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

[V Subrahmanian]

Dear Sundar Rajan,

I have heard the original video and find the Gemini output is perfect.
Those who don't know Tamil, please read this output.

Thanks for generating this.  I think I can mention in such posts that one
can resort to Gemini.

warm regards
subbu

On Fri, Jan 9, 2026 at 10:28 AM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> 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
>
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