Vol 01.008 |
|
29 November, 1997 |
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