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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.06 / ISSUE # 19 dated 04/16/05
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Dear Bhagavatas:
IN THIS ISSUE:

1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part 6 : SLOKAMS 21 & 22
SLOKAM 21: ?OPERATION GEDDAH?
SLOKAM 22: ? ROCK & ROLL?
(ANBIL RAMASWAMY)

2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM - Part 10
WHO IS A ?DESERVING? DISCIPLE? SRI ERUMBIAPPA DEFINES.
(ANBIL RAMASWAMY)

3. FROM MAHABHARATA
YAKSHA PRASNAM
PART 55 - PRASNAM - 122
(SRI M.K.RAMASWAMY IYENGAR, SENIOR OFFICER, GOVT. OF INDIA (RETD)
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================================================
1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN
Part 6 (Slokas 21 and 22)
(ANBIL RAMASWAMY)
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SLOKAM 21:  ?OPERATION GEDDA?

Yadvaa mrigam mrigayuvad mrigayaapadEsaat
channO jaghanta, na tu chatru vada abhi mukhyaat //
tad yuktam Eva tava raaghava vamsajasya
tiryakshu naiva hi vipakshatayOpachaara: //

?Oh! Sri Rama! You hunted and killed Vaali, a beast by birth and a cruel 
beast by behavior. You did not consider him as your enemy but only as an 
animal fit to be hunted and killed. This is enough justification for your 
hiding yourself from his sight. Such is the tradition of the Kings of Raghu 
Vamsa. For who will deem a mere animal that grows horizontally physically 
and lacking in commonsense as one?s enemy? Definitely not for the scion of 
the family of Raghu?

NOTES:
?       Bhavabhuti, the great poet and a bhakta of Sri Rama remarked in his 
?Uttara Raama Charitram? a scene showing some urchins making fun of Sri Rama 
by mouthing some unsavory remarks against him thus:
        ?Yadvaa pourusham indra soonu hananE tatraapi abhijnO jana:?
?       No wonder, that to this day critics gleefully criticize Sri Rama being 
inappropriate in this incident.
?       This is in spite of the fact that Vaali himself and his wife Taara (who 
were the affected parties) had long ago exonerated Sri Rama from any 
ignominy in hiding and killing Vaali.
?       Azhwaan seems to feel bad about this and explains the truth of the 
matter.
?       When a prince goes into the forest to save the cows from the tigers, he 
hides himself and shoots at the tigers, not because they are his enemies. 
The question as to whether they were afraid to face the tigers.
?       Similarly, when the Kings of Raghu lineage decimated those hostile to 
the 
Saadhus under their protection there is no question whether they did so by 
facing them or by hiding. It is all part of ?Rajatantram? depending upon the 
needs of the situations concerned.
?       After all, Vaali had lost his sense of decency, a worthless creature 
given 
to lust and anger. How could a great hero like Sri Rama deem him as an equal 
in fight? - asks Koorathaazhwaan.
?       Do we not ?catch a thief? by subterfuge?
?       Do we not catch elephants by employing the mechanism of ?geddah??
?       Does anyone consider these as lack of valor?
?       These are the usual tactics used to corner culprits and cannot be put 
down 
as immoral or illegal.
?       Apart from his promise to protect the celestials, it is part of what is 
known as ?Kashatriya Dharma? to resort to any means, by hook or crook to 
bring offenders to justice. This is what Sri Rama also did in Vaali?s case.
?        Swami Desika says in Abhaya Pradaana Saaram:
        ?SaraNaagata rakshaNa DharmamE perumaaLukku anupaalaneeyam?
?       Several poets of an earlier period have held the view that Sri Rama 
assaulted Vaali when he was fighting with another and this was not 
justified.
?       Bhavabhuti in his ?Mahaaveera Charitram? says that Sri Rama gave fight 
to 
Vaali face to face. There is no mention that Sri Rama attacked Vaali when 
the latter was engaged in a fight with Sugreeva.
?       Actually, Muraari in his ?Anargha Raaghavam? depicts how RavaNa who 
became 
friendly with Vaali requested his help in fighting Sri Rama and Vaali 
obliged RavaNa by challenging Sri Rama to fight remarking that it was no big 
deal for Sri Rama to have thrown away the dry bone  of Dundhubi.
?       Though several such views have been expressed by different poets, Swami 
Desika gives his final verdict thus:
?       When Sugreeva Maharaja surrendered to you accepting his fault and 
begging 
to be pardoned, you tormented him unnecessarily. Therefore, you are fit to 
be punished. And, Sugreeva has surrendered unto me for protection against 
you?
        ?sookshma: parama durjEya: sataam Dhrama: plavangama?
?       Sri Rama, the ?SaraNaagata vatsalan, considered that ?Saranaagata 
RakshaNam? to be his sacred duty and it was a heinous crime  not to save one 
who had surrendered for protection.
?       This view is upheld in ?Manu Smriti?, ?VishNu Smriti?, ?Raghu-Raakshasa 
Samvaadam?, ?Brihaspati Geeta?, ?ItihaasOttamam? etc  all quoted by Swami 
Desika in his ?StOtra Bhaashyam?, ?Subhashitaaneevi? and ?Sankalpa 
SooryOdayam? etc and also in VidyaraNya?s ?Purushaarta Sudhaanidhi?
?       Srimad Andavan of Poundarikapuram Swami Asramam has given another 
revealing fact about this episode.
?       This is a quote from my book ?Myths, Miracles and Mysticism? in the 
?Explaining the Unexplained? series (Under publication)
?       ?Long before the PutrakaamEshTi yaaga conducted by Dasaratha, he 
performed 
an AswamEdha Yagjna. At that time the celestials who came to accept the 
?havis? offerings promised to descend to earth in the form of monkeys and 
bears, when the Lord descended (Avataara) as Sri Rama. One of the foremost 
among them was Vaali. He was to have been inducted as Sri Rama?s 
Commander-in-Chief in the fight against RavaNa. When even a cadet 
double-crossed his master and turned a traitor, he was to be punished with 
instant death. More so, in the case of a would-be-chieftain. Vaali 
treacherously joined hands with RavaNa, Sri Rama?s arch enemy. Sri Rama 
meted out the punishment, which he eminently deserved.
?       Chronologically, Sri Rama had first met Sugreeva, Vaali?s brother and 
as a 
part of their alliance package, Sri Rama had pledged to kill Vaali and 
install Sugreeva as the King of Kishkinda. And, if he had appeared before 
Vaali, it was possible that Vaali might have surrendered, in which case Sri 
Rama would not be able to keep up his word to Sugreeva.
?       The response to a later ?SaraNaagati? can be effective only when it is 
not 
repugnant to the earlier ?saraNaagati?. This would be impossible in this 
case and there would have ensued a ?Dharma SankaTam? ? a clash of Dharmas? 
for Sri Rama.
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SLOKAM 22:

?ROCK & ROLL?

A ROLLING STONE GATHERS NO MOSS BUT A FLOATING STONE DOES!

Maanushyaka aacharitam aacharitum  pravrutta:
dEvaatigam charitamanga! Kim angyakaarshee:? /
yath SaagarE batha babanditha naatha! sEtum
Sailai: plavangama samingita sampraNUnnai: //

?Oh! Lord! You set out to perform the actions of a human but how come you 
actually performed what is impossible even for the celestials? With the huge 
stone mountains brought by the monkeys, how did you build a bridge across a 
vast ocean, if you were not superhuman??

NOTES:
?       Azhwaan avers that this ?building of the bridge? across the Seas itself 
proves that Sri Rama was indeed the Paramaatma- a super human 
(athimaanushan).
?       There is an adage that even a stone can float for the virtuous.
        Veda Vaakhyam asserts this : ?apsu graavaaNa: plavantE?
?       When Prahlaada was thrown into the waters of the ocean bound by hard 
rock, 
he floated resting on the rock - says VishNU PuraaNam.
?       Sa cha thum saila sanghaatam daityair nyasta mathOpari/
        Utkshipya tasmaat salilaat nischakraama mahaamati: //
        - Says Paraasara Brahmarishi.
?       If this could happen to a Bhaagavata, it is no big deal for Saakshaat 
Bhagavaan at whose command the stones could float.
dEvaatigam:
?       Azhwaan probably had in his mind the advice of Maalyavaan to RavaNa who 
reminded the latter of this incident to confirm that Sri Rama was indeed not 
a mere human being.
        Na hi maanusha maatrO asou RaaghavO DhriTa vikrama: /
        yEna bhaddhas samudrasya sa sEtu: parama adbuta: //
?       When ManDodari lamented on the death of RavaNa, she refers to this 
incident and echoes the above sentiment :
        Yadaiva vaanara veerai: baddha sEtu mahaarNavE/
        Tadaiva hridayEna aham sankhE Raamam a-maanusham //
?When I learned through our secret agents that Rama had built this bridge 
across the ocean, then itself I suspected in my heart of hearts that this 
Rama was no ordinary mortal? says ManDOdari.
?       She also cited another incident that kindled her suspicion:
?       ?The very fact that Rama was able to decimate single-handed the 14,000 
Rakshasas in the fight against Kara and DooshaNa, I became suspicious that 
this Rama could not be an ordinary man?.
        Yadaiva hi janasthaanE raakshasair bahubhir vruta: /
        Kharas tava hatO bhraataa tad deiva asou na maanusha: //
?       The very sight of ?SEtu? is capable of extinguishing all sins  say the 
Dharma Saastras: ? sEtum drishTvaa samudrasya?
?       It is worth noting that while taking bath in Sea is generally not 
recommended except on special occasions like AaDi Amaavaasya and Thai 
Amaavaasya, you can take bath in the Sea at SEtu on any day, This is known 
as ?SeEtusnaanam?.
?       Srimad Andavan of Poundarikapuram Swami Asramam insists on anyone 
returning from overseas to first go have ?sEtu snaanam? before administering 
any mantrams. This happened to me when I requested him to initiate me into 
?Sudarsana mantram? some years ago.
?       PravarasEna wrote a kaavyam called ?SEtu bandham? in which he discarded 
all other incidents in Srimad RamayaNa and concentrated on this episode 
only.
?       In the Tamil work, ?MaNimEkalai? the character named ?Gaaya ChaNDigai? 
refers to this incident saying ?My hunger is so great that I will not be 
satiated even if you feed me with food balls of the size of the huge 
mountains that the monkey battalion of Rama brought and cast away in the sea 
for building a bridge?
?       This shows how people belonging to other Sampradayas were also 
fascinated 
by this ?building the bridge? episode.
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2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM - Part 10
(ANBIL RAMASWAMY)
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WHO IS A ?DESERVING? DISCIPLE?
ERUMBIAPPA DEFINES:

We will see in this Part how Sri Erumbiappa, Sishya of Sri MaNavaaLa Maa 
munigal, faithfully reflects (in his VilakshaNa mOkshaadhiokaari nirNayam) 
the guidelines enunciated by Swami Vedanta Desika (in his ?Nyaasa Vimsati? 
and ?Sishya Kritya Adhikaaram? of his ?Srimad Rahasya Traya Saaram?)

Sri Erumbiappa says:
Saastras lay down clearly the characteristics of a ?deserving? disciple 
thus:
1.      One who is willing to dedicate one?s life, body, property and other 
possessions at the feet of the Achaarya, to be utilized by the Achaarya in 
any manner he likes - even to the point of selling them, (enthammai virkavum 
peruvaargaLE) considering oneself as no more than a possession of the 
Achaarya.
2.      One who directs one?s intellectual capabilities towards good (Sat 
Vishayam).
3.      One who is always prepared to render service to elders who are of 
sterling character (Saatviks).
4.      One who never forsakes rectitude in personal conduct.
5.      One who yearns to expand his knowledge of the eternal truths 
(Tattvajnaanam), if need be by seeking clarification of doubts.
6.      One who is always willing to serve his Achaarya.
7.      One who is not conceited about oneself.
8.      One who is always ready to do ?SaashTaanga namaskaaram? (DanDam 
samarpittal) to the Achaarya.
9.      One who looks forward to the appropriate moment to augment knowledge at 
the feet of the Achaarya.
10.     One who has control over all the five senses and mind.
11.     One who consciously avoids jealousy at the achievements of others.
12.     One who considers oneself as having taken ?asylum? as a refugee at the 
feet of the Achaarya.
13.     One who has absolute faith in the Saastras that are, in fact, the 
command of the Lord Himself.

These are known as ?AatmaguNas?.

Of these, ?Samam? and ?Damam? are very important. ?Samam? is controlling the 
external indriyas and ?Damam? is the control of the internal indriya (i.e.) 
mind.

Only a Sishya with all the above ?AatmaguNas? is eligible for initiation by 
the Achaarya. The Achaarya has, therefore, to put the would-be-Sishya to a 
very strict test and only if the Sishya proves to have these qualifications 
can he be deemed a ?Deserving disciple?.

SISHYA PRABHAAVAM:
The coming together of a ?qualified Achaarya? and a ?deserving disciple? is 
not a one-way traffic but is mutual. The Achaarya also derives as much 
benefit by securing a good Sishya as does the Sishya in securing a good 
Achaarya.

Conversely, if an Achaarya accepts an unworthy Sishya with an eye on the
?material pulse? of the Sishya instead of his ?spiritual pulse? is sure to 
be devastated spiritually.

It is with reference to such cases that Manu Dharma Saastra stipulates:
?Sins committed by his subjects accrue to the King; the king?s sins accrue 
to his preceptor; the wife?s sins accrue to the husband and the disciple?s 
sins accrue to the preceptor?

?RajnO Raashtra kritam paapam; Raaja paapam purOdasah/
Bhartru Bhaaryaa kritam paapam; Sishya paapam gurOrapi?

The effect of the coming together of a good Achaarya and a good Sishya is 
brought out by an incident in the life of Koorathaazhwaan.

Being pleased with the Pravachanam (discourse) of Koorathaazhwaan, Sri 
Ranganatha offered him Paramapadam. With utter humility, Azhwaan prayed that 
all those who came into contact with him should also be granted Paramapadam. 
The Lord agreed.

On hearing this, Emperumaanaar is reported to have been so overwhelmed with 
ecstasy that he literally danced throwing up his ascetic ochre upper garment 
(Uttareeyam)  and catching it again as it came down, as if it were a ball, 
exclaiming -
?I thought that I would go to hell for having transgressed the commandment 
of TirukkOshTiyur Nambi. But, because of my contact with Koorathaazhwaan as 
his Achaarya, I have become eligible to ascend to Paramapadam?

This shows how the connection with a good Sishya can benefit his Achaarya!
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3. FROM MAHABHARATA
YAKSHA PRASNAM
PART 55
PRASNAM 122
(SRI M.K.RAMASWAMY IYENGAR, SENIOR OFFICER, GOVT. OF INDIA (RETD)
---------------------------------------------------------------
NOTE: PRASNAM 121 appeared in SRS Vol.6/12 dated 03/06/05
---------------------------------------------------------------
PRASNAM 122:

YAKSHA:
?KAA CHA VAARTIKAA??
?WHICH IS THE CEASELESS ACTIVITY DAY AFTER DAY??

YUDISHTIRA:
?ASMIN MOHA MAYE KATAAHE SOORYAAGNINAA RAATRI DIVENDHANENA /
MAASA RITU DARVEE PARIGHATTANENA BHOOTAANI KAALA: PACHATEEVA VAARTAA //?

?Time, the ultimate cook, making use of the earth as the cooking pot, the 
animate as well as the inanimate of the earth as the ingredient substances 
for his cooking, stirring them constantly through months lengthening the 
seasons, over a fire kindled by no less than the Sun and kept burning 
through the firewood pieces being nothing other than the length of the day 
and the length of the night, cooks all the substances to their respective 
and irrevocable destiny. This profession of time goes on ceaselessly and is 
seen to happen unremittingly. That indeed is the activity day after day?

NOTES:

YudhishTira is becoming more and more expansive in his replies. Perhaps, he 
has made a shrewd guess that the Yaksha is nearly at the end of his short 
listed questions.

A lay reader of Yaksha?s questions may fancy that here and there, he too 
(besides the great YudhishTira) has a scope to give apt answers to a couple 
of questions! Getting thus carried away, should he attempt to tackle the 
present question, he may flounder a bit!

Supposing the reader identifies ?heartbeat? as what goes on ceaselessly, his 
answer will be imperfect, the inanimate existences having been left out.

Alternatively, he may identify ?Destiny?. He may even chuckle softly to 
himself thereafter and in a glow of self satisfaction, compliment himself 
that he has given a real laid back answer! He may have got closer to the 
mark but truthfully not quite and fully into it.

For, destiny makes a package; it may even pack a punch. But, destiny is not 
known to deliver whether it is the punch or package. Only ?Time? delivers 
unfailingly and at the appropriate moment without transgressing even once.

?kaalO hi duratikrama:? ?Time indeed is non transgressible? ?
So said Sri Sita to Hanuman when they started conversing with each other at 
AshOka vana.

When he came to know that all his sons including DuryOdhana had been slain 
and the battle had been lost, DritaraashTra, the blind king plunged into a 
profound grief. Sanjaya consoled:

vidhaatruvihitam maargam na kaschid ativartatE /
Kaala moolam idam sarvam bhaavaa bhaavou sukhaa sukhE //

Kaala: pachati bhootaani kaala: samharati prajaa: /
Nirdahantam prajaa: kaalam kaala: saamyatE puna: //
(Aadi Parva Ch. 1.177 & 178)

None can cross the line drawn by the Creator, the God of destiny. Time works 
out the root of everything for everybody whether it is for existence or non 
existence, for happiness or grief.

It is time which ripens beings; it is time which destroys all the subjects. 
Even while it is destroying, it is devoured by Mahaakaala or Supra-Time.

When Mahaabali, the demon king was subjugated and sent to the nether regions 
by Sri Mahavishnu in his Trivikrama Avataara, Indra, the God of the 
celestials became the gainer. Indra gave in to the temptation of visiting 
Mahaabali and taunting him over his fallen state. Mahaabali calmly answered 
that Indra should remain careful and watch out because time attacked 
everyone.

Laabhaa laabhou sukham duhkam kaama krOdhO bhavaa bhavou /
vadhO bandha: pramOkshas cha sarvam kaalEna labhyatE //

naaham kartaa na kartaa tvam kartaa yastu sadaa prabhu: /
sOayam pachati kaalO maam vrikshE phalam iva aagatam //
(santi Parva Ch. 220.83 &84)

?Gain and loss, happiness and unhappiness, passion and anger, birth and 
death, captivity and freedom ? all these are encountered according to the 
course set by time?

?I am not the actor. Nor, are you the actor. He is the actor who is 
omnipotent. What time does is to ripen me like a fruit on a tree?

Indra was at first nettled that Mahaabali did not appear to be cowed clown. 
He was looking calm and collected and quietly reflective. Indra then 
collected himself and agreed that indeed time knew no master. He went on to 
acknowledge what Mahaabali had said about time.

Ahamapi EvamEvEnam lOkam jaanaami a-saaswatam /
Kaalaagnavaahitam ghOrE guhyE satatagE aksharE //

?This universe is not eternal. It has been thrown into the cauldron of time 
which is dreadful, invisible to the eye and burning perpetually and 
endlessly. I know these as well as you do?

Na cha atra parihaara: asti kaalasprishTasya kasyachit /
sookshmaaNaam mahataam chaiva bhootaanaam paripachyataam //

?None is spared. Everyone is attacked by time. Beings may be subtle or 
gross. Neither can escape from time?s onslaught. Time cooks everything in 
its pot?

aneesasya apramattasya bhootaani pachata: sadaa /
aanivrittasya kaalasya kshayam praaptO na muchyatE //

?Time knows no lord. It is never indolent or inattentive. Time is always 
cooking everything within itself. None can escape after entering its domain 
which is ceaselessly in a state of flux- a self created flux?
(Santi Parva Ch.220. 92,93 and 94)

Even though time has no peer, it is relentless and has its way, it is never 
arbitrary. It is well settled in righteousness.

Sarvasya prabhu: kaalO dharmata: sama darsina: /
(Santi Parva Ch 149. 40)

?Time lords over everything. But, time is righteous and impartial?

The Supreme wills. Destiny makes a packing. Time delivers it to the right 
person, at the right place and at the right time. Time goes about its task 
calmly, methodically without acceleration or deceleration, ever remaining in 
a state of swell and flux.

According to YudhishTira, news of every kind, every day can be related to 
such an aspect of time.
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