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There are three words that often cause mystification kula, akula and kaulik. These
are the words frequently associated with Trika Philosophy. Kula and akula are also
prefixed to sahasrra to refer to the two terminal points in the path of kualin.
The Power of iva is known as kula. Abhinavagupta says in his master piece
Tantrloka (III.67), She is Parakti, the highest power of Divine (iva) expands the
kula of Akula deity as kaulik, with whom Paramaiva rests always. To understand
this explanation better, we should understand about two unique powers, iva and
akti. iva is also known as Praka, the Self-illuminating Light and by His Light, the
universe is known. akti is also known as Vimara, who reflects the Light of Praka
and make the objects known. Only through Vimara, Praka is made aware of. This
also explains the interdependency of iva and akti. Kula, the power of iva
manifests in the form of physical bodies, sense organs, mind, etc. In other words,
kula is the stimulator of worldly process. Kula cannot be said as the cause, because
cause is Praka, also known as iva. Without Praka, this stimulation or
acceleration cannot happen.
iva is not the stimulator of the worldly process; yet He is the cause of the worldly
process. But for him, stimulation cannot happen. In other words, iva causes
stimulation of worldly process, not directly but through His Power, Parakti. This
can be explained as the cause and effect phenomenon. Thus, all the dimensions of
creation rest only in Akula (iva) without any intent to manifest. This is the state of
non-differentiation between iva and akti. This stage is known as savit, from
which iva emanates as akula and from iva, akti emanates as Par and is known
as Parakti. In the macrocosmic level, akula and kula are known as the Self
(Brahman) and the self, the individual soul covered by my. The Self covered by
the sheath of my is known as the self or individual soul. When my is realized,
my goes away making us to realize the Self. My is the veil caused by Parakti.
In order to remove my, She needs to be realized first. Hence akti worship attains
great importance. In the microcosmic level, akula becomes the soul and kula
becomes kualin.
There are two sahasrra-s according to Bhvanopaniad (verse 9). One is known as
kula-sahasrra, which is situated below the mldhra chakra, where Parakti in
Her subtlest form kualin resides. Another is akula-sahasrra, above sahasrra.
Akula-sahasrra is also known as bindu. When one reaches bindu, which is also
known as akula-sahasrra, it means that he has transcended my. This happens
only after Parakti is realized in Her full glory. This is the stage where nirvikalapasamdhi unfolds.
However, the position of akula-sahasrra and kula-sahasrra are differently
interpreted in certain other Tantra Scriptures.

Kula is related to materialistic activities (desires). As per Kamakalavilasa, akula

sahasrara is below the muladhara chakra. There is no mention about kula
sahasrara. The head chakra is known as sahasrara chakra only. But for
samayacharis/dakshinacharis, head sahasrara is akula sahasrara.
Whatever the position, let us know why sahasrara is called as akula sahasrara?
Main emphasis of Kaulachara is on lower chakras especially muladhara chakra.
There locate the Trikonam by kaulacharis. Where there is trikonam, there is a bindu
also. So, worshiping trikonam and bindu as per kaula saastra will destroy all
materialistic desires. Destroying of materialistic desires lead to detachment and
liberation. That means kula to A-kula. The sahasrara near to trikonam is A-kula
sahasrara. So it is logical that akula sahasrara is below the muladhara chakra.
In case of dakshina/samayacharis, trikonam is in the head of a human. So bindu is
also presents there. Where there is a bindu there is sahasrara chakra. Hence, as per
these traditions, akula sahasrara is at head sahasrara.