Badrinath

Considered as one of the most sacred centres of pilgrimage, Badrinath is situated in the TehriGarhwal hill tracks (Uttarakhand) at the height of 10,248 feet above sea level.
The sanctum here houses Lord Badri Narayan, Kuber ( God of wealth), Narad Rishi, Uthavar, Nar &
Narayan. Lord Badri Narayan (also called as Badri Vishal) is armed with Conch (Shankh) and
Chakra in two arms in a lifted posture and two more arms rested on the lap in Yogamudra. The
principal deity is of black stone and it represents Vishnu seated in meditative pose. The temple also
houses Garud (Vahana vehicle of Lord Narayan) and Goddess Mahalaxmi (referred as Arvidavalli
Thayar by Tamilians). Also here are the murtis of Adi Sankara, Swami Desikan and Shri Ramanujar.
The beginning of Guru-Shisya parampara is supposed to have its roots here. This is symbolised by
two range of mountains Nar range of mountains (representing the individual soul - Jeevatma) and
Narayan range of mountains (on which side is the temple situated representing the supreme reality
- Paramatma). These forms were used to convey the Ashtakshara mantras, Vedhas and their
importance. River Alaknanda, considered to be one of the most sacred, divides the two ranges of
mountains.
In the backdrop of the temple and Narayan range of mountains is the NeelKant Parvath ice clad
mountain which is a feast to watch in the early morning hours when it sparkles at the time of sunrise.
This majestic peak of Himalayas is of 19800-ft height.
It is said that "there are many sacred spots of pilgrimage in the heavens, earth and the nether world,
but there has been none equal to Badri, nor shall there be".
Legends associated with this temple: MahaVishnu is believed to have done his penance in this place.
Seeing the Lord doing his penance in the open, Goddess Mahalaxmi is believed to have assumed the
form of Badri (elandai) tree to provide him shelter to face the onslaught of the weather conditions,
hence the name of Badri Narayan.
Legend has it that Lord Vishnu identified Nar & Naryan forms to be of his own to Narad Rishi.
Narad Rishi did his penance here and is believed to be worshipping these forms of supreme God with
the Ashtakshara mantra even now.
Weather conditions are such that, worship could be offered in this temple only for 6 months (May to
early part of November - From tamil month Chittirai to Aippasi). During the winter period, the shrine
remains closed (to be opened only on Chritra Pournami Full moon day of tamil month Chitrai) and
during this intervening period it is believed that Divine beings conduct poojas to Lord Vishnu. In
accordance with established Hindu rituals of conducting poojas without any break, the Utsavars
(bronze images) are taken with all reverence to Pandukeshvar - abode for Lord Badri Vishal during
winter. On the day of reopening of the main shrine at Badri, these images are taken back.
Rituals offerings to pitrus (souls of the dead) are performed at Brahma Kapaalam (located at a
distance of 200ft from the main shrine) on the banks of Alaknanda, by offering prasad (rice food) of
Lord Badri Narayan.
Panch Badris:
Vishal Badri : Refers to the main Shri Badri Narayan Temple and is considered to be the most sacred.
Yogathyan Badri: Located at a distance of 24 kms from Badri Nath and at 20 kms from Joshimath.
This is also the place where Maharaj Pandu (father of the Pandava princes) prayed to Pandukeshwar.
Bhavishya Badri : This is located at 17 kms from Joshimath and is a small village. Preetha Badri :
1

Located at 17 kms from Joshimath at place called Animath. Adi Sankara is believed to have
worshipped Lord Badri Nath for some time. Adi Badri : This is located at a distance of 16 kms from
KarnaPrayag. Several temples constructed during Gupta Dynasty are here of which Mana Narayanan
temple is considered to be the most popular one. Village Mana
Vyas Guh
This village, located at a distance of 3 kms from Badri is the last Indian Village situated in the IndoChina Border and has gained historical importance on account of Vysas Caves. This village, located
on the banks of River Saraswathi (only place where this river can be seen) is very beautiful. Vyas
Maharishi (Sage), author of Mahabharata is believed to have lived in the caves named after him.
Another Cave called as Ganesh Guh (cave) is also located in this village.
The village also boasts of Keshav Prayag Sangamam (confluence) of Rivers Saraswathi and
Alaknanda.
Vasudhara Falls & Bhimpul Falls are nearby. Like Badri, the village becomes inaccessible during
winter (almost 6 months) and the entire village vacates and moves to a safer place down the hills.
Associate Temples:
Joshimath:
There are separate temples for Lord Narasimha and Lord Vasudev (different forms of Lord Vishnu).
This is one of the 108 Divya Desams (sung by Sacred Vaishnavaite Saints).
In the temple for Lord Narasimha , separate statues of Badri narayan, Uthavar, Kuber, Chandikadevi,
Ram, Lakshman, Sita and Garud can be seen together in the sanctum sanctorum. Outside the temple
separate statues of Brahma, Krishana, Lakshmi & Anjaneya can be seen. Vyas Maharishi is believed
to have worshipped Goddess Lakshmi here. The presiding deity Lord Narasimha is believed to have
been established by Adi Sankara. It is widely believed that one hand of the presiding deity is getting
weakened and the day it disjoints, the way to Badri will get eternally blocked and Lord Badri
Narayan will thereafter give darshan only from either Bhavishya Badri or Adi Badri (part of Panch
Badris).
The temple of Lord Vasudev houses Lord Vasudev in the sanctum sanctorum as well as Sridevi,
Bhoodevi, Leela devi, Oorvasi devi & Balram in the outer praharam. Further separate structures are
available for Vinayaka, Brahma, Indira, Chandran(Moon), Navadurgas & Gauri Shankar.
Pandukeshwar: This place is believed to have been established by King Pandu, father of Pandavas. It
is situated at 4kms from Govind Ghat, 219 kms from Kedarnath and 24 kms from Badrinath. There
are two temples one for Lord Yogabadri Narayan and the other for Lord Vasudev. During winter,
Lord Vasudev temple will function as the abode for Lord Badri Narayan and all the daily rituals
connected with worship are performed here. Both the temples are quite old.
Web site : http://www.templenet.com/badri.html

BADRINATH
2

MADHVACARYA GOES TO BADRI

Compiling his own commentary on Bhagavad-gita before his sannyasa guru Acyutapreksa, Madhva mentioned that
now he wanted to go to Badri. Seven years before he had taken to the sannyasa order and had been constantly
preaching throughout the south with enormous success. Acyutapreksa gave his premission to go, but before
Madhvacarya's leaving, he had a copy of his "Hari Gita Bhasya" transcribed which he presented it to his dear sannyasa
guru so he would not be in too much separation at such an old age. In Madhvacarya's long absence Acyutapreksa
could study this Gita Bhasya. Acyutapreksa knew that Madhva's purpose was not that of a mere cow or an ass, just to
go to this holy place and take bath. Taking his time preparing properly, Madhva headed north with his Bhagavad-gita
Bhasya to show to the Lord, Srila Vyasadeva.
Srila Vyasdeva, the compiler of the Vedic literatures, still to this day resides at a place near Badri, Samyaprasa, for
those spiritually elevated souls who he decides to reveal himself to. He can be seen, yet for others he cannot. i
The old ascetic Acyutapreksa gave his blessings upon Madhva and the small band of followers headed by Satyatirtha,
who was completely faithful to Madhvacarya. He himself was too old to travel such vast distances but still his heart
went out with the travelling party.
Madhva Vijay 6.36 points out that the great Madhvacarya, who is always in direct contact with the lotus feet of Lord
Narayana, even made Lord Siva, the greatest Vaisnava, to be Madhva's subordinate, especially in as much as Lord Siva
cannot himself give liberation. In fact, Lord Siva himself says, mukti-pradata sarvesam visnur eva na samsayah.
"There is no doubt that Visnu is the deliverer of liberation for everyone." However, Madhvacarya, his fame now
spread everywhere for being one who removes illusion, sin and the like, has liberated many to become clear followers
of Lord Visnu. Madhva Vijay stresses the point that although Madhva was not subject to the mode of passion and did
not hurry in a frenzy-like manner to Badri, he did not waste any time in going there. There is record of Madhva going
to Kasi (Benares) at this time, though he didn't waste time in debating with the impersonalist pandits who stay there.
His mission was to go to see Vedavyasa and present his Gita Bhasya, and to take darshan of the Lord of Badri.
After sending all the people away to not disturb his concentration, Madhvacarya absorbed himself for forty eight days
in unbroken samadhi on Lord Narayana. ii Praying intently to receive the blessings of Srila Vyasadeva and to bless his
Bhagavad-gita Bhasya commentary, Madhvacarya was always in contact with his spiritual master Srila Vyasadeva,
though it was not always outwardly displayed. By the will of Srila Vyasadeva Madhva had come to Badri, and now his
business was to attract Vyasa's attention and instruction.

BADRINATHA TEMPLE
This whole area is sprinkled with the sacred waters of the Ganges (Bhagirathi) who makes her appearance in this
world at Gaumukh - Gangotri and the surrounding glaciers. Joining these streams in the sacred Alakananda River.
Badrinatha temple is situated some 10,244 feet above sea level on the western bank of the Ganges (alakananda). The
icy-cold Alakananda here, which is generally also called the Ganges, is made up of five streams all coming from
neighbouring glaciers. They are the river Nanda, River Sarasvati, rishi Ganga, Kancana Ganga (Swarna Dhara) and
Vasudhara.
Towering above the temple of Badri Narayana (Badrinatha) is Nara-Narayana parvats. These partvats or mountains
are said to be the Rsis, Nara and Narayana, who changed themselves into mountains as they may stay by the side of
Lord Badri-Narayana undisturbed. The transcendental brothers Nara-Narayana gave their parents a boon that they
could also stay nearby, so Mata Murti and Dharma stay at Kesava Prayag near Vasudhara, five miles or so from
Badrinatha, where Dharma meditated to get Nara-Narayana as his sons.
The temple itself is facing east and has a frontage about fifteen feet high, decorated nicely. The pillars of the entrance
have the ten main avatars of Visnu, besides decorative floral designs. Just inside the gate is Garuda, the carrier of
Lord Narayana and the gate keepers of the door are Ganesh and Hanuman. The Saligram Sila of Badri-Narayana
found on the altar was brought here by Sankaracarya from Narada Kunda and placed in the shade of Garuda. iii The
Deity of Badrinarayana is decorated with nice dresses, jewels, crows and flowers, and wears diamond tilak. To His left
are the Deities of Nara-Narayana. Lord Narayana is seated in the padmasana, and Nara is standing in the
dhanurasana. Keeping the unwanted effects of the Kali Yuga at bay is the Lord's Sudarsana Disc Yantra installed in
silver. The eternal lamp called jyotir, which has been continuously burning from time immemorial, summer and
winter, is just there in the inner sanctum.
In the sastras there are mentioned "Panca Badris" - five Badris/
(1) Badri Vishal is modern day Badri or Lower Badri where Madhvacarya spent forthy eight days in austerity and
where Vyasadeva came to see him.

(2) Yoga Badri is the place to where the Utsava Deities are brought in the winter time and worshipped by one
brahmin and taken back up to Badri Vishal for the opeing of the temple when again Badri become accessible,
that is, free from snow. During the winter time in Badri Vishal the demigods look after Lord Badri
Narayana, and foodstuffs and puja articles are left there for the Devas to use for the Lord's worship
(3) Vruddha Badri - this temple is a halting/resting place for pilgrims where there are Deities of Lord Narayan. This
is near Kumar Chatti.
(4) Dhyana Badri - at Kalpeswar, five miles off the Kumar Chatti on the other side of the Alakananda river, is a
temple of Lord Siva, where Lord Indra worshipped Lord Siva to obtain "kalpatam" or heavenly delights. Lord
Siva, being the greatest Vaisnava, is generally approached first to take permission from him to approach the holy
places of Lord Hari, as one does in most holy tirthas such as Vrindavan, Mayapura, Puri, Sri rangam, Udupi, etc.
(5) Bhavishya Badri - Unfortunately this Badri has to exist, for in the Kali Yuga it is predicted that Vishal
Badri will become no longer accessible to pilgrims, and that one will only to able to go to Bhavishya Badri and
worship in separation the identical forms of the Lord represented here. The Lord in one place is definitely nondifferent to Himself in His original place, but at the same time the original place does exist. An example may be given
from this modern day world, how a particular nation may have an embassy in another country, and in that host country
the foreign embassy is still run according to the laws of the nation to which flag it flies. The guards on the gates are of
that same nation, and not of the host nation, and all facilities inside the embassy fall in line with the culture and
traditions of that foreign nation. Thus, though the foreign embassy may be at some distance from it's original place,
still there is safety and refuge there, even though it is in a country of another. Bhavisya Badri is like that.
This Bhavishya Badri is about eight miles from Joshimutt on the Niti pass to Badrinatha. Bhavishya means future, so
unfortunately this is the prediction for the future.
This Badri is not, however, the place to where Madhvacarya was to be going. Those pure devotees of the Lord, who
are especially given the Lord's blessings, also have access to another Badri. This place exists on a transcendental
plane and is not accessible to the common man, neither is it listed in the guide book, nor is it on any map. The great
sages and rsis sing it's praises and Sripad Madhvacarya walked to that place. It is called Uttara Badri, or some call
Samyaprasa, the eternal abode of Srila Vyasadeva, and is a transcendental reality.
Again, using a mundane example which has some similarities, if one wants to see the King, it is not an easy process,
as there are so many secretaries and private secretaries, guards, etc, which one has no alternative but to pass through.
But when one obtains the favour of the king, and the king wants to see you, then practically nothing can stop him from
coming to you - a base example, but fitting. So in the same way, when Srila Vyasadeva wanted to see his pure disciple
Madhvacarya, he came personally and invited him to come to his asrama.

AT BADRI
Madhva Vijay 6.39-40 depicts how Madhvacarya, in intense devotion to the Lord, sent everyone to a distance. He then
sat at the lotus feet of Nara Narayana Rsis, who, as Arjuna and Krsna, are the original hearer and chanter of Srimad
Bhagavad-gita. Madhva then recited his excellent Bhagavad-gita Bhasya for the Lord's pleasure. Madhvacarya said,
"I will expound the Gita Bhasya according to my ability." The Lord replied plainly for even some close-by disciples to
hear, "Even though you are capable of expressing the entire meaning of this Bhagavad-gita, knowing well the real
meanings as it is, you have not expounded the Gita according to your ability. Therefore you should use this word
'slightly' or 'to some small degree' in place of 'according to my ability' at the end of this first introductory verse, for
your ability has only been slightly flexed and not fully extended."
Madhva Vijay 6.41 says that while this conversation was going on between Madhvacarya and the Deity, even disciples
who were nearby in their beds could hear the Deity of Lord Narayana jubilantly saying "Let it be said!" over and over
again, and the Lord gently striking the ground in eager delight. Madhvacarya, being a partial expansion of
Mukhyaprana (Lord Vayu), and having completely understood what the Deity said to him, went to his disciples and
told them what was said by the Lord.
Madhvacarya then completed his stay at Badri for 48 days, undergoing Vaisnava Mauna, that is, abstaining from
talking to anyone - only reciting his Bhagavad-gita Bhasya. Daily he would bathe just prior to sunrise, during the
auspicious Brahma Muhurta hour, in the icy cold waters of the sacred Ganges. iv During these 48 days, Madhva neither
ate anything nor slept, but stayed awake constantly absorbed in thoughts of Lord Narayana, and his mission given by
the Lord. One night however, an effulgent form came to Madhva seen by all, and prompted him to go to Uttara Badri,
the asrama of Srila Vyasadeva. The very next morning at sunrise Madhva wrote a note and gave it to his disciples.
Madhva's mind was fixed on what he was to do. Srila Vyasadeva had appeared to him in an extremely effulgent form
and had told him to come to his asrama. To come alone was the instruction, so Madhva had to break it to his
disciples. The note read, "Practically there is no other tirtha like Badri, which destroys all sins. There is no other
water equal to this holy Ganges, and there is no other philosophy equal to ours. There is indeed no other Deity equal
to Lord Visnu. You all stay here, I am going to Uttara Badri, for I am desirious of seeing the literary incarnation of the
Lord, Srila Vyasadeva. That Veda-Vyasa only knows whether I will be coming back or not - may you all remain happy
here until that time." After writing this, Madhvacarya then headed for Uttara Badri.

His disciple Satyatirtha read the note to the other disciples, that no-one should follow or try to go with the acarya.
Satyatirtha had studied the Aitareyopanisad seen by the son of Itaridevi, Mahidasa under Madhvacarya, and was so
attached to being with Madhva that he used all his learning to convince everyone that the acarya had said that no-one
was to go with him as meaning no-one was to go with him except he. The devoted disciple Satyatirtha, who was
prepared to give up his very life to be with the acarya, followed Madhvacarya, not being able to bear the separation.
As Madhva strode through the mountainous regions of the higher Himalayas, crossing passes and glaciers as if small
paths, resembling Hanuman he bounded from peak to peak, quickly traversing the path to near Uttara Badri. Poor
Satyatirtha could not keep up with his guru, even though running and climbing fast. He could see Madhvacarya
jumping easily with speed from one large stone to another with large gaps between them. That great acarya, who
resembles Anjanesya (Hanuman) who speeds through the mountains like Bhima, causing fear to the demons, did not
stop for food or for rest.
The sun became red on the ice and snow, indicating that night was to set in, and for certain Satyatirtha would perish
from exposure to the cold night air coming across the glaciers of the Himalayas, or the tigers and other wild animals
would devour his body. In a fearful condition, in despiration he called out for the lord of his life, Madhvacarya.
Madhva turned and gestured to Satyatirtha by the waving of his hand and arm to go back. Satyatirtha then felt an
unusual gust of wind come and lift him up and carry the lowly destitute disciple back to the Ananda Mutt at Badri,
where he told all the others there these glories of Sripad Madhvacarya's bounding undisturbed through endless
uncrossable ranges of Himalayan peaks.
Madhva Vijay 6.55 describes Madhva as having the power of an angry bull. He has perfect knowledge of Krsna
consciousness, great determination, is wide-eyed, and completely devoid of any fear as he passes through that of
nature's biggest natural barrier. The Himalayas contain birds and beasts, big serpents that emit deadly poison, plus
many groups of dangerous animals, but Madhva, having undeterable faith in the Lord, saw no obstacle or threat.
Krsna states in Bhagavad-gita 10.25, "Of immovable things I am the Himalayas." The greatest mountains in the
world represent Lord Krsna; even Mount Meru sometimes moves, but the Himalayas never moves. Therefore the
Himalayas are superior to even Mount Meru.
Narayana Panditacarya has completed this seventh canto of Madhva Vijay with a copulate of two verses called 'AntyaYugma'. These verses introduce one to the minature Vaikuntha realm, glorifying the killer of the Mura demon, Lord
Murari, Krsna, Who is adorned with shining golden ornaments encrusted with the best of all kinds of previous gems.
Madhvacarya remembered that same Lord lying down on Ananta Sesa, having His lotus feet embraced by the Goddess
of Fortune, Laxmi devi, Who eternally remains with the Lord, smiling sweetly. This is the same Lord Visnu Who, for
the caturmasya (four months of the rainy season) takes rest, lying for two months on one side and then two months on
the other side of His lotus body. He is Narayana, Who is also the localized Paramatma seated within the hearts of all
His separated tiny living entities.
High in the Himalayan, beyond where any mere mortal can go, is to be found this Vaikuntha paradise. It is
surrounded by ponds of full blown lotuses. The lotuses in these ponds are innumerable, nay unlimited, the most
fragrant and indestructable. The sages and rsis who reside there make them into garlands for the Lord. Around these
lakes are trees that constantly bear flowers, blossoming, sweet fragrant branches with fragrant flowers and fruits.
These forest flowers adorn the captivating beauty of the Lord.
Madhvacarya could see all this from where he was standing looking to the north to the abode of Srila Vyasadeva.
After his journey had neared it's end, and after crossing the Himalayas, Madhvacarya could see quite clearly the
asrama of Vedavyasa surrounded by jujub trees. That place is definitely not of this world; the whole asrama was
effulgent. Though up in the Himalayas, there was no biting cold or rain or snow. The trees and bushes there, which
are way above the normal 'tree line', were none less than forests. As there was no unpleasant wind, rain or cold, also
the sun was warm and comfortable. In the trees that touched the sky, innumerable beautiful birds nested and sung.
Under those shade trees all the renowned brahmins, who were famous for performing huges sacrifices, sat, transfixed
in meditation on the lotus feet of the Lord, Who resides in that place. In the surrounding areas, one could see pure
white swans, whose necks entwined with the stems of blue, white and pink lotuses.
Madhva could recognize many great and famous Vaisnavas sitting around in the asrama of Srila Vyasadeva. When
those pure Vaisnavas saw Madhvacarya approach the asrama, they enquired as to who this saintly person was.
"Marked with thirty two auspicious markings, lotus eyed, moon-like face, long arms and a golden complexion, no
doubt this man enhances even Vaikuntha. There is no sign of exertion, and his face shows that his mind is fearless."
"Is this person coming to this asrama in the guise of a sannyasi, the four faced Lord Brahma, or is it Mukhyaprana?"
Madhva walked quickly due to his intense devotion. Seated under a jujube tree was Srila Vyasadeva. The jujube tree
was a representation of Lord Ananta Sesa, with wide branches forming an umbrella which had jewels in the form of
bright and fragrant flowers, and hoods in the form of branches. It exactly resembled Lord Ananta Sesa with His hoods

encrusted with jewels jutting out in all directions forming branch-like hoods. The branches of this tree support the six
sattvic Puranas, the Upanishads, and Mahabharata, and fruits that are sweet and full of nectar that drive away all
known miseries like birth, death, old age and disease. These fruits cannot be obtained by those who are not devotees
of the Supreme Persoanlity of Godhead, Lord Visnu - Krsna and Their numerous forms.
Madhvacarya approached closely the sages, who, with matted locks of hair on their heads and various Vaisnava tilaks
on their foreheads and bodies, sat with clean white sacred threads draped over their left shoulders. They had all
transcended lust, anger, greed, false pride, the pushings of the senses, and thoughts of trying to enjoy in the material
world separately from the supreme enjoyer, Sri Krsna. All natural opulence was there. Garlands and saffron coloured
sandalwood paste was there on their bodies.
On a raised seat sat the preceptor of the three worlds, the son of Satyavati, Srila Krsna Dwaipayana Veda Vyasa.
Madhvacarya had always been meditating on the Lord of his life, his preceptor guru within his heart seated on a white
lotus. Now, with brimming eyes, wonderstruck as though he had just seen him for the very first time, Madhva drank
the nectar of the vision of Vyasadeva through his eyes.

VEDA VYASA
Madhva Vijay 7.18-59 describes Vedavyasa as follows: Satyavati gave birth to that Vedavyasa after praying to Lord
Brahma, and Vyasa was conceived by the sage Parasara. Srila Vyasadeva, who has an ocean of wonderful attributes, is
Lord Narayana Himself. Vyasadeva's mind is compared to the milk ocean and his qualities of compassion and respect
are like the Mandara mountain. By his churning appeared three mothers who were the three Vedas - Rg, Yajur and
Sama. By Vyasa the father and Veda the mother, the demoniac qualities of Kali Yuga are checked. From Vyasadeva the
white rayed cooling moon of the Puranas and the parijata tree of the Mahabharata were given. Later, born from it's
own nectar, appeared the Brahmasutras, and Srimad Bhagavatam.
From the time of the Kuruksetra / Mahabharata war, during which Vyasa bestowed his blessings on the Pandavas, and
even before this time, Vyasa walked this earth to protect knowledge of the Vedas, helping those devotees who have
knowledge of that person who the Vedas are centered around. That is Lord Sri Krsna, Who is known as Vedanta Krt,
the compiler of Vedanta, and Veda Vit, the knower of the Vedas. In Bhagavad-gita 10.37 Krsna Himself says, "Of
sages I am Vyasa."
Vyasa, still living in Badrikasrama to this day for eternity with his pure devotees, it says, gave up this Kali Yuga for his
Vaikuntha realm just as the sun gives up the sky for the coming of night.
Vyasa is seated on an excellent blackish Krsna deer skin Madhva recalls, as he prostrated himself at the lotus feet of
Vyasa. Taking the dust from Vyasadeva's feet he placed the sacred dust upon his own head. Madhvacarya was in
ecstacy, standing offering respects to Vyasa, the best of sages, whose feet are adorned with the marks of the flag,
thunderbolt, boad for driving elephants, and lotus, they are naturally auspiciously tinged with red and have the repute
to be red due to evaporating any material desires that may come to the minds of Vyasadeva's devotees.
The nails of those lotus feet gleam and remove darkness, both of an internal nature by their purifying association and
rememberance, and externally by their bright lustre. If, by material comparison of age one would think that the old
hands of the sage Vyasa would be knotted, no,they are smooth and soft, with long delicate fingers completely free from
stress and diseases, such as knots coming from arthritis.
Vyasadeva's two kness, which are large, round and joined to his long shins, are free from fault. These legs of Vyasa,
which are free from fault, account for a basis of good conduct even to those who are inferior in knowledge and
devotion.
Srila Vyasadeva's yoga-pattika waist band, aid his firm sitting posture. The lotus waist of Vyasa maintains and fulfills
all the devotees, it is amazing that all the pure spiritual desires of the devotees are fulfilled by taking shelter at the
waist of Vyasa. This waist is covered by a sacred Krsna deer skin, hiding his deep and delicate navel.
Vyasa's broad chest and broad mind support the pure white sacred thread, and Brahmsutras respectively.
Madhva Vijay 7.34 states that it has been well substantiated by Vedavyasa that caturmukha Brahma is the son of
Garbhadaksayi Visnu, being born from a lotus sprouting from the Lord's lotus navel. This world has no equal or
superior in all the three worlds. Brahma gave his Kaustubhamani gem to Vedavyasa and that acts like a victory flag
hanging around the neck of Vyasa.
The story in brief follows that once when Prajapati Brahma was in the associaion of Vedavyasa and one thousand
sages, Srila Vyasa made a statement saying that he would always prove the superiority of Visnu Tattva at all times.
The thousand sages took up the challenge and threw at Vedavyasa thousands of questions simultaneously. Vyasadeva

answered each question one by one perfectly all at the same time. Amazed at the victory of the literary incarnation of
Lord Visnu, Brahma presented the Kaustubha gem to Srila Vyasa.
In Srila Vyasadeva's hands he holds a conchshell and a disc, his hands are again soft pinkish red, his arms are robust,
round and powerful. There is no comparision to the broadness of these limbs.
By the tip of Vyasadeva's right hand he bestows divya jnana - transcendental knowledge to his devotees, and with the
same tip of the same hand removes the darkness borne of ignorance simultaneously just like thunder and lightning.
His left hand is placed on his knee. By this mudra all fear for the dangerous struggle for material existance is
destroyed.
Vyasadeva's neck is marked with the three lines of a conchshell from which only sabda brahman or transcendental
sound vibration, in the form of the main three Vedas and it's limbs, are coming.
Seeing his moon-like face is the sweetest benediction to the eyes. Actually the moon-like face of the best of sages is
compared to groups of full moons, each being completely free form even the smallest blemish.
Srila Vyasadeva's lotus mouth and teeth are compared to a new row of pearls which shine forth from inside of a perfect
ruby. These pearl-like teeth are seen decorated by a gentle smile surrounded by soft ruby red lips.
To hear the speech of the literary incarnation of the Lord at once fills one's heart with transcendental knowledge, just
as when the thousand wells in the form of sages became flooded with answers as the River Sarasvati replenishes the
best of wells during the rainy season.
As Srila Vyasadeva approached Madhvacarya with a smile on his face, his wide lotus eyes looked unblinking at him,
and Vyasa embraced the powerful Madhvacarya and picked him up off the floor, clean as one would one's small son.
The powerful partial expansion of Mukhyaprana who previously played the mighty Hanuman and Bhima, felt blessed
as his guru, Srila Vyasadeva, lovingly embraced him, and the sages smiled affectionately.
Madhvacarya prayed to his lord after seeing the sprig of tulasi leaf and manjari tucked behind the ear of Vyasa, "Please
don't let me become jealous of this tulasi sprig and garland of lotus flowers that adorn your body. They are
suprememly fortunate. Please don't let them rob me of my position of being so close to you. Wherever I am, always
allow me to remain this close to you by always being absorbed in you."
Madhvacarya could now fully appreciate standing there in the shadow of his guru, that actually Srila Vyasadeva was
looking after the welfare of the entire world. Just by a movement of his eyebrows everything was taking place. The
creation, maintenance and destruction of all the three worlds in fact is going on by his design. He is the same Visnu
Tattva Lord who maintains as Gunavataras along with Lord Brahma, the creator, who was born from a lotus, and Lord
Siva, the destroyer of these material worlds. Coming in contact with the material mode of passion, Prajapati creates
uder the direction of Lord Visnu. Lord Visnu Himself maintains the three worlds, the unlimited universes, in one form
sleeping as Karanadaksayi Visnu, in another form as Garbhadaksayi Visnu lying down on His serpernt couch
Anantasesa, and as the localised form of Paramatma seated within the region of the heart of every living being as the
witness. effortlessly Lord Visnu is the Supreme Enjoyer, and not a blade of grass moves without His knowing or
sanction.
srsti-hetu yei murti prapance avatare
sei isvara murti 'avatara' nama dhare
mayatita paravyome savara avasthana
visve 'avatari' dhare 'avatara' nama
"The avatara of incarnation of Godhead, descends from the kingdom of God for material manifestations. And the
particular form of the Personality of Godhead who so descends is called an incarnation, or avatara. Such incarnations
are situated in the spiritual world, the kingdom of God. When they descend to the material creation, They assume the
name avatara."
As such, there are various kinds of avataras, such as Purusavataras, Gunavataras, Lilavataras, Saktyavesa avataras,
Manvantara-avataras and Yugavataras all appearing on schedule all over the universe.
eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma
"The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationship
with His unalloyed devotees."
Madhvacarya again drank the nectar of seeing this Saktyavesa avatara of Lord Visnu with a resplendant blue hue like
that of the Indranila gem, personally before him, standing on a mountain resembling an emerald, lush and green,

above the natural barrier of the Himalayas. Srila Vyasadeva was wearing tilak of Urdhva Pundra on the twelve places
of His body, which are glorfied throughout the Vedic literatures as being "Two straight lines of Lord Hari's abode are
drawn at the root of the nose and reach to the top of the forehead, the space between which is Lord Visnu's abode, and
is more than a finger's breadth between and slightly wider at the top. Each of these two straight lines is only the
thickness of a grain of rice and the breadth of four fingers. That is the abode or temple of Lord Visnu. Sadaisiva and
Brahma reside on either side of the central space and Laxmi stays with Narayan in the middle." Seeing this and the
red mark made of the ash of plaintain flowers and turmeric mixed together resembling rubies, Madhva relished again
and again the sight of Vyasa.
"My Lord, I am so much blessed by seeing You, Your red matted locks of hair and Your hue which resembles a new
monsoon cloud, full of depth, with illumination like lightning. Oh my Lord, though I have recorded many of Your
auspicious features and qualities, actually to describe You, though counting incessantly the endless good qualities that
are eminating from even the nail of the little toe of Your lotus feet, such is my frustration.
"Though You are situated far beyond this material world and it's covering, by Your mercy You have allowed me to
approach You. Completely transcending all known boundaries, You have appeared to me and allowed me to come
here to take darshan of You, just to fulfill the plan chalked out by You. In obeisances, my body is bent in devotion to
You. With folded hands I offer my humble prayers."
With His loving outstretched arms, Vedavyasa, the son of Parasara Muni, gently lifted Madhva up from his prostrated
obeisances and again, with a smiling face, embraced him.
Madhva Vijay 7.53 notes that Vyasadeva and Madhvacarya - Visnu and Vayu - are here compared with the powerful
current of the sister of Yamaraja, Yamuna devi, whose mighty but gentle waters join the water of a golden river. The
mighty waters of the Yamuna are compared to the dark blue lustre of Vedavyasa, while Madhvacarya is compared to a
golden river who is being embraced by the dark blue waters of Vyasa. Previously these two great personalities
embraced before. At that time they were dressed in royal clothing as Krsna and Bhimasena.
All the great sages in the assembly at Vyasadeva's asrama honoured Madhva with great respect. Vyasadeva gave
Madhva a special seat of honour next to Himself and in a very warm way, the two saviours of degradation of Vaisnava
philosophy started to speak of Madhvacarya's urgent mission. Sri Krsna Dwaipayana Vyasa and Madhvacarya
discussed all kinds of Vedic literatures, Vedas, Mahabharata, the Sattvic Puranas, Brahma Sutras, and the Pancaratras,
which are all very dear to Vaisnava.
Madhva Vijay 8.6 agrees that Lord Narayana Himself directed Madhva to come to the hermitage of Srila Vyasa. v
Vedavyasa then took Madhvacarya to meet with the other form of the Lord residing there. Madhva Vijay 8.7 describes
how the humble Purnaprajna (Madhva) saw Lord Narayan, the original person, dressed in tree bark with a munja
grass belt. His effulgence that surround His beautiful matted locks is compared to being like the best of yajnic fires,
pure, bright and free from smoke.
That Lord, Who is always Dhira (self controlled and sober), and Who is Atmarama (self satisfied), Who is Acyuta
(infallable and free from the allurements of the sense objects), He is free from all defects, yet with all these opulences
is happy to reside in the hermitage as a recluse and perform penance.
"O Adhoksaja Krsna, Who is unobtainable to those of demerit, now I stand before You. You are the same Lord of
Brahma born of Your lotus navel. By Your potency of Abhimani You made the Mahatattva, inpregnated it by Your
energy and placed there goodness, passion and ignorance. Along with this He created Rudra from Brahma and the
tattva of Ahamkara which is threefold - the Vaikarika - Deities, the Taijasa - entities born of semen, and the tamasa the five gross elements (earth, eater, fire, air and sky). From this He made the jagad anda, the cosmic egg in which
reside the fourteen worlds.
"Lord Narayan, You create, maintain and destroy everything, then effortlessly inhabit those fourteen worlds with
varieties of entities - the demigods, gandharvas - servants of the devas, humans, demons who have such masters as
Prajapati Brahma, Mukhyaprana (Vayudeva), Garuda, Rudra and Devendra. Those living entities are given, according
to their natures, places of residence. There are the uttama jivas or nitya siddhas, Your pure devotees who only have
thoughts for you. The nitya samsarins, who wander in the cycle of birth and death, are basically innocent, but just
foolishly follow their lusty desires. And the tamoyogyas, who are hell bent, mischievous, wicked and best avoided, for
their destination is to practically stay in hell for time immemorial."
In Sri Madhva Vijay 8.14 whilst standing directly in front of Srila Vyasadeva and Lord Narayana at Uttara Badri,
Madhvacarya pondered over the many forms that Lord Narayana had taken. He then prostrated himself at the lotus
feet of Lord Narayana, and in his mind went over the endless pastimes of the Lord. He was directly in the association
of his guru (Srila Vyasadeva), and now had the honour of seeing Lord Narayana face to face. Lord Narayana's

affection poured to the pure hearted Madhva who was sitting, looking and relishing. He was so honoured to sit near
these two shilst offering respectful prostrations, sitting and standing Madhva dwelt on His Lords.
In the Srimad Bhagavatam 6.9.26-27 it says, "By His inconceivable internal potency, the Supreme Personality of
Godhead expands into various transcendental bodies as Vamanadeva, the incarnation of strength among the demigods;
Parasurama, the incarnation among saints; Nrsimhadeva and Varaha, incarnations among animals; Matsy and Kurma,
incarnations among quatics. He accepts various transcendental bodies among all types of living entities, and among
human beings, He especially appears as Lord Krsna and Lord Rama. By His causeless mercy He protects the
demigods, who are always harassed by the demons. He is the Supreme worshipable Deity of all living entities. He is
the supreme cause, represented as the male and female creative energies. Although different from this universe, He
exists in His universal form (virat-rupa). In our fearful condition, let us take shelter of Him, for we are sure that the
Supreme Soul will give us His protection."

ThisissupportedinthepurportofA.C.BhaktivedantaSwamiPrabhupadatoS.B.1.4.15
In sastra it is mentioned that at this place Nara-Narayana Rsis reside, and that They are none other than a
manifestation of Krsna and Arjuna. In the Devi Bhagavata, Fourth Skandha, it is mentioned how the same Krsna and
Arjuna had previously appeared as Nara-Narayana Rsis and had lived as inseparable companions. It says there that
due to the curse of Brghu Muni, Krsna and Arjuna appeared in Dwarpara Yuga. Narayana Rsi was the partial
expansion of Lord Krsna (Nara and Narayana's father) but about Nara Rsi, the Devi Bhagavata says, "Dharma had his
origin from the heart of Brahma and he earned great reputation for his truthfulness and following Vedic codes of
dharma. He married the daughters of Daksa, who had four sons by him, their names being Hari, Krsna, Nara and
Narayana. The first two, Hari and Krsna, became yogis absorbed in severe austerities, but Nara and his brother
Narayana, the partial expansions of the Lord, became renunciates. They worshipped prajapati Brahma for 100 years at
Badrikasrama."
ii

In the Matsya Purana 3.10 it is said, "Dharma, the father of Nara-Narayana rsi, was born from the right breast of Lord
Brahma and later married thierteen of the daughters of Prajapati Daksa. The Lord Himself appeared from the wormb
of Murti Devi, the wife of d\Dharma personified.
Srimad Bhagavatam 1.3.9 says, "In the fourth incarnation, the Lord became Nara-Narayana, the twin sons of the wife
of King Dharma. Thus He undertook severe and exemplary penances to control the senses." SB 1.3.28 purport says,
"...The incarnation of Naryana is still worshipped at Badri Narayana on the range of the Himalayas."
According to Manu He who lives in the Naram ocean.
iii

Themoderndaytemplewasconstructedinthe1400's(15thcentury).
MadhvaVijaycommentsthattheinhabitantsofBadrikasramadonotgotobatheintheseicywaters,beingafraidof
thetemperatureandthesurroundingsnow.
v
MadhvaVijay8.5saysthatMadhvacaryabelongstoaclassofdevoteescalleRjuwhicharethebestofthedevas.
These Rjusare evensuperiortotheRudras, who,bythegrace ofVyasa, werebestowed with knowledge ofthe
Absolute.TheRjusareonehundredinnumber,andafterbeinggiventhepostofVayu,theybecomeeligibleforthe
postofBrahma.AlloftheRjusareequallygreat,buttheyallaresuperiortoRudraandothers.
iv