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Kashmir Shaivism versus Vedanta – A Synopsis

by Piyaray L. Raina

This presentation was made by the author at the WAVES (World Association
of Vedic Studies) symposium in the University of Massachusetts, Dartmouth,
RI, USA - July 12-14, 2002

Vedas, which are considered revealed knowledge

through the medium of Indian seers (rishis), are
revered as mother of all religions in India. They
form the matrix of all the theistic philosophies of
Indian religions including Kashmir Shaivism.
Therefore, the objective here is not to compare
Vedas with Kashmir Shaivism but to present their
complementary roles in the development of post-
vedic India.

I. Background

It is said at the end of the Mahabharata war, which symbolizes the end of the
Dvapura Era and the beginning of the Kalyuga Era, through which we are
passing now, the influence of Vedas dwindled as the Vedic seers
disappeared. New class of seers emerged from time to time who interpreted
Vedic knowledge for the benefit of suffering humanity. Thus six systems of
Vedic schools called darshanas came into being. These are:
1. Samklya
2. Yoga
3. Nyaya
4. Vaisheshika
5. Purva mimamasa
6. Advaita Vedanta

The last one Advaita Vedanta was propounded by Shankaracharya in the 9th
century AD and culminated in the final interpretation of Vedas (Ved –anta –
end of Vedas). Although these Vedic darshanas differ in their approach to the
interpretation of Vedas but all of them consider Vedas as their base.

The focus of all these systems (darshanas) was to explain or resolve the
dichotomy between subject and object; the knower and the known; the
Cosmic Self and this self; I (aham) and this self (idam). We may group all
these systems as Vedanta for the sake of this discussion.

II. Kashmir Shaivism

Along with this group of seers, another group of seers tried to resolve this
Object 1

dichotomy by investigating their inner nature. They carried experiments on

their bodies by employing yogic practices confined to mental processes and
came out with their findings in poetic terms using metaphors, symbols, and
allegories. This yogic practice came to be known as Tantra. As against the
Vedic knowledge, which came mainly through the process of revelation, the
tantric knowledge came mainly through various forms of practices (kriyas).
Tantric practices were “inward” by nature i.e. they centered around