぐ啶曕ぞ啶多ぐ啷傕お啶�啷囙さ 啶�啶掂い啶� 啷�

kulasya n膩yik膩 艣ar墨rapr膩峁嘺sukh膩de岣� sphuratt膩d膩yin墨... kula峁� hi akulaprak膩艣ar奴pameva bhavati |

But as an impact of the evolution, the concepts and notions related to the school of Kula have greatly changed and transformed into the masculine centred philosophy. The later teachers like Abhinavagupta define the term Kula in a complex manner. In accordance with the emphasis on the philosophical nature, K. C. Pandey elaborates twenty three ways by which the term Kula is defined. Kula sometimes indicates the whole subtle and gross manifestations in the universe. On the one hand it is addressed as the thing that shines in the form of consciousness while on the other, known as the rays and freedom of ultimate consciousness. Rarely Kula is mentioned as higher than the highest category. It is also used as synonymous to 膧迟尘补苍, entire manifestations of Bhairava, vital air, body, union of 艢颈惫补 and 艢补办迟颈, and sacred days. Kula is rarely termed as 厂补峁僾颈诲 and as 笔颈峁囜笉补 the stratum to which all the manifested belongs in an undifferentiated mode.

However every one of these definitions reminds the real earliest meaning of Kula i.e., the clan of women or semi-divine practitioners. So. far from being a mere re-recovery of the systems, the present tendency degenerated the position of 艢补办迟颈. The major arguments about the nature of Kula are the consideration as something beyond 艢颈惫补 and 艢补办迟颈, as the union of 艢颈惫补 and 艢补办迟颈 and as the supreme consciousness. To be exact, the four-fold interpretation may be proposed as: a) Kula is gross, subtle, ulterior, life-breath, senses and five gross elements. These are postulated both in a collective sense and in the sense of cause effect; b) Related to psychic organs such as body, life breath and eightfold body; c) Highest sense of 闯墨惫补苍尘耻办迟颈 and d) 碍补耻濒颈办墨-Kulaj膩t膩 as the absolute who manifest in and as the world.^[1]

Anyhow these explanations never indicate the real meaning of Kula although they share some ambiguous philosophical ideas. K. C. Pandey views this as a confusing irregularity happened to the authors only because of they accepted the Agamas as such. Nonetheless this irregular way of presentation seems to be a necessary step preferred by the teachers, only by which they can reserve themselves without the complete refusal and the acceptance of the primal importance of 艢补办迟颈 concept.

Krama

Being the most popular term used to connote the entire doctrine, Krama is selected for an analysis about the shift happened to it. The real meaning of succession in this early Kaula system is related to none other than the twelve 碍腻濒墨蝉, which act as the steps for the ultimate siddhi. Other popular meaning attributed to the notion is the thought system that teaches about the successive triad of creation, sustenance and dissolution. Later on, exactly following the Sp.Pra, the definitions turned out to the four-fold and five-fold functions. Consequently Krama is found expressed as the reality or awareness (samvid). Every process-whether it may be emanation, reflective awareness or cognition-undergoes a specific succession and it is nothing but the supreme awareness. This transforms the simple Krama into functionally and philosophically complicated one i.e., 惭补丑腻办谤补尘补.

惭补丑腻谤迟丑补尘补帽箩补谤墨辫补谤颈尘补濒补 explains it;

啶掂た啶多�嵿さ啶�啶�啷� 啶膏�傕さ啶苦い啷� 啶�啶距じ啶む�� 啷�... 啶膏ぞ 啶掂�曕�嵿し啷嵿く啶�啶距ぃ啶掂ぐ啷嵿い啷嵿ぎ啶距え啷佮�椸�佮ぃ啷嵿く啷囙�� 啶膏ぐ啷嵿さ啶ムぞ 啶曕�嵿ぐ啶�啶�啶距�溹え啶� 啶�啶掂い啶� 啷� 啶膏�堗�� 啶�啶灌ぞ啶曕�嵿ぐ啶� 啶囙い啶� 啶ㄠく啶掂た啶︵�嵿き啶苦ぐ啷嵿�椸��啶�啶む�� 啷�

vi艣vamay墨 sa峁僾it bh膩sate |... s膩 vak峁�yam膩峁嘺vartm膩nugu峁噛ena 蝉补谤惫补迟丑腻 办谤补尘补产丑腻箩补苍补峁� bhavati | saiva mah膩krama iti nayavidbhirg墨yate |^[2]

With this definition, the circle of twelve 碍腻濒墨蝉 is described in a philosophical way. Navjivan Rastogi observes, 

Because the twelve 碍腻濒墨蝉 are the epistemic metaphysical-mystic transformation of the four-fold (or five-fold) functionalism with regard to the object, subject and means of knowing or the first three acts, in epistemic and cosmological settings respectively.^[3]

While describing the very term as 碍腻濒补办谤补尘补 (not as K膩l墨krama), the feminine goddess is forsaken and the creative time which has potential to be the emergent reality of emanation is placed therein. In fact the multiple identities of 碍腻濒墨蝉 were reduced into the supreme single eternal principle.

As Rastogi again notably views;

鈥淭he sole underlying idea is to expatiate upon and account for the phenomenon of succession in our routine experiences ranging from the microcosmic level to the macrocosmic one, and also how the discrete units coming in a series flow from the non-dual supra-sequential source.鈥�^[4]

The attempts are found to be grown rapidly to conjoin Krama with the monistic thought of 艢补颈惫颈蝉尘 especially the logical epistemological theory. So that Krama is designated with the suffixes such as anup膩yakrama, anuttarakrama, 尘补丑腻谤迟丑补krama and far ahead, Krama had been replaced by 尘补丑腻谤迟丑补. 尘补丑腻苍补测补 and atinaya are termed as indicative of both Krama and Kula.

Trika 

In its earliest usage Trika has represented the triad of goddesses, which itself was a later development. This agreement of threefold arrangement has superimposed the triadic goddesses upon the 驰辞驳颈苍墨-the central attraction of early Kula system. It was actually necessary for the sustenance of the doctrine. 

In Judit Torzsok鈥檚 words,

厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补 is in fact the result of the fusion of two opposite streams: one that attempts to subjugate and control impure focus related to the cult of eight mothers and another that mainly confirms to orthodox Hindu forms of purity adopting in its cult the orthodox goddess, 厂补谤补蝉惫补迟墨^[5]

So there is no doubt that the other meanings attached to the term are of course bear new characteristics. Such a shifted paradigm necessitated the new versions of Trika. 

The siddhis and early goddesses are classified into the triad in accordance with their qualities as their characters:

啶膏た啶︵�嵿ぇ啶苦じ啷嵿い啷� 啶む�嵿ぐ啶苦さ啶苦ぇ啶� 啶溹�嵿�炧�囙く啶� 啶夃い啷嵿い啶�啶距ぇ啶�啶�啶о�嵿く啶�啶距�� 啷�
啶呧ぃ啶苦ぎ啶距う啶苦�椸�佮ぃ啶距さ啶距お啷嵿い啶苦ぐ啷嵿ぎ啷屶�曕�嵿し啶多�嵿�氞�堗さ啷嬥い啷嵿い啶�啶� 啶膏�嵿ぎ啷冟い啶距�� 啷�

siddhistu 迟谤颈惫颈诲丑腻 j帽ey膩 uttam膩dhamamadhyam膩岣� |
a峁噄m膩digu峁嚹乿膩ptirmauk峁�a艣caivottam膩 sm峁泃膩岣� ||

(厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补, XXIX. 8:)

Tantrasadbh膩va for instance, classifies seven 驰辞驳颈苍墨s into three groups viz., 蝉腻迟迟惫颈办补 (heavenly 驰辞驳颈苍墨s), 谤腻箩补蝉补 (驰补办峁�a 驰辞驳颈苍墨s) and 迟腻尘补蝉补 (谤腻办峁�a蝉补 驰辞驳颈苍墨s). Whereas 罢补苍迟谤腻濒辞办补 speaks about a new triad, abheda, bheda and 产丑别诲腻产丑别诲补 that corresponding to the 辫谤补尘腻迟峁�, prameya and 辫谤补尘腻峁嘺. This identification of early goddesses with the new epistemological triad, being a later process led the early texts to lean to get interpolated. As a result, passages indicating the new triads got included in the works like 惭腻濒颈苍墨惫颈箩补测辞迟迟补谤补迟补苍迟谤补 and 闯补测补诲谤补迟丑补测腻尘补濒补.^[6] In spite of these, the term 鈥楾rika鈥� in the modified meaning is appended with the newly emerged synthesized systems as Anuttaratrikakula.

Footnotes and references:

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[1]:

罢补苍迟谤腻濒辞办补, XXIX.

[2]:

惭补丑腻谤迟丑补尘补帽箩补谤墨辫补谤颈尘补濒补, p.179.

[3]:

Navjivan Rastogi, Krama Tantricism of Kashmir, p. 13. Subsequently he also argues, by quoting 颁颈诲驳补驳补苍补肠补苍诲谤颈办腻 (颁颈诲驳补驳补苍补肠补苍诲谤颈办腻), that the tryarthakrama is the proper context where the successive process of cosmic emergence and the trans-successive monistic principle take place. cf. Krama as the synthesis of bhoga and 尘辞办峁�a.

[4]:

Ibid.,p. 14.

[5]:

This observation does not seem tenable for it is already observed by Trzsok herself that 厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补 is one among the earliest literary sources of Kula stream of Tantrism. And she does not speak about the intermixture of the Br膩hma峁噄c and Tantric materials as the interpolation done in relation with the de-艢膩ktisation.

[6]:

础驳丑辞谤腻, 骋丑辞谤腻 and Ghoraghoratar膩; 滨肠肠丑腻, 闯帽腻苍补 and 碍谤颈测腻; 艢颈惫补, 艢补办迟颈 and Nara etc are some of the new notions of Trika found in these works. This is an activity of appropriation which ultimately negates the difference between earlier and later characteristics of the principles.

Compare with the 笔补谤腻迟谤颈峁兣沬办腻, v. 3:

啶ㄠぐ啶多�曕�嵿い啶苦ざ啶苦さ啶距い啷嵿ぎ啶曕�� 啶灌�冟う啶�啷� 啶�啶� 啶掂た啶ㄠた啶оぞ啶� 啶�啶距じ啶�啷囙い啷� 啷�
啶�啷嵿ぐ啶｀ぎ啶距ぎ啶� 啶�啶班ぞ啶� 啶呧え啷佮い啷嵿い啶班ぞ啶� 啶ㄠた啶溹き啶距じ啶距�� 啶�啷嵿ぐ啶むた啶�啶距�� 啶氞ぎ啶む�嵿�曕�冟い啶苦ぎ啷� 啷�

nara艣akti艣iv膩tmaka峁� h峁沝aye y膩 vinidh膩ya bh膩sayet |
pra峁嘺m膩mi par膩峁� anuttar膩峁� nijabh膩s膩峁� pratibh膩峁� camatk峁泃im ||