The Āzhvār brings into focus, the Lord’s redemptive grace, shed on the subjects with sweet spontaniety, on the slightest pretext. There is the vicarious reward from the Lord Who treats even the casual mention, by some one, of His names and those of the pilgrim centres, without any religious fervour behind it, as a genuine exercise in chanting these names, with due reverence.

(i) The Supreme Lord did sustain, during the great deluge, all the worlds, with their vast contents and all beings, with no exception whatever. Even so, He did not feel full at all. This void was, of course, due to the absence of His contact with the Āzhvār and it was only to overcome this deficiency that the Lord stationed Himself along with His Divine Consort at Tiruppēr,

(i) The Āzhvār keeps musing over the manner in which the Lord has come and mingled with him, out of His spontaneous grace and wonders how the Lord became so easily accessible to him. Having got hold of the Lord’s feet, he is determined not to relax his grip over them hereafter. The benefits flowing from his attainment of the Lord’s feet are: (1) the dreadful cycle of birth

(i) The home of parrots: This refers to the lovely gardens in Tiruppēr, where parrots are perched merrily. This could also refer to the township of Tiruppēr, inhabited by truth-loving, knowledgeable persons who would parrot-like repeat what they had gathered from their preceptors, without any distortion or deviation.

(ii) From this land of dark nescience to the yonder

(i) The Āzhvār exclaims that the Lord, enshrined in Tiruppēr, not only took a vow that He would take him to spiritual world but also rid him of all impediments, the ‘Puṇya’ and ‘Pāpa’, merit and demerit respectively, the fruits of his actions, good and bad. As a matter of fact, the Lord has, all along, been very keen on taking the Āzhvār to spiritual world but nevertheless

(i) Many indeed arc the enchanting abodes of the Lord in His worshippable Form and yet, He has entered the Āzhvār’s heart as if He has nowhere else to go and now only He feels complacent as a ‘Kṛta Kṛtya’ (one who has discharged one’s duty thoroughly), after getting Himself lodged in the Āzhvār’s heart-region.

(ii) “Has this day got inside me”: Why this day only and

(i) Having tasted the supreme bliss of service unto the Lord, right here, by singing these love-laden songs, (Tiruvāymoḻi), the Āzhvār is led to pause and think what more could there be for him to enjoy on the yonder side of spiritual world. Uttering the word ‘namaḥ’ or worship of the Lord, betokening one’s realisation of the true nature of the soul that one is the exclusive

The Lord, too subtle to be comprehended by those who seek to comprehend Him through strenuous efforts, is now fiercely concentrating on the elaborate arrangements to be made in connection with the ensuing journey of the Āzhvār to spiritual world. The Lord’s vision stands continually in front of the Āzhvār, feasting his eyes, and he is enjoying right here the blessed rapport

(i) This is the topical song of this decad. The gist of this song has already been set out in the form of a dialogue, opened by the Āzhvār with the Lord, in the preamble to this decad. When asked by his disciple, Nañcīyar, as to what reply the Lord gave to the Āzhvār, Śrī Parāśara Bhaṭṭar would appear to have said;

“The Lord has obviously no answer, as such. He, who

(i) After keeping quiet for a while, without furnishing any reply to the Āzhvār’s query as in the last song, the Lord enquired of the Āzhvār what more he needed. The Āzhvār’s reply is, as above. Having been assigned the blissful service of singing this great hymnal (Tiruvāymoḻi) there is indeed no greater felicity he could aspire. Immensely pleased with this reply, the

The chanters of this decad are assured not merely of their ascent to spiritual world but they will go there as masters and not as mere residents.