Guest guest Posted May 11, 2006 Report Share Posted May 11, 2006 aDiyAr When I enquired with my ghOsti mate what would form the definiton of adiyAr, he promptly responded 'A devotee of the Lord'. A further elaboration extended the term to ' a devotee of devotee' and quick reference was made to 'kaN sOra veN kurudhi' of Periya ThiruMozhi and 'nedumARkadimai' of ThiruvAimozhi. The was further stretched to ' the staunch and exclusive devotee' of one's AchArya and the back up submitted was of course Sri Madhura Kavi with his 'kaNNinuN siRuthAmbu'. A sum up of the above in a nutshell a. devotee of the Lord; b.devotee of His devotees and c. devotee of ones' AchArya. These propositions put forth with iron-clad supports are indeed irrefutable and one has to accept with single minded devotion. However, a reading of one of the pAsuram-s of svami Nam-AzvAr would take us to an entirely different angle of viewing the term 'aDiyAr' and is tangential to the aforesaid thinking. As agreed by one and all, the devotees be to the Lord or His devotees or AchAryA, would indeed desire to be with Him alwyas desiring of attaining of service to the Lord or His devotees or AchArya, as the case may be. Sri Nam AzhvAr perhaps thinks cynicaly in this regard. He puts himself in this position vis-a-vis another who seeks something and on attaining that forthwith removes himself from the presence of the Almighty rather than polluting the enironment with ones presence. MARan as the name goes, mentions this with specific cannotation to the kEValar-s who desire remvoal from the cycle of births and no sooner they get this, get away from His presence once and for all. 'That is indeed nice' opines Azvar. Instead of cribbing for service always, at all places (ozhivil kalam ellAm) they place themselves at solitude, eternally, never to return. Contrary to this, AzvAr declares that he is a pain in the neck on the Lord' sannidhi and being so little , creating the great blemish of being in quest of permanent presence with Almighty. No imagination, Sirs. This has led magizh mARAn to term the kaivalyam seekers as 'aDiyAr-s' in sharp contrast to himself. 'Chedi Ar Akkai ADiyAr ai SEAr dhal thErkkum thirumAlai, adiyEan kANbAn althuvan, idhanil mikkOar ayarvuNDEa' ThiruvAimozhi -- 1-5-7; How can one term the kEvalar-s as aDiyAr? Well, in this particular ThiruvAimozhi, the feeling that EmperumAn is high and supreme and AzvhAr is low and small surfaces for Nam-Azvhar. This feeling makes him to declare that, it is rather better to remove oneself like kEvalar-s than desire for servcie at His feet, being low and small. the Edu lines are clear.'avargaL pinnai aDiyarOA ennil? 'adiyAr Avar avargaLEa' enRirukkiRAr... 'ennaip pOlEa kiTTi avanukku avadhyathai viLaikka pArAdhEa, samsAra sambandhathai aRuthuk kONdu kadakka niRkiRavaragaL iREa' EDu narrating the feelings of AzhvAr 'Unlike me seeking for His nearness and polluting the atmoshphere, they who remove themselves from samsaram with His blessings and distance themselves are indeed adiyAr' dAsan vanamamalai padmanabhan Tailpiece:yEADu nilathil iduvadhan munnam vandhu engaL kuzhAm pugundhu, kUDu manam vuDaiyErgaL varambozhi vandhellaik kUDuminOA..' ThirupallANDu 4 Quote Link to comment Share on other sites More sharing options...
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