aanaatha selvath tharampaiyar_kaL thaRkuzha
vaanaaLum selvamum maNNarasum yaanvENdEn
thEnaar_pooNY chOlaith thiruvEnga dassunaiyil
meenaayp piRakkum vithiyudaiyE NnaavEnE
KulasekarAzhwAr wonders: The kuruhu- stork- may grow and start to fly [if I am born in that body as I had sought from my 1st verse]. And may get tempted with the outside world away from Thirumala. That is not what we want. So, better to be a being- living in the pond forever and ever and die there itself. Which one-of course- a fish ?
So, I do not pray for dEvEndran’s pomp surrounded by immortal beauty of the apsaras and the heaven (Svargam), but shall seek to be a fish in the streams of Thirumalai hills. The Thirumala Hills where the honey dripping flowered gardens are there in abundance- meaning: His dayA is dripping and flowing in abundance in the whole area.
Wealth is material wealth and even Devendra’s wealth is fleeting and not permanent. After the puNya are all over [for which he is meant to be enjoying heavenly pleasures] he still needs to be pushed down or back to other births.
So AzhwAr hopes for kaimkarya ruchi of being immersed in the pond and cleaning the same by taking the form of fish. Even for such births in Thirumala one needs to have accumulated lots of puNya and receive His Blessings and kataaksham. It is also told Nithyasuris take such births in Thirumala like ants, birds, animals, trees, fishes etc.
[From Sri Muralidhar Rangaswamy's article] Thus the second Pasuram again emphasizes the evanescent nature of worldly and material pleasures. The Azhwar shuns them and desires to be a fish in the hill streams of Venkatachalam. Several explanations can be offered for this desire of the Azhwar. In a moment of weakness, the stork may decide to fly away. In this case, the Azhwar would be deprived of Bhagavad Anubhavam. Therefore, wouldn't it be wonderful to be a fish in the hill stream of Venkatachalam and constantly be associated with the Lord? The reference to the fish can also be interpreted as a reference to the Matsya Avatram, which beautifully illustrates the Narayana Upanishad salutations "NarayanE PravartantE" and "NarayanE Praleeyante" These salutations refer to the fact that Lord Sriman Narayana is the one who sustains the universe as well as the one who causes Pralayam. Matsya Murthy brilliantly illustrates this Vedic declaration, by causing Pralaya and at the same time bestowing Satyavrata the power to overcome the waves of Pralaya. I am indebted to Sri Rangapriya Mahadesikan Swami for blessing me with the insight on the Matsya Murthy and the Narayana Upanishad salutation.
Here one may wonder First AzhwAr says: I do not want births; and then ask for this birth and that birth. He implies that any other birth other than being in Tirumala is mere vegetation. Irutthal... While the birth in Tirumala is living [vaazhum kuruhu].
This is similar to Vaiyatthu vaazhveergaaL of AndAL's Thiruppavai second verse. Those who desire for and are devoted to the Lord; those who contstantly aspire for performing kaimkaryam and have earnest bhaktha prEmai and love for Him like the Gopikas are the ones who live ?