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