Dear Bhagavatas:
Here is an interesting write up Lord Sudarsana - Chakrathaazhwaar that
appeared in a sister list.
I am forwarding to you for your enjoyment and information.
Dasoham
Anbil Ramaswamy
===========================================
>From: Bhattathiri <mpmahesh@xxxxxxxxxxxxxxxx>
>Reply-To: tiruvenkatam@xxxxxxxxxxxxxxx
>To: tiruvenkatam@xxxxxxxxxxxxxxx, Oppiliappan@xxxxxxxxxxxxxxx
>CC: spiritual-group@xxxxxxxxxxxxxxx,
>saidevotees_worldnet-owner@xxxxxxxxxxxxxxx, AYODHYA
><ayodhyatemple@xxxxxxxxxxxxxx>, aryA@xxxxxxxxxxxxxxx
>Subject: [t'venkatam] Sudarsana Chakram
>Date: Sun, 08 Feb 2004 08:45:34 +0530
>
>Sudarsana Vaibhavam
>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.
>
>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).
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