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By de la Pena J.A., Vallejo E., Atakishiyev N. (eds.)

ISBN-10: 0821836307

ISBN-13: 9780821836309

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93). Laying fu rth er emphasis on the absolute theisdc nature of monistic reality, he asks: Who can make the shallow water of a tank overflow the brim? 245). 76). 86). Aside from the differences with Advaita V edanta discussed earlier, Abhinavagupta’s principle of paradvaita should also n o t be confused with the bhedabheda or visistadvaita principles of the Saiva and Vaisnava schools of southern India for the following reasons: 1. Paradvaita maintains an absolutist view in its metaphysics and ontology and this is not popular with Suddhadvaitins like Vallabha, or with Visisbidvaitins like Ramanuja, Srlkantha, etc.

All creadon is the m aterializadon of the divine will of God. It is a wonderful and divine transm utadon brought about by God through His own free will. T here is nothing lacking in the playful nature of God, because He is n o t only full but overflowing (paripurna). All the external manifestadons o f G od’s divine potency spill out from this blissful fullness. God projects His powers outward n o t because of any need, b u t because it is the basic nature of His infinite and divine potency to do so.

It is instead a wonderful transm utation that causes no change whatsoever in the source. 5. T he paradvaita of Kashmir Saivism does not accept any kind of svagatabheda or interior variety of Param asiva that impairs his essential unity the way that the Visistâdvaitins, for example, sec this variety in their eternal truth, which they call Nàràyana. The paradvaita of Kashmir Saivism is clearly a logical n o n ­ dualism because it sees only one absolute reality in all phenom enal and noum enal entities.

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