Kashmir Shavisim
•Cit or Brahman is only Praksha (light) or Jnana (knowledge). It is Niskriya (inactive)•Cit is both Prakasa and Vimarsa (light and activity).
•Activity belongs only to Maya or Avidya. Isvara assumes activity only when He is affected by Avidya or Maya.•Mahesvara has Savatantrya, activity belongs to Him. Maya is His own Shakti by which, He brings about multiplicity and sense of difference Maya being the Sakti of the Divine is perfectly real. Maya is Shiva-Mayi or Cinmayi and is thus Siva’s own Shakti. It is not a separate principle.
•Maya being indefinable is loosely associated with Isvara and is unreal  thus non-dualism is exclusive.•Therefore, Saiva non-dualism is inclusive and integral.
•In the case of the empirical ego or Jiva also, the Atman is inactive
All activity belongs to Buddhi, the product of Prakrti
•Even in the case of Jiva, the five-fold activity of Shiva never ceases
•The universe is mithya or unreal. Manifestation is only nama-rupa and cannot be regarded as real in the true sense. Sarhkara’s nondualism is exclusive of the universe.•The universe is Siva-Rupa and therefore real. It is a display of the glory of the Divine. Abhasas being the ideation of Shiva cannot be false. Shaiva philosophy is thus inclusive of the universe and real non-dualism.
•In liberation, the universe is annulled.•In liberation, the universe appears as a form of Siva consciousness or real I-consciousness.
•According to Samkara Vedanta, avidya is removed by vidya, and when this happens, there is mukti or liberation. Vidya is the result of sravana, manana, and nididhyasana.•According to non-dualistic Shaiva philosophy, there are two kinds of Ajnana, viz., Paurusa Ajnana which is inherent in the Purusa or Anu and Bauddha Ajnana which is intellectual. By Vidya only Bauddha Ajnana can be removed; Paurusa Ajnana will still remain. Paurusa Ajnana has also to be removed by Shaktipata which comes about either by the Diksha (initiation)) imparted by a self realized guru (spiritual director) or by direct divine grace.


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