Hindus : May I know what are the Samhitas description of Sudarsana Roopa made?

1) Samhitas for Sri Sudarsana Reference:

All the ten books mentioned here are NOT available with this answerer. The information are taken from the reference book given at the end!

(i) Sesa Samhita:

Exclusively focused on mantras and this text has 2800 slokas plus scattered prose sections. It was printed in Mysore in 1935 (Devanagari).

(ii) Parasara Samhita:

A minor work of 200 slokas divided into 31 chapters mostly on mantras, dated between 12th and 15th centuries. Printed in 1898 by V M Sala Press, Bangaluru (Telugu).

(iii) Iswara Samhita:

8200 slokas in 25 chapters on images, this samhita is one of the older samhitas. Some of its texts found in other later samhitas. Old edition was in 1890 by Sadvidya Press, Mysore (Telugu) and also another edition was by Sudarsana Press, Kanchipuram (Devanagari).

(iv) Purusottama Samhita:

One half of the total 1800 slokas is devoted on temple-building, icons andthe installation services consecrating those structures and images for holy use. The other half concerns on temple oriented Panjaratra priestlycommunity. This work seems to be made after Sri Ramanujacharya and Sri Vedanta Desikacharya period. Edited in 1932 by T. Sitaramacharya, Bhadrachalam (Telugu).

(v) Lakshmi Tantra:

There are 3600 slokas in 57 chapters exclusively devoted to Goddess Lakshmi on mantras, their composition. analysis and applications. Earlier edited in 1888 by Sadvidya press Mysore (Telegu) and later 1959 by Pandit V Krishnamacharya from Adyar Library and Research Centre, Adyar (Devanagari).

(vi) Vihagendra Samhita:

This work is exclusively with Sudarsana worship. This has 1225 slokas in 24 chapters.

(vii) Sriprasna Samhita:

There are more than 5400 slokas in 54 chapters. Chapters 11 to 15 are on image making techniques. The injunctions in this text regarding worship are followed at Sarangapani Temple at Kumbakonam and Thirumogur temple and similar places. Many verbatim texts are repeated from Iswara Samhita and Sattvata Samhita. Edited in 1904 and published by K Ramaswamy Bhattar, Ku mbakonam (Grantha)

(viii) Visvaksena Samhita:

The 39 extant chapters are part of a larger original work. The original, divided into two major sections, was quoted by Sri Ramanujacharya, Sri Pillai Lokacharya, Sri Vedanta Desikacharya and sri Vara Vara Muni.Its passages are related to the preparations and furnishing of temples are of unique interest.

(ix) Parameswara Samhita

This has 8700 slokas in 26 chapters. This work reflects the worship patterns of Sri Renganatha Swany temple at Srirangam. Many iconographical passages are verbatim from Iswara samhita.

With diagram and illustrations this was edited in 1953 by sri U. Ve. Govindacharya, Sri Vilasam Press, Srirangam (Devanagari).

(x) Ahirbudhnya Samhita:

This has 3800 slokas in 60 chapters. the theoretical concerns subsidiary in most works of the canon are here the exclusive interest, s that there are no sections of direct relevance to temple building or image making found. Only some isolated but imaginative dhyana Slokas serve the needs of students of iconography. Edited in 1916 by M D Ramanujacharya under direction by F O Schrader and published by Adyar Library and Research Cebtre. and later revised by Sri Krishnamacharya in 1966 (Devanagari).

2) Reference, Personal Book:

A source book of Vaisnava Iconography, H Daniel Smith, K K A Venkatachari (Sanskrit editor), V Ganapathi (illustrations), Pancharatra Parisodhana Parisad, Chennai -5, Pages 298 to 306, total Pages 306, Year of Publication 1969

3) Agneyim nama:

Agneyim does not mean the wife of Agni. Also nothing is concerned with the consort of any devata here. It is ONLY Dik-vandana (dik means direction or concerned place).

aindrim — of Lord Indra; agneyim — the city of the fire-god; and so on....

See at,

http://srimadbhagavatam.com/sb/10/89/43-44/

Srimad Bhagavatam 10.89.43 &44:

'viprapatyam acaksaṇastata aindrim agat purim

agneyiḿ nairṛtim saumyam vayavyam varunim

..........

agnim viviksuh krsnena pratyuktah pratisedhata'

aindrim — of Lord Indra; agat — he went; purim — to the city; agneyim — the city of the fire-god; nairṛtim — the city of the subordinate god of death (Nirṛti, who is distinct from Lord Yama); saumyam — the city of the moon-god; vayavyam — the city of the wind-god; varunim — the city of the god of the waters; agnim — fire; ......

Not seeing the brahmaṇa's child there, Arjuna went to the cities of Agni, Nirṛti, Soma, Vayu and Varuṇa. With weapons at the ready he searched through all the domains of the universe, from the bottom of the subterranean region to the roof of heaven. Finally, not having found the brahmaṇa's son anywhere, Arjuna decided to enter the sacred fire, having failed to keep his promise. But just as he was about to do so, Lord Krishna stopped him and spoke the following words.

The samhitas referred to are not Vedic Samhita, of any shakha of the four vedas. They can at best come under 'agama' just as the 'soota samhitaa' of Shaivaite tradition. In order to embellish the value, later 'acharya's have attributed divine origin, by composing hymns in Sanskrit and 'thaniyan' in Tamil.

Nonetheless the theological importance of these scriptures can not be minimised.

As for the worship of 'sudarshana chakra' which is beautifully described in Tamil as 'sudar aazhi' by aazhvaars, as well as Saint Arunagirinathar, it is part of worship of everything associated with the Lord, especially the five weapons, the Panchajanya conch, Nandakii sword, Sudarshana Chakra, Kaumotaki club and Shaarnga, bow. (Panchaayudha stotram is not only tinged in piety but also beautiful poesy).

Of these, 'Sudarshana chakra' has become more prominent because of Puranic legends, especially the Ambareesha charitram and the Mahabharata legends relating to Shishpala vadh and Jayadrath Vadh.

After the scholarly answer of Srividya Rajagopalanji, to the earlier question, I did not feel like adding any footnote.However, I would like to state that to my knowledge the form associated with 'Sudarshana' is "Jvaalaa Nrisimha" and not "Yoga Nrisimha".

The three versions of Sudarshana gayatri in vogue evidence this:

सुदर्शनाय विद्महे महाज्वालाय धीमहि

तन्नश्चक्रः प्रचोदयात्

नमस्चक्राय विद्महे सहस्रज्वाल��¤¾à¤¯ धीमहि

तन्नस्सुदर्शनः प्रचोदयात्

सुदर्शनाय विद्महे हेतिराजाय धीमहि

तन्नश्चक्रः प्रचोदयात्

The Moolamantra "KrishNaaya Govindaaya" has different versions differing with each other and the very language evidences post-puranic tradition.

However the "sahasraara " beeja mantra has vedic tradition in-built, but not traceable to any Vedic Samhita.

Deification of 'Aayudha' with specific roopa and consort (vijayavalli) appears to be a process of evolution of Srivaishnavaite traditions post eleventh century. However, tradition of worship of anything that is associated with or anything that is offered to the Lord has been there in earlier traditions also.

Note: In many Shrivaishnavaite temples, where Sudarshana Homa is conducted, I have found mispronunciation as 'tanno chakraH' , ot 'tanno sudarshanaH' due to lack of grammatical knowledge.

Note: The Tripaad Vibhuti NarayaNa Upanishad prescribes elaborate procedure for Sudarshana Homa, but I have not come across even one performance in the past over two decades, strictly in conformity.

Note: I get pained to see denominational differences coming in the way of recital of the sublime and rhythmic lyrics of Sri Sudarshanashtakam by Sri Vedanta Desikar, in some temples.

Sharoppa doopa hama mama shim ah ling ah ding dong.