Guest guest Posted September 13, 2006 Report Share Posted September 13, 2006 SrI: SrImathE Ramanaujaya nama: Dearest all Sri Muralidhar Rangaswamy had written a nice write up on Sudharsana vaibhavam few years ago... and it refers to the query made herein Pl enjoy the glory of Sudharana Narasimha.. Thanks to Sri Muralidhar for his permission to share this.. Regards namo Narayana dasan ****** Sudarshana Vaibhavam Namaschakraya Vithmahe Sahasra JwAlaya DhEmahe Thanno Sudarshana PrachodayAt. Sudarshana Chakram is the mighty weapon of Lord Narayana. The term Sudarshana means that which is beautiful to behold. The beauty of the Sudarshana 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 Pida Pariharam (relief from all kinds of pain and suffering) for the devout and Pida Pradanam (relentless misery) for the evil minded. The Sudarshana Chakram also has the attribute of Papa Nashanam (destroying one's sins). Papa Nashanam is the first step towards realizing Lord Narayana. The magnificence of the Sudarshana Chakram is very eloquently described by Swami Desikan in both the Shodasayudha Stotram and the Sudarshana Ashtakam. Related references which offer tributes to the Chakram include the Mahabharata, Vishnu Sahasranamam, Padma Samhita and Ahirbudhnya Samhita (both of which are Pancharatra Agama texts), Sudarshana 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 evident 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 Sudarshana Chakram. The Vishnu Sahasranamam salutation "Ritu Sudarshana 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 as can be seen from the opening salutation of the Sudarshana Kavacham. Sahasraditya Sankasham, Sahasra Vadanam Param Sahasradam Sahasraram Prapadyeham Sudarshanam. Therefore, the Chakram dispels all ignorance and darkness. The mighty Jwala also connotes the Jwala Narasimhar aspect. 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. Sudarshana and Lord Narasimha share deep connections. The joint worship of Sudarshana-Narasimha is prescribed by both Pancharatra and Vaighanasa Agamams. The Padma Samhita reports the presence of Lord Narasimha with sixteen arms in the Sudarshana Yantram. Swami Desikan glorifies the Shodasayudha aspect of the Sudarshana Chakram in the Shodasayudha Stotram. These references point to the common features of the back-to-back forms of Sudarshana and Narasimha. The back-to-back forms of Sudarshana Narasimhar are seen in a single Peetam at the Srirangam Temple (Chakrathazhwar Sannidhi). Sudarshana-Narasimha Salagramam provides further testimony to the joint worship of this form of Lord Narasimhar. The Chakram is also the abode of the four Vyuha Murthis: Vasudeva, Sankarshana, Pradyumna and Aniruddha. This is reflected in Swami Desikan's Sudarshana Ashtakam salutation: Nija Para Vyuha Vaibhava. The geometric form of the Sudarshana 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 Sudarshana 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 Sudarshana Chakram itself is at the center of the Yantram along with Lord Narasimha. Therefore, offering prayers to the Sudarshana Chakram is equivalent to saluting Lord Narayana in Para, Vyuha, Vibhava, Archa and Antaryamitva 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, Tiruppan 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 Bala, Aishwarya, VIrya, Shakti, Tejas, and Vatsalya. This aspect of the Sudarshana Yantram is inferred from Swami Desikan's Sudarshana 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 Sudarshana 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 Sudarshana exceeds that of a thousand Adityas. Testimony in support of this fact is seen in the opening salutation of the Sudarshana Kavacham, Ambarisha's Prapatti Stotram, and the Panchayudha stotram salutation: Sudarshanam Bhaskara Koti Tulyam. "Jwala Chakram" refers to the spatial aspect of the Sudarshana Chakram and the association with Kalanala, while the "Sahasrara Chakram" derives its name from the Bijaksharam for Sudarshana which is contained in the Sudarshana Kavacham. Further references attesting to the greatness and auspicious attributes of the Sudarshana Chakram can be found in the Sudarshana Ashtakam of Swami Desikan (Shatamaka Brahma Vandita Shatapata Brahma Nandita). Great scholars seek the help of Sudarshana before engaging in debates (Pratita Vidvatsa pakshita). In the Ahirbudhnya Samhita, Ahirbudhnya (Shiva) desires to see the glorious form of the Chakram (Bhajata Ahirbudhnya Lakshita). Great scholars stumble in their attempts to discern the vast glory of the Chakram (Parijana Trana 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 Netas Trayeemaya Savana Teja Trayeemaya Niravadisvatu Chinmaya Nikila ShaktE Jaganmaya. All aspects of Yajna are embodied by Yajna Varaha Swamy. The Vishnu Sahasranamam salutations 971-982 establish the Yajna aspects of Lord Narayana. These tributes in conjunction with Swami Desikan's eulogy may be used to establish connections between the Sudarshana Chakram and Yajna Varaha Swamy. 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 Shishupala, 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 Shukracharya) 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, Poundraka 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 a Tirupputkuzhi village was suffering greatly from an epidemic fever. The residents of the village requested Swami Desikan for help. At this time, Swami Desikan composed the Sudarshana Ashtakam bringing instant relief from the epidemic. Also, the Sudarshana Homam has the power of curing people under the possession of the mighty Brahma Rakshasa. In conclusion, performance of Sudarshana 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. Shuddam is of utmost importance in the worship of Sudarshana Chakram. Therefore, the Homam must be performed with great regard to the Deha, Manas and Sthana Shuddam. Purity of thought, sound and intonation while chanting the Homa mantrams gives sampurna phalam. Shankha Chakra GadapaNE Dwaraka Nilayachyuta Govinda PundarIkAksha RakshamAm SharaNagatam. Aho Viryam Aho Shouryam Aho Bahu Parakramaha Narasimham Param Daivam Ahobilam Ahobalam Muralidhar Rangaswamy ramanuja, "n_kannan3" <n.kannan3 wrote: > > Azwar Thiruvadigale Sharanam > > Respected Bhagavatas, > > Usually it is seen that on the reverse side of Vigraham of > Chakratazwar, we find the vigraham of Lord Nrishimar. Can anyone > please explain to Adiyen the philosophy behind this. > > Dasan, > Kannan > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 14, 2006 Report Share Posted September 14, 2006 Sri Kannan, I posed this question to Prof. M. S. Rangachari in Tiruvalikkeni, and here is what I have learned - According to the AzhwArs, Sri LakshmiNarasimhan is identified as One Who removes the obstacles that stand in the way of His Devotees. In this case obstacles are identified as those things that prevent devotees from obtaining the peace that comes by thinking about Him. Such an ability is the Lord's Alone, and He bestows this gift on Whomever He Deems requires it. All other beings serve as instruments that are used by Him to bring this about. ChakrathAzhwAr in particular serves in this way. Over the centuries, however, many people have attributed this quality to Sri Sudarshana independently, and have worshipped him for material and spiritual benefits. Perhaps, to prove that this is not the case, and that the True Agent is the Lord Alone, the Lord appears in this unique form. I hope this adds to this interesting conversation. adiyEn Mohan ramanuja, "n_kannan3" <n.kannan3 wrote: > > Azwar Thiruvadigale Sharanam > > Respected Bhagavatas, > > Usually it is seen that on the reverse side of Vigraham of > Chakratazwar, we find the vigraham of Lord Nrishimar. Can anyone > please explain to Adiyen the philosophy behind this. > > Dasan, > Kannan > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 16, 2006 Report Share Posted September 16, 2006 Srimathe ramanujaya namah Jai Sri krishna I was also pondering upon the question as i am very facinated by the Divya Roopa of Sri Sudharshana swamy. I have one question arising form the article writen by Bhakta Muralidhar. Sri Muralidhar mentions "The Chakram unfailingly comes to the rescue of the Lord's devotees as seen from the following instances: "In the Vamana Avataram, the blade of grass used to clear the opening of the jar (which had been blocked by Shukracharya) containing water for Mahabali's " Does this imply that in the Vamana Avatara Sri Sudharshana swami was present in the blade of grass used to clear the Kamandalu???? As i know in other avataras Sri chakra raja was present such as... in the Nails of Sri Narasimha, Power of Sri Pasurama's axe, In the tusks of Sri Varaha, on the tip of Sri Ramachandras bow, etc.... srivaishnavan <srivaishnavan > wrote: SrI: SrImathE Ramanaujaya nama: Dearest all Sri Muralidhar Rangaswamy had written a nice write up on Sudharsana vaibhavam few years ago... and it refers to the query made herein Pl enjoy the glory of Sudharana Narasimha.. Thanks to Sri Muralidhar for his permission to share this.. Regards namo Narayana dasan ****** Sudarshana Vaibhavam Namaschakraya Vithmahe Sahasra JwAlaya DhEmahe Thanno Sudarshana PrachodayAt. Sudarshana Chakram is the mighty weapon of Lord Narayana. The term Sudarshana means that which is beautiful to behold. The beauty of the Sudarshana 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 Pida Pariharam (relief from all kinds of pain and suffering) for the devout and Pida Pradanam (relentless misery) for the evil minded. The Sudarshana Chakram also has the attribute of Papa Nashanam (destroying one's sins). Papa Nashanam is the first step towards realizing Lord Narayana. The magnificence of the Sudarshana Chakram is very eloquently described by Swami Desikan in both the Shodasayudha Stotram and the Sudarshana Ashtakam. Related references which offer tributes to the Chakram include the Mahabharata, Vishnu Sahasranamam, Padma Samhita and Ahirbudhnya Samhita (both of which are Pancharatra Agama texts), Sudarshana 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 evident 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 Sudarshana Chakram. The Vishnu Sahasranamam salutation "Ritu Sudarshana 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 as can be seen from the opening salutation of the Sudarshana Kavacham. Sahasraditya Sankasham, Sahasra Vadanam Param Sahasradam Sahasraram Prapadyeham Sudarshanam. Therefore, the Chakram dispels all ignorance and darkness. The mighty Jwala also connotes the Jwala Narasimhar aspect. 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. Sudarshana and Lord Narasimha share deep connections. The joint worship of Sudarshana-Narasimha is prescribed by both Pancharatra and Vaighanasa Agamams. The Padma Samhita reports the presence of Lord Narasimha with sixteen arms in the Sudarshana Yantram. Swami Desikan glorifies the Shodasayudha aspect of the Sudarshana Chakram in the Shodasayudha Stotram. These references point to the common features of the back-to-back forms of Sudarshana and Narasimha. The back-to-back forms of Sudarshana Narasimhar are seen in a single Peetam at the Srirangam Temple (Chakrathazhwar Sannidhi). Sudarshana-Narasimha Salagramam provides further testimony to the joint worship of this form of Lord Narasimhar. The Chakram is also the abode of the four Vyuha Murthis: Vasudeva, Sankarshana, Pradyumna and Aniruddha. This is reflected in Swami Desikan's Sudarshana Ashtakam salutation: Nija Para Vyuha Vaibhava. The geometric form of the Sudarshana 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 Sudarshana 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 Sudarshana Chakram itself is at the center of the Yantram along with Lord Narasimha. Therefore, offering prayers to the Sudarshana Chakram is equivalent to saluting Lord Narayana in Para, Vyuha, Vibhava, Archa and Antaryamitva 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, Tiruppan 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 Bala, Aishwarya, VIrya, Shakti, Tejas, and Vatsalya. This aspect of the Sudarshana Yantram is inferred from Swami Desikan's Sudarshana 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 Sudarshana 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 Sudarshana exceeds that of a thousand Adityas. Testimony in support of this fact is seen in the opening salutation of the Sudarshana Kavacham, Ambarisha's Prapatti Stotram, and the Panchayudha stotram salutation: Sudarshanam Bhaskara Koti Tulyam. "Jwala Chakram" refers to the spatial aspect of the Sudarshana Chakram and the association with Kalanala, while the "Sahasrara Chakram" derives its name from the Bijaksharam for Sudarshana which is contained in the Sudarshana Kavacham. Further references attesting to the greatness and auspicious attributes of the Sudarshana Chakram can be found in the Sudarshana Ashtakam of Swami Desikan (Shatamaka Brahma Vandita Shatapata Brahma Nandita). Great scholars seek the help of Sudarshana before engaging in debates (Pratita Vidvatsa pakshita). In the Ahirbudhnya Samhita, Ahirbudhnya (Shiva) desires to see the glorious form of the Chakram (Bhajata Ahirbudhnya Lakshita). Great scholars stumble in their attempts to discern the vast glory of the Chakram (Parijana Trana 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 Netas Trayeemaya Savana Teja Trayeemaya Niravadisvatu Chinmaya Nikila ShaktE Jaganmaya. All aspects of Yajna are embodied by Yajna Varaha Swamy. The Vishnu Sahasranamam salutations 971-982 establish the Yajna aspects of Lord Narayana. These tributes in conjunction with Swami Desikan's eulogy may be used to establish connections between the Sudarshana Chakram and Yajna Varaha Swamy. 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 Shishupala, 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 Shukracharya) 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, Poundraka 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 a Tirupputkuzhi village was suffering greatly from an epidemic fever. The residents of the village requested Swami Desikan for help. At this time, Swami Desikan composed the Sudarshana Ashtakam bringing instant relief from the epidemic. Also, the Sudarshana Homam has the power of curing people under the possession of the mighty Brahma Rakshasa. In conclusion, performance of Sudarshana 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. Shuddam is of utmost importance in the worship of Sudarshana Chakram. Therefore, the Homam must be performed with great regard to the Deha, Manas and Sthana Shuddam. Purity of thought, sound and intonation while chanting the Homa mantrams gives sampurna phalam. Shankha Chakra GadapaNE Dwaraka Nilayachyuta Govinda PundarIkAksha RakshamAm SharaNagatam. Aho Viryam Aho Shouryam Aho Bahu Parakramaha Narasimham Param Daivam Ahobilam Ahobalam Muralidhar Rangaswamy ramanuja, "n_kannan3" <n.kannan3 wrote: > > Azwar Thiruvadigale Sharanam > > Respected Bhagavatas, > > Usually it is seen that on the reverse side of Vigraham of > Chakratazwar, we find the vigraham of Lord Nrishimar. Can anyone > please explain to Adiyen the philosophy behind this. > > Dasan, > Kannan > Photos – NEW, now offering a quality print service from just 8p a photo. Quote Link to comment Share on other sites More sharing options...
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