BG 17.22

'JAIBADRI VISHAL!
JAI BADRINATH KI!!
JAI GANGA MATA KI !!'
At Badrikashram, Narayana parvat is, where the temple of Sri Badrinath is. It is tall and long. Opposite, across Alakananda, is Nara parvat. All the mountains, the river and the Sun present a kaleidoscope effect! Beauty varies each time, like early morning, morning, noon and evening. The natural beauty changes, just as decorations for Sri Badri Narayana is changed!




















URVASI TEMPLE

We have to see Four important mountains here. We have seen Narayana and Nara mountains, opposite to each other. Then there is Urvasi [or Oorvasi] parvat, where the Lord created Urvasi, the beautiful damsel of heaven. She emerged from the thigh of the Lord [ooru ऊरू means thigh in Sanskrit]. Behind Urvasi mountain is Nilakanta parvat, covered by snow. When Sun rises behind this mountain, we see the brilliant rays. Beyond this mountain is Charana Paduka.





There we can see foot prints of the Lord and a Rakshasa. A legend is heard among the locals here. Many Thousands of years back a Rakshasa lived here. His name was Sahasra Kavacha Rakshasa! He had 10,00o armours [kavacha = armour]. They were unbreakable normally and only after 10,000 years of meditation, one could break one kavacha! With this boon, he was undestroyable! Once the Rakshasa tried to fight with Sri Nara and Sri Narayana, who were meditating here. Since the sanctity of Badrikashram was such that one day's meditation was equal to 10,000 years of meditation, Sri Nara and Sri Narayana planned to take on the Rakshasa alternately! When Sri Nara was meditating on one day, Sri Narayana would fight with the Rakshasa and break one kavacha; and on another day, when Sri Narayana was on meditation, Sri Nara would fight the Rakshasa and break another kavacha! Thus, both of Them, destroyed 9,999 kavachas of the Rakshasa, in 9999 days! The Rakshasa then fled the place with his only remaining kavacha! It is heard as part of the legend, that the Rakshasa was born as Karna with the remaining single kavacha, in Dwapara yug, when Sri Krishna appeared! These foot prints are the evidence of the fight between the Lord and the Rakshasa! Why was Urvasi created? After all her duty was to disturb the meditation of other persons, so that Indra was safe with his power! Should Lord create a woman for this? Alwar says that we have to worship the Lord at Badarikashram, after discarding sensual pleasures. We are aware that as we grow older, our limbs need support and many physical problems arise. Alwar says that therefore, before we reach old age and suffer, we should come to Badarikashram! In our youth we have many distractions like Urvasi and others, and prevent us from coming to this place. The Lord has created sacred places and made available facilities to cultivate good habits. If we are firm in those qualities, then no Urvasi or Rambha or any other, could disturb us! Arjuna was steady in his qualities and that is why he saw Urvasi as his mother and respected! He is an example for success! This place is meant to enjoy the Lord and cultivate satva quality. Now, we will see what the Lord says in sloka 20:

dātavyam iti yad dānaṃ dīyatenupakāriṇe
deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam 17.20

The Lord is going to describe satvika dhanam, rajasa dhanam and tamasa dhanam in the Three slokas 20, 21 and 22. [Dhanam = philanthropy or charity]. We assume that dhanam is given to poor and lower people. This assumption is wrong. By receiving dhanam one is not lower; nor the donor is higher. No doubt the philanthropist raises in esteem; but by no means the receiver is lower. As ordained by Manu and in shastras, dhanam is recommended. By doing so the donor gets punya. If there was no receiver, then how anyone could get punya by dhanam? The Lord says that such and such persons should receive and some others to donate. But our charity could be satvika type, by donating at the right place and at the right time to right persons! As mentioned earlier, in this place a dhanam made gets punya of 10 Million times dhanam made! Yad dhanam = that dhanam, diyate = donated, datavyam iti = according to dharma shastras. We have to donate as prescribed in shastras and with pleasure. Mere following of shastras is not enough. We should be happy and follow shastras. This alone should be our objective and nothing else. To whom such dhanam is to be made? Anupakarine = to that person who had not helped us in the past or who is likely to favour us in the future. We should not show charity as a reciprocation of a favour received in the past; or, we should not donate to someone with the hope that he might help us in the coming days. Such dhanam even if done in Badarikashram is not satvika dhanam. Dese = [dhanam should be made] in proper place, kale = at proper time, ca patre = and to proper person(s). For example, donating cows [godhan] in Ayodhya on the banks of Sarayu river is recommended. Similarly, at all sacred places. Here is Badarikashram, we find fish in the river. Feeding them is good. We will later on see in which places we should not do dhanam. Proper times are prescribed. Like, for example Uttarayana punya kalam [beginning of Thai month] or dakshinayana punya kalam [beginning of Aadi month], etc. Receiver of dhanam is patram and he should be qualified to receive. Mere birth in a family or being learned, alone will not qualify. Receiver should have proper character. Giving dhanam like this is called satvika dhanam, says Sri Krishna.

BG 17.21

In the program Kannanin Aaramudu, we are now on visit to Badarikashram. We know that the Lord is here as Sri Nara and Sri Narayana. But what might not be known is that there are Two mountains Sri Nara and Sri Narayana!






In between these Two mountains, river Alakananda flows down. To the West of the river is Narayana Parvat and on the East is Nara mountain. Sri Badrinath temple is on Narayana parvat. Opposite this mountain is Nara mountain, slightly shorter in height. Alwar says 'varanam konarndha gangai [வாரணம் கொணர்ந்த கங்கை]' - Ganga was brought by elephant! Was Ganga brought down by Bhagiratha or elephant? When King Sagara's 60,000 sons were reduced to ashes, Bhagiratha, a descendent of Sagara, prayed and after great meditation, brought down Ganga so that his ancestors could be redeemed. When Ganga arrived from heaven, this Himachal mountain range was a single mass of earth. Here we may have to glance a geographical incident. Many of the younger generations mention this. About 90 Million years ago, our Indian sub-continent was near Australia and South Pole. This mass of land slowly drifted for about 55 Million years and joined present Asia continent. Thus our country was annexed with Asia some 35 Million years back! But when it joined Asia, it did with severe force. This resulted in upheaval at the junction and the earth raised to form mountain, which is Himalayas. This mountain range is for about 1500 Miles from Kashmir to South East of Nepal. Many perennial rivers like Ganga, Sindhu, Yamuna, Brahmaputra, etc., are flowing from Himalayas. Ganga is praised as life stream for living beings. When Ganga rushed down with force from heaven, at the prayer of Bhagiratha, this mass of earth stopped its flow further. Seeing this, Indra wanted the river should benefit people, and so, he ordered his Four tusked white elephant, Airavata [ऐरावतम], to break the mass of earth. Thus Two mountains were formed and Ganga, as Alakananda, flowed out. This is what Alwar conveys in his pasuram. Sri Narayana, as Acharya, is on one side and Sri Nara, as disciple, is on the other side! Swami Pillai Lokacharya posed a question. Why not the Lord Sri Narayana, preach Tirumantram [Ashtakshara Mantra] to other normal disciples? Why should the Lord Himself be disciple also? This Acharya replies his question, himself! 'Sishayar irukkum iruppu naattar arigaikkaga [சிஷ்யர் இருக்கும் இருப்பு நாட்டார் அறிகைக்காக]'. The Lord demonstrated to people at large, how a disciple should be to learn. Many disciples did not know how to behave with their Acharyas and how to learn. The Lord presented them with an actual demonstration of a disciple! It is said that Sri Nara and Sri Narayana, were later born as Arjuna and Sri Krishna! While in Badarikashram, Tirumantram was preached, Sri Krishna preached Charama sloka [in Chapter 18] of Bhagavat Gita, to Arjuna, in the chariot, in Kurukshetra battle field! Gita is based on Vedas, which are based on Tirumantram. Thus Tirumantram and Charamasloka are united. From this we have to understand that we have to emulate Sri Nara! Sri Krishna also says that we have to learn from our Acharyas, by payng proper respects, like prostrating and stand with folded hands and in great humility. Disciples have to serve their Acharyas and learn. But in Kurukshetra, Arjuna was sitting on the chariot and Acharya Sri Krishna was standing on the ground! It could have been possible that Arjuna's feet might have touched the Lord's shoulders! At the foot of these great hills Nara and Narayana, we have been seeing the types of tapas. Sri Krishna now tells about tamasa tapas. Who does tamasa tapas and what does he gain, are told in sloka 19:

mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṃ vā tat tāmasam udāhṛtam 17.19


Tat = that is, tamasam = tamasa [type of tapas], udahrtam = as described. Finest example for this is the tapas performed by Rakshasa King Ravana and Kumbhakarna. In tamasa tapas, the performer hurts himself and others. In satvika tapas, only pleasure of the Lord was the objective. Rajasa tapas is performed with pomp and publicity, so that others laud and praise, and worship the performer. But in tamasa tapas, performer subjects himself to great ordeals and causes severe hardship to others. Mudha grahena = fools, unable to grasp good. They wrongly understand things and pick up bad things. They mistake bad things as good and vice versa! Atmana = themselves, pidaya = hurting. They inflict sufferings on themselves. We should not do any tapas involving injury for us. Is not Ekadasi fasting, inflicting suffering on ourselves? No. Even by medical standards, it is better to give rest to our digestive system. A very small suffering is allowed in performing tapas; but causing severe injuries to our body, is never recommended. The Lord is never pleased by such injurious methods! If a child commits mistake, the mother expects a mere apology and not any injurious method to express sorry! The Lord is much more considerate and expects the simple vratams permitted by shastras to be followed. Ravana did tapas, involving himself in great ordeals. Utsadanartham = for causing troubles or injury to, parasya = others. Ravana did tapas and wanted long life, to oppress sages, to suppress yagnas and to depress people. He did not want people to benefit from good actions. Tat = such tapas, tamasam = is tamasa type of tapas. Injuring oneself and injuring others, come under tamasa tapas. Rakshasas did tamasa tapas, Asuras did rajasa tapas and Devas did satvika tapas. We have to avoid rajasa and tamasa type of tapas, and perform satvika tapas, just like the Lord did under Badari tree here.

BG 17.20

In one pasuram on Badarikashram, Tirumangai Alwar, in Periya Tirumozhi, mentions about the curse lord Shiva had from lord Brahma, and the resolving of the curse by Lord Sri Badri Nath. Lord Shiva told Parvati that in Badarikashram, Lord Sri Badri Narayana was there. Lord Shiva approached Him and prayed to get the Kapalam [skull] sticking on lord Shiva's hand should be filled and he should be relieved of the curse. Then, the Lord removed His sweat on His chest and a few drops were put into the skull. Instantly, the skull broke into countless pieces and lord Shiva was relieved of the curse. This incident is also mentioned by Alwar in a pasuram on Tirunaraiyur. Sage Viswamitra brought Sri Rama and Lakshmana to Ganga river. Viswamitra had performed tapas and raised his status. Similarly, Bhagiratha performed tapas to bring Ganga in this world. On the banks of Ganga, the Lord is gracing, says Alwar. Today's [8th July 2009] lecture is from Brahma Kapalam [ब्रह्म कपालं ], near the temple.






This is the place, where the Kapalam [skull], sticking on lord Shivas hand, was shattered to pieces. What is the greatness of this Brahma Kapalam? According to Vedas, every son has to perform rites to his parents, who had died. We have heard of Gaya shrarddham, which is performed at Gaya Kshetram. Also, every year on the day of death of his parents [thithi ], he has to perform shrarddham. Next day he has to perform Tadheeyaradanam and please devotees of the Lord. These are important duties of a son. After performing Gaya shrarddham, people come to Badrikashram. In Gaya, the Lord is gracing after killing the demon Gaya. There, after bathing in Palguni river, pinda pradhanam [offering food] is to be performed. Likewise, here also after bathing in Alakananda, at this place pinda pradhanam is performed. By doing so the deceased souls as well as we attain welfare. Our sins are diminished. Therefore, pinda pradhanam here is customary. Are we to perform this on the same thithi? No. When doing such punya karma in sacred places after bathing in sacred rivers, one need not look for particular day or time. The day we perform it, is the correct day for these karmas. The day we offer pinda pradhanam is the shrarddham day. Also, we need not try to find the exact spot where the skull was broken to pieces. For example, according to shastras, at any place within 5 Mile radius of Gaya, any shrarddham done is considered as Gaya shrarddham. Though, like wise, entire Gandhamadana Parvatam is sacred place, a particular place has been arranged for doing such karmas. We can see many people performing pinda pradhanam. For this, rice balls have to be made and designate them for our deceased parents, grand parents, great grand parents, etc. Also pinda pradhanam is designated to unknown and unrelated, in a general way. Bathing in Alakananda river is a bit difficult as it will be cold. We can avoid this by bathing in tapta kund. But more difficult is cooking of rice. Only well cooked rice could be made into proper balls. We can get cooked rice from temple, but it is possible it might not have been cooked fully. In the open and in cold wind, with shivering hands we have to prepare the balls! But once the pinda pradhanam is performed, we feel great satisfaction that we have followed Vedas! Our parents have sacrificed to get us to this level. With gratitude, nay with great love and affection, we should do this at least. It is a bit difficult to perform this with wet clothes in cold surroundings. Some might even feel, when encountering problems, whether they are performing for the deceased or for themselves! But we have to face these problems for a small time and by having determined mind, body can be controlled to face such physical discomforts. Any karma like Yagna, tapas, japam or shrarddham done here gives rewards of performing million times! We will now see sloka 18. Here the Lord mentions about rajasa tapas. In slokas 17, 18 and 19, the Lord explains the Three types of tapas. In sloka 17 we saw that satvika tapas is that which was performed for the pleasure of the Lord. Now rajasa tapas in sloka 18:


satkāramānapūjārthaṃ tapo dambhena caiva yat
kriyate tad iha proktaṃ rājasaṃ calam adhruvam 17.18


Tat = that, iha = here, proktam = is called, rajasam = rajasa [tapas]. What are its benefits? Calam = slippery, adhruvam = never permanent. The Lord says that the benefits accrued by performing rajasa tapas, would slip and would never be stable. How is rajasa tapas performed? Satkara = for others to think great of us, mana = others to praise by speech, pujartham = others to worship us. Thus a person performs rajasa tapas so that others think high of him, acclaim his action by speech and bodily prostrate and perform poojas to him! Expecting such respects from others by mind, by speech and by body, is rajasa tapas. Caiva = also performed with, dambhena = publicity and pomp. Such tapas are performed only for others to have us in high esteem! Kriyate = [such tapas] are performed. This is regarded as rajasa tapas. Tapas was performed by Hiranyakasipu, Ravana, Kamsa, etc. They are all rajasa tapas and their results would slip and never be permanent. Only short term benefits, temporary gains and ordinary rewards are obtained.

BG 17.19

Today's [7th July 2009] lecture is from the main gate of the temple of Sri Badrinath. Flags hoisted on the temple flutter, as though welcoming us! Poet Kamba in his Tamil epic Ramayanam says that the flags in the city of Mithila were waving as though welcoming Sri Rama to get married to Sri Sita! The flags in the temple seem to tell us that instead of wandering elsewhere, we should come here to worship the Lord, Who with His Thousands of hands churned the ocean to get Amrut. So says Alwar and says further that Devas are descending from heaven to worship Him! As we enter the temple we find Garuda sannidhi. We had already seen Garuda sila. As we go round we find sannidhi of Sri Maha Lakshmi. With Her blessings we should worship the Lord. Further ahead, we find the sannidhi of Ganta Karna! We are yet to see Pandukeshwar, where Ganta Karna lived. He had tied bells near his ears. Being an athiest, he did not want to hear the name of the Lord and so if anyone tried to speak out the Lord's names, he would violently shake his head and so in the bells noise, he would not hear His names! But according to legrnd, he finally became a devotee of the Lord and attained good position. It appears that the Lord appeared in Ganta Karna's dreams and got His idol installed; thus we find a sannidhi for Ganta Karna. Three times this Lord had been discovered under water. First time He was under Alakananda river. Next He was discovered in Narada kund. Third time He was found in Tapta kund. In each of the Three times, only great persons had discovered and installed Him in the temple. Some important Darshans are daily performed. Maha Abhishekam is performed in the morning from 4:30AM to 6:00 AM. It is combined with Nirmalya darshan and Viswaroopam. In this we can have a darshan of the Lord with all ornaments, flowers and garments removed.



At the center is seated the Lord on golden throne, with gold crown. He is seated in Padmasanam with both legs folded. His lower Two arms are on His knees. Upper Two arms are holding discus and conch. On His right is Kubera and Garuda. To His left is Narada. As mentioned earlier, sage Narada had meditated here for a very long time. Narada kund is important as from it only the Lord was discovered. Near Narada is Uddhava. In the end of Dwapara yug, Lord Sri Krishna was about to depart for Sri Vaikuntam. Uddhava was very much grieved and wondered how His devotees would withstand His departure. Either He should carry all to Vaikuntam or He should remain in this world with them! When Uddhava prayed like that, Sri Krishna said that His departure was necessary; Uddhava could go to Gandamadana Parvatam [hills] and meditate on the Lord. The hill backdrop we see behind Sri Badrinath temple is Gandamadana parvatam. After Sri Krishna left for Vaikuntam, Uddhava came here and meditated on the Lord. Further left to Him, are Sri Nara and Sri Narayana. The Lord Himself appeared as Sri Nara and Sri Narayana. Under the Badari tree, Lord Sri Narayana, as Acharya, preached Ashtakshara mantra to His disciple Sri Nara! We will see about this on another day. Thus in the garbhagruha there are Seven Murthis. In the center is Sri Badri Narayana Perumal! Here the poojas are performed by Nambudri Brahmins from Kerala, since a long time. From 7:00 AM till about 12:00 PM, it is general Darshan for the public. To worship the Lord very near, we have to book for Gita pata seva or Veda pata seva, for which we have to book in the previous day itself. Here we can spend about Five minutes sitting very closely to the Lord! Again in the evening from 3:00 PM till 6:00 PM, these sevas are available. In the evening is Harati seva. At about 8:45 PM, just before the Lord retires to bed, sayana harati is performed. At that time all His ornaments and flowrs are removed. This is also called Gita Govinda seva. These timings are all only when the temple is open from Akshaya tridiyai to Deepavali. Thereafter, the Lord is taken to Joshi math. Now we will see sloka 17 of Chapter 17. Earlier we saw tapas by body, then tapas by speech and then tapas by mind. Now we have to know which is satvika tapas, which is rajasa tapas and which is tamasa tapas. These are explained by the Lord in Three slokas. Now sloka 17:


śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ
aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate 17.17


This tapas is described as satvika tapas. The tapas or meditation performed by Sri Badri Narayana is the best, we can say. Similarly, we saw, while on visit to Tirumala, that Lord Sri Srinivasa performed tapas under an anthill. There was no need for Them to perform tapas. But to preach this great mantra [Ashtakshara], what a great tapas the Lord performed! Seeing this, should not we also perform tapas? For all these tapas, the inner motive should be very great. In this sloka the Lord has uttered a very important word 'yuktai:'. Aphalaanksibhi = performed without any desire in rewards. But is it possible for anyone to do anything without aspiring for a result? Even our daily eating is for doing more work; or, even our sleep is to make us fresh and recharge our organs. Even a person simply sitting idle has an objective - of passing away time! But then how Sri Krishna is justified in asking us to do tapas without desiring results? Thousands of people come here to worship the Lord and might be praying for rewards. Each person has many desires to be fulfilled. But, might be one in million, is performing tapas here without any desire. If we ask them they would say they are doing tapas for His pleasure. The Lord, Who is their Swamy [Leader], is pleased by their services. A servant is to please his Master! They feel that other than His pleasure, any desire for them is blunder. Yuktai = [performing tapas for His pleasure is the only] objective. Paraya = best, sraddhaya = dedication, taptam tapas = so performed tapas or meditation, trividham = Three types [satvikam, rajasam and tamasam]. First line tells there are Three types of tapas and second line says what is satvika tapas, which is performing tapas for His pleasure alone.

At the center is seated on golden throne is Sri Badri Narayana with gold crown. He is seated in Padmasanam, where both legs are folded. Two lower arms are on His knees. In the upper Two arms He is holding discus and conch. He is seated in meditation pose. On His right is Kubera. Also near Him is Garuda. On His left is Narada.

BG 17.18

We have come to worship Lord Sri Badri Narayana. But before that, are not we to take bath and go? Our body, mind and atman have to be pure. For body cleanliness, bathing in sacred waters, is necessary. But the water of Alakananda river is very cold, making it almost impossible to bathe in it. The Lord is so kind hearted that He is not compelling us to bathe in this [cold] water only! Like a mother, the Lord has created another pond for us to bathe! It is the tapta kund [तप्त कुण्ड].



Today's [6th July 2009] lecture is from Tapta kund. Tapta kund means warm water pond. There is no cold water and it is hot water here. Devotees throng at this spot to have bath and worship the Lord! This is a natural wonder, helping devotees. It is a natural hot water spring amidst molten sulphur. We do not know from where this water comes and where it goes! This water is at the foot of sage Narada. We have to take certain precautions while bathing in this. Outside is all very cold. Many arrive in the evening and after braving a cold night, and eager to worship the Lord early in the morning, come to this pond for bathing. It is advisable not to immediately plunge into the hot water pond. There are separate ponds for males and females. First we should dip only our feet in the pond and with hands sprinkle hot water all over the body and get acclimatized. Then, if we take a dip in the water, we might not face any problem. At first, the water might appear to be too hot; but once we get into it, we might feel like bathing for long! What is the significance of this tapta kund? Upanishads say: 'Yesha brahma pravishtosmi. Greeshme seethamida pradam'. In the cold surroundings, bathing in hot water is pleasant! Thus this heat balances coldness. Similarly, enjoying Brahmam is pleasant. Like the water in greeshma [summer] season. Water in the well, adjusts to suit our body. In the cold surrounding, hot water provides us comfort; similarly, when we are suffering in the samsaram, Brahmam's qualities provide us comfort. The Lord of Badrinath, is like a large pond brimming with auspicious qualities. Experiencing His every quality, our sufferings, in samsaram, are gradually eliminated. For the heat of samsaram, the Lord provides refreshing cool comfort; while here, it is just the opposite, in cold surroundings, nature provides soothing hot water! One important fact is being told here. It appears Swami Adi Shankara, when he came here, discovered the present idol of the Lord Sri Badrinath, in Tapta kund and got it installed in the temple. What a great service! The Lord had appeared to him, when Adi Sankara came here. This is common. At many places the Lord disappears for many reasons and is discovered again by great persons. It is therefore, apt to bathe in Tapta kund and then worship the Lord. Now we will see sloka 16. Sri Krishna told about satva, rajo and tamo food, in slokas 8, 9 and 10. Then in slokas 11, 12 and 13, the Lord mentioned about Satvika Yagna, Rajasa Yagna and Tamasa Yagna. Next, in slokas 14, 15 and 16, the Lord describes Bodily Tapas [meditation], Oral Tapas and Mental Tapas. We have to see today, how to perform mental tapas. Sloka 16:

manaḥprasādaḥ saumyatvaṃ maunam ātmavinigrahaḥ
bhāvasaṃśuddhir ity etat tapo mānasam ucyate 17.16

Ity etat = all these are, ucyate = described as, manasam tapo = mental tapas. Tapas does not mean only sitting at one place and control breathing with closed eyes! Tapas means thinking about Vedas and analyzing its benefits to us. Mana = mind, prasada = clarity or without confusion, anger, jealousy and hatred. Going to Himalayas may be very difficult; but mind can be got rid off unwanted things and can be kept pure, in the same place where we live. Mind should not be after confusion and lust. Keeping mind away from anger and hatred, will make the mind pure, like Ganga here, so clear that we can see the pebbles at the bottom! Like dirt in petrol affects the functioning of the engine, our mind should not be contaminated. Soumyatvam = good thought [for the welfare of all]. Soumyam means beauty, love and good thoughts for the welfare of all. Just like we pray daily 'adiyargal vazha, arangan vazha, satakopan thandha senthamizh nool vazha, kadal soozh mannulagam vazha [அடியார்கள் வாழ, அரங்கன் வாழ, சடகோபன் தந்த செந்தமிழ் வாழ, கடல் சூழ் மண்ணுலகம் வாழ] - long live devotees, the Lord, the Tamil language given by Nammalwar and this Earth surrounded by seas! Apart from praying for ourselves, we should also pray for the World at large! This is soumyatvam or souhardam. In Puranas it is told that the Lord is in the mind of the person, liked by all and he also likes all. Mounam = silent or mind controlling voice. Mind ensures that the mouth does not speak as it likes; and this is a tapas of the mind! At many places silence is better undestood and achieves better results. Atmavinigraha = focussing atman. Not allowing our mind to wander, atman is focussed at the Divine feet of the Lord. Mind is concentarted on atman. We should not get involved in the worldly affairs going around us. If we drift our mind, then we fail in the test set by the Lord! If we are attracted by distractions, then we lose our time. Bhavasamsuddhi = [our] purity of behaviour. Our mind should not be after cheap desires. Alwar says that we should be after the fragrance of tulasi on the Lord and not after other scents! Shastras permitted and parents approved marriages would be beneficial, but allowing minds after persons of the opposite sex indescriminately will cause fall in hell only, says Alwar!

BG 17.17

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Alwar calls all to come and worship the Lord at Badarikashram. When we are young, we walk with pride and think we are great. As we geow older and older, we find we need not merely the two legs, but additionally a stick to support. That is usual; but without Bhakti, in young and old ages, there is no gain for us. When young, the person never cared to bend and worship the Lord, but as old age comes, body bends forward and instead of taking support of the Lord or Bhaktas, support of a stick is sought! Alwar asks why all these sufferings? He calls all to come to Badarikashram and worship the Lord, Who will eliminate sufferings as He eliminated Poothana, the demon who came to kill Sri Krishna. In youth times if we come here, weather, trekking the hilly terrain or taking bath in the swift river Alakananda, would never be a problem. Near the river, Sriman Narayana meditated under Badari tree. We are studying [in Gita] various types of tapas [deep meditation] performed bodily, by speech and by mind, at the same spot where the Lord meditated! This place is called Panchasila [पंच शिला Five rocks]. Each rock has a name and in the middle of these Five rocks was the Badari tree. Under that tree the Lord was meditating. On each of these rocks, river Alakananda is dashing and making noise! First is Garuda sila, just outside Sri Badrinath temple. Here Garuda lived for a long time. It is believed that Garuda is inside. Along this is the hot water spring. Next is Narada sila, where Narada performed tapas. Near this is Narada kund, a pond. It appears the Lord's idol which is of saligrama, was found in Narada kund only. The Lord was later installed in the temple. Next is Markandeya sila, near Tapta kund. Sage Markandeya was and is performing pooja for the Lord for a long time here. We hear that Devas, Rishis, etc., perform pooja. Are not humans alone to perform pooja? Sri Badrinath temple is open only for Six months. From about Akshaya tritiyai to Deepavali or so, the temple is open for public. From Deepavali till Akshaya tridiyai, temple is closed and no one lives in this place. Only defence personnel guard the frontiers and this temple. When the temple is closed, entire place is covered by snow and is unfit for living by humans. As told earlier, during that time the Lord is in Joshi math and poojas are performed there. During this time rishis like Markandeya and Devas like Brahma come here and perform pooja! Next we see Narasing sila. Here Lord Sri Narasimha rested after slaining Hiranyakasipu! We can also come and relax and forget all our problems in routine life! Opposite this is Varaha sila. Tirumangai Alwar also in the very first pasuram mentions yenamumagi [ஏனமுமாகி], meaning the Lord took the form of Boar! The Lord Sri Varaha, after killing Hiranyaksha, came and rested here! Amidst all these Five rocks, the Lord Sri Badrinath meditated. In contact with these places and sprinkling sacred water on us, we are bound to do tapas! This surrounding will encourage tapas. We are to see sloka 15. How are we to perform tapas by our speech? It is called vak-tapas. Earlier bodily tapas was explained. Speech tapas is important. Poet Tiruvalluvar says we have to control our tongue. He also asks, when sweet words like fruits, are aplenty, why pick bitter harsh words? We have seen some persons very helpful to many; but their words are very harsh to hear! Sri Krishna tells how one has to be guarded in one's speech. Now sloka 15:

anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate 17.15

Vanmayam = by speech, tapa = tapas, ucyate = so are described. Great people mention these as tapas performed by speech. Speech is a noble gift of God to us. Listening to one's speech, we can infer about the person. We should be careful in speaking, lest others might judge us. We do not have to broadcast our deeds from roof top of the house! Controlling speech will add strength. We would have observed that great persons rarely speak. At the same time people wait to hear them. Uncontrolled speakers are never cared for! We should slowly bring into our habits less speech. Our voice should be heard only when we chant His Divine names! We see people gossip in temples; they are never tired of speaking for hours on the phone! Topics for conversation also are highly useless! Anudvegakaram = causing no bitterness, vakyam = speech. Our speech should never be despised by others; they should never hurt others. Satyam = [speech should be] truthful. 'Satyam bhutahitam proktam' - we should speak the truth for the welfare of all living beings. When a cow entered a sage's hut, in protection from a person trying to harm it, the sage told the person that the cow was not in his hut. Though it might appear as a lie, shastras say the sage had uttered satyam! Satyam should protect all. Our truth should not harm anyone. 'Satyam bruyat; priyam bruyat; nabruyat satyam apriyam' - speak the truth; speak the pleasant; speak not just the pleasant but that is helpful [hitam]; speak not the helpful, but that is pleasant. Sometimes what we think is helpful, might be unpleasant. Similarly, what we think as pleasant might be unhelpful. So, our speech should be good and pleasant to all. To ensure our speech should be good, the Lord further says, svadhyaya abhyasanam = practice chanting [vedas]. Here, like Vedas, Gita, Sri Vishnu Sahasranamam, Alwars' pasurams, Acharyas' stotrams, etc., are also to be chanted. All these are regarded by great persons as vak-tapas or speech tapas. So, unharmful, helping all and pleasant words are to be spoken. Sri Rama is an example of how one should speak. His words will be soothing to others. His speech would be straight forward and honest. He would never utter harsh words and would keep silent when it was necessary!

BG 17.16

In Sri Vaishnava 108 Divya desams, Eight are swayamvyakta Kshertrams. That is, these are places where the Lord has appeared spontaneously. Among them is Badarikshram and we have reached that place. Badri or badari is the Sanskrit name of a berry [Tamil - ilandai இலந்தை]. Since Sriman Narayana meditated under a badri tree, this place got the name Badarikashram. Apart from this being a swayam vyakta Kshetram, this is also the temple, where Ashtaksharam, one of the Rahasya Trayam, was preached. Tirumangai Alwar starts his Periya Tirumozhi, with pasurams eulogising Ashtaksharam. Ashtaksharam will eliminate diseases, famine and will procure wealth and health. It will cultivate Gyana and Bhakti. We have come to worship the Lord of Ashtakshara, in the same place where Ashtaksharam was born! Sriman Narayana preached Ashtaksharam to His disciple Nara, in this Badarikashram.



We will see many spots in this place. First we see Alakananda river flowing with huge sound.







Ganga has many names like Bhagirati, Tripadaka, Vishnupati, Janhavi, etc. Here she is called Alakananda. Beyond Narayana hills is Alakapuri and this river originates from there and so this name. Alaka means the lock of hair on the head. We have heard of Triveni sangamam at Allahabad or Prayag. Veni means braid. Ganga, Yamuna and Saraswati rivers are the three braids on Sri Maha Lakshmi's head. Tirumangai Alwar describes Alakananda in each pasuram. Early morning, the Sun rises in between the hills. Just opposite is Nilakanta hills. It is covered by snow and mist. The rays of the Sun get reflected in the snow, says Alwar. He says further, that it appears that the snow and mist, which look like garment, suddenly start flowing as river, when rays of the Sun fall on ground! He also says that by bathing in this river all our sins are washed away, because of merciful Sri Badri Narayana! He says that Alakananda takes away all ornaments of damsels of Deva loka, as other than the Lord, no one has the right to wear ornaments! We can enjoy the description of nature and its beauty in Alwar's pasurams. One has to study them to feel the delight or has to visit this place! The benefit of bathing in this river, is what Sri Krishna tells in sloka 14 of Chapter 17! Earlier, in the Three slokas 11, 12 and 13, He described the Three types of Yagnas. Now, He talks of Tapas or penance [deep meditation]. Here also Three types of tapas - satvika, rajasa and tamasa. Sloka 14:

devadvijaguruprājñapūjanaṃ śaucam ārjavam
brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate 17.14

He is going to say about tapas for the body. Like this He is going to mention about tapas for speech, mind, satvam, rajas and tamas. First He expalins bodily tapas. Of all actions, bodily action is easy to perform. Bathing in Alakananda is easy! Pujanam = worshiping, deva = Devas, dvija = Brahmins, guru = Acharyas, prajna = Gyanis or well learned elders, are all satvika persons do bodily. This is easy to perform and can be done at wherever we are. Saucam = cleanliness of body, mind and speech. Arjavam = honesty. Swami Ramanuja and Swami Vedanta Desika, in their commentaries have emphasized that saucam or cleanliness of body can be attained by bathing in sacred rivers and living in sacred places. Yes, body cleanliness can be got in our house tap water also, but bathing in sacred rivers is better. Here, it is Sri Pada Theertham and the river comes from the Divine feet of the Lord. Do the fish and other water borne living beings get punya, by being in such sacred rivers? No; because, one has to be conscious that bathing in such rivers is punya! Arjavam means honesty or action, speech and mind being identical! But since here the Lord talks of bodily tapas, we have to understand that arjavam means action of body coinciding with speech and mind. Our action should never contradict whet we speak or think. Brahmacaryam = celibacy. It is not merely not involving in sexual activities; but also, respecting women and not considering females as mere objects for pleasure. Ladies along with males are supposed to participate in activities mentioned in Vedas and try to reach Moksham. Purpose of marriage is this only. Teasing girls or looking at them with lust, are all against brahmacharyam. Ahimsa = never even think of harming any living being. We should not harm any other bodily. These are all bodily tapas. We have to respect elders and sacred places. When elders come, we have to get up in respect. It seems prana vayu in us will automatically rise when elders arrive. If one allows only prana vayu to raise, then it means one is dead! Therefore, at least to save life, we also should get up! When we bathe in Alakananda, at least one of the bodily tapas is performed!