Guest guest Posted August 25, 2004 Report Share Posted August 25, 2004 Namaskaram, Thanks to Thiru.Anbil Ramaswamy swamin, Thiru.Vijaya Raghavan swamin, Thiru.jayasarathi swami, Thiru.T.R.Govindarajan Swamin for explaining about performing homas for Anya devathas. (Reference to: Email Doubts related to KankaabishEkam) Adyien understood the significance of workshiping the lord Vishnu and not anyother anya devathas through homa, etc.,. This discussion raises another question about performing sudharsana homam. Thiruppaavai ("Pallandu Pallandu") "vadivaar sOthi valath-thuRaiyum, sudar-aazhiyum pallaaNdu / padaipOr-pukku-muzhangum, appaancha-sanniyamum pallaaNdE //" We do not workship paanchajanyaa(Sanga/conch) or aazhi(chakrathazhwar/disc) separetly from lord narayana. paanchajanyaa and Sudharshana azhwar are part of permal lord narayana. The Sudharsana Chakra or the divine disc of Maha Vishnu is one of the Lords prominent weapons in annihilating evil forces. According to legend, poygaiaazhvaar was an amsam of changu and Thirumazhisai aazhvaar was an amsam of aazhi (chakkaram). "yeththavam seidhArkkum arul mudivadhu AzhiyAn pAl": The result of any great tapas is granted only by the bhagavan who holds the divine sudharsana chakra in his hand. For those tapas, which are done towards brahma or rudran the bhagavan who stays as antharyAmi inside these devas grant the boon. "yO yO yAm yAm thanum bhakthi": (Those who want to worship the devas who are part of me with due respect, are granted that regard for the devas by me. That jeeva thereby with due respects worships the god of his like. And due to the worship he attains the result I grant him) says bhagavan in his bhagavat geetha. The results of any worship is ultimately granted only by the ultimate lord nArAyaNan. Thus Can we say lord nArAyaNan grants boom when we workship sudharsana or do sudharsana homam. (OR) Is sudharsana and lord narayana is one and the same? Is there any references available for this. Dasan, Jayaraman _______________________________ Win 1 of 4,000 free domain names from Enter now. http://promotions./goldrush Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 28, 2004 Report Share Posted August 28, 2004 Sriman Narayanaya Namaha: Srimathe Ramanujaya Namaha: What an auspicious day to share my thoughts on this wonderful question about the equality of Sri BhagavAn and Sri Sudarsana. Sri Sudarsana is normally considered a part of ShodasAutham ( sixteen Ayuthams ) of the Lord. However Sri Sudarsana is the most supreme among them and is considered almost equal to the Lord himself. Sri Sudarsana's fame is extolled in Sadapada BrAhmanam of Sukla yajur vedam. Numerous references to Sri Sudarsana are found also in Yajur and Atharva vedas. For scientific minds, we can say that Sri Sudarsana is the all-pervasive star power of the universe. Sri Desika would say in Sri SudarshanAshtakam verse 2: Subha Jagathrupa MandanA Sadamaga Brahma VandithA Prathitha Vidvath SabashithA Jaya Jaya Sri SudarsanA Sura ghana DrAsa KandanA **Sadapada BrAhma NandithA** Bajatha ahirputhniya LakshithA Jaya Jaya Sri Sudarsanae Sri Desika would also mention in verse 7 `sakala tathvath pradishtitha' meaning that He is the antharyami of all thatvams, sat and chith included. In verse 8 Sri Desika refers to Sri Sudarsana as `Bhuvana Nethra ThrayEmaya', indicating that He is the Three-Veda swarupE. We normally refer to the Lord himself as the Veda swarupE. Thus the equality of Sri Sudarsana and the Lord Narayana is evident. Sri Sudarsana is praised as Surya NarayanA and the Lord as Adhi NarayanA in ThripAd vibhudhi Maha Narayanopanishad 1.5: Anthargatha: Sudarsana Purosho YadhA Surya MandalAnthargatha: Surya Narayano (a) mitha AparichchiNAthvaitha ParamAnantha Lakshana ThejorAchyanthargatha AdiNarayanasdhatha Sandrusyathe. Sri Krishna and Sri Sudarsana are equated in another manthram uttered in the same breath in this upanishad: Om Namo Bhagavathe Rukmini VallabAya SwAhA Om Namo Bhagavathe Maha SudarsanAya Hoom Phat. The moola mantharams in Sudarsana homam praise the same equality and they are all in the Vedas. Much of Sri Mahabharatham is about extolling the virtues of Sri Sudarsana as the mindboggling instrument and representative of the Lord. We all do Santhyavandanam as obeisance to Gayathri, Sudarsana (Surya Narayana ) and the Antharyami, Sriman Narayana, residing in the Surya Mandalam. We perform the Surya Narayana Vandanam as follows: Smarthas recite the following in Sandhyavandanam: Nama: Savithre Jagatheka Sakshushe Jagathprasuthi sthithinasa HethavE| thrayEmayAyathriguNathma Dharine Virinchi Narayana SankarAthmane: Smarthas and Vaishnavas recite this manthram in SandhyAvandanam: Dhyeya: SathA Savithrumandala MadhyavarthE Narayana: SarasijAsana Sannivishtaha: Keyuravan Makara kundalavAn Kireeti Haree Hiranmaya Vabhur dhrutha Sankachakra: Sanka chakra Gatha Pane Dwaraka NilayAchchutha Govindha PundarEkAksha rakshaMam SaranAgatham. We are in fact praying to Sri Sudarsana and the Lord himself. Let us pray that Sri Sudarsana protect us all. Let the supreme Lord do the same. Adiyen Ramanuja dasan U. Ve. R. T. Varadarajan Ph.D. , "Jayaraman.S" <jai_2_u> wrote: > Namaskaram, > > Thanks to Thiru.Anbil Ramaswamy swamin, Thiru.Vijaya > Raghavan swamin, Thiru.jayasarathi swami, > Thiru.T.R.Govindarajan Swamin for explaining about > performing homas for Anya devathas. (Reference to: > Email Doubts related to KankaabishEkam) > > Adyien understood the significance of workshiping the > lord Vishnu and not anyother anya devathas through > homa, etc.,. This discussion raises another question > about performing sudharsana homam. > > Thiruppaavai ("Pallandu Pallandu") > > "vadivaar sOthi valath-thuRaiyum, sudar-aazhiyum > pallaaNdu / > padaipOr-pukku-muzhangum, appaancha-sanniyamum > pallaaNdE //" > > We do not workship paanchajanyaa(Sanga/conch) or > aazhi(chakrathazhwar/disc) separetly from lord > narayana. paanchajanyaa and Sudharshana azhwar are > part of permal lord narayana. The Sudharsana Chakra or > the divine disc of Maha Vishnu is one of the Lords > prominent weapons in annihilating evil forces. > According to legend, poygaiaazhvaar was an amsam of > changu and Thirumazhisai aazhvaar was an amsam of > aazhi (chakkaram). > > "yeththavam seidhArkkum arul mudivadhu AzhiyAn pAl": > The result of any great tapas is granted only by the > bhagavan who holds the divine sudharsana chakra in his > hand. For those tapas, which are done towards brahma > or rudran the bhagavan who stays as antharyAmi inside > these devas grant the boon. > > "yO yO yAm yAm thanum bhakthi": > (Those who want to worship the devas who are part of > me with due respect, are granted that regard for the > devas by me. That jeeva thereby with due respects > worships the god of his like. And due to the worship > he attains the result I grant him) says bhagavan in > his bhagavat geetha. > > The results of any worship is ultimately granted only > by the ultimate lord nArAyaNan. > > Thus Can we say lord nArAyaNan grants boom when we > workship sudharsana or do sudharsana homam. > (OR) Is sudharsana and lord narayana is one and the > same? Is there any references available for this. > > Dasan, > Jayaraman > > > > _______________________________ > > Win 1 of 4,000 free domain names from Enter now. > http://promotions./goldrush Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 28, 2004 Report Share Posted August 28, 2004 Varadarajan swami, thanks for extolling Chakratazhvar. dasan/raghavan --- rtvrajan <rtvrajan wrote: > Sriman Narayanaya Namaha: > Srimathe Ramanujaya Namaha: > > > What an auspicious day to share my thoughts on this > wonderful > question about the equality of Sri BhagavAn and Sri > Sudarsana. Sri > Sudarsana is normally considered a part of > ShodasAutham ( sixteen > Ayuthams ) of the Lord. However Sri Sudarsana is the > most supreme > among them and is considered almost equal to the > Lord himself. Sri > Sudarsana's fame is extolled in Sadapada BrAhmanam > of Sukla yajur > vedam. Numerous references to Sri Sudarsana are > found also in Yajur > and Atharva vedas. For scientific minds, we can say > that Sri > Sudarsana is the all-pervasive star power of the > universe. > > Sri Desika would say in Sri SudarshanAshtakam verse > 2: > > Subha Jagathrupa MandanA Sadamaga Brahma VandithA > Prathitha Vidvath SabashithA Jaya Jaya Sri SudarsanA > Sura ghana DrAsa KandanA **Sadapada BrAhma > NandithA** > Bajatha ahirputhniya LakshithA Jaya Jaya Sri > Sudarsanae > > Sri Desika would also mention in verse 7 `sakala > tathvath > pradishtitha' meaning that He is the antharyami of > all thatvams, sat > and chith included. In verse 8 Sri Desika refers to > Sri Sudarsana > as `Bhuvana Nethra ThrayEmaya', indicating that He > is the Three-Veda > swarupE. We normally refer to the Lord himself as > the Veda swarupE. > Thus the equality of Sri Sudarsana and the Lord > Narayana is evident. > > Sri Sudarsana is praised as Surya NarayanA and the > Lord as Adhi > NarayanA in ThripAd vibhudhi Maha Narayanopanishad > 1.5: > > Anthargatha: Sudarsana Purosho YadhA Surya > MandalAnthargatha: Surya > Narayano (a) mitha AparichchiNAthvaitha ParamAnantha > Lakshana > ThejorAchyanthargatha AdiNarayanasdhatha > Sandrusyathe. > > Sri Krishna and Sri Sudarsana are equated in another > manthram > uttered in the same breath in this upanishad: > > Om Namo Bhagavathe Rukmini VallabAya SwAhA Om Namo > Bhagavathe Maha > SudarsanAya Hoom Phat. > > The moola mantharams in Sudarsana homam praise the > same equality and > they are all in the Vedas. > > Much of Sri Mahabharatham is about extolling the > virtues of Sri > Sudarsana as the mindboggling instrument and > representative of the > Lord. > > We all do Santhyavandanam as obeisance to Gayathri, > Sudarsana (Surya > Narayana ) and the Antharyami, Sriman Narayana, > residing in the > Surya Mandalam. > > We perform the Surya Narayana Vandanam as follows: > > Smarthas recite the following in Sandhyavandanam: > > Nama: Savithre Jagatheka Sakshushe Jagathprasuthi > sthithinasa > HethavE| thrayEmayAyathriguNathma Dharine Virinchi > Narayana > SankarAthmane: > > Smarthas and Vaishnavas recite this manthram in > SandhyAvandanam: > > Dhyeya: SathA Savithrumandala MadhyavarthE Narayana: > SarasijAsana > Sannivishtaha: Keyuravan Makara kundalavAn Kireeti > Haree Hiranmaya > Vabhur dhrutha Sankachakra: Sanka chakra Gatha Pane > Dwaraka > NilayAchchutha Govindha PundarEkAksha rakshaMam > SaranAgatham. > > We are in fact praying to Sri Sudarsana and the Lord > himself. > > > Let us pray that Sri Sudarsana protect us all. Let > the supreme Lord > do the same. > > Adiyen > Ramanuja dasan > U. Ve. R. T. Varadarajan Ph.D. > > > , "Jayaraman.S" > <jai_2_u> > wrote: > > Namaskaram, > > > > Thanks to Thiru.Anbil Ramaswamy swamin, > Thiru.Vijaya > > Raghavan swamin, Thiru.jayasarathi swami, > > Thiru.T.R.Govindarajan Swamin for explaining about > > performing homas for Anya devathas. (Reference to: > > Email Doubts related to KankaabishEkam) > > > > Adyien understood the significance of workshiping > the > > lord Vishnu and not anyother anya devathas through > > homa, etc.,. This discussion raises another > question > > about performing sudharsana homam. > > > > Thiruppaavai ("Pallandu Pallandu") > > > > "vadivaar sOthi valath-thuRaiyum, sudar-aazhiyum > > pallaaNdu / > > padaipOr-pukku-muzhangum, appaancha-sanniyamum > > pallaaNdE //" > > > > We do not workship paanchajanyaa(Sanga/conch) or > > aazhi(chakrathazhwar/disc) separetly from lord > > narayana. paanchajanyaa and Sudharshana azhwar are > > part of permal lord narayana. The Sudharsana > Chakra or > > the divine disc of Maha Vishnu is one of the Lords > > prominent weapons in annihilating evil forces. > > According to legend, poygaiaazhvaar was an amsam > of > > changu and Thirumazhisai aazhvaar was an amsam of > > aazhi (chakkaram). > > > > "yeththavam seidhArkkum arul mudivadhu AzhiyAn > pAl": > > The result of any great tapas is granted only by > the > > bhagavan who holds the divine sudharsana chakra in > his > > hand. For those tapas, which are done towards > brahma > > or rudran the bhagavan who stays as antharyAmi > inside > > these devas grant the boon. > > > > "yO yO yAm yAm thanum bhakthi": > > (Those who want to worship the devas who are part > of > > me with due respect, are granted that regard for > the > > devas by me. That jeeva thereby with due respects > > worships the god of his like. And due to the > worship > > he attains the result I grant him) says bhagavan > in > > his bhagavat geetha. > > > > The results of any worship is ultimately granted > only > > by the ultimate lord nArAyaNan. > > > > Thus Can we say lord nArAyaNan grants boom when we > > workship sudharsana or do sudharsana homam. > > (OR) Is sudharsana and lord narayana is one and > the > > same? Is there any references available for this. > > > > Dasan, > > Jayaraman > > > > > > > > _______________________________ > > > > Win 1 of 4,000 free domain names from Enter > now. > > http://promotions./goldrush > > > === message truncated === Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 2, 2004 Report Share Posted September 2, 2004 Sriman Naaraayanaya Namaha: Srimathe Ramaanujaya Namaha: Srimathe Vedaantha Desikaaya Namaha: Here is the second version of my humble composition to find answers to a splendid question about the equality of Sri BhagavAn and Sri SudarSana. Also it is worth learning about the Vedic references to BhagavAn and Sri SudarSana because we have celebrated the SrAvanam recently and should be embarking on Vedic studies. Sri SudarSana is normally said to carry shodasAutham ( sixteen Ayuthams ) including the cakra and conch of the Lord. Sri SudarSana is the most supreme among the visible forms of the Lord and is considered almost equal to the Lord himself as we graduate into the supreme realization of Him. Sri SudarSana's fame is extoled in satapada brAhmanam of Shukla yajur vedam. Numerous references to Sri SudarSana are found also in Krishna Yajur vedam and Atharva vedam. For scientific minds, we can say that Sri SudarSana is the all-pervasive visible star power of the universe. Also let us keep in mind that the Lord is the indwelling invisible force who rules the cit and acit as the material and efficient cause. We have to look at Sri SudarSana from various angles to understand the concept. Before we look at Vedic references, let us go to our favorite source, Sri Desika. His words would amplify the meaning of the Vedic utterances. Sri Desika would say in Sri SudarSanAshtakam verse 2 that Sri SudarSana is extolled in satapada brAhmanam: Subha jagathrUpa maNDana sura gana trAsa kandana Sadamaga brahma vandita **Satapada brahma nandita** prathita vidvat sapakshita bajadahirbutnya lakshita jaya jaya srI sudarSana jaya jaya srI sudarSana In verse 3 he would extol His brightness as that of agni and sUrya and lightning(Neela Devi). `sppuTa taTijjAla pinjara pruthutara jwAla panjara' and compare Sri SudarSana's divya vigraham to that of the divya thiruMEni of BhagavAn: `parigata pratna vigraha.' In verse 4 Sri Desika would extol Sri SudarSana's established reputation in Vedas by saying `nigama nirvUTha vaibhava.' In verse 7 Sri Desika would also mention He is the antharyami of all tatvams, cit and acit included, by saying `sakala tattva pratishTita'. In verse 8 Sri Desikaa refers to Sri SudarSana as `trayImaya', indicating that He is the three-Veda swarUpi. We normally refer to the Lord himself as the Veda swarUpi. Thus the equality of Sri SudarSana and the Lord is evident. Also in verse 8, Sri Desika would equate Sri SudarSana with three forms of agni by saying `savana tejas trayImaya'. Thus we can identify various Vedic elements in Sri SudarSana and the Bhagvan himself. Why? Because Sri SudarSana is the visible form of the BhagavAn. Further Sri Desika would equate Sri SudarSana with the time element as follows in Sri ShodasAyutha stothram verse 2: yatAyattam jagach cakram kAla cakram ca SaaSvatam pAtu vastat param cakram cakra rUpasya cakriNa: The Lord as Sri SudarSana is indicated by the phrase `tat cakra rUpasya cakriNa:'. The reference to time is in the phrase `kAla cakram'. Here time is considered to be contained or subservient to Sri SudarSana. The Lord as the creator of time is spelled out in a manthram in Maha Narayanopanishd 1.2.3. sarve nimeshA janjire vidyuta: purushAdadhi| kalA muhUrtA: kAshTAccAhOrAtrAshca sarvaSa: That the Lord is not seen mentioned in manthram 1.3.1: na sandruSe tishTati rUpamasya na cakshushA paSyati kaccanainam| However He manifests as Sri SudarSana and Adityas and all other rUpas by His will. Sri SudarSana rUpam is the most powerful of the visible forms of the Lord. How did the Lord become Sri SudarsanA? By his will and through the grand Havis – `yath purushena havishA devA yagyama danvata' as indicated by the Purusha suktham. Sri SudarSanA is in general praised as the Veda, kAla, jyoti swarUpi that we all can see. The Lord seems to have willed that he should somehow make himself visible out of mercy for all of us, especially for those (even gopas) least capable of perceiving him: `utainam gopA adruSannadruSannuda hArya: utainam viSwA bhUtAni sa drushTo mrudayAtina:' The chAndogya upanishat would preach Sri SudarSana or Aditya upasanA and it is known as madhu vidyA. First Aditya or SudarSana is shown as madhu. Then there is even more of a madhu, and it is the Lord. First the chAndogya upanishat 3.1.1 would say Om asau va Adityo devamadhu. Gradually it would elevate the concept and in section 3.7 it would declare asmin anta: purushe jyothi. The nArAyana suktham also mentions the Lord as a brilliant object, a form with jyoti tejas: nArAyana parojyothirAtma nArAyana para: Thus the visible iridescent form of the Lord, Sri SudarSana, is a worthy object of worship. Sri SudarsanA as koti sUrya Aditya is praised in the upanishats and puranas. Aditya maNdala brahmopAsanam in MahA NaarAyana upanishat 14 mentions the Lord resides in the Aditya maNdalam and also resides as Veda swarUpi in it. AdityO vA esha etanmaNdalam tapati tatra tA rucas tat rucA maNdalam ... .... trayyeva vidyA tpati ya eshoantarAditye hiraNmagum purusha: Sri SudarSana is praised as sUrya nArAyanA and the Lord as Adi nArAyanA in tripAd vibhUti mahA nArAyanopanishat 1.5: sudarSana divyatEjo (a)ntargata: sudarSana purusho yathA sUrya maNdalAntargata: sUrya nArAyano (a)mita aparicchinAdvaita paramAnanda lakshaNa thejorASyantargata Adi nArAyanastatha sandruSyate. Its meaning is as follows: in the same way as Sri SudarsanA resides with his Sudarsana divya tejas as sUrya nArAyana in (koti) sUrya mandalam, Adi nArAyanan resides in Vaikuntam exhibiting limitless inseparable brilliance and happiness. Sri Krishna and Sri SudarSana are equated in another manthram uttered in the same breath in this upanishat: Om namo bhagavathe rukminI vallabAya swAhA om namo bhagavate mahA sudarSanAya hoom phat. This is referred to as Sri Krishna SudarSana shoDaSAkshara manthram. The dvaya manthram of the Srivaishnava sampradAyam is also found in this upanishat. The SudarsAna yanthram as the archa yanthram of the Lord is praised in this upanishad and the manthras are outlined in the form of Guru-Sishya samvadam. The moola manthram in Sudarsana homam praises the same equality we are discussing here: om asya sri sudarSana mahA mantrasya ahirputhniyOrishi: anushtup canda: sri sudarSana mahA vishnur devata: … om klIm krishnAya govindAya gopi jana vallabAya parAya paramapurushAya paramathmane parakarma manthra yanthra tantra owshada astra sastrAni samhara mrtyor mOcayamOcaya om namo bhagavathe mahA sudarSanAya dIpthre jwAlA parIdAya sarvadikshobana karAya hoom phat brahmane paramjyotishe swAhA. Here Sri SudarSana is address as paranjyoti. We normally refer to the Lord as paranjyoti. Sri PanchAyutha Stothram mentions Sri Sudarsana as Koti Surya Rupi in its opening salvo: suprath sahasrAra sikAthi dIvram sudarSanam bAskara koti tulyam surath vishAm prAnavinAsi vishno: cakram sadA(a)ham saranam prapatye. Sri SudarSanAshtakam by Adi Sankara mentions him as sahasra sUrya prakasan: sahasrAditya sankAsam sahasraVadanam prabum sahasradam sahasrAram prapathyE (a)ham sudarSanam. SudarSana stothram would praise Sri SudarSana as koti sUrya: sudarSana mahAjwalaya prasIda jagada: pade tejorAse prasIda tvam kotisUryAmidapraba. The puranas expand on the Vedic truths. In this context, Sri MahAbhAratham takes up the job of extolling the virtues of cakra and hence Sri SudarSanA as the mind-boggling instrument and representative of the Lord. Also the Sri SudarSana kavacham in Brigu samhita would say: sudarsana mahAvishnur devata saprasakshate indicating the unity of Sri SudarSana and the Lord. The unity of the visible form and the invisible form of the Lord is easily realized through the vedam and prabandam as follows. Sri SudarsanA as sUrya nArAyana and all other amsams and Adi nArAyana are one and the same according to the following famous verse 1.164.46 from the Rig vedam: indram mitram varunamagnimAhu: ato divya: sa suparno karutmAn ekam sat vipra bhahutA vadanti agnim yamam mAdaricvaNmAhu: Sri nammAzvar would mention in a prabandam as follows: avane yakal nyAlam pataitidantAn avane yahtuNdumizhn tAnaLantAn avane yavanu mavanu mavanum avane marollAmu marintaname. In short he exhorts us to realize the Lord is this thing, that thing, and everything else. Thus all the power and brilliance of Sri SudarsAna is Him only, though it is a visible form for all of us to see. That is why in Bagavath geetha 11-12 the Lord appears in an infinite form with brilliance of thousands of sUryas: divi sUrya saharasya bhavedyugapadutitA| yadi bha: sadruSI sA syAtbhasastasya mahAtmana: Also we indirectly pray to Sri SudarSana more frequently than we realize. We all do Sandyavandanam as obeisance to Gayatri, SudarSana (sUrya nArAyanA) and the antharyami, Sriman nArAyana, residing in the sUrya maNdalam. It is customary to recite one or both of these slokams in dik devatha or sUrya nArAyana vandanam: nama: savitre jagadeka sakshushe jagatprasUti sthitinASa hetave| traImayAyatriguNatma dharine virinci nArAyana SankarAtmane: dhyeya: sadA savitrumanDala madhyavartI nArAyana: sarasijAsana sannivishTa: keyUravAn makara kunDalavAn kirIti hArI hiranmaya vabhuhu dhruta Sankhacakra: Sankha cakra gadA pAne dwArakA nilayAcyutA govinda punDarIkAkshA rakshamAm SaranAgatam. We are in fact praying to Sri SudarSana and the Lord himself. Finally yet another summary is provided in the Brahma sutram 1.20. 'because the Lord resides in the eye as well as the sUrya maNdalam ( Sri SudarSana maNdalam).' The chandogya upanishat verse 1.6.8 would say in utgIta upAsana: Ata ya esho antaraditye hiraNmayam purusho druSyate| This is similar to the slokam from the tripAd vidhuti mahA nArAyana upanishat mentioned earlier. Thus the Lord resides in intense brightness, and hence in Sri SudarSana. Of course he also resides in us since he is vishnu and viSwa. Finally an amusing fact must be noted. The vedam would enumerate the names of muhUrthams and the nights as follows: .... rhocano rhocamAna: Sobhana: SobhamAna: kalyAna:| darSAddrshTa darSatA viSwarUpA sudarSanA ... The name sudarSana is also applied to one of the nights in shukla paksham. It looks as though the night wanted to be associated with its opposite, the intense brightness, since it enables us to see Sri SudarSana as kOti sUrya through clear skies. Let us pray that Sri Sudarsana protect us all. Let the supreme Lord do the same. Adiyen Ramanuja dasan U. Ve. R. T. V. Varadarajan Ph.D. , "Jayaraman.S" <jai_2_u> wrote: > Namaskaram, > > Thanks to Thiru.Anbil Ramaswamy swamin, Thiru.Vijaya > Raghavan swamin, Thiru.jayasarathi swami, > Thiru.T.R.Govindarajan Swamin for explaining about > performing homas for Anya devathas. (Reference to: > Email Doubts related to KankaabishEkam) > > Adyien understood the significance of workshiping the > lord Vishnu and not anyother anya devathas through > homa, etc.,. This discussion raises another question > about performing sudharsana homam. > > Thiruppaavai ("Pallandu Pallandu") > > "vadivaar sOthi valath-thuRaiyum, sudar-aazhiyum > pallaaNdu / > padaipOr-pukku-muzhangum, appaancha-sanniyamum > pallaaNdE //" > > We do not workship paanchajanyaa(Sanga/conch) or > aazhi(chakrathazhwar/disc) separetly from lord > narayana. paanchajanyaa and Sudharshana azhwar are > part of permal lord narayana. The Sudharsana Chakra or > the divine disc of Maha Vishnu is one of the Lords > prominent weapons in annihilating evil forces. > According to legend, poygaiaazhvaar was an amsam of > changu and Thirumazhisai aazhvaar was an amsam of > aazhi (chakkaram). > > "yeththavam seidhArkkum arul mudivadhu AzhiyAn pAl": > The result of any great tapas is granted only by the > bhagavan who holds the divine sudharsana chakra in his > hand. For those tapas, which are done towards brahma > or rudran the bhagavan who stays as antharyAmi inside > these devas grant the boon. > > "yO yO yAm yAm thanum bhakthi": > (Those who want to worship the devas who are part of > me with due respect, are granted that regard for the > devas by me. That jeeva thereby with due respects > worships the god of his like. And due to the worship > he attains the result I grant him) says bhagavan in > his bhagavat geetha. > > The results of any worship is ultimately granted only > by the ultimate lord nArAyaNan. > > Thus Can we say lord nArAyaNan grants boom when we > workship sudharsana or do sudharsana homam. > (OR) Is sudharsana and lord narayana is one and the > same? Is there any references available for this. > > Dasan, > Jayaraman > > > > _______________________________ > > Win 1 of 4,000 free domain names from Enter now. > http://promotions./goldrush Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 2, 2004 Report Share Posted September 2, 2004 Swami Ramnuja Dasan (rtvrajan) Thank you for your masterly, scholarly and philosophical treatise on Sudarshanam. This should be the eye opening to all those who are little worried about worshipping anya devatha (thinking Sudarshanam as one of anya devatha) and are little concerned about performing SudarSana homam. This scholarly exposition reinforces the fact that SudarSana is nothing but Parathvam Sri Narayanan. I would request you to continue to write on special topics like this, supporting and quoting from Vedams, upanishads and Divyaprabanadam. (It would also be helpful if you quote the original sanskrit brahmasurtram) . May Lord Hayagreeva bless you to do this kaimkaryam for oridinary people who could not study and understand vedams, upanishads etc. I would also like to know about you. Your name, where you live and on your lowkeeka and philosophical educataional background. Nerur S. Rajagopalan --- rtvrajan <rtvrajan wrote: > Sriman Naaraayanaya Namaha: > Srimathe Ramaanujaya Namaha: > Srimathe Vedaantha Desikaaya Namaha: > > Here is the second version of my humble composition > to find answers to a splendid question about the > equality of Sri BhagavAn and Sri SudarSana. > > Also it is worth learning about the Vedic references > > to BhagavAn and Sri SudarSana because we have > celebrated the SrAvanam recently and should be > embarking on Vedic studies. > > Sri SudarSana is normally said to carry > shodasAutham ( sixteen Ayuthams ) including the > cakra > and conch of the Lord. Sri SudarSana is the most > supreme > among the visible forms of the Lord and is > considered > almost equal to the Lord himself as we graduate > into the supreme realization of Him. > > Sri SudarSana's fame is extoled in satapada > brAhmanam of Shukla yajur vedam. Numerous references > > to Sri SudarSana are found also in Krishna Yajur > vedam and Atharva vedam. For scientific minds, we > can > say that Sri SudarSana is the all-pervasive visible > star power of the universe. Also let us keep in mind > that > the Lord is the indwelling invisible force who rules > > the cit and acit as the material and efficient > cause. > > We have to look at Sri SudarSana from various angles > > to understand the concept. Before we look at Vedic > references, let us go to our favorite source, Sri > Desika. His words would amplify the meaning of the > Vedic utterances. > > Sri Desika would say in Sri SudarSanAshtakam verse 2 > > that Sri SudarSana is extolled in satapada > brAhmanam: > > Subha jagathrUpa maNDana sura gana trAsa kandana > Sadamaga brahma vandita **Satapada brahma nandita** > prathita vidvat sapakshita bajadahirbutnya lakshita > jaya jaya srI sudarSana jaya jaya srI sudarSana > > In verse 3 he would extol His brightness as that of > agni and sUrya and lightning(Neela Devi). > `sppuTa taTijjAla pinjara pruthutara jwAla panjara' > and compare Sri SudarSana's divya vigraham to > that of the divya thiruMEni of BhagavAn: > `parigata pratna vigraha.' > > In verse 4 Sri Desika would extol Sri SudarSana's > established reputation in Vedas by saying > `nigama nirvUTha vaibhava.' > > In verse 7 Sri Desika would also mention He is the > antharyami of all tatvams, cit and acit included, by > > saying `sakala tattva pratishTita'. > > In verse 8 Sri Desikaa refers to Sri SudarSana as > `trayImaya', indicating that He is the three-Veda > swarUpi. We normally refer to the Lord himself as > the > Veda swarUpi. Thus the equality of Sri SudarSana and > > the Lord is evident. > > Also in verse 8, Sri Desika would equate Sri > SudarSana > with three forms of agni by saying `savana tejas > trayImaya'. > > Thus we can identify various Vedic elements in Sri > SudarSana and the Bhagvan himself. Why? Because Sri > SudarSana is the visible form of the BhagavAn. > > Further Sri Desika would equate Sri SudarSana with > the time element as follows in Sri ShodasAyutha > stothram verse 2: > > yatAyattam jagach cakram kAla cakram ca SaaSvatam > pAtu vastat param cakram cakra rUpasya cakriNa: > > The Lord as Sri SudarSana is indicated by the phrase > > `tat cakra rUpasya cakriNa:'. The reference to time > is in the phrase `kAla cakram'. Here time is > considered to be contained or subservient to Sri > SudarSana. > > The Lord as the creator of time is spelled out in a > manthram in Maha Narayanopanishd 1.2.3. > > sarve nimeshA janjire vidyuta: purushAdadhi| > kalA muhUrtA: kAshTAccAhOrAtrAshca sarvaSa: > > That the Lord is not seen mentioned in manthram > 1.3.1: > > na sandruSe tishTati rUpamasya na cakshushA paSyati > kaccanainam| > > However He manifests as Sri SudarSana and Adityas > and > all other rUpas by His will. Sri SudarSana rUpam is > the most powerful of the visible forms of the Lord. > How did the Lord become Sri SudarsanA? By his will > and through the grand Havis – `yath purushena > havishA > devA yagyama danvata' as indicated by the Purusha > suktham. > > Sri SudarSanA is in general praised as the Veda, > kAla, > jyoti swarUpi that we all can see. The Lord seems > to > have willed that he should somehow make himself > visible > out of mercy for all of us, especially for those > (even gopas) least capable of perceiving him: > > `utainam gopA adruSannadruSannuda hArya: > utainam viSwA bhUtAni sa drushTo mrudayAtina:' > > The chAndogya upanishat would preach Sri SudarSana > or > Aditya upasanA and it is known as madhu vidyA. First > > Aditya or SudarSana is shown as madhu. Then there is > > even more of a madhu, and it is the Lord. > > First the chAndogya upanishat 3.1.1 would say > > Om asau va Adityo devamadhu. > > Gradually it would elevate the concept and in > section > 3.7 it would declare > > asmin anta: purushe jyothi. > > The nArAyana suktham also mentions the Lord as > a brilliant object, a form with jyoti tejas: > > nArAyana parojyothirAtma nArAyana para: > > Thus the visible iridescent form of the Lord, Sri > SudarSana, is a worthy object of worship. > > Sri SudarsanA as koti sUrya Aditya is praised in the > > upanishats and puranas. > > Aditya maNdala brahmopAsanam in MahA NaarAyana > upanishat 14 mentions the Lord resides in the Aditya > > maNdalam and also resides as Veda swarUpi in it. > > AdityO vA esha etanmaNdalam tapati tatra tA rucas > tat rucA maNdalam ... > ... trayyeva vidyA tpati ya eshoantarAditye > hiraNmagum purusha: > > Sri SudarSana is praised as sUrya nArAyanA and the > Lord as Adi nArAyanA in tripAd vibhUti mahA > nArAyanopanishat 1.5: > > sudarSana divyatEjo (a)ntargata: sudarSana purusho > yathA sUrya maNdalAntargata: sUrya nArAyano (a)mita > aparicchinAdvaita paramAnanda lakshaNa > thejorASyantargata Adi nArAyanastatha sandruSyate. > > Its meaning is as follows: in the same way as Sri > SudarsanA resides with his Sudarsana divya tejas as > sUrya nArAyana in (koti) sUrya mandalam, Adi > nArAyanan resides in Vaikuntam exhibiting limitless > inseparable brilliance and happiness. > > Sri Krishna and Sri SudarSana are equated in another > > manthram uttered in the same breath in this > upanishat: > > Om namo bhagavathe rukminI vallabAya swAhA om namo > bhagavate mahA sudarSanAya hoom phat. > > This is referred to as Sri Krishna SudarSana > shoDaSAkshara manthram. > === message truncated === Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 3, 2004 Report Share Posted September 3, 2004 Sriman Naaraayanaya Namaha: Srimathe Ramaanujaya Namaha: Srimathe Vedaantha Desikaaya Namaha: The oneness of the koti sUrya rUpam and the Brahmam and even the souls in the ordinary individual selfs had to be addressed. Otherwise there was a possibility that the realized souls could remain independent using prima facie arguments. Thus the sutrakAr inserted two sutras in the Brahma Sutras. The adhikAraman is known as antarAdhikaram, and points to the antaryAmi tatvam. The sutram directly useful to us is 1.20 AntastaddharmopadeSAt. antah: antarAtma, the being within the eye and the Sun tat dharma: his essential attribute upadeSAt: because the sruti teaches The sruti alluded to here is from the weighty chAndogya upanishat. Its utgIta vidya and madhu vidya that we have briefly looked at earlier are useful to support the arguments. The purvapakshin would say the argument is not enough. Why? the argument only says that the same is found in both places. But how much is the sameness? To an extent is the answer. How different, if the sameness is not 100%? 1.21 bhedavyapadeSaccanya: And there is another one because of its distinction. bheda: - difference vyapadeSat: - because declared so ca: - and anyah: - is different from Jiva The support comes from BrihadAranyaka upanishat III-7-9, the other weighty one. In short we are talking about He who rules the Sun and who the Sun does not know as its Self, the immortal. These arguments point to the usefulness of madhu vidya. He is also Ut, he who has transcended all evils. The preaching here is 'First see the Lord through the Sun, ask further questions, and see him everywhere else too including within you. He is all pervasive and immortal and paranjyoti.' For vishishtAdvaitam, the second sutra above is useful since the difference is preached. A hundred persent oneness is avoided by saying that even a powerful object is not likely to know Him fully. Adiyen R.T.V. Varadarajan The , "N.S. Rajagopalan" <gopalan35> wrote: > Swami Ramnuja Dasan (rtvrajan) > > Thank you for your masterly, scholarly and > philosophical treatise on Sudarshanam. This should be > the eye opening to all those who are little worried > about worshipping anya devatha (thinking Sudarshanam > as one of anya devatha) and are little concerned about > performing SudarSana homam. This scholarly exposition > reinforces the fact that SudarSana is nothing but > Parathvam Sri Narayanan. I would request you to > continue to write on special topics like this, > supporting and quoting from Vedams, upanishads and > Divyaprabanadam. (It would also be helpful if you > quote the original sanskrit brahmasurtram) . May Lord > Hayagreeva bless you to do this kaimkaryam for > oridinary people who could not study and understand > vedams, upanishads etc. > > I would also like to know about you. Your name, where > you live and on your lowkeeka and philosophical > educataional background. > > Nerur S. Rajagopalan > --- rtvrajan <rtvrajan> wrote: > > > Sriman Naaraayanaya Namaha: > > Srimathe Ramaanujaya Namaha: > > Srimathe Vedaantha Desikaaya Namaha: > > > > Here is the second version of my humble composition > > to find answers to a splendid question about the > > equality of Sri BhagavAn and Sri SudarSana. > > > > Also it is worth learning about the Vedic references > > > > to BhagavAn and Sri SudarSana because we have > > celebrated the SrAvanam recently and should be > > embarking on Vedic studies. > > > > Sri SudarSana is normally said to carry > > shodasAutham ( sixteen Ayuthams ) including the > > cakra > > and conch of the Lord. Sri SudarSana is the most > > supreme > > among the visible forms of the Lord and is > > considered > > almost equal to the Lord himself as we graduate > > into the supreme realization of Him. > > > > Sri SudarSana's fame is extoled in satapada > > brAhmanam of Shukla yajur vedam. Numerous references > > > > to Sri SudarSana are found also in Krishna Yajur > > vedam and Atharva vedam. For scientific minds, we > > can > > say that Sri SudarSana is the all-pervasive visible > > star power of the universe. Also let us keep in mind > > that > > the Lord is the indwelling invisible force who rules > > > > the cit and acit as the material and efficient > > cause. > > > > We have to look at Sri SudarSana from various angles > > > > to understand the concept. Before we look at Vedic > > references, let us go to our favorite source, Sri > > Desika. His words would amplify the meaning of the > > Vedic utterances. > > > > Sri Desika would say in Sri SudarSanAshtakam verse 2 > > > > that Sri SudarSana is extolled in satapada > > brAhmanam: > > > > Subha jagathrUpa maNDana sura gana trAsa kandana > > Sadamaga brahma vandita **Satapada brahma nandita** > > prathita vidvat sapakshita bajadahirbutnya lakshita > > jaya jaya srI sudarSana jaya jaya srI sudarSana > > > > In verse 3 he would extol His brightness as that of > > agni and sUrya and lightning(Neela Devi). > > `sppuTa taTijjAla pinjara pruthutara jwAla panjara' > > and compare Sri SudarSana's divya vigraham to > > that of the divya thiruMEni of BhagavAn: > > `parigata pratna vigraha.' > > > > In verse 4 Sri Desika would extol Sri SudarSana's > > established reputation in Vedas by saying > > `nigama nirvUTha vaibhava.' > > > > In verse 7 Sri Desika would also mention He is the > > antharyami of all tatvams, cit and acit included, by > > > > saying `sakala tattva pratishTita'. > > > > In verse 8 Sri Desikaa refers to Sri SudarSana as > > `trayImaya', indicating that He is the three-Veda > > swarUpi. We normally refer to the Lord himself as > > the > > Veda swarUpi. Thus the equality of Sri SudarSana and > > > > the Lord is evident. > > > > Also in verse 8, Sri Desika would equate Sri > > SudarSana > > with three forms of agni by saying `savana tejas > > trayImaya'. > > > > Thus we can identify various Vedic elements in Sri > > SudarSana and the Bhagvan himself. Why? Because Sri > > SudarSana is the visible form of the BhagavAn. > > > > Further Sri Desika would equate Sri SudarSana with > > the time element as follows in Sri ShodasAyutha > > stothram verse 2: > > > > yatAyattam jagach cakram kAla cakram ca SaaSvatam > > pAtu vastat param cakram cakra rUpasya cakriNa: > > > > The Lord as Sri SudarSana is indicated by the phrase > > > > `tat cakra rUpasya cakriNa:'. The reference to time > > is in the phrase `kAla cakram'. Here time is > > considered to be contained or subservient to Sri > > SudarSana. > > > > The Lord as the creator of time is spelled out in a > > manthram in Maha Narayanopanishd 1.2.3. > > > > sarve nimeshA janjire vidyuta: purushAdadhi| > > kalA muhUrtA: kAshTAccAhOrAtrAshca sarvaSa: > > > > That the Lord is not seen mentioned in manthram > > 1.3.1: > > > > na sandruSe tishTati rUpamasya na cakshushA paSyati > > kaccanainam| > > > > However He manifests as Sri SudarSana and Adityas > > and > > all other rUpas by His will. Sri SudarSana rUpam is > > the most powerful of the visible forms of the Lord. > > How did the Lord become Sri SudarsanA? By his will > > and through the grand Havis – `yath purushena > > havishA > > devA yagyama danvata' as indicated by the Purusha > > suktham. > > > > Sri SudarSanA is in general praised as the Veda, > > kAla, > > jyoti swarUpi that we all can see. The Lord seems > > to > > have willed that he should somehow make himself > > visible > > out of mercy for all of us, especially for those > > (even gopas) least capable of perceiving him: > > > > `utainam gopA adruSannadruSannuda hArya: > > utainam viSwA bhUtAni sa drushTo mrudayAtina:' > > > > The chAndogya upanishat would preach Sri SudarSana > > or > > Aditya upasanA and it is known as madhu vidyA. First > > > > Aditya or SudarSana is shown as madhu. Then there is > > > > even more of a madhu, and it is the Lord. > > > > First the chAndogya upanishat 3.1.1 would say > > > > Om asau va Adityo devamadhu. > > > > Gradually it would elevate the concept and in > > section > > 3.7 it would declare > > > > asmin anta: purushe jyothi. > > > > The nArAyana suktham also mentions the Lord as > > a brilliant object, a form with jyoti tejas: > > > > nArAyana parojyothirAtma nArAyana para: > > > > Thus the visible iridescent form of the Lord, Sri > > SudarSana, is a worthy object of worship. > > > > Sri SudarsanA as koti sUrya Aditya is praised in the > > > > upanishats and puranas. > > > > Aditya maNdala brahmopAsanam in MahA NaarAyana > > upanishat 14 mentions the Lord resides in the Aditya > > > > maNdalam and also resides as Veda swarUpi in it. > > > > AdityO vA esha etanmaNdalam tapati tatra tA rucas > > tat rucA maNdalam ... > > ... trayyeva vidyA tpati ya eshoantarAditye > > hiraNmagum purusha: > > > > Sri SudarSana is praised as sUrya nArAyanA and the > > Lord as Adi nArAyanA in tripAd vibhUti mahA > > nArAyanopanishat 1.5: > > > > sudarSana divyatEjo (a)ntargata: sudarSana purusho > > yathA sUrya maNdalAntargata: sUrya nArAyano (a)mita > > aparicchinAdvaita paramAnanda lakshaNa > > thejorASyantargata Adi nArAyanastatha sandruSyate. > > > > Its meaning is as follows: in the same way as Sri > > SudarsanA resides with his Sudarsana divya tejas as > > sUrya nArAyana in (koti) sUrya mandalam, Adi > > nArAyanan resides in Vaikuntam exhibiting limitless > > inseparable brilliance and happiness. > > > > Sri Krishna and Sri SudarSana are equated in another > > > > manthram uttered in the same breath in this > > upanishat: > > > > Om namo bhagavathe rukminI vallabAya swAhA om namo > > bhagavate mahA sudarSanAya hoom phat. > > > > This is referred to as Sri Krishna SudarSana > > shoDaSAkshara manthram. > > > === message truncated === > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 4, 2004 Report Share Posted September 4, 2004 Sriman Naaraayanaya Namaha: Srimathe Ramaanujaya Namaha: Srimathe Vedaantha Desikaaya Namaha: AzhwArs seeing the Jyothi and Brahmam as Sriman nArAyana We saw earlier Sri SudarSanA or the Lord is in general praised as the Veda, kAla, jyoti swarUpi that we all can see. The Lord seems to have willed that he should somehow make himself visible out of mercy for all of us, especially for those (even gopas) least capable of perceiving him. We indicated his will to make Him visible through a verse from the vedam. We retell the famous lines in verse 1.8 of Sri rudra praSna namakam since the verses indicate to us figuratively why the Lord is seeable in some sense. `asau yo(a)vasarpati .. utainam gopA adruSannadruSannuda hArya: utainam viSwA bhUtAni sa drushTo mrudayAtina:' asau: the Lord as this Sun avasarpati - rises and goes around enam: this suRya rUpi gopa: uta: - even the cow herders adruSan - see utaharya: - even the girls bringing water adruSan - see eNam - this suRya rupi viSwabutAno uta: all other beings also druShta: seen and worshipped thus sa: this sUraya swarUpe na: us mrutayAti: make happy or let live happily. We read the chAndogya upanishat 3.1.1 would say Om asau va Adityo devamadhu. The rishis worshipped Him also as sUrya and gAyatri in the main parts of Vedas. Then the upanishat would equate Aditya and gAyatri and declare that here is even greater and more preceding one and it is the purusha. tato jyAyAgumca purusha: Thus after gradually elevating the concept, it would declare in section 3.7: asmin anta: purushe jyothi. Also he verse 1.6.8 in this upanishat would say in utgIta upAsana: Ata ya esho antaraditye hiraNmayam purusho druSyate| The Lord who shines like gold in the Sun is pointed out to be sriman nArAyana: tasya yathA kapyAsam puNdarIka meva... The Lord's eyes are red like lotus... There is no doubt that the Sriman nArAyana is pointed out here since He is known as punAdarIkAksha. This is one of the lines that caused a rift between Sri Ramanuja and Sri yAdhava prakAsa. Thus the Lord is in intense brightness(also). How does he reside in intensely bright objects such as Sun? Not very differently from the way he resides everywhere else. There was a need to make this argument as a part of establishing the concept of Brahma upasana. Hence the Brahma sutram in antarAdhikaranam will expound the antaryAmi tatvam as follows: antastaddharmopadeSAt: ( Br. Su. 1.20 ) 'because of being in the eye and the Sun with His essential attribute according to upadeSam' antah: - being within the sun and the eye as the antatyAmi tat dharma: - his essential attribute or nature upadeSAt - the sruti preaching thus The chAndogya upsanishat in section 1,6,7 will preach the wonderful bhagAvAn as the seeable light residing in the Suns as well as the eye. We saw some references above. And it is also why we say that the brightness of a person is seen in his eyes. Thus He is established to be same everywhere by bringing things as diverse as the Sun and the eye and connecting them through Him. But how same is he in such diverse objects? Can we all become or are already Him? 'Stop it. do not rush to become the Brahmam,' exhorts the next sUtram. bhedavyapadeSaccAnya: ( Br. Su. 1.21 ) 'There is really another one on account of the declaration of distinction' bheda: - difference vyapadeSaT - because preached as ca: - and anya: - is different from all the Jivas including the shining principle in the Sun The Brihadaranyaka upanishat 7.3 would declare: ya: pridivyAm tishtam pridivyA antaro yam pridivI na veda yasya pridivI Sariram ya pridivimantare yamayatyesha ta AtmAntaryAmyamruta: He who resides in the Sun, who the Sun does not know, he who has Sun as the body, and he who rules from within the Sun is your Atma, antaryAmi, and amrutham. The fact that even the powerful sun does not know Him supports the observation that He is at least one step beyond the Sun. What we cannot know is His true rUpam and intention. He completely rules us in that sense. But we do know him in many ways otherwise. Hence the brahmopaSana. This is emphasized in the another slokam 3.1.15 in Brihadaranyaka upanishat: ya: sarveshu bhuteshu tishDan sarvebhyo bhutebhyo(a)ntare yam sarvANi bhutani na viduryasya sarvAni bhutAni Sariram ya: sarvANi bhutAnyantaro yamayatyesha ta AtmAntaryAmyamruta. However it is accepted that He is the paramjyoti and viSwa and vishnu and worshipped as Sriman nArAyana, since he alone is suitable for ekAnta worship in this life. Thus we will study how our azhwArs saw Him. Especially our interest is in finding out how much respect they paid to the Vedas and what aspects of Vedas they emphasized a lot. Let us first understand that all Veda sampradAyams accept Vedas as an authority. However different parts are emphasized to establish different schools of thought. Sri Vaishnavam philosophically respects all parts of the Vedas equally in order to avoid extreme interpretations that will void this or that part of the Vedas prima facie. In this context, the azhwArs took all the Vedas as a source of inspiration and also took the parts of Vedas that will help them worship Sriman Narayana alone as the parabrAhmam. Why? all the differences merge into him since He created everything else, as we saw in the bhedaupadeSA sUtram and various other supporting statements from the sruti. Sri nammAzvar would mention in TiruvAimozhi 9 in 'orAyiramAi' section in Prabandam verse 3579 as follows: avane yakal nyAlam pataitidantAn avane yahtuNdumizhn tAnaLantAn avane yavanu mavanu mavanum avane marollAmu marintaname. He exhorts us to realize the Lord is this thing, that thing, and everything else. Thus all the power and brilliance of the stars and Sri SudarSana is Him only, though it is a visible form for all of us to see. In PerumanIlpatai, Prabandam verse 2782, Sri namAlwar would sing as follows: nambi yaitten kurunkuti ninra, ach cenpo netika zhumtiru mUrtiyai umpar vAna r**Adiyam Jyoti**yai yempi rAnaiyen solli marappano He would address Him as the sheen in the gold, and Adi paramjyoti. We saw Him as all brillance and happiness and residing in the Vaikuntam per the quote from TripAd vidhuthi Narayanopanishad. (TripAd vibhudhi is another name for vaikunta vibhudi). In 'UnilvAzh', Prabandam verse 2815, Sri namAlwAr would extol how happy he feels when he sings about him: kativAr taNNantuzhAik kaNNanviN NavarperumAn pativA namiranta **paraman pavitiran**sIr cetiyAr noikalketap patintu kutaintAti adiyen vAimatuttup parukik **kalittene** The azhwAr would call him as param pavithram just as the Vedas would. In 'aNivathu', Prabandam verse 2866, Sri namAlwar would label Him as all the trimUrthis put together. punarkum **ayanAm** azhikum **aranAm** punartatan **unthi**yo tAkattu manni punartta tiruvAkit tanmArvil tAncer punarpan perumpunarp pengum pulane Why? The vedam says sa: brahma sa: shiva: sa: hari: Sri namAlwar would also praise the beauty of this Jyoti swarUpi in Prabandam verse 2898 in 'mudiJyoti' section: katuraikkil tAmarainin kaNpAtam kaiyovvA **cuturaita nan ponnul tirumEni oLiovvAtu** otturaittiv vulakunnaip pukazhvellAm perumpAlum patturaiyAip purkenre kAttu**mAl paramJyoti** He would address Him as 'tiruMal paramJyoti' whose shine is incomparable and trancends even the gold shining hot and beautiful under the melting process. Sri namAlwar would praise this Jyoti swarUpi just as much as the Vedas would in 'pukazhul oruvan' section in Prabandam verse 2930: pukazhu oruvan enko! poruvilcIrp pumi enko! tikazhumtaN paravai enko! tIeNko! vAyu enko! nikazhumA kAsam enko! nILsutar eranDum enko! ekazhvilv vanaittum enko kaNNanai kUvumare! The azhwAr would address Him as his king and mention that He is the one best praised and well-known, He is the famous earth, fire, vAyu, AkAsam, two kinds of jyoti, and all that are highly valued. Note that AkAsam is another name for the Brahmam not the simple sky. Sri namAlwar would praise this Jyoti swarUpi just as much as the Vedas and puranas would in the section in Prabandam verse 2932: pangayak kaNNan enko! pavaLaccv vAyan enko! ankathir adiyan enko! anjana vaNNan enko! cenkathir mudiyan enko! tirumArvan enko! cankucak karatan enko! cAthimAnikkat taiye! Here the Lord is praised in a personal form as worshipped in the puranas. Sri namAzhwar would call Him first among the first just as much as the Vedas would in 'seya tAmarai' section in Prabandam verse 2953: mUva rAkiya muRtti yaimutal mUvark kumutal vanrannai cAva muLLana nIkku vAnait tatanka talkitan tAnrannait deva devanait tenni lankai eriyaccherra villiyai pAva nAsanaip panga yattadan kaNNa Naippa vumino Here the azhwAr asks us to sing Him having the following characteristics: He is the three murthis, also the first before all the three murthis, he would remove all the sins, He is ksheerabdi sayanan, deva devan, and pApa nAsan. Sri namAzhwar would start a set of verses in 'payilum cutaroLi' by addressing Him as a 'Jyothi' in Pradandam verse 2963: payilum cutaroLi mUrthiyaip pangayak kaNNanai payilum iniyanam pArkatal cernta paramanai payilum tiruvutai yaryava relum avar kanDIr payilum perappitai toremmai yALum paramare. Here also the AzhwAr would address using the various meaning of the word 'payil'. In short he addresses him as jyoti, kaNNan, ksherabdi sayanan, etc. Sri namAzhwar would bring out the unity of the three murthis in Sriman nArAyana in the beginning of the section called 'muniye' in Prabandam verse 3766: muniye! nAnmukane! mukkaN NappA, en pollAk kanivAit tAmarak katkaru mAnikkame! en kaLvA taniyen Aruyire! entalai misaiyAy tavantittu eninAn pOgalot tenonrum mayamsey yelennaiye He would address him as 'nAn mugan' the brahma, mukkanNappa, the Siva, and karu mAnikkam, the shining nIlamega shyAmaLan, the vishnu. He would also address him as the 'thief' who stole him heart, and also as his very life. Sri PeriAzhwAr in pallAndu verse 11 would address Him as 'pavitirane'.He would also describe the Lord kaNNan walking toward him as the lightning and the merciful cloud in acchoparuvam verse 97: 'minniyal megam'. There is also beautiful aligory. The Sri SudarSana tatvam taking over simple Aditya upASana is described by a story in which the bhagaVan covering the sun with his cakra. This is known as 'Azhiyodu sUriyanai maraital.' There are various references to this tatvam by many AzhwArs. Sri tirumangai AzhwAr would resonate with namAzhwAr and also with the Vedas when he mentions the the Lord is cit, acit, (the meaning of) the Vedas, and three mUrthis, and the jeshta (first) murthy in verse 1249 in 'potalarda' section: yAvarumA yAvaiyumA yezhilvedap porulkaLumAi moovarumAi mudalAya mUrthyamarn turaiyumidam mAvarumtiN pataimannai venrikoLvAr mannunAnkai devarumcen riraincupozhil tirutdeva nartokaiye. Thus seeing the brahmam through Sriman nArAyanan and other jyoti swarUpi forms is an **established** tradition. The Lord is the material jyoti, the jyoti within the jyoti, and the jyoti in all that is not jyoti. Let us joyously recite the following verse from the vedam and perform saranAgati under His feet - this verse praises Him is pavitram, paramam, amrutham, jyoti, etc. in just a few lines: caraNam pavitram vitatam purANam yena putastarati dushkrutani tena pavitrena Sudhdena putA: atipApmAnavarAtintarema lokasya dvaramarcimat pavithram jyotishmatbhrAjamAnam mahasvat amrudasya dhAra bahudha dohamAnam caraNanno loke sudhitAndadhAtu| adiyen, Ramanuja dasan U. Ve. R. T. V. Varadarajan Quote Link to comment Share on other sites More sharing options...
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