परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)

8 Paramārthasāra of Abhinavagupta commentary on Tantrāloka of Abhinavagupta fell on Jayaratha in the twelfth century. It appears from the writings of Kṣemarāja that he was over-conscious about his superior intelligence and scholarship and was very keen to make a show of it by finding out new meanings and by expressing things in a complex way. In his commentaries on some important works like Śivasūtra he takes greater interest in quoting passages from various texts and tries less to explain the sense and the words of the ancient texts. So far as his philosophic works like Pratyabhijñāhṛdaya are con- cerned, he tried to confuse the doctrines of Kashmir Śaivism by presenting them in a complex form and by combining together the theoretical principles and practical doctrines in order to make his scholarship and intelligence felt. Besides, he did not try his pen on works containing minute philosophic thought and chose Stotras and Āgamas instead. This tendency did not permit him to make things clear and to work on the important works of Abhinavagupta. In addition, he expresses disregard towards very great ancient preceptors like Bhaṭṭa Kallaṭa for whom Abhinavagupta had immense respect and reverence. It is perhaps on such account that the great teacher did not mention his name in any of his available works in which he describes the worth of some of his worthy disciples and simply mentions many of them by name. But it is a great merit in Yogarāja that he does not inherit any confusing tendency from Kṣemarāja. Modern scholars have so far been studying Abhinavagupta and other great teachers through the writings of Kṣemarāja. But now they can start their study of Śaivism through the Paramārthasāra of Abhinavagupta and that will make a marked difference in their understanding. Kashmir Śaivism as a distinct school of monistic Śaiva philoso- phy and its sādhanā of the Trika system were introduced to the Valley by Saṅgamāditya in the eight century AD. He was the six- teenth teacher in the line of Tryambakāditya I who, having learnt it from sage Durvāsas at the Kailāśa mountain, gave a new start to its teaching in two lines of disciples, one through his son and the other through his daughter. Saṅgamāditya appeared in the former line named Tryambaka-maṭhikā. The other tradition of its teaching was known as Ardha-tryambaka-maṭhikā. It flourished later at the Jālandhara-pīṭha at the modern town of Kāṅgaṛā. The divine scrip- tures of the Tryambaka-maṭhikā were revealed to its teachers in the Valley of Kashmir between AD 700 and 800. These included