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[Full title: (3) De-Saktisation through Interpretations (4) Krama as the Attribute of 艢膩ktop膩ya]  

According to 艢补颈惫补 philosophy, the individual self is enwrapped with the veil of ignorance resulted by the impurity which is a heterogeneous and external element, classified under three heads viz., 膧峁嘺惫补, M膩y墨ya and 碍腻谤尘补.^[1] In conformity to these three impurities there are three types of spiritual disciplines to get purified from them. They are 膩峁嘺vop膩ya (associated to the individual), 艣膩ktop膩ya (associated to the power) and 艣腻尘产丑补惫辞辫腻测补 (associated to the lord).^[2]

These are the cognitive methods as the philosophical streams mostly stress upon their metaphysical domains, Abhinavagupta himself addressed these as the cognitive methods-the vital principles of every philosophical stream:

啶囙い啶� 啶溹�嵿�炧ぞ啶ㄠ�氞い啷佮し啷嵿�曕�� 啶�啶む�嵿じ啶苦う啷嵿ぇ啶苦ぎ啷佮�曕�嵿い啶苦ぎ啶灌�嬥う啶�啶�啷� 啷�
啶むえ啷嵿ぎ啶�啶� 啶むえ啷嵿い啷嵿ぐ啷嵿く啶む�� 啶むえ啷嵿い啷嵿ぐ啶距げ啷嬥�曕え啶距ぎ啷嵿え啷嵿く啶む�嵿ぐ 啶多ぞ啶膏え啷� 啷�

iti j帽膩nacatu峁�ka峁� yatsiddhimuktimahodayam |
tanmay膩 tantryate tantr膩lokan膩mnyatra 艣膩sane ||⁷⁴ 

艢膩ktop膩ya, under the scheme of these four spiritual approaches, comprehensively leads the way to the realization of the supreme. The present 鲍辫腻测补 is commonly referred to in the non-dual 艢aivite extents, as 鈥榯he traditional way of presenting Krama system鈥�, and hence is recognized by its proper name J帽膩nop膩ya.^[3] In the discussion about the 鲍辫腻测补s in 艢补颈惫颈蝉尘, a question would certainly arise about the relevance of these varieties of means in the system (according to which the cognitive freedom is uniform and unitary in nature). The answer to this question is related to their sequential character. 艢补办迟颈 inherently is of dynamic nature and represents the succession obviously. Here the 鲍辫腻测补s as a whole can be identified with 艢补办迟颈-the state of being reflectively aware of one鈥檚 true Self^[4].

The fundamental character of 艢膩ktop膩ya mostly fits to this concept of successive steps. 艢腻办迟补 as the name indicates is the way to the attainment of 艢腻办迟补sam膩ve艣a.

There are two major definitions available for 艢膩ktopaya, which are interrelated. First description stresses that it is a stage where no importance has given to the pronunciation,^[5] that otherwise leads to the fact that the attainment of the object without the help of 鲍肠肠腻谤补, means with the help of citta, the consciousness.^[6] 艢腻办迟补 has been defined as a practice in 鈥渞efining ideation鈥� (vikalpasamsk膩ra) i.e., a process of bringing about gradual perfection in the correct conceptual knowledge of the person. 

Abhinavaguta says;

啶囙い啷嵿ぅ啶� 啶�啶距さ啷� 啶� 啶多ぞ啶曕�嵿い啶距�栢�嵿く啷� 啶掂�堗�曕げ啷嵿お啶苦�曕お啶ム�曕�嵿ぐ啶�啶� 啷�
啶囙す 啶む�傕�曕�嵿い啷� 啶�啶むじ啷嵿い啶膏�嵿ぎ啶距い啷嵿お啷嵿ぐ啶むた啶�啷嬥�椸�嵿く啶掂た啶曕げ啷嵿お啶曕ぎ啷� 啷�

ittha峁� bh膩ve ca 艣膩kt膩khyo vaikalpikapathakrama岣� |
iha t奴kto yatastasm膩tpratiyogyavikalpakam ||^[7]

Jayaratha explains this 鈥榲aikalpikapathakrama鈥� as an upgrading from the unclear and imperfect to the clear and perfect.^[8]

This discussion posits a hierarchy between the stages, which is not much similar to the early Krama thoughts.^[9] This also can be viewed as a forceful addition to the domain, the motive of which is the subordination of 艢补办迟颈. Thus it can be assumed that the sequence of 碍腻濒墨蝉 in early Krama is not capable of moving to the highest principle. If the wisdom is momentary, then how this vikalpa could be accepted? Here the vikalpa raises a question that which vikalpas are to be accepted-pure or impure? As the ideal recognizable principle is indeterminate, then both the 艣耻诲诲丑补 and a艣耻诲诲丑补vikalpas (pure and impure determinacies) are to be rejected. Then one vikalpa should decay in the arousal of the second and there must be another one in whom its essence would rest.

It is fascinating that these conceptions of redemptive knowledge ultimately do not shatter the ignorance that cause the bondage, except one among them. Then the problem arises is nothing but what is the purpose of lower ways especially 艢膩ktop膩ya.

The major reason for the postulation of the 艢膩ktop膩ya鈥檚 attribution to Krama is an impact of the evolution of 艢补办迟颈. In the context of Abhinavagupta鈥檚 thesis on 笔谤补迟测补产丑颈箩帽腻, it is enough to discuss about the utmost and only means to the attainment of the supreme goal, as it is ubiquitous in nature. But here these systems of thoughts and subsequent ways are explained only for illustrating the subordination of 艢补办迟颈 and 艢补办迟颈 oriented systems to the supreme 艢颈惫补 and 艢颈惫补-c entered systems respectively. Again the introduction of Sattarka, holds no minimum logic for a philosophical argument.

Footnotes and references:

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[1]:

Indian philosophical systems generally believe that ignorance is the cause of bondage. Even though the monistic 艢补颈惫颈蝉尘 does not agree with the concept of ignorance, it postulates the theory of bondage through the malas (impurities) that limit and cover the consciousness.鈥�膧峁嘺惫补mala is the innate ignorance, which hides the infinite capabilities of transcendental supreme and reduces it into a峁噓s (individuals). The second category i. e., 尘腻测墨测补尘补濒补 is the condition caused by 尘腻测腻艣补办迟颈 in the remains of consciousness, which has already been affected by the innate impurity. 办补帽肠耻办补蝉, the accompanying powers of 尘腻测腻 also help in this stage to create a feeling of differentiation and conceal the real qualities and nature of individual selves. Further the k膩rmamala is the egocentric feelings about the actions, and related directly to the physical body. Here, obscuration takes place due to the desire for action associated to the body. Three of these impurities are also to be associated with the triad of powers 滨肠肠丑腻, 闯帽腻苍补 and 碍谤颈测腻. Compare with the theory of erroneous cognition in Chapter 2 of this study.

[2]:

Four of these 鲍辫腻测补s are also seen treated distinctly by the writers on 笔谤补迟测补产丑颈箩帽腻, especially by Abhinavagupta. Although it is believed that any one of these means is capable to make someone attain the reality, Abhinavagupta ultimately tries to convey that each of these acts as the steps to the attainment of final goal i. e., Supreme 艢颈惫补. There is also a fourth procedure, 补苍耻辫腻测补 (absence of means) which is described as the means of recognition (pratyabhij帽膩) of one鈥檚 real nature.

[3]:

As this seems to be historically untrue, an inquiry should be done if anybody else than Navjivan Rastogi has made such a statement or not.

[4]:

See 罢补苍迟谤腻濒辞办补, I. 241. Navjivan Rastogi proposes that this distinct means are related to the theories of distinct geniuses of the system such as Abhinavagupta, who evolved out a correlated, coherent and integrated system of thought under distinct heads. Thus the entire four 鲍辫腻测补s stand attributed to the different systems as 补苍耻辫腻测补 stands for 笔谤补迟测补产丑颈箩帽腻, 艣腻尘产丑补惫补 for Kula and 罢谤颈辫耻谤腻, 艣膩kta for Krama and finally 膩峁嘺va for the ancillary spiritual practices. Navjivan Rastogi, Metaphysics and Tantric Esotericism of Krama: an Analysis, Unpublished Ph.D thesis submitted to the University of Luckhnow, part1, p.358. (Divergent discussions attributing different systems are also found.) For detailed discussions, refer to Bina Agarwal, 鈥湵�辫腻测补s in Kashmir 艢补颈惫颈蝉尘鈥�, Paper presented at the Work shop on Trika Philosophy of Kashmir, ICPR, Luckhnow, 2011.

[5]:

耻肠肠腻谤补谤补丑颈迟补峁� vastu cetasaiva vicintayan |
ya峁� sam膩ve艣am膩pnoti 艣补办迟补岣� 蝉辞'迟谤腻产丑颈诲丑墨测补迟别 || 罢补苍迟谤腻濒辞办补, II. 22.

[6]:

This reflects the ontological status of Citi.

[7]:

罢补苍迟谤腻濒辞办补, I. 210.

[8]:

罢补苍迟谤腻濒辞办补viveka, Vol. 3, p.618 also says that Vikalpasa峁僺k膩ra is the process by which the indeterminate stages lead to the determinate level鈥檚 recognition.

[9]:

There exists gradation in original Krama, but it doesn鈥檛 make clear any hierarchical steps from the first to final 碍腻濒墨蝉 in the cakra. It could be imagined that the steps are in the same and single plane. It is entirely different from the steps of a stair. Similarly there is no pure-impure bifurcation in early Krama. cf. Raffaele Torella鈥檚 argument that in 笔谤补迟测补产丑颈箩帽腻 too there is no prominence to the very dichotomy: 鈥�Purity and Impurity in Non-dualistic Kashmir 艢补颈惫颈蝉尘鈥�, Proceedings of the International Conference 鈥�Religions: Fields of Research, Method and Perspectives鈥�, Studia Religiologica, Cracow Jagiellonian University, 2015, Vol. 48, No.1, p.8.