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SriRangaSri List Archive: Message 00042 Aug 2008

 
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Can someone knowledgeable throw light on the following question:

In the 'vaideeka' theological 'sampradaya' (both 'kalai-s' and advaita, 
visishtAdvaita and dvaita') are there 'stOtrA-s' composed by anyone (both past 
and present) exclusively in praise of AdisEshan and Visvaksenar -- the eternal 
Servants (Archangels, to use a parallel Christian term) of the Almighty in 
'parama-padam'?

We know for example, that Swami Desikan has composed 'stOtrAs' exclusively in 
praise of "sudarsna AzwAr" and "garudAzhwAr". We know that Koora Narayana 
Jeeyar composed several similar 'stOtrAs' in praise of Sudarsna AzhwAr. But 
there  is no record of any such "exclusive stotrA-s" composed in praise of 
these two other 'nityasuris' in question. 

It would be interesting to know why the elaborate honor accorded to GarudAzhwAr 
and Sudarsna AzhwAr has not been extended to these two other equally hallowed 
"nityasuris" in any of the 'sampradAya' litany--- to the best of my knowledge 
there is not even a "archana nAmAvalli" for these two subordinate deities. 

In the famous temple of Lord Venkateshwara at Tirumala, there is a very small 
but separate shrine or "sannidhi" for Vishvaksenar inside the inner "prAkAra" 
or concourse of the temple. I have always wondered about the content and form 
of the daily rituals performed at this "sannidhi" --- i.e. what ritualistic 
litany is used, what "stuthi" is sung or offered to this subordinate deity? We 
all know that in Vedic ritualistic practice, before conducting any "yagnya' or 
"hOma" "kaaryam", a special rite called "vishvaksena-araadana" is performed. 
So, there is no doubt that at least in the Vedic pantheon of god, this 
subordinate deity or 'devata' does hold a position of sacred power and 
authority.

In sharp contrast, however, in none of the temples of SriVaishnava origin and 
'Agama' have I ever come across a separate "sannidhi" for Adiseshan. This too 
appears rather strange since from the "itihAsA-s" we know that AdisEshan or 
AnanthAzhwAr accompanied the Almighty on his most important "avatAra" missions 
to earth --- as Lakshmana during the "raamAvataara" for e.g.. 

It seems strange therefore that saints and theological poets in our 
'sampradAya' who have heaped panegyric hymns and 'stOtrA' on other subordinate 
deities were not inspired to similarly dedicate a few exclusive works in praise 
of these two "nityasuris".

Are there any "paurAnic" accounts to explain this glaring and inexplicable 
ommission? (such as, for example, the old 'purAna' story we all know that sheds 
light on why Brahma the Creator amongst the Supreme Trinity became ineligible 
for temple or "Agama" worship on earth).

thanks/regds
daasan
Sudarshan Madabushi






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