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
Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net
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