(i) This stanza is an epitome of the contents of this decad.

(ii) The first two lines of the stanza bring out the setting in the Eternal land of absolute bliss (Nitya Vibhūti). So far as the “Līlā Vibhūti (Sportive Universe) is concerned, the Lord is depicted as the originator of one and all, including those two calling for special attention, the exalted Brahmā and

(i) In this stanza, the Āzhvār says that the Lord, as such, is not necessary for the attainment of Mokṣa and some kind of contact with Him will suffice. Such a contact will help one both ways, namely, obtaining relief from the otherwise incurable maladies of birth etc, and attaining the ‘Eternal Land’ of absolute bliss without the slightest tinge of sorrow.

(ii) Swimming

The Supreme Lord not only discharges the functions of ‘Ayaṉ’ (Brahmā), the Creator and ‘Araṉ’ (Śiva), the destroyer, standing within them as their Internal Controller but also assigns specific portions of His body for their occupation. And then, there is ‘Tiru’ (Lakṣmī), inseparably lodged on His winsome chest. And then, He reposes on the vast expanse of water, contemplating the ensuing creation of the universe. The herculean deeds performed by Him through

(i) Here is the Āzhvār’s recipe for discarding the sensual pleasures, petty and transient, and entering the Eternal Land of perfect bliss;

“Be steeped in the enjoyment of His auspicious traits for ever”,

(ii) Unlike several other processes which are difficult and tiresome in the initial stages and are pleasurable only in the final stages of fruition, contemplation

The routine of the Universe falling under the three major compartments of creation, preservation and dissolution, goes on uninterruptedly because of the ever-alert and omnipotent Lord who directs and controls them all. No doubt, He dowered on all of us, limbs and sense-organs to put us on a career of gainful activity with a view to attaining Him, but even if we stray away

In the battle against the “Kauravas Arjuṉa needed the weapon known as ‘Pāśupada astra’ which could be had from Śiva after due propitiation. The compassionate Kṛṣṇa, however, told Arjuṉa the short-cut whereby he could offer at the former’s feet the garland intended for Paśupati (Śiva). Arjuṉa did accordingly and that very night, Śiva appeared in Arjuṉa’s dream, wearing

(i) Many indeed are the wondrous deeds of the Lord, done out of His great love for Mother Earth, the Sportive universe (Līlā vibhūti).

(ii) Lying, sitting and standing:

There are several ways of appreciating these postures of the Lord. These are set out below:

(a) Reclining on the Milk-ocean, the centre of creative activity, surrounded by the band of celestials;

(i) It is indeed impossible for any one to gauge the full extent of the Lord’s glory; even the exalted ones who are endowed with the capacity to delve into it, are not equal to the task. They too could touch only a fringe of it, just a peep, and no more.

(ii) All along, reference was made to the Lord containing within His stomach, eating up all the worlds, during the

(i) In the preceding Song, the Lord’s immanence was referred to. Perhaps, it didn’t carry conviction with quite a few persons who doubted whether the Lord could pervade all over, in and out. This song is evidently addressed to those persons, warning them not to follow in the foot-steps of Hiraṇya and come to grief.

(ii) Hiraṇya slapped, with his own hand, a pillar

(i) As already mentioned in the preamble to this decad, the Āzhvār finds, at this stage, the people around, most unresponsive, all his advice having fallen on deaf ears. Frustrated though, he is still happy that he didn’t get contaminated by them and become one of them, very much like clearing a dacoit-infested area without getting robbed or molested.

(ii) The Lord

The chanters of this decad will shoot up from the harrowing depths of worldly existence to an exalted position in SriVaikuntam, keeping at their beck and call, the denizens over there.