(i) Even reaching the holy place, ‘Tirumāliruñcōlai Malai’, is an end in itself, says the Āzhvār. Even as one is advised to acquire knowledge when still young so as to reap the benefit thereof, in later years, one is advised to go to this pilgrim centre while still young and before the sensual pleasures get hold of the rising youth and distract it.

(ii) There is nothing

(i) In the last two stanzas, the Āzhvār expatiated on the glory of the Pilgrim centre, Known as ‘Māliruñ cōlai’, treating one’s visit to that place or mere meditation of the station as an end in itself. And now, the Āzhvār extends the same treatment even to another mount in its vicinity, by virtue of its associaton with ‘Māliruñcōlai Malai’.

(ii) The futile deeds,

To extricate ourselves from the otherwise inextricable bondage of ‘Karma’ and to serve the Lord, the Āzhvār deems it but proper that we should reach this sacred hill where the Lord stays for ever, with great delight. That He is the great deliverer is writ large on the person of Lord Aḻakar enshrined there, proclaiming His great glory as the deliverer of the inhabitants

The Āzhvār brings on a par with ‘Māliruñ Cōlai malai’ another mount around. He advises that all one’s energy, that might otherwise be dissipated on selfish pursuits breeding endless sins, could as well be used up in going on a pilgrimage to the said mount.

(i) The Āzhvār advises people to divert the mind from sensual pleasures and fix it on the route leading to ‘Māliruñ Cōlai’ where Lord Kṛṣṇa stays on, to grant ‘darśana’ to us, the post-incarnation beneficiaries.

(ii) Even as the deer and the young ones stay together, it behoves us to stay on with the Lord, our eternal Father and Mother, rolled into one.

(i) Going to hell does not mean that those who somehow fail to visit this pilgrim centre will go to hell. To be in conjunction with the Lord, as Sītā put it to Śrī Rāma before setting out for exile, is Swarga while being away from Him is hell. The emphasis here is, therefore, on not getting parted from the Lord.

(ii) The Moon’s blemishes having been removed by his

(1) The Lord gives Himself unto His devotees, besides the strength to enjoy the rapport with Him. Lord Aḻakar Himself goes round Mount Māliruñcōḷai, in the company of His Consorts, even as Śrī Rāma and Sītā went round, hand in hand, the mountain slopes of Citrakūṭa.

Even as the citizens of Ayodhyā followed Śrī Rāma when he went into exile, the Celestials do come to

(i) The Āzhvār says, it would suffice even if one just resolved to worship this pilgrim centre.

(ii) The devil of a woman referred to here is Pūtanā.

(iii) Speaking about the herds of young elephants mustering here in strength, Nampiḷḷai observes that it is no wonder that the Lord (Aḻakar) standing like an elephant, Young and majestic, (Cōlai Maḻakkaḷiṟu) as Tirumaṅkai Āzhvār appreciates the Deity, attracts thousands of elephants,

(i) ‘Thieving’ refers to ‘Ātma apahāra’, the stealing of the Soul, looking upon ourselves as our own Masters ignoring the fundamental fact that we belong to the Lord.

(ii) Gambling: indulging in quibblings to put people on the wrong track and dissuade them from believing in the existence of God, good and bad, and things of that sort.

(iii) Long, long ago, the Lord

(i) As already explained in II-9-11, what is meant here again is that the Lord will be immensely pleased with those who learn these ten songs and confer on them the benefits referred to here.

(ii) The Lord endowed us with limbs and sense-organs so as to capacitate us into a career of gainful activity. This is what is meant by creation and He goes on with it, undaunted by adverse results, always hoping for better luck, an indefatigable Cultivator, with robust optimism.