Balaji A wrote:
> harE krShNa! AzhwArgaL thiruvadigaLE sharaNam! jay shrIlA praBhupAdha!
>
>
>
> Dear Sri Sreenivas,
>
>
>
> A true vaiShNava or a devotee of lord viShNu who knows Telugu will
> never appreciate the song which you are telling. They are in the line
> of mAyAvAdhis' concept, i.e. you god, me god and all are god. Follow
> the meaning below:
>
>
>
> 1) dhEhamE rA dhEvAlayam = Our body is temple.
>
> So the above line can be accepted only if our body is used for lord
> viShNu's purpose, and it will be false if we use to enjoy
> materialistic desires.
>
>
>
> 2) jIvudE sanAthana dhaivam = The living entity or the jIvAthma is
> eternal (sanAthana) god (dhaivam).
>
> So again the above line is *false one*. If everyone (or jIvAthmas are
> god), then why is there suffering every where? Why one cannot
> understand another person's touch, sense, pleasure and pain? Why god
> should suffer? *Hence jIvAthma cannot be god at any cost, *but always
> servant of god and this is confirmed by all genuine AchAryas.
>
>
>
> So to conclude, the song which you have mentioned is a mAyAvAdhis or
> "all are god" conceptual.
>
>
>
> - Balaji - The Servant of Devotees!
>
As a person having some limited knowledge of Telugu and the concepts of
the Alwars, I would beg to differ with Sri Balaji on simply tossing out
this verse as being "mayavada". Although I could be wrong on this, it
would appear from the style of Telugu that this is from a composition of
Sri Annamacharya, who was a great devotee and a staunch Sri Vaishnava.
Sri Annamacharya utilized the Telugu language to bring the message of
the Alwars to the non-Tamil speaking populations. Needless to say, some
poetic license may have had to be taken to hold the lyrical style, like
his use of the term "kaivalyam" in one composition - an advaitic terem
in Sanskrit - to reference paramapadam.
Taking this into consideration, jeeva could be interpreted in its
literal sense as soul, or in a more generic, poetic sense as life or
existence. If the latter interpretation is taken, then it could be said
that the Supreme Being is the life of the living being within the body -
implying that the true nature of the soul is paritantriyam.
When I read the verse I was reminded of a statement from Kaisika
Puranam, in which Nampaduvan says "I live for the Truth, and Truth rests
on the Gunas". In a literal sense this too could imply the advaitic
idea that Truth is the self; but from the vyakhyanam it is made clear
that the Truth is Sriman Narayana alone who finds His Rest in the soul,
and maintains the Gunas, i.e., maintaining the soul and its body.
adiyen
>
>
> On 4/26/06, *sreenivas_r* <sreenivas_r@xxxxxxxxxxx
> <mailto:sreenivas_r@xxxxxxxxxxx>> wrote:
>
> Dear All,
>
> Could some one give more information on these words. These are the
> words in
> one of the song which has impressed me very much. it says as "
> Dehame Raa
> Devalayam, Jeevu De Sanathana Daivam" I felt this has a lot of
> powerful
> meaning. Please throw some light on it.
>
> Pranamams
> Sreenivas
>
>
>
> Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam
> http://www.vedics.net
>
>
>
>
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