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இப்பக்கம் மெய்ப்பு பார்க்கப்படவில்லை

xxxiii Both the Kaikkilai and the Mafał were made to serve their exalted purposes in the latter day writings of the Nayanmärs and Alvārs. God as Nāyaka and the devotee as Nayika was how Kaikkilai got itself retrieved from mere frustrated love of a maiden. The Matals of Tirumafikai Alvār “ were the pardonable threats of a devotee that he would mount the Mafał if God would not respond. In the Matal the person threatening imagines himself a woman, but were never to mount the Matal. However, in the concept of Nāyaka-Năyika idea, the devotee was always the woman and God the man. In philosophical terms, this connotes the Jivātmā-Paramātmā relationship. 34. The Matal is stated to be the palmyra stem which the lover rides in order to make public the love that he bears in acutest form. The poem on this aspect is named Magal. For details, vide Ilakkaria Vijakkam---sutra S57; Tolkāppiam - Porulatikāram— sutra 54 ; Tirukkural clap. 114; and Kuruntokai-verse 17.