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The great change undergone by the principle of 艢补办迟颈 in the non-dual 艢补颈惫颈蝉尘 of Kashmir was basically initiated by 厂辞尘腻苍补苍诲补. This evolution made notable impacts on the later teachers and different streams of thoughts. Although the changes in the system were created with a view to subordinate the 艢补办迟颈 principle they could not be absolutely effective in nullifying its relevance in the system. In other words, in spite of this de-艢膩ktisation process 艢补办迟颈 remained as an indispensible principle within 艢补颈惫颈蝉尘. It was because of this 艢补办迟颈 provided a socially and philosophically popular image to the later phase of Kashmir 艢补颈惫颈蝉尘. Thus an inquiry with respect to the social and philosophical aspects that sustained 艢补办迟颈 in this position is highly relevant in this context.

History is rich with plenty of examples for the circumstances in which any social conditions act as grounds of the emergence of new philosophical systems. The same thing happens in the case of the religion vice versa. The scene is common in the world conditions that both of these-like a cycle-start influencing the whole society through their sophisticated ideas as well. Being more captive and inclusive than the rigid and complex elements of philosophy, religion shows better capacity to make some effects on the society. Kashmir 艢补颈惫颈蝉尘, in its pinnacle of enhancement displayed an enormous religious philosophic nature. There are some fundamental concepts which support the system to exhibit an esoteric as well as a highly philosophic nature simultaneously and they do appear either as manifestations of the concept of 艢补办迟颈 or as new formulations based upon it. The present chapter aims at analyzing how this 艢补办迟颈-orientation helped the religious and philosophical prominence of the non-dual 艢补颈惫颈蝉尘.

The concept of 艢补办迟颈 (with the help of its earliest Tantric undercurrents) within the 艢aivite absolute monism has overcome all its stagnating tendencies in a particular period and has found out a unique role in the then social and philosophical strata. Notably it has come down to the present age too. There is a common belief that it is the acceptance of the social and ritualistic orders of mainstream Br膩hma峁噄c tradition that made Tantric 艢补颈惫颈蝉尘 admirable in the society (especially from 9th to 13th centuries CE). As observed by Alexis Sanderson, the 艢补颈惫补 passages which went public, were the direct narrations of Br膩hma峁噄c ritualistic as well as social orders.^[1]

As it is well known, the non-dual 艢补颈惫颈蝉尘 also had made attempt to enter into the mainstream philosophical domain by subscribing the central concerns of the latter. Liberation is one of the key concepts that replaced Siddhi-the traditional Tantric adept. In fact, being an idealistic non-dual philosophy, the theory of liberation in a common manner can hardly be an idea to be explored in the monistic 艢补颈惫颈蝉尘.

The preceptors hence described the concept of liberation in diverse ways. The revelation of the theory of liberation in the entire system is postulated as 艢补办迟测腻惫颈峁�k补谤补峁嘺 (the disclosure of 艢补办迟颈).

Note: 

The term 艣补办迟颈-腻惫颈峁�k补谤补峁嘺 was firstly used by Utpaladeva in 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, I. 1.2 where it was the tool for the rendering of the 笔谤补迟测补产丑颈箩帽腻 辫丑颈濒辞蝉辞辫丑测:鈥�

啶曕た啶ㄠ�嵿い啷� 啶�啷嬥す啶掂ざ啶距う啶膏�嵿ぎ啶苦え啷� 啶︵�冟し啷嵿�熰�囙そ啶�啷嵿く啶ㄠ�佮お啶侧�曕�嵿し啶苦い啷� 啷�
啶多�曕�嵿い啷嵿く啶距さ啶苦し啷嵿�曕ぐ啶｀�囙え啷囙く啶� 啶�啷嵿ぐ啶む�嵿く啶�啶苦�溹�嵿�炧�嬥お啶︵ぐ啷嵿ざ啷嵿く啶む�� 啷�

kintu mohava艣膩dasmin d峁涐梗峁璭'pyanupalak峁�ite |
艣akty膩vi峁�kara峁噀neya峁� pratyabhij帽opadar艣yate ||

It was David Peter Lawrence (鈥淭he Disclosure of 艢补办迟颈 in Aesthetics: Remarks on the Relation of Abhinavagupta鈥檚 Poetics and Non-dual Kashmir 艢补颈惫颈蝉尘鈥�) who eventually elaborated the possibilities of the term. He connected 艢补办迟颈 with the patterns of structural replication in the whole Tantrism and interpreted Abhinavagupta鈥檚 aesthetic theories as the disclosure of 艢补办迟颈. This inspired to view the concept as a highly significant one which is capable to indicate the nature of the monistic philosophy as a whole.

Abhinavagupta defines liberation as the free self and the awareness of the self as well:

啶膏�嵿さ啶むえ啷嵿い啷嵿ぐ啶距い啷嵿ぎ啶距い啶苦ぐ啶苦�曕�嵿い啶膏�嵿い啷� 啶む�佮�氞�嵿�涏�嬥そ啶む�佮�氞�嵿�涏�嬥そ啶�啶� 啶曕ざ啷嵿�氞�� 啷�
啶� 啶�啷嬥�曕�嵿し啷� 啶ㄠぞ啶� 啶むえ啷嵿え啶距じ啷嵿く 啶�啷冟ぅ啶權�嵿え啶距ぎ啶距お啶� 啶椸�冟す啷嵿く啶む�� 啷�

svatantr膩tm膩tiriktastu tuccho'tuccho'pi ka艣cana |
na mok峁�o 苍腻尘补 tann膩sya p峁泃ha峁卬膩m膩pi g峁沨yate ||^[2]

Philosophical Conceptions Directly Associated with the Society

This theory of liberation has been introduced and explored through some specific new ideas corresponding to the 艢补办迟颈 principle. They used to coexist or overlap each other and can be categorized as 艢补办迟颈p膩ta (the fall of 艢补办迟颈), 艢补办迟颈spar艣a (the touch of 艢补办迟颈) and 碍耻峁囜笉补濒颈苍墨 (the awakening). They are assumed here to be identical with or closely related to^[3] the principle of 艢补办迟颈. 艢补办迟颈p膩ta is the fall of divine grace from the supreme 艢颈惫补 on the aspirants. The entering of fallen power into the aspirants鈥� body is 艢补办迟颈spar艣a. The touch that leads to  the ultimate reality is through the awakening of 碍耻峁囜笉补濒颈苍墨 in the body itself. All these three are the decisive conceptions that provide a notable social and philosophical status to the non-dual 艢补颈惫颈蝉尘. 

Footnotes and references:

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[1]:

Alexis Sanderson who mainly explains the Mantram膩rgic passages which acquired Br膩hma峁噄c regulations rather does not give any hint about the post-scriptural philosophical schools, something to be viewed as the socially influencing traditions. See Alexis Sanderson, 鈥淗ow Public was 艢补颈惫颈蝉尘鈥�, Hand out, International Symposium on Tantric Communities in Context: Sacred Secrets and Public Rituals, pp.9-11.

[2]:

罢补苍迟谤腻濒辞办补, I. 31.

[3]:

No difference of opinion is available on the identification of 碍耻峁囜笉补濒颈苍墨 with 艢补办迟颈; but 艢补办迟颈spar艣a and 艢补办迟颈p膩ta as the notions themselves indicate the deeds performed by 艢补办迟颈. Further in numerous contexts, 艢补办迟颈p膩ta itself does subsist as turned to 艢补办迟颈 in nature.