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Theories of Theology in the Letters of Thirumangai Alvar R E SE AR CH

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Theories of Theology in the Letters of Thirumangai Alvar R E SE AR CH irjt21s227 RESEARCH ARTICLE RESEARCH தி쏁மங்கையாழ்வா쎿ன் மடல்ைளில் இகைநெைிக் கைாட்பா翁ைள் 10.34256/ DOI: அ, * ச. இளமாைன் அ ஒப்பிலக்கியத்鏁றை, தமிழியற்ꯁலம், ம鏁றை காமைாசர் பல்கறலக்கழகம், ம鏁றை–625021, தமிழ்நா翁, இந்தியா Theories of Theology in the Letters of Thirumangai Alvar S. Ilamaran a, * a Department of Comparative Literature, School of Tamil Studies, Madurai Kamaraj University, Madurai-625021, Tamil Nadu, India. * Corresponding Author: ABSTRACT [email protected] After the 6th century in Tamil literature, Saivism and Vaishnavism were the most Received: 04-01-2021 prevalent in tamil literature, and the hymns of the Alvars developed a variety of new Revised: 17-02-2021 techniques and theories for devotion. Thirumangai Alvar has sung a letter with him as Accepted: 21-04-2021 Published: 30-04-2021 heroine and Lord as hero. In the Sangam tamil literature, 'Madal Climbing' is seen as a male only, Thirumangai Alvar makes himself a woman and falls in love with Lord Vishnu and expresses his love for the Lord by climbing the lobe. Like Thirumangai Alvar, periyazhwar has made himself a mother and composed songs using Vishnu as a child. This technique is transformed from the grammar of Tamil. He who achieves happiness will receive virtue and wealth. Tirumangai Alvar says that it is best to see The lord in this world and enjoy it. The object of this article is to study the pleasures of life and the principles of theology of the heavens. Keywords: Tamil literature, Thirumangai Alvar, Periyazhwar, Lord 믁ꟍꟁரை மனிதன் சிந்தறனயாற்ைலால் பிை உயிரிꟁம் மமம்பட்翁 ꯂퟁலகில் 믁தன்றமயானவனாக காணப்ப翁கிைான். அத்த埁 சிந்தறனயாற்ைல் மமம்பட்翁 அறனத்鏁 உயிரிகறை뿁ம் ஒன்றைன நிறனத்鏁 அன்ꯁ வறலயில் பின்னப்பட்ட உயிர்க்மகாைமாய் இப்ꯂퟁலறக மாற்ை மனிதꟁக்埁 தன்றனமீைிய ஒ쏁 鏁றண மதறவப்பட்ட鏁 எனலாம். அ鏁 தன்னிꟁம் உயர்ந்ததாய் தன்றன வழிநடத்鏁ம் ஒன்ைாய் இ쏁க்க எண்ணினான். சிந்திப்பதற்埁 믁ன்மப தன்னிꟁம் உயர்ந்த சக்தி ஒன்쟁 உள்ைறத உணர்ந்த மனிதன் சிந்திக்கத் தறைப்பட்ட பின் அதற்埁 உ쏁வம் றகா翁த்鏁 வழிபடத் 鏁வங்கினான். மனிதꟁக்埁 மனிதன் சிந்தறன மாற்ைம் றகாண்டவன் என்பதால் ஒ쏁வன் வழிபடத் 鏁வங்கிய 믁றைறய மற்ைவன் வழிபட ம쟁த்தான். பல்மவ쟁 வழிபாட்翁 믁றைகள் மதான்ைின. தமிழகத்றதப் றபா쟁த்தவறை றசவம், றவணவம், சமணம், றபௌத்தம் ஆகியறவ றப쏁ம்பா쯁ம் காணப்பட்ட鏁. இதில் கி.பி. 6ஆம் ꏂற்ைாண்羿ற்埁 பிை埁 றசவ믁ம், றவணவ믁ம் றப쏁ம்பாண்றமயான鏁 எனலாம். அவ்வறகயில் றவணவம் ꯁத்றதைிச்சி றபை ஆழ்வார்கள் காைணமாயினர். அவர்கை鏁 தமிழ் பா毁ைங்கள் றவணவ சமயத்மதா翁 தமிழின் மணத்றத뿁ம் பைவச்றசய்த鏁. எைிறமயான தமிழில் ஆழமான க쏁த்鏁க்கறை ஆழ்வார்கைின் பா毁ைங்கள் றவைிப்ப翁த்தின. தி쏁மாலின் தி쏁க்埁ணங்கைில் ஆழ்ந்தவர்கைான ஆழ்வார்கள் தி쏁மாலின் ꯁகழ்பா羿னர். இந்தியாவின் பக்தியிலக்கிய கலாச்சாைத்தில் தமிழகத்தின் பக்தி இலக்கிய கலாச்சாைம் றதான்쟁றதாட்மட ꯁ鏁றமறயக் கண்翁 வந்தறத ம쟁க்க இயலா鏁. Int. Res. J. Tamil, 135-139 | 135 Vol. 3 Iss. Spl 2 Year 2021 S. Ilamaran / 2021 DOI: 10.34256/irjt21s227 அவ்வறகயில் ஆழ்வார்கள் பா毁ைங்க쿁ம் பக்தியிலக்கியத்திற்றகன பல்மவ쟁 ꯁ鏁விதமான உத்திகறை뿁ம், மகாட்பா翁கறை뿁ம் தன்ꟁள்மை றகாண்翁ள்ைன எனலாம். இறைவறன பல்மவ쟁 믁றைகைில் வழிபட்டனர் ஆழ்வார்கள். அவற்ைில் தி쏁மங்றக ஆழ்வார் தன்றன நாயகியாகퟁம், இறைவறன நாயகனாகퟁம் றகாண்翁 மடல் பா羿뿁ள்ைார். இவ்விதமான உத்தி தமிழின் இலக்கண மைபிலி쏁ந்鏁 மாற்ைமறடந்鏁 காணப்பட்டா쯁ம் அதற்கான காைணங்கறை뿁ம் அவமை 埂ைிச்றசல்வமதா翁 அறனத்鏁 பக்தர்க쿁க்埁ம் சில இறைக்மகாட்பா翁கறை뿁ம் 埂ைிச்றசல்கிைார். தமிழ்ப் பண்பாட்羿ல் மடல் சங்க அக இலக்கியங்கைில் மடல் என்ப鏁 தறலவன், தறலவியின் கைퟁ வாழ்க்றகறய கற்ꯁ வாழ்க்றகயாக மாற்ைம் அறடயவிடாமல் த翁க்埁ம் இன்னல்கறை கறைய உதퟁம் க쏁விகைில் ஒன்ைா埁ம். தறலவியின் றபற்மைார் தி쏁மணத்திற்埁 ஏமதꟁம் ம쟁ப்ꯁ றதரிவிக்埁ம் நிறலயில் தறலவிறய அறடயퟁம், அவள் மீ鏁 றகாண்翁ள்ை அன்பின் மி埁திறய றவைிப்ப翁த்தퟁம் மடல் ஏ쟁தல் தறலவꟁக்埁 உ쟁鏁றணயாகிை鏁. இத்த埁 மடல் ஏைல் தறலவꟁக்埁 மட்翁மம உரிய鏁 என்쟁ம், தறலவி இத்த埁 றசயலில் ஈ翁படக்埂டா鏁 என்ப鏁ம் அக்கால வழக்கமாக இ쏁ந்鏁ள்ை鏁. இதறன, “எத்鏁றண ம쏁ங்கிꟁம் மக翂உ மடல்மமல் றபாற்ꯁறட றநைியறம இன்றமயான்” என்ை றதால்காப்பிய ꏂற்பாவா쯁ம், “கடலன்ன காமம் உழந்鏁ம் மடமலைாப் றபண்ணிற் றப쏁ந்தக்க தில்” என்ை தி쏁க்埁ைைா쯁ம் அைியலாம். தி쏁மங்கையா쎿ன் மடல் திைம் இறைவறன அறடவதற்கான வழிகைில் பல்மவ쟁 உத்திகறைப் பா毁ைங்கள் இயற்ை றகயா쿁கிைார் தி쏁மங்றகயாழ்வார். அவற்ைில் ஒ쏁 உத்தி믁றை அகத்திறணப் றபா쏁ள் றகாண்翁 பா毁ைங்கள் இயற்쟁வ鏁 எனலாம். அவ்வறகயில் தி쏁வாய்றமாழியில் 27 அகத்திறணப் றபா쏁ைறமந்த பதிகங்கள் பா羿뿁ள்ைார். அவற்ைில் 17 பதிகங்கள் மகள் 埂ற்ைாகퟁம், 3 பதிகங்கள் தி쏁த்தாயார் 埂ற்ைாகퟁம், 7 பதிகங்கள் மதாழி 埂ற்ைாகퟁம் அறமந்鏁ள்ைன. றபரிய தி쏁றமாழியில் 23 அகப்றபா쏁ள் அறமந்த பதிகங்கள் உள்ைன. தி쏁றந翁ந்தாண்டகப் பதிகங்க쿁ம், 2 மடல்க쿁ம், றமாத்தமாக 27 பதிகங்கள் காணப்ப翁கின்ைன. அவற்ைில் 17 தறலவிக் 埂ற்ைாகퟁம், 10 பதிகங்கள் தி쏁த்தாயார் 埂ற்ைாகퟁம் அறமந்鏁ள்ைன. இவ்வா쟁 அகத்திறணப் றபா쏁ைில் இறைவறன பா翁ம் 믁றைறய தி쏁மங்றகயாழ்வார் றபரி鏁ம் வி쏁ம்ꯁவறதக் காணலாம். அவற்ைில் சிைிய தி쏁மடல் ꏂற்றைம்பத்றதந்鏁 அ羿கறைக் றகாண்翁ம், றபரியதி쏁மடல் இ쏁ꏂற்쟁த் றதான்Ꟃற்மை폁 அ羿கறைக் றகாண்翁ம் கலிறவண்பாவால் பாடப்பட்翁ள்ை鏁. இதில் சிைிய தி쏁மடல், தி쏁க்கண்ணꯁைத்鏁ச் றசௌரிைாசப் றப쏁மாறனப் பற்ைிப் பா翁கிை鏁. றபரிய தி쏁மடல், அர்ச்றச வ羿வில் உள்ை தி쏁நறை뿂ர் நம்பி றதாடர்பாக அ쏁ைப்றபற்ை鏁. நாயகியாக தன்றன எண்ணிக்றகாள்쿁ம் தி쏁மங்றகயார் அந்நிறலயில் தன்றன பைகாலநாயகியாக மாற்ைிக்றகாள்கிைார். பைகால நாயகிமய மடல்ஏைத் 鏁ணிகிைாள். இறைவறனத் தறலவனாகퟁம் தன்றனத் தறலவியாகퟁம் பாவித்鏁 மடல் பா翁கிைார் தி쏁மங்றகயாழ்வார். இதில் இறைவமனா翁 இறணய என்ꟁம் தி쏁மங்றகயா쏁க்埁 மடல் ஏ쟁தல் ஆண்க쿁க்埁 மட்翁மம உரிய鏁 என பண்றடயத் தமிழ் இலக்கணங்க쿁ம், தமிழ் இலக்கியங்க쿁ம் Int. Res. J. Tamil, 135-139 | 136 Vol. 3 Iss. Spl 2 Year 2021 S. Ilamaran / 2021 DOI: 10.34256/irjt21s227 埂ைியி쏁ப்ப鏁 றவ쟁ப்றபத் த쏁கிை鏁. தமிழின் மீ鏁 ஆழ்ந்தப் பற்쟁 றகாண்羿쏁ந்தா쯁ம் காதல் மி埁ம்றபா폁鏁 வறை믁றைகள் றதன்படா鏁 என்ப鏁 மபால் றசயல்ப翁கிைார். காதல் மி埁ம் காலத்鏁, “காமக் கணிச்சி 뿁றடக்埁ம் நிறைறயன்ꟁம் ” நா迁த் தாழ் வ ீழ்த்த கதퟁ என்ப鏁 மபால் றசயல்ப翁வர் எனத் தி쏁க்埁ைள் உறைப்ப鏁 இங்埁 எண்ணத்தக்க鏁. அதறன உ쟁திறசய்뿁ம் வறகயில் தன்னிறல மாைித் தறலவியாய் நிற்埁ம் மங்றகயர்க் மகான் மடல்பாடத் தனக்埁 ஏ鏁வான ஒ쏁 கலாச்சாைத்றதத் மத翁கிைார். இதறன, “ அன்ன நறடயார் அலர் ஏச ஆடவர் மமல் மன்ꟁம் மட쯂ைார் என்ப மதார் வாசக믁ம் றதன்ꟁறையிற் மகட்டைிவ鏁ண்翁 அதறன யாம் றதைிமயாம் ” மன்ꟁம் வடறநைிமய மவண்羿மனாம் என்ை பா毁ைத்தால் அைியலாம். தமிழ்ப் பண்பாட்羿ன் ப羿 றபண்கள் மடல் ஏைத் தறட உள்ைதால் நான் வடறநைியின் பக்கமம றசல்கிமைன் என்கிைார். காதலறன அறடய தறடயாய் றபற்மைார் இ쏁ந்தால் அவர்கள் தன்றன வைர்த்鏁, அன்ꯁ காட்羿யறதறயல்லாம் மைக்埁ம் தறலவி மபால் றசயல்ப翁கிைார். மடல் ைாட்翁ம் இகைக் கைாட்பா翁 இறைவன羿ச் மசைவி쏁ம்ꯁம் பக்தர்கள் அறனவ쏁ம் வ ீ翁மபற்ைிறன வி쏁ம்ꯁவர். பிைவாவைம் மவண்翁ம் என்பமத அதன் மநாக்கம். மனிதனாய் பிைந்鏁 இப்ꯂퟁலகில் அறனத்鏁 இன்பங்கறை뿁ம் அꟁபவித்தா쯁ம் அறனத்றத뿁ம் 鏁ன்பமாகமவ க쏁தி இவ்ퟁலறக뿁ம் இப்பிைவிறய뿁ம் றவ쟁ப்பர். இறைவறன அறடய மவண்翁மாயின் தன்றனத்தாமன வ쏁த்த மவண்翁ம் என்ை சட்டவிதிறயத் தங்க쿁க்埁ள்மை அறமத்鏁 வாழ்வர். உலக பற்ைிறன றவ쟁த்鏁 鏁ைவைம் ꯁ埁ந்鏁 ஐம்ꯁலன்கறை뿁ம் அடக்埁வர். இல்லைத்றத றவ쟁த்鏁 ஒ鏁க்埁வர். இவற்ைிற்றகல்லாம் காைணம் றசார்க்கத்றத அறடயவி쏁ம்ꯁம் ஆறசமய எனலாம். றசார்க்கம் நிைந்தை இன்பத்திற்கான இடம் என்쟁 வறையறை றசய்தனர். அறத யா쏁ம் கண்டதில்றல என்ைா쯁ம் அதறனமய 毁ற்ைிச் 毁ற்ைி வந்தனர். அமிழ்தம் உண்翁 என்쟁ம் அழியாத இன்பத்றதப் றபைமவண்翁ம் என்றைண்ணினர். மனித உடல் 毁றமறயன்쟁ம், அதறன நீக்கி ஆன்மாறவப் ꯁனிதமாக்க மவண்翁ம் என்쟁ம் 埂ைினர். ஆனால் ஆன்மா எனப்ப翁ம் உயிர் உடறல நீங்கினால் அதனால் தனித்鏁 இயங்க இயலா鏁 என்பறத அைியலர். தி쏁믂லர் உடலின் சிைப்றபக் 埂쟁ம்றபா폁鏁, “உடம்பிறன 믁ன்னம் இ폁க்றகன் ைி쏁ந்மதன் உடம்பிꟁக் 埁ள்மை 뿁쟁றபா쏁ள் கண்மடன் உடம்ꯁமை உத்தமன் மகாயில்றகாண் டான்என்쟁 ” உடம்பிறன யானி쏁ந் மதாம்ꯁகின் மைமன என்கிைார். ஒவ்றவா쏁 உயிரின் உட쯁ள்쿁ம் இறைவன் இ쏁க்கிைான். அவ்ퟁடல் நீங்கிச் றசார்க்கம் என்ை ஒன்றை அறடதல் 믂டத்தனம். தி쏁믂லர் மற்றைா쏁 பாட்羿ல் உடல் இல்றலறயனில் சிைந்த ஞானத்றதப் றபை 믁羿யா鏁 என்쟁ம், எனமவ உடறல நன்埁 மபணிக்காக்மவண்翁ம் என்쟁ம் 埂쟁வார். தி쏁மங்றகயாழ்வார் இதறன வழி뿁쟁த்鏁ம் விதமாக அைம், றபா쏁ள், இன்பம் என்ை 믂ன்மை இவ்ퟁலகில் உள்ை ஒ폁கலா쟁ம், மனிதன் கறடபி羿க்க மவண்羿ய, அறடய மவண்羿ய நிறலக쿁ம் என்கிைார். மம쯁ம் இம்믂ன்ைி쯁ம் இன்பம் என்ப鏁 சிைப்பான鏁. காைணம் இன்பம் றபற்ைவர் மற்ை இைண்றட뿁ம் தானாகமவ றபற்쟁வி翁வர் என்கிைார்.
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