Sarvamnaya tantra

It makes reference to the āmnāya categorization system, which depicts the various streams of Kaula tantrism as "transmissions" flowing from the different faces of Śiva in different cardinal directions.

Kathmandu Valley had received a wealth of "pan-South Asian culture" from the 5th to 8th century CE, including Nātha, Bhairava, Śaiva, and Śākta traditions.

This preservation is significant as, in other locations of crucial importance to tantra, such as Kashmir, the ritual aspect of the tantric tradition in particular contracted due to the collapse of institutional support and oppositional social climate.

[14] Nepal, however, offered several amenable features for the preservation of these traditions including a favorable climate that preserved palm-leaf manuscripts upon which texts were historically written, a vibrant community of practitioners who have continuously protected and reproduced copies of manuscripts, and a geographic location in the Kathmandu Valley that served as an important hub through which cultural products of adjoining tantric centers like Kashmir and Tibet flowed through and thus mixed.

[15] Although systematic philosophical schools did not become widespread within Nepal, as they did in Kashmir, the Nepali ritual texts reveal a corresponding philosophy that simultaneously affirms the world while seeing consciousness as the ultimate reality.