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

14 Paramārthasāra of Abhinavagupta dhyāya, the last one among the ancient writers on Kashmir Śaiv- ism. His commentary on Vijñāna-bhairava is a scholarly work of a practical yogin. Many Śaiva practitioners and authors adopted the Śākta view as expressed by Bhaṭṭa Pradyumna in his Tattvagarbhastotra. The most prominent of such teachers are Puṇyānanda and Amṛtā- nanda who give clues to many other such teachers. There is another tradition of Śāktism started by some Śivānandanātha some time about the eighth century AD. It is a special type of highly sophisticated practice in jñānayoga and is popularly known as Kālinaya. It teaches the worship of Kālī, the absolute divine power of the Absolute God, in its twelve aspects and such wor- ship is conducted only through mental contemplation of unity with such power. Modern research scholars count it as a different and independent system of Tantric practice, but the great Abhi- navagupta took it as a special type of Śāktopāya and included it in the yoga of the Trika system. Śivānanda imparted its practical knowledge to three female disciples named Keyūravatī; Madanikā and Kalyāṇikā. It appears that the Apabhraṁśa passages in verse and prose, quoted by Abhinavagupta in Tantrasāra and in his Vivaraṇa on Parātriṁśaka, belong to Madanikā whose teachings on Kālinaya were received by him through a line of several teach- ers starting from Ujjaṭa and Udbhaṭa. Three chief disciples of these three famous female teachers were—(1) Govindarāja, (2) Bhānukācārya and (3) Erakanātha. The lines of the disciples of the first two of them spread well in Kashmir. Govindarāja initiat- ed Somānanda. His teachings reached Jayaratha through a long line of teachers. As said above, Abhinavagupta got its knowledge from the teachers in the line of Bhānuka. Kālinaya became so popular in Kashmir by the twelfth century that it was accepted by its adherants as a separate system of Tāntric sādhanā and conse- quently Jayaratha refers to it as Kramadarśana. Such recognition by Jayaratha made the scholars of the present age think in such line and some of them have vowen many things around such view of Jayaratha. But, doing so, they are not perhaps taking into consi- deration the views of Abhinavagupta, the highest authority on the theory and the practice of Kashmir Śaivism. In the far South there appeared a saint scholar named Maheśvarānanda, alias Gorakṣanātha, who lived in the Cola country. He was a Kaula in his practical sādhanā and his philosophic view point was Śāktic