[t'venkatam] Sudarsana Chakram

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SrI:

 

Dear SrIman Bhattadhiri:

 

Is this your article ?

 

This looks very similar to the one posted

at my request by Dr.Muralidhar Rangaswamy

of Boston few months back .

 

Please clarify .

 

V.Sadagopan

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Saturday, February 07, 2004 10:15 PM

[t'venkatam] Sudarsana Chakram

Sudarsana Vaibhavam

Sudarsana Chakram is the mighty weapon of Lord Narayana. The term

Sudarsana means that which is beautiful to behold. The beauty of the

Sudarsana Chakram arises from the fact that the Chakram leads the

seeker to the path of Lord Narayana. The Chakram has many auspicious

attributes. The foremost amongst these attributes is Peeta Pariharam

(relief from all kinds of pain and suffering) for the devout and

Peeta Pradanam (relentless misery) for the evil minded. The Sudarsana

Chakram also has the characteristic of Papa NAsanam (destroying one's

sins). Papa NAsanam is the first step towards realizing Lord

Narayana.

The magnificence of the Sudarsana Chakram is very eloquently described

by Swami Desikan in both the ShodasAyudha Stotram and the Sudarsana

Ashtakam. Related references which offer tributes to the Chakram

include the Mahabharata, Vishnu Sahasranamam, Padma Samhita and

Ahirbudhnya Samhita (both of which are PaancharAtra Agama texts),

Sudarsana Kavacham, and Srimad Bhagavatam. In addition, several

Azhwars have paid tributes to the Chakram in their Pasurams

(cf:Tirumazhisai Azhwar, Nammazhwar, Periya Azhwar and Tirumangai

Azhwar).

The Chakram transcends space and time. This is seen from Swami

Desikan's Shodasayudha stotram salutation Jagat Chakram Kala Chakram

Cha. Therefore, the Chakram is an Amsham of Para Vasudeva. The

Mahabharata refers to the wheel of time (Kala Chakram), denoting the

temporal aspect of the Sudarsana Chakram. The Vishnu Sahasranamam

salutation "Ritu Sudarsana Kala Iti Digbandha:" also refers to the

spatio-temporal aspects of the Chakram. The Chakram is the mighty

jwala which forms the center of the Kalanala (fire at the end of

time). This Jwala has the radiance of a thousand suns which is

evident from the opening salutation of the Sudarshana Kavacham.

Sahasraditya Sankasham, Sahasra Vadanam Param Sahasradam SahasrAram

Prapadyeham Sudarsanam. Therefore, the Chakram dispels all ignorance

and darkness.

The mighty Jwala also connotes the JwAlA Narasimhar aspect. The

opening salutation of the Mantrarajapada Stotram of the Ahirbudhnya

Samhita, "Ugram Veeram Mahavishnum Jwalantam Sarvatomukham I

Nrusimham Bheeshanam Bhadram Mrutyumrutyam NamAmyaham II", provdies

eloquent testimony to this fact. Lord Narasimha destroyed

Hiranyakashipu in the form of JwAlA Narasimha bringing instant relief

(Pida Pariharam) to Prahlada from his sufferings. Therefore, Lord

Narasimha is considered to be resident in the Chakram. The presence

of the Sudarsana Chakram in the nails of Bhagavan Narasimha is

indicated again by Ahirbudhnyan in the Mantra Raaja Pada Stotram in

the salutation "NakhAgrE Shakalee ChakrE". Sudarsana and Lord

Narasimha share deep rooted and intimate connections. The joint

worship of Sudarsana-Narasimha is prescribed by both PaancharAtra and

VaighAnasa Agamams. The Padma Samhita reports the presence of Lord

Narasimha with sixteen arms in the Sudarsana Yantram. Swami Desikan

glorifies the ShodasAyudha (sixteeen arms of Sudarsana, each bearing

a potent weapon) aspect of the Sudarsana Chakram in the ShodasAyudha

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.

The Chakram is also the abode of the four Vyuha Murthis: Vasudeva,

Sankarshana, Pradhyumna and Aniruddha. This is reflected in Swami

Desikan's Sudarsana Ashtakam salutation: Nija Para Vyuha Vaibhava.

The geometric form of the Sudarsana Yantram consists of six corners

formed by two intersecting triangles circumscribed in a circle. The

Vyuha Murthis find their abodes around the corners of the Sudarsana

Chakram. Starting from the top right hand corner of the Chakram, the

six vertices correspond to "A Chakram", "Vi Chakram", "Su Chakram",

"Surya Chakram", "Jwala Chakram" and "Sahasrara Charkam",

respectively. The Sudarsana Chakram itself is at the center of the

Yantram along with Lord Narasimha. Therefore, offering prayers to the

Sudarsana Chakram is equivalent to saluting Lord Narayana in Para,

Vyuha, Vibhava, Archa and AntharyAmi forms. The glorification of the

Lord in the Chakram form can also be found in the ShodasAyudha

stotram (Chakra Rupasya ChakriNaha).

"A Chakram" arises from the relationship of the sound "A" to Lord

Vishnu. "A" is the first syllable of PraNavam (AUM) which is

associated with Lord Narayana from the vedic salutation: AkAra UkAra

MakAra Iti. Furthermore, ThiruppAn Azhwar's Amalanatipiran, Swami

Desikan's Bhagavad Dhyana Sobanam and Munivahana Bhogam, and Narayana

Bhattadripad's NarayaNeeyam commence with the syllable "A". These

facts may be used to infer that "A" is VishNoraksharam.

"Vi Chakram" denotes the Akshara Vi, which is the starting Aksharam of

Lord VishNu's name. Parashara Bhattar, in his VishNu Sahasranamam

commentary, expounds on VishNu as: CharAchara Bhuteshu VeshaNAth Iti

VishNu: Uchyathe (that which enters the sentinent and insentinent

beings is called Vishnu). The Vi Chakram symbolizes this aspect of

Lord VishNu.

"Su Chakram" denotes the abode of all auspicous attributes, i.e., the

Kalyana GuNams of JnAna Bala, Aishwarya, Shakti, Tejas, and Vatsalya.

This aspect of the Sudarsana Yantram is inferred from Swami Desikan's

Sudarsana Ashtakam salutation: Nirupatsipeeta Shad GuNa. Due to the

synergy between the Chakram and Lord Narayana, one is led to wonder

whether the Lord's right hand is beautiful on account of being

adorned by the Sudarsana Chakram or whether the touch of the Lord's

hand imparts added beauty and effulgence to the Chakram.

"Surya Chakram" refers to the fact that the radiance of Sudarsana

exceeds that of a thousand Adityas. Testimony in support of this fact

is seen in the opening salutation of the Sudarsana Kavacham,

Ambarisha's Prapatti Stotram, and the PanchAyudha stotram salutation:

Sudarsanam Bhaskara Koti Tulyam.

"Jwala Chakram" refers to the spatial aspect of the Sudarsana Chakram

and the association with KaalAnala, while the "Sahasrara Chakram"

derives its name from the BijAksharAm for Sudarsana which is

contained in the Sudarsana Kavacham.

Further references attesting to the greatness and auspicious

attributes of the Sudarsana Chakram can be found in the Sudarsana

Ashtakam of Swami Desikan. Vedic tributes to the Sudarsana Chakram

can be seen from the salutation "Shatamaka Brahma Vandita Shatapata

Brahma Nandita. Great scholars seek the help of Sudarsana before

engaging in debates (Pratita Vidvatsa pakshita). In the Ahirbudhnya

Samhita, Ahirbudhnya (Siva) desires to see the glorious form of the

Chakram (Bhajata Ahirbudhnya Lakshita). Great scholars stumble in

their attempts to discern the vast extent of the Chakram's glory

(Parijana ThraNa Pandita). The Chakram is the protector of the Devas,

the destroyer of the Asuras and is the bestower of true knowledge,

while tearing to shreds all pretence of false knowledge. This is seen

from the passage: Dhanujavistara Kartana Janitamisravikartana Dhanuja

Vidya Nikartana Bhajata Vidya Nivartana. Amara Drushtasva Vikrama

Samarajushta Bramikrama. This is interpreted as the Chakram being the

destroyer of Tamo Guna and enhancing or protecting Satva Guna. The

Chakram is also the eye of the universe, the three Vedas and the

three sacrifical fires as can be seen from: Bhuvana NEthra Trayeemaya

Savana Teja Trayeemaya Niravadisvatu Chinmaya Nikila ShaktE Jaganmaya.

 

The Chakram unfailingly comes to the rescue of the Lord's devotees as

seen from the following instances: *The relentless pursuit of

Durvasa, who tried to kill Ambarisha with his fiendish creation (cf:

Srimad Bhagavatam). *The destruction of Sisupala, when he offended

Yudhishtira and Bhishma(cf: Mahabharata). *Arjuna was able to kill

Jayadratha despite great odds only on account of the Chakram masking

the Sun (cf:Mahabharata). *In the Vamana Avataram, the blade of grass

used to clear the opening of the jar (which had been blocked by

SukrAcharya) containing water for Mahabali's Sankalpam (cf:

Kalakshepam of Sri Srivatsankachariar Swamigal).

The Chakram confers Moksham to anyone who surrenders to it as well as

anyone killed by it. Examples of people attaining Moksham by being

killed by the Chakram are: Shishupala, NarakAsura, Poundra VasudEva

and the crocodile in Gajendra Moksham. Ambarisha is an example of a

devout person who was protected by the Chakram and ultimately graced

by the Lord.

The Chakram also has the power of healing and curing illness. It is

believed that Tirupputkuzhi village was suffering greatly from an

epidemic fever. The residents of the village requested Swami Desikan

for help. Accordingly, Swami Desikan composed the Sudarsana Ashtakam

bringing instant relief from the epidemic. Also, the Sudarsana Homam

has the power of curing people under the possession of the mighty

Brahma Rakshasa.

In conclusion, performance of Sudarsana Homam confers health, wealth

and prosperity on the seeker. If one desires material benefit, the

Chakram grants him all the riches he wants. If the seeker desires

spiritual benefit, he begets this upon performance of the Homam.

Suddam (cleanliness) is of utmost importance in the worship of

Sudarsana Chakram. Therefore, the Homam must be performed with great

regard to the Deha (body), Manas (mind) and Sthana (place) Suddam.

Purity of thought, sound and intonation while chanting the Homa

mantrams gives sampurna phalam (benefit to the utmost extent).Namo

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