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SriRangaSri List Archive: Message 00014 Sep 2004

 
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Swami Ramnuja Dasan (rtvrajan)

Thank you for your masterly, scholarly and
philosophical treatise on Sudarshanam. This should be
the eye opening to all those who are little worried
about worshipping anya devatha (thinking Sudarshanam
as one of anya devatha) and are little concerned about
performing SudarSana homam. This scholarly exposition
reinforces the fact that SudarSana is nothing but
Parathvam Sri Narayanan. I would request you to
continue to write on special topics like this,
supporting and quoting from Vedams, upanishads and
Divyaprabanadam. (It would also be helpful if you
quote the original sanskrit brahmasurtram) . May Lord
Hayagreeva bless you to do this kaimkaryam for
oridinary people who could not study and understand
vedams, upanishads etc.

I would also like to know about you. Your name, where
you live and on your lowkeeka and philosophical
educataional background.

Nerur S. Rajagopalan
--- rtvrajan <rtvrajan@xxxxxxxxx> wrote:

>                Sriman Naaraayanaya Namaha: 
>               Srimathe Ramaanujaya Namaha:
>           Srimathe Vedaantha Desikaaya Namaha:
> 
> Here is the second version of my humble composition
> to find answers to a splendid question about the 
> equality of Sri BhagavAn and Sri SudarSana.
> 
> Also it is worth learning about the Vedic references
> 
> to BhagavAn and Sri SudarSana because we have 
> celebrated the SrAvanam recently and should be 
> embarking on Vedic studies.
> 
> Sri SudarSana is normally said to carry 
> shodasAutham ( sixteen Ayuthams ) including the
> cakra 
> and conch of the Lord. Sri SudarSana is the most
> supreme 
> among the visible forms of the Lord and is
> considered 
> almost equal to the Lord himself as we graduate 
> into the supreme realization of Him.
> 
> Sri SudarSana's fame is extoled in satapada 
> brAhmanam of Shukla yajur vedam. Numerous references
> 
> to Sri SudarSana are found also in Krishna Yajur 
> vedam and Atharva vedam. For scientific minds, we
> can 
> say that Sri SudarSana is the all-pervasive visible 
> star power of the universe. Also let us keep in mind
> that 
> the Lord is the indwelling invisible force who rules
> 
> the cit and acit as the material and efficient
> cause.
> 
> We have to look at Sri SudarSana from various angles
> 
> to understand the concept.  Before we look at Vedic 
> references, let us go to our favorite source, Sri 
> Desika.  His words would amplify the meaning of the 
> Vedic utterances.
>  
> Sri Desika would say in Sri SudarSanAshtakam verse 2
> 
> that Sri SudarSana is extolled in satapada 
> brAhmanam:
> 
> Subha jagathrUpa maNDana sura gana trAsa kandana
> Sadamaga brahma vandita **Satapada brahma nandita**
> prathita vidvat sapakshita bajadahirbutnya lakshita
> jaya jaya srI sudarSana jaya jaya srI sudarSana
>  
> In verse 3 he would extol His brightness as that of 
> agni and sUrya and lightning(Neela Devi).
> `sppuTa taTijjAla pinjara pruthutara jwAla panjara'
> and compare Sri SudarSana's divya vigraham to 
> that of the divya thiruMEni of BhagavAn:
> `parigata pratna vigraha.'
> 
> In verse 4 Sri Desika would extol Sri SudarSana's 
> established reputation in Vedas by saying
> `nigama nirvUTha vaibhava.'
> 
> In verse 7 Sri Desika would also mention He is the 
> antharyami of all tatvams, cit and acit included, by
> 
> saying `sakala tattva pratishTita'.
> 
> In verse 8 Sri Desikaa refers to Sri SudarSana as 
> `trayImaya', indicating that He is the three-Veda 
> swarUpi. We normally refer to the Lord himself as
> the 
> Veda swarUpi. Thus the equality of Sri SudarSana and
> 
> the Lord is evident.
> 
> Also in verse 8, Sri Desika would equate Sri
> SudarSana 
> with three forms of agni by saying `savana tejas 
> trayImaya'. 
> 
> Thus we can identify various Vedic elements in Sri 
> SudarSana and the Bhagvan himself. Why? Because Sri 
> SudarSana is the visible form of the BhagavAn.
> 
> Further Sri Desika would equate Sri SudarSana with 
> the time element as follows in Sri ShodasAyutha 
> stothram verse 2:
> 
> yatAyattam jagach cakram kAla cakram ca SaaSvatam
> pAtu vastat param cakram cakra rUpasya cakriNa:
> 
> The Lord as Sri SudarSana is indicated by the phrase
> 
> `tat cakra rUpasya cakriNa:'. The reference to time 
> is in the phrase `kAla cakram'. Here time is 
> considered to be contained or subservient to Sri 
> SudarSana.
> 
> The Lord as the creator of time is spelled out in a 
> manthram in Maha Narayanopanishd 1.2.3.
> 
> sarve nimeshA janjire vidyuta: purushAdadhi|
> kalA muhUrtA: kAshTAccAhOrAtrAshca sarvaSa:
> 
> That the Lord is not seen mentioned in manthram
> 1.3.1:
> 
> na sandruSe tishTati rUpamasya na cakshushA paSyati 
> kaccanainam|
> 
> However He manifests as Sri SudarSana and Adityas
> and 
> all other rUpas by His will. Sri SudarSana rUpam is 
> the most powerful of the visible forms of the Lord. 
> How did the Lord become Sri SudarsanA?  By his will 
> and through the grand Havis ? `yath purushena
> havishA 
> devA yagyama danvata' as indicated by the Purusha
> suktham.
> 
> Sri SudarSanA is in general praised as the Veda,
> kAla, 
> jyoti swarUpi that we all can see.  The Lord seems
> to 
> have willed that he should somehow make himself
> visible 
> out of mercy for all of us, especially for those 
> (even gopas) least capable of perceiving him:
> 
> `utainam gopA adruSannadruSannuda hArya: 
> utainam viSwA bhUtAni sa drushTo mrudayAtina:'
> 
> The chAndogya upanishat would preach Sri SudarSana
> or 
> Aditya upasanA and it is known as madhu vidyA. First
> 
> Aditya or SudarSana is shown as madhu. Then there is
> 
> even more of a madhu, and it is the Lord. 
> 
> First the chAndogya upanishat 3.1.1 would say 
> 
> Om asau va Adityo devamadhu.
> 
> Gradually it would elevate the concept and in
> section 
> 3.7 it would declare 
> 
> asmin anta: purushe jyothi.
> 
> The nArAyana suktham also mentions the Lord as 
> a brilliant object, a form with jyoti tejas:
> 
> nArAyana parojyothirAtma nArAyana para:
>  
> Thus the visible iridescent form of the Lord, Sri 
> SudarSana, is a worthy object of worship.
> 
> Sri SudarsanA as koti sUrya Aditya is praised in the
> 
> upanishats and puranas.
>  
> Aditya maNdala brahmopAsanam in MahA NaarAyana 
> upanishat 14 mentions the Lord resides in the Aditya
> 
> maNdalam and also resides as Veda swarUpi in it.
> 
> AdityO vA esha etanmaNdalam tapati tatra tA rucas 
> tat rucA maNdalam ...
> ... trayyeva vidyA tpati ya eshoantarAditye 
> hiraNmagum purusha:
>   
> Sri SudarSana is praised as sUrya nArAyanA and the 
> Lord as Adi nArAyanA in tripAd vibhUti mahA 
> nArAyanopanishat 1.5:
> 
> sudarSana divyatEjo (a)ntargata: sudarSana purusho 
> yathA sUrya maNdalAntargata: sUrya nArAyano (a)mita 
> aparicchinAdvaita paramAnanda lakshaNa 
> thejorASyantargata Adi nArAyanastatha sandruSyate.
> 
> Its meaning is as follows: in the same way as Sri 
> SudarsanA resides with his Sudarsana divya tejas as 
> sUrya nArAyana in (koti) sUrya mandalam, Adi 
> nArAyanan resides in Vaikuntam exhibiting limitless 
> inseparable brilliance and happiness.
> 
> Sri Krishna and Sri SudarSana are equated in another
> 
> manthram uttered in the same breath in this 
> upanishat:
> 
> Om namo bhagavathe rukminI vallabAya swAhA om namo 
> bhagavate mahA sudarSanAya hoom phat.
> 
> This is referred to as Sri Krishna SudarSana 
> shoDaSAkshara manthram.
> 
=== message truncated ===




                
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