Vedanta and Kashmir Shaivism are two of the most important schools of Hindu philosophy, and they share many similarities in their teachings on spirituality and the nature of reality. However, one area where they differ is their approach to the concept of Maya.
Maya, in both schools of thought, refers to the illusion of the material world. It is the power that creates the appearance of duality and separation in the world and prevents individuals from realizing their true nature as pure consciousness. However, while Vedanta sees Maya as a veil of ignorance that must be transcended, Kashmir Shaivism views it as a creative force that can be harnessed for spiritual growth.
Even the world is a mere appearance, a Maya, an illusion. It is a superimposition of name and form upon the changeless and formless reality, the Atman.
– Swami Vivekananda
VEDANTA’S VIEW
In Vedanta, Maya is seen as an obstacle to be overcome on the path to self-realization. The aim of Vedanta is to transcend Maya and realize the true nature of reality, which is non-dual and eternal. Maya is described as a power that creates the appearance of duality and separation in the world. It is the reason why individuals identify with their bodies, minds, and egos rather than recognizing themselves as pure consciousness, which is their true nature.
According to Vedanta, the root cause of Maya is ignorance, or avidya. This ignorance is the result of identifying with the body-mind complex rather than realizing the true nature of the self as pure consciousness. The goal of Vedanta is to remove this ignorance through the practice of Jnana Yoga, which is the path of knowledge.
Jnana Yoga involves studying the scriptures, contemplating on the nature of reality, and practicing meditation to realize the true nature of Atman and Brahman. Atman is the individual self, while Brahman is the universal self or the ultimate reality. The goal of Jnana Yoga is to realize that Atman is identical to Brahman, and that the true nature of reality is non-dual and eternal.
In order to realize this, the seeker must overcome Maya. Maya is seen as a hindrance to spiritual growth because it creates the illusion of duality and separation in the world. The seeker must overcome this illusion by cultivating awareness of the true nature of reality and the self. This involves recognizing the illusory nature of the material world and realizing that the true nature of the self is pure consciousness.
On the other hand, in Kashmir Shaivism, Maya is not seen as an obstacle to be overcome but as a creative force to be harnessed. In Kashmir Shaivism, Maya is not seen as a veil of ignorance, but as the power of consciousness itself. Maya is the power that allows consciousness to manifest in the world of form.
TANTRA’S VIEW (KASHMIR SHAIVISM)
According to Kashmir Shaivism, the goal of spiritual practice is not to transcend Maya but to realize the true nature of reality by harnessing the power of Maya. This is done through the practice of Tantra, which is the path of spiritual practice that utilizes the creative power of Maya.
Tantra involves cultivating awareness of the power of consciousness to manifest in the world of form. The seeker is encouraged to view Maya as a creative force that can be harnessed for spiritual growth and transformation. This involves recognizing the power of consciousness to create and sustain the material world, and utilizing this power in spiritual practice.
The practice of Tantra involves working with the energies of the body, mind, and spirit to awaken the power of consciousness. This is done through various practices, such as meditation, visualization, and mantra chanting. The goal of Tantra is to awaken the kundalini energy, which is the dormant spiritual energy that lies at the base of the spine.
Once the kundalini energy is awakened, it can be harnessed to elevate the consciousness of the individual and to realize the true nature of reality. In Kashmir Shaivism, the true nature of reality is described as Shiva-Shakti or the union of pure consciousness and creative power.
In conclusion, while both Vedanta and Kashmir Shaivism share similar views on Maya, they differ in their approach to it. Vedanta sees Maya as an obstacle to be overcome through the practice of Jnana Yoga, while Kashmir Shaivism views it as a creative force to be harnessed through the practice of Tantra. Both paths can lead to the realization of the true nature of reality, but the seeker should approach it depending on their individual inclination and spiritual path. A seeker who is drawn to the path of knowledge may find Vedanta more suitable, while one who is drawn to the path of transformation may find Kashmir Shaivism more suitable. Ultimately, both paths lead to the same goal of realizing the true nature of reality and the self as pure consciousness.
Maya is not an obstacle on the path to liberation, but a power that can be harnessed and transformed to realise the true nature of reality and the self as pure consciousness.
– Abhinavagupta
