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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