Hindu_philosophy

context: Hindu philosophy refers to a group of darśanas (philosophies, world views, teachings) that emerged in ancient India. The mainstream Hindu philosophy includes six systems (ṣaḍdarśana) – Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as authoritative, important source of knowledge.[note 1][note 2] Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.
qas: answers: text: ancient India
question: What was the origin of Hindu philosophy?

answers: text: six
question: How many main systems of Hindu philosophy are there?

answers: text: Astika
question: What are the main orthodox systems of Hindu philosophy called?

answers: text: Vedas
question: What is the accepted source of knowledge in the Astika system?

answers: text: nāstika
question: What are the non-orthodox Indian philosophies that do not accept Vedas called?

context: Scholars have debated the relationship and differences within āstika philosophies and with nāstika philosophies, starting with the writings of Indologists and Orientalists of the 18th and 19th centuries, which were themselves derived from limited availability of Indian literature and medieval doxographies. The various sibling traditions included in Hindu philosophies are diverse, and they are united by shared history and concepts, same textual resources, similar ontological and soteriological focus, and cosmology. While Buddhism and Jainism are considered distinct philosophies and religions, some heterodox traditions such as Cārvāka are often considered as distinct schools within Hindu philosophy.
qas: answers: text: relationship and differences
question: What have scholars argued about with regards to nastika and astika philosophies?

answers: text: 18th and 19th
question: In what centuries the writings of scholars been used to debate the philosophies?

answers: text: distinct
question: What are Buddhism and Jainism regarded as in relation to religion and philosophy?

answers: text: distinct schools
question: What are other schools regarded as within Hindu philosophy?

answers: text: limited
question: How available are the sources of knowledge on Indian philosophy?

context: Hindu philosophy also includes several sub-schools of theistic philosophies that integrate ideas from two or more of the six orthodox philosophies, such as the realism of the Nyāya, the naturalism of the Vaiśeṣika, the dualism of the Sāṅkhya, the monism and knowledge of Self as essential to liberation of Advaita, the self-discipline of yoga and the asceticism and elements of theistic ideas. Examples of such schools include Pāśupata Śaiva, Śaiva siddhānta, Pratyabhijña, Raseśvara and Vaiṣṇava. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The ideas of these sub-schools are found in the Puranas and Āgamas.
qas: answers: text: six
question: How many orthodox philosophies are in Hindu?

answers: text: Nyāya
question: Which orthodox Hindu philosophy concerns realism?

answers: text: Vaiśeṣika
question: What Hindu philosophy is about naturalism?

answers: text: Sāṅkhya
question: Which Hindu philosophy concerns dualism?

answers: text: Advaita
question: What Hindu philosophy stresses self knowledge?

context: Ancient and medieval Hindu texts identify six pramāṇas as correct means of accurate knowledge and truths: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts) Each of these are further categorized in terms of conditionality, completeness, confidence and possibility of error, by each school . The various schools vary on how many of these six are valid paths of knowledge. For example, the Cārvāka nāstika philosophy holds that only one (perception) is an epistemically reliable means of knowledge, the Samkhya school holds three are (perception, inference and testimony), while the Mīmāṃsā and Advaita schools hold all six are epistemically useful and reliable means to knowledge.
qas: answers: text: pramāṇas
question: What do ancient Hindu writings identify as the means to knowledge and truth?

answers: text: six
question: How many pramanas are there in Hindu philosophy?

answers: text: pratyakṣa
question: What is the pramanas for perception?

answers: text: anumāṇa
question: What Hindu philosohy is concerned with inference?

answers: text: śabda
question: Which pramanas is understanding of experts?

context: Samkhya school espouses dualism between consciousness and matter. It regards the universe as consisting of two realities; Puruṣa (consciousness) and prakriti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakriti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”). The universe is described by this school as one created by Purusa-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.
qas: answers: text: Samkhya
question: Which Hindu school stresses dualism between consciousness and matter?

answers: text: two realities
question: How does Samkhya view the universe?

answers: text: Puruṣa
question: What is the Samkhya name for consciousness?

answers: text: prakriti
question: What is the Samkhya school word for matter?

answers: text: buddhi
question: What does the joining of Purusa and Prakriti produce?

context: Samkhya philosophy includes a theory of gunas (qualities, innate tendencies, psyche). Guna, it states, are of three types: Sattva being good, compassionate, illuminating, positive, and constructive; Rajas guna is one of activity, chaotic, passion, impulsive, potentially good or bad; and Tamas being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life. Samkhya theorises a pluralism of souls (Jeevatmas) who possess consciousness, but denies the existence of Ishvara (God). Classical Samkhya is considered an atheist / non-theistic Hindu philosophy.
qas: answers: text: three
question: How many types of Guna exist in Hindu philosophy?

answers: text: Sattva
question: Which state of guna is that of compassion, positiveness, and goodness? 

answers: text: Rajas
question: Which type of guna is concened with passion and activity?

answers: text: Tamas
question: What is the focus of the guna for negativeness and destruction?

answers: text: atheist / non-theistic
question: What is the interpretation of classical  of Samkhya?

context: In Indian philosophy, Yoga is among other things, the name of one of the six āstika philosophical schools. The Yoga philosophical system is closely allied with the dualism premises of Samkhya school. The Yoga school accepts the Samkhya psychology and metaphysics, but is considered theistic because it accepts the concept of "personal god", unlike Samkhya. The epistemology of the Yoga school, like the Sāmkhya school, relies on three of six prāmaṇas as the means of gaining reliable knowledge: pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).
qas: answers: text: philosophical schools
question: Of what is yoga a part  in Indian philosophy?

answers: text: Samkhya
question: To what school of Hindu philosophy is yoga aligned?

answers: text: personal god
question: What concept does yoga accept the differentiates it from Samkhya?

answers: text: three
question: How many of the six pramanas does yoga accept?

answers: text: theistic
question: Unlike other schools of Samkhya, what attitude makes yoga different?

context: The Yoga school builds on the Samkhya school theory that jñāna (knowledge) is a sufficient means to moksha. It suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha. Yoga shares several central ideas with Advaita Vedanta, with the difference that Yoga is a form of experimental mysticism while Advaita Vedanta is a form of monistic personalism. Like Advaita Vedanta, the Yoga school of Hindu philosophy states that liberation/freedom in this life is achievable, and this occurs when an individual fully understands and realizes the equivalence of Atman (soul, self) and Brahman.
qas: answers: text: jñāna
question: What principle does yoga use from Samkhya?

answers: text: knowledge
question: What is the meaning of jnana?

answers: text: moksha
question: To what does yoga say personal experimentation and knowledge lead?

answers: text: Advaita Vedanta
question: To what school does yoga share central ideas?

answers: text: liberation/freedom
question: What state in life does yoga believe is achievable?

context: The Vaiśeṣika philosophy is a naturalist school; it is a form of atomism in natural philosophy. It postulated that all objects in the physical universe are reducible to paramāṇu (atoms), and one's experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence. Knowledge and liberation was achievable by complete understanding of the world of experience, according to Vaiśeṣika school . The Vaiśeṣika darśana is credited to Kaṇāda Kaśyapa from the second half of the first millennium BCE. The foundational text, the Vaiśeṣika Sūtra, opens as follows,
qas: answers: text: Vaiśeṣika
question: What philosophy is a naturalist school?

answers: text: atoms
question: What is the definition of paramanu in Hindu philosophy?

answers: text: first millennium BCE
question: When was the Vaisesika darsana  produced?

answers: text: Kaṇāda Kaśyapa
question: Who is credited with the Vaisesika darsana?

answers: text: world of experience
question: By understanding what does Vaisesika school believe one gains knowledge and liberation?

context: Vaiśeṣika metaphysical premises are founded on a form of atomism, that the reality is composed of four substances (earth, water, air, fire). Each of these four are of two types: atomic (paramāṇu) and composite. An atom is, according to Vaiśeṣika scholars, that which is indestructible (anitya), indivisible, and has a special kind of dimension, called “small” (aṇu). A composite, in this philosophy, is defined to be anything which is divisible into atoms. Whatever human beings perceive is composite, while atoms are invisible. The Vaiśeṣikas stated that size, form, truths and everything that human beings experience as a whole is a function of atoms, their number and their spatial arrangements, their guṇa (quality), karma (activity), sāmānya (commonness), viśeṣa (particularity) and amavāya (inherence, inseparable connectedness of everything).
qas: answers: text: four
question: According to Vaisesika philosophy, how many substances comprise reality?

answers: text: earth, water, air, fire
question: What are the substances of Vaisesika reality?

answers: text: atoms
question: Of what does Vaisesika philosophy say the things are made ?

answers: text: composite
question: According to Vaisesika what is divisible into atoms?

answers: text: invisible
question: What form are atoms in Vaisesika?

context: In its metaphysics, Nyāya school is closer to the Vaiśeṣika school than others. It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance). Moksha (liberation), it states, is gained through right knowledge. This premise led Nyāya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyayikas, it includes delusion. Correct knowledge is discovering and overcoming one's delusions, and understanding true nature of soul, self and reality. The Nyāya Sūtras begin:
qas: answers: text: Nyāya
question: What school of thought is closest to Vaisesika school?

answers: text: mistakes/defects
question: What does Nyaya say causes human suffering?

answers: text: Moksha
question: What state is achieved through knowledge?

answers: text: liberation
question: What is moksha in Hindu philosophy?

answers: text: delusion
question: Besides ignorance, what does false knowledge include in Nyaya?

context: The Mīmāṃsā school has several subschools defined by epistemology. The Prābhākara subschool of Mīmāṃsā considered five epistemically reliable means to gaining knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), and śabda (word, testimony of past or present reliable experts). The Kumārila Bhaṭṭa sub-school of Mīmāṃsā added sixth to its canon of reliable epistemology - anupalabdi (non-perception, negative/cognitive proof).
qas: answers: text: several
question: How many ways does the Mimamsa separate into subschools?

answers: text: five
question: How many ways does the Prabhakara subschool of Mimamsa say there are to gain knowledge?

answers: text: perception
question: How is pratyaksa defined in the Prabhakara subschool?

answers: text: anumāṇa
question: What is the word for inference in the Prabhakara subschool?

answers: text: upamāṇa
question: What is comparison and analogy in the Prabhakara school?

context: The metaphysics in Mīmāṃsā school consists of both atheistic and theistic doctrines and the school showed little interest in systematic examination of the existence of God. Rather, it held that the soul is eternal omnipresent, inherently active spiritual essence, then focussed on the epistemology and metaphysics of dharma. To them, dharma meant rituals and duties, not devas (gods), because devas existed only in name. The Mīmāṃsākas held that the Vedas are "eternal authorless infallible", that Vedic vidhi (injunctions) and mantras in rituals are prescriptive karya (actions), and the rituals are of primary importance and merit. They considered the Upanishads and other self-knowledge, spirituality-related texts to be of secondary importance, a philosophical view that the Vedanta school disagreed with.
qas: answers: text: atheistic and theistic
question: What type of doctrines are contained in the Mimamsa  school?

answers: text: eternal
question: How did the Mimamsa school view the soul?

answers: text: dharma
question: What was the focus of the Mimamsa school of philosophy?

answers: text: rituals and duties
question: How did the Mimamsa school consider dharma?

answers: text: Vedanta school
question: What school disagreed with the principles of the Mimamsa school?

context: Mīmāṃsā gave rise to the study of philology and the philosophy of language. While their deep analysis of language and linguistics influenced other schools, their views were not shared by others. Mīmāṃsākas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive. Mīmāṃsākas considered orderly, law-driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end. The Mimamsa school was influential and foundational to the Vedanta school, with the difference that Mīmāṃsā school developed and emphasized karmakāṇḍa (that part of the śruti which relates to ceremonial acts and sacrificial rites, the early parts of the Vedas), while the Vedanta school developed and emphasized jñānakāṇḍa (that portion of the Vedas which relates to knowledge of monism, the latter parts of the Vedas).
qas: answers: text: philology
question: To what study did Mimamsa give rise?

answers: text: proper, correct and right
question: What did the Mimamsa school think that language was meant to describe?

answers: text: Vedantins
question: What school thought that language was supposed to be widened to describe and develop?

answers: text: early parts
question: What parts of the Vedas did the Mimamsa school emphasize?

answers: text: latter parts
question: What sections of the Vedas did the Verdanta school favor?

context: The Vedānta school built upon the teachings of the Upanishads and Brahma Sutras from the first millennium BCE and is the most developed and well-known of the Hindu schools. The epistemology of the Vedantins included, depending on the sub-school, five or six methods as proper and reliable means of gaining any form of knowledge: pratyakṣa (perception), anumāṇa (inference), upamāṇa (comparison and analogy), arthāpatti (postulation, derivation from circumstances), anupalabdi (non-perception, negative/cognitive proof) and śabda (word, testimony of past or present reliable experts). Each of these have been further categorized in terms of conditionality, completeness, confidence and possibility of error, by each sub-school of Vedanta.
qas: answers: text: Upanishads and Brahma
question: On which sutras did the Vedanta school focus?

answers: text: first millennium BCE
question: In what time did the Vedanta school become active?

answers: text: Vedānta
question: Which is the most developed and well known of the Hindu schools?

answers: text: five or six methods
question: How many ways did the Vedantins have of gaining knowledge?

answers: text: sub-school
question: On what was dependent for the choice of methods in gaining knowledge?

context: The emergence of Vedanta school represented a period when a more knowledge-centered understanding began to emerge. These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and emphasized meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient and medieval era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub-commentaries.
qas: answers: text: knowledge-centered understanding
question: What did the Vedanta school represent in Hindu philosophy?

answers: text: jnana
question: On what aspects of Vedic did the Vedanta understanding focus?

answers: text: ritualism
question: On what did the Vedanta school lessen focus?

answers: text: many sub-schools
question: Due to differences in text interpretations,into  what did the Vedanta school separate?

answers: text: ātman and Brahman
question: What metaphysical concepts were included in the Vedanta school? 

context: Advaita literally means "not two, sole, unity". It is a sub-school of Vedanta, and asserts spiritual and universal non-dualism. Its metaphysics is a form of absolute monism, that is all ultimate reality is interconnected oneness. This is the oldest and most widely acknowledged Vedantic school. The foundational texts of this school are the Brahma Sutras and the early Upanishads from the 1st millennium BCE. Its first great consolidator was the 8th century scholar Adi Shankara, who continued the line of thought of the Upanishadic teachers, and that of his teacher's teacher Gaudapada. He wrote extensive commentaries on the major Vedantic scriptures and is celebrated as one of the major Hindu philosophers from whose doctrines the main currents of modern Indian thought are derived.
qas: answers: text: Advaita
question: What means 

context: According to this school of Vedanta, all reality is Brahman, and there exists nothing whatsoever which is not Brahman. Its metaphysics includes the concept of māyā and ātman. Māyā connotes "that which exists, but is constantly changing and thus is spiritually unreal". The empirical reality is considered as always changing and therefore "transitory, incomplete, misleading and not what it appears to be". The concept of ātman is of soul, self within each person, each living being. Advaita Vedantins assert that ātman is same as Brahman, and this Brahman is within each human being and all life, all living beings are spiritually interconnected, and there is oneness in all of existence. They hold that dualities and misunderstanding of māyā as the spiritual reality that matters is caused by ignorance, and are the cause of sorrow, suffering. Jīvanmukti (liberation during life) can be achieved through Self-knowledge, the understanding that ātman within is same as ātman in another person and all of Brahman – the eternal, unchanging, entirety of cosmic principles and true reality.
qas: answers: text: Brahman
question: According to a school of Vedanta, what is all reality?

answers: text: māyā and ātman
question: What concepts of metaphysics are included in Vedanta?

answers: text: always changing
question: How is the reality of maya viewed in Vedanta?

answers: text: soul
question: To what does the concept of atman refer?

answers: text: Brahman
question: To what do Advaita Vedantins view atman as the same?

context: Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness. They saw Brahman as an eternal oneness, but also as the source of all creation, which was omnipresent and actively involved in existence. To them the sense of subject-object perception was illusory and a sign of ignorance. However, the individual's sense of self was not a complete illusion since it was derived from the universal beingness that is Brahman. Ramanuja saw Vishnu as a personification of Brahman.
qas: answers: text: Viśiṣṭādvaita
question: What is the philosophy of dualism?

answers: text: Ramanuja
question: Who was the leader in pushing the philosophy of Visistadvaita?

answers: text: c. 1037–1137
question: When did Ramanuja live?

answers: text: Supreme Being
question: For the existence of what did the Visistadvaita philosophy argue?

answers: text: Vishnu
question: What being did Ramanuja believe was the personification of Brahman

context: Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. The distinguishing factor of Dvaita philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. Like Vishishtadvaita Vedanta subschool, Dvaita philosophy also embraced Vaishnavism, with the metaphysical concept of Brahman in the Vedas identified with Vishnu and the one and only Supreme Being. However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent.
qas: answers: text: two separate realities
question: Of what does Dvaita Vedanta theorize the existence?

answers: text: monotheistic God
question: To what entity is the Vedanta Vishnu similar in other religions?

answers: text: takes on a personal role
question: How is the God of Dvaita different from that of Advaita in actions?

answers: text: permanent
question: As what did the Dvaita school view dualism?

answers: text: Vishnu
question: Who did the Dvaita school identify as the Supreme Being?

context: Dvaitādvaita was proposed by Nimbarka, a 13th-century Vaishnava Philosopher from the Andhra region. According to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.
qas: answers: text: Nimbarka
question: What early philosopher proposed Dvaitadvaita?

answers: text: 13th-century
question: In what century did Nimbarka live?

answers: text: three
question: How many categories of existence are there in Dvaitadvaita?

answers: text: Brahman, soul, and matter
question: What are the categories of existence in Dvaitadvaita?

answers: text: Krishna
question: Who is named as the highest entity worshiped in Dvaitadvaita?

context: Early history of Shaivism is difficult to determine. However, the Śvetāśvatara Upanishad (400 – 200 BCE) is considered to be the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism is represented by various philosophical schools, including non-dualist (abheda), dualist (bheda), and non-dualist-with-dualist (bhedābheda) perspectives. Vidyaranya in his works mentions three major schools of Shaiva thought— Pashupata Shaivism, Shaiva Siddhanta and Pratyabhijña (Kashmir Shaivism).
qas: answers: text: Śvetāśvatara Upanishad
question: In what text is Shaivism recounted?

answers: text: 400 – 200 BCE
question: When was the text on Shaivism written?

answers: text: Vidyaranya
question: Who reported the major schools of Shaivism?

answers: text: three
question: How many major schools of Shaivism did Vidyaranya mention?

answers: text: Pratyabhijña
question: What is the Kashmir Shaivism mentioned by Vidyaranya?

context: Pāśupata Shaivism (Pāśupata, "of Paśupati") is the oldest of the major Shaiva schools. The philosophy of Pashupata sect was systematized by Lakulish in the 2nd century CE. Paśu in Paśupati refers to the effect (or created world), the word designates that which is dependent on something ulterior. Whereas, Pati means the cause (or principium), the word designates the Lord, who is the cause of the universe, the pati, or the ruler. Pashupatas disapproved of Vaishnava theology, known for its doctrine servitude of souls to the Supreme Being, on the grounds that dependence upon anything could not be the means of cessation of pain and other desired ends. They recognised that those depending upon another and longing for independence will not be emancipated because they still depend upon something other than themselves. According to Pāśupatas, soul possesses the attributes of the Supreme Deity when it becomes liberated from the 'germ of every pain'.
qas: answers: text: Pāśupata Shaivism
question: What is the oldest school of Shaivism?

answers: text: Lakulish
question: Who organized the Pasupata philosophy?

answers: text: 2nd century CE
question: When did Lakulish systematize the Pasupata Shaivism? 

answers: text: Vaishnava theology
question: What school of philosophy did the Pasupatas dislike?

answers: text: servitude of souls
question: What aspect of Vaishnava was unpalatable for the Pasupatas?

context: Pāśupatas divided the created world into the insentient and the sentient. The insentient was the unconscious and thus dependent on the sentient or conscious. The insentient was further divided into effects and causes. The effects were of ten kinds, the earth, four elements and their qualities, colour etc. The causes were of thirteen kinds, the five organs of cognition, the five organs of action, the three internal organs, intellect, the ego principle and the cognising principle. These insentient causes were held responsible for the illusive identification of Self with non-Self. Salvation in Pāśupata involved the union of the soul with God through the intellect.
qas: answers: text: Pāśupatas
question: What group divided the world into two parts?

answers: text: insentient and the sentient
question: Into what parts did the Pasupatas divide the world?

answers: text: unconscious
question: In what staet was the insentient considered to be?

answers: text: conscious
question: How was the sentient seen as being?

answers: text: through the intellect
question: For the Pasupatas, how was the union of the soul with God achieved?

context: Even though, both Kashmir Shaivism and Advaita Vedanta are non-dual philosophies which give primacy to Universal Consciousness (Chit or Brahman), in Kashmir Shavisim, as opposed to Advaita, all things are a manifestation of this Consciousness. This implies that from the point of view of Kashmir Shavisim, the phenomenal world (Śakti) is real, and it exists and has its being in Consciousness (Chit). Whereas, Advaita holds that Brahman is inactive (niṣkriya) and the phenomenal world is an illusion (māyā). The objective of human life, according to Kashmir Shaivism, is to merge in Shiva or Universal Consciousness, or to realize one's already existing identity with Shiva, by means of wisdom, yoga and grace.
qas: answers: text: non-dual
question: What type of philosophy does both Kasmir Shaivism and Advaita Vedanta share?

answers: text: Universal Consciousness
question: What aspect do non-dual philosophies give to the highest order of worship?

answers: text: real
question: As what does Kashmir Shaivism view the conscious world?

answers: text: Advaita
question: Which group sees the world as illusion?

answers: text: merge in Shiva
question: According to Kashmir Shaivism, what is the goal in belief?