By Balajinnatha Pandita
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Utpaladeva asserts that all phen o m en a are real both inwardly in pure I-consciousness, and outwardly in die field of mayd. About this he says: All the apparent entides, having consciousness as their basic character, exist eternally only within (infinite) consciousness. 7). All p h en o m en a truly—absolutely and infinitely—exist in pure and absolute Consciousness alone. The existence of p h en o m en o n in may a—in Ume and space—is due to the process o f reflecdve m anifestadon (abhasa). According to Saivism, all p h en o m en a are simply abhasaSy or manifestadons.
In the words of Abhinavagupta: But Almighty God, being able to do even the impossible, and possessing pure independence, is skilled in playfully concealing His real Self ( Tantrdloka, IV. 10). According to this absolute non-dualism of paradvaita, He and H e alone exists in all the various scenes of this play. All creation has its real and eternal existence within God in the form of the divine potency o f His p ure consciousness. O nce creation becomes manifested as ap p aren t phenom enal existence, it has a beginning and an end.
In what form does He not, the master of all masters, appear? , 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.