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Since ancient times a philosophical tradition which has been following as a spiritual exercise in parallel with the Vedic tradition, is named Tantr膩gama. Among the Tantric 膧驳补尘补蝉 the 艢补颈惫补, 艢腻办迟补 and 痴补颈峁ａ箛补惫补 tantras were famous. According to Dr. Sensarma, 鈥淎ncient Indian tradition, however, traces the origins of 艢补颈惫补 cult of 膧gamic thought current, which is believed to be ancient as the Vedic systems. However, it must be admitted in fairness that there is no literary evidence to support the theory of a parallel existence of 膧gamic and Vedic ideologies鈥�^[1]. So, it may be found through a careful reading that mainly Upni峁�adas hold the presence of 艢aivite thought in Vedic thoughts. It is well known that Upani峁�adas are known to us as rahasyavidy膩. In the present text we have found that term as well in a same way. According to some scholars, Atharvaveda is the source of 膧gamic thought. Though it is a matter of research but we can see the descriptions of occult practices in Atharvaveda which may create a link between Vedic and 膧gamic tradition.

We have references of eight number of 艢补颈惫补 philosophical sects in all. They are 笔腻艣耻辫补迟补, 尝补办耻濒墨艣补-笔腻艣耻辫补迟补, 狈补苍诲颈办别艣惫补谤补 艣aiva, 艢补颈惫补-艢iddh膩nta, Trika or K膩艣mir-艢补颈惫补, 痴墨谤补-艢补颈惫补, 搁补蝉别艣惫补谤补-艢补颈惫补 and 痴颈艣颈峁ａ弓腻诲惫补颈迟补-艢补颈惫补 sect. In view of the philosophical schools all the 艢补颈惫补 sects can be divided into three classes, such as dvaita or dualistic, dvait膩dvaita or dualistic-cum-nondualistic 艢补颈惫补 sect and Advaita or non dualistic 艢补颈惫补 sect. These three divisions have been mentioned by Abhinavagupta in his 罢补苍迟谤腻濒辞办补. The 笔腻艣耻辫补迟补 and 艢补颈惫补 Siddh膩nta may be placed under dualistic schools. The 尝补办耻濒墨艣补 笔腻艣耻辫补迟补 and 痴墨谤补-艢补颈惫补 sects are non dualistic-cum-dualistic while the Nand墨ke艣vara 艢补颈惫补, 搁补蝉别艣惫补谤补 艢补颈惫补, the 痴颈艣颈峁ａ弓腻诲惫补颈迟补 school of 艢补颈惫颈蝉尘 and the Trika 艢补颈惫补 school com under non dualistic schools of 艢补颈惫颈蝉尘.

Most probably the 艢补颈惫颈蝉尘 is the oldest philosophical concept in India, because the seals discovered at Mahenjadaros and Harrapa contain evidences of the existence of the 艢补颈惫补 followers^[2]. There are images of 笔补艣耻辫补迟颈 inscribed on those seals. Abhinavagupta has mentioned in his commentary on the 鈥楳膩lin墨vijayav膩rttika鈥� and 鈥淧ar膩tri峁兣沬k膩 Vivarana鈥� that 艢补颈惫颈蝉尘 was in existence in Vedic period^[3].

It is understood that the main reason behind the extinction of all the 艢补颈惫补 艣腻蝉迟谤补蝉 is the gradual decay of the Preceptor and disciple tradition^[4]. However, due to Lord 艢补峁卥补谤补鈥檚 grace 艢补颈惫颈蝉尘 was revived again in this world. The most compassionate God 艢颈惫补 assumed the form of 艢r墨 Ka峁囜弓ha and appeared in 碍补颈濒腻艣补 mountain. He instructed the most patent sage 顿耻谤惫腻蝉补蝉 to regain and establish the 艢颈惫补 艣膩stra. Instructed by the Lord 艢颈惫补 顿耻谤惫腻蝉补蝉 produced three mind-born sons with the power of his yoga. The three sons were Tryambakan膩tha, 膧尘补谤诲补办补n膩tha and 艢谤墨苍腻迟丑补. Among them Tryambakan膩tha acquired the knowledge of all non dualistic Bhairava 艢腻蝉迟谤补s, 膧尘补谤诲补办补n膩tha received the knowledge of all dualistic 艢补颈惫补 艢腻蝉迟谤补s and 艢谤墨苍腻迟丑补 received the knowledge of all dualistic-cum-non dualistic Rudra-艢腻蝉迟谤补. Thus the three branches of knowledge spreaded in this world. Tryambhakan膩tha by virtue of his yoga produced one mind-born daughter who familiar with the name Ardhatryambaka recession. The Tryambaka and Ardhatryambaka recessions primarily belong to non dualistic Bhairava 艢腻蝉迟谤补^[5].

It can be known that the Tryambaka, Ardha-Tryambaka 膧尘补谤诲补办补 and 艢谤墨苍腻迟丑补 are the three and a half recessions which were prevalent in ancient times. The number of dualistic 艣腻蝉迟谤补蝉 were ten, dualistic-cum-non dualistic eighteen and non dualistic sixty four. It is notable that 膧尘补谤诲补办补n膩tha鈥檚 dualistic recession has included only the dualistic 艢补颈惫补 艢腻蝉迟谤补s, while the dualistic-cum-non dualistic Rudra recession contains eighteen Rudra-艢腻蝉迟谤补s together with dualistic 艢补颈惫补 艢腻蝉迟谤补s and non dualistic Bhairava 艢腻蝉迟谤补s having sixty four 艢膩艣tras include the dualistic-cum-non dualistic and also dualistic 艢腻蝉迟谤补s. Therefore, the total number of 艢腻蝉迟谤补s as calculated are, 10 in dualistic recession, 28 in dualistic-cum-non dualistic recession and 92 in non dualistic recession.
The knowledge of Bhairava 艢腻蝉迟谤补 was spreaded up to fourteen generations through the mind born sons. The fifteen generations, though versed in the Bhairava 艢腻蝉迟谤补, was unable to produce the mind-born son due to some mala (impurity). He was wandering and met some Br膩hma峁団�檚 daughter who was qualified in virtues and having a beautiful complexion in her youth. He married that girl and produced a virtuous son named Sa峁単am膩ditya. In course of time he (Sa峁単am膩ditya) travelled Ka艣m墨r and domiciled there. He produced a son named Var峁Ｄ乨itya. In this way the tradition of learning from preceptor to disciple turned from father to son. From Var峁Ｄ乨itya knowledge came down to his son Aru峁嚹乨itya to his son 膧苍补苍诲补. 膧苍补苍诲补, the learned scholar of all the Bhairava 艢腻蝉迟谤补 gave birth to 厂辞尘腻苍补苍诲补 狈腻迟丑补 who was the author of the famous book 艢颈惫补d峁涐梗峁璱. Then the knowledge of this 艢腻蝉迟谤补 was received by the disciple 碍峁�e尘补谤腻箩补 膧肠腻谤测补 from his guru 厂辞尘腻苍补苍诲补 狈腻迟丑补 and the tradition of pertaining knowledge by father to his son changed since that time as the tradition of preceptor and disciple. 艢r墨 Utpaladeva, the famous commentator of the text 艢颈惫补d峁涐梗峁璱 and the 膧肠腻谤测补 of the 笔谤补迟测补产丑颈箩帽腻 philosophy, was a disciple of Som膩nada. 艢r墨 Utpaladeva鈥檚 disciple was 艢r墨 Lak峁�ma峁嘺gupta and Lak峁�ma峁嘺gupta鈥檚 disciple was 膧肠腻谤测补 Abhinavagupta, the famous and well-versed personality of all the 艢腻蝉迟谤补s.

The predecessor scholars had mentioned four schools of Trika 艢腻蝉迟谤补 or Bhairava 艢腻蝉迟谤补. They are Kaula school, 笔谤补迟测补产丑颈箩帽腻 school, Karma school and the Spanda school. All the four schools are repository of 闯帽腻苍补 and Yoga. But it is admitted that the Kaula and the 笔谤补迟测补产丑颈箩帽腻 schools focused on the primary of 闯帽腻苍补 while the Krama and Spanda schools on Yoga. The earliest founder of Kaula School was 厂辞尘腻苍补苍诲补. From him Sumatin膩tha received this knowledge. Sumatin膩tha鈥檚 disciple was 艢补尘产丑耻苍腻迟丑补 and latter鈥檚 disciple was Abhinavagupta. The 笔谤补迟测补产丑颈箩帽腻 school was introduced by 厂辞尘腻苍补苍诲补n膩tha. His disciple was Utpaladeva and the name of the latter鈥檚 disciple was Lak峁�ma峁嘺gupta. Lak峁�ma峁嘺gupta鈥檚 disciple was Abhinavagupta. The founder of the Krama School which primarily focused on yogic aspects, was 艢颈惫腻苍补苍诲补苍腻迟丑补. He gave advice to his three women disciples named Key奴ravat墨 顿别惫墨, 惭补诲补苍颈办腻 Devi and 碍补濒测腻峁噄办腻 顿别惫墨. These three women again taught the 艢腻蝉迟谤补 to three accomplished yogins. They are 艢r墨 骋辞惫颈苍诲补谤腻箩补, 艢r墨 Cakrabh膩nu and 艢r墨 Erakanatha respectively. 厂辞尘腻苍补苍诲补 膧肠腻谤测补 acquired knowledge from 艢r墨 骋辞惫颈苍诲补谤腻箩补 and through the process of 驳耻谤耻-艣颈峁�y补 Abhinavagupta attained knowledge of this 艢膩stric school. 艢r墨 Cakrabh膩nu taught this 艢腻蝉迟谤补 to his disciple Udbha峁璦n膩tha and from Udbha峁璦n膩tha Abhinavagupta had the knowledge of Krama school succeedingly. Erakan膩tha used to engage himself engrossed in yoga as a result advancement of this sect through the tradition of guru-艣颈峁�y补 was lacking. The Spanda school was founded by Vasugupta. During his time Kashmir was under the influence of the Buddhists. 膧肠腻谤测补 Vasugupta went to the foot of 惭补丑腻诲别惫补 Mountain and observed penances there to propitiate Lord 艢颈惫补. Lord 艢颈惫补 appeared in his dream and ordered him to go to a particular place of the mountain-foot where in some sacred piece of stone the mysterious 厂奴迟谤补蝉 of Lord 艢颈惫补 were engraved. The knowledges of those 厂奴迟谤补蝉 were to be transmitted to the favourable disciples. Being instructed by Lord 艢颈惫补 in dream Vasugupta founded out that stone and as soon as he touched the stone, all the 艢颈惫补s奴tras appeared to him by the Lord鈥檚 grace. He studied and realized the 艢颈惫补-s奴tras completely. Then he taught this knowledge to his disciple 膧肠腻谤测补 Bha峁�峁璦kala峁璦. The knowledge of this Spanda School was acquired by Mah膩m膩he艣var膩c膩rya Abhinavagupta. In this way 膧肠腻谤测补 Abhinavagupta became conversant with the knowledge of the four schools of the Bhairava 艢腻蝉迟谤补.

笔谤补迟测补产丑颈箩帽腻 branch:

Krama Branch:

Footnotes and references:

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[1]:

Sensarma, An Introduction to the Advaita 艢补颈惫补 Philosophy, P-17.

[2]:

Debabrata Sensharma, Introduction, K膩艣m墨r艣aivada艣ana, P.19.

[3]:

Ibid.

[4]:

艣aiv膩d墨ni rahasy膩ni p奴rvam膩sanmah膩tman膩m |
峁涐梗墨峁嚹佱箖 vaktrakuhare te峁�vev膩nugrahakriy膩 ||
kalau prav峁泃te y膩te峁�u te峁�u durgamagocaram |
kal膩pigr膩mapramukhamucchinne 艣iva艣膩sane || 罢谤颈办谤补丑补蝉测补辫谤补办谤颈测腻.,笔.6.

[5]:

艣r墨macchr墨ka峁囜弓han膩th膩j帽膩va艣膩tsiddh膩 av膩taran |
tryambak膩mardak膩bhikhya艣r墨n膩th膩 advaye dvaye ||
dvay膩dvaye ca nipu峁嚹佱弗 krame峁嘺 艣iva艣膩sane |
膩dyasya c膩nvayo jaj帽e dvit墨ye duhit峁沰ram膩t ||
sa c膩rdhatryambak膩bhikhya岣� 蝉补苍迟腻苍补岣� 蝉耻辫谤补迟颈峁ａ弓丑颈迟补岣� ||
补迟补艣肠腻谤诲丑补肠补迟补蝉谤辞'迟谤补 尘补峁环颈办腻岣� santatikram膩t || Trikrahasyaprakriy膩 P.3.