According to the Āgama scriptures, the system of spiritual discipline (sādhanā) is viewed from two perspectives. In one perspective, the attainment of Kaivalya (absolute liberation) is central—whether it is Puruṣa-Kaivalya (liberation of the individual self) or Brahma-Kaivalya (liberation in the Supreme Brahman). Across all perspectives, the primary goal remains the realization of Divinity (Bhagavattā) or the Supreme Śivatva (the ultimate Śiva-nature), along with the attainment of the supreme independent Consciousness (Svātantryamayī Parāsaṁvit).
In Sāṅkhya Sādhanā, the goal is to attain Kaivalya through Viveka-Jñāna (discriminative knowledge), where the Puruṣa establishes himself in his pure essential nature, free from Prakṛti. This Puruṣa is of the nature of pure consciousness (Cit-svarūpa). The Kaivalya of Vedānta is also similar in that it aims at the realization of Nirañjana Bhāva (a state of pristine purity and transcendence). The primary distinction between Vedānta and Sāṅkhya is that Sāṅkhya posits multiple selves (many Ātmans), whereas Vedānta upholds the oneness of Ātman. Additionally, in Sāṅkhya, Prakṛti is devoid of qualities (Viguṇātmikā), whereas in Vedānta, it is conceived as Māyā, which is indescribable (Anirvacanīya). However, in both systems, the state of the Ātman is almost identical. The realization of Parameśvaratva (Supreme Lordship or absolute completeness of the Ātman) is rare in both traditions.
The knowledge in Sāṅkhya is based on Viveka (discriminative wisdom), where the Ātman, by transcending A-Cit (inert nature), attains its pure consciousness form (Cit-svarūpa). However, Vimarśa (self-reflection or dynamic self-awareness) is absent in this realization. The same is true for Vedānta—the realization is without Vimarśa, meaning the dynamic power of self-awareness does not evolve.
From the Āgamic perspective, there is an even more profound distinction. Although Āgama also seeks to separate Cit (pure consciousness) from A-Cit (inert nature)—be it Prakṛti, Māyā, or Mahāmāyā, it does not merely stop there. In Āgama, the self-realization of Śivatva (intrinsic Śiva-nature of the self) does not automatically arise. For this, along with the realization of Cit-svarūpa (pure consciousness form), the development of Ci-rūpa Svarūpa-Śakti (self-aware dynamic power) is essential. Only then can Cit-svarūpa manifest as Śiva-rūpa.
In truth, Śiva and Śakti are inseparable; they are both of the nature of pure consciousness (Cit-svarūpa) and bliss (Ānanda-svarūpa). It is the harmonious unity of Śiva and Śakti that leads to liberation (Mokṣa). Hence, it is not enough to merely know that Ātman is of the nature of pure consciousness (Cit-svarūpa); rather, there must be an independent manifestation of Śakti within it. This independent power is called Svātantryamaya Bodha (awareness of absolute freedom). From the Śaiva perspective, this is Śiva’s absolute self-awareness, while from the Śākta perspective, it is the self-revealing power of supreme Consciousness (Parāsaṁvit).
When there is an obstruction in Svātantrya (freedom) and Bodha (self-awareness), the manifestation of the universe (sṛṣṭi) occurs, giving rise to Ajñāna (ignorance). Therefore, the supreme knowledge (Mukya-Jñāna) is Śuddha Vidyā (pure knowledge). The Sadguru transmits this Śuddha Vidyā, leading the Jīva (individual soul) towards the realization of Śivatva.
Just as self-awareness in the non-self is ignorance, in the same way, self-unawareness within the self is also ignorance-born. The realization of the self (Ātmabodha) is the supreme knowledge, but this understanding is absent in Sāṅkhya and Vedānta. In Āgama, this knowledge is called Pūrṇahantā-Jñāna (the knowledge of absolute ‘I’), through which the Jīva experiences itself as Paramaśiva or Parameśvara, not merely as an entity liberated from the three guṇas or Māyā.
Through Viveka-Jñāna (discriminative wisdom), the self (Ātman) may free itself from Ajñāna (ignorance) and manifest its Ci-rūpa (pure consciousness form), yet without a direct realization of its absolute nature. Hence, even after transcending ignorance, the self remains unaware of its ultimate nature.
According to the Āgamic perspective, the absence of self-awareness in the self is Ajñāna (ignorance). This belongs to the realm of pure Māyā, beyond Prakṛti or impure Māyā. When Śuddha Vidyā arises, there is an all-pervasive experience of ‘I’ (Aham), and the experience of ‘this’ (Idam, the objective universe) gradually dissolves. When the ‘Idam’ (this-ness) completely disappears, what remains is the absolute ‘I’ (Aham)—this alone is the complete Lord (Pūrṇa Īśvara), the Supreme Lord (Parameśvara), or Paramaśiva.
From the Śākta perspective, this absolute ‘I’ (Aham) is Parāsaṁvit, the Supreme Primordial Power (Ādyā Śakti), the Great Power (Mahāśakti), or Jagadambā (Universal Mother).