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Tantrism, right from the time immemorial, gained extensive reach throughout the subcontinent with a wide range of esoteric practices, literary records and through a variety of sects. As a whole still it remains as a system which cannot be introduced by a precise definition, authentic chronology or history. Being most confusing and structurally complex, the sorting out of its sub-systems along with their branches also persists ambiguous. Among the numerous streams of Tantrism, the one which devoted to 艢颈惫补 (艢补颈惫颈蝉尘) holds high significance. 艢补颈惫颈蝉尘 never has been a monolithic system since it is flourished across the Indian subcontinent through various sub-streams. The unique sub-stream having the peculiar religious philosophical character, produced by 艢补颈惫颈蝉尘 was the one which originated in Kashmir and generally called as Kashmir 艢补颈惫颈蝉尘.

Kashmir 艢补颈惫颈蝉尘 is a developed philosophical doctrine which is encompassed with different concepts. Among these concepts, 艢补办迟颈 is the most important one. The present study entitled 鈥楶rinciple of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘-Function and Evolution鈥� attempts to analyze the shift occurred in the prominence of the principle of 艢补办迟颈 in the sub-streams of Kashmir 艢补颈惫颈蝉尘.

The present thesis is comprised of seven chapters inclusive of Introduction and Conclusion. The first portion of the present thesis, Introductory Remarks, evaluates these heterogeneous approaches ii persisting in the field of 艢补颈惫颈蝉尘 and tries to configure such an outline of Tantric systems, especially of Kashmir 艢补颈惫颈蝉尘 that would act as a proper prologue to the key discussion of the study. The Form and Functions of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘-the second chapter-begins with the discussion of the wider aspect of the traditional Indian notion of power i.e. 艢补办迟颈. Further the enquiry focuses on the history of formation of the very concept. It also suggests the untenability of the theory of semantic as well as conceptual origin of 艢补办迟颈 from Vedas to which similar etymological enquiries normally go back and get stopped. The deliberations on 艢补办迟颈 in this chapter lead to the assertion that the forms of 艢补办迟颈 in 笔谤补迟测补产丑颈箩帽腻 doctrine as the nature of supreme 艢颈惫补 are in a subordinate position.

The third chapter Evolution of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘 is devoted for an in-depth analysis of the process of 艢补办迟颈鈥檚 evolution. The examination starts with the earliest tradition called Kula, where 艢补办迟颈 is characterized as a semi-divine entity (viz. 碍丑别肠补谤墨) that has attained supernatural powers. The later conceptions of Kula are the divinized forms of 艢补办迟颈 which include Var峁嘺devat膩s (惭腻濒颈苍墨 and 惭腻迟峁沰腻) and Trikadevat膩s (笔补谤腻, 笔补谤腻par膩 and 础辫补谤腻). In the subsequent stream Krama, 艢补办迟颈 is represented as the divine form for death and fear. Further, Spanda originates as a new stream which by deteriorating the position of 艢补办迟颈, conceives the male principle 艢颈惫补 as the supreme reality. Nevertheless Spanda shows an unconscious allegiance to 艢补办迟颈; whereas 笔谤补迟测补产丑颈箩帽腻, the fourth system upholds the state of 艢补办迟颈 in its multifarious doctrinal concepts in accordance with the metaphysics of iii the theory of recognition. The fourth chapter Causes of the Evolution explains how the process of de-艢膩ktisation was an appropriate and effective method for the same.

Impacts of the Evolution which is the fifth chapter tries to explore the after effects of the change in the position of 艢补办迟颈, including in the new de-艢补办迟颈sed concepts, notions and schools in the realm of Kashmir 艢补颈惫颈蝉尘. It finds that it was the exegetical techniques that made this process successful. The sixth chapter, Social and Philosophical Implications of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘, explores how the 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 chapter finally concludes that in the interpretative contexts, this process of replication is an essential element called 鈥榙isclosure of 艢补办迟颈鈥�.

The final chapter, Conclusion, highlights the significant points of discussion and the position on which the issues are to be examined. It also enumerates the main observations and findings formed through this study.

I wish to acknowledge my deep gratitude to Dr. P. V. Narayanan, my supervising teacher for his constant encouragement and support. I also owe special thanks to my parents whose support during the period of research has been wholehearted. My deep gratitude also goes to Prof. iv Navjivan Rastogi for his valuable suggestions in the topic. I must also mention the names of Prof. Kamalakar Mishra, Prof. D. B. Sensharma and Prof. David Peter Lawrence whose suggestions helped me very much to get some clarifications in the approaches. I also express my gratitude to Dr. P. K. Dharmarajan, Head of the Department of Sanskrit Sahitya, Sree Sankaracharya University of Sanskrit, Kalady for the assistance provided for my research. Thanks are due to the University authorities and the faculty members of Department of Sanskrit Sahitya, for the help rendered by them for the completion of my research work.