Sonnaal

 sonnaal virOdhamithu aagilum solluvEn kENminO,

ennaavil in_kavi yaanoruvarkkum kodukkilEn,
thennaa thenaavenRu vaNdu muralthiru vEngadatthu,
ennaanai ennappan emperumaanuLa NnaagavE.       3.9.1

In the decad beginning with "SonnAl virOdham idu",
Azhwar makes it crystal clear that while praising
human beings and demigods [devathAntharam] can bestow
on us only passing ephemeral pleasures ("Chittrinbam")
[which again is due to the Lord?s mercy on them] it is
only the Lord's praises which can confer upon us
everlasting Bliss ("andamil pErinbam") which will
enable us enjoy Him as well serve Him  at His Lotus
feet forever and ever and no looking back thereafter.
He would also confer the welfare of ours in this world
what He deems fit for us so that there is no
interruption of our kaimkaryam towards Him even here. 

AzhWar says.." I know you will not relish and you will
consider me as your enemy for saying these things, Oh
Guys! All of you have been running after material
pursuits; This may not be palatable to you. But,
having known that you are going to ultimately lose it
and I can not bear to see that, I am saying this: that
is : Don?t sing about anyone else except Emperumaan
Sriman Narayanan. I will offer my poems to only Him,
who is the unbounded limitless Bliss. With my tongue,
I will NOT sing anyone else. My Emperumaan, who is
like the Big Elephant at TirumalA is My dear Father;
To Him only, I will offer my Sweet poems and no one
else"; AzhwAr, in this decad of Thiruvaaimozhi 3.9, advises

us, the materialists and the "earthly" persons NOT TO
SING IN PRAISE OF ANY OTHER PERSON except Emperumaan,
Sriman Narayanan. This includes demigods as well. He
calls all samsaaris and tries to correct them by
telling "When the JeevAthman is His servant and is His
Property, please do not let yourself talk and praise
other non-permanent people. He also feels extremely
happy about himself and his fortunate birth for being
blessed with the capacity to sing in praise of the
Lord Sriman Narayanan amongst other persons in this
world (like us) who have totally forgotten the
Emperumaan and have been singing and praising the
Non-permanent people and the transitory material
things. (Read them as it is most appropriately
applicable to each one of us!)

"Even though it is unpleasant for you (those of you
who waste your time worshipping other deities) to hear
this, I am going to say it, and please listen (for
your own good):  I will not waste my sweet words of
praise on anyone except My Lord who stands like an
elephant in tiruvE'nkaTa malai."

In the phala-Sruti for SrI vishNu sahasra nAmam,
bhIshma tells yudhisThira: [from Sri N Krishnamachar's
writeup]

itIdam kIrtanIyasya keSavasya mahAtmanah   |
nAmnAm sahasram divyAnAm aSesheNa prakIrtitam   ||

Thus the thousand divine names of bhagavAn keSava, the
Supreme Being, Who is worthy of being praised, have
been sung in their entirety".  

Here the choice of the word keSava signifies that He
is the Creator of Siva and brahma; mahatmA refers to
His being the Supreme Person;  the term divya
signifies that these thousand nAma-s are worthy of
being recited both in this world and in parama-padam;
and the word kIrtanIyasya emphasizes that He alone is
worthy of being praised.  

Meaning of this verse thus means: Some may take
offense, yet I shall say it, please listen, my songs
are for no one but my ruler, my master, the Lord of
Thiruvengadam!"

Why does the Azhvaar feel the above may cause offense
to some?  To answer this question think of a commoner
going about telling everyone that he has no romantic
interest towards the crown princess.  Why would anyone
want to do this?  There is no need to express this
lack of desire.  In fact expression of such
disinterest may even provoke retribution from the
royal court censuring his audacity. Why state the
obvious?  Yet, the Azhvaar states the obvious.  Why? 
To guide the rest of us who seem to get confused from
time to time.(The princess analogy is from Sri
Uttamoor Swamy?s commentary)

why is that Sriman Narayanan alone is the One to be
worshipped and praised? Does Veda say and declare
that? Does a vaidIka accept?For this query: Sri
Alavandhar answers: [asking the question himself?]The
answer verse is of Stotra Ratna of ALavAnDAr to
understand the significance  of  Sriya: Pathi Sriman
Narayanan. Our Acharya asks the question and then
explains  the eternal and sacred  principle of the
Divya Dampathis this way:

ALavandhaar asks: "Who is the Lord of Sri Devi? What is the resting place of Satva Gunas? Who is the Lotus eyed Lord?Who is called the Purushottaman by the Smrithis and Sruthis?Who is the one in whose crore of a part the entire universe with its Chetanas and Avhetanas find their dwelling? He answers these rhetorical questions subaequently and says : O Narayana! Tvadhanya: Ka: There is no one besides You that deserves these Naamas and attributes.