Sōmānanda (not to be confused with Utpaladeva’s dēśika) describes the thirteen aspects of Kunḍalinī that constitute of śakti vijñāna, adding three to the list of ten provided in Jayadrathayāmaḷa:
sthānaṁ pravēśō rūpaṁ ca lakṣyaṁ lakṣaṇamēva ca |
utthāpanaṁ bōdhanaṁ ca cakraviśrāmamēva ca ||
bhūmikāgamanaṁ caiva antāvasthā tathaiva ca |
viśrāmaḥ pariṇāmaśca tathāgamanamēva ca |
iti trayōdaśavidhaṁ śāktaṁ vijñānamuttamam ||
They are respectively the seat, penetration or entry, form, the object of contemplation, symptoms, the act of raising, the act of awakening, resting at the astral centers, access to the stages, the final energetic state, the silence, radical transformation, and return to the origin (or to Mūlādhāra).
The lakṣaṇas of Viśrāma and Pariṇāma need to be looked at carefully, even if with the notion of Kēvalādvaita:
Viśrāma
śivē viśrāmyatē śaktiḥ tadā viśrāma ucyatē |
yatra viśramaṇaṁ śaktērmanastasya layaṁ vrajēt ||
Pariṇāma
tadātmā paramātmatvē jñātavyō niścitātmabhiḥ |
śivībhūtō bhavatyātmā pariṇāmaḥ sa ēva hi ||
These two represent the key aspects of śākta vijñāna, Pariṇāmavāda, and Kuṇḍalinī yōga śāstra.