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).