Guest guest Posted January 9, 2004 Report Share Posted January 9, 2004 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 Hotjobs: Enter the "Signing Bonus" Sweepstakes http://hotjobs.sweepstakes./signingbonus Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2004 Report Share Posted January 10, 2004 Sri Kannan, Not sure if you had already seen this, but found this note by Sri Murali Rangaswamy under Sudarsana Vaibhavam in SaranAgathy Vol 1 Issue 008, answering your question: Quote- 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. -Unquote -adiyEn Sriram Kannan P. [digikan2000] Thursday, January 08, 2004 10:17 PM andavan; Chakkarathalvar 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 Hotjobs: Enter the "Signing Bonus" Sweepstakes http://hotjobs.sweepstakes./signingbonus / Your Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 14, 2004 Report Share Posted January 14, 2004 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 Quote Link to comment Share on other sites More sharing options...
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