Kashmir Shaivism (kāśmīra-śaivadarśana, kāśmīra-śaivadarśana) is a unique philosophical and religious system within the Indian spiritual tradition that emerged in the Kashmir region around the 8th–9th centuries CE. This school, also known as Trika (trika) or Trika Shasana (trika-śāsana), is a non-orthodox non-dualistic (Advaita) branch of Shaivism, distinct from both the dualistic schools of Shaivism and Advaita Vedanta.
Kashmir Shaivism offers a distinctive vision of reality in which absolute consciousness—Shiva (śiva) or Paramashiva (paramaśiva)—is regarded as the sole reality, while the manifested world is understood not as an illusion (māyā), but as an authentic manifestation of divine energy, or Shakti (śakti). This philosophical system is distinguished by its emphasis on recognizing the material world as a real manifestation of the Absolute, its complex cosmology, detailed psychology, and rich array of practical methods for attaining liberation (mokṣa) during one’s lifetime.
Etymology
The term "Kashmir Shaivism" (kāśmīra-śaivadarśana) consists of three parts:
kāśmīra (काश्मीर)—pertaining to the region of Kashmir in the north of the Indian subcontinent śaiva (शैव)—derived from the name "Shiva" (śiva) with a suffix indicating affiliation or connection darśana (दर्शन)—"vision" or "philosophical system" (from the root dṛś*—"to see")
It should be noted that the term "Kashmir Shaivism" itself is a relatively modern designation; the classical texts of the tradition more often used the names Trika (Trika), Paramadvaita (Paramādvaita), or simply Shiva Shasana (Śiva-śāsana).
Historical Development
The origins of Kashmir Shaivism lie in the ancient Shaiva Agamas and Tantras, particularly in the group of texts known as the Bhairava Tantras (bhairava-tantra) and the Rudra Yamala Tantra (rudra-yāmala-tantra). Although these texts existed long before the formation of the Kashmir school, it was in Kashmir in the 8th–9th centuries that they received a systematic philosophical interpretation.
As an organized philosophical system, Kashmir Shaivism took shape around the 8th–9th centuries CE, when, according to tradition, the sage Vasugupta received the revelation of the Shiva Sutras (Śiva-sūtra) directly from Shiva. This event is generally regarded as the formal beginning of the tradition, although its roots extend back to more ancient Tantric and Shaiva teachings.
The development of the tradition can be broadly divided into several periods:
Formative period (8th–9th centuries): Vasugupta and his direct disciples, including Bhatta Kallata (Bhaṭṭa Kallata), formulate the foundations of the Spanda system (Spanda).
Period of flourishing (10th–11th centuries): Somananda (Somānanda) and Utpaladeva (Utpaladeva) develop the Pratyabhijna philosophical school (Pratyabhijñā), while Abhinavagupta (Abhinavagupta) produces monumental works systematizing the entire tradition.
Period of classical development (11th–13th centuries): Abhinavagupta’s disciples, especially Kshemaraja (Kṣemarāja), continue to develop and comment on the key texts.
Period of dissemination and influence (13th–18th centuries): The ideas of Kashmir Shaivism spread beyond Kashmir and influence other traditions.
Modern period (19th century–present): A revival of interest in the tradition, the translation of texts into modern languages, and the integration of its teachings into the global spiritual context.
Key Figures and Lines of Succession
The development of Kashmir Shaivism is characterized by several lines of spiritual succession (parampara, paramparā) that created a unique synthesis of philosophical depth and practical realization:
The early lineage of Spanda and revelation:
Shiva—according to tradition, the god Shiva himself is the original source of the teaching, having transmitted the knowledge to the rishi Durvasa (durvāsa).
Triambakanatha (triambakanātha), or Shrinatha (śrīnātha)—a semi-mythical master regarded as the human founder of the Trika lineage.
Vasugupta (vasugupta, c. 800–850 CE) — the legendary founder of Kashmir Shaivism as a philosophical school. According to tradition, Shiva appeared to him in a dream and pointed him to a rock on Mount Mahadeva near Srinagar, on which the Shiva Sutras were inscribed. Having received this revelation, Vasugupta became the founder of the Spanda lineage (spanda).
Kallata (kallata, c. 825–875 CE) — Vasugupta's principal disciple, who systematized the doctrine of spanda in the Spanda Karikas and the Spanda-vritti commentary (spanda-vṛtti). According to some sources, he was Vasugupta's cousin. Thanks to the patronage of the Kashmiri king Avantivarman, he actively spread the teaching.
The Pratyabhijna lineage:
Somananda (somānanda, c. 875–925 CE) — a Brahmin of the Audumbara clan and founder of the Pratyabhijna lineage (pratyabhijñā). He came from a family initiated into the Tantric tradition by Durvasa himself. He was the author of the treatise Shiva-drishti (śiva-dṛṣṭi), the first systematic exposition of the philosophy of recognizing one's own divine nature.
Utpaladeva (utpaladeva, c. 900–950 CE) — Somananda's outstanding disciple and his son in the spiritual lineage. He created the classic treatise Ishvara-pratyabhijna-karika, in which he used logic and epistemology to substantiate the nondual philosophy of Shaivism. He was also a poet and the author of the hymns Shivastotravali (śivastotrāvalī), which demonstrate profound devotion to Shiva.
Abhinavagupta's synthetic lineage:
Lakshmanagupta (lakṣmaṇagupta, c. 925–975 CE) — a disciple of Utpaladeva and representative of the Pratyabhijna lineage who became one of Abhinavagupta's principal teachers. He transmitted the philosophical aspects of the tradition to him.
Shambhunatha (śambhunātha) — a Tantric master from Jalandhara who initiated Abhinavagupta into the Kaula tradition (kaula) and the Krama school (krama). Abhinavagupta regarded him as his principal guru and the source of his highest initiation.
Abhinavagupta (abhinavagupta, c. 950–1020 CE) — an outstanding thinker, practitioner, and systematizer of Kashmir Shaivism who integrated its various lineages into a unified whole. He came from a Brahmin family that had migrated to Kashmir from Kannauj. He studied under 15 different teachers representing various aspects of the tradition. Abhinavagupta never married and lived the life of an "initiated householder" (without formal renunciation), devoting himself entirely to spiritual practice, philosophy, and writing. He produced more than 35 works on philosophy, aesthetics, dramaturgy, poetics, and Tantra, including the monumental Tantraloka, an encyclopedia of nondual Shaivism. Abhinavagupta's particular contribution was his synthesis of the esoteric practices of Kaula, the philosophy of Pratyabhijna, and the doctrine of Spanda into a unified system demonstrating their intrinsic unity and complementarity.
Kshemaraja (kṣemarāja, c. 975–1025 CE) — Abhinavagupta's principal disciple and spiritual successor, who continued his work of systematizing and disseminating the teaching. He authored important commentaries on the Shiva Sutras, the Spanda Karikas, the Vijnana Bhairava Tantra, and other texts, including the original treatise Pratyabhijna-hridaya, a concise exposition of Pratyabhijna philosophy in 20 sutras with commentaries.
Yogaraja (yogarāja, c. 1000–1050 CE) — a disciple of Kshemaraja and author of a commentary on Abhinavagupta's Paramartha-sara, who continued the lineage of transmission.
The Krama lineage:
Alongside the main Trika lineage, the closely related Krama tradition developed, focusing on the worship of Kali and the sequential unfolding of the energies of consciousness:
Jnana-netra (jñāna-netra, c. 850 CE) — the first human teacher of the Krama tradition after its mythological period, who received a revelation from the goddess Mahakali (mahākālī).
Keyuravati (keyūravatī) and Helaraja (helārāja) — followers of Jnana-netra who developed the Krama tradition.
Bhutiraja (bhūtirāja) — a Krama teacher who transmitted the lineage to Abhinavagupta.
Characteristics of the Parampara and the Transmission of the Teaching
Kashmir Shaivism was distinguished by the following characteristics of transmitting the teaching:
Integration of householders and ascetics — unlike many Indian traditions, Kashmir Shaivism did not draw a strict distinction between householders and ascetics (saṃnyāsin). Most masters, including Abhinavagupta, lived as householders, combining spiritual practice with worldly activities.
Multilineage transmission — many teachers received initiations into various lineages and schools, integrating them into their practice and teaching. Abhinavagupta himself, who studied under 15 masters, is a striking example of this approach.
Combination of the esoteric and the exoteric — a strong philosophical component was combined with tantric practices, which were often transmitted only through direct initiation from teacher to disciple (dīkṣā).
Cultural synthesis — many masters, especially Abhinavagupta, were not only spiritual practitioners but also outstanding scholars, poets, musicians, grammarians, and experts in aesthetics, which contributed to the integration of spiritual knowledge with its cultural context.
The Principal Texts of Kashmir Shaivism
The corpus of Kashmir Shaivism texts can be divided into several categories reflecting the historical development and various aspects of the tradition:
Agamic and tantric sources:
These are ancient texts regarded as divine revelation, upon which the entire tradition is based:
Āgamas (āgama) — a broad category of Shaiva sacred texts, among which the texts of the Bhairava Āgama (bhairava-āgama) group are especially important.
Mālinīvijayottara Tantra (mālinīvijayottara-tantra) — one of the most authoritative texts of the Trika tradition, part of the more extensive Brahmayāmala Tantra (brahmayāmala-tantra), containing teachings on cosmology, initiation, and yogic practices.
Svacchanda Tantra (svacchanda-tantra) — an important text focusing on the worship of Svacchanda Bhairava and describing rituals, mantras, and inner practices.
Vijñāna Bhairava Tantra (vijñāna-bhairava-tantra) — a compact yet extremely important text describing 112 meditation and concentration techniques for attaining expanded consciousness.
Parārthatriṃśikā (parārtha-triṃśikā) or Trika Sūtras (trika-sūtra) — 50 verses attributed to Shiva himself, devoted to the principles of phonetic mysticism and the nature of ultimate reality.
Netra Tantra (netra-tantra) — a text devoted to the god Amṛteśvara (a form of Shiva), containing teachings on protective practices, healing, and higher forms of contemplation.
Rudrayāmala Tantra (rudra-yāmala-tantra) — an extensive, partially lost text that significantly influenced the Trika and Kula traditions.
Foundational philosophical texts:
Texts that shaped the philosophical foundation of the tradition:
Śiva Sūtras (śiva-sūtra) — a concise text of 77 aphorisms, received or composed by Vasugupta (9th century), setting forth the foundations of nondual Shaivism in three sections corresponding to the Śāmbhava, Śākta, and Āṇava paths.
Spandakārikā (spanda-kārikā) — the principal text of the Spanda school, attributed to Vasugupta or his disciple Kallaṭa (9th century), elucidating the concept of the subtle vibration of consciousness.
Śivadṛṣṭi (śiva-dṛṣṭi) — the first systematic philosophical text of the Pratyabhijñā school, composed by Somānanda (late 9th–early 10th century).
Īśvarapratyabhijñākārikā (īśvara-pratyabhijñā-kārikā) — a key text of the Pratyabhijñā school, written by Utpaladeva (10th century), systematically establishing nonduality and the divine nature of the “self.”
Pratyabhijñāhṛdaya (pratyabhijñā-hṛdaya) — “The Heart of Recognition,” a brief but profound text by Kṣemarāja (11th century), presenting a condensed exposition of Pratyabhijñā philosophy in twenty sūtras with commentaries.
Synthetic and encyclopedic works:
Extensive works presenting a synthesis and systematization of the entire tradition:
Tantrāloka (tantrāloka) — “Light of Tantra,” Abhinavagupta’s monumental work (10th–11th centuries) in 37 chapters, constituting an encyclopedia of the philosophy, ritual, and practice of the Trika tradition, with Jayaratha’s (jayaratha, 13th century) commentary Viveka (viveka).
Tantrasāra (tantrasāra) — “Essence of Tantra,” an abridged version of the Tantrāloka compiled by Abhinavagupta himself.
Paramārtha-sāra (paramārtha-sāra) — “Essence of the Supreme Truth,” Abhinavagupta’s adaptation of an Advaita text attributed to Ādiśeṣa (ādiśeṣa), reinterpreted in light of the philosophy of Kashmir Shaivism.
Commentarial literature:
The most important commentaries, often containing original philosophical developments:
Śiva-sūtra-vimarśinī (śiva-sūtra-vimarśinī) — Kṣemarāja’s commentary on the Śiva Sūtras.
Spanda-nirṇaya (spanda-nirṇaya) — Kṣemarāja’s commentary on the Spanda Kārikās.
Īśvara-pratyabhijñā-vimarśinī (īśvara-pratyabhijñā-vimarśinī) — Abhinavagupta’s commentary on the Īśvara-pratyabhijñā-kārikā.
Īśvara-pratyabhijñā-vivṛti-vimarśinī (īśvara-pratyabhijñā-vivṛti-vimarśinī) — Abhinavagupta’s extensive commentary on his own commentary on the Īśvara-pratyabhijñā-kārikā.
Texts on aesthetics and poetics:
Works applying the principles of Kashmir Shaivism to the theory of art:
Abhinavabhāratī (abhinavabhāratī) — Abhinavagupta’s commentary on the Nāṭyaśāstra (nāṭyaśāstra), developing an aesthetic theory based on non-dual philosophy.
Dhvanyāloka-locana (dhvanyāloka-locana) — Abhinavagupta’s commentary on Ānandavardhana’s (ānandavardhana) Dhvanyāloka (dhvanyāloka), examining the nature of poetic suggestion and aesthetic experience in light of non-dual philosophy.
These texts not only constitute a source of the doctrines and practices of Kashmir Shaivism but also demonstrate the evolution of the tradition, from tantric revelations to complex philosophical constructs and their practical application in various fields, including aesthetics and art.
Philosophical Foundations: The Metaphysics of Absolute Consciousness
The central tenet of Kashmir Shaivism is the doctrine that the sole reality is pure consciousness, called Śiva (śiva), Paramaśiva (paramaśiva), or saṃvid. This consciousness is not passive or neutral, as in some other non-dual systems, but is dynamic in nature, characterized by constant pulsation and the capacity for self-manifestation.
The key aspects of this understanding of consciousness include:
Prakāśa (prakāśa) — the luminous aspect of consciousness, its capacity to illuminate and reveal, its self-luminous nature.
Vimarśa (vimarśa) — the reflexive aspect of consciousness, its capacity for self-awareness, dynamic self-cognition.
Spanda (spanda) — the subtle vibration or pulsation of consciousness that underlies all manifestations.
Svātantrya (svātantrya) — the absolute freedom of consciousness, its capacity for spontaneous creative self-manifestation.
Theory of Manifestation
Unlike Advaita Vedānta, Kashmir Shaivism does not regard the manifest world as an illusion (māyā) or a superimposition upon reality. Instead, the world is understood as an authentic manifestation or play (līlā) of absolute consciousness through its energy—Śakti (śakti). This manifestation occurs through a process called ābhāsa (ābhāsa)—emanation or reflection.
The process of manifestation is described as:
Nimeṣa (nimeṣa) — “closing of the eyes,” contraction, movement toward unity, when Śiva withdraws the world into himself.
Unmeṣa (unmeṣa) — “opening of the eyes,” expansion, movement toward multiplicity, when Śiva unfolds the world from himself.
This pulsating rhythm of contraction and expansion underlies all cosmic processes, from the subtlest to the grossly material.
Cosmology
Kashmir Shaivism developed a detailed cosmological system describing the structure of reality through 36 ontological principles, or tattvas (tattva). This system expands upon the 25 tattvas of Sāṃkhya philosophy (sāṃkhya) by adding 11 “pure” tattvas that describe the higher levels of reality.
The tattvas can be divided into three main groups:
The pure path (śuddhādhvan) — the first 5 tattvas, from Shiva-tattva (śiva-tattva) to Shuddha-vidya-tattva (śuddha-vidyā-tattva), representing pure principles unaffected by limitations.
The pure-impure path (śuddhāśuddhādhvan) — tattvas 6 through 11, from Maya-tattva (māyā-tattva) to Purusha-tattva (puruṣa-tattva), representing the transitional zone between the pure and the impure.
The impure path (aśuddhādhvan) — tattvas 12 through 36, from Prakriti-tattva (prakṛti-tattva) to Prithvi-tattva (pṛthvī-tattva), corresponding to material evolution according to the Sāṃkhya system.
This cosmological system is not merely a theoretical model—it has practical significance for understanding the structure of human experience and for various meditation and yoga practices.
Theory of Reflection
Kashmir Shaivism uses the metaphor of reflection to explain the relationship between the absolute and the manifested. According to this theory (pratibimbavāda), the entire world is a reflection (pratibimba) of the supreme reality within itself, just as images are reflected in a mirror.
An important feature of this theory is that the reflection is not separate from the reflecting surface or from the source of the image—all three aspects are manifestations of one and the same consciousness. Thus, limited beings (paśu) are none other than Shiva himself, who has temporarily limited himself through his Maya-shakti (māyā-śakti).
Key Schools/Traditions
Kashmir Shaivism encompasses several closely interconnected traditions that emphasize different aspects of the teaching:
Trika (trika) — the central tradition of Kashmir Shaivism, named after the triad of Shiva, Shakti, and Nara (God, Energy, and Man), or after the triad of supreme energies: para (para), parapara (parāpara), and apara (apara). Trika represents the most complete and comprehensive philosophy of the entire tradition, systematized by Abhinavagupta in his monumental work, the Tantraloka (tantrāloka).
Spanda (spanda) — a tradition emphasizing the concept of cosmic vibration or pulsation. It is based on Vasugupta’s Shiva Sutras and Kallata’s Spanda Karikas. This tradition emphasizes the dynamic aspect of absolute consciousness and develops methods that make it possible to perceive this subtle vibration throughout all experience.
Pratyabhijna (pratyabhijñā, “recognition”) — the most philosophically developed tradition, founded by Somananda and further developed by Utpaladeva and Abhinavagupta. The key idea of this school is that liberation is attained through the “recognition” of one’s true nature as identical with Shiva. This tradition uses sophisticated logical argumentation to substantiate a nondual view of reality.
Kula (kula, “family” or “group”) — an esoteric tradition emphasizing practices related to energy (śakti) and the body as the locus where cosmic forces manifest. This tradition is closely connected with the Kaula tradition (kaula) and includes elements of Tantric ritual, Hatha yoga, and work with the body’s subtle energies.
Krama (krama, “sequence”) — a tradition emphasizing the sequential unfolding of the energies of consciousness and the gradual realization of reality. Particular attention is given to the worship of female deities (Kali, kālī) and various forms of Shakti (śakti).
Practical Aspects
Kashmir Shaivism offers four principal paths or methods (upāya) for attaining liberation:
Anupaya (anupāya) — the “non-method” or “method without a method,” the direct and instantaneous recognition of one’s true nature. It is available only to the most advanced practitioners.
Shambhava-upaya (śāmbhava-upāya) — the highest path, based on pure awareness without reliance on thoughts, images, or sensations. This method is associated with the dimension of prakasha (prakāśa)—the pure light of consciousness.
Śākta-upāya — the intermediate path, which uses the subtle energies of thought and will. This method is associated with the dimension of vimarśa — dynamic self-awareness.
Āṇava-upāya — the lower path, encompassing a variety of practices based on breath, concentration, mantras, visualizations, rituals, and physical techniques.
Core Practices
The tradition's specific practices include:
Pratyabhijñā-sādhana — practices of "recognition," including philosophical reflection and meditation on the nature of the self.
Spanda-sādhana — practices aimed at perceiving the subtle vibration of consciousness in various states.
Kramika-dhyāna — sequential meditation on various aspects of reality.
Kuṇḍalinī-yoga — work with the subtle energies of the body, developed within the Kaula tradition.
Mantra-sādhana — the practice of sacred sounds, especially parāvāk, with an emphasis on awareness of their subtle energy.
Virṇavika-sādhana — contemplative practices associated with awareness of the space between inhalation and exhalation, between thoughts, and between perceptions.
An important feature of all these practices is the emphasis on integrating spiritual realization with everyday life—the ideal of jīvanmukti, liberation while alive.
Relationship to Other Traditions
Comparison with Advaita Vedānta
Although both Kashmir Shaivism and Advaita Vedānta are nondual systems, there are significant differences between them:
The nature of the absolute: In Advaita Vedānta, the absolute (Brahman) is understood as pure being-consciousness-bliss (sat-cit-ānanda), devoid of any qualities or activity. In Kashmir Shaivism, the absolute (Paramaśiva) possesses a dynamic nature, creativity, and freedom (svātantrya).
Attitude toward the world: Advaita Vedānta tends to regard the world as an illusion (māyā) or a superimposition (adhyāsa) upon reality. Kashmir Shaivism sees the world as a real manifestation of the absolute through its energy (śakti).
The path to liberation: Advaita Vedānta emphasizes knowledge (jñāna) and negation (neti-neti). Kashmir Shaivism offers a more integral approach that includes recognition (pratyabhijñā) and the transformation of all aspects of experience.
Relationship to Buddhism
Kashmir Shaivism engaged in an active philosophical dialogue with Buddhism, especially with the Yogācāra and Madhyamaka traditions. Abhinavagupta and other thinkers often debated Buddhist concepts, acknowledging their value while pointing out their limitations:
Kashmir Shaivism agrees with Buddhist Yogācāra in recognizing the central role of consciousness, but criticizes it for denying a permanent self.
It acknowledges the value of the Buddhist analysis of emptiness (śūnyatā), but maintains that beyond emptiness lies the fullness of self-luminous consciousness.
Relationship to Other Schools of Shaivism
Kashmir Shaivism differs significantly from dualistic schools of Shaivism, such as Śaiva Siddhānta, which see a fundamental distinction between Shiva, souls, and matter. At the same time, it shares with them many ritual and yogic practices, as well as common terminology and cosmological concepts.
Current State
After the 13th century, the tradition of Kashmir Shaivism began to gradually decline in its native region due to a number of historical factors, including the Islamization of Kashmir and sociopolitical changes. By the 20th century, the tradition had virtually disappeared as a living lineage, although its texts continued to be studied by a small circle of Kashmiri pandits.
The revival of interest in Kashmir Shaivism began in the 20th century thanks to the efforts of such scholars as K.C. Pandey, Jaideva Singh, Constantina Rhodopulus, Alexis Sanderson, Mark Dyczkowski, and others.
Modern Practice
Today, Kashmir Shaivism is experiencing a resurgence of interest among both academic researchers and practitioners around the world. Several traditional lineages of transmission have survived, albeit in modified form:
The lineage of Lakshman Joo Raina (1907–1991), a Kashmiri master who taught Western students.
The lineage of Swami Muktananda (1908–1982) and his followers in the Siddha Yoga tradition, which incorporated elements of Kashmir Shaivism.
Various contemporary teachers, such as Daniel Odier, who received transmission from Kashmiri masters.
Moreover, elements of the philosophy and practice of Kashmir Shaivism have been incorporated into many contemporary schools of nondual spirituality and yoga, often in synthesis with other traditions.
Kashmir Shaivism represents one of the most sophisticated and philosophically developed schools of Indian spiritual thought. Its unique synthesis of nondual metaphysics, detailed psychology, and diverse practical methods offers a profound and integral approach to spiritual realization.
The historical significance of Kashmir Shaivism extends far beyond its regional roots. Its philosophical concepts influenced the development of other Indian traditions, including certain forms of Tantric Buddhism, while its aesthetic theories, developed by Abhinavagupta, became a fundamental contribution to Indian art theory.
In the modern world, the philosophy of Kashmir Shaivism continues to attract attention as a holistic vision of reality that does not set the spiritual against the material or the sacred against the mundane, but offers a path toward their profound integration. Its teaching that ordinary reality is not separate from the divine source but is its manifestation resonates with contemporary quests for a spirituality that does not deny the world but transforms it through expanded awareness.
Primary Sources
Śiva Sūtras (with Kṣemarāja’s commentary, the “Śiva-sūtra-vimarśinī”)
Spanda Kārikā (with the “Spanda-nirṇaya” commentary)
Īśvarapratyabhijñākārikā by Utpaladeva
Tantrāloka by Abhinavagupta
Pratyabhijñāhṛdaya by Kṣemarāja
Academic Studies
Dyczkowski, Mark S.G. (1987). The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. Albany: State University of New York Press.
Muller-Ortega, Paul Eduardo (1989). The Triadic Heart of Śiva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir. Albany: State University of New York Press.
Sanderson, Alexis (1985). "Purity and Power among the Brahmans of Kashmir". In The Category of the Person: Anthropology, Philosophy, History, edited by M. Carrithers, S. Collins, and S. Lukes. Cambridge: Cambridge University Press.
Singh, Jaideva (1979). Śiva Sūtras: The Yoga of Supreme Identity. Delhi: Motilal Banarsidass.
Torella, Raffaele (2001). The Īśvarapratyabhijñākārikā of Utpaladeva with the Author's Vṛtti. Delhi: Motilal Banarsidass.
Modern Commentaries
Lakshman Joo, Swami (2008). Kashmir Shaivism: The Secrets of Trika. Translated from English. Moscow: Ganga.
Sidorova, N.P. (2012). The Philosophy of Nondual Kashmir Shaivism. St. Petersburg: Nauka.
Pandit, T.N. (1997). Aspects of Tantra: Abhinavagupta on the Practice of the Tradition. Moscow: Belovodye.
