E Book

On

Rituals
by
Anbil Ramaswamy

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 Chapter 1 Rituals
SIGNIFICANCE OF ACHCHIDRA- ASWAMEDHA PARAYANAM

1. WHAT IS ACHCHIDRA- ASWAMEDHA PAARAYANAM?

The word “Chchidram” means “defect, blemish, flaw, imperfection” etc. The prefix “a” denotes
the absence of all these. The implication is that the life of the person as also those who
participate in the recitation will have a defect-less, blemish-less, flaw-less, wholesome, perfect
lives. In other words, they will be blessed with all that is fully happy and desirable and possible
and live “happily thereafter” and will have nothing wanting.

“Achchidram” means faultless or blemish less and “Aswamadham” relates to an ancient Yaj~nam
performed for the well being of the world and for unity amongst people. The subhiksham or the well-
being of the people at large is sought as a goal. This portion of the Vedas has incredibly significant
important mantras relating to Soma Yagya and Prayascchittha mantras for the atonement of sins through
mere chanting of this portion of the Vedic text.

This is not a freakish event of some false enthusiast. From the first Avatara of Lord Hayagriva to the
apocalyptic last Avatara of Kalki, veneration of the “Aswam” is an integral part of any auspicious event in
our Sampradayam.

As you know, after 45th PaTTam Azhagiya Singhar started the Achchidra Aswamedha –KaaTaka
PaaraayaNams on Ekaadasi and Dwaadasi days, soon on his ascent to the PeeTam, the finances of the
Mutt transformed from a minus to a staggering plus in a very short while. I understand that the
PaaraayaNams are being done in other Mutts and Ashrmams. Anyway, I am aware that Sri
Poundarikapuram Swami Asramam is doing this inaugurated by Sri Paravakkottai Andavan Swami.

The untold Sastraic secret is that even if it is not possible / practicable to do Aswameda Yagjnam, the
very PaaraayaNam would confer the same Phalans as of performing the Yagjna.
The recitation of these mantras is considered as having the same effect as the
performance of the long and complex yaj~nam

1. WHAT IS THE PRAMAANAM FOR ALL THESE?

There are numerous references to the efficacy of this PaaraayaNam in the Vedas (which are
collection of Mantras also called “Samhitas) Vedas and BraahmaNas constitute the “Karma
KhaaNDam” or “Poorva KhaaNDam” while AraNyakas and Upanishads constitute “Jnaana
khaaNDam” or “Uttrara KhaaNDam”. But, the most elaborate treatment of the subject is found in
the Sapthama PrapaaTaka (130 Panchaasats), AshTama PrapaaTaka (91 Panchaasats) and
Navama PrapaaTaka (84 Panchaasats) in the 3rd AshTakam of Taittreeya BraahmaNa of KrishNa
Yajur Veda. Similarly, “KaaTakam” is found treated in 10th, 11th, and 12th Saakhas of KaTavalli

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The Chapters are called “PrapaaTakas” or “Saakhaas” even as the Chapters in Ramayanam are
called “KhaaNdams” and those in Mahabharata as “Parvas”. The chapters are populated with
Divisions and Subdivisions numbered by the names such as “Anuvakaas”, “Prasnaas”, and
“Panchaasats” etc.

Taittreeya BraahmaNa (Sri Krishna Yajur Veda) Contains in Third AshTakam, 7th, 8th, and 9th
Prasnams, meant for PaaraayaNam during Ekadasi-Dwadasi. There is a Patayana samithi
exclusively for Achidram, Aswamedham and Kadakam. On Ekaadasi and Dwaadasi days as
recommended by our Achaaryas. This tradition of chanting these Vedic Texts is an ancient one.
There is a Patayana samithi exclusively for Achidram, Aswamedham and KaaTakam. On Ekaadasi
and Dwaadasi days as recommended by our Achaaryas. This tradition of chanting these Vedic
Texts is an ancient one.

The most elaborate treatment of the subject is found in the

* Sapthama PrapaaTaka (130 Panchaasats)
* AshTama PrapaaTaka (91 Panchaasats) and
* Navama PrapaaTaka (84 Panchaasats)
0f the 3rd AshTakam of Taittreeya BraahmaNa of KrishNa Yajur Veda.
Similarly, “KaaTakam” is found treated in 10th, 11th, and 12th Saakhas of KaTavalli

3. ORIGIN OF TAITTRIYA SAMHITA (KRISHNA YAJUR VEDA)

A little explanation of the terms may be in order in this connection. “Yaj” means “Yaagam” or
“Yagjnam”. “Yajur Vedam” details the procedures for the proper observance of the Yaagas and
Yagjnas. Yajur Veda was compiled by “Vaisampaayana”, (a Sishya of Sage Vyaasa) who imparted
them to 27 pupils including “Yagjnavalkya”. But both had a difference of opinion on an
interpretation of on the “Praayschitha” (atonement) for the great sin on the preceptor killing his
own sister’s child. This resulted in Yaagnavalkya leaving his preceptor after “vomiting” what he
had learned. The other pupils immediately transformed themselves into “Taittri” (Black birds) and
picked up the texts and hence “Taittriya Samhita” is called “KrishNa Yajurveda” (Black Yajurveda)

Another legend says that Vaisampayana taught Yaska and Yaska to TIttri, Yagjnavalkya learned
the texts from Sun God who acknowledged his homage by appearing in the form of a horse and
revealed to him again the Yajurveda. Hence, “Vaajasenaayi Samhita” is called “Sukla Yajurveda”
(White Yajurveda)

The word “KrishNa” is also derived from “aakarshaNam” (That which “attracts or draws near).
Thus “KrishNa Yajur Veda mantras” attract all auspiciousness. As this PaarayaNam occurs in
“KrishNa Yajurveda” it is deemed to “attract” auspiciousness on all those who recite / learn /
listen to it.

4. WHO IS A YAJAMAANAR?
{In colloquial parlance, we find some ladies calling their husbands “Yajamaanars”. This is not
correct. Only he can be called “Yajamaanar” who performs “yagjna”!
And most of the men folk today have forsaken performing even “Sandhya-
Vandanam”- a basic Vedic ritual not to speak of “Yagjna” and thus have forfeited their
right to this appellation}

5. SROUTA SUTRAS
Several Rishis have attested to the efficacy of this through their commentaries called “Sutras”
which literally means “Threads” “Sruti” is another name for “Veda” and “Srouta Sutras” mean
“threads from the Veda”.
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The more important of them are those of Aapasthambhar, BOdaayanar, Bharadwaajar,
Sathyasaadar, HiraNyakEsin, and Vaikhaanasar in their Srouta Sutras

6. WHO CAN PERFORM THESE YAGAS?

There are several yaagas performed by Kings in the olden days. Some of them are-
1. Soma Yaagam: SOmam means “amritam” i.e.”prolonged life” - almost being deathless.
2. VaajapEyam: for wealth
3. Raajasooyam: for control over other kingdoms
4. Purusha mEdam: Human Sacrifice (vide Purusha Sooktam)To understand the mysteries of
creation
5. Sarva mEdam: To understand the relationship between different things.
6. SouthramaNi: To conquer and get back lost kingdom
7. Pravarghyam: for strength, health, and vitality
8. AswamEdham: Covers all the above including pleasing the presiding deities of Earth
(Bhuvi), fire (Anala), wind (Anila), Sun (JyOti) and waters (VaruNa) and many others.
The AswamEdha Yaagam is one of the grandest sacrifices that could be performed with great
pomp and circumstance only by Emperors and powerful kings in the olden days.

7. IF SO, HOW CAN OTHER FOLKS OBTAIN THE BENEFITS?

The Vedas themselves in their infinite mercy prescribe that those who are not able to perform
this Yaagam can obtain the same fruits as performing by just reciting / listening the Mantras
involved as listed above.
“Yam yam kritmadheeyatE tEna tEna asya ishTam Bhavati”

8. WHY EKAADASI AND DWAADASI?

This PaaraayaNam is usually made on Ekaadasi day and is followed by “KaaTakam PaaraayaNam”
on the following Dwaadasi day. Ekaadasi is a special day because it is a day of “Upavaasa”
(fasting day) and Dwaadasi is a follow up of the same when the fast is broken (PaaraNai). “Upa”
means “Together” and “Vaasa” means “”residing” Together, it means these are days when the
Saadaka is deemed to “reside with the Lord” mentally in meditation. Therefore, it has “special
effects” on these days and bestow “special benefits” to the already beneficial effects of the
PaaraayaNam.

9. WHO ALL DID THIS ACHCHIDRA-ASWAMEDHAYAAGA?

Brahmaa was the first to perform this in Kanchi KshEtram. Ikshvaaku kings before Dasaratha,
Dasaratha himself and Rama are known to have performed the Yaagam in their times. In our own
days, Srimad Azhagiya Singhar arranged for the PaaraayaNam on Ekaadasi and Dwaadasi as soon
as he took over the ascetic order.

10. MESMERISING EFFECT

The sonorous rendering of the Mantras with the intonation and Svaram by authentic Vedic
scholars has a mesmerizing effect. It should be seen to be believed. Thus, the very listening is a
reward apart from the other benefits it is credited to confer.

11. WHAT DEITIES ARE INVOKED?

1. Mainly Agni (Fire God): He is known as “Havya-vaahana” - “Courier of the offerings to the
respective other deities He is also known as “jaata-vEdas”- “One who knows all that happens”. He
is the nearest deity capable of being sighted with our eyes (unlike Indra and others). He is
propitiated in 3 forms Aaahavaneeyam (90, 294), Gaarhaapatyam (91) and Vaiswaanaram (93)
2. Hayagreeva
3. Indra: (93 and 107)
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4. Soma (119)
5. VaruNa (93, 121)
6. Maruths (93)
7. Dadigraava (93)
8. Brihaspati (96)
9. Prajaapati (98)
10. Agnipureeshyam (174)
11. Garutmaan (178)
12. Hamsa Bhagavaan (185)
13. Purusheeyaagni (189)
14. Vanaspati (Not Dalda!) (190)
15. Vaiswaanaran
16. Ekaadasa Rudras (220, 316-327, 354, 368)
17. Viswakarma (233)
18. VaiswEdEvas (254)
19. Vaastasapati (164)
20. PoorNima (166)
21. Manu (160)
22. Parjanya dEvata and Aryamaan (132)
23. AswinidEvas (127)
24. Yagjna Samrakshaka Mahaa VishNu (127)
25. SwashTikrit (126)
26. Asvam (May be, this refers to the apocalyptic Kalki who rides on horseback to bring the
golden age of Krita Yuga again)

It will thus be seen that after Agni as Havya-vaahana, the first deity propitiated is the
Horse faced Haya-greeva and the last one is Horse itself.
That is why, it is known as “Aswa-mEDha Yaagam”

12. WHAT ARE THE BENEFITS THAT ACCRUE?

1. Welfare of humanity (LOka kshEmaartham)
2. IshTapraapti and
3. an-ishTa nivritti
4. Dheergha aayu: (sarata: satam) (90 AND 127Yagjna Rakshaka Mahaa VishNu)
5. Sons and Daughters, Cattle, House, and other properties (91(Gaarhaapatyam)
6. All round Happiness in life (95)
7. Success in all undertakings (96 and 97 Brihaspati)
8. Vanquishing enemies (Satru naasanam) (98 Prajaapati and 185 Hamsa Bhagavaan)
9. Satru DvEsha Nivrutti (185 Garutmaan)
10. To secure undiminishing prosperity (174 Agni purusheeyam)
11. Dhaanya Samriddhi (plenty of grains) 189( Purushayaagami)
12. Securing herbs (Oshadis) (190 Vanaspati)
13. Attaining the heavens (Svargam) (99)
14. Securing war horses (102)
15. Increasing virility and strength (104)
16. Leadership (93 and 107 Indra)
17 To secure pardon for sins committed (109)
18, Recognition through Royal honors (110)
19. To shine with royal regalia (121)
20. To secure the blessings of forefathers (111)
21. To acquire wealth like KubEra (119 (Soman)
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22. To secure amity and peace (126 (SvashTakrit)
23. To secure the confidence of dEvas (132 Parjanya dEvata and Aryamaan)
24. Securing cattle wealth (140 Pasupati Rudra)
25. Becoming a law maker like Manu (160 Manu)
26 Freedom from disease (164 VaastOshpati)
27. Valor (166).
What more can anyone hope for?
May the Divya Dampathis shower their choicest blessings on all of us.

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 Chapter 2 SIGNIFICANCE OF SATHABHISHEKAM

WHY DO WE CELEBRATE BIRTHDAYS?

Birthdays are celebrated as a day of “thanksgiving” to the Lord for having given us (in the year
that passed by) an opportunity to remember him and to do our Nitya and Naimittika duties as laid
down in the Saastras which are verily His commands. It is at the same time a “renewal of our
faith” in him and our vow to tread the path of righteousness in the year ahead.

{In the Western world, it is celebrated by “cutting the cake” shouting “Happy birthday to you”!
They blow out by mouth the lighted candles when they “eat the cake” because probably they
cannot also “have it” at the same time! This is considered ominous in our Siddhartha and is
resorted to only on the “EkOdishTam” day, the 11th day of post-life ceremonies. It is the lighting
of a lamp that is considered auspicious (not blowing it out and that too by mouth). So, let us “cut
out” this pernicious practice at least in future. If you must “cut” something, why not try an “Idli”
instead of a “cake” (Of course, this is not based on any PramaaNam!)}

1. WHAT IS SATHA ABHISHEKAM?

The word “Satha” means “one Hundred”. All auspicious functions in Hinduism are started with a
ritualistic bath “abhishEkam” (for example, “PaTTaabhishEkam” “Satha-abhishEkam” means
such a bath, on the person attaining 100 years of age.

2. WHEN TO CELEBRATE SATHA ABHISHEKAM?

In practice, SathabhishEkam is celebrated on a person completing 80 years of age and not on
completion of 100 years of age. No doubt, it sounds incongruous to equate 80 with 100. The idea
is that a person steps on to the last leg of his lifetime on crossing the landmark of 80 years and is
said to mentally get ready to face the “hereafter” any moment thereafter!

3. 1000 CRESCENTS?
There is another interpretation that it represents the person having lived to “see” one thousand
crescent moons. (1000 pirai) This is based on the calculation that sometimes in a year, there may
be more than 12 say, new moon days. Actually, it is the 13th day pirai (known as “PradOsham”),
neither new moon nor “moonraam pirai”. The reckoning of 1000 would be reached only over the
latter half of the 81st year. So, even this does not add up to 1000 on the completion of 80 years.
But it is traditionally held that it is almost 1000 and so the SathabhishEkam is celebrated on the
completion of 80 years of age.
5. WHY SATHA ABHISHEKAM?
It is arranged by the children, friends and well wishers of the person with a view to receiving the
blessings of the Octogenarian on this special occasion considered to be especially effective. The
effectiveness is further augmented by arranging for the Acchhiddra- AswamEdha PaaraayaNam
by Vedic scholars on that day.

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 Chapter 3 SIGNIFICANCE OF BRAHMOTSAVAM

The term “BrahmOtsavam” has two key words in it., namely “Brahma” and “Utsavam”. All
of us know that ‘Utsavam” means celebration.
What is special about “BrahmOtsavam” and why is it called so?

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Of all Sri VaishNava shrines, four Divya dEsams stand apart with an unending stream of
Utsavams throughout the year viz.,
• Tirumalai of TiruvenkaTam uDaiyaan,
• Srirangam-deemed to be the heaven on earth (BhoolOka VaikunTam),
• Kaanchi-renowned as one of the seven liberation granting cities (Mukti tarum
nagar yEzhuL mukkiyamaam Kachi) and
• Tirunanarayanapuram.

Several Utsavams are celebrated in these and other temples (e.g.)

• NityOtsavams (daily),
• KaalOtsavams (Seasonal),
• KaamyOtsavams (sponsored by devotees like KalyaNa Utsavams) and
• SuddhOtsavams for purification of the temple premises (like periodical
PavitrOtsavams, occasional functions like
• JeerNOddhaaraNa Utsavams after repairs, renewals and after an eclipse.
• But BrahmOtsavam takes the pride of place among all these.

“Brahma” means “Great”. We come across the association of the term “Brahma” with
expressions such as –

• Brahma charyam (Celibacy),

• Brahma Muhoortham (auspicious time),
• Brahma Randram (aperture in the crown of head),
• Brahma Rishi (Sage of the highest order),
• Brahma Vidya (Sacred Knowledge),
• Brahma aNDa (Egg shaped Universe),
• Brahma Aananda (ultimate joy),
• Brahma astra (great mythical weapon),
• Brahma UpadEsa (incantation of the great truths at the time of investing a boy
with the sacred thread),
• Brahma Sutra (one of the three esoteric scriptures called Prastaana Traya).

It will be seen from these that the word is used to denote anything that is of supreme
importance or with unsurpassed glory.

In fact, in the Vedas, God is called “Brahmam”, indeed the Para Brahmam, the Parama-
purusha, Iswara, the omnipotent, omnipresent, Omniscient Supreme Soul who supports
(Adhaara), controls (niyanta) and who has mastery (Seshi) over all sentient beings
(chEtanas) including the celestials, the human, the flora and the fauna as well as
insentient things (achEtanas) all of which constitute His body (Sareera) for whom He is
the Indweller (antaryaami)

The concept of `Brahman" is a courageous attempt to verbalize an essentially mystical

experience which defies description.
• The changeless principle that holds the changing world together and gives it
coherence,
• that on which the warp and woof of the world are interwoven,
• that which is abiding in the earth,
• which is other than the earth,
• whom the earth does not know,
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 • whose body is earth,
• who controls the earth from within and without –
this unknown, unknowable something, our seers and sages of ancient times called the
“Brahman”. No wonder that the Utsavam in honor of this “Brahman” is called
“BrahmOtsavam” and is celebrated with great éclat. pomp and pageantry.

It is also believed that the four-faced Brahma initiated this festival in the first place and
hence it is also called “Aadhi BrahmOtsavam”.

“BrahmOtsavam”, usually a nine-day festival is generally celebrated in the month in which

the Tirunakshatram (Birthday) of the temple deity falls. For example,
• In Srirangam, it is in the month of Panguni (meena maasa) in which falls the birth
star of Lord Ranganatha (Revati) and Sri Ranganayaki Thaayaar (Utthra palguni).
• In Tirumalai, the main BrahmOtsavam is held in the month of PuraTTasi (kanya
maasa) in which “Sravanam”, the birth star of TiruvEnkaTam uDaiyaan falls.
• In Kancheepuram, it is in the month Vaikaasi (Vrishaba maasa) when Hastam, the
birth star of Lord Varadaraja falls.

It is also celebrated in the month in which the temple is ceremonially installed

(PratishTaapana KumbhabhishEkam or SamprOkshaNam).
The most fascinating aspect of BrahmOtsavam is the array of vehicles (Vaahanams) on
which the Lord goes on His rounds adorning different costumes both in the mornings and
evenings, giving Darshan to one and all including those who could not or would not come
to the temple!

Except for the Dwaja AarOhaNam (hoisting of the temple flag), mrith-sangrahaNam
(gathering of the holy mud from the earth) ankura-arpaNam (lit. the seeding or
inauguration) on the first day and the Dwaja AvarOhaNam (the lowering of the flag) on
the concluding day of the festival, the sequence of costumes or the Vaahanams on
which the Lord is decorated is not same in all the temples. But whatever sequence is
adopted in a temple, is usually followed in that temple every year.
The decorations and the Vaahanams are not merely ornamental. Each has a special
significance in bringing out one or more of the various auspicious qualities (kalyaaaNa
guNas) of the Lord.

ASWA (Horse): The Lord is seen as the eternal youth (nitya yuva) riding on the horse in
style with a whip in hand. This is uniformly followed in all the temples on the evening of
the 8th day. The stately gait in moving forward and backward on the golden horse, called
VaiyaaLi is a special SEvai in Srirangam.

GAJA (Elephant): the majesty of the Lord riding majestically on the elephant reminds us
that He is the Peerless and Supreme “Master of the Universe” (Iswaratvam)

SIMHA (Lion) and YAALI (a mythological animal with the face of a lion and trunk and
tusks of an elephant): indicate the omnipotence of the Lord. (Sarva -Saktitvam)

GARUDA SEVAI: Placing of His two feet on the palms of the divine falcon, the Lord
seems to tell us: “Behold! Here are my feet! Hold on to them. You will be liberated!” The
GaruDa Sevai in Kaanchi is a world- famous event when millions of devotees congregate
to have darshan. As the Lord emerges from the temple gates, invariably we can see
GaruDa birds hovering over on the skies.
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SESHA (Serpent): This will bring before our eyes how the Lord of Paramapada appears
reclining on His serpent couch on the milky ocean (Kshheeraabdhi) with all the celestials
in attendance.

HANUMANTHA (AnjanEya): Like GaruDa (known as Periya TiruvaDi) AnjanEya (known

as Siriya TiruvaDi) also holds on his outstretched palms the holy feet of the Lord,
reminding us how we should hold Lord’s feet.

KALPAGA VRIKSHAM (The wish-yielding tree): The Lord who can fulfill all the desires of
His devotees seems to reassure us additionally seated under the wish-yielding tree known
for its munificence even otherwise.

SURYA PRABHA (The Sun dial): indicates how the Lord seated in the center of the orb
of the Sun (Surya maNDala madhyavarthi) lends radiance to the Sun himself!

CHANDRA PRABHA (The arc of the moon): In this, the Lord radiates the cool and sweet
rays of the moon indicative of His infinite compassion.

HAMSA (Swan): The soft and benign glance of the Lord is matched by the gentle gait of
the swan and shows his Sowmyam (easy accessibility)

RATHAMS AND PALLAKKUS (Chariots and Palanquins): The Lord rides on different
kinds of chariots and palanquins like Golden, mirrored, cuscus grass (veTTivEr) decked,
flower decked (poonthEr), gO-ratham (in Srirangam) PuNyakOti Vimaanam (in Kaanchi),
Alum Pallakku (Palanquin borne by bearers (Sriman taangigaL) etc. These reveal the
mastery of the Lord (Swamitvam).

As for the costumes, the most notable is-

NAACHIYAAR TIRUKKOLAM: Donning the costumes of a seductress (mOhini), the Lord
appears in all the feminine grace and charm, with braided hairs (Savuri and JaDai),
ornaments usually worn by ladies, with hairdo and lot of fragrant flowers. The
compassion, tolerance, the benign blissful side-glance, and such other qualities of
Thaayaar come through with consummate effect in this costume, assuring us that He is
indeed as merciful as the divine mother. It is so bewitching that it would be hard for us to
take our eyes off the beauty of the Lord in this kOlam. No wonder, the Asuras fell for her
at the time of the churning of the milky ocean for the divine nectar.

This usually precedes the VaikunTa Ekadasi day in Srirangam. The “sErthi” of PerumaaL
and Thaayaar on Panguni Utthram day is a major event in Srirangam. It was on one of
these occasions that Bhagavad Ramanuja poured out SaraNaagathi Gadhyam, Sriranga
Gadhyam and VaikunTa Gadhyam and surrendered at the feet of the divine couple. Thus,
the various Vaahanas and costumes proclaim the glory of the Lord and point to His
innumerable auspicious qualities.

May the Divya Dampatis shower their choicest blessings on all of us

Sri Ranga MangaLa nidhim karuNaa nivaasam
Sri VenkaTaadri Sikharaalaya KaaLa mEgam /
Sri Hasti saila SikhrOjwala Paarijaatam
Sreesam Namaami sirasaa yadhu saila dheepam //
**********
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 Chapter 4 SIGNIFICANCE OF SUDARSANA HOMAM
(Anbil Ramaswamy with inputs from Sri Murali Rangaswamy
(shown in Italics)

“Namaschakraya vidhmahe Sahasra JwAlaya Dheemahe

ThannO Sudarshana PrachOdayAt.”

INTRODUCTION
The entire range of our scriptures like Vedas, BrahmaNas, AraNyakas, Upanishads, Agamas, Itihaasas,
PuraaNas declare unequivocally that Lord VishNu - NarayaNa is PARAMATMA.-THE ALL-SENTIENT
SUPREME SOUL.
It is he who envelops the entire world both within and without. It is he who controls and directs all
sentient beings (ChEtanas) and insentient things (a-chEtanas)

THE ABODES OF THE LORD

His prime abode is”SrivaikunTam” also known as “Paramapadam” and “Nitya - vibhooti”. He is constantly
served thereby the “Ever-free Souls” (Nityas) and liberated souls (Muktas). Bonded souls (Bhaddas) like
us live on this side of Lord’s Universe which is known as his playground “Leela - vibhooti”. We are
subject to the shackles of the cycle of births and deaths, also called “Samsara” until we also get liberated
and attain Paramapadam through loving devotion (Bhakti) or Absolute surrender at the feet of the Lord
(Prapatti or SaraNaagati).

THE LORD’S PRIME WEAPON

The Nityas and Muktas mentioned above adorn the Lord as ornaments and weapons like the divine disc
(Sudarsana Chakram), Conch (Paanchajanyam), Mace (KOumOdaki-Gada), Sword (Nandakam), Bow
(Saarngam) etc. They are called Nityasooris who stay with and serve the Lord incessantly. Sudarsana
is the prime among those who take the form of weapons.

“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

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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 Naasanam (destroying one's sins). Papa Naasanam is the first step towards
realizing Lord Narayana”.

SUDARSANA’S OTHER NAMES

Sudarsana’s other names include- Chakrattaazhwar, Chakra Raja, HEtiraja, HEteesa, Sustraraja,
Chakravarti, Soudarsana, nEmi, Tiruvaazhi-aazhwan etc.

SUDARSANA, THE ALTER EGO OF THE LORD

The word “Su-darsana” means literally “pleasing to the eyes” but it means more than what meets the
eye! By virtue of delegation of powers, he dispenses exactly as would be done by the Lord himself
because both think alike and are on the same wavelength.
In fact, it is said that Sudrasana is the “alter ego” of the Lord and represents the
“Sankalpam” (intent) of the Lord.

WHAT CAN SUDARSANA DO?

Sudarsana is all-powerful, He is Omnipotent. He can remove all fears and sorrows of Lord’s devotees
(anishTa nivritti) shower all that is desired (IshTa praapti) almost instantaneously. This is a matter of
practical experience and not any hyperbole or figment of imagination, provided that the prayer is
backed up by absolute faith and utmost sincerity.
Those who cannot propitiate through “Yantra Upaasana” can get the same benefits by reciting
“Sudarsana Mantra Japam”. He is both “Bhaya-krit” (Imposer of fear) to that hostile to his devotees and
also “Bhaya- naasana:” (Remover of fear) of his devotees. He is thus both “PeeDaa-pradaana” and
“PeeDaa-parihaara”.
“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 darknes”.

PAARVATI’S QUERY AND SIVA’S REPLY

It is said that once Paarvati asked ParamEswara “Which Mantra Japa would ensure success in any
matter?” Lord ParamEswara replied “One who recites the mantra of the divine disc Sudarsana Mantra
with absolute faith is sure to achieve whatever one desires”

SUDARSANA’S WEAPONS
We saw that the Lord wields five major weapons of Sangu, Chakram, Gada, Saarnga and Nandakam.
Lord Sudarsana also wields not only these five but also 11 more as evidenced from “Shodasa Aayuda
StOtram”.

SUDARSANA AND VYUHA MURTHIS

“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
13
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). Yajur
Veda declares that with his six major qualities in full swing, namely Jnaana, Bala, Aiswarya, Veerya,
Tejas and Sakti. Chakrattazhwar is said to represent these 6 GuNas. It is Lord Sudarsana who ensures
law and order in the world seated in the six cornered (Shad-kONa-Yantra”.

THE SIX VERTICES

These six vertices at the tip of the two equilateral triangles superimposed on each other – one pointing
up and the other down (Inverted) is the form of “ShadkONa Yantram”.
They are respectively called –
1. Aa-Chakram: “A” is the first syllable in PraNavam (AUM) which is associated with Lord
Narayana.
2. Vi-Chakram: denotes the akshara “Vi” which is the starting akshara of Lord VishNu’s name.
3. Su-Chakram: denotes the auspicious (subha) attributes of the Lord. Due to the synergy
between the Chakram and Lord Narayana one is led to wonder whether the Lord’s right hand is
beautiful because of Sudarsana or whether the magic touch of Lord’s hand imparts added
effulgence to the Chakram “Su” Chakram is also identified with Surya. "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”
4. Dhee- Chakram: The letter “Dhee” means wisdom. (Buddhi). Lord Sudarsana can bestow
wisdom on his devotees.
5. Sam – Chakram: is short for “Sahasra-aaram” and is derived from the Bheeja aksharam as seen
from Sudarsana Kavacham.
6. "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. Jwaala -Chakram: shows how Lord
Sudarsana radiates through the universe with his brilliance exceeding those of a thousand Adityas
(Surya KOti sama prabham). The Chakram is the mighty jwala which forms the center of the
Kaala-anala (fire at the end of time). 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", provides eloquent testimony to this fact. Lord Narasimha
destroyed HiraNyakasipu in the form of JwAlA Narasimha bringing instant relief (Pida Pariharam)
to Prahlada from his sufferings. Therefore, Lord Narasimha is 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” They are also variously referred to as Kaala-Chakra,
Purusha-Chakra, Sakti-Chakra, Buddhi-Chakra, Mahat-Chakra and Jagat-Chakra.
14
Propitiating Sudarsana with offerings in fire (HOmam) chanting appropriate Mantras has been found to
confer immense benefits, both material (like health, wealth etc) not only on the performer (Yajamaana)
and the participants but also on community and indeed on the entire world (Loka-kshEmam).

SUDARSANA AND YAGJNA VARAAHA

“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”

SAPTA JIHVAA
This full and grand HOmam of very many Veda Mantras is preceded by the “Seed-Mantras” (Bheeja
aksharas) and Dedication-Mantras (PrayOgams). This HOmam is addressed to the fierce but benevolent
flames (Jwaalaa) and other parts of Sudarsana Chakram. In this HOmam, if the Lord is pleased, you may
even get glimpses of anyone or more of the forms of the Lord in the seven-tongued flame (Sapta-Jihvaa)
arising out the fire-pit (Home KuNDam)

AHIRBUDNYA SAMHITA
The story goes that once in a fit of rage, Lord Siva cut off one of the heads of his father, Lord Brahma.
Due to “Brahmahatya” (Patricide), the skull of Brahma stuck to the palm of Siva. For this reason, Siva
came to be known as “Kapaaleeswara” and he was cursed to earn his food by begging. Finally, he
surrendered to Sri Narayana who initiated him into “Sudarsana Mantra” and offered alms enough to fill
the skull. Because of this, the skull dropped off his hand and brought relief to Siva. By way of showing
his gratitude, Siva composed a whole Samhita known as “Ahirbudnya Samhita” so that all others could
also gain relief from their miseries by propitiating Sudarsana.
This is in the form of a dialogue between Siva and Naarada conveyed by Sage Durvaasa to Sage
Bharadwaaja. “Sata-pata BraahmaNa” pays glorious tributes to Sri Sudarsana.

STOTRAS ON SUDARSANA
Almost all Achaaryas (Preceptors) have compiled StOtras on Sri Sudarsana.
The following are a few of the well known StOtras:
1. Panchaayuda StOTram (recited with Sri VishNu Sahasranaamam)
2. Sudarsana AshTakam of Swami Desika
3. AshTabuja AshTakam of Swami Desika
4. ShODasa Aayuda StOtram of Swami Desika
5. Sudarsana ShaDgam
6. Sri ChakrapaaNi StOtram of Surya (Sun-God)
7. Mahaa Sudarsana Sthuthi of Ambareesha
8. Sudarsana Satakam of Koora NaarayaNa Swami also known as Tiruvaranga PerumaaL Araiyar
9. HEti pungava sthavam of NaDaadur AmmaaL
10. Sri Sudarsana Kavacham of Sage Naarada in Brighu Samhita
11. Sri Raja MangaLam
12. Soulabhya ChooDaamaNi of Lord Brahma
13. Sri Sudarsana Gadhyam (a literary prose form peculiar to Sanskrit)
14. Sri Sudarsana Sahasranaama StOTram occurring in Uttara KhaaNDa of VihagESwara Samhita
(also known as Uma- MahEswara Samvaada Mantra Vidaanam)
15. Sri Sudarsana AshTOttara Sata naama StOtram

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ALL AZHWARS PRAISE SUDARSANA
Azhwaars (literally Saints deeply immersed in loving devotion to the Lord) whose works are known as the
4000 holy collects (Naalaayira Divya Prabandam) become overwhelmed whenever they refer to
Chakrathaazhwar and such instances are far too numerous to recount.
In sheer ecstasy, they address Sri Sudarsana using unique adjectives such as –
Poigai Azhwar: “Vaiyam Thagazhiyaa SuDar Aaazhiyaan aDikkE” (Mudal Tiruvantaadi-1)
PEy Azhwar: “TirukkaNDEn… Ponn-aazhi KaNDEn” (Moonraam Tiruvantadi-1)
Tirumazhisai Azhwar: “veyya Aazhi” and “antha Aazhi” (Tiruviruttam 14, 97 and 71)
Periyaazhwar: “Theeyil poliginra SemchuDar aazhi tigazh” (Periyazhwar Tirumozhi- 1.7)
KulasEkara Azhwar: “kolai Aazhi” (8) and “pER aazhi” (9) (PerumaaL Tirumozhi)
Andal: “Padmanabhan kaiyil aazhi pOL minni” (Tiruppavai-4)
ThoNDar aDIp poDi Azhwar: “aDal aazhi thigiri” (TiruppaLLi Ezhuchi – 3)
Nammazhwar: (Several)
“Por chakkarathu” (TVM-3.10.4)
“aDal aazhi” (TVM-4.8.2)
“Kaaval aazhi” (TVM-4.8.7)
“Suzhalin mali Chakram” (TVM-5.9.9)
“Seera eriyum TirunEmi vaLavaa” (TVM-6.10.2)
“Kaala Chakkarathaai” (TVM-7.2.7)
“Minn aazhi paDai aazhi” (TVM-.5.9)
“veyyam SuDar aazhi” (TVM - 9.4.1)

ROLE OF SUDARSANA
IN VARIOUS AVATARAS

As the “alter ego” of the Lord (as already mentioned, Sudrasana appears in all the Avataras of the Lord
to assist him. For example-
• KOORMA AVATARA: (Tortoise) He took the form of the hard shell on the back to help mount
the mountain during the churning of the milky ocean.
• VARAAHA AVATARA: (Boar) He took the form of a single horn (Eka sringee Varaaha) with
which he lifted mother earth from the ocean.
• NRISIMHA AVATARA: (Half-Man, Half Lion) He took the form of sharp fingernails with which
the Lord tore asunder the entrails of HiraNyakasipu as evidenced by Ahirbudnya’s Mantra Raja
Pada Stotram: “nakaagrE shakalee ChakrE”
• VAAMANA AVATARA: (Dwarf) He took the form of “Pavitram” (Dharba grass) with which the
Lord pierced the opening of the water pot (Guindy) and plucked the eye of Sukraachariar who
obstructed the flow of water.
• PARASURAMA AVATARAA: (Rama with axe): He took the form of the tip of the axe that the
Lord wielded.
• SRI RAMA AVATARA: (Rama, the King) He took the form of the tip of his arrows.
• BALARAMA AVATARA: (Rama with the plough) He took the form of the tip of the plough that
the Lord wielded.
• .KRISHNA AVATARA: Sudarsana appeared on very many occasions to vanquish evil doers. We
will allude to a few of them shortly.

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SWAMI DESIKA’S TRIBUTES IN “SUDARSANA ASHTAKAM

Swami Desika quotes Vedic tributes to the Sudarsana Chakram thus:

• "Satamakha Brahma Vandita" Revered by the one who performed a hundred yagjnas (Another
name for Indra, the Lord of Devas)
• “Satapata Brahma Nandita” extolled by Satapatha BraahmaNa
• “Pratita Vidvat sa-pakshita” Great scholars seek the help of Sudarsana before engaging in
debates.
• “Bhajata Ahirbudhnya Lakshita”: In the Ahirbudhnya Samhita, Ahirbudhnya (Siva) desires to see
the glorious form of the Chakram .
• “Parijana ThraaNa Pandita”: He refers to how Lord Sudarsana is committed to save scholars who
seek his protection.
• “Dhanuja vistara Kartana, Janitamisra vikartana, Dhanuja Vidya Nikartana, Bhajata avidyaa
nivartana Amara Drushta sva Vikrama, Samara jushta Brami krama”: The Chakram is the
protector of the Devas, the destroyer of the Asuras and is the bestower of true knowledge, This is
interpreted as the Chakram being the destroyer of TamO GuNa and enhancing or protecting
Satva GuNa.
• “Bhuvana nEtra Trayee maya, Savana TEjas Trayee maya, niravadi svaadu Chin maya, nikila
shaktE Jagan maya” The Chakram is also the eye of the universe, the three Vedas and the three
sacrificial fires.

SUDARSANA ALSO CURES AILMENTS

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 even the
mighty Brahma Raakshas.

*******

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 Chapter 5 SOME EPISODES IN WHICH SUDARSANA ASSISTED THE LORD

GAJENDRA MOKSHAM:

This appears in the 8th Skanda, Chapters 2 to 4 of Sri Bhaagavatam. King Indradhyumna, a great
devotee of the Lord was cursed to become an elephant. Even as elephant, the king continued devotional
worship. One day, as he was plucking flowers in a pond, a crocodile caught hold of his leg. A tug of war
ensued for several years. Exhausted, the elephant cried pitifully calling the Lord “Aadhi-moolamE”. On
hearing this wail, the Lord rushed to the spot, bade Sudarsana who like an expert surgeon cut the throat
of the crocodile without causing any hurt to the elephant. Thus, the Lord saved the Bhakta who
surrendered to him.

AMBARISHA:
Ambarisha was a king who attached very great importance to the observance of “Ekaadasi Vrata”.
Pleased with his devotion, the Lord gave his discus for safe keeping for a while. Once, when he was
about to do “PaaraNai” (the rirual breaking of the fast on Dwaadasi day), Sage Durvaasa appeared with
his huge retinue. He asked Ambarisha to wait till he returned after taking bath in the river. As Durvaasa
did not return for a long time, the king took a sip of the holy water with the permission of the elders.
Durvaasa who returned later got angry, created a ghost from his matted locks and asked it to torment
Ambarisha. But, the Lord’s Sudarsana chased both the ugly ghost and the unruly guest. None could save
the sage. Finally, Lord VishNu asked him to surrender to Ambarisha himself and seek pardon.

THE BURNING OF KAASI:

This appears in the 34th Chapter of 5th Skandam of Sri Bhaagavatam. A king of Kaasi known as
“Poundarika” assumed the title of “VaasudEva KrishNa” and challenged Lord KrishNa to give up all his
insignia and surrender to him accepting his suzerainty. Lord KrishNa destroyed him employing Sudarsana
Chakra and burnt Kaasi in a fight against Siva and his retinue who sided with the imposter.

BAANAASURA:
This appears in Chapter 62 and 63 of 10trh Skanda of Sri Bhaagavatam. BaaNaa’s daughter Usha loved
Aniruddha, the grandson of Lord KrishNa. BaaNaa disapproved of this love affair, caught hold of
Aniruddha and imprisoned him. Lord KrishNa dispatched Sudarsana who cut off the 1000 hands of
BaaNaa, vanquished him and Lord Siva, his sons GanESa, Subrahmanya and others who came to assist
BaaNaa.

SISUPAALA:
This appears in the 74th Chapter of 10th Skanda of Sri Bhaagavatam. During the “Raajasuya Yaaga”
performed by YudishTira, SahadEva proposed that it was Lord KrishNa who should be honored first
(agrapooja). Sisupaala out of jealousy started pouring out invectives against Lord KrishNa. After patiently
“giving a long rope” to Sisupaala, the Lord dispatched Sudarsana who promptly cut off Sisupaala’s head.

NARAKAASURA:
This appears in 5th Amsam of 29th Chapter of VishNu PuraaNam as also in 59th Chapter of 10th Skandam
of Sri Bhaagavatam.
Once, Indra pleaded with Lord KrishNa that the King of Praag-jyOtish-pura. Naraka by name was
tormenting everyone and sought Lord KrishNa’s help. KrishNa went to Naraka’s place along with his wife
Sathyabhaama. In the fight, Naraka was mortally wounded. This Naraka was the son of Mother Earth
(BhudEvi). She appeared and pleaded for her son. At the time of death, Naraka requested the Lord that
his death should be observed as “Naraka Chaturdasi”, popularly known as “DeepaavaLi”

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JAYADRATHA:
During KurukshETra war, Lord KrishNa hid the Sun with his Chakraayuda and darkness enveloped.
Thinking that the Sun had set Jayadrata rushed out in the open. Arjuna had earlier vowed to kill
Jayadrata before Sunset that day. Suddenly, the Lord withdrew his Chakram; the Sun came out shining
again. This enabled Arjuna to fulfill his vow.

MAALIKA:
Maalika was a friend of Lord KrishNa. But he became cruel and was puffed up with pride. He insisted on
KrishNa to teach him the use of Chakraayuda. KrishNa warned him that it was an impossible exercise.
But, when Maalika repeatedly insisted, he could not disoblige a good friend but cautioned Maalika that he
would throw up his Chakra and Maalika should catch it carefully. Maalika could not catch it when it
roared past his neck. At the speed at which it came down, it cut Maalika’s head off.
===============================================================
SUDARSANA AS ARCHAA MURTIS IN DIVYA DESAMS:
While Sudarsana is found installed in all SrivaishNava temples, some DivyadEsams need special mention.
(e.g.) Srirangam, Kaanchipuram, TirumOgur where one will be enthralled by the sheer beauty of
Sudarsana – true to his name.
================================================================
WHEN TO PERFORM SUDARSANA HOMAM?
We find today that organizing “Sudarsana HOmam” has become a fad like performing “Satya-NarayaNa
Puja”.

Srimad Andavan, Poundarikapuram Swami Asramam says that it can be performed only in the following
circumstances:

• PavitrOtsavam in Temples for purification and re-energizing the sacred power there.

• Only if there arises some life threatening situations like terminal illness of a family
member whom the doctors had given up with sure prognosis of death or prolonged
and incurable ailment or for a new home to ward off the evil effects of Vaastu
transgressions or when there is a grave psychological crisis like threat to financial or
societal status like long delayed marriage of eligible bachelors / spinsters in the
household. Otherwise, the performance of such a great and sensitive hOmam
indiscriminately will tantamount to trivializing it!

• Invoking longevity and health of Achaaryas. This is because, it is the duty of Achaaryas to care
for the spiritual welfare of the Sishyas, and it is the duty of Sishyas to care for the physical well
being of their Achaaryas.

Once, this HOmam was performed in Hyderabad Ahobila Mutt, in connection with the
SathaabhishEkam of the Jeeyar Swami of AhObila Mutt, Sri Lakshmi Nrisimha divya paduka
sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesika, at whose feet I learned the
Grantha ChatushTayams. It was my proud privilege to participate in this Mahaa Yagjna and
offer my sincere PraNaams to the Preceptor.

TANIAN TO THE ACHAARYA SUBMITTED IN HIS POORVA ASRAMAM

It was because of my overwhelming sense of gratitude that I felt an inner urge to compose and dedicate
a "Tanian" long, long before a formal Tanian was composed at the time of his Sannyasa Sweekaranam.
It reads as follows:
(i) Vignaatham Aathmaanam Vidyaa Vinaya Vibhooshitham
19
(ii) Viveka Vairaaghya Anushtaana Soulabhya Suseelam |
(iii) Asmath Darsana Sthaapaka Vyaapakaanaam Varishtam
(iv) Vande Gurum Villivalam Sri Krishnama Aachaarya Siromanim ||
(i) He used to say frequently that "One should know One's self ".
(“nee unnai arindaal…” is a movie song)
Here is one who had known his self.
Hence,' Vigjnaatham Aatmaanam’
(ii) Vidya (Learning) and Vinaya (Humility) rarely go together.
Here is one who blends both and blends them so perfectly.
Hence, ' Vidyaa Vinaya Vibhooshitam'-
Hence, not only ‘Bhooshitham’ but also '”Vi-bhooshitam'.
(iii) There may be so many today that seek to establish our Darsana.
Here is one who is outstanding among them all.
Hence, “Asmath Darsana Sthaapaka Vyaapakaanaam VarishTam”
(iv) He is a Guru in the sense he dispels the darkness of ignorance.
He is Acharya because he throws light on the correct path.
Hence, the use of the words ' Guru' and 'Acharya'- Not only that.
He is the diadem among Gurus and Acharyas.
Hence,”ChooDaamaNim’.
This Tanian was submitted at the Sadas held at Late Prof. V. Ramabadran's house. When it was read out
and presented, our Swami was so moved and asked me how it came to be composed.

I just quoted the stanza from Godha Sthuti where Swami Desikan says-
"Mounaan Mukharayanti Gunaah Tvadheeyaah" (meaning)
It was his qualities of head and heart that made even a mute fellow like me to venture to compose.
I also quoted Poet Bharatiaar's words -
"Nidhi Migunthavar Porkuvai Thaareer, Nidhi Kuraindavar Kaasugal Thaareer, Adhuvum Arravar Vai Choll
Arulveer" (Meaning)
"Those who are wealthy may give their treasures, those who are not so opulent may give smaller
denominations and those who do not have anything may at least give some words of praise"- and I was
just doing the last direction.

Memento
In gracefully accepting my humble submission, he replied that one cannot win over another by force, but
he felt bound by love and affection evidenced through this piece.

He arranged to have this framed and to this day. It is kept it in his Poorvaasrama house as a
memento.
(From: http://www.saranagathi.org/articles/45jeer.htm)
===============================================================

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 Chapter 6 SIGNIFICANCE OF YAGJNA

'Yagna' or 'Yaga' as it is commonly called means ' Sacrifice'. It is rooted in the Veda Samhitas
(hymns of praise) offered to the various elements of nature personified as deities. These divine powers
are believed to come down from their celestial abodes to receive the sacrificial offerings. In turn, they
shower their blessings each according to its own power so that life on earth could go on smoothly. The
propensity to give is as natural to man as to receive and to feel worthy of divine grace. It is thus more
than a 'quid pro quo' - a mutual agreement by which men and nature respected each other in a spirit of
'give and take'.
It has been proved that man's predatory deforestation to create concrete jungles and the mindless
pollution of atmosphere with industrial discharges disturb environmental equilibrium so much as to
interfere with even the rhythm of the seasons. It has also been proved scientifically that in the 'Karirishti
yagna' performed during acute droughts, the smoke emanating from the fire pit (Yaaga KunDali )
surcharged with the ghee and other ingredients offered into it reached up to the skies, helped in forming
rain-bearing clouds and brought down welcome rains to the parched earth.
THE CONSTITUENTS OF YAGNA
Sacrificial rites have the following four requirements Viz.,1 Shradda ( faith),2 Tyaga ( the spirit of
sacrifice), 3 Devata (the deity invoked for receiving the offer) and 4.Mantra ( chants that transfer the
offer in the phenomenal world into spiritual material acceptable to the deity invoked).
1. Shradda : Faith arises from the 'Svabhava' or natural disposition. Faith results from 'Ruchi' or taste of
the unconscious subtle impressions of past lives. As is the taste, so is the faith. Faith is the intense
belief that an expedient (Upaya) will result in obtaining a certain desired objective (Upeya or Phala).
Thus, faith in the efficacy of the Yagjna is a primary requisite
( Vide Bhagavad Gita 17 / 5 & 6 )
2. Tyaga : From faith arises devotion which leads to dedication.
This dedication points to a state of self- abnegation to satisfy the object or person to whom one is
devoted. This usually emerges in sacrificing all that one holds dear and dedicating them to the person
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who is the object of such devotion. More than the offering itself, it is the attitude of sincerity in offering
which is important. Vide Bhagavad Gita 17/11,12 & 13)
3. Devata: Those who are governed by Satvaguna worship Gods; those governed by Rajoguna worship
Yakshas and Rakshasas (Demons); those governed by Tamoguna worship corpses
(Preta) and the host of evil spirits (Butaganas) (Vide Bhagavad Gita 17 / 4 ) Thus, the deity to be
invoked for securing the desired result is extremely important.
4. Mantra : ' Mananath Thrayate iti Mantraha'. 'That which protects by being remembered'. It consists
of the recitation of a sacred formula that is believed to invoke the desired deities and establish a spiritual
relationship with them. It has the effect of integrating the gross bodies with the divine; of bringing out
the latent spiritual experience (Sukshma) into the realm of the patent
(Stula). According to " Man, Myth and Magic' " the power of a Mantra is on its effect on the invisible
forces of nature. A Mantra delivered and repeated often enough can tear through the material sphere to
derive power from the occult planes for the 'Sadhaka'- one who practices the Mantra" ( p.1728).
PURUSHA SUKTA
The Purusha Sukta (Rig Veda 10. 90) describes how the 'Purusha' was sacrificed and how from this
sacrifice arose the water, the earth, the Vedas with various Chandas (meters), spells and charms, the
various castes, beasts both wild and mild with single and dual rows of teeth etc.
"The Gods offered the sacrifice through the sacrifice; the Purusha was sacrificed to the “Purusha'"
'Yagnena Yagnam Ayajanta Devah" says the Purusha Sukta. The sacrifice was a great creative force
which is the central theme of the 'Pancharatra' system where Lord VishNu is represented as the material
cause (Upadana Karana) besides being the efficient cause
(Nimitta Karana) for the formation of everything in the Universe. That the ' Purusha' was sacrificed to the
'Purusha' is another way of saying that the essence of yagna is the spirit of self- sacrifice. As nothing can
be dearer to one than one's self, it emphasizes that the 'yajamana' (Sacrificer) should offer only what he
holds dearest; That from the sacrifice arose the Universe underscores the fact that such a sacrifice can
be productive of the best that could be hoped for.
YAGJNA and AHIMSA
A doubt can arise whether the principle of 'Ahimsa' so loudly trumpeted is not inconsistent with the
sacrifice of goats as in Aja-mEda and horses as in Aswa mEda etc. referred to in the Vedas. No doubt,
the Vedas did prescribe some animal sacrifices; They even spoke of 'Purusha mEda' - a human sacrifice.
But the concept should be viewed in the context in which they were prescribed.
The pastoral populace of the times valued the flock and kine as most valuable which they thought should
be offered. The Upanishads which soon followed to analyze and interpret the Vedic texts took no time to
clarify that these sacrifices were more symbolic and allegorical than referring to the actual sacrifice of
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living beings. The Upanishads aver that the effects could be secured by substitute materials like Gritha
(Ghee), Masha (Black gram), Til (Sesame seeds), Gudaha (Jaggery ), and certain leafy vegetables. Even
today, it may be observed that in Shradda ceremonies these are used, may be as substitutes for living
beings. This view has been upheld in subsequent recensions and sacrifice of living beings is prohibited by
Dharma as also by law.

YAGJNA and VEGETARIANISM

A further question can be asked whether 'Vegetarianism' is also not "Himsa” in the sense that it has been
proved that plants have life. True. But it has also been proved scientifically that in the case of plants,
lifeline runs in the trunks in some cases, roots in some others, seeds in yet others etc. That is why the
Sastras prohibited cutting of plants at their respective lifelines. This has been confirmed by modern
science which concurs with the Sastras that where the lifelines do not run, no harm is caused when
those parts are cut. These parts correspond to say, hairs on our head or the nails on our fingers which
when clipped entail no pain.

VEDIC AND NON-VEDIC YAGJNAS

There are numerous Vedic sacrifices and Non- Vedic sacrifices go by different nomenclatures depending
on the purpose of observing them like:
• Ambara: • Makha
• Ijyaa • mEDha
• IshTi • Yaaga
• Kratu • Yagjna etc.
They are named differently depending on specific procedures involved like:
• Abhijit, • Havir Yagjna
• Agnistoma, • Krichrayana,
• Agnicayana, • Paakayagna,
• Agnishrut, • Purusha mEdha
• Agraayana, • Rajaasuya,
• Aswameda, • Sarva mEda,
• Chandrayana, • Sarvahut,
• Dakshayana, • Sarvajit,
• Gosava, • Sautramani,
• Guvamana, • Vajapeya etc.

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At present, most of them are not being observed at all or performed very rarely due to one or more of
the following:
• prohibitive costs,
• stupendous efforts,
• interminable timeframes prescribed,
• intensity of disciplines to be observed,
• impossible postures (Asanas) to be adopted,
• unavailability of special ingredients (Homa dravyas) required,
• lack of adequate number of qualified pundits (Ritviks) and
• such other constraints and restraints involved in performing them.

PANCHA MAHA YAGJNAS

However, a Grihasta (householder) is expected to perform at least the Pancha Mahayagjnas (The five
great sacrifices) laid down in the Manu dharma Sastra -
i) Deva yagjna (Deity worship) the daily Puja of the Ishta Devata.(personal chosen deity)
ii) Brahma yagjna (Seer worship) The householder must express his gratitude to the sages by
sacrifice, teaching, repeating, and meditating upon at least some portions of the scriptures.
iii) Pitru yagjna (Ancestor worship) Libations of water and setting aside of cooked rice balls (PinDas)
in remembrance of ancestors back to the 7th generation ( at least on New moon days, Month
beginnings and annual Shraddas). Shradda is a sort of foreign exchange bank. The PinDa that you offer
do not go to them 'as such' and is only symbolic but, they get converted into the currency of their Pitru
Loka (The world of manes) and delivered to them wherever they are. This is like a soiled currency
note being tendered by you at a post office counter for sending money to a person at a distant place
not being delivered in the same soiled state but an equivalent being delivered. The Shradda PinDa also
reaches your forefathers in the form acceptable to them and their blessings returned to you in the
form acceptable to you reflected
in your own prosperity and the prosperity of your progenies.
iv) Bhuta yagjna (Worship of living beings) by scattering grains, offering foods at the threshold for
animals , birds, insects etc.,
v) Nara or Manushya yagjna - Athithi Satkaara (Guest worship) Obligation to honor ties of
fellowship with humanity by showing hospitality to guests, friends and even strangers and beggars. The
word Athithi' refers to a needy person who comes to you for help and rendering such help
wholeheartedly is Athithi satkaara, not merely feeding him. If in the height of religious ecstasy, you
notice a sick or needy person, it would be more genuinely religious to forsake your rapture and provide
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relief to the needy than to remain in contemplative fervor, for after all, a true Bhakta recognizes the
divinity in all beings, he should not hesitate to rush to the rescue of the needy person.
CONCLUSION :
While it is not possible for one to engage in the various Yagjnas at the individual level, one could
participate and /or donate one's mite to a Yagjna organized on a community level, besides attempting to
observe the Pancha maha yagjnas mentioned above in day to day life.

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