SrI sudarSana Satakam

of SrI kUra nArAyaNa jIyar

Annotated commentaries in English by

SrI nrusimha seva rasikan

Oppilappan Koil SrI VaradAchAri SaThakopan

 Sincere Thanks To:

∗ Sri Mannargudi Srinivasan Narayanan for providing Sanskrit text,

sadagopan.org

formatting and proofreading.

∗ Sri Anil T for assembling the e-book.

 CONTENTS
Note on SrI Maha sudarSana homam 2—4

Introduction to SrI sudarsana Satakam 9 — 13

Slokams and Commentaries

jvAlA varNanam (Slokams 1 to 24) 14 – 69

nemi varNanam (Slokams 25 to 38) 7 - 104

ara varNanam (Slokams 39 to 50) 105—132

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nAbhi varNanam (Slokams 51 to 61) 133—157

aksha varNanam (Slokams 62 to 74) 158—188

Purusha varNanam (Slokams 75 to 100) 189—254

phala Sruti Slokam – Slokam 101 256—257

nigamanam 257

Appendix 260—275

Sri sudarSana ashTottaraSata nAmAvaLi:

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Kumbakonam Chakrapani Koil SrI Sudarshana

 ïI>.

ौी िवजयवि समेत ौीस ुदशन परॄणे नमः

A NOTE ON SRI MAHA SUDARSANA HOMAM

SrI sudarSana homam is a powerful and sacred homam consisting of the

recitation of many Veda mantrams preceded by sudarSana bhIjAksharams and
prayogams. It is done at homes and Asramams for general auspiciousness and
well being of the individual and the community. Competent sudarSana upAsakars
and brhaspatis take part in this homam.

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The sudarSana upAsanai through the japam of SrI sudarSana shaTAkshari and
SrI sudarSana gAyatrI confers on the upAsakA divine Jn~Anam, Veda prAyam
of hundred years to perform Bhagavat-BhAgavata-AcArya kaimkaryams, drDha
(vajra) SarIram, freedom from the tApa trayams (AdhyAtmika, Adhibhaudika
and Adhi daivika) and protection against debilitating diseases. The performance
of sudarSana homam done according to prapanca sArokta kramam observing the
highest AcAram and with the assistance of SreshTha brhaspatis confers the
benefits of:

• bhUta-preta-piSAsAdi samasta dushTa graha bAdhA nivrtti,

• catru bAdhA nivrtti,

• Arogya druDha gAtra siddhi,

• cintita sakala manoratha prApti,

• nAnA prakAra sambhAvita aSubhAnAm durita nivAraNam, and

• sarIre, gruha, ArAma kshetrAtishU ca, parakrta mantra, yantra, aushada,

astra, sastra AbhicAra, visha prayogAdi janita sakala mangaLa nivrtti.

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 The shaTAkshari of SrI sudarSana BhAgavAn confers all these six categories
of phalans.

SrI sudarSana shaTkam consisting of six Slokams performing Prapatti to Lord

sudarSana invoke His divya svarUpam, divya Ayudhams and indicate the
anugraha phalan of worshipping Him through His Yantram, homam and Mantram.
Here are the six Prapatti Slokams:

shöaidTys»az< shövdn< àÉum!,

shöd< shöar< àp*e=h< sudzRnm!. 1.

sahasrAditya sankASam sahasra-vadanam prabhum |

sahasradam sahasrAram prapadye aham sudarSanam || 1 ||

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hsNt< harkeyUr muk…qa¼d ÉU;[E> (ÉU;[m! ),

zaeÉnEÉURi;ttnu< (ÉU;[EEÉURi;ttnu<) àp*e=h< sudzRnm! . 2.

hasantam hAra-keyUra mukuTAngada bhUshaNai: (bhUshaNam) |

Sobhanair (bhUshaNair) bhUshita tanum prapadye aham sudarSanam || 2 ||

öakarsiht< mNÇ< vdta< (pQNt<) zÇuin¢hm!

svRraegàzmn< àp*ye=h< sudzRnm!. 3.

srAkAra sahitam mantram vadatAm (paThantam) Satru-nigraham

sarvaroga praSamanam prapadye aham sudarSanam || 3 ||

r[iTki»i[jalen ra]s¹< mhaÑ‚tm!,

VyaÝkez< ivêpa]< àp*e=h< sudzRnm!. 4.

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raNat-kinkiNi jAlena rAkshasaghnam mahAdbhutam |

vyApta-keSam virUpAksham prapadye aham sudarSanam || 4 ||

÷<karÉErv< ÉIm< à[taitRhr< àÉum!,

svRÊò (svRpap) àzmn< àp*e=h< sudzRnm!. 5.

humkAra-bhairavam bhImam praNatArtihara prabhum |

sarva dushTa (pApa) praSamanam prapadye aham sudarSanam || 5 ||

)q!karaNtmindeRZy< idVy (mha) mNÇe[ s<yutm!

zuÉ< àsÚvdn< àp*e=h< sudzRnm!. 6.

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phaTkArAntam anirdeSyam divya mantreNa samyutam

Subham prasannavadanam prapadye aham sudarSanam || 6 ||

)lïuit ðaeka>

@tE:;f!iÉSStutae devae àsÚ> (Égvan!) ïIsudzRn>,

r]a< kraeit svaRTma svRÇ ivjyI Évet!.

phala Sruti Slokam

etai: shaDbhi: stuto deva: prasanna: (bhagavAn) SrI sudarSana: |

rakshAm karoti sarvAtmA sarvatra vijayI bhavet ||

The individual Slokams of SrI sudarSana Satakam, ahirbudhnya samhitai refer

to the many phalans from sudarSana ArAdhanam and upAsanai.

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Sudarshana Homa agni

SUDARSANA HOMA KRAMAM:

A brief sequence for sudarSana homam according to one sampradAyam is as

follows:

• sudarSana mantra japam with kara nyAsam, hrdayAdi nyAsam, dhyAanam,

viniyogam.

• sudarSana ashTottaram starting with (PraNavam) sudarSanAya nama: and

concluding with (PraNavm) nArAyaNakrpAvyUha tejaScakrAya nama:

• SrI sudarSana homa mahA sankalpam

• kumbha AvAhanam: In that Kumbham, VaruNan, Lakshmi nArAyaNan,

sudarSanan are invoked and shoDasopacAra ArAdhanam is performed

• agni pratishThai

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• Homam with the following Mantrams:

∗ SrI sudarSana shaTAkshari (108 times) with AhUti

∗ SrI sudarSana gAyatrI

∗ SrI sudarSana mAlA mantram

∗ SrI nrsimha mantram

∗ SrI nrsimha gAyatrI

∗ SrI vishNu gAyatrI

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∗ SrI lakshmI gAyatrI

∗ SrI lakshmiI mantra homam

∗ SrI dhanvantrIi mantra prayogam

∗ SrI pAncajanya gAyatrI

∗ pUrNAhUti

All (the four participants)/rtviks) and the spectators go around the agni
KuNDam and recite SrI sudarsanAshTakam. The bhasmam (ash/sAmbal) from
the Homam is worn on the forehead for auspiciousness and protection.

The Homam concludes here.

In this Homam, if Lord sudarSana is pleased, you may get a glimpse of

sudarSana BhagavAn in the sapta jihvA (Seven tongued) of agni jvAlai.

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 OPTIONAL:
sudarSana shaTkam can be recited here followed by SrI sudarSana Satakam of
SrI KUra nArAyaNa jIyar. This is a powerful stotram. In some sampradAyams,
the individual Slokams of SrI sudarSana Satakam are recited after each AhUti.

This sudarSana Sataka stotram is about the fierce and yet auspicious
sudarSana jvAlai and the other parts of sudarSana cakram. SrI KUra
nArAyaNa jIyar has blessed us with 100 Slokams on Lord Sudarsana (24 on the
sudarSana jvAlai, 14 on the nemi of sudarSanA, 12 on the arams of sudarSanA ,
11 Slokams on the nAbhi of sudarSana cakram, 13 Slokams on the aksham of the
cakram and 26 on the description and salutation of sudarSana mahA Purushan
presiding over this MahA Cakram.
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The sudarSana sataka Slokams of KUreSar (90 to 98) describe the various
yantram features of SrI sudarSanar as described in ahirbudhnya samhitai.
sudarSana-nrsimha tattvam and the coexistence of SrI nrsimhar, Adi VarAhar
and sudarSanar are covered in these Slokams.

In conclusion, Swamy NammAzhvAr's TiruvAimozhi decad 7.4 can be recited

for general auspiciousness and to ward off any amangalams.

This decad starts with the pAsuram:

ஆழிெயழச் சங்கும் வில் ெமழ, திைச

வாழிெயழத் தண் ம் வா ெமழ, அண்டம்

ேமாைழெயழ பாதெமழ, அப்பன்

ஊழிெயழ உலகங்ெகாண்ட வாேற. (7.4.1)

Azhi ezha Sankum villumezha, disai

vAzhi ezhat-taNDum vALUmezha, aNDam

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mOzhai ezha muDi pAdam ezha, appan

Uzhi ezha ulakam koNDavARE

INVOCATORY BENEDICTIONS:
1. sauudarSanI jvAlA bhavatAm abhIpsitAni vitaratu!

(May the most beautiful to behold JvAlai of sudarSanar grant you all what

you desire).

2. cAkram maha: bhUtaye va: sphuratu!

(May the tejas/radiance of sudarSana BhagavAn remove all kinds of poverty

and grant great wealth).

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3. jyoti bhavatAm praharsham pradisatu!

(May the effulgence of SrI sudarSanar remove all worries and grant you
happiness).

4-100: There are similar benedictions that go with every Slokam of SrI
sudarSana Satakam to give us an understanding of the MahA MangaLams arising
from SrI sudarSana mantra japam, Homa kAryam and stotra paThanam
(recitation).

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 ïI>.

ïI kUrnaraya[ muiniÉrnug&hIt<

ïI sudzRnztkm!

SrI kUra nArAyaNa jIyar’s

SrI sudarSana Satakam

(Following the commentary of SrI u.ve. sthalasayanaturaivar svAmy of brndAaraNya kshetram)
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INTRODUCTION:
Tiruvaranga PerumAL araiyar is one of the five AcAryAs of emperumAnAr. At
one time, he was unable to perform his regular kaimkaryam to Lord RanganAtha.
SrI KUra nArAyaNa jIyar was a direct disciple of AcArya RaamAnuja just as
KureSar. Both the sishyAs were from the same vaidika agrahAram of KUram.
KUreSar used to tease KUra nArAyaNa jIyar about the need for any mantram
other than ashTAkshari for a Prapannan. KUra nArAyaNa jIyar used to respond
with the statement that sudarSana mantram will have a role to play at the right
time.

When Tiruvaranga PerumAL araiyar fell ill and was incapacitated, then KUreSar
(SrIvatsAnga Misrar) came running to KUra nArAyaNa jIyar and asked him to
intervene with sudarSana mantram to help araiyar. KUra nArAyaNa jIyar
composed this Satakam and prayed to Lord sudarSana with the help of VaidikAs
at the famous Sannidhi of Lord sudarSana at SrIrangam temple. Lo and Behold!
araiyar Swamy was cured of his incapacitating illness and resumed his
interrupted kaimkaryam to the Lord. Such is the power of this Satakam!

Before we get into the text of the 100 Slokams and the last phala Sruti Slokam

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of SrI sudarSana Satakam, it is customary to recite Swamy NammAzhvAr’s
TiruvAimozhi decad 7.4 (Azhiezha…).

This decad 7.4 is very auspicious for those who are facing a lot of difficulties in
life. These pAsurams have been recited for overcoming many of the life's
inauspiciousness, big and small.

Please recite these eleven pAsurams for success in all of your endeavors!

These pAsurams with introductory notes and meaning/comments are housed in

Sundarasimham series e-book # 93 (sudarSana vaibhavam, pp: 49 to 56) at:
http://www.sundarasimham.org

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Srirangam SrI Sudarshnar

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 . ïI>.

Let us invoke SrI sudarSana bhagavAn and start with the taniyan for SrI
KUra- nArAyaNa jIyar, the author of this powerful stotram:

(à[vm!) ïI sudzRnay ivÒhe, mhaJvalay xImih,

tÚí³> àcaedyat!.

jy jy ïI sudzRn jy jy ïI sudzRn

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(PraNavam) Sri sudarSanAya vidmahe | mahAjvAlAya dhImahi |

tannaScakra: pracodayAt ||

jaya jaya SrI sudarSana! jaya jaya SrI sudarSana!

TANIYAN

r¼eziv}iÝkramySy ckar c³eznuit< inv&Äye,

smaïye=h< vrpUr[I— y> t< kªrnaray[ namk< muinm!.

rangeSa vij~napti karAmayasya

cakAra cakreSanutim nivrttaye |

samASraye aham varapUraNIm ya:

tam kUranArAyaNa nAmakam munim ||

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 Meaning:

aDiyEn seeks the refuge of SrI kUra nArAyaNa jIyar who composed the
sudarSana Satakam, which fulfills all wishes. This stotra grantham about SrI
sudarSana bhagavAn cured the illness of tiruvaranga PerumAL araiyar.
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 jvalav[Rnm!

jvAlA varNanam

SLOKAM 1

saEdzRNyui¾hana idiz ividiz itrSk«Ty saivÇmicR>

baýabaýaNxkar]tjgdgd»arÉUça Svxaça,

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dae> ojURËrgjRiÖbuxirpuvxUk{QvEkLykLya

Jvala jaJvLymana ivtrtu Évta< vIPsya=ÉIiPstain.

saudarSanyujjihAnA disi vidiSi

tiraskrtya sAvitramarci:

bhAhyA abhAhya andhakArakshata

jagadagadankAra bhUmnA svadhAmnA |

do: kharjUdUragarjat vibudha ripu

vadhU kaNTha vaikalya kalyA

jvAlA jAjvalyamAnA vitaratu

bhavatAm vIpsayAbhIpsitAni ||

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Sri Sudarshana depicted as displacing the darkness (ignorance)

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The prayer here to sudarSanar is for the banishment of the darkness of
nescience inside and the darkness outside with the power of His matchless
radiance. The additional prayer is for that effulgent radiance of sudarSanar to
grant all that one desires (saudarSani jvAlA bhavatAm abhIpsitAni vitaratu).
Actually, the great upAsakar (SrI KUra nArAyaNa jIyar) is praying to His
upAsana mUrti to confer all the auspicious boons to those, who recite SrI
sudarSana Satakam.

Meaning:

The unmatchable, brilliant effulgence of sudarSana bhagavAn makes the

brightness of the Sun pale in to insignificance next to its radiance. This
effulgence of sudarSanar pervades everywhere. It chases away the inner and
outer darkness that makes the world totter on its legs and rejuvenates the

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beings of the world to enjoy a new life. The inner darkness originates from
ajn~Anam (nescience). That is chased away. The power of the brilliant rays
arising from sudarSanar makes widows out of the boasting asurAs, who are
destroyed by Him in the battle field. May that sudarSana bhagavAn's
never-diminishing effulgence shining in a matchless manner fulfill all what you
desire!

Additional Notes:

sudarSana bhagavAn's jvAlA is recognized and saluted here as jAjvalyam

(blindingly brilliant). It puts down the brightness of the Sun as an insignificant
radiance (sAvitram arci: tiraskrtya). That matchless radiance of sudarSanar
removes inner and outer darkness (bhAhya abhAhya andhakAra nAsini). It
removes the Mangalya sUtram of the wives of the boasting AsurAs, who dare to
fight with sudarSana bhagavAn (i.e.), sudarSanar destroys the asurAs and
makes their wives widows and creates amangaLam (vaikalyam) by removal of
their mAngalya sUtram that adorned their necks before. May that sudarSana
jvAlA confer on you, your heart's desires (saudarsanI jAjvalyamAnA jvAlA
bhavatAm abhIpsitAni santatam vitaratu)! That sudarSana-narasimha bhagavAn

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 protects one's limbs, wards off dangers from all directions and at all times and
all places; He protects one's family, helps us acquire aiSvaryam (cattle, house,
wealth of every kind including one's j~nAnam, tapas and Sreyas). SrI sudarSana
kavacam describes all these blessings conferred by Lord sudarSana and
declares that the power of the Flame-adorned Lord (jvAlA mAlAti bhUshaNam)
is "sarva kAmadham". He is described as the remover of all distresses (sarva
bhAdA prasamanam) and destroyer of all kinds of illnesses (sarva vyAdhi
nAsanam). He is saluted by the sudarSana kavacam as the destroyer of all kinds
of enemies/inner and the outer enemies (sarva catru kshayakaram). He is
recognized as a conferrer of all types of auspiciousness/catur vidha
purushArthams (sarva mangaLa dhAyakam, bhogam moksha sAdhanam).
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SLOKAM 2

This Slokam instructs us that the tejas (lustre) of sudarSana bhagavAn will
drive away our poverty and confer undecaying wealth: "cAkram maha: bhUtaye
va: sphuratu"

àTyu*at< myUoEnRÉis idnk«t> àaÝsev< àÉaiÉ>

ÉUmaE saEmervIiÉidRiv virvist< dIiÝiÉdeRvxaçam!,

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ÉUySyE ÉUtye> v> S)…rtu sklidGæaNtsaNÔS)…il¼<

ca³< ja¢Tàtap< iÇÉuvnivjyVy¢mu¢< mhStt!.

pratyudyAtam mayUkhai: nabhasi

dinakrta: prAptasevam prabhAbhi:

bhUmau saumeravIbhi: divi

varivasitam dIptibhirdeva dhAmnAm |

bhUyasyai bhUtaye: va: sphuratu sakala

digbhrAntasAndra sphulingam

cAkram jAgrat pratApam tribhuvana

vijaya vyagram ugram maha: tat ||

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 Meaning:

May that much celebrated tejas of sudarSanAzhvAn, which generates fear in

the hearts of His enemies through His undiminishing valour and who has
vyApAram of winning over the enemies of the Lord in the three worlds confer
on you all, abundant wealth of every kind! That MahA tejas of sudarSana
BhagavAn is saluted by the golden rays of Meru Mountain, welcomed with
upacArams by the rays of the Sun and is served by the illustrious radiance of
the golden palaces of the DevAs.

Additional Notes:

The MahA tejas of the jvAlais of sudarSana BhagavAn is described as "vyagram

ugram maha:". vyagram means intense; ugram means fierce. These intense and
fierce jvAlais have to be associated with the tejas of jvAlA Narasimhan
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empowering His nityasUri (sudarSanar). "pratyudyAtam" is equivalent to

pradyudgatam meaning the respectful gesture of one getting from one's seat to
greet and salute a superior person. Here, the golden rays of Meru Mountain are
visualized as greeting and worshipping the spreading jvAlais of sudarSana
BhagavAn.

saumeravIbhi: pratyudyAtam nabhasi mayUkhai: - This event happens in the sky

(nabhasi) and is carried out by the kiraNams/rays (mayUkhai:) originating from
the Golden Meru Mountain (sumero: imA mayUkhai: pradyudyAtam maha:). This
happens in BhUlokam. Next, the upAsakar visualizes the Sun greeting and
saluting sudarSana BhagavAn's advancing fiercely intense rays with His own
bright rays (dinakrta: prAptasevam prabhAbhi:). This ArAdhanam takes place in
the sky over Meru Mountain.

In deva lokam, the lustre of the palaces of the devAs offers kaimkaryams to
the tejas of sudarSanar with reverence (dIptibhir-deva dhAmnAm). The
upadesam is that the unmatched tejas of the jvAlais of sudarSana BhagavAn
will chase away our poverty and insufficiency of every kind and usher in all kinds
of wealth and saubhAgyams (cAkram maha: bhUtaye va: sphuratu). "sphurat"

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means an intense flow such as the swelling tide of a flash flood.

The first two Slokams of SrI sudarSana Satakam are echoes of the Prapatti

Slokam dedicated to sudarSana BhagavAn in the pancAyudha Stotram:

S)…rTshöarizoaittIì< sudzRn< ÉaSkrkaeiqtuLym!,

suriÖ;a< àa[ivnaiz iv:[ae> c³< sda=h< zr[< àp*e.

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sphurat-sahasrAra-SikhAti tIvram

sudarSanam bhAskara-koTi tulyam |

suradvishAm prANavinASi vishNo:

cakram sadA aham SaraNam prapadye ||

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 SLOKAM 3

pU[eR pUrESsuxana< sumhit lstSsaemibMbalvale

bahazaoavéÏi]itggn idví³rajÔ‚mSy,

JyaeitZDÒa àval> àkiqtsumnSsMpÊÄ<slúmI—

pu:[Úazamuoe;u àidztu Évta< sàk;¡ àh;Rm!.

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pUrNe pUrai: sudhAnAm sumahati

lasata: soma bimbAlavAle

bAhASAkhAvaruddhakshiti-

gagana divaScakrarAja drumasya |

jyotiSchadmA pravAla: prakaTita-

sumana: sampaduttamsa lakshmIm

pushNan nAsAmukheshu pradiSatu

bhavatAm saprakarsham praharsham ||

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SrI Sudarshana BhagwAn depicted as a KarpakA tree

Here the boon granting sudarSana BhagavAn is visualized as the KarpakA tree
and the abundance of flowers on that boon-yielding divya vrksham is described.
The recitation of the Slokam will remove one's worries and kleSams and confer
undecaying happiness to the upAsakan. The benediction by SrI KUra nArAyaNa
jIyar is: "jyoti: bhavatAm praharsham pradiSatu" - May the Jyoti of
sudarSanar confer on you supreme joy!

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 Meaning:

The Jyoti of Lord sudarSanar is the embodiment of perfection and is filled

with amrta pravAham/nectarine flow (pUrNe pUrai: sudhAnAm). It shines in
the glorious fields of candra bimbam (sumahati lasata: soma bimbAlavAle). This
CakrarAjan shines like the KalpagA tree, whose sacred hands spread
everywhere from Earth, Sky and Svarga lokam and is notable for its abundance
of flowers on those branches. The jyoti spreads everywhere and adorns all it
touches as SirobhUshaNam. It exceeds the wealth seen at deva lokam and
beautifies all it touches. May this tender shoot of sudarSana Jyoti grant you
the rarest kind of exultation and joy!

Additional Notes:

The comparison of the Jyoti of Lord sudarSanar to kalpa drumam (Kalpaka

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tree) is beautiful. This divine tree is known for its power to grant all the boons
that one seeks. In the previous Slokam, the benediction was: "cAkram maha:
bhUtaye va: sphuratu". The tejas of CakrarAjan was invoked there to confer
undiminishing wealth. Here, the prayer is for conferral of Supreme joy.

In this Slokam, Lord sudarSanA's Jyoti, the power behind that boon granting
capability is visualized as the celestial KalpakA tree/creeper known for its
abundance of beautiful white blossoms (flowers). Pushpa samruddhi reminds the
poet of the cool rays of the comforting Moon with its abundant nectarine flow.
The branches of this tree filled with flowers is visualized as reaching every
direction on earth, sky and svarga lokam. VyApti and unfettered presence of
sudarSana Jyoti is indicated here. That Jyoti is blemishless and perfect
(pUrNam). That Jyoti is filled with rejuvenating nectar (sudhAnAm pUrai:). It
defines the wealth of the devAs (jyotiSchadmA pravAla: prakaTita sumana:
sampaduttamsa lakshmIm). SrI KUranArAyaNa jIyar prays to this powerful and
yet tender sprouts of sudarSana Jyoti to confer superior (saprakarsham) joy
that stands out. Praharsham is extreme joy or rapture. JIyar prays that
"praharsham" (joy) is delivered with "saprakarsham" (exceedingly well). The
complete prayer is: "cakrarAja jyoti: bhavatAm saprakarsham praharsham
pradiSatu".

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SLOKAM 4

Aaradarat! shöaiÖsrit ivmt]epd]a*d]at!

naÉeÉaRSvTsnaÉeinRjivÉvpiriCDÚÉUmeí neme>,

AaçayErekk{QE> Stutmihm mhae maxvIySy hete>

tÖae iÖúvexdman< cts&;u ctur> pu:ytat! pUé;awaRn!.

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ArAdArAt sahasrAt visarati

vimatakshepa dakshAdya dakshAt

nAbhe: bhAsvatsanAbhe: nijavibhava-

paricchinna bhUmeSca neme: |

AmnAyai: ekakaNThai: stuta

mahima maho mAdhavIyasya hete:

tadvo dvikshvedhamAnam catasrshu

catura: pushyatAt pUrushArthAn ||

The prayer and revelation here is that the tejas/Jyoti of CakrarAjan arising
from all His limbs will bless us with all the four PurushArthams: aRam, poruL,

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 inbam, and vIDu (dharma, artha, kAma and moksham). This Cakram of the Lord
has the glory of being praised with one voice (eka kaNTham) by the VedAs
(AmnAyai: eka kaNThai: stuta:). The jyoti from that HetirAjan spreads from
aram to aram (spoke to spoke), from aksham to aksham and from nAbhi to aram
and from aram to aksham and back and forth. It is a continuous, great ball of
flames enveloping Lord sudarSanan. It is a mangaLa jyoti.
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Meaning:

The limbs of sudarSana BhagavAn are aram, aksham, nAbhi and nemi. The jvAlai
that shoots out of these limbs of the Lord is revered as sudarSana jvAlai. May
that sudarSana jvAlai confer on you the boons of the four kinds of life's
quests!

Additional Notes:

aram means the spokes of a wheel or spokes of a round rotating entity. Here, it
is the spoke of a time wheel (kAla cakram) as well. ArANAm samUha: (assembly
of Aram) is derived as Aram here.

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aksha: means axle. nAbhi means navel or navel like cavity or the nave of a wheel
or epicenter of a wheel. nemi means the circumference of a wheel. All these
four limbs of HetirAjan generate abundant, sacred jyoti that has the power to
confer the four-fold purushArthams on the upAsakAs.

There will be detailed salutations to these four limbs of Lord sudarSana in the
subsequent Slokams of this Satakam by KUra nArAyaNa jIyar. In this Slokam,
SrI KUra nArAyaNa jIyar pays additional tribute to sudarSana Jyoti/tejas.

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 SLOKAM 5

Zyam< xamàs&Tya Kvcn Égvt> Kvaip bæu> àk«Tya

zuæ< ze;SyÉasa Kvcn mi[éca Kvaip tSyEv r´m!,

nIl< ïIneÇkaNTya Kvicdip imwunSyaidmSyev icÇa<

VyatNvan< ivtaniïymupicnutaCDmR ví³Éanm!.

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SyAmam dhAma prasrtyA kvacana

bhagavata: kvApi babhru: prakrtyA

Subhram Seshasya bhAsA kvacana

maNirucA kvApi tasyaiva raktam |

nIlam SrInetrakAntyA kvacidapi

mithunasyAdimasyeva citrAm

vyAtanvAnam vitAnaSriyam

upacinutAt Sarma va: cakrabhAnam ||

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Meaning:

Here the benediction is: "cakrabhAnam va: Sarma upacinutAm" - May this
sudarSana Jyoti confer you Sukham!

The kaleidoscope of colors that are seen superimposed on sudarSanar's Jyoti is

saluted here. sudarSanar has His home on the right hand of the Lord, Who is
nIla megha SyAmala KrshNan (as at TirukkAvaLampADi divya desam) with a
dark bluish green TirumEni. That SyAmala varNam is seen on some portions of
sudarSanar's body. Vakshasthala Lakshmi’s hue of golden yellow falls on some
sections of the body of sudarSanar (hiraNya varNAm -- as in SrI sUktam). The
Lord and His Devi are sitting on AdiSeshan known for His white color. That
white hue is seen reflected on portions of sudarSanar's body. The ratnams on
the hoods of AdiSeshan also shed their bright red light on portions of the body

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of sudarSanar as AdiSeshan moves His thousand hoods. PirATTi's eyes have
the hue of blue lotus (Karu neytal). That bluish tint is seen reflected elsewhere
on the body of sudarSanar.

Thus the sudarSana Jyoti has a riot of colors superimposed on it from the
adjacent SreshTha mUrtis and those rainbow of colors project upward and
serve as a vitAnam (mElAppu) for the divya dampatis, who are JagatAmpatis.
May that rich and variegated splendour of the sudarSana Jyoti bless You with
Parama Sukham!

Additional Notes:

SyAmam (Dark green), babhru: (golden yellow known as dIpa SikhA tulya
varNam/ the hue reminiscent of the top of the wick in the lit lamp), Subram
(white), raktam (red), nIlam (blue) are mentioned among the many colors seen
reflected on the rotating sudarSana Jyoti.

For the extension of the enjoyment of the many meanings and the relevance of
these colors, one should reflect on the bahuratna, indranIla, kAncana, Marakata
and MuktA paddhatis of SrI RanganAtha pAdukA sahasram (the 25th e-book in

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 Sundarasimham series, http://www.sundarasimham.org). Through these
Slokams, SrI KUra nArAyaNa jIyar pays additional tribute to the mighty
sudarSana Jyoti/tejas.
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SLOKAM 6

z<sNTyuNme;muCDaei;tprmhsae ÉaSvt> kEqÉare>

#Nxe sNXyev n´ÂrivlykrI ya jgÖNdnIya,

bNxUkCDaybNxuCDiv"iqt"nCDedmediSvnI sa

rawa¼I riZmɼI à[dtu Évta< àTyhaeTwanmen>.

Samsantyunmeshamucchoshita

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paramahaso bhAsvata: kaiTabhAre:

indhe sandhyeva naktancara-

vilayakarI yA jagat vandanIyA |

bandhUkacchAya bandhucchavighaTita

ghanaccheda medasvinI sA

rAthAngI raSmi bhangI praNadatu

bhavatAm pratyahotthAnamena: ||

The benediction here is : (sudarSana raSmi jvAlA) bhavatAm ena: praNadatu -

May this sudarSana jvAla destroy all of your sins!

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 Meaning:

A comparison is made between the Sun's lustre and the sudarSana Jyoti in this
Slokam. The Sun through its brightness overpowers the lustre of grahams like
Candran and the stars. PrAta: sandhyA adorns that sUryodayam. Similarly,
sudarSana Jyoti enhances the Lord's power to destroy His enemies and plays a
role like prAta: sandhyA to the rising Sun.

The animals that wander at night for prey will disappear into their hiding
places, once they see Sunrise. Similarly, the nocturnal wanderers (asurAs and
rAkshasAs), who cause mischief at night run away as they see the sudarSana
jvAlai.

The Sun's ray at dawn mix with the clouds and impart a reddish hue to them;
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similarly, sudarSana Jyoti will superimpose itself on kALameghams and redden

them.

May the sudarSana Jyoti of such exalted radiance destroy all of your
accumulated sins!

Additional Notes:

The recitation of this Slokam will enhance one's auspiciousness by wiping out
one's sins completely. The link to sudarSana's tejas and the power behind that
tejas (emperumAn) is saluted in one of the sudarSana ashTottaram this way:

(à[vm! ) naray[k«paVyUhtejíc³ay nm>

(PraNavam) nArAyaNa krpA vyUha tejaS-cakrAya nama:

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SLOKAM 7

saMy< xUMyaàv&Ï(a àkqyit nÉStarkajalkain

S)aEil¼I< yaiNt kaiNt< idzit yÊdye meér¼arz»am!,

Ai¶mR¶aicRrEKy< Éjit idninzav‘ÉaE ÊlRÉaÉaE

JvalavtaRivvSt> àhr[pitj< xam vStiÏnaetu.

sAmyam dhUmyA pravrddhyA

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prakaTayati nabha: tArakA jAlakAni

sphaulingIm yAnti kAntim

diSati yadudaye merurangAraSankAm |

agnirmagnArciraikyam bhajati

dina niSA vallabhau durlabhAbhau

jvAlAvartAvivasta: praharaNa

patijam dhAma va: tat dhinotu ||

The benediction here is: tat dhAma: va: dhinotu - May that (supremely radiant)
sudarSana Jyoti confer happiness on you and gladden you!

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 Meaning:

SrI KUra nArAyaNa jIyar points out in this Slokam that the sudarSana Jyoti is
far superior to every other entity and prays to this unparalleled Jyoti to confer
happiness on all those, who seek its refuge.

As the sudarSana Jyoti grows and covers the sky, there is a vast array of
smoke that accompanies the flames. That smoke makes the sky appear like a
gigantic cage made up of smoke.

The stars lose their customary brightness as a result of the sudarSana Jyoti
and look like weak sparks of fire. The usually lustrous Meru Mountain loses its
brightness and looks like a half burnt piece of wood.
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The Sun and the Moon lose their radiance and look like rotating fire crackers
with alpa jyoti (insignificant tejas). May that sudarSana Jyoti with the
brightness that pales in to insignificance all the radiant bodies in the firmament
bless You all and make you happy!

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SLOKAM 8

†òe=ixVyaemc³e ivkcnvjpasiÚkaze skaz<

SvÉaRnuÉaRnure; S)…qimit klyÚagtae vegtae=Sy,

ivòÝae yEinRv&Äae ivxuimv shsa öàòum*aip neòe

"maRzu< te "qNtamiht ivhtye Éanvae ÉaSvra v>.

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drshTe adhivyoma cakre vikaca nava-

japA sannikASe sakASam

svarbhAnu: bhAnu: esha sphuTamiti

kalayannAgato vegata: asya |

vishTapto yairnivrtto vidhumiva

sahasA sraprashTumadyApi neshTe

gharmASum te ghaTantAm ahita

vihataye bhAnava: bhAsvarA va: ||

Meaning:

Once upon a time, sudarSanar was seen in the sky like a brilliant red hibiscus

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 flower. One of the nava grahams, rAhu, mistook SrI sudarSanar to be sUryan
and approached Him for swallowing latter. As rAhu approached sudarSanar, his
mistaken target, he got burned from the intense heat of sudarSanar and had to
back off. From that time on, rAhu has been very hesitant to approach sUryan
during grahaNa kAlam. He thinks twice before ascertaining whether his
intended target is sudarSanar or sUryan and then makes his move in a delayed
manner. (It is well known that there is a slight delay in rAhu casting his shadow
on sUryan compared to his behavior during candra grahaNam time). May
sudarSanar with lustre exceeding sUryan by many folds destroy Your enemies
and protect you all (bhAnava: ahita vihataye ghaTantAm)!
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SLOKAM 9

dev< hemaiÔtu¼< p&wuÉujizor< ibætI— mXydeze

naiÉÖIpaiÉramamr ivipnvtI— ze;zI;aRsnSwam!,

neim< pyaRyÉUim< idnkrikr[a†òsIm> prITy

àITyE ví³valacl #v ivlsÚStu idVyaôriZm>.

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devam hemAdritungam prthu-

bhuja Sikharam bibhratIm madhyadeSe

nAbhidvIpAbhirAmAmara vipinavatIm

SeshaSIrshAsanasthAm |

nemim paryAyabhUmim dinakara

kiraNA drshTasIma: parItya

prItyai va: cakravAlAcala iva

vilasannastu divyAstra raSmi: ||

Meaning:

When one looks at the flames (jvAlais) around the circumference ring / outer

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 rims of the cakram (nemi), one is reminded of the lokAloka parvatam (mountain)
that surrounds the earth (BhUmi). The tall peaked Meru Mountain is housed by
BhUmi, while it rests on the head of AdiSeshan with its islands and forests.
The sudarSana nemi is like this BhUmi. At the very center of the nemi is Lord
sudarSanan like the Meru Mountain as in the case of the BhUmi. SrI
sudarSanar's arms are like the peaks of the Meru Mountain. His navel (nAbhi)
is like the islands in BhUmi. The spokes of the wheel of sudarSanar are the
forests. The lokAloka parvatam surrounds BhUmi so intensely that the rays of
sUryan do not enter there. As a result, there is total darkness. May this Jyoti
of sudarSanar grant you joy! (divya raSmi: va: prItyai bhavatu).
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SLOKAM 10

@k< laekSy c]uiÖRivxmnupdTkmR nèiÇneÇ<

daÇawaRna< ctu[a¡ gmydirg[< pÂta<;fg[aF(m!,

sÝaicRZzaei;taòapdnvikr[ïei[rJyÎzaza<

pyRSyaÖZzta¼avyvpirb&F JyaeitrItISshöm!.

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ekam lokasya cakshu: dvividha

manupadatkarma namratrinetram

dAtrArthAnAm caturNAm gamaya-

darigaNam pancatAm shaDguNnADhyam |

saptArci: SoshitAshTApada-

navakiraNa SreNirajyat daSASAm

paryasyAt va: SatAngAvayava-

paribrDha jyotirItI: sahasram ||

Meaning:

Lord sudarSanar's jyoti (effulgence/radiance) is like the eye for the world, it

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 removes both the PuNyams and pApa karmAs, it is worshipped by the three
eyed one (Lord Sivan). It blesses one with four kinds of goals of Life
(caturvidha purushArthams): dharma, artha, kAma and moksham, it destroys
the five kinds of enemies who are Moksha Virodhis and has six prAdhAna
guNams like J~nAnam, Sakti, balam, tejas, vIryam and aiSvaryam. It spreads in
all ten directions and appears with red rays like a well heated piece of gold. May
this sudarSana jyoti with its thousands of rays destroy your many sufferings
and protect you (jyoti: va: iti paryasyAt). This Slokam starts with ekam, dvi, tri
and goes on to Satam and sahasram. Swamy Desikan followed the construction
of this stotram in the fifth Slokam of SrI GaruDa pancASat (eko vishNu:
Slokam).
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SLOKAM 11

%CD{fe yiCDoNfe inibfyit nÉ>³aefmkaeR=qit*am!

A_ySy àaEFtapGliptvpurpae ibætIræp“I>,

xÄe zu:yTsuixTsae ivxurpmxun> ]aEÔkaezSy saMy<

r]NTvôàÉaeSte rictsucirtVyuòyae "&òyae v>.

uccaNDe yacchikhanDe nibiDayati

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nabha: kroDamarkoTati dyAm

abhyasya prauDhatApaglapita-

vapurapo bibhratIrabhrapanktIi: |

dhatte Sushyat sudhitsa: vidhurapa-

madhuna: kshaudra koSasya sAmyam

rakshantu astra prabhoste racita-

sucarcita vyushTaya: ghrshTaya: va: ||

Meaning:

The climbing tongues of the rays of sudarSanar reaches the sky and sUryan

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 suffers from them and enters into the rain-laden, dark clouds and moves there
to escape from the fierce jvAlais of sudarSanar. sUryan looks at that time like
a shrunken bee hive bereft of the nectar. May these rays of sudarSanar grow
more and more your puNyams and protect you (astra ghrshTaya: va: rakshantu)!

Comments:

astra panktI: refers to cloud arrays. sudhitsa: refers to the flow of nectar.
kshaudra koSa: refers to the bee hive. vyushTi: means abundance (samrddhi).
ghrshTaya: means the rays. sUryan seeks protection from the "analAzhi/
kanalAzhi" (fiercely hot rays) and makes the Candran and sUryan lose their
lustres.
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SLOKAM 12

pÒaE"ae dIi"RkaMÉSyvinxrtqe gEirkaMbuàpat>

isNËr< k…Ãra[a< idizidiz ggne saNXyme"àbNx>,

paravare àva¦ae vnÉuiv c twa àeúyma[> àmuGxE>

saixó< v> àmaed< jnytu dnuj Öei;[STvE;raiz>.

padmaugha: dIrghikAmbharasyavani-

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dharataTe gairikAmbuprapAta:

sindUram kunjarANAm diSi diSi

gagane sAndhya megha prabandha: |

pArAvAre pravALa: vanabhuvi ca

tathA prekshyamANa: pramuddhai:

sAdhisTham va: pramodam janayatu

danuja dveshiNa: tvaisha rASi: ||

Meaning:

The redness of the assembly of rays (jvAlA samUham) of sudarSanar is

compared to many red entities that are seen by people of this world. These red

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 rays are like the dense assembly of lotus flowers (padmaugha:) in the ponds.
They are like the red pollen infused water falls. They are like the sindUra
powder (red lead mud dust) on the bodies of the ashTa dik gajams (eight
elephants defending the eight directions). They are like the sprawling red
clouds (megha prabandha:) during sandhyA kAlam. They are like red corals in
side the ocean and are also like the tender red shoots (pravALa:) of a creeper.
SrI sudarSanar's assembly of rays spreads everywhere. May the kiraNa
samUham (assembly of the rays) of sudarSanar grant you superior j~nAnam
(tvaisha rASi: sAdhishTham va: pramodam janayatu)!
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SLOKAM 13

Éanae Éa nae TvdIya S)…rit k…muidnIimÇ te k…Ç tej>

tara> StaradxIrae=Synl n Évt> SvErmErMmdaicR>,

z<sNtITw< nÉ>Swa yÊdysmye c³raja<zvSte

yu:mak< àaEFtap àÉvÉvgdap³may ³mNtam!.

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bhAno! bhA no tvadIyA sphurati

kumudinImitra! te kutrateja:

tArA:! stArAdadhIra: asyanala!

na bhavata: svairamairammadArci: |

SamsantIttham nabha:sthA yadudaya-

samaye cakrarAjAmSava: te

yushmAkam prauDhatApa prabhava-

bhavagadApakramAya kramantAm ||

Meaning:

The rays of sudarSanar appear like the devAs and gandarvAs riding on their

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 divine chariots in the sky during the time of dawn. Oh sUryA (bhAnu:)! What
happened to You? Your lustre has dimmed. Oh CandrA (kumudinI mitra:)! What
happened to Your tejas? It has diminished. Oh stars (tArA:)! Please run away to
distances that are as far away as possible. Oh Agni (anala:)! It is a pity that you
have lost your prakASam and have become weak (prakASa hInan). Oh tejas of
VajrAgni! What a pity! You have been taken over by the rays of sudarSana and
got blended in them and lost Your identity. Such is the prabhAvam of the rays
of sudarSanar! May these powerful rays of sudarSanar destroy the disease of
birth, the home of tApa trayams!

The benediction in this Slokam is: "cakrarAjAmSava: bhavagadApakramAya

kramantAm".
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SLOKAM 14

jGXva k[eR;u ËvaR»‚rmirsu†zami];u SvvRxUna<

pITva caMÉírNTySsv&;mnugta v‘venaidmen,

gavaeví³ ÉtuR> prmm&trs< àiïtana< Êhana>

\iÏ< SvalaekluÝiÇÉuvntms> sanubNxa< ddNtam!.

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jagdhvA karNeshu dUrvAnkuramari-

sudrSAmakshishu svarvadhUnAm

pItvA cAmbha: carantya: sa vrsha-

manugatA vallavenAdimena |

gAva: va: cakra bhartu: paramamrta-

rasam praSritAnAm duhAnA:

rddhim svAlokalupta tribhuvana

tamasa: sAnubandhAm dadantAm ||

This Slokam has two meanings based on the two derivations of the word cakra
bhartA. When we split this word as cakram cAmsau bhartA ca, it refers to
sudarSanar. When cakra-bhartA is split as "cakaram bibharti iti", then it
connects to KaNNan/GopAlan.

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 First Meaning:

May the sudarSana kiraNams (rays) which travel the path of dharmam and
create a ruci for moksham grant you permanent wealth (rddhim dadantAm)!
These are the rays that eat up the aruham (panic) grass (dUrvAnkuram) worn in
the ears of the wives of asurAs for auspiciousness and thereby drink up (dry)
the tears of sufferings of the wives of devAs. They cause amangaLam
(inauspiciousness) for the wives of asurAs by killing their husbands and provide
relief for the suffering wives of the devAs.

Second Meaning:

May the divine herds of cow of GopAlan, chase away the darkness of nescience
(aj~nAnam) of the people inhabiting the three worlds through their
kaTAkshams! May these herds of cows going in front of GopAlan bless you all
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with abiding wealth! They eat panic grass, drink water and roam with the bulls in
BrndAvanam; they have the good fortune of GopAlan coming behind them; they
yield milk, which resembles nectar in its sweetness.

The benediction here is: "cakra-gAva: sAnubandhAm rddhim dadantAm".

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