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

gupta by Dr. K.C. Pandey. His Bhairavastotra is still sung by people in Siva temples and homes in Kashmir. In addition, he wrote certain easy text books for students and the most important one among them is his Paramārthasāra, the work in hand. Another such brief work from his pen is Bodhapañcadaśikā. Abhinava- gupta represents the highest peak in the evolution of Kashmir Śaivism. He was followed by authors of secondary importance who either wrote easy works or explained the works of the above mentioned great authors. Abhinavagupta is the final authority on both the sides of theory and practice of the Śaiva monism of Kashmir. Kṣemarāja, a disciple of Abhinavagupta, wrote Pratyabhijñā- hṛdaya, and Parāprāveśikā for beginners. Besides, he wrote some detailed commentaries on ancient works. His Śivasūtravimarśinī has become well known in the present age. His Spandanirṇaya also has been published and translated. Both the works are scholarly in character. While writing the previous one, he appears to be very keen to show his all round scholarship and tries to over-awe his readers by it. He tries to explain the Sūtras but succeeds in show- ing his knowledge of many śāstras and many systems with which he confuses the Trika system. His interpretation of the Sūtras becomes clear only with the help of Śivasūtravārtika by his dis- ciple Varadarāja. His view on the interpretation of the Sūtras is not so convincing as that of Bhaṭṭa Bhāskara mentioned above. His Spanda-sandoha is an explanation of the Spanda principle of Kashmir Śaivism. He wrote commentaries on Stavacintāmaṇi of Bhaṭṭa Nārāyaṇa and Śivastotrāvalī of Utpaladeva. Besides, he wrote short commentaries on some Tāntric works like Svac- chanda Tantra and Netra Tantra. His commentary on Vijñāna- bhairava has been lost. The most important one among such post Abhinavagupta writers is Jayaratha of the twelfth century. He appears to be a disciple of Kalhaṇa, the great historian of Kash- mir and did a highly valuable service to Kashmir Śaivism by writing a voluminous commentary on Tantrāloka of Abhinava- gupta. That commentary alone explains the couplets of Tantrā- loka. Besides, it is a treasury of quotations from many non-available Tantric texts and a storehouse of multifarious historical informa- tion regarding the evolution of Kashmir Śaivism. Many things would have remained unknown but for the valuable work of Jaya- ratha on Tantrāloka. The seventeenth century produced Śivopā-