[Advaita-l] [advaitin] "Advaithik eeswara" Part 2- By Vid.dr.Mahaswaran" Tamil

[Bhaskar YR]

praNAms Sri Sundar Rajan prabhuji
Hare Krishna

Thank you very much for sharing the summary.  Though I am not so fluent in Tamil, I can understand this language to some extent.  But I cannot open these links (any external links due to compliance and security issues) at my office laptop hence I asked it.  The following gist of the talks I reckon highlights the role of bhakti and Ishwara kAruNya in Advaita sampradaya.

//quote//
Advaita and Devotion (Bhakti)
 * Compatibility: The speaker emphasizes that one can be a firm believer in Advaita (non-duality) and still practice deep devotion. There is no contradiction in praying to Ishwara for the removal of sins or for spiritual progress [22:10].
 * Bhakti as a Purifier: For those on the path of Advaita, prayer shouldn't necessarily be for material gains but for "Shreyas" (ultimate well-being) and the purification of the mind [23:29].
 * The "Advaita Complex": He notes that some students of Advaita mistakenly think they must abandon devotion because they view the world as an illusion (Mithya). He argues that as long as one perceives the world's duality, the role of the World-Governor (Ishwara) remains relevant [32:15].
The Forms and Avatars of Ishwara
 * Purpose of Many Forms: Various forms like Vishnu, Shiva, and Ganesha are described for the sake of meditation (Upasanartha). Different people have different temperaments, and these forms help them connect emotionally with the Divine [38:44].
 * The Power of Puranic Stories: While the ultimate truth (Paramarthika) is the attributeless Brahman, the Puranic stories of avatars are "relatively true" (Vyavaharika) and essential for developing a personal relationship with God [40:08].
 * The Subtle Presence: These divine forms exist in a subtle state (Sukshma Rupa) within the universe's creative power (Maya) to bless devotees who meditate upon them [44:07].
//unquote//

However, some would still dare to conclude that these things in advaita presented only for some below average students (maNda adhikAri-s) and restricted to one particular module of teaching and in the higher ranks of teaching of Advaita, Ishwara-guru-Acharya etc. are just Kalpita and no substance in themselves.  And very often they forget the shruti and bhAshyakAra’s dictum that there is NO difference between jneya brahma and upAsya apara brahma and the Ishwara or the sarvajna and sarvashakta.  The shruti svetaashwatara describes this beautifully :  He has no body and no senses, there is non equal to or greater than HIM.  His supreme power is heard to be variously described and belonging to HIS VERY is his knowledge, strength and act (svAbhAvikee jnAnabalakriyA cha) going by this shruti verdict bhAshyakAra observes in sUtra bhAshya : it is a self contradiction to maintain that one who possesses eternal consciousness capable of throwing light on everything is not omniscient.  And the power too is within its svabhAva  and this power is identical with the cause and the effect is identical with the power.  Only by taking this stand we can reconcile the srushti statements in shruti and this reconciliation does not come in the way of absolutism of Advaita i.e. ekamevaadviteeya satyatvaM of parabrahman.

Hari Hari Hari Bol!!!
bhaskar