Sudarsana-Narasimha ArchA Moortham : Tatthvams behind it .

[Guest guest]

Saranagati Volume 1 Issue 8Dear BhakthAs : Here is the article on Sudarsana

Vaibhavam by

Sri M.Rangaswamy to read with the other artcile sent to you .

V.Sadagopan

 

 

 

 

 

Vol 01.008 29 November, 1997

 

 

 

In this Issue:

1. Note from the Publisher

2. Acharya Vamsa Vriksham - Part 8 - Anbil Ramaswamy

3. nyAsa dasakam - V. Sadagopan

4. Saranagathi - Part 7 - Sampath Rengarajan

5. Sudarsana Vaibhavam - Murali Rangaswamy

 

 

 

 

 

 

 

 

5. Sudarsana Vaibhavam

 

Namaschakraya vidhmahe Sahasra JwAlaya Dheemahe

ThannO Sudarshana PrachOdayAt.

 

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.

 

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 Sudarsana 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 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).

 

Sankha Chakra GadApaNE Dwaraka NilayAchyuta

Govinda PundarIkAksha RakshamAm SaraNAgatham.

SahasrakshAya VithmahE Shata YajnAya Dheemahe

Tanno Sudarsana Prachodayat

Aho Viryam Aho Shouryam Aho Bahu Parakramaha

Narasimham Param Daivam Ahobilam Ahobalam

Muralidhar Rangaswamy