(i) Unto him, who remains unmoved by the good turn done by the Lord to Gajendra, the pious elephant in dire distress, his very birth is a terrible waste.

(ii) The pond amid dense orchards: In the forest inhabited by Gajendra, the pious elephant, who made history in the world of devotion, all the lotus tanks had gone dry, due to scarcity of rains. This put a grievous

(i) The Āzhvār deplores those who do not recognise the enormous good done to them by the Lord, by way of protecting them from the devilish. Failure on their part to gratefully acknowledge the Lord’s benefaction will only get them consigned to Saṃsāra, the breeding ground for sins and the resultant miseries and involvement in the dreadful cycle of birth and death.

(ii)

Even remaining unresponsive to the great gesture of the Lord, His acts of grace galore and the resultant failure to laud Him and leap about with joy would be tantamount to entry into hell and these are the very persons eagerly sought after by yama’s hordes for being despatched to hell.

(i) The Āzhvār is vexed with those indifferent sinners, born in the midst of the ‘Sātvik Souls’ (good and pure), not losing themselves in ecstatic adoration of the glory, of Lord Kṛṣṇa who tamed, all at once, seven unruly bulls and won Nappiṉṉai, the charming bride, niece of Queen Yaśodā,

(ii) Coral-lipped Cirītaraṉ: The red lips of Śrī Kṛṣṇa, rendered all the more

(i) In the preceding decad the Āzhvār enjoyed the Vibhūtīs collectively, being the Lord’s controlled possessions. But now he differentiates between the Lord’s subjects; he is all praises for those love-drunk and love-smitten possessing enormous God-hunger and God-thirst like himself but condemns unreservedly those who are not charged with such God-love. The Āzhvār has

(i) The Lord is birthless in the sense that He is not, by any means, involved like us, in the inevitable cycle of birth and rebirth, eking out the results of our good and bad actions. And yet, He incarnates many times and in many ways out of His own free will, assuming the form most appropriate to the particular occasion and purpose. Those who go into raptures in contemplation

The ‘Kauravas’ (the cruel hundred) would just not allow their five cousins, the Pāṇḍavas, to co-exist. The Lord had, therefore, to annihilate such terribly hostile cousins of the Pāṇḍavas and, in the process, He got the Earth rid of its unwholesome burden. Crores of Sādhus would, by no means, be a burden to Mother Earth to whom they are just as light as cotton, but the

The Āzhvār extols those who worship the Lord in His Arcā form at the various pilgrim centres, like Tiruvēṅkaṭam, despite their being steeped in ‘Saṃsāra’ in an abode notorious for its nescience. These men the Āzhvār would like to place in a category even above those exalted Souls in spiritual world. Seeing that the Supreme Lord in His Arcā form wherein converge all auspicious

It is a great pity that the ‘Kevalas’ who develop their psychic powers and feel themselves on a par with the Supreme Lord in the final state of liberation, get lost in self-enjoyment, totally oblivious of the infinitely superior bliss of Divine Service perennially enjoyed by the ‘Amarars’, the immortals, in the Yonder spiritual world. Leaving these unfortunate souls severely

(i) The Lord has to be looked upon, as both the ‘Means’ and the ‘End

(ii) As the Internal Controller of the Individuals, He enables them to perform deeds and He confers the results, reward or punishment, as the case may be, because the deeds by themselves can’t grant rewards or inflict punishments.

(iii) The Saint calls upon the people to shed their ill-conceived

Failure to go into raptures, in contemplation of the Lord’s auspicious traits and wondrous deeds, sing and dance, literally dissolved in Him, would, ṇo doubt, fall under the category of ‘irredeemable’ sins. These ten songs win, however, destroy even this type of sin and keep the chanters beyond its mischief.