Chakkarathalvar

[Guest guest]

On Fri, 9 Jan 2004, Sriram Ranganathan wrote:

 

> Stotram. These references point to the common features of the

> back-to-back

> forms of Sudarsana and Narasimha. The back-to-back forms of Sudarsana

> Narasimhar are seen in a single Peetam at the Srirangam Temple

> (ChakrathAzhwAr Sannidhi). Sudarsana-Narasimha SaaLagramam provides

> further

> testimony to the worship of this form of Lord Narasimhar.

> -Unquote

>

> -adiyEn

> Sriram

>

> Sri:

> Srimathe Ramanujaya Namaha:

> Srimathe Ranga Ramanuja MahaDesikaye Namaha:

>

> What is the thathvam behind Chakkarathalvar, who is

> always seen with Nrusimhar.We have Nrusimhar moolavar

> alone, is there any place where Chakkarathalvar

> moolavar is alone. Please clarify.

>

>

>

> Adiyen

> Srikrishna dasan

 

Dear Sudarsana bhaktas

 

The back-to-back aspect of Chakrattalwar and AzhagiaSingar is

elaborately described in the 26th Adhyayam of Ahirbudhnya samhita. More

closely, Sri Koora NarayaNa Jeeyar has clearly offered four shlokas in Sri

sudarsana Satakam viz., 'gAyatrarNAra chakre' 96, 'pAschAthyAsoka' 97,

'rakthAsokasya' 98, and 'prANe dattaprayANe' 99. More specifically we may

consider the third shlokam here. We do not come across such shlokams

describing this dual aspect in the works of any other acharya.

 

rakthAsokasya vedasya cha nihitapadam praptashAkhasya moole

chakrAIrastrAI: tadAdyaIrapi mahita chatur-dvischatur-bAhudaNDam

prAsInaM bhAsamAnaM sthithamapi bhayatha: trAyathAm tatvamekam

paschAt poorvatra bhAge sphuta nara harithAmAnusham jAnushAdva:

 

This shlokam describes the yantraswarUpam 'sudarsana nArasimhar' in

intermingled interlaced fashion.

 

paschAt bhAge praptashAkhasya rakthAsokasya moole nihitapadam

chakrAI: mahita chatur-bAhudaNDam prAsInaM bhAsamAnaM

 

api cha

 

poorvatra bhAge praptashAkhasya vedasya moole nihitapadam,

tadAdyaIrapi astrAI: mahita dvischatur-bAhudaNDam sthitham

bhAsamAnaM

 

sphuta naraharithA-mAnusham tatvam ekam

va: jAnushAt bhayatha: trAyatAm.

 

Meaning: That single principle manifesting in the form of man-lion and

man with the former (man-lion) form, in the posterior (back) side shining

in a seated posture, under the numerously branched huge red asoka tree,

weilding Chakra in all the four arms; and with the latter human form, in

the anterior (front) side, shining in a standing posture under the

numerously branched tree of the Vedas (omkara) at the root, weilding

chakram and other weapons in the eight arms (not sixteen)

 

may protect you from the fear arising from birth.

 

Thus sudarsana and nrisimha are actually inseperable entities, two sides

of the same coin according to Lord Siva in ahirbudhnya samhita. Bhaktas

with access to that samhita (26th adhyaya) may throw more light on this.

 

 

Adiyen

Ramanuja dasan