SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

After the first four AzhwArs namely, Poigai, bhootha,
Pey and Thirumazhisai Azhwars’ anubhavams, next we
immerse ourselves in the most wonderful verses of
Kulasekara PerumAn’s on ThiruvEnkatam. It is the
fourth decad of his PerumAL Thirumozhi.

aanaatha selvath tharampaiyar_kaL thaRkuzha
vaanaaLum selvamum maNNarasum yaanvENdEn
thEnaar_pooNY chOlaith thiruvEnga dassunaiyil
meenaayp piRakkum vithiyudaiyE NnaavEnE 4.2

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 a 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…

KulasEkarAzhwAr ThiruvaDigaLE SaraNam
SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE
Namah:
Regards
Namo Narayana
dAsan



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