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

10 Paramārthasāra of Abhinavagupta
following his opinion in such respect. It appears that some mutual
rivalry grew between the teachers in the lines of Vasugupta and
Somānanda in the time of Kṣemarāja. The last couplet no. 53 of
Spandakārikā was added to it by the teachers of these two lines
in two different versions, one ascribing vaguely the authorship
of Spandakārikā to Vasugupta and the other ascribing it clearly
to Bhaṭṭa Kallaṭa. That 53rd couplet does not exist in the texts
explained by the ancient commentators, that is, Bhaṭṭa Kallaṭa
himself and Rāmakaṇṭha, one of his younger contemporaries.
Kṣemarāja emphasized the former view and also tried to criticise
Bhaṭṭa Kallaṭa. But Rāmakaṇṭha, having lived during the reign of
Avantivarman, must have been a younger contemporary of Bhaṭṭa
Kallaṭa. He must have known him and his works very well. His
opinion carries thus a far greater weight than that of Kṣemarāja
who appeared in the eleventh century and who was prejudiced
against Bhaṭṭa Kallaṭa. Rāmakaṇṭha says in clear terms that the
fiftysecond couplet, अगाध-संशयाम्बोधि... (Agādha-saṁśayāmbodhi...)
etc., is meant to pay homage to Vasugupta, the preceptor of the
author of the work in hand, that is, Spandakārikā. Thus he does
not mention Vasugupta as the author of Spandakārikā but as the
teacher of its author. The text of his work consists of only fifty-
two couplets. The fiftythird couplet is therefore definitely a later
interpolation.
Many great teachers and authors of Śaiva monism appeared in
Kashmir during the reign of king Avantivarman and composed
many works of great importance. Bhaṭṭa Pradyumna, a cousin of
Bhaṭṭa Kallaṭa, composed Tattvagarbha-stotra, a lyric, throw-
ing light on the principles of Śaivism and written in the manner
befitting Śāktism. Somānanda, the presiding teacher of the school
of Tryambaka, wrote Śivadṛṣṭi, the first philosophical treatise on
Śaiva monism. His commentary on Parātriṁśaka is known only
through references and quotations. His chief disciple, Utpaladeva,
wrote many important works and commentaries, some of which
are available but some have been lost. His Īśvara-pratyabhijñā is
the most important work on the theoretical side of Śaiva monism.
His three smaller works, known jointly as Siddhitrayī, form
supplements to his Īśvara-pratyabhijñā. His commentaries on all
these four works and also on Śivadṛṣṭi are available in fragments.
Some such quotations from his pen are available, which do not
exist in any of his known works, and that points towards the