Kashmir Shaivism - The 36 principles and the 4 spheres

[jonesboy]

Differences between Vedanta & Kashmir Shaivism I - Purusha, Prakriti & Maya



As we are coming to the conclusion of these 36 principles and 4 spheres in KS and just with one tattva left to go, it is important to understand some key differences in the manifestation philosophy between the Vedanta and Kashmir Shaivism. Some of the later principles (23 or 24) described in the later stages look similar to the principles described in Vedanta, but the following quotes explain the difference.

Kashmir Shaivism does not consider the above analysis of manifestation as final. It is only a tool for contemplative meditation. Through a further analysis the number of elements (tattvas) can be increased to any level and similarly through synthesis they can be decreased to only one tattva. For example, the practitioners of Trika system use only three tattvas in the process of their Yoga meditation viz. - Shiva (Absolute Unity), Shakti (link between unity and duality), and Nara (extreme duality).



Three important observations to highlight the differences in the manifestation philosophies of Vendana and Kashmir Shaivism are:



a) Purusha
While the Purusha of Vedanta is a Universal soul (God-like), He is atmen (pure spirit). In contrast, in Kashmir Shaivism it is bound soul – a jiva, nara, pashu or anu – a limited soul.



b ) Prakriti
Prakriti in Vedanta is involved in manifestation as an independent element. It is a cosmic substance that is termed as perennial impulse in nature (like Shakti tattva). But the Prakriti of the Kashmir Shaivism deals with limited jiva only.

c) Maya
Maya in the Vedanta is the means of operation. It is not an element. It is force that creates the illusion of non-perception in nature. It has no reality. It is only the appearance of fleeting forms which are all unreal and like mirage vanishes when the knowledge of reality draws. In contrast, in Kashmir Shaivism maya is a tattva. It is real. It is the power of contraction or limiting the nature of five universal modes of consciousness. It cannot be separated from Absolute Reality – Parmshiva.