ki:su ki:senru engum a:naiccha:ththan kalandu
ka:sum pirappum kalagalappakkai pe:rththu
o:sai paduththa thayiraravam ke:ttilaiyo:
ke:savanai ppa:davum ni:ke:tte: kidaththiyo:
Chetana! Uninterested in Bhagavat vishya. Do you not hear the conversation among the parama Bhagavatas who are taking leave
from one another, after a long period of friendly talk? Why do you waste your time like this, as if you don’t
know anything about Bhagavat vishya. The Acharya are engaged in loud discussions about the pregnant meanings of
Thirumantra, Dvaya and Charama Sloka, and their inter dependence. The
Bhagavatas who have a clear knowledge about the Purushartha, the means of
attaining it, and about Ananyarha-seshatvam, are preaching it to chetanas who are deeply entangled in the ocean of Samsara.
Do you not hear the voice of such chetanas reciting the pregnant
meaning of the Divya Prabhandam? O chetana ! who is fit to be the chief
Bhgavatas ! although you are the proper person to lead us on to the lord, is it proper on your part
to be idle and indolent wasting your time like this? Are you deeply engrossed in the Kalyana
gunas of Sri Krishna- (the avatar of Lord Narayana-) chanted by us? Ochetana ! who is fortunate
in possessing the lord’s grace in full! If
you remove the ahamkara and mamakara enveloping our souls and peform Bhagavat
gunanubhava along with us, our Nonbu will undoubtly end
successfully. (Here the words,
‘kasu’, ‘pirappu’, and ‘Tayir’ denote as
inner meaning parama Bhagavatas, tirumantram, Dvayam and Charama Sloka, and
Divya Prabandham respectively). It is said that in this pasuram is awakened a girl resembling
Kulasekara-Alvar. The three adresses 'pey-penne' , 'Nayaka pen-pillay' and 'tesa-mudayay' emphasise that
Kulasekara is reffered to here. Kulasekara in this tirumoli call himself a mad man in the padikan[No. 3]
commencing with "Meyill valkaiyai". In this padikams beginning with "Er malar pun-kulal",  the alvar
speaks with the garb of a female;and among the order of alvars, he is said to have occupy the central place. So "nayaka
pen-pillay" fits in well with him. The expression 'tesa-mudayay' also can appropriately be applied to thisalvar:-ThePeria
Tiruvandadi says "mannattil, Arahi evvlil-virranalum, Ali ankaip-perayarku alam pirappu -uinattut - tensanre
" (St. 79). and according to this, that birth is considered to possess brightness , which would
of service to the Lord; and our Kulasekara had longed for such a birth in hispadikam "Uneru celvattu".[No. 4].
The expression "Kette kidattyo" may be attributed to
this alvar for he used to hear the Ramayana daily and be engrossed in it.
Some scholars are of the view (the Jeeyar school) that
the girl awakened in this pasuram resembled Peeyalvar. Compare the expression 'Pey-penne'. Further , the girl
has knowledge of god but has forgotten tp go to him, in the Company of others. So also Peyalvar says-Tiruk-kanden
pon meni kanden tigalum, Arukkun ani niramum kanden-Ceruk-kilarum, pon ali kanden puri chankam kaik kanden En aliVannanpal
inru.": (Munram Tiruvandadi, St 1). Here kanden refers to his 'Anubhavam ' only. The expressions 'Kesavanaip padavum'
fits in well for Periyalvar, for he worshipped Kesava Perumal of Mailai, the modern Mylapore. 'Tesamudayay' suits him well
for he possessed 'Gnana Effulgence.'
According to Guru Paramparai, it is said that the Acharya
of one's Acharya is awakened in this pasuram(i.e., Asmath Parama Gurubyo Namaha) i.e., Sri Paramacharya.