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
Dear BhagavathAs, I will try my best to publish this journal in time in the absence of Sri Anbil and until he returns to resume his responsibility. In the meantime I request all the recipients to send us a feed back on the journal. adiyEn Sampath Rengarajan
The following is Sri Anbil's message: (repeated for our recipients from India to benefit from this trip of Sri Anbil and interact with him in India.)
VACATION
Dear Bhagavatas,
I am leaving for India on 27th November 97 for a 2 month vacation and hope to be back by first week of February 1998. I propse to attend the Tirunakshatram of our Jeeyar at Bombay on 8th December 97. I will be meeting with other Yathivaras and Acharyas there to discuss several matters. If you have any questions or doubts for clarification, you may send an e. mail to the following address. I will get authoritative replies for them. nutech@ix.netcom.comARRANGEMENTS
During my absence, Sri V. Sadagopan will be in overall charge as the Acting President and Editor-in-Chief of Saranagathi Journal. Also, Sri Sampath Rengarajan in addition to being the Co- Editor, will be the Publisher of the journal in my place.NON-RELEASE OF ISSUE ON 15th NOVEMBER 97
Due to administrative and technical problems, the issue due on Saturday,15th November could not be released. Every attempt will be made to have the releases on Saturdays.TECHNICAL PROBLEMS AND YOUR FEEDBACK
It is noticed that quite a few of the mails sent bounce. Some of them is due to typographical errors in the addresses (e.g ) undescore instead of hyphen and vice versa etc. We are fixing these . But, some others bounce even when the addresses are correctly typed. Some of them flash the message that they will be delivered say after 4 or 5 days. In the absence of a feedback, there is no way for us to find out if such mails have in fact, been delivered subsequently. Those who have missed one or more issues, for whatever reason, are requested to send an e. mail to srengara@ford.com calling for the missing issues. We will be happy to provide you the same so that you can have a continuous collection of the issues without break.WISHING YOU ALL A VERY VERY HAPPY NEW YEAR
The New year 1998 would have ushered in while I am away. I take this opportunity to wish you all a very very happy New year and wish you a fruitful Satsangam in the days ahead.CONTACT ADDRESS IN INDIA
My contact address in India will be-Anbil Ramaswamy
Dasoham
C/O Smt. Mythili Krishnaswami
22 Prithvipakkam, Ambattur,
Chennai, 600 053
Tamil Nadu, INDIA
Anbil Ramaswamy Preseident, SDDS.
2. ACHARYA VAMSA VRIKSHAM-Part 8- PERIOD E:
YAMUNA MUNI (ALAVANDAR) & HIS TIMES
(Anbil Ramaswamy)He was the grandson of Nathamuni and son of Iswara Bhattalwan and Ranganayaki He is considered the Amsam of Simhavahana, one of the Nityasuris in Paramapada.(TKP) but as per PPM, he was the Amsam of Harivaktra, another Nityasuri in Paramapada..
His date of birth as per PPM and GLE is 917 AD , the latter specifying the year in Kali yuga 4017 which tallies with 917 AD and born in the year Daatu, Adi month, in the constellation of Uttraashada on a Friday, (But as per MSR and MKS the year is 916 AD). He was born at Kuppankuzhi (2 Kms from Kaattu mannaar koil- Veeranarayanpuram). As per TKG his term of life is 125 years which means he should have lived till 1042 AD.
He was named Yamunai thuraivan- Yamuna , for short. The boy grew apace, a marvel of loveliness and intelligence. He learned all branches of knowledge, both secular and spiritual.
Once a haughty royal chaplain by name Akkiyalvan was challenging and humiliating learned men. Yamuna accepted the challenge and went to the court to argue with him. The queen was so impressed with the boy that she prevailed upon the king to give him half the kingdom if he won in the debate offering herself to be thrown to wild dogs, if the boy failed.
Akkiyalvan asked the boy to state three propositions positive or negative which he offered to counter. And, if he could not , the boy would be declared the winner. Yamuna posed:
( i ) Your mother is not a barren woman
( ii ) The king is a righteous and powerful ruler and
( iii ) The queen is a model of chastity.By no stretch of imagination could Akkiyalvan affirm that his mother was barren, by no assumption of courage could he call the king wicked and powerless and no way could he allege that the queen was unchaste. He hung his head in shame. The King now asked Yamuna to disprove his own statements.
Yamuna clarified by observing the following:-
( i ) The sacred laws say that an only son is no son at all. So, Akkiyalvan's mother was as good as barren in the eyes of the law.
( ii ) The king cannot be called righteous when he entertained such an arrogant person to be his chaplain and his not dismissing the chaplain showed that the king was indeed powerless.
( iii ) According to the Sruti texts, every woman is wedded first to Soma, then Gandharva and then Agni before marrying her earthly partner. The queen was no exception and therefore cannot be deemed a model of chastity.
The King fired Akkiyalvan and gave Yamuna half his kingdom as promised to the queen . The queen hailed the boy as 'Alavandar'-' one who came to save me' . Thus, Alavandar entered his royal career in right earnest. This demanded all his attention so much that he could not attend even to the religious duties properly.
Meanwhile, Rama Misra was trying to carry out his promise to his Guru to install Alavandar as the spiritual successor to Nathamuni.. But, he could not get an audience with Alavandar - the king, to discuss the matter. He hit upon a curious plan. He made friends with the servants in the royal kitchen and through them learned that Alavandar relished a special variety of spinach called "Toodu Valai Keerai". He started supplying the spinach daily. After a period of about six months he suddenly stopped deliveries. Alavandar enquired why the spinach was not being served. The servants replied that an old man who used to supply had suddenly not turned up. He ordered that the old man be brought before him when he visited the next time. The very next day Rama Misra appeared and was duly taken to the king.
During this session, Rama Misra explained the purpose of his mission and requested Alavandar to take over the reins of spiritual leadership bequeathed to him by his illustrious grandfather, Nathamuni. Alavandar took to Sannyas and was thenceforward known as YAMUNA MUNI.
He is the one who composed the earliest Stotras of Srivaishnava Sampradaya (ATA)
Alavandar wrote several works that are as lofty in content and simple in style. They include
(1) chatusloki
(2) Stotra Ratnam
(3) Siddhitrayam consisting of
(i) AtmaSiddhi.
(ii) Samvitsiddhi and
(iii) Easwara Siddhi
(4) Agama Pramanya
(5 ) Maha Purusha Nirnayam and
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha KhandanamSwami Desika in Sloka 7 of his Yathiraja Saptadhi pays homage to Yamuna thus:
Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham |
(Explanation)
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah ||
Alavandar who learned Vedanta Arthas at the feet of Manakkaal Nambi was not only the one residing on the banks of Yamuna (Yamunai Thuraivan) by name but was also like the clear flowing waters of the river Yamuna. Lord Krishna got rid of the cruel Kaalinga from the river and made its water pure and clear for all to drink. He was most delighted when he played with the Gopis of Brindavanam in the Yamuna waters. Likewise, Alavandar vanquished those who misinterpreted the Vedas and established Vedanta Siddhanta. Just as one can derive supreme pleasure by bathing in the holy waters of Yamuna, one can enjoy supreme Bhagavad Gunanubhava by immersing in the lucid granthas of Yaamuna.Anbil Ramaswamy
SrimAn VenkatanAthArya: kavithArkika kesarI |
Swami Sri Desikan has blessed us with many granthams on the doctrines of NyAsam or Prapatthi . One of the most substantive and short sthuthi on the subject of NyAsam consists of ten verses and is known as NyAsa Dasakam . Because of the importance of this work as the distilled essence of the principles of NyAsam and the method of performance of NyAsam , Sri VaishNavAs recite NyAsa Dasakam at their homes during their daily aarAdhanam for Sriman NaarAyaNan .
VedAnthAchAryavaryO mE samnidhaattAm sadhA hrudhi ||Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAjan . The topics covered are :
(1) The method of performing nyAsam or Bhara SamarpaNam
(2) the five limbs of nyAsam
(3) the method of enacting sAthvika thyAgam
(4) his prayer to the Lord for moksham at the end of his life on His earth
(5) his prayer for the blessings of service to the Lord during his life on His earth
(6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA .Swami Sri Desikan elaborated further the glories of the doctrines of nyAsam in his other granthams such as Sri nyAsa vimsathi , Sri nyAsa tilakam , SaraNAgathi deepikai , Adaikkala patthu , mummaNik kovai , Anjali vaibhavam , Abhaya pradhana sAram , Rahasya sikhAmaNi and in his magnum opus , Srimadh Rahasya Traya Saaram . The significance of nyAsa dasakam however is due to the clarity and brevity with which our AchAryan summarized in just ten slokAs , the essence of nyAsam or bhara samarpaNam .
SlOkam 1
aham madhrakshaNabharO madhrakshaNa palam tathA |
A viveki ( one with disrininating intellect ) should surrender at the Lord's feet his AthmA (svarUpa samarpaNam ) , the responsibilities for his protection ( Bhara samarpaNam ) and the fruits of that protection ( pala samarpaNam ) . He should performbhara nyAsam in this manner and understand that his AthmA ,protection and the fruits of such protection does not belong tohim , but only to Sriman NaarAyaNan.
na mama SripathErevEthyAthmAnam nikshipEth bhudha: ||SlOkam 2
nyasyAmakinchana: Sriman anukUlOanyavarjitha: |
Oh my Master ! Sriman-NaarAyanA ! I surrender at Your lotus feet the total responsibilities for my protection . I have no other means . I will perform only the duties that please You ( AnukUlya sankalpam ). I will not transgress the codes of conduct prescribed by You in Your sAstrAs ( PrAthikUlya varjanam ) . I am totally unfit for pursuit of any paths of deliverance ; hence I stand before You with utter humility about my helplessness ( kArpaNyam ) . I have total and enduring faith in Your coming to my protection ( MahA visvAsam ) and I entrust my protection entirely to you with this prayerful appeal ( Gopthruva VaraNam ) . Here Swami Sri Desikan performs prapatthi with its five limbs .
viswasa prArthanApUrvam AthmarakshAbharam thvayi ||SlOkam 3
SwAmI svasEsham svavasam svabharathvEna nirbharam |
Srima NaarAyaNan is the supreme Lord of all . As His bonded servant , I am completely under His control . He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His responsibility for protection. He has thus removed all my worries about my protection with that gift of knowledge. The fruits of my protection belong entirely to Him . He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me .
svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam ||In this slOkam , Swami Sri Desikan refers to his performance of Saathvika thyAgam constituted by its three parts : (1) Karthruva thyAgam (2) mamathA thyAgam (3) pala thyAgam .
SlOkam 4
Sriman abheeshta Varada tvAmasmi saraNam gatha: |
Oh my Lord who is always with Your consort ! Oh Master who is hailed as Varadhan because of Your disposition to grant all the boons that Your devotees ask for ! I have now performed bhara nyAsam at Your sacred feet . Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on this earth and perform nithya kaimkaryam there for You .
yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam ||SlOkam 5
tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam |
Oh VaradarAjA ! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant . That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limitless auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs . Please grant me the boon of uninterrupted service to you , while on Your earth . All of this will not happen without Your dayA . Please bless me !
nishiddha kAmyarahitham kuru mAm nithya kinkaram ||SlOkam 6
dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava |
Oh my Lord ! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body . I am deeply desirous of performing eternal service to You , who is accompanied by Your dEvis , weapons and AbharaNams . Please therefore bless me with the duties that are dear to Your heart and accept them .
nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm ||SlOkam 7
mAm madheeyam cha nikilam chEthanAchEthanAthmakam |
Oh Lord VaradarAjA ! Please accept out of the fullness of Your heart myself , all that is mine and my kaimkaryam . Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort , please use all that is " mine" ( my wife , my children , my house , my garden and all other property ) . I have nothing left to do , nor even the power to place any thing at Your disposal since they - my Self , my worldly properties-- are already Yours .
svakaimkaryOpakaraNam Varadha sveekuru svayam ||SlOkam 8
tvadEka rakshyasya mama tvamEva KaruNAkara |
Oh Lord VaradhA , the ocean of Mercy ! There is no one except You to protect me. Please grant me the boon not to commit anymore sins . Please also destroy out of Your limitless compassion all the sins that I have accumulated so far .
na pravarthaya pApAni pravrutthAni nivarthaya ||SlOkam 9
akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE |
Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAsthrAs; I have abandoned the karmAs prescribed by You in those sAsthrAs . Please forgive all of these trespasses of mine and protect me . The power of Your pardon alone can destroy my sins .
kshamasva nikhilam dEva PraNathArthihara prabhO ||SlOkam 10
SrimAn niyatha panchAngam madhrakshaNa bharArpaNam |
Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr ! YOU have YOURSELF executed the bhara nyAsam for me at Your sacred feet . You have completed my prapatthi in its entirety with its five limbs . You have accepted now the responsibilities for my protection . I am therefore freed of any worries about my protection and lead my life as a prapannA with peace and tranquility .
acheekarath svayam svasmin athOhamiha nirbhara : ||With this slOkam , Swami Sri Desikan brought to a conclusion , the sAthvika thyAgam that he commenced in the third slOkam of nyAsa dasakam
Subhamasthu
kavithArkika simhAya kalyANa guNasAlinE |
Oppiliappan Koil Varadachari Sadagopan
SrimathE VenkatEsAya vEdhAntha guravE nama: ||
4. SaraNAgathi - aruLichcheyaL of perumaL through achAryAL
part 7It was important to know some meanings of the tamil word "aruL" without any reference to its direct English and Sanskrit translation, i.e., grace and kripA. It has been said that many achAryALs in Swami Desikan's lineage consider this pAsuram as "the" essence of "prapatti" as conveyed by Swami Desikan. Prior to analyzing the deep meanings of each angam, one common questions arises in the minds of many.
[1] Why must the infinite Lord, respond to and that too respond favorably to the action of the atomic jeevan? i.e., is this prapatti an action initiated by a jeevan that paramAtman responds to it ?
[2] Is it possible that simply because one asked for mOksham through an achAryAL the Lord will give mOksham. i.e., why achAryALs are considered the mediators for obtaining the thiru aruL of the Lord known as "Moksham" through "saraNagathi" ?
[3] If HE gives so, is this act of receiving the thiru aruL from the Lord a vYaja of the Lord ?
Though there are many insights that can be derived from the first line of this pAsuram, let us attempt to address all the questions raised above as the meanings of this line first and the preceding verses.
This pAsuram is preceded by pAsurams that deals with the parOpakAram of emperumAn that the Lord Himself takes us to the achaAryAL and make us understand the rahasyArththam (referred as aruLichcheyals of achAryALs) and undertake prapatti through such achAryAL. (munnilaiyAm dEsikar munnE sErththu - 28 amirtha swAthini). Thus the first question is answered by this pAsuram and the above words in specific. HE is the causes of all causes. And HE causes us to go to the achAryAL and seek the rahasyArththam from them and undertake prapatti through them. It is said in the last post that one can attain the "thiru aruL" of the Lord only by approaching an achAryAL who is the embodiment of goodness alone (suddha sathva swaroopam) and by doing constant errand service to such achAryAL and carrying out any assignments they would give without stopping and without stopping to ask any questions. Why would an achAryAL considered the end giver of the "thiru aruL" at the boolOgam for the LORD in paramapatham. Swami dEsikan also addresses that in two ways. First as to why achAryAL is the source of thiru aruL and secondly as to who is an achAryAL (question 2). When Swami Desikan says "munnilaiyAm", it is said that the achAryAL stand first in the path (lineage) to paramapatham and in offering "thiru aruL" to us.
A story from the achArya vaibavam (6000 padi) will validate this. Sri thirukkacchi nambi (also known as Sri kAnchi pooranar) was doing the thiru vAla vatta kaimkaryam (thiru visiri kaimkaryam ie SAmaram veesuthal) for Lord Sri Varadhar and had the unique blessing or thiru aruL from the Lord Sri Varadhar that he can converse one on one with the Lord. Every day after the pooja kaalam is over, Sri thirukkacchi nambi, goes to the sannidhi and talks with the Lord. One day when he went to the river bank, a dobi or salavai kArar (known popularly as vaNNAn) asked him with folded hands and respect,
in Tamil :
Swamin, thAngaL perumALodu pesuvathAka sonnArkaL. adiyEnukku oru santhEham. thAngaL athai perumALidam kEttu ennakku nivarththika vEnumaay prArththikirEN".in english: i.e.,
Swami I am told that you are conversing with the Lord directly. adiyEn has a doubt in my mind. I pray to you to ask that doubt to perumAL and clarify the same"He promised the vaNNAn (dobi or Laundry man) to have his doubt cleared through and went to the Lord. He asked the Lord that day, Oh Lord, this dobi had asked me to ask you if he will get mOksham ?. The Lord said "Go and tell him that yes, he will". Now Sri thirukkacchi nambi asked the lord, "Oh Lord he has not had pancha samaskAram and upadEsam and he is yet to perform prapatti, how can he attain mOksham?". The Lord said, "He wears on his head the sand that your thirup pAtham is washed in that river bed and considers you as his deliverer. (the very reason he asked you to mediate to me on his behalf). Since he is wearing the "thiruman" that your thirup pAtham touched as his "thiruman", I accept him and will give him mOksham as he has accepted you as an achAryAn by doing so and sought (asked through you now) mOksham through you now by longing for it."
Sri thirukkacchi nambi went and told the vaNNAn about this. Some days were past. Now Sri thirukkacchi nambi went to the Lord and asked him " Oh Lord the vaNNAn has another doubt now". Lord told him "Yes go ahead",. He said to lord, "vaNNAn is asking now if I will get mOksham". The Lord replied, "go and tell him, "No". Sri thirukkacchi nambi was shocked by this and asked the Lord "oh lord, you gave me this unique opportunity to talk to you directly everyday and when ever I want and even more you consider me as an achAryAL (even though I am not) for the sake of giving vaNNan his mOksham. How can you deny me mOksham?". The Lord said "oh yes, you may sing and I may dance everyday and we converse so many things. But that is all gone after each day passes. (meaning, this is a boon given to you for some purpose, that is all). You are instrumental for someone to get mOksham and it doesn't automatically mean that you can qualify yourself for mOksham in this *birth*".
Sri thirukkacchi nambi was worried and requested the Lord "Oh Lord, I must attain mOksham in this janmam or birth itself and I beg you to show me the path or way or upAyam to attain mOksham". The Lord said "Similar to the vaNNan, if you will also seek an achAryAL and constantly serve him and obtain his thiru arauL, he may recommend you and I will accept such and give you mOksham only then". Then the Lord suggested him to goto Sri periya nambi and take him as an achAryAL.
Thus the lord HIMself suggested in this kaliyugam that it is necessary to serve an achAryAL constantly in Sri bagwath kaimkaryam and become qualified for the thiru aruL through achArYAL. Thus none of the baddhajeevan can go by passing them straight to the Lord unless they are chosen to be born during the time when an avathAram is in progress and they are blessed by the avathAram directly. i.e., In the current stage of kaliyugam and in the absence of the direct avathAram of the Lord baddha jeevans are to obtain the achAryALs thiru aruL and qualify for mOksham. In the next post we will discuss second part of the answer to the second question i.e., as to who is an achAryAL, as delivered by Swami Desikan.
Swami Desikan thiru vadikaLE saraNam
Sri Boomidevith thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan
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
Muralidhar Rangaswamy
Govinda PundarIkAksha RakshamAm SaraNAgatham.
SahasrakshAya VithmahE Shata YajnAya Dheemahe
Tanno Sudarsana Prachodayat
Aho Viryam Aho Shouryam Aho Bahu Parakramaha
Narasimham Param Daivam Ahobilam Ahobalam