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Tantrism is the archaic cultic system which gave much prominence to the female principle. Internal and external evidences affirm that 艢补办迟颈 was a vital and inevitable principle in almost all early streams of Tantrism. In all the prominent streams of Kashmir 艢补颈惫颈蝉尘 too 艢补办迟颈 is a crucial constituent of their epistemology. References to 艢补办迟颈 as feminine principle in the form of power-provider of the deities are available in Vedic literature also. The investigation about the origin of the term 艢补办迟颈 leads one back to a broader linguistic domain, instead of convincingly admitting the theory of its Vedic emergence. The only available discussion in this topic is of Rosa Ronzitti who provides much clearer way to find out the pre-Vedic roots of the 艢补办迟颈. The terminologies-that show similarities with 艢补办迟颈-which are taken from other early languages do not provide any assistance in favour of the feminine aspect of the corresponding concept. Hence the present study attempted to associate the origin and development of the term with the ancient Egyptian language. A close examination of the connotation and representation of the Egyptian term 鈥業sis鈥� (later on developed to the Greek 鈥業schees鈥�) with which the term 艢补办迟颈 bears close linguistic association, evidently points out the 鈥榝eminine power鈥�.

As regards to the monistic 艢补颈惫颈蝉尘 of Kashmir, 艢补办迟颈, the essential principal of the doctrine having an obvious feminine nature, has been undergoing noticeable changes in its history. The very concept of 艢补办迟颈 which in the early times was placed atop its philosophic structure gradually has lost its prominence. Even though there are numerous 艢补办迟颈s exclusive to the monistic 艢补颈惫颈蝉尘 of Kashmir, the pentadic and triadic forms are treated here as inclusive of all the other varieties. Nature of these types of 艢补办迟颈s suggests the subordinate position of 艢补办迟颈 in the developed philosophy of Kashmir 艢补颈惫颈蝉尘.

The prominence of 艢补办迟颈 has thus been changing constantly in all the sub-streams of Kashmir 艢补颈惫颈蝉尘. This evolution happened to the 艢补办迟颈 was through the four major sub-systems viz., Kula, Krama, Spanda and 笔谤补迟测补产丑颈箩帽腻. Kula, the earliest cultic tradition, is popularly identified for its 艢补办迟颈-orientation. Regarding its earliest origin of 艢补办迟颈, the present study deviates from the traditional accounts and proposes an observation that Kula is a re-emergence of the cult of archaic mother goddess worship prevailed once all over the world. It is assumed thus because of the 艢aivite traditions like 笔腻艣耻辫补迟补 and 碍腻辫腻濒颈办补 flourished around the first century CE, which exhibit the features of both Tantric and Vedic religions. In fact it was the foremost attempt of Br膩hma峁噄c domestication of Tantra. But 碍腻辫腻濒颈办补 system of 艢aivite school, which could not survive effectively for long period, kept aloof itself for retaining of the previous cultic or Tantric peculiarities such as the centrality of feminine principle and later it sustained through the new system named Kula.

Even though the earliest sources of Kula system available at present do not offer unsophisticated ritualistic form of the basic Kula, the developed metaphysical principles expressed in them are centered on 艢补办迟颈. The main aim of the ritualistic practices in Kula is the attainment of supernatural powers. In this scheme, the practitioners, teachers and those who attain the powers are known as 驰辞驳颈苍墨蝉. According to the level of powers they have, 驰辞驳颈苍墨蝉 are of different types such as 碍丑别肠补谤墨, Gocar墨 and Dikcar墨. Among these, 碍丑别肠补谤墨 is one who acquired the power to travel in the sky. The state of 碍丑别肠补谤墨 is called Khecaratva, the highest level of supernatural power to be attained by the contemplators. The very concept of Khecaratva has been viewed as an archetype of the concept of 厂惫腻迟补苍迟谤测补-a much more progressive philosophical idea of later time.

In the subsequent phase of Kula, the origination of more philosophical ideas that assure the prominence of 艢补办迟颈 is found. The cultic model of 艢补办迟颈 here evolved into the alphabet goddesses called 惭腻濒颈苍墨 and 惭腻迟峁沰腻. 笔补谤腻, 础辫补谤腻 and 笔补谤腻par膩 are the visual identities of 艢补办迟颈 in Kula.

Krama system, originated from Kula propounds the ultimate principle as 碍腻濒墨 or 碍腻濒补蝉补峁卥补谤峁�i峁嚹�. The supreme principle here indicates the time which controls birth, sustenance and death. Some internal contemplative practices lead the practitioner to the ultimate 艢补办迟颈. The concept of 艢补办迟颈cakra consisted of 碍腻濒墨s is comparatively more philosophical one.

The subsequent tradition, Spanda has a visible layer which intended to establish the supreme consciousness, 艢颈惫补; and has an inner layer which inwardly ardent to 艢补办迟颈. Finally, 笔谤补迟测补产丑颈箩帽腻 perceives 艢补办迟颈 as the nature of 艢颈惫补, as identical to 艢颈惫补 and as subordinate to 艢颈惫补.

A perusal of the fundamental textual sources explicitly says that the remarkable changes happened to the principle of 艢补办迟颈 in different sects of Kashmir 艢补颈惫颈蝉尘 were the effects of significant social transformations that took place in their respective historical period. It can be learnt from the evidences scattered in the authentic treatises that make deliberate efforts to transport Br膩hma峁噄cal notions into Tantrism was transformed the peculiar characteristics of the latter. This led the mainstream orthodoxy and its philosophy to internalize, purify and moralize the Tantras in accordance with their own worldview. As the fundamental perspective of Br膩hma峁噄sm was deeply rooted in patriarchal mindset, it induced the necessity of the establishment of an omnipotent masculine principle instead of the feminine-centered doctrines of Tantrism. This ultimately ended in a process which can categorically be called De-艢膩ktisation in the realm of Kashmir 艢补颈惫颈蝉尘.

De-艢膩ktisation tendencies are not a matter of early medieval or medieval age alone as it did not confine to the writers and practitioners of bygone centuries. Modern scholars who are regularly engaged with the studies and analysis of diverse concepts of Tantrism also seem to have been following a strong inclination towards this framework of Br膩hma峁噄c orthodoxy.

The 艢补办迟颈-centered conceptions and connotations got disoriented from their actual feminine characters through extortion and expansion, and the principles with masculine identities viz., Akula, Anuttara, Bhairava, Cakre艣a etc. were placed upon them. This resulted in the germination of numerous sub-schools and their own literary works within the sphere of Kula and Krama systems. Various processes such as giving new interpretation and interpolations to existing treatises, formation of new works, formulation of new sub-sects and also amalgamation of ritual practices, which has precisely been termed by Arindam Chakrabarthy as 鈥渢he relentless play of hermeneutical imagination鈥�, were resorted to fulfill this goal.

Kashmir 艢补颈惫颈蝉尘 in its zenith had displayed an enormous religious-philosophic nature. The reason for this is the amalgamation of various elements of religion and philosophy made by the Kashmirian polymath Abhinavagupta. The fundamental concepts which support such amalgamated highly esoteric philosophy do appear as the manifestations of the concept of 艢补办迟颈. These 艢补办迟颈 oriented concepts highlighted the religious and philosophical prominence of the non-dual 艢补颈惫颈蝉尘 in the later period. It suggests that the divergent roles of 艢补办迟颈-including the linguistic, aesthetic, gnostic and categorical aspects-in the aforesaid domain could be viewed as the patterns of structural replication.

The main observations and findings arrived at through this study are highlighted as follows.

Observations and Findings 

路 The Tantric non-dualistic philosophy originated in early medieval Kashmir known which is Kashmir 艢aivsim is one of the most significant schools of 艢aivite Tantra and it has four major sub-streams viz., Kula, Krama, Spanda and 笔谤补迟测补产丑颈箩帽腻.

路 The feminine principle called 艢补办迟颈 is one of the two most prominent constituent elements in Kashmir 艢aivsim as is an integral part of all antique religious philosophic tradition of Tantrism.

路 The references of 艢补办迟颈 found in the later portions of Vedas indicate the later inclusion of the same as a necessity of the time. Etymological history of the term too goes far back to the development of Vedic Sanskrit. The exploration of the feminine principle in the cosmological discussion also predates Vedas. Thus the theory of linguistic and conceptual emergence of 艢补办迟颈 from Vedas is untenable.

路 The principle of 艢补办迟颈 established in 笔谤补迟测补产丑颈箩帽腻, the fully developed later non-dualistic school of Kashmir 艢补颈惫颈蝉尘, is in a degenerated form.

路 Kula is the re-emergence of the archaic mother goddess cult, because the traditions like 碍腻辫腻濒颈办补 emerged in between the primeval and Kula cults of goddess were unsuccessful in their function of propagating the Br膩hma峁噄c orthodox values.

路 Khecaratva is a philosophically well-developed concept of Kula which exclusively verbalizes the freedom of female. It also acts as the archetype of the concept of 厂惫腻迟补苍迟谤测补-the key metaphysical notion of 笔谤补迟测补产丑颈箩帽腻.

路 Krama is an emergent of Kula and hence is appropriate to be articulated as Kaula. In the same way the 碍腻辫腻濒颈办补 School acted as the intermediary cause of Kula.

路 The epistemological interpretation of the 12 碍腻濒墨s of the Krama stream by modern scholars as the triad called knower, knowledge and known is unacceptable, for it is a religious philosophy.

路 The Buddhist Tantra which is a fusion of 艢腻办迟补 Tantric and Yogic traditions is the source of the germination of the Spanda.

路 Spanda is a two-layered tradition which externally is keen to the launch of 艢颈惫补-the supreme consciousness, while it internally maintains the 艢腻办迟补 nature.

路 The interpreters of Spanda, in support of the former layer, explain Spanda meaning 鈥榲ibrating consciousness鈥� as 鈥榲ibration of consciousness鈥� and make the metamorphosis of the inherently 艢腻办迟补 school into a 艢aivite one.

路 The earliest Kula concept of 艢补办迟颈 has a semi-divine nature and it successively evolved into the divinized audial and visual models. Krama treats 艢补办迟颈 as the controller of time i.e., 碍腻濒墨. In spanda the prominence of 艢补办迟颈 is concealed in the monistic 艢颈惫补-centered philosophy. Finally in 笔谤补迟测补产丑颈箩帽腻, 艢补办迟颈 is a full-fledged and multifarious philosophical principle. To sum up, the principle of 艢补办迟颈 has undergone an evolution in all the four sub-streams of Kashmir 艢补颈惫颈蝉尘.

路 This evolution of 艢补办迟颈 is of a negative nature as far as its prominence is concerned. This assertion inspires to re-imagine the history and categorization of the streams of Kashmir 艢补颈惫颈蝉尘.

路 It was the post scriptural authors like 厂辞尘腻苍补苍诲补 who made effective changes in the concept of 艢补办迟颈 and pushed the very principle aside to a subordinate position. Such an attempt with an aim to generate a masculine-centred non-dual philosophy of Tantrism was necessitated by the rise of Advaita philosophy of 艢补峁卥补谤补

路 The society existed then formed with the anti-feminine and anti-Tantric-ritualistic thoughts, was the prime cause of the evolution of the 艢补办迟颈 principle.

路 The entire after effects of the evolution of 艢补办迟颈 are conceived here as 鈥楧e-艢膩ktisation鈥�-the process that committed to the establishment of the supreme masculine, by disintegrating the prominence of 艢补办迟颈.

路 The de-艢膩ktisation took place through the divergent exegetical practices in the later phase of monistic 艢补颈惫颈蝉尘 developed after the 笔谤补迟测补产丑颈箩帽腻 school. This exegetical process was executed as interpolations, formulations and interpretations. (The discussions on 蝉补尘腻惫别艣补, 耻辫腻测补 and siddhi in the early work like 厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补 and 顿别惫墨辫补帽肠腻艣补迟颈办腻 are the interpolations. Akula, bhairava, 丑峁沝补测补, and anuttara are the concepts newly formulated in the later domain of Kula, for presenting the supreme reality, 艢颈惫补. New sub-schools such as 罢谤颈辫耻谤腻, 艢谤墨惫颈诲测腻, 厂腻丑补蝉补 and 颁丑耻尘尘腻 were framed through the interpretations of the earlier works and the composition of new ones).

路 The system of Kashmir 艢补颈惫颈蝉尘 was completely subordinated to the Br膩hma峁噄c orthopraxy in its later stages.

路 The later exponents of Kashmir 艢补颈惫颈蝉尘 including Abhinavagupta did not concede the anti-艢补办迟颈 perspective of 厂辞尘腻苍补苍诲补 as such, because 艢补办迟颈 is an inevitable principle which helped the later phase of Kashmir 艢补颈惫颈蝉尘 to become socially and philosophically popular tradition.

路 The inclusion of 艢补办迟颈 in a variety of forms is considered as the 艢补办迟测腻惫颈峁�k补谤补峁嘺 (disclosure of 艢补办迟颈). The expressions as 艢补办迟颈p膩ta, 艢补办迟颈spar艣a, 碍耻峁囜笉补濒颈苍墨, 笔谤补迟颈产丑腻, and V膩c are the 艢补办迟测腻惫颈峁�k补谤补峁嘺. The linguistic and aesthetic modes of 艢补办迟测腻惫颈峁�k补谤补峁嘺 are the 笔谤补迟颈产丑腻 and V膩c.

The relations of the principle of 艢补办迟颈 with the philosophical, religious, ritualistic traditions of India and other regions of South Asia, and more importantly its association with the concept of mother goddess, make the study of the very principle a task to be carried out with greater paraphernalia. To say more specifically, there is ample scope for a comprehensive search into the manifold issues connected with the principle of 艢补办迟颈 in Kashmir 艢aivite philosophy from a feminist and anthropological perspective which would relate it with the feminine concepts of a wider cultural context of India and the world.