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pAsuram 13
mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL 13
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Word by word meaning
maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).
vyAkyAnam
He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).
mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!
inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.
mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam), is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.
Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.
srI kulasEkarap perumAL
maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3]’ (Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.
{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}
If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –
pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).
The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)
– are how his his likes and dislikes are set.
Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).
In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.
So this day is –
nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);
nallavargaL – they take care of others’ spiritual wellness like of their own.
nAL – a day is one that is celebrated by such people.
This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;
This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.
Now,
srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :
‘inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),
and in –
‘uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),
– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.
Similarly,
srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,
and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),
so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.
embAr – madhuramangalam
As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7]’ (falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.
In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.
embAr too is of two births in one (brAhmaNa).
Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).
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English Translation: raghurAm srInivAsa dhAsan
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