Hayagreeva Avatar
Reposited and Rendered Vedas to Humanity
(Compilation for a discourse at
Ganesha Temple, Nashville by N.R.Srinivasan, March 2015)
Hayagreeva is a horse-necked Avatar of Vishnu. He is
the male deity and God of Learning like Sarasvati who is female deity and the
Goddess of Learning. He is also hailed as Hayaseersha meaning Horse
headed. Yajnyavalkya, the most renowned Vedic Rishi, lost his knowledge of
Yajurveda as a result of his Guru’s curse. As you know in those days there was
no written form of Veda and Veda mantras were memorized gifted by the Guru
and stored in memory. They in turn taught Vedas to their disciples and
explained to them in detail their meanings in order to facilitate them to store
them in their memory. Therefore this needed great discipline and
attention. Yajnyavalkya performed severe
penance to please Sun-god. Pleased by
his penance Sun-god appeared before him as a deity with the horse’s head and
taught him Veda in another form. This section of the Vedas has come to be known
as the Vaajasaneyee Samhitaa. ‘Vajee’ in Sanskrit means horse. The Hayagreeva Avatar, the deity with the
horse’s head is perhaps originated here from the Vedas which gave Puranas scope
for coming with their own mythological stories. As we have discussed earlier
Aswini Kumaras are also minor Hindu deities with horse heads and human bodies
always described together as twin gods who are responsible for our health and
happy living as well as mental health and intelligence. They often
figure in Veda mantras and are worshiped. Mahabharata, Bhagavata, Vishnu purana,
Brahmanda Purana and others describe Hayagreeva Avatar. Hayaseersha Upaakhyaana in Shantiparva of
Mahabharata describes Hayagreeva Avatar. Paushkara samhita explains that the
Vedas are personified in human forms with faces of horses (vaaji-vaktra sthitaa vedaah sampoorna naralakshanah). Therefore Vishnu
as the presiding deity of Vedic learning desired to descent as a man with
horse’s face--Hayavadana (kalpayet
purushaakaaram asva-vaktram).
The strength and guile of Vishnu made him famous in the
three worlds with his three strides as Trivikrama. The Devas loved him, the
sages respected him, and the demons admired him, though grudgingly. They did
not like his favoritism. Once, the assembly of seven rishis called Sapta Rishis
found Vishnu seated next to Indra in Amaravati as Upendra his brother. They
saluted Vishnu and praised him that without his support Devas are powerless
against mighty demons that often got powerful boons from Brahma and Siva. This
comment upset Devas and they thought of removing Vishnu from the scene. As you know he was a minor deity in Vedas and
was not among the 33 main deities. Vishnu
was later raised to the status of Trinities by Puranas alone. They found Vishnu
in deep thought resting his chin on his bow Sarnga. Turning into termites, they
chewed the taut bowstring until it snapped. The bow-shaft straightened with
force and in the process slashed Vishnu’s head off. Thus Devas avoided sin of
killing (Brahmahatyaa dosha). Without Vishnu there was no one to stop the
demons stealing the sacred Vedas and mutilating its mantras. Saraswati the Goddess
of Knowledge felt the absence of Vishnu, cursed the Devas who had harmed Vishnu.
Devas were ashamed of their conduct; consumed by guilt. The Devas decided to
resurrect their benefactor. They were facing the wrath of goddess of Knowledge
and also felt the absence of their books of wisdom, Vedas.
Vishnu’s head had become one with the Sun, his long hair
(as he is called Kesava) turning into rays of light. Devas were blind folded by
the brilliance of the rays and did not know where the head was. Devas after great search found the head of a
horse with long manes and with the help of divine surgeons and prayers placed
the same on Vishnu’s body and pleaded to him to come back to active life.
Merciful Lord appeared with full strength as an Avatar, pleased with the prayers of Devas, restored
the Vedas to Saraswati and made her responsible for the spread of knowledge to
the world. Saraswati chose Vishnu as her
eternal guardian. He also gave her two sages
Dattaatreya and Vyaasa (his own
minor incarnations for a specific task) to help her in her task. Lord
Dakshinamoorty joined the team to spread the knowledge. Saraswati was glad she
could enlarge her field of operation apart from para and apara vidya and focus
on Fine Arts as well with the help of her husband. Hayagreeva remained in the
background as an authority holding sealed particulars (AHSP) of “Aadhaarah Sarva Vidyaanam” foundation of all knowledge and learning. That is how Saraswati today is popular as
Goddess of Learning with the support of later development of Sakta concept. We
do celebrate however birthdays of Vedavyaasa, Dakshinamoorty, Dattatreya and
Hayagreeva as Jayantis. None of their temples are popular including Saraswati
though their worships are popular. Only
Hayagreeva is popular in South India and worshiped in exclusive temples and as
the Vishnu Avatar deity of Parakala Math and Sode Vadiraja Mutt of Udupi.
Hayagreeva is considered an Avatar of Vishnu and
worshipped as the God of Knowledge and Wisdom,
both in
Paravidya and Aparavidya with a human body and a horse's head,
brilliant, white in color clad in white
garments and seated on a white lotus
associated with white always like Sarasvati, Goddess of Learning and Wisdom. Symbolically, Puranic
stories represent the triumph of pure knowledge, guided by the will of God,
over the demonic forces of passion and darkness. Lord Hayagreeva is a veritable
abode of knowledge and bliss, unbounded love and compassion for those who
contemplate on him. He is said to be the benefactor of even Dakshinaamurthi (an
aspect of Siva), Brihaspati (the Guru of Divines) and Vedavyasa, known for
their profound knowledge. This Avatar is worshiped by those who are keen on
acquiring proficiency in knowledge—both secular and spiritual.
Indo-Aryans who are considered as natives of Saraswati
Valley by Hindus today and migrants by many Westerners, worshiped
Hayagreeva as early as 2000 BCE, for his speed, strength and Intelligence. Horses
often saved the lives of their masters in the battlefield taking them away from
danger when hurt and so venerated from very early days. Hayagreeva is one of
the prominent deities in Vaishnava tradition. Most of the famous Vishnu Temples
in Tamil Nadu have a separate shrine and sanctum sanctorum for Lord Hayagreeva.
Mention may be made of Lakshmee Hayagreeva Temple, Bangalore, Tirumala Hayagreeva
Temple in Tirupati, Tiruvahindrapuram Hayagreeva Temple near Cuddalore, Tamil
Nadu, Chettypunyam Hayagreeva Temple near Chengalpattu, Tamil Nadu, Sri Lakshmi
Hayagreeva Temple Nanganallur, Chennai, Tamil Nadu, Hayagreeva temples at
Yadugirigudda, Machilipatam, Mahaboobnagra in Andhra Pradesh, Madurai and
Pondicherry. It seems these temples are mostly found in Tamil Nadu, Karnataka
and Andhra Pradesh. There is an icon of Hayagreeva in Lakshmana temple in
Kajhuraho though his worship is not popular in the North. In Kajuraho, image of Hayagreeva appears on
the rear wall of the inner ambulatory, with images of Varaha on the south wall
and Narasimha on the north wall, all surrounding a centrally enshrined image of
Vaikuntha or multi-headed Vishnu. The interpretation of iconography on that
temple remains unclear, but it has a counterpart in this single stele. Lakshmi
and Garuda are shown as subsidiary or attendant figures. Lord Hayagreeva is
also amongst the deities present at the Srirangam Temple. Hayagreeva in Srirangam
is very famous for children's education. The sanctum (sannidhi) is very
beautiful and all rituals done according to Vedic principles very strictly.
The Vaishnva saint Vedanta Desika after attaining perfection
in Vedic studies (Siddhi) had the direct vision of this Lord in
Tiruvahindrapuram, when he was 20. This shrine of Haygreeva is located in the
temple of Devanayaka in this town which is 3 miles west of Tiruppaapuliyur in
Tamil Nadu.
Tradition avers that Vedanta Desika was initiated into Hayagreeva mantra
by Garuda, the Vehicle of Vishnu who is also celebrated as Azhwar.
Hayagreeva is worshiped alone without his consorts as
Yoga Hayagreeva in Brahmatantra Parakaala Mutt of Mysore, a Srivaishnava monastic
institution. The mutt got its name “Parakaala” named after
Tirumangai Azhwar who is known as Sri Parakaalan. This Mutt follows Vedanta Desika as torch
bearer of Sri Ramnuja’s teachings of Vishishthaadvaita Philosophy. The head of
this Mutt is the heredity Guru of Mysore Royal Family and draws financial
support from them liberally. The Hayagreeva idol in this temple is handed down
by Vedant Desika and consecrated. The other Mutts who are worshipers of
Hayagreeva are—Ahobila mutt of Srirangam, Sri Srirangam Andavan Ashramam and
Sri Poundarikapuram Andavan.
His birth day is celebrated on the day of Full Moon in
August (Sraavan Poornima). He is also worshiped on Mahanavami Day during the
Navaratri festival along with Sarasvati, Goddess of Learning by Sri Vaishnavas.
Hayagreeva Vishnu Avatar has a human form with two, four,
eight or twelve hands and with a horse’s head. The god is Sasibimbastha, stationed upon the lunar orb, luminous like moonlight, and illumining the
whole world by his brilliance. He is also seated on a white lotus with the
lunar orb.
In his
simplest form Hayagreeva is depicted with one face, two arms and two legs.
Everything about him is wrathful - a scowling face with three glaring eyes, a
roaring mouth with protruding fangs, a pose of warrior’s aggressiveness, a
broad belly bulging with inner energy, a sword raised threateningly in his
right hand (poised to cut through delusion), his left hand raised in a
threatening gesture and snake ornaments. This terrifying aspect expresses
compassion’s fierce determination to help us overcome inner egotism and outer
obstructions. When in four armed, he holds the gesture of boon-bestowal and
rosary and in his left hands book and conch. The book is identified as four
Vedas. When eight armed, he carries, discus, mace, lotus, book, noose, goad and
gesture scriptural exposition (Jnaana Mudra) and when twelve armed, he carries
in addition to the above, fire (agni), Vajra, weapon known as Kunta and shield.
Padma Samhitaa shows him as comfortably seated on serpent-couch with hoods
rising up behind him. Hayaseersha Samhita makes the god’s left foot rest on
serpent (sesha) and the right foot on tortoise. According to this text he is
accompanied by two consorts Lakshmi and Bhudevi (Mother Earth).
A
goldsmith of Daivajna Brahmin community was once trying to make an idol of Ganesha.
But each time he tried to do that it ended up having a horse’s head instead of
an elephant’s. He kept trying, melting the gold and remolding it. But each time
he ended up with a horse’s head. Finally he got tired of it and threw it away.
The same night, Lord Hayagreeva--Lord Vishnu’s horse faced
incarnation appeared in the dream of philosopher-saint Sri Vadiraja Swami of Udupi Sri Krishna Mutt
and asked him to pick up his idol
which has been thrown away and worship it daily. He then installed it in Shri Sode Vadiraja Mutt. Since then it has been
worshipped there as the ruling God of the Daivajnya Brahmin community. He used
to offer cooked horse gram (Kollu) to Lord Hayagreeva. He used to recite the
Hayagreeva Śloka and keep the offerings on his head. Lord Hayagreeva would come
as a beautiful white horse form and would eat the horse gram. As a very staunch
devotee, Vadirajatirtha would recite the following hymn:
Na
Hayagrivaat param asti Mangalam
Na
Hayagrivaath param asti Paavanam
Na
Hayagrivaat param asti Daivatam
Na
Hayagrivam pranipatya Seedhathi!
[There
is no auspiciousness greater than Hayagreeva. Nothing is more sacred than Sri Hayagreeva to
destroy our accumulated sins. No other God is superior to Hayagreeva. No one grieves
after going through Saranaagati
(complete surrender) at the sacred feet of
Hayagreeva]
The
idol then on predominantly horse faced was worshiped by Daivajna community.
They offered a gram based food offering as horses
are fed on grams (horse gram or Bengal gram). A delicacy using cooked Bengal gram with jaggery
(solidified molasses) and coconut called maddi offered to the Lord is popularly known as Hayagreeva
in Karnataka.
The members of the community, who were originally Advaita
Smartha Brahmins, were inducted into Dvaita philosophy and received into the
fold as Mukhya Śiṣyas by the revered Sri Vadiraja Teertha. To this day,
Daivajña Brahmins continue to make offerings to the Mutt and Lord Hayagreeva.
HAYAGREEVA
IN BUDDHISM
Hayagreeva, the Vajraayaana God
is an attendant or companion of the Khasarpana and Lokanaatha forms of
Bodhi-satva Avalokiteswara. As attending on Khasrpana, he is red complexioned,
short-statured, pot-bellied and clad in tiger skin. His hair, tawny red in color, rise up in
flames; his moustache and beard are even tawnier, His eye brows knit and
crooked. He has three eyes, red and round, He carries cudgel as a weapon. But
his right hand shows the gesture of submission and prayer. In all probability
this is the Hayagreeva demon which Hindu Puranas describe as a demon who stole
the Vedas whom the Vishnu as Hayagreeva vanquished into submission. Hayagriva is known as Bato Kannon in Japan.
There is however in Vajrayaana
ideology, an independent form of Hayagreeva, more like the form of Vishnu,
known as Hayagreeva Lokeswara. Here he sits upon a lotus in vajara-paryanka
posture. He has four hands, in two of which he shows the gesture of scriptural
exposition, the other two hands carry rosary on right hand and lotus on left
hand.
n the Mahavairocana-sutra [Sūtra of the Great Sun] translated and copied
in 1796 by I-Hsing it says:
“Beneath the Buddhas is Hayagreeva. His body is the
color of the sun at dawn. He wears flaming effulgence and skulls as a garland.
His nails are long and sharp; his face shows a pair of bare tiger’s fangs. His
hair is that of a burning lion’s mane. He is awesomely powerful and fierce!
This is the fierce Vidyaraja [wrathful vehicle] of the Lotus section. He is
just like a horse-jewel of a Chakrvartin that wanders the four
continents, nowhere and never does he rest, having all the great and terrible
force of all the Buddhas. This is his nature, and therefore he possesses this
terrible and all-mighty light. Amidst the greatest obstacles of death and evil
he is without the slightest care for his own welfare, his conspicuous and
uncommon gallantry, intrepidity, and wrath is legendary among the gods, and
therefore he easily and quickly vanquishes all who oppose him! Many others
submit to him at first sight! This is because though he is fierce and terrible;
his heart is full of compassion (unbiased, dispassionate understanding).”
Hayagreeva is one of the
Tibetan Buddhism’s Dharmapala or Protector of Teaching. He is the Lord of Wrath, the leader of the terrifying gods
known as Dragshed. His name means horse’s neck and he is small, with pot belly
and horse head. In Buddhism, Hayagreeva is
regarded as emanation of either the Buddha Amitabha or the Buddha Akshobhya and
as the terrifying aspect of the Bhodhisatva Avalokitesvara.
According to one myth, when
Avalokitesvara was looking down (his name suggests so; the Lord who looks down
on earth) on the suffering in the world, his head burst open in pain. Amitabha
put the piece back together as nine new heads. Then, because Avalokitesvara wanted to help
all creatures, he grew 1000 arms and in
the palm of each hand was an eye. From his eyes were derived the Sun and the
Moon, from his forehead Mahesvara, from his shoulder Brahma and other gods, from his heart
Narayana, from his thigh Sarasvati, from his mouth the winds (Vaayu), from his feet the earth (Prithvee) and from his belly Varuna.
[You can see how it is not possible for
Buddhism to live separated from Hinduism. This and many other mythological
beliefs clearly show Buddha never wanted to be away from Hinduism
or Sanatana Dharma but his followers named their way of thinking as a separate religion called Buddhism. It is no
wonder Hindus consider Buddha as an Avatar of Vishnu and Hindu Americans want
the idol of Buddha consecrated in Hindu Temples though a section strongly feels
Buddha was silent on Brahman and therefore a Nastik and his philosophy
Nastikavada, which was even the thought by Sankara as revealed in his
condemnation of Nehalism.]
In Tibetan and Japanese Buddhism Hayagreeva is a wrathful
manifestation of Avlokiteswara. There are believed to be 108 forms of Hayagreeva,
his special ability to cure disease, especially skin diseases even as serious
as leprosy, which is said to be caused by the Naagas (water spirit with serpent
bodies) like Asvini Devatas n Hindu Mythology (note the connection between horse and health). In Tibet Hayagreeva was
promoted by Buddhist monk Atisha. It is said that Tibetan horse dealers
worshiped Hayagreeva because he could frighten away demons by neighing like a
horse. When invoked he announces his coming by neighing the sound of which
pierces false appearances and disguised figures. Hayagreeva statue in Sanye
Ling has green horse’s head on human body.
Where Hindu and Buddhist cultures meet and where Narasimha is worshipped as Hayagreeva.
Hayagriva Madhava Temple is situated on the Monikut hill in Assam. The hill is situated in Hajo of Assam which is around 30 km to west of Gauhati. The present temple structure was constructed by the King Raghudeva Narayan in 1583. According to some historians the King of Pala dynasty constructed it in 6th century. It is a stone temple and it enshrines an image of Hayagreeva Madhava. Some Buddhists believe that the Hayagreeva Madhava temple, best known in the group of Hindu temples, is where the Buddha attained Nirvana. At this imposing temple, the presiding deity is worshiped as the Man-Lion incarnation (Narasimha avatar) of Vishnu by the Hindus. It is a stone temple and it enshrines an image of Hayagreeva Madhav. The rows of elephants are seen on the body of the temple and they are fine specimens of Assamese art. There is a big pond known as Madhab Pukhuri near the temple. Doul, Bihu and Janmastami festivals are celebrated every year in the temple. Moreover this temple preaches both Hinduism and Buddhism, which attracts Buddhist Monks from far flung places. Sayani, the first wife of Kalia Bhomora Borphukan donated a family of Paiks and also a plot of land for their maintenance to the Hayagriva Madhava temple during the reign of Ahom king Kamaleswar Singha. Here we can see a blend of Hindu and Buddhist cultures with a common form of worship.
TANTRA CONCEPT OF HAYAGREEVA
Hayagreeva is referred to as
the “Horse necked one”, Defender of faith”, the “Terrible executioner”, the
“Excellent Horse”, and the “Aerial horse”. The
Horse God is seen as pulling the sun up to the heavens every day, bringing
light to darkness. Hayagreeva’s consort is Marichi and or Lakshmi (possibly
an avatar of Marichi or Kan'non), the goddess of the rising sun, more
accurately the sun’s light, which is the life-force of all things, and which is
seen as the female aspect
of Hayagreeva. This relationship is the classic non-duality of the Hindu Tantra.
Marichi represents the essence of the power of creation of the cosmos, and is
the in/yin half of Dainichi Nyôrai, whereas Hayagreeva represents the other
yang/yô aspect, that of the manifestation of the power of yin/in as action. In
other words, Hayagreeva represents the manifestation of yin/in as the power and
action of the cosmos manifested as action. This is the very definition of Tantra,
that of action.
SAKTA MYTHOLOGY
A legend has it that during the creation, the demons
Madhu-Kaitabha stole the Vedas from Brahma and Vishnu then took the
Hayagreeva avatar to recover them. The two bodies of Madhu
and Kaitabha disintegrated into twelve pieces (two heads, two torsos, four arms
and four legs). These are considered to represent the twelve seismic plates of
the Earth.
VARIOUS OTHER MYTHOLOGIES
In several other sources he is
a white horse who pulls the sun into the sky every morning. In others such as
the great epic Taraka battle where the gods are fallen on and attacked by the demons,
Vishnu appears as a great ferocious warrior called Hayagreeva when he comes to
their aid--“Hayagriva appears in his chariot, drawn by 1,000 powerful
steeds, crushing the enemies of the gods beneath him!”
Hayagreeva is listed as one of the ten incarnations of
Vishnu in Canto 10 (Skandha Purana 10), chapter 40 of the Śrīmadbhagavatam, and Akrūra's prayer contains Hayagreeva's name
when he had a vision while bathing in Yamuna.
Srimad Bhagavatam contains Nrisimha stotra composed by Prahlada to calm down Ugranarasimha who turned to Prahladavarada pleased by his prayers which includes a sloka as follows;
Tasmai bhavaan haya siras tanuvam
cha bibhrat veda druhou ati balou madhu
kaitabha aakhyou / hatvaa aanayat sruthiganaamstu rajas tamas cha satvam tava priyatamaam tanum
aamananthi || 37 ||
Oh! Lord! You took the form of
Hayagrieva and killed the two asuras Madhu and Kaitabha, who once stole away
the Vedas and you restored the same to Brahma. All great men proclaim that Hayagrieva form of yours is producing Sattvaguna and to youthe
most pleasing characteristic (guna) is Sattva.
There are many other references to Hayagreeva throughout the Mahabharata. It describes Vishnu as coming from battle as a conqueror in the magnificent mystic form of the great and terrible Hayagreeva:
“The great Hayagreeva having been praised in this way
by the different saints and ascetics, assumes a great white horses head. The verda’s
[mantras] made up his shape: his body
built of all the great gods; in the middle of his head was Siva, in his heart was
Brahmaa [god of heaven]; the rays of sun (Marichi) were his
mane, the sun and moon his eyes; the Vasus and Sadhyas were his legs, in all
his bones were the devas. Agni [Ka-ten; god of fire] was his tongue, the
goddess Satya his speech, while his knees were formed by the Maruts and varuna.
Having assumed this form, an awesome wonder to behold to the gods, he
vanquished the asuras.” [Please refer to
Avalokitesvara’s description]
According to Puranas, Hayagreeva Avatar took place to restore
the Vedas to Brahma. Lord Vishnu (Narayana) had taught earlier Brahma the way
to create the worlds through His breath of Vedas. Thus Brahma could understand
how various Kalpas (we are now in Svetavaraaha kalpa) had begun due to Lord’s
grace to start his work of
Creation. In due course Brahma
became extremely proud and head strong of his position as the creator enamored
by his powers. Lord Narayana as usual wanted to teach Brahma a lesson, humble
him removing his pride. A couple of
water droplets from the lotus seat of the Lord incarnated as two demons-- Madhu
and Kaitabha. Kaitabha was of Tamoguna (Darkness) and the other (Madhu) was of
Rajogona (ego action). They stole the Vedas from Brahma. Lord Vishnu in
Anantasayana (reclining on serpent Anata) smiled. Unable to carry on his work
of creation without the Vedas, Brahma rushed and
pleaded to Lord Narayana for mercy and to get back the Vedas from demons.
Brahma prostrated to the Lord and said: “Vedas alone are my eyes; they are my
wealth; they are my Lord. The whole world is surrounded by darkness due to the
absence of Vedas. How am I to proceed on my creation without the Vedas? I am
not able to be awake. Please wake up
from the Yoganidra and help me Lord! Please give me back my eyes which have
been blinded by my own pride (rajoguna)."
Lord Narayana incarnated as Hayagreeva, appeared as the white
Horse-faced, faultless crystal hued form, Sattva form, with lustrous form,
killed the demons and restored back the Vedas to Brahma. (Brahmaanda Purana)
Yet another version of Madhu-Kaitabha story is as follows; when cataclysm (Pralaya) was about to end Lord Vishnu out of his body dirt from the ear drum made two small balls and dropped the same on the lotus leaf and Brahma activated the Praana vaayu which gave life to these two balls as Madhu and Kaitabha. These demons grew up. Brahma started his creation. They snatched away Vedas. Lord Vishnu out of compassion asked these two as to what they wanted as boon for favor of returning the Vedas to Brahma without killing them. But they wanted to be killed with some impossible condition. They wanted Vishnu to kill them where there was no covering of the sky. The Lord immediately took the form of Hayagreeva, took out the cloth covering on the thighs, put them on his thighs and killed them. Lord’s legs house the earth as well as space/sky. Since the Lord removed the cloth from his thighs and crushed them in between he complied with their request and killed them with no effort (Mahabharata).
Devi Bhagavatam has to say the following: There was an asura (demon) by name Hayagreeva who did a severe penance to please Devi Parvati. Parvati was pleased and wanted to grant his wish. But the demon wanted immortality which she refused. Then he said he can be killed only by another horse-faced one as he felt he was unique thinking that this would never happen. Parvati consented. He became tremendously proud of his achievements and started harassing divines and rishis. The Lord then appeared as Hayagreeva, killed the asura, saved the world from his tortures and restored Vedas.
At Kanchi sage Agastya was on severe penances propitiating Lord Narayana. Lord appeared as Hayagreeva immensely pleased with his penance and blessed the Muni with Devi Mahatmyam which Agastya in turn presented to the world.
During Tripura Samahara Vishnu appeared as the other religious saint Bauddha in the form of Hayagreeva to mislead the Asuras (demons) from the Vedic wisdom. He made them lose their ability to grasp Veda and won over them. This avatar is substantiated in Buddhism. In Buddhism it is said like Mahakala, Hayagreeva was one of the Eight Great Protectors of Buddhism, a guardian and destroyer of obstacles to enlightenment. He is a popular personal or tutelary deity among the Gelug order of Tibet Buddhism.
Yet another legend says Vishnu compiled Vedas in the Hayagreeva form. Yet another legend says Asura Hayagreeva who stole the Vedas from Brahma was killed by Vishnu in his Matsyaavatara. These mythological stories in Hindu Puranas are too many and too varied in their narration it is not possible here to enumerate all of them but a few popular ones have been narrated above.
Summing up in all Hindu Mythologies, Hayagreeva is included in lists of Vishnu’s minor Avatars. Hayagreeva is sometimes treated as demon who stelas the Vedas from Brahma and must be vanquished by the Matsya Avatar. But in other version of the story, he replaces Matsya as the Hero, slaying a different Veda-stealing demon and returning the books to Brahma. It is reasonable to believe that in puranic period Vedas were brought to book format on palm leaves learning from the story of Mahabharata which was brought to book form by etchings of the war Episode by Ganesha on palm leaf. Because he rescued the Vedas Hayagreeva is considered a God of Knowledge and Scholarship, and he enjoys relatively active following as glorified in Hayagreeva Stotra of Vedanta Desika, especially in South India as the Supreme Lord of Sarasvati, Goddesss of Learning, Dakshinamoorty and Vedavyasa. One account tells Hayagreeva was created when Vishnu’s head was severed by the snapping bow-string Sarnga; the head of a horse was used to replace the god’s missing head when someone was needed to save Vedas. As a result Hayagreeva always looks like a man with horse head, rather than a horse in full like Gajaanana, man with elephant head. He is often found in the company of Lakshmi and occasionally with Bhoodevi also, the two consorts of Vishnu.
It is strange the first ever incarnation Hayagreeva with horse
face is not known at all in North India for whom many temples exist in the
South. Hayagreeva should not be a
sectarian deity like Andal of Tamils or Swami Narayan of Gujaratis but
worshiped by all Hindus as the Vishnu Avatar, God of Foundation of Wisdom and
Intelligence. Pancharaatra Aagmas have the following Dhyanasloka to propitiate Lord Hayagreeva: “Jnaanaananda mayam
devam nirmala sphtikaakritim | Aadhaaram sarvavidyaanaam hayagreevam
upaasmahe ||” Ganesha has been wrongly clubbed together with Lakshmi and Sarasvati while the right clubbing should be based on
Lakshmi and Sarasvati, while Lakshmi is Vishnu’s consort and Sarasvati, his
ardent follower under whose authority she works. It is Sarasvati devoted to
Vishnu who was responsible for the restoration of Vishnu with horse’s head when
the head of disintegrated Vishnu ascended to Surya and was not visible amidst
brilliant Sun’s rays. Having found a horse’s head Devas replaced it on Vishnu’s
body as horse was an integral part of Surya and that thought occupied their
mind at that time. It is necessary for us to follow Puranas properly and not
bend it to our convenience if we attach importance to Puranas. We often
change Puranas in following temple
worship. Ganesha is nowhere mentioned
as Lord of Wisdom. He is no match even
to his brother Guru Guha. He obstructed the path of Siva and so was titled
Vighnaraja. Later in order to oblige Parvati Siva made his worship absolutely
necessary to start any work to ward of obstructions. So he is Vighnaraja and
Gajaanana. Hayagreeva is Jnaanaanadamaya, Sarvavidya Aadhaara and Hayavadana.
He is the right deity to be propitiated as the Lord of Wisdom and Intellect.
It is not possible to stop the twisting of Puranic stories and
blind beliefs of the Hindus while majority are illiterates or poorly educated
in India or the poorly educated family drawn
priests who guide them. Certainly as Hindu Americans we can go deep into
our Puranas while following Puranic stories for our religious worship and
correct the false beliefs. We have introduced some changes already after
careful consideration after going through Agamas and Puranas in American Hindu
Temples but more focus is needed for correcting the wrong interpretations and
practices. That way we will also be properly guiding educated enlightened
followers in India too.
Hayagreeva was born on the Sravana Poornima day.
Hayagriva is a prominent deity among the Vaishavas and hence Hayagreeva
Jayanthi is an important festival for them. The festival is also prominently
observed by the student community and parents to start education (Vidyabhyasa
or Aksharabhyasa) for their children. Popular belief is that praying to Lord
Hayagriva, particularly on the Hayagriva Jayanthi day bestows all that is
necessary for good education to the students. Other related benefits are
believed to be elevation on job front,
improvement in public image and reputation etc., Legal disputes if any will be
solved with much ease and natives would get their rightful fixed assets. Fortunately nothing much
has to be done for this day except Hayagreeva has to be made the presiding
deity and worshipped for knowledge with Kamokarsheet Homa prescribed in Vedas
suitable to all and not confined to those who want to change their threads
following Rig and Yajurveda as this day is also Upakarma Day for Andhra and
Karnatka and Avani avittm Day for Tamils and Keralites as well as Sravan Poornima day for others. This Day is called Jandhyala
Pournima for Andhras. Hayagreeva Jayanti is celebrated on a grand scale in Sri
Krishna Udupi Math on this day.
APPENDIX
HAYAGREEVA STOTRA
Pancharaatra aagamas contained the following Dhyana sloka to
propitiate Lord Hayagreeva similar to “Sarasvatee Namastubhyam Varade
kamaroopinee”. This sloka is now
prefixed to Hayagreeva stotram of the 13th century poet-philosopher
Vedanta Desika about whom we talked above.
Jnaanaananda mayam devam nirmala sphtikaakritim |
Aadhaaram sarvavidyaanaam hayagreevam upaasmahe ||
We meditate upon lord Hayagreeva who is the personification of
knowledge and bliss, whose form is like flawless crystal and who is the support
of all branches of learning both para vidya and apara vidya (secular and
spiritual).
HAYAGREEVA STOTRAM OF VEDANTA DESIKA
[This is the first composition of
poet-saint Venkatanaatha whose shrine is
worshiped in all celebrated Vaishnava Temples of South India as Vedanta Desika.
Tradition avers that he was administered to Hayagreeva-mantra by Garudaazhwar,
the vehicle of Mahavishnu. Sri Desaika displays through this stotra (prayer) his all-round
proficiency in Sastras. Vedant Dsika’s dhyanasloka (meditative verse on
Hayagreeva typifies this deity’s depiction in Hindu iconography (sloka 32).
Bogged down with contradicting philosophical and literary views and
debates each spiritual or poet scholar was trying to establish his
superiority in those days. Therefore Vedanta
Desika concentrates on few slokas pleading to Lord Hayagreeva to grant the
skill to defeat kings of poets and logicians in learned assemblies and to
emerge as an invincible singlehanded warrior].
Jnaanaananda mayam devam nirmala sphtikaakritim |
Aadhaaram sarvavidyaanaam hayagreevam upaasmahe ||
We meditate upon lord
Hayagreeva who is the personification of knowledge and bliss, whose form is
like flawless crystal and who is the support of all branches of learning both
paravidya and aparavidya (secular and spiritual)
Svatassiddham suddhasphatika-manibhoobhrit-pratibhatam |
Sudhaasadhreecheebhir-dyutibhir-avadaa-tribhuvanam ||
Anantais-traiyan-tair-anuvihita –heshaahalahalam |
hataaseshaavadhyam hayavadanmeedeemahi mahah || 2 ||
Let us eulogize the lustrous Horse-necked Lord who is
self-manifest, who throws into insignificance a flawless crystal mountain (in
complexion), who whitens the three worlds with his nectar-like
brilliance, whose tumultuous neighs convey the purport of the
innumerable Upanishads, and who removes the difficulties of his devotees
without leaving any trace behind.
Samaahaaras-samnaampratipadmrichaam dhaama yajushaam |
Layah prtyoohaanaam laharivcitatirbodha-jaladheh ||
Kathaa-darpakshubhyat-kathakakula-kolaahala-bhavam |
haratvan-antardhvaantam haya-vadana-heshaa-halahalah ||3 ||
The neighing sound of the Horse-necked Lord is indeed the
collection of the Sama-chants the word-by –word meaning of the Riks, the
storehouse of the Yajur mantras, the annihilator of obstacles and a row of
waves of ocean-like wisdom. May it
dispel the inner darkness of ignorance
created by the vain glorious arguments of multitudes of arrogant
debaters!
Praachee sandhyaa kaachi-dantar-nisaayaah |
Prajnyaa-drishter-anjana-sreerapoorvaa ||
Vaktree vedaan bhaatu me vaajivaktraa |
Vaageesaakhyaa
vaasudevsya moortih ||4 ||
The Horse-headed form of Lord Vasudeva named Vaageesa (the
presiding deity of speech) is indeed, the rare Eastern Dawn for the inner
darkness of ignorance and a wonder collyrium to the eye of wisdom. It is the
form which recites the Vedas to help Brahmaa. May this form manifest itself
into me!
Visuddha-vijnyaana-ghana-swaroopam vijnyaana-vissraanaana-baddha-deeksham
||
dayaanidhim dehamritaam saranyam | devam hayagreevam-aham
prapadye || 5 ||
I take refuge Lord Haygreeva, the embodiment of spotless
knowledge, who took a vow to bestow this knowledge on his devotees. He is the
repository of compassion and the ultimate resort of all living beings.
Apaurusheyair-api vaak-prapanchaih adyaapi
te bhootim-adrishta-paaraam ||
Stuvann-aham mugdha iti tvayaiva kaarunyato naatha kataakshaneeyah || 6 ||
Oh Lord! Even till date, the
further limit of your unyielding glory could not be comprehended by the
impersonal body of literature called the Vedas. As such I attempting to praise,
you deserve to be looked upon by you just like that of a simple person, and
graced by your side-glances.
Dakshinya-ramyaa girisasya moortih devee sarojaasana-dharmpatnee ||
Vyaasodayo-api vyapadesya-vaachah sphuranti sarve tava
sakti-lesaih || 7 ||
The handsome Dakshinaamoorti
form of Siva, goddess Sarasvati, the spouse of Brahma and authors like Vyasa—all of whom are highly
honored, shine because of minute portions of yours.
Mando-abhavishyan-niyatam virincho vaachaam nidhe vanchitabhagadheyah |
Daityaapaneetaan dayayaiva bhooyo-api adhyaapayishyo nigamaan na chet
tvam || 8 ||
O storehouse of all worlds of
Knowledge! Had you not taught again the Vedas stolen by demons, Brahma, bereft
of his fortune would certainly have remained an ignorant person!
Vitarkadolaam vyavadhooya sattve brihaspatim vartayase yatastvam |
Tenaiva devaam tridasesvaraanaam aspashtha dolaayitamaadhiraajyam ||
9||
Lord! Only because you are keeping Brihaspati, the
preceptor of Indras, in the quality of serenity (sattva) by removing all his
vacillating doubts, the sovereignty of the succession of Indras is able to
remain steady and unshakable.
Agnau samidddharchishi
saptatantoh aatasthivaan mantramayam sareeram |
Akhandsaarair-havishaam
pradaanaih aapyaayanam vyomasadaam vidhaste || 10 ||
O Hayagreeva! You
assure the form of sacred formula (Mantras) and abide in the well-kindled
sacrificial fire of seven tongues. You are pleasing the denizens of heaven by
giving away to them the oblations due to them of unbeatable taste.
Yanmoolam-eedrik pratbhaati tattvam yaa moolama-amnaya-mahaa-drumaanaam |
Tattvena jaananti
visuddha-sattvaah tvaam-aksharaam-akshara-maatrikaam te ||
11 ||
Only people of pure serenity (sattva) really know you to
be the inexhaustible source of all letters as Omkara. Due to which the Ultimate Truth shines forth
in this manner and which is the root of the mighty trees of Vedas.
Avyaakritaad vyaakritavaan-asi tvam naamaani roopaani cha yaani poorvam |
Samsanti teshaam charamaam pratishthaam vaageesvara tvaam
tvad-upajnya-vaachah
O Lord of Speech! Long ago, from the un-manifest primordial
matter you brought out the manifest Universe by evolving names and forms. The
words promulgated by you for the first time (Vedas) declare that for those very
entities you are the ultimate import and content.
Mughdendu –nishyanda-vilobhaneeyaam moortim tavaananda-sudhaa-prasootim |
Vipaschitas-chetasi bhavayante velaam-udaaraam-iva
dughda-sindoh || 13 ||
The wise ones contemplate on your form in their minds, which
is as attractive as the very essence of the beautiful young moon and which
yields the nectar of bliss, like the vast boundary of the milky ocean.
Manogatam pasyati yah sadaa tvam maneeshinaam maanasa-raaja-hmasam |
Svayam
purobhaava-vivaada-bhaajah kim-kurvate tasya giro yathaarham || 14 ||
To him who always visualizes you in his mind, who are the
royal swan sporting in the Maanasa Lake (Mind) of the
wise, words vie with one another and render service in a befitting manner.
Api kshanaardham kalayanti ye tvaam aaplaa-vayantam visadair-mayookhaih |
Vaachaam
pravaahair-anivaaritais –te mandaakineem mandayitum kshamante || 15 ||
Whosoever think of you—be it for a fraction of a second—as
inundating everything with brilliant rays, they will be capable of rendering
even the Ganges flow, through their un-impended flow of words.
Swamin bhavad-dhyaana sudha-abhishekaat vahanti dhanyaah pulaka-anubandham |
Alakshite kwaapi niroodha-moolam angesh-vivaanandathum ang-kurantam || 16 ||
O Lord! Bathed in the nectar of contemplation on you, the
lucky ones experience horripilation over all parts of the body, which resembles
the sprouts of bliss rooted deep in some spot of the body
Swamin prateechaa hridayena dhanyaah tvad-dhyaana-chandrodaya-vardhamaanam |
Amaantam-aananda payodhimantah payobhi-raksahanaam
parivaahayanti || 17 ||
O lord! The blessed ones have their minds directed inwards
and let out through tears of joy dwelling up in their eyes, the immeasurable
ocean of bliss surging within, due to the moonrise of your contemplation.
Svaia raaunu-bhaavaas-tva-deenabhaavaah samriddha-veeryaas-tavad-anugrahena |
Vipaschito naatha taranti maayaam vaihaarikeem mohana-pincchikaam
te || 18 ||
Oh master! Devotees of un-impended glory, with their minds
subjugated to you and with powers greatly enhanced by your grace will be able to
cross Maaya (the association with material nature) which is your sportive bunch
of magic wands.
Praang-nirmitaanaam tapasaam vipaakaah pratyagra-nishsreyasa-sampado may |
Samodhisheerams-tava
paada-padme sankalpa-chintaamanayah pranaamaah ||19 ||
Let my prostrations at your lotus feet ever increase! They
are, verily, the desire-yielding celestial gems (Chintamani), the fruits of the
good deeds done before and the bestowals of spiritual liberation.
Vilupta-moordhanya-lipikramaanaam surendra choodaapada-lalitaanaam |
Tvadanghri-raajeeva-rajah-kanaanaam
bhooyaan prasaado mayi naatha bhooyaat |20|
O Lord! May the pollen of your lotus-feet which can wipe off
the writing on my forehead (of fate) and which adorns the crown of Indra and
other divines, dower upon me grace in abundance!
Parisphuran-noopura-chitrabhaanu-prakaasa-nirdhoota-tamo-anushangaam |
Padadvayeem te parichin-mahe-antah
prabhodha-raajeeva-vibhaata-sandhyaam || 21 ||
We contemplate in our mind, the pair of your feet which by
the sun-like luster of the anklets, dispels pals of gloom within and like the
morning dawn blooms the lotus of wisdom.
Twat-kinkaraalam-karanochitaanaam tvayaiva kalpa-antara-paalitaanaam |
Manju-pranaadam maninoopuram
te manjooshikaam vedagiraam prateemah || 22 ||
We believe that your gem-studded anklets producing melodious
sounds are treasure-chests of the Vedas, which, protected by you in each and
every aeon, are fit to adorn your servants.
Sanchintayaami pratibhaa-dasaasthaan sandhukshayantam samaya-pradeepaan |
Vijnyaana-kalpadruma-pallavaanaam
vyaakhyaana-mudra-madhuram karam te || 23 ||
I contemplate on your beautiful hand with the gesture of
expounding knowledge which resembles a sprout of the desire-yielding tree of
knowledge and which seems to kindle the lamp of philosophical system, on the
wick of intelligence.
C
hitte karomi sphuritaksha-maalam savyetarm naatha karam tvadeeyam |
hitte karomi sphuritaksha-maalam savyetarm naatha karam tvadeeyam |
Jnyaanaamritod-anjana-lampataanaam
leelaaghatee-yantramivaasritaanaam ||24
||
Oh lord! I cherish in
my mind your right hand with a lustrous rosary which looks like a sportive
pulley to bring up the nectar of knowledge for your supplicants.
Prabhodha-sindhor-arunaih prakaasaih pravaala-sangaatamivod-vahantam |
Vibhaavaye deva sapustakam
te vaamam karam dakshinam-aasritaanaam || 25 ||
Oh Lord! I contemplate on your left hand which is right
hand for the seekers for protecting those who seek refuge in you. Holding a
book and shining with red hues, it appears to bring up a heap of corals from
the ocean of knowledge.
Tamaamsi bhittvaa visadair-mayookhaih sampreenayantam vidushams-chakoraan |
Nisaamaye tvaam
navapundareeke saradghane chandramiva sphurantam ||26 ||
I meditate upon you who are seated in a fresh white lotus,
shining like the moon on an autumn cloud, cleaving darkness of ignorance with
lustrous rays and delighting the Chakora birds in the form of learned persons.
Disantu may deva sadaa tvadeeyaah dayaa-taranga-anucharaah kataakshaah |
Srotreshu pumsaam-amritam
ksaranteem sarasvateem samsrita –kaamadhenum
|| 27 ||
Oh Lord! May your side glances accompanied by waves of compassion,
confer upon me. Power of speech sprinkling nectar into the ears of people,
which will be like the divine cow
Kaamadhenu or those who resort to it!
Visesha- vitpaarishadeshu naatha vidagdha-goshthee samaraanganeshu |
Jigeeshahto may kavitaarkikendraan
jihvaagra-simhaasanam-abhyupeyaah || 28
||
Oh Lord! Kindly come
and sit on the throne, namely, the tip of my tongue, for I am desirous of
conquering the foremost among poets and logicians in the battlefields of
erudite and proud debates, presided over by profoundly wise adjudicators.
Tvaam chintayams-tvanmayataam prapannah tvaam-udgrinaan sabdamayena dhaamnaa | Swamin samaajeshu samedhisheeya svachchanda-vaadaahava-baddhasoorah || 29 ||
Oh Lord! Always contemplating on you, becoming like you as it
were and praising you aloud through
brilliant words, let me thrive in scholarly debate battles like a single-handed victorious
hero.
Naanaavidhaa-naamagatih kalaanaam na chaapi teertheshu kritaavataarah |
Dhruvam
tavaa-naatha-parigrahaayaah navam navam paatram-aham dayaayaah ||30||
I have not learnt any one of the variety of fine arts. I have
not been made a beginning to study any science seeking a Guru. As such I
certainly deserve to become an entirely fresh recipient of your grace which
favors only the helpless.
Akampaneeyayaan-apaneetibhedaih alankrisheeran hridayam madeeyaan |
Sankaa-kalankaapagamojjvalaani tattvaani samyanchi tava prasaadaat || 31 ||
Due to your grace, let the noble truths of all systems of
thought unshakable by illogical arguments and shining resplendently, with all
murky doubts removed, adorn my heart.
Vyaakhyaamudraam karasarasijaih pustakam sankhachakre
Bibhradbhinna-sphatikaruchirai
pundareeke nishannah |
Amlaanasreer-
amrita-visadair-amsubhih plaavayan maam
Aavir bhooyaad-anagha-mahimaa
maanase vaagadheesah || 32 ||
May the supreme Lord of Speech Hayagreeva of flawless
greatness and unfading splendor showing the gesture of explaining the
scripture, a book, conch and discus with lotus-like hands, seated in a lotus
which is beautiful like a hewn crystal, engulf me with lustrous nectarine rays
and manifest my mind! (Dhyaanasloka)
Vaagartha-siddhi-hetoh
pathata hayagreeva-stutim bhaktyaa |
Kavitaarkikakesarinaa
Venkanaathena virachitaametaam ||33 ||
Oh devotees! Read this Hayagreeva stotra with loving
devotion, composed by Venkatanatha the Lion among Poets and Logicians, to
attain perfection in words and their meanings to reach proficiency.
REFERENCES:
1. Ramachandra Rao, S.K., Vishnu Kosha,
Kalpatharu Research Academy, Bengaluru, India.
2. Swami Bhaskarananda, Hindu Gods and
Goddesses, Ramakrishna Math, Chennai, India.
3. Wikipedia and other Internet sources.
4. Raghavan S.S & Dr. Lakshmi
Kumari, Vedanta Desaika’s Stotras, Sripad Trust, Chennai, India.
5. Devdutt Pattanaik, Vishnu, Vakils,
Feffer and Simons Pvt. Ltd., Mumbai, India.
6. Arthur Cotterell &Rachel Storm,
Mythology, Lorenz Books, London.
U.K.
7. Joan Cummins, Vishnu, First center of Visual
Arts, Nashville, TN, USA.
Appendix
Hayagrieva Salagrama—Blue in color, two Chkras; five lines
together making a mark like goad (ankusaakaara
pancha-rekhaa); many spots(bindus; Shape of a horse’s head.
1. HAYAGRIEVA
Athochyate hayagrieva-mantrah
sarvasamriddhidah | hasaavukaara samyuktau bindunaa parisobhitau | trishtup-chhando
munirbrahmaa hayagrievo asya devataa ||
The Rishi of the mantra is Brahma; Trishtup is the meter; and the deity
is Hayagrieva.
DHYAANA SLOKA
Kamalam japamaalam cha abhayam pustakameva cha | svetapadmasthitam gauram sveta
vastraanulepitam | bhaktapriyam hayagrievam vande aham
daanavaantakam ||
2. VAAGEESWARA HAYAGRIEVA
Udgirat-padam-aabhaashya
pranava-udgeetha sabdatah | sarva-yogeesvarety-antam pravadet easvarety-atha || 1 ||
Sarva-devamayaa-chintya-padaante
sarvam-uchcharet | Bodhaya dviteeya-anto-ayam
mantrah taaraadireeritah || 2
||
Rishir-brahma asya sandishtas-chhando-anushtu-budaahritah |
devataa syaat hayagrievo vaag-aiswarya-prado
vibhuh || 3 ||
The Mantra of 42 letters for Vaageesvara-Hayagrieva is as
follows:
Hamsah so-aham visvotteerna-svaroopaaya chinmayaananda-roopine
| tubhyam namo hayagrievaaya vidyaa-raajaaya vishnave
swaahaa || Hamsah so-aham ||
Brahma is the RISHI; Anushtup is the meter; and Hayagrieva
is the deity.
DHYAANA SLOKA
Sarachhasaanka-prabham asva-vaktram
mukta-mayaih aabharanaih upetam | rathaanga-sankhaarpita-baahu-yugmam-jaanu-dvayanyasta-karam
bhajaamah ||
3. HAYAGRIEVA-VISHNU
His Mantra of 11 letters is as follows:
Om hayagrieevaaya namah
swaahaa om ||
DHYAANA SLOKA
Dhavala-nalina-nishtham
ksheeragauram karograih japavalaya saroje pustkaabheeti- daanaih | dadhatam-amala-vastraa-kalpa-jaalaabhi-raamam
turaga-vadna-vishnum naumya-vidyaagra-sishnum ||
4. HAYAGRIEVA
GAAYATREE
Vaageesvaraaya vidmahe | hayagrievaaya
dheemahi | tannoe hamsah prachoedayaat ||
5.
DADHI-BHAKTA—HAYAGRIEVA
Om namo bhagavate hayasirase
anna-adhipataye anndaayaa-krooraaya kroora-karmane bhagavan bhakshya-bhojya-annadaanam aavaha
aavaha swaahaa ||
The rishi of this Mantra is Brahma; meter is Ati-chhanda; and
the deity is Hayagrieva.
DHYAANA SLOKA
Savyena hastena
sudhaakareera-manyena dadhyodananm-adadhaanah | Sassanka- madhye
sitapadma-samstham paayaat-sitaabhas-turagaanano nah ||
6. EKAAKSHARA
HAYAGRIEVA
he Beeja of this form
of Hayagrieva is Rah and the Moola- mantra is:
Hasoom || Hasa (with ardhabindu--halfmoon sound) || hasoom hayasirase namah ||
DHYAANA SLOKA
Padmaaksha-maalaa-likhit-eshtadaani
dadhaan-amambhoruha-samputastham |
Karpoora-bhangaadhika-gaura-kaanti
hayaananam saumyamiha smaraami ||
Another Mantra:
Om hasoom hamsah visvot-teerna-svaroopaaya
chimayaananda-roopine tubhyam namo
vidyaaraajaaya vishnave
swaahaa so-aham hasoom Om ||
7. JNAANA_HAYAGRIEVA
MAIN DHYAANA SLOKA
Vyaakhyaa mudram
karasirsijaih pustakam sankhachakre |
Bibhrad-bhinna-sphatika-rachite
pundareeke nishannah |
Amlaana-sreer-amrita-visadair-amsubhih
plaavayan-mam
Aavirbhooyat-amita- mahimaa
maanase vaagadheesah ||
OTHER DHYANA SLOKAS
1. Vande poorita-chandra-mandala-gata-svetaara-vind-aasane
|
Mandakiny-amritaabja-kunda-kumuda-ksheeerendu-bhaasam
harim |
Mudra-pustaka-sankha-chakra-vilasat
sreema-bhujaa-mandalam |
Niryan-nirmala-bhaaratee-
parimalam visvesamasvaananam ||
2. Tushaaradri –samcchhaayam
tulasee-daama-bhooshitam |
turanga-vadanam vande
tunga-saarasvata-pradam ||
3. Rig-yah juhu-saamaroopaaya veda-harana-karmane
|
pranava udgheeta-varhase
mahaa-asvasirase namah ||
4. Usdgirat pranavodgeeta
sarva-vageesvaraesvara |
Sarva-vedadamayaa-chintya sarvam
bodhaya bodhaya
Sri Hayagriva
Upanishad
Posted by The Editor |
Feb 16, 2012 |
Invocation
om bhadram karnebhih srinuyama deva
bhadram pasyemakshibhir yajatrah. sthirair angais tushtuvams tanubhir vyasema
deva-hitam yadayuh. om svasti na indro vriddha-sravah svasti nah pusha
visvadevah. svasti nas tarkshyo arishtanemih svasti no brihaspatir dadhatu. om
santih santih santih.
Om.
O Supreme Personality of Godhead, may we hear auspiciousness with our ears. May
we see auspiciousness with our eyes. May we perform yajnas with steady limbs.
May we offer prayers. May we spend our lives employing these bodies in the
service of the Supreme Personality of Godhead. Om. May the glorious Supreme
Personality of Godhead, the supreme monarch, grant auspiciousness to us. May
the Supreme Personality of Godhead, the glorious Deity of all the worlds grant
auspiciousness to us. May the Supreme Personality of Godhead, who holds the
Sudarsana-chyakra and rides on Garuda, grant auspiciousness to us! May the
Supreme Personality of Godhead, the supreme master, grant auspiciousness to us.
Om. Peace. Peace. Peace.
Text 1
narado brahmanam upasametyovaca adhihi
bhagavan brahma-vidyam varishtham yaya cirat sarva-papam vyapohya brahma-vidyam
labdhvaisvaryavan bhavati.
Once
Narada approached Brahma and said: O master, please teach me the best spiritual
knowledge, knowledge that quickly removes all sins and brings spiritual glory and
opulence.
Text 2
brahmovaca hayagriva-daivatyan mantran
yo veda sa sruti-smrititihasa-puranani veda sa sarvaisvaryavan bhavati.
Brahma
said: One who knows the mantras glorifying Lord Hayagriva already knows all the
Srutis, Smritis, Itihasas, and Puranas. He becomes glorious with spiritual
opulences.
Text 3
ta ete mantrah
visvottirna-svarupaya
cin-mayananda-rupine
tubhyam namo hayagriva
vidya-rajaya vishnave
svaha svaha namah
cin-mayananda-rupine
tubhyam namo hayagriva
vidya-rajaya vishnave
svaha svaha namah
Here
are these mantras: Obeisances to You, Lord Hayagriva, who are beyond the material
world, and who are filled with spiritual bliss. Obeisances to Lord Vishnu, who
is the monarch of all knowledge.
Text 4
rig-yajuh-sama-rupaya
vedaharana-karmane
pranavodgitha-vapushe
mahasva-sirase namah svaha svaha namah
vedaharana-karmane
pranavodgitha-vapushe
mahasva-sirase namah svaha svaha namah
Obeisances,
obeisances to Lord Hayagriva, who has a horse’s head. He is the Rig, Yajur, and
Sama Vedas, the duties of the Vedas, and the sacred syllable Om.
Text 5
udgitha pranavodgitha
sarva-vag-isvaresvara
sarva-vedamayacintya
sarvam bodhaya bodhaya svaha svaha namah
sarva-vag-isvaresvara
sarva-vedamayacintya
sarvam bodhaya bodhaya svaha svaha namah
O
inconceivable Lord who are hymns of the Vedas, the sacred syllable Om, the
master of all eloquence, and all the Vedas personified, please enlighten me.
Please enlighten me. I offer my respectful obeisances unto You.
Text 6
brahmatri-ravi-savitri-bhargava
rishayah. gayatri-trishtub-anushtup-chandamsi. sriman hayagriva paramatma
devateti. hlaum iti bijam. so ‘ham iti saktih. hlum iti kilakam.
bhoga-mokshayor viniyogah. akarokara-makarair anga-nyasah.
The
sages are Brahma, Atri, Ravi, Savita, and Bhargava. The meters are gayatri,
trishtup, and anushtup. The Deity is Lord Hayagriva, the Supreme Personality of
Godhead. The bija is Hlaum. The sakti is So ‘ham. The kilaka is Hlum. The
viniyoga is enjoyment and liberation. The anga-nyasa is the letters a, u, and
m.
Text 6 (a)
dhyanam
sankha-cakra-maha-mudra-
pustakadhyam catur-bhujam
sampurna-candra-sankasam
hayagrivam upasmahe
pustakadhyam catur-bhujam
sampurna-candra-sankasam
hayagrivam upasmahe
Meditation
We
worship Lord Hayagriva, who is splendid like the moon, and who holds a
conchshell, disc, maha-mudra, and book in His four arms.
Text 7
om srim iti dve akshare hlaum ity
ekaksharam. om namo bhagavat iti saptaksharani. hayagrivayeti pancaksharani.
vishnava iti triny aksharani. mahyam medham prajnam iti shad aksharani.
prayaccha svaheti pancaksharani. hayagrivasya turiyo bhavati.
Om
and Srim are two syllables. Hlaum is one syllables. Om namo bhagavate is seven
syllables. Hayagrivaya is five syllables. Vishnave is three syllables. Mahyam
medham prajnam is six syllables. Prayaccha svaha is five syllables. This is the
transcendental mantra of Lord Hayagriva.
Note:
The mantra here is: Om srim hlaum om namo bhagavate hayagrivaya vishnave mahyam
medham prajnam prayaccha svaha (Obeisances to Lord Hayagriva, who is Vishnu. O
Lord Hayagriva, please give me intelligence and wisdom).
Text 8
om srim iti dve akshare. hlaum ity
ekaksharam. aim aim aim iti triny aksharani. klim klim iti dve akshare. sauh
saur iti dve akshare. hrim ity ekaksharam. om namo bhagavata iti saptaksharani.
hayagrivayeti pancaksharani. mahyam medham prajnam iti shad aksharani. prayaccha
svaheti pancaksharani. pancamo manur bhavati.
Om
and Srim are two syllables. Hlaum is one syllables. Aim aim aim is three
syllables. Klim klim is two syllables. Sauh sauh is two syllables. Hrim is one
syllable. Om namo bhagavate is seven syllables. Hayagrivaya is five syllables.
Mahyam medham prajnam is six syllables. Prayaccha svaha is five syllables. This
is the fifth mantra of Lord Hayagriva.
Note:
The mantra here is: Om srim hrim aim aim aim klim klim sauh sauh hrim om namo
bhagavate hayagrivaya mahyam medham prajnam prayaccha svaha (Obeisances to Lord
Hayagriva. O Lord Hayagriva, please give me intelligence and wisdom).
Text 9
hayagrivaikaksharena brahma-vidyam
pravakshyami. brahma mahesvaraya mahesvarah sankarshanaya sankarshano naradaya
narado vyasaya vyaso lokebhyah prayacchad iti hakarom lakarom ukarom trayam
eka-svarupam bhavati. hlaum bijaksharam bhavati. bijaksharena hlau-rupena
taj-japakanam sampat-sarasvatau bhavatah. tat-svarupa-jnanam vaidehi muktis ca
bhavati. dik-palanam rajnam naganam kinnaranam adhipatir bhavati.
hayagrivaikakshara-japa-silajnaya suryadayah svatah sva-sva-karmani
pravartante. sarvesham bijanam hayagrivaikakshara-bijam anuttamam
mantra-rajatmakam bhavati. hlaum hayagriva-svarupo bhavati.
Now
I will explain the single-syllable Hayagriva mantra. Brahma taught this mantra
to Siva. Siva taught it to Sankarshana, Sankarshana taught it to Narada. Narada
taught it to Vyasa, and Vyasa taught it to the people. This single-syllable
bija-mantra is the word Hlaum, which consists of the three letters h, l, and
om. They who chant this Hlaum bija-mantra attain both wealth and learning. They
attain knowledge of the transcendental form of Lord Hayagriva and they also
attain liberation, becoming free from the entanglement of residing in a material
body. They become the rulers of the dik-palas, kings, and nagas. Surya and
others diligently chant this single-syllable Hayagriva mantra. Of all
bija-mantras, the single-syllable Hayagriva bija-mantra is the best. It is the
king of mantras. The syllable Hlaum is the transcendental form of Lord
Hayagriva Himself.
Text 10
amritam kuru kuru svaha. taj-japakanam
vak-siddhih sri-siddhir ashtanga-yoga-siddhis ca bhavati.
Another mantra is: Amritam kuru kuru
svaha (Please make me immortal). They who chant this mantra attain eloquence,
wealth, and the results of ashtanga-yoga.
Text 11
hlaum sakala-samrajyena siddhim kuru
kuru svaha.
Another
mantra is: Hlaum sakala-samrajyena siddhim kuru kuru svaha (Please make me king
of all lands).
Text 12
tan etan mantran yo veda apavitrah
pavitro bhavati. abrahmacari su-brahmacari bhavati. agamyagamanat puto bhavati.
patita-sambhashanat puto bhavati. brahma-hatyadi-patakair mukto bhavati. griham
griha-patir iva dehi dehante paramatmanam pravisati.
If
he knows these mantras an impure person becomes pure, and a debauchee becomes a
pure-hearted celibate. He is excused from his crimes. He is excused from
killing a brahmana and committing a host of other sins. While he lives in this
world he controls his body as the master of a house controls his house. At the
time of death, when he leaves this body, he attains the company of the Supreme
Personality of Godhead.
Text 13
prajnanam brahma. aham brahmasmi. tat
tvam asi. ayam atma brahmeti maha-vakyaih pratipaditam artham ta ete mantrah
pratipadayanti.
These
mantras glorifying Lord Hayagriva teach the true meaning of the Vedic
statements “prajnanam brahma”, “aham brahmasmi”, “tat tvam asi”, and “ayam atma
brahma”.
Text 14
svara-vyanjana-bhedena dvidhayate.
This mantra is manifested in two ways:
as vowels and constants.
Text 15
athanumantran japati
One may also chant the following
supplementary mantras:
yad vag vadanty avicetanani
rashtrim devanam nishasada mandra
catasra urjam duduhe payamsi
kvasvid asyah paramam jagama
rashtrim devanam nishasada mandra
catasra urjam duduhe payamsi
kvasvid asyah paramam jagama
Text 16
gauri mimaya salilani takshaty
eka-padi dvi-padi sa catush-padi
ashtapadi nava-padi babhuvushi
sahasrakshara parame vyoman
eka-padi dvi-padi sa catush-padi
ashtapadi nava-padi babhuvushi
sahasrakshara parame vyoman
gauri mimaya salilani takshaty
eka-padi dvi-padi sa catush-padi
ashtapadi nava-padi babhuvushi
sahasrakshara parame vyoman
eka-padi dvi-padi sa catush-padi
ashtapadi nava-padi babhuvushi
sahasrakshara parame vyoman
Text 17
oshthapidhana nakuli
dantaih parivrita pavih
sarvasyai vaca isana
caru mam iha vadaye
dantaih parivrita pavih
sarvasyai vaca isana
caru mam iha vadaye
oshthapidhana nakuli
dantaih parivrita pavih
sarvasyai vaca isana
caru mam iha vadaye
dantaih parivrita pavih
sarvasyai vaca isana
caru mam iha vadaye
Text 18
sa sarvarir amritim badhamana
brihan mimaya jamadagni-datta
a suryasya duhita tatana
sravo deveshv amritam ajuryam
brihan mimaya jamadagni-datta
a suryasya duhita tatana
sravo deveshv amritam ajuryam
sa sarvarir amritim badhamana
brihan mimaya jamadagni-datta
a suryasya duhita tatana
sravo deveshv amritam ajuryam
brihan mimaya jamadagni-datta
a suryasya duhita tatana
sravo deveshv amritam ajuryam
Text 19
ya imam brahma-vidyam ekadasyam pathed
dhayagriva-prabhavena maha-purusho bhavati. sa jivan-mukto bhavati.
A
person who on ekadasi recites these spiritual mantras becomes, by Lord
Hayagriva’s mercy, an exalted person. He becomes liberated even while living in
this world.
Text 20
om namo brahmane dharanam me astv
anirakaranam dharayita bhuyasam karnayoh srutam ma vyodhvam mamamushyam om ity
upanishat.
Om.
I offer my respectful obeisances to the Supreme Personality of Godhead. May I
always remember Him. May nothing stop me from remembering Him. May I never
forget what my ears have heard about Him. Om. Thus the Upanishad.
Sri Pundarikaksha Ashtottara Shata Namavali
(Through courtesy Sri. K. Muralidharan )
The following is a very rare Ashottaram (108 Names) on Lord Pundarikaksha (Lord
Vishnu) of Thiruvellarai (a Kshetra known as Shvetagiri in the Puranas) near Tiruchirappall in Tamil Nadu. Thiruvellarai is one of the 108 Divya Desams.
Om puruṣāya namaḥ | puṇḍarīkākṣāya | bhūtātmane |
purusattamāya | purātanāya | puṇyakīrtaye | puṇḍarīkavara-
pradāya | puṣpahāsāya | pūrayitre | puṇya-śravaṇakīrtanāya
| pūrṇāya | purandarāya | puṣṭāya | puṣkarākṣāya
| punarvasave | purujite | putradāya | puṇyāya | purotase |
puruṣottamāya namaḥ || 20 ||
om purāṇa-puruṣāya namaḥ | pūtāya | puṣṭidāya |
pūrṇa-maṅgalāya | purāri-bādhaka-harāya | pūrvajāya |
bhujageṣṭadāya | pūtanā-prāṇaghne | pūjyāya | puṇyatīrtha-
gaṇojjvalāya | pūrṇendu-vaktrāya | puṇyātmane |
puṣpavaddhṛta-cāmarāya | puṇya-śvetādri-nilayāya |
pūrva-puṇya-puraskṛtāya | paramātmane | parañjyotiṣe |
padmanābhāya | parigrahāya | parāya namaḥ || 40 ||
om pararddhaye namaḥ | pavanāya | padmagarbhāya
| parāyaṇāya | padmā-tapaḥ-phalāya | padmine |
parameṣṭhine | parātparāya | parjanyāya | pāvanāya |
prāṇāya | prabhave | prāṁsave | pratardhanāya | pṛthave |
prabhūtāya | prabhavāya | priyakṛte | pratyayāya | padāya
namaḥ || 60 ||
om pradyumnāya namaḥ | prāṇa-nilayāya |
prakāśātmane | pramodanāya | priyārhāya | prāṇadāya |
prārthyāya | prasannātmane | prajāpataye | prāṇabhṛte |
peśalāya | prājñāya | pratidāya | parameśvarāya |
Sri Pundarikaksha Ashtottara Shata Namavali
prajābhavāya | prajādhyakṣāya | bhotrirūpāya |
pratāpanāya | pratiṣṭhitāya | pratiratāya namaḥ || 80 ||
om pragrahāya namaḥ | prāṇa-jīvanāya | prakāśanāya |
paraṁdhāmne | pramāṇāya | prīti-vardhanāya | pakṣīndravāhanāya
| pāśine | padmanābhāya | padatripāya |
prājyāyuṣka-mṛkaṇḍūtta-pūjitāya | pāpa-nāśanāya |
prāptātma-vaibhava-śrīśāya | praṇatoraga-nāyakāya |
praśasta-vasudhā-sevyāya | paramānanda-dāyakāya |
pītāṁbaradharāya | patyāya | pramodine | paritoṣakāya
namaḥ || 100 ||
om pataye namaḥ | prajāpati-stutyāya | pinākine |
prapitāmahāya | praśasta-śibi-pṛthvīśa-sākṣātkṛtacaturbhujāya
| pūrṇabodhāya | pūrṇakāmāya |
praṇatābhīṣṭa-dāyakāya | śvetādri-nāthāya | śrīpaṅkajā
nāyakī sameta śrīpuṇḍarīkākṣa-parabrahmaṇe namaḥ ||
110 ||
|| iti śrīpuṇḍarīkākṣāṣṭottara śata nāmāvaliḥ sampūrṇam ||
[This discourse material is a compilation from the reference above as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further. These lectures are posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done.]
(Through courtesy Sri. K. Muralidharan )
The following is a very rare Ashottaram (108 Names) on Lord Pundarikaksha (Lord
Vishnu) of Thiruvellarai (a Kshetra known as Shvetagiri in the Puranas) near Tiruchirappall in Tamil Nadu. Thiruvellarai is one of the 108 Divya Desams.
Om puruṣāya namaḥ | puṇḍarīkākṣāya | bhūtātmane |
purusattamāya | purātanāya | puṇyakīrtaye | puṇḍarīkavara-
pradāya | puṣpahāsāya | pūrayitre | puṇya-śravaṇakīrtanāya
| pūrṇāya | purandarāya | puṣṭāya | puṣkarākṣāya
| punarvasave | purujite | putradāya | puṇyāya | purotase |
puruṣottamāya namaḥ || 20 ||
om purāṇa-puruṣāya namaḥ | pūtāya | puṣṭidāya |
pūrṇa-maṅgalāya | purāri-bādhaka-harāya | pūrvajāya |
bhujageṣṭadāya | pūtanā-prāṇaghne | pūjyāya | puṇyatīrtha-
gaṇojjvalāya | pūrṇendu-vaktrāya | puṇyātmane |
puṣpavaddhṛta-cāmarāya | puṇya-śvetādri-nilayāya |
pūrva-puṇya-puraskṛtāya | paramātmane | parañjyotiṣe |
padmanābhāya | parigrahāya | parāya namaḥ || 40 ||
om pararddhaye namaḥ | pavanāya | padmagarbhāya
| parāyaṇāya | padmā-tapaḥ-phalāya | padmine |
parameṣṭhine | parātparāya | parjanyāya | pāvanāya |
prāṇāya | prabhave | prāṁsave | pratardhanāya | pṛthave |
prabhūtāya | prabhavāya | priyakṛte | pratyayāya | padāya
namaḥ || 60 ||
om pradyumnāya namaḥ | prāṇa-nilayāya |
prakāśātmane | pramodanāya | priyārhāya | prāṇadāya |
prārthyāya | prasannātmane | prajāpataye | prāṇabhṛte |
peśalāya | prājñāya | pratidāya | parameśvarāya |
Sri Pundarikaksha Ashtottara Shata Namavali
prajābhavāya | prajādhyakṣāya | bhotrirūpāya |
pratāpanāya | pratiṣṭhitāya | pratiratāya namaḥ || 80 ||
om pragrahāya namaḥ | prāṇa-jīvanāya | prakāśanāya |
paraṁdhāmne | pramāṇāya | prīti-vardhanāya | pakṣīndravāhanāya
| pāśine | padmanābhāya | padatripāya |
prājyāyuṣka-mṛkaṇḍūtta-pūjitāya | pāpa-nāśanāya |
prāptātma-vaibhava-śrīśāya | praṇatoraga-nāyakāya |
praśasta-vasudhā-sevyāya | paramānanda-dāyakāya |
pītāṁbaradharāya | patyāya | pramodine | paritoṣakāya
namaḥ || 100 ||
om pataye namaḥ | prajāpati-stutyāya | pinākine |
prapitāmahāya | praśasta-śibi-pṛthvīśa-sākṣātkṛtacaturbhujāya
| pūrṇabodhāya | pūrṇakāmāya |
praṇatābhīṣṭa-dāyakāya | śvetādri-nāthāya | śrīpaṅkajā
nāyakī sameta śrīpuṇḍarīkākṣa-parabrahmaṇe namaḥ ||
110 ||
|| iti śrīpuṇḍarīkākṣāṣṭottara śata nāmāvaliḥ sampūrṇam ||
SRI BHAGAVAT STUTI—BRAHMA PURANA
The following is a rare hymn
on Lord Narayana by Akrura taken from Brahma Puranam and Chapter 192.
Akroora
Uvacha:
Tanmaatra
roopine achintya mahimne paramaatmane |
Vyaapine
naikarupaika svaroopaaya namo namah || 1 ||
Sabda-roopaaya
te achintya havirbhootaaya te namah |
Namo
vijnaana roopaaya paraaya prakriteh prabho || 2 ||
Bhootaatma
chendriyaatmaa cha prabhaanaatma tathaa bhavaan |
Aatmaa
cha paramaatmaa cha tvamekah panchadhaa stithih || 3 ||
Praseeda
sarve dharmaatmaa ksharaakshara mahesvara |
Brahma
Vishnu sivaadyaabhih kalpanaabhirudheeratih || 4 ||
Anaakhyeya
svaroopaatman anaakhyeya prayojana |
Anekhyabhidhaana
tvaam naato-aatmaa paramesvaram || 5 ||
Na
yatra naatha vidyante naama-jaatyaadi kalpanaah |
Tad
brahma paramam nityam avikaari bhavaan ajah || 6 ||
Na
kalpanaamrite athooya sarvsyaadhigamo yatih |
Tatah
krishna-achyuta-anata Vishnu-sanjyaatabhir eedhyase || 7 ||
Sarvantmamsa
tvam-aja vikalpanabhir |
Etair
devaastvam jagadakhilam visvam ||8 ||
Visvatam
vitata vikaara bheda heenah |
Sarvaasminna
hi bhavatosti kinchidanyat || 9 ||
Tvam
brahma-pasupatir aryamaa vidhaataa |
Tvam
dhaataaa tridaspatih sameerano-agnih |
Toyeso
dhanapatir antakastvameko|
Bhinnaatmaa
jagadapi paasi saktibhedaibhih || 9 ||
Visvam
bhavaan srijati hanta gabhasti roopo |
Visvam
cha te gunamayo ayam–aja prapanchih |
Roopam
param saditivaachakam aksharam |
Yajjnaanaatmane
sadasate pranatosmi tasmai || 10 ||
Om
namo Vaasudevaya namo Sankarshanaaya cha |
Prdyumnaaya
namastubhyam Aniruddhaaya te namah || 11
||
II Iti Brahmapurane Bhagavat stuti Sampoornam ||
[This discourse material is a compilation from the reference above as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further. These lectures are posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done.]
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