BG 13.20

We have arrived at a very important Kshetram, in Kannanin Aaramudu program. We have visited many Kshetrams in villages; but the only Kshetram in a Metro city - yes, your guess is correct - is Thiruallikkeni [திருவல்லிக்கேணி] [popularly known as Triplicane, in Madras city]. In Tondai Naadu Kshetrams, the Lord as Sri Gitacharya, is gracing in Thiruallikkeni. There is intimate contact with our program on Gita and the Lord of this Kshetram, Who preached Gita.


The Lord stands majestically with beautiful eyes. With large Crown, holding conch in His right hand and left palm pointing to His Divine feet, the Lord graces devotees. This Kshetram is also called Brindaranya Kshetram [ப்ருந்தாரண்ய க்ஷேத்திரம்]. Today's [3rd February 2009] lecture is from the banks of the pushkarini, called Kairavani Pushkarini [கைரவணி புஷ்கரிணி]. In fact, this Kshetram has got its name because of the pond: Thiru [திரு]+ alli [அல்லி] + keni [கேணி]. Alli is night lily, similar to lotus and keni means pond. It is very beautiful pond with a mandap [நீராழி மண்டபம்] at the centre. Lots of plants with flowers have been grown around the pond. For the past few years these plants are very much cared for and offer a pleasant sight. In this pond the Lord graces float festival [தெப்போற்ச்சவம்] often. Sage Durvasa was once meditating on the banks of a river, south of Vindya mountains. That time Viswakarma, a Deva was flying over. His shadow came on the sage, who got angry and cursed him to be without a body. Viswakarma came to the sage and apologised and prayed for redemption from the curse. On the advice of the sage, Viswakarma went to Kubera, who took him to lord Shiva. Lord Shiva advised Viswakarma to go to Brindaranya Kshetram and meditate on the banks of Kairavani Pushkarini, near sea, when the Lord would redeem him from the curse. Viswakarma did accordingly and was relieved of the curse. A notable feature of the pond is that we can never see a single fish in it, despite the pond being so near to the ocean. Once sage Mudgala was meditating here. When he opened his eyes he saw a big fish plying with youngones. Seeing this the sage got worried that such scenes might disturb his detachment from saintly life and so decided to remove the fish and its family away. He ordered that before next day all fish in the pond should vacate and move to the sea; and, no fish should ever remain in the pond. The fish in the pond obeyed and till now no fish lives in this pond. Around this Pushkarini, there are Five 'theerthams' [தீர்த்தங்கள்]: Indra, Meena, Agni, Soma and Vishnu theerthams. Starting Masi Amavasya, for Sevan days Theppotsavam [float festival ] is conducted. First Three days are for Lord Sri Parthasarathy. Next four days are for Lord Sri Narasimha, Lord Sri Ranganatha, Lord Sri Rama and Lord Sri Varadaraja.




On the second day, Lord Sri Parthasarathy graces Thirumanjanam [holy bath] in the float itself. On the Fourth day Sri Narasimha, called Sri Azhagiyasingar or Sri Thelliyasingar, graces in the float. At that time He graces in standing pose with ahvahana [beckoning] mudra. On fifth day, Sri Mannatha or Sri Ranganatha Perumal, considered as the Deity of the Kshetram [தலப் பெருமாள்] graces in the float. Then Sri Rama graces in the float. Finally, on the Seventh day, Sri Varadaraja graces in the float. This festival is witnessed by Thousands of devotees. We can notice a relationship between the slokas [19, 20,etc.] and the float festival. Float is floating on the water in the pond. The Lord is inside the float. Water in the pond is like our body; float is like the atman in the body; the Paramatman resides in atman, just like He is inside the float. This pond is near the ocean, where the Lord arrives, mounted on Garuda vahanam, for theerthavari [தீர்த்தவாரி], in Masi - Magam [மாசி மகம்].




The Lord arrives at the beach or sea shore, to refresh Himself. Three Alwars, Peyalwar, Thirumazhisai Alwar and Thirumangai Alwar have praised the Lord of this Kshetram. Peyalwar says that the jewels, which the waves of the ocean spread ashore, are illuminating in the night! Now we will see sloka 20, where the Lord describes tha activities of body and soul as a consequence of the bondage between the Two. What is the action of this soul-body combination and what is the result? We assume that both are one; though both are different. We should remember that body as such can never act. It is without any Gyana or knowledge. Atman is having Gyana. He resides in the body due to past Karma. Once the Karma is expended, atman can not be bound by the body. In this sloka the Lord says, what body does and what atman experiences:

karya-karana-kartrtve
hetuh prakritir ucyate
purushah sukha-duhkhanam
bhoktrtve hetur ucyate

"Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."

There are Two versions of this sloka. One is Kaarya -kaarana [கார்ய காரண कार्य कारण] and the other is Kaarya -karana [கார்ய கரண कार्य करण]. Better is Kaarya'kaarana. Karya indicates the body and kaarana indicates the Eleven organs in the body [Five karmendriya, Five Gyanendriya and Mind]. Kartrtve = their actions [of the body and the Eleven organs], hetu = cause, prakruti = body. Therefore, for the activities of body and the organs, cause is body itself. We will explain this shortly. So, for all actions body is responsible. Due to these actions there will be results. Purusha = atman, sukha-dukhanam = happiness and sorrow [as results of the actions of the body], bhoktrtve = experiences, hetu = cause. ucyate = is told. So, for all activities, body is the cause; but the consequent pleasures and miseries are experienced by atman. Thus there is division of work between atman and body. From this we have to understand that action is possible only when atman and body are associated; similarly, experience is possible only when atman and body are associated; not otherwise. Body alone can never act nor experience the happiness and sorrow. Atman, if it wants to experience, has to deploy body as an instrument. Thus this instrument body is the cause for actions. But a body without soul can never act. This we see in reality. So we have to interpret that a body with soul, only acts. On the other hand, atman by itself can never experience pleasures and pains. Though atman only experiences, as atman alone has Gyana, it requires a body to feel. So, atman, in a body experiences the happiness and sorrow. Though body is subject to activities like listening to music or eating food, it is atman, which enjoys the experience. Thus in this association of a body and a soul, the body is cause for all actions and atman is cause for all feelings.