Swamy Desikan’s Sri hayagrIva sthothram

Annotated Commentary in English By: Oppiliappan Koil SrI VaradAchAri SaThakopan sadagopan.org sadagopan.org

ram : Introduction ram : Introduction 1

ONTENTS C 1. StOt Sri HayagrIva 2 1 of Sri HayagrIva StOtram Slokam 3 2 of Sri HayagrIva StOtram Slokam 4 Slokam 3 of Sri HayagrIva StOtram 5 Slokam 4 of Sri HayagrIva StOtram 6 Slokam 5 of Sri HayagrIva StOtram 7 Slokam 6 of Sri HayagrIva StOtram 8 Slokam 7 of Sri HayagrIva StOtram 9 8 Slokam 8 of Sri HayagrIva StOtram 10 19 9 of Sri HayagrIva StOtram Slokam 11 23 StOtram Slokam 10 of Sri HayagrIva 12 32 11 of Sri HayagrIva StOtram Slokam 13 35 12 of Sri HayagrIva StOtram Slokam 14 41 Slokam 13 of Sri HayagrIva StOtram 15 44 Slokam 14 of Sri HayagrIva StOtram 16 48 Slokam 15 of Sri HayagrIva StOtram 17 51 Slokam 16 of Sri HayagrIva StOtram 18 55 Slokam 17 of Sri HayagrIva StOtram 19 58 Slokam 18 of Sri HayagrIva StOtram 61 64 66 68 71 73 75 sadagopan.org 5Ngmnm 112 109 107 104 102 99 97 95 35 Nigamanam Slokam33ofSriHayagrIvaStOtram 93 34 Slokam32ofSriHayagrIvaStOtram 91 33 Slokam31ofSriHayagrIvaStOtram 89 32 Slokam30ofSriHayagrIva StOtram 87 31 Slokam29ofSriHayagrIvaStOtram 84 30 Slokam28ofSriHayagrIvaStOtram 82 29 Slokam27ofSriHayagrIvaStOtram 80 28 Slokam26ofSriHayagrIvaStOtram 78 27 Slokam25ofSriHayagrIvaStOtram 26 Slokam24ofSriHayagrIvaStOtram 25 Slokam23ofSriHayagrIvaStOtram 24 Slokam22ofSriHayagrIvaStOtram 23 Slokam21ofSriHayagrIvaStOtram 22 Slokam20ofSriHayagrIvaStOtram 21 Slokam19ofSriHayagrIvaStOtram 20 sadagopan.org kan revered as “Sri HayagrIva

्

॥ AdiyEn would like to present a set of him, he began to recite Garuda manthram vanAthan. One day, he climbed the small tothram in the subsequent articles and try to e). Swamy Desikan’s first sthOthram is on y Desikan traveled to ThiruvahIndhrapuram ोऽम Swamy Desikan Sri BhAshyam, Sri GeethA sthOthram to eulogize the greatness of Sri ookthis as well. Swamy Desikan’s pravachana

effort and accept it as a humble samarpaNam effort and accept it as a humble samarpaNam meanings behindpassagesandthe selected yagrIva BhagavAn’s laalAmrutham (nectarine yagrIva BhagavAn’s itiated VedAntha Desikan into Sri HayagrIva enty was extraordinary. AppuLLAr initiated his ted Himself before Desikan at Swamy disciple of the famous NadAthUr ammAL was

Vedams, Upanishads, Brahma Soothrams and r all who worship Sri HayagrIvan as “AaadhAram Sri HayagrIvan worship who as “AaadhAram r all mmensely with pleased VedAntha Desika’s japam nder age of twenty, Swamy Desikan had already हयमीव

t tattvam that He represents. ॥ौी personal eulogy of Swamy Desi SRI HAYAGRIVA STHOTHRAM STHOTHRAM SRI HAYAGRIVA INTRODUCTION INTRODUCTION Sri HayagrIva Jayanthi is importantan day fo on the tonguesaliva) fell of Swamy Desikan and blessedto become him AchArya the Saarvabhouman (Most noble among the AchAryaas). Sarva VidhyAnAm” (Foundation forknowledg all HayagrIvanpresen Sri Lord HayagrIvA. OushadAdri Thiruvahindrapuram’s Hill. Sri Ha articles on the most moving sthOthram”. This sthOthram has powerful manthra siddhi in adiyEn’s experience. essenceSwamy Desikan has captured the of HayagrIva BhagavAn and the ancien other sacred texts in choosing the words in this other sacred texts in choosing the AdiyEn will attempt to comment on the deeper word groups in the 33 slOkams of Sri HayagrIva sh conclude this series with His anugraham. May Sri HayagrIva Bhagavaan bless this meager mastered VedAdhyayanam, Dhivya Prabhandham, Tarkam, VyAkaraNam and other saamAnya Saasthrams. His uncle Sri AppuLLAr, a direct Swamy Desikan’s AchAryan. AppuLLAr taught BhAshyam, Rahasyaarthams and other AchArya S sakthi and medhA vilAsam even at the age of tw dear disciple further into Garuda manthram, which treasure. was a family After AppuLLAr ascended Padham, Swam parama to worship samEtha Sri DE Sri HemAbhja Valli hillock in front of Lord DeavanAthan’s temple known as OushadhAdhri and sat under a big pupil tree. With immense tranquility descending on for number of hours. Garuda BhagavAn was i him and in and appeared before later, blessed at His lotus feet. We must remember that Sri VedAntha Desikan only in hisof Thuppul was twenties, when he By the te composed this sacred sthOthram. manthram. Garuda BhagavAn also presented withSwamy Desikan a vigraham of Sri HayagrIvan in the Yogaasikai (seated in YogAsanam) posture. sadagopan.org pages created by Sri Mani VaradarAjan for the ThiruvahIndhrapuram temple. temple. VaradarAjanforthe ThiruvahIndhrapuram pages createdbySriMani vigrahamsatthe of thesetwodhivyamangaLa have thedarsanam BhakthAls atThiruvahIndhrapuram. athissannidhi Desikan with Swamy atMysore.The ofthatMatam YathIsvarALs whichistodayatthe Vigraham, ParakAla paramparai hisAchArya through Swamy Desikan atSrinagaralsoreachedSri BhAshyakArar presented byGoddesssarasvathito HayagrIvan with Varada Moorthy forSwamyDesikanalong anArAdhana became GarudaBhagavAn presented by HayagrIvan ofYoga The vigraham anugraham. ashisreverentialtribut HayagrIva SthOthram sacred the thespot on compose to Desikan Swamy spurred SaakshAthkAram Hayagriva Sri Darsanam. adhyAthmika saasthradebatesandtoraiseth in andapara vidhyaisandpowertodefeattheopponents onpara visEsha Jn~Anam latter togr before thatHe appeared Desikan days.Lord many Manthra japamfor HayagrIva Swamy DesikanwasimmenselyhappywithPakshi SrI HayagrIvar with Svami Desikan (ThiruvahIndrapuram) Desikan (ThiruvahIndrapuram) withSvami HayagrIvar SrI ant the boons of unsurpassed Pravachana sakthi, sakthi, Pravachana unsurpassed of theboons ant YogAsikA Hayagrivan presented by Garudan is byGarudan presented YogAsikA Hayagrivan matam and is the ArAdhana Moorthy ofthe matam andistheArAdhanaMoorthy e vijaya dhvajam of Sr of e vijayadhvajam e to the Lord of all VidhyAs for His dhivya dhivya forHis of allVidhyAs e totheLord ParakAla matam web pages and at the home home andatthe ParakAla matamwebpages rAja PerumAL. Another Vigraham of Lord Vigraham rAja PerumAL.Another HayagrIvan was so pleased with Swamy with was sopleased HayagrIvan . This vigraham is a Lakshmi Hayagriva Hayagriva Lakshmi is a . Thisvigraham rAjAn’s blessing and began to perform Sri to perform andbegan blessing rAjAn’s i Bhagavath RaamAnuja i BhagavathRaamAnuja sadagopan.org

It is interesting to note that the firstnote that theis interesting 10 to It am praising the Veda Moorthy is set also in y Desikan’s Sthuthi profound is so that it ds). It is no wonder that Swamy Desikan is ately to the noblest of AchArya Peetams. He syllables (8+8+8+8). This is one of the 64 and blessed him,old Sri the twenty plus year Moorthy, Sri HayagrIvan and that led to his t three words of the first slOkam (Jn~Anadha- le meanings) embedded in the sthuthi passages nd Brahma Soothram passages that they echo. htup meter as well. The entire ShOdasAyudha Yoga HayagrIvar hA Desikan or VedAntha Desikan. known by the title of NigamAntha Ma We will now cover the avathAram Sri of HayagrIvan and start with the first slOkam of the HayagrIva sthothram. We will focus on the firs mayam dEvam)relate them to the and Vedic a Sri Hayagriva tattvam as understood from Swam defies description. The sookshmArthams (subt are sruthi sAram (essence and Upanisha of VedAs As BhagavAn HayagrIvan appeared before him choice of the Vedic metre Anushtup - with 32 slOkams of DayA sathakam are set in anus Anushtup meter. Garuda BhagavAn was the One, who presented Sawmy Desikan with the VenktanAthan from Thuppul was elevated immedi became Swamy Desikan. He had Isavara-SaakshathkAram of that Veda slOkams that Swamy Desikan set in the anushtup meter. sthOthram and the first slOkam of Garuda DaNdak sadagopan.org आधार BrahmA was heart broken over his inconsolable BrahmA washeartbroken overhis (PaathALam). the netherworld ranoffto and four babies grabbed the two asurans stem. There,BrahmAhad justconcludedcreating guNam. withrajO and Kaitabhan TamO GuNam Thesetwo the lotusleafbelowflower. sankalpam Brahman, His of Before thecreation Deavan onth He alsoblessesBrahma meaning ofalltheFourVedAs. andthe He instructsBrahmaDevanontheVedhAdhyayanam Next, ofHisNaabhi. arisingout BrahmaDevanfromtheLotus Nidhrai, Hecreates the Yoga createtheworldanew and save on howHecan torrent ofPraLayam and restsontheswirling asAniruddhan incarnates VaasudEvan and sufferverymuch.VyUha thatTamas in embedded MoolaPrakruthi reachesth During PraLayam, ( PraNavam except thatitis that ofahuman, body islike (ThirumukhaMaNdalam In thisavathAram,theface Sv VisvOtthIrNa and Roopi ChimayAnandha He issalutedasSarvaVaagIsvarEsvaran,Sa year. 10 this fallsonSeptember which AvaNi ThiruvONam, is incarnation day ofHis The Para VaasudEvan.HeisAniruddhAmsam. isoneoftheavathArams Lord HayagrIvan T HayagrIvAvathAram. wewillfocusonSri today’s posting, of theseca significance theVedic comprehend wewill powerful connotationsthat Sa nirmalam,AadhAram “Jn~Anandamayam, Isvara TattvamiscapturedbySwamyDesika Desikan. thetongueof Swamy key wordsthatflowedover arethe VidhyAnAm Sarva andAaadhAram nirmala-spatikAkruthim dEvam, Jn~Anandamayam T ā jñ ज्ञानान of thefirst context oftheavathAram initiated hi archai ofYogAsikaaHayagrIvanand dh HE HE ā n ā ā A ra KEY nanda maya ं

सव VATH ṁ

मय sarvavidy WORDS

र् िवाना OmkAram A

ं दव RAM े

ं िनमलिटकाकितम

OF

ं ṁ हयमीवम

OF ā

deva र् THE n ). He is the First Lord of all Vidhyais. ). HeistheFirstLordofall S ā RI ṁ

ṁ H FIRST hayagr

उपाह॥ ् nirmalaspha AYAGR ृ S be spending a lot of time in the subsequent postings tofully postings bespending alotoftimeinthesubsequent L ī vam up slOkam of Sri HayagrIva SthOthram: HayagrIva SthOthram: Sri of slOkam O I े e intricacies of Srishti (Creation). (Creation). of Srishti e intricacies

। VAN KAM ्

१॥

ṭ

ā suddha Satthva Mayam. He is the embodimentof Heis SatthvaMayam. suddha ik arUpan in Sri HayagrIva Upanishad. Upanishad. HayagrIva inSri arUpan smahe ||1 waters. He engages in Yoga nidhrai andreflects waters. HeengagesinYoganidhrai ā rva Vedamayan, UdhgItha PraNava Moorthy, rva Vedamayan,UdhgIthaPraNavaMoorthy, drops ofwaterbecametheasuransMadhuwith k the sufferingjeevanslockedinTamas.During rva VidhyAnAm”. These words have such words have VidhyAnAm”.These rva refully chosen words by Swamy Desikan. In In Swamy Desikan. by words chosen refully n exquisitely through the choice of words, n exquisitelythroughthechoiceofwords, loss. He could not continue with the creation the notcontinuewith He could loss. m into HayagrIva manthram This then is the isthe then This HayagrIva manthram into m led to the existence of two drops of water on on dropsofwater existence oftwo tothe led ṛ e subtle state of Tamas. The Jeevans get TheJeevansget ofTamas. e subtlestate tim | Theyenteredthelotusflowerthrough four Vedas as four beautiful children. The fourVedasasbeautiful children.The ) alone is that of a majestic horse and the majestic horseand that ofa ) aloneis sadagopan.org ABHYAM (ease of access by every one). with lowly ones readily inspite of His as source and inspiration for this posting. wn to His the avathAra The hue of neck). never ever disassociate from the themselves fection for those that seek refuge in Him by o major categories of our Lord’s KalyANa r took the form help. Aniruddhan of VeLLai immeasurable anantha kalyANa guNams immeasurable anantha kalyANa in the HayagrIva HeMoorthy. proceeded to the easurans made and woke up the a lot of noise ran back to where they stole the VedAsran back to where and s of asmath AchAryan, HH Srimath s of asmath AchAryan, HH Srimath Azhagiya gh, these guNAs are part and parcel of His n the udhgIthamwherefrom originated. At that the very beginning of his sthuthi. One is Paraa state, where He is resplendent as anding the “JnA~nandha-mayathvam” as Isvara anding the “JnA~nandha-mayathvam”

: highlights one or other of these guNAs for His upAsakAs. MSAM HayagrIvan reinstructed Brahma Devan on the secrets of A NIRUDDH A S ’ VAN I AYAGR Tatthva NirUpaNam by Swamy Desikan at H RI AdiyEn will rely on the KaalakshEpa Grantham Singar, Sri NaaraayaNa YathIndhra MahA Desikan The PARATHVAM of our Lord is defined mainly by His six guNams known as Upayuktha guNams: “Jn~Anam, and Tejas.” Balam, Isvaryam, Veeryam, Sakthi The SOULABHYAM of our Lord is defined twoby more Upayuktha guNams: SOUSEELYAM and VAATHSALYAM. Souseelya guNam permits Him to mingle even Sri VaikuntanAthan (ThiruviNNagarappan) has His manifestation as Para The tw VaasudEvan. guNams are: PARATHVAM (Supremacy) AND SOUL supremacy. Vaathsalyam is the guNam of great af overlooking the dhOshams (deficiencies) that they have. The guNams behindParathvam and Soulabhyam S SvarUpam of our most merciful Lord. Althou Lord. merciful most our of SvarUpam svarUpam, in specific instances, He As referred to before, He stays in five states. parimukhan parimukhan (Human Body face do and a Horse’s found HayagrIvan engaged in Yoga Nidhrai. Th of the world the without help of the whichVedAs, his eyes were guides. Brahma and dEvan Aniruddhaapproached BhagavAn begged fo and moorthy was clear white like a spatikam.moorthy was clear This is hiding place of the two asurans in PaathALam and raised the sound of UdhgItha PraNavam. frightened on hearing the soundThe asurans were of UdhgItham. They dropped the four children (Vedams) and ran the directio towards time, Sri HayagrIvan restarted and returned them recovered the children Devan and to Brahma as HayagrIvan.His Yoganidhrai asurans The Lord. Sri Hayagrivan got up from His bed of Adhi Seshan and fought with asuransthe and Afterwards, Sri destroyed them. creation using the VedAs and returned to VyUha sthAnam. Thus Sri Hayagrivan is aniruddhAmsam. We will cover the unique aspects of Aniruddhan as one of the Four VyUha understandMoorthys to HayagrIva tatthvam in thenext section. In this section, two items: we will cover (1) The AniruddhAmsam of BhagavAn HayagrIvan (2) Initiation of the discussions on underst sadagopan.org GuNams are indispensable: indispensable: are GuNams of Isvaran, that forthepropercomprehension Thraya inSriRahasya Swamy Desikanstresses Isvara TatthvaNirUpaNam: Moorthys. VyUha andPradhyumna is trueforSankarshaNa Sakthi)fo GuNAs (tEjasand two He highlightsthe We havetorememberalwaysth fr ofVedAs andfortherecovery (Madhusoodhanan) andKaiDapan ofMadhu fordestruction asHAYAGRIVAN whoincarnated Aniruddhan, behind Tattvam This thenistheVyUha as“SakthitEjOAniruddha:”. been saluted oftheWorldandupadEsa engaged inprotection VyUha AniruddhA Moorthy Dharmam. of acts ofCreationandthespreading VyUha Moorthy Pradhyumna (Azhitthal). of creatingSaasthrAsandSamhAram SankarshaNan only twinguNamseach,wh but theyhighlight The furtherconsensusisthatalltheotherthr as“MukthaBhOgyan”. is recognized Balam, Isvaryam,Veeryam, SakthiansTejas Para VaasudEvanhasthesixguNamssuchasJn~Anam, is that The generalConsensus does notrecognizeaVyUhaVaasudEvanseparate Sri Bhattarrecognizes Moorthys. three VyUha Moor VyUha offour position first Pradhyuman three Moorthys(SankarshaNan, or only Aniruddhan) and Pradhyumnan SankarshaNan, Moorthys (VaasudEavn, VyUha four ourPoorvAchAryAsthat There arepositionsamong considered tohavetheultimateauthorityin Para-VaasudEvan. Theother stateamongthesefi “NirUpitha SvarUpa VisEshaNangaL”. “NirUpitha SvarUpaVisEshaNangaL”. visEshan Amalathvam asSvarUpa-NirUpaka and Ananthathvam,Aanandhathvam Jn~Anathvam, the fiveGuNams(Sathyathvam, fullythetr Whenoneunderstands VisEshaNangaL. Souseelyam, Vaathsalya above fivesuchas the otherthan TheGuNams VisEshaNams”. knownas“SvarUpa NirUpaka are GuNams between Is essential difference(VilakshaNam) the Lord, of GuNams allthelimitless Among Ananthat “Sathyathvam, Jn~Anathvam, highlights thetwoguNamsofJn~Anam highlights has Sakthi and Tejas as highlights among the six guNAs andis amongthesixguNAs has SakthiandTejasashighlights has Isvaryam and Veeryam as highlights and is engaged in the in is engaged and ashighlights andVeeryam Isvaryam has at AniruddhAmsa HayagrIvan has allthesixGuNAsalthough; HayagrIvan at AniruddhAmsa thys and his son; Sri ParAsara ParAsara thys andhisson;Sri hvam, Aanandhathva describing matters related to VyUha Moorthys. relatedtoVyUhaMoorthys. matters describing m and other VibhUthis are NirUpitha SvarUpa SvarUpa NirUpitha m andotherVibhUthisare ee vyUha Moorthys also possess these six guNAs, thesesix alsopossess ee vyUhaMoorthys (ShADguNyAth VaasudEva:). Para VaasudEvan VaasudEva:). ParaVaasudEvan (ShADguNyAth and Aniruddhan). Sri KooratthAzhwAn takes the the takes SriKooratthAzhwAn Aniruddhan). and ich arerelevanttotheiruniqueroles. Para VaasudEvanasShAdguNyaMoorthyand the above five GuNams above fiveGuNams the a clear understanding of the followingfive His ofthe a clearunderstanding Saaram (TatthvaThrayaChinthanAdhikAram) angaL), the rest of the GuNams become become GuNams restofthe the angaL), ms on the Tatthvams. Hence Aniruddhan has Aniruddhan ms ontheTatthvams.Hence varan and all the others. Thus, these five Thus,these andalltheothers. varan ly inhiscountofthreeVyUhaMoorthys. r the sake of this specific avathAram. Same Same avathAram. specific this of r thesake eitheracceptstheVy om them for the benefit of Brahma Devan. thebenefitofBrahmaDevan. om themfor ve states is VyUham.PaancharAthram ve states ue svarUpam of the Lord withthehelpof ue svarUpamoftheLord and Balam and is engaged in theacts and Balamisengagedin Bhattar prefers the position of of Bhattar preferstheposition m andAmalathvam.” prove (nirUpanam) the the prove (nirUpanam) Uham state as having Uham stateas

sadagopan.org llmarks of Isvarathvam to the VisEshaNagaLstwo of nathvam and Ananthathvam -- have been ll be the topics of the ll be the topics of subsequent postings. five distinguishing ha distinguishing five y. As my UpAsanA Moorthy, He has blessed nirUpaNam of the Isvara Tatthvam of Sri to the Isvarathvam of “VeLLai Parimukhar”. ddha-sathva Dhivya MangaLa Vigraham of Sri gin the process of rolling out the Vedic and Jn~Anandamaya Jn~Anandamaya start Moorthy and will with the i for His PaadArchanam and manthra Japam. i for His PaadArchanam wamy Desikan’s Sri HayagrIvawamy Desikan’s Sthothram. ary tribute of Swamy Desikan Isvaran appearing before him as Sri HayagrIvan wi On this special adiyEn day, reflects on this Today it is Yennappan, Sri HayagrIvan’sbirthda Today adiyEn many times over to create the ruch the commentaries on First slOkam of S referred to Swamy Earlier, adiyEn Desikan’s HayagrIva BhagavAn. AdiyEn mentioned that the AdiyEn mentioned that the HayagrIva BhagavAn. --Sathyathvam, Jn~A Aanandhathvam, Amalathvam, proven by Swami Desikan to reside in the Su HayagrIvan. In this posting, adiyEn will be Upanishadic and other Sruthi-based references Swami Desikan in Swami Desikan his sthOthramHayagrIva proves the Isvara this Tatthvam of avathAra (AniruddhAmsan)Moorthy with both SvarUpa-NirUpaka NirUpitha and SvarUpa This extraordinVisEshaNangaL. ौीमान वटनाथायः् े र् किवतािकक कसरी।े

वदााचायवये र् म े सिधा ं सदा िद॥ śrīmān veṅkaṭanāthāryaḥ kavitārkika kesarī| vedāntācāryavaryo me sannidhattāṁ sadā hṛdi||

SLOKAM-1 OF SRI HAYAGRIVA STHOTHRAM ज्ञानानमय ं दवे ं िनमलिटकाकितमर् ृ ।्

आधारं सविवानार् ं हयमीवम उपाह॥् े १॥

sadagopan.org jñānānandamayaṁ devaṁ nirmalasphaṭikākṛtim | ādhāraṁ sarvavidyānāṁ hayagrīvam upāsmahe || 1 ||

MEANING: We meditate upon that Supreme One, who has the neck and face of a horse and who is the embodiment of Jn~AnA (divine Knowledge) and AnandhA (Bliss). He has a ThirumEni (body) like a radiant, blemishless Spatikam (Crystal) and is the abode of all VidhyAs (branches of Learning). This slOkam set in the Vedic anushtup meter is the dhyAna slOkam for BhagavAn HayagrIvan. The Madhva Sampradhya AchAryAs also use this slOkam as the DhyAna slOkam for their upAsanais. A great HayagrIva UpAsaka by the name of VaadhirAja Theerthar of Udippi Sri KrishNa Mutt used to meditate on Sri HayagrIvan, while holding cooked horse oats (KoLLU) on his head and Lord Hayagrivan approached His upAsakan as the most beautiful white Horse and partook the naivEdhyam noisily. This happened every day at Udippi, when Sri VaadhirAja Theerthar invoked Lord HayagrIvan during his AarAdhanam.

8 sadagopan.org Koil, Mylapore - Desikan Sannidhi Koil, Mylapore - SrI HayagrIvar - Srinivasa Perumal

sadagopan.org M geeyathE” VedAnthEapi SahaHayagrIvODevyAKaaruN “LakshmyA aLakshmiTanthra Lakshmi. Parodying out MahA He is then “the sarva rakshaNa Dhikshitha” Haya extrapolated toSarva-vyApaka can thenbe Akaaram representsBhagavAn,whoistheaadhA M Pa “akArENa akhilAdhAra: in akAram isrecognized the firstletterin AkAra SvarUpan.Akaaramis Heistheall-protecting VedaMoorthy.HeistheAkarArthan. ofthis MahAthmyam Such isthe afterperformingSara one grieves No HayagrIvan; oura sacred thanSriHayagrIvantodestroy more isnothing there thanHayagrIvan; greater is which other auspiciousness, no There is T MangaLaM --”. Paramasthi afterth modelled byadiyEn is slOkam This HayagrIvAth paramasthiDhaivathamna na na HayagrIvAthParamasthiMangaLam manner: in this UpAsakAs,SriVaasudEva-A For theHayagrIva eight SoothrAs housed in eight SoothrAs Aanandha-mayAdhi Brahma Soothramsdeclare thatBrahmanisth J Devan” first. me sthOthra slOkamsetintheVedicAnushtup nirmalaspaTikAkruthim” dEvam, “Jn~Anandamayam Himself. by Swami Desikan later worshipped and Kashmir Devi at Sarasvathi by RaamAnujA toAchArya the Onepresented ParakA YathIsvarALs of the worshipped todayby Hayagrivan, He is ofSri think ofMercy,MahALakshmi, with theembodiment Lord (HayagrIvan/VishN that the andVedAnthams All PaancharAthraSiddhAnthams N HE EANING EANING ~A

MEANING NA +A : : NANDHA

OF

THIS M Vaaman PurAnamas: AYA

SL

O D ramathmA abhidhIyathE” KAM always visualized as LakshmI HayagrIvan, thearchAmoorthy alwaysvisualizedasLakshmIHayagrIvan, EVAN u/NaarAyaNan) protects this world and its beings together together itsbeings and protectsthisworld u/NaarAyaNan)

IS : : H

AYAGR NaarAyaNa-HayagrIvan by HayagrIva UpAsakAs. UpAsakAs. NaarAyaNa-HayagrIvan byHayagrIva HayagrIvamPraNipathyaseedhathi ccumulated sins; there isnoGod superior to e embodiment of Bliss (aanandhamayam). The The of Bliss(aanandhamayam). e embodiment HayagrIvAthParamasthi Paavanamna karaNam (Brahma Soothrams I.1.13 and the the I.1.13 and Soothrams (Brahma karaNam I the Pranavam and as such, the meaning of such, themeaning andas the Pranavam e one,whichstartswith“naVaasudEvAth nuruddhAmsa HayagrIvan is meditated upon upon ismeditated HayagrIvan nuruddhAmsa ter. Let us reflect on the “Jn~Aanandhamaya Let usreflectonthe“Jn~Aanandhamaya ter. ya RoopayARakshaka:SarvaSiddhAnthE VAN la matam. This dhivya mangaLa vigraham is is vigraham mangaLa dhivya matam.This la NAgathi at the sacred feet of HayagrIvan. sacredfeetofHayagrIvan. the NAgathi at grIvan. AsakAraVaachyan,Heisneverwith ram (Support)foreverything.ThisakAram His beloved Consort. Therefore, when we Therefore, when Consort. Hisbeloved SthOthram, adiyEn would like to observe: liketo adiyEn would SthOthram, (Upanishads) declare with a single voice (Upanishads)declare with asingle :

is the first Paadham of the HayagrIva oftheHayagrIva Paadham is thefirst

sadagopan.org ting the deep meanings of this particular th this Isvarathvam of Sri HayagrIvan in yam devam” at the very first quarter of theyam devam” at the very first quarter and attributes of Brahman by addressing Brahman. This is the Bliss recognized as yagrIvan) is not just of the form (indicator) in front of him as the embodiment of Isvara ng 8 categories in hisby Dr.S.M.S.Chari ya Brahma VivaraNam found in TaittirIya particular emphasis on the Aanndha Maya Devam”. The choice of the word “Mayam” e of the five defining guNams of Isvaran and discuss the Jn~Anam, Nirmalam and theand the Jn~Anam, Nirmalam discuss 3) describing Brahman and theNOT Jeevan as man is full of Bliss (aanandha mayam).

JnAnandha Maya Brahman based on Brahma Brahman based on JnAnandha Maya e (Jn~Anam) and Infinitude (anantham).

SpatikAkruthi aspects saluted in the first Paadham of the First slOkam: SarIram of Sri HayagrIvan. Now,will we Tatthvam with the words: “Jn~Ananada Mayam after “JnAnandha” is very important. He (Lord Ha We focused on the “Jn~Anandamayathvam” with spatikAkruthIm” nirmala “Jn~Ananda Mayam Devam Earlier, adiyEn pointed out that JnAnathvam is on it is a SvarUpa NirUpaka VisEshaNa guNam. Wi mind, Swamy Desikan saluted right away the Lord This means that savisEsha Brahman, Sri Lakshmi HayagrIvan is with the distinguishing attributes of Reality (sathyam), Knowledg “Sathyam Jn~Anam anantham BrahmA” “Sathyam Jn~Anam soothram dealing with the “Aaananda Mayam” of with the “Aaananda Mayam” soothram dealing “The Philosophy scholarly treatise of the VedAntha SoothrAs” way: this 1. Self of all the or as SarvAthmA Brahman 2. the Eater or as AttA Brahman 3. Brahman as the AntharyAmin or the inner controller 4. Brahman as the Akshara or the Imperishable reality 5. Brahman as VaisvAnarA or the Ruler of All souls 6. Brahman as Aayatana Or the abode of Heaven and Earth 7. Brahman as BhUmA or the Infinitely great 8. Brahman as DaharAkAsan or the dweller within the human heart in the subtle space Sri VedAntha Desikan invoked all these meanings Upanishad. The main BrahmaUpanishad. soothram (I.1.1 “aanandhamaya: abhyAsAth”.. I.1.13 AchArya RaamAnujA devotes many pages for interpre Brahman beyond the scope of humans celestials. The above and the and subsequent seven soothrams convey the siddhAntham that Brah The distinguishing characteristics of this SoothrAs has elaborated under been the followi “Jn~Anandha Ma Veda Moorthy, Sri HayagrIvan as two Line slOkam. This Jn~Anam linked with Aanandham has to be connected with the Famous TaittirIya Upanishad Passage: following) following) is a condensation of the Aanandhama embodiment of Bliss principleembodiment is: sadagopan.org Swamy Desikan salutes thus the Upanishad S salutesthustheUpanishad Swamy Desikan white vasthram as in aspotles Desikan statesclearlythatSr Swamy NammazhwAr. Soothram describes “the Nirmala dEvan”. “theNirmala describes Soothram wayth the This is attributes). auspicious dEvan).Theotheris“anantha any kind:nirmala One ofthemis“AkhilahEyaprathyaneekathv Linga Vi Ubhaya He is free fromdeficencies). Moksha Sukham). AsAccording toSwamyDesikan,Ni Nirmalan, He is sarvOpakArakan.prahtibHaDan” (Opposite He is Nithya blemis HayagrIvan is Sri means that NirdhOshanword usedbySwamyDesikaninhis“SriHa (For ever AzhwAruses the There, AmalanAdhipirAn. used by thewords resonateswith “Nirmala” the choiceof AdiyEn willfocusnowon SpatikAkruthim” “JnAnandha Mayamdevamnirmala N HayagrIvan. DevaNaayakaPanchasatharerela in PerumAL Sri HayagrIvan.Hence,themanywordsused upon tomeditate Giri treeonOushadha underthepupil priortositting ThiruvahIdhrapuram Desikan MayaDevan”.Swamy “Jn~Ananda word, “Devan the powerbehindmildlooking Naathan). (Lordof He thos is VaimAnika-Adhipan Thridasa Naathan.He is NirjaraPathi.He Heis“ViBhudha adhipathi”. He is“amarar GaruDan). and AdhisEshan the nithyasoorislike fully understoodevenby aj~nAtha He is“Anantha-GaruthmadhAdhyai: them); the DevAsandprotects anddirects commands (Onewho niyanthu” He is“Dhvisath Devan,DevAthi He isindeed D Aanandha MAYAN). and is fullofit(Jn~Ana butHe principle, of Knowledge-Bliss “padichOthiyAdaiodum palkalanAininn references forthePeethAmbharamare: The RanganAthan. thatiswornbySri pIthAmbharam golden-hued the unlike white Vasthram also wearsaspotless He PaLinku). (Thooya White spotless ofablemishless, hue isthat His Nirmala SpatikaAakruthimDevam: EVAN IRMALAN : :

scale ofDhOshams). the First Lord of Vidhyais. ofVidhyais. Lord the First Devan, DevanAthan and Deva Raajan. He is Deva adhinAthan. andDevaRaajan.Heis DevanAthan Deva adhinAthan. Devan, rmalathvam indicates Moksha Pradhathvam (Powertogrant MokshaPradhathvam indicates rmalathvam

paimpoRkaDicchOthi kalanthathuvO” kalanthathuvO” paimpoRkaDicchOthi word “Nirmala” Devan by Swamy Desikan. word “Nirmala”DevanbySwamy “andhi pOl NiRatthAdai” “andhi pOlNiRatthAdai” at the Ubhayalinga AdhikaraNam of Brahma at theBrahma UbhayalingaAdhikaraNamof ThiruppANAzhwAr in the first paasuram of His inthefirstpaasuram ThiruppANAzhwAr aaram, Sri HayagrIvan as “Jn~Anandha Mayam HayagrIvan as“Jn~Anandha Sri aaram, yagrIva SthOthram” (viz)., “Devam Nirmalam” (viz).,“DevamNirmalam” yagrIva SthOthram” words “Amalan, Vimalan and Nirmalan”. The VimalanandNirmalan”. “Amalan, words hless in His GuNams. He is “Mala- Heis GuNams. His hless in bUthi Naathan (with two identification marks). marks). twoidentification bUthi Naathan (with am” (untouched by impurities or dhOshams of ordhOshams byimpurities am” (untouched is Sura pathi. He is Suparva Naathan (Deva Naathan(Deva is Surapathi.HeSuparva seemakan” (The Devan whose glories are not seemakan” (TheDevanwhoseglories KalYANa guNAkarathvam” (abode of infinite KalYANaguNAkarathvam”(abodeofinfinite yEka Naathan” (TannoppArillappan). Heis yEka Naathan”(TannoppArillappan). had the Sevai of DEvanAtha perumAL of Sevai ofDEvanAthaperumAL had the by Swamy Desikan tosaluteDevaNaatha by SwamyDesikan table to this Jn~Anandha MayadEvan,Sri Jn~Anandha table tothis ” chosen by Swami Desikan to salute the salutethe ” chosenbySwamiDesikanto e celestials, who travel in the Sky). Such is Sky). travel inthe who e celestials, i HayagrIvan’s hue is a spotless white clad clad white spotless is a hue HayagrIvan’s i is the first Paadham of the first slOkam. ofthefirstslOkam. Paadham is thefirst of ThiruppAnarand of Swamy sadagopan.org ). This Soothram points out that hE”. This ishE”. This in the very much spirit of nlessness(Nirmalam) essential etc are the ahman and any meditation of such a Brahman meditation of such a Brahman ahman and any AanandhAdaya: PrahdAnasya attributes of the One and only SavisEsha Br attributes of the One and should include the Jn~Anandha Nirmala GuNams,are which part of the SvarUpa NiruPitha VisEshaNa guNams of One, who is Isvaran. the Brahma the Brahma Soothram3.3.11 ( Bliss (Aanandham), Knowledge stai (Jn~Anam), Devam, Nirmala SpatikAkruthim HayagrIvam UpAsma HayagrIvam Nirmala SpatikAkruthim Devam, sadagopan.org These passages put in perspective the Sarva VidhyA Aadhara svarUpam of Lord HayagrIvan. ofLord HayagrIvan. Aadhara svarUpam SarvaVidhyA the in perspective put These passages HayagrIvan as: Sri HayagrIva AshtOttharamsalute Sri of These passages AadhimadhyAntharahitha: SarvaVaagIsvarEsvara: JaDAmaNDalasamyutha: sankAsO Suddha Spatika SvaarAD Hamsa: ParamahamsascchaViswagOpthAVirAD SrEyasAmpathi: MounIsa: MahAMouni MahA yOgi Jn~adhO VaakpathiryOgi aj~nana naasakOJn~AniP AshtOt Sri HayagrIva (destroyerofAj~nam)issalute This Tamo-haran He His rejuvenatingradiance.This one with on aspotless,whiteLotus;He being se visualizedas HayagrIvan is Here, Sri ruchi nirdhUtha-anthar-bahis-tama: Chandra MaNDalamadhyasThaSvEthAmbho Now,letusfocus HayagrIvan. grandeur oftheVisionSwamy Such isthe kiranams (waves)ofJn~Anamlike kiranams Spatika RoopamofLordHayagrIvanthatsends inSriHayagriv vidhyAs). ThereisaslOkam (asthefo Sarva VidhyAnAm” Him as“AadhAram without verbalinstruction). (ThegreatsilentTeacher,whoimpartsknowledgeeven MounIsan MahA Mouni, Sarva VaagIsvarEsvaran(TheEmpero (Withtheblem SpatikasankAsan Suddha SrEyasAM pathi:(theLordofALLauspiciousness), Universe createdbyHim), ofthe Emperor andundisputed Sooktham Purusha of Purushan (VirAd VirAD-SvarAD of thisworld ViswagOpthA (Protector norend), normiddle who hasneitherbeginning -antharahithan(One, Aadhi-madhya Brahmaa, Hisson,justasaSwancansepara AvathAran,whoincarnated Parama Hamsa Jn~Ani, MahAYogi,Yogisan,Jn the DestroyerofAjn~Anam(Aj~nanaasakan), thara SthOthram: thara SthOthram: yOgisa: sarvakAmadha: yOgisa: oorNachandra sama prabha: sama oorNachandra drives away the inner and outer darkness (Tamas) that engulfs darkness (Tamas)thatengulfs away theinnerandouter drives on the second PaadhamofSri the coolraysofFullMoon:

~Ana DaayakanforYogis, does with HisdhivyaKatAkshamalone. does r of all gods of Knowledge) and of Knowledge) r ofallgods from Aj~nam and ViparItha Jn~Anam), andViparIthaJn~Anam), from Aj~nam ated in the middle of cool Chandra maNDalam middle ofcoolChandramaNDalam inthe ated a Sahasra Naamam that connects the Suddha Suddha thatconnectsthe Sahasra Naamam a ishless hue and lustre of Spatikam) ofSpatikam) hue andlustre ishless d again beautifully by the following section of section following bythe beautifully d again Desikan as he starts his salutation of Lord salutation ofLord startshis ashe Desikan out in all directions the amrutha (nectarine) out inalldirectionstheamrutha(nectarine) undation foralltheVidhyAs,ParaandApara ruha Vishtara: jyOthsnAyamAnaanga ruha Vishtara: te Saaram (Milk) from AsAram (water), te Saaram(Milk)fromAsAram astheSwan to teachtheVedAs

HayagrIva SthOthram saluting SthOthram saluting HayagrIva

sadagopan.org

? hads, Saasthrams and Saasthrams hads, RAM A ADH A IS

teaches the wise (DheerA:) about the E etics, Kalpa/Code of rituals, VyAkaraNa/ H to Brahma SaakshAthkAram, which is the attributed to Brahmanandhi by AchArya since Lord HayagrIvan is recognized as exclusively exclusively devoted engagedto and eagerly saluted as Amrutham and Abhayam in ich leads to immortality or “That which goes or “That which ich leads to immortality a clue: “Veda VedAntha SaasthrArthaVedAntha Tatthva “Veda a clue: and JyOthisha/ astrology) are Apara and JyOthisha/ astrology) are Apara Vidhyais raham is Brahma SaakshAthkAram, the Para Lord are covered. TheseHayagrIvan teaches ethAchAryan as the ones dearest to Him. , VimOgam, AbhyAsam, Kriyai, kalyANam,Kriyai, , VimOgam, AbhyAsam, between and SaunakA Angiras (the AchAryan) namely, AparA and parA- lower and higher- namely, AparA and parA- lower brahmavidhO vadanthi parA chaivaaparaa”

gs of Vedams, Upanis Vedams, of gs WHICH

Para Vidhyai rvAdhAra Tathparan, VidhyA Sri HayagrIvan. FOR

s of Upanishads) who know Brahman. s of Upanishads) who know Brahman. ktham chandhO JyOthishamith IDHYAIS V THE

OF

SOME

: : ARE

EANING EANING HAT beyond the word meaning in language”.in beyond the word meaning Akshara Brahmam, who is Nithyam (eternal), Vibhum (Full of VibhUthi), Sarvagatham (all- pervading) and BhUthayOnim (source of all creation). AnavasAdham and Anuddharsham) constitute apara vidhyai. The fruit of that BrahmOpAsanam with Lord HayagrIvan’s anug Vidhyai. Both are made possible by the Sa The Moksha-para VidhyAs in ChAndhOgyanumber and are taught are 32 in Upanishad, which is a Saama Upanishad. UdhgItha PraNavam or the lower knowledge that yield Brahma Jn~Anam. The Higher knowledge (Para Vidhyai) is that wh BrahmOpAsanam based on the seven principles RaamAnujA in his Sri Bhaashyam (VivEkam BrahmOpAsanam will be covered later in detail LORD HAYAGRIVAN TEACHES BOTH APARAA AND PARAA VIDHYAIS: LORD HAYAGRIVAN TEACHES BOTH APARAA AND PARAA Aparaa gives Brahma Jn~Anam and Paraa leads M adhigamyathE Atha ParA yayaa Tadhaksharam M Grammar, Niruktha/etymology, Chandas/metre exclusive domain of Jn~Anis saluted by Ge The Four VedhAs, Six VedhAngAs (SikshA/Phon Vidhyais. So say those (the great seer “lower knowledge”The Next Manthram talks about the (apara vidhyai) : SaamavEdhO AtharvatathAparA RgvEdhO YajurvEdhO vEdha: SikshA KalpO VyAkaraNam niru “dhvE vidhyE vedithavyE ithi ha sma yadh “dhvE vidhyE vedithavyE kinds of KnowledgeThere are two (Vidhyai), in the interpretation meanin of the deeper 1.1.4 AchAryaTatthvams for the SaarvabhoumAs/ PandithAs and PaamarAs). In MunDaka Upanishad, there is a conversation Upanishad: (the sishyan), deals which with Vidhyais the that are: Mundaka - W Sri HayagrIva One of the NaamamSahasra gives VyAkhyAna TathparAya (The One, who nama:” is sadagopan.org Sarvavith svAthma-bhAvEna Sarvavith svAthma-bhAvEna Saadhanam phala sampatthiMokshaika VidhyA SaamrAjya from SriHa with apassage SthOthram HayagrIva ofSri slOkam First ofthe Paadham final secondand concludethe AdiyEn will are: these VidhyAs Some of Upanishads. in housed VidhyAs of these32 detail some PraNava UdhgithaSvarUpanorUdhgItha grandson of the Lord became DakshiNA Moorth DakshiNA the Lordbecame grandson of of Veda Vidhyai.Heis Brahma withthepower to His av has closeconnections avathAra-M aspecific however toask appropriate wi blessus Lordcan Our Although and more. explains, Onecanaska As SriUtthamUrSwamy All whatone canseekfromPerumaaLasIs by us. worshipped would liketo adiyEn Sri HayagrIvaSthOthram, Before wecontinue HayagrIvan. Sri SlOkam of DhyAna sofarthe We covered Vaikuntam. Sri at His Mahishis Hisdhivya Naathan and Nith is here Kaaryamhinted The Vaikunta SaakshAthVaikuntamarpayan SaraNAgathi NishtAnAm KaaryamVaikuNtamarpayan NishtAnAm AshtAksharaika VidhyA aadharanthisway: HayagrIva Sahasra Another passagefromtheSri 8. ShOdasa Kalaa Brahma Vidhyai ShOdasaKalaa 8. RaigvaVidhyai 7. PurushaVidhyai 6. KosaVij~Nanam 5. SaanDilyaVidhyai 4. KoukshayaJyOthirVidhyai 3. GaayathriBrahmaVidhyai:This 2. MadhuVidhyai 1. reflect upon. reflect upon. day afterGaayathriJapamto this one isparticularlyappropriateon paramam padham AapnuyAth paramam padhamAapnuyAth athAram. For instance, Sri Haya instance, Sri athAram. For yagrIva Sahasra nAma Phalasruthi: yagrIva SahasranAma

varyams are Jn~Anam, Bhakthi and anushtAnam. andanushtAnam. varyams areJn~Anam,Bhakthi ChAndhOgya, BrahadhAraNya and KoushIdaki andKoushIdaki BrahadhAraNya ChAndhOgya, ya, Niravadhya Kaimkaryam to Parama Padha Padha Kaimkaryam toParama ya, Niravadhya with the commentary on the Second SlOkam of Second onthe with thecommentary therefore the VidhyA RaajA. Parama Sivan, the theVidhyARaajA.ParamaSivan, therefore ll of the above three Isvaryams from PerumAL PerumAL ll from of theabovethreeIsvaryams oorthy of the Lord fo Lordoorthy of the point out why Sri HayagrIvan is specially specially is why SriHayagrIvan out point y due to the grace of Sri HayagrIvan.Devi graceof y duetothe Naamam sums up the phalan of this Sarva Naamam sumsupthephalanofthisSarva th the every Isvaryam, it is considered is considered th theeveryIsvaryam,it Vachas. Let usjustlistwithoutgoinginto 19. Pradhardhana Vidhyai et al Vidhyaiet Pradhardhana 19. ParyangaVidhyai 18. MythrEyiVidhyai 17. BaalAkiVidhyai 16. Vidhyai PurushAthma 15. DaharaVidhyai 14. BhUmaVidhyai 13. SadhVidhyai 12. Vidhyai VaisvAnara 11. 10. PanchAgni Vidhyai PrANaVidhyai 9.

grIvan incarnated to bless grIvan incarnatedto r a specific boon, which r aspecificboon,which sadagopan.org

(with the white hue

Sasi varNan ting from the direct Sishyar (Sri Brahma Sarasvathi (Bharathi) and Brahaspathi (Bharathi) and Sarasvathi got graham, VidhyA Pradhatvam and Moksha two hands. The four hands of Sri HayagrIvan of tradition Swamy AchArya RaamAnujA and due to the anugraham HayagrIvan, of Sri desire is for the acquisition of Jn~Anam and essing of Sri HayagrIvan. is Swamy Desikan agrIvan). As Lakshmi HayagrIvan, Our Lord with the name of “Vidhyai” and becomes the -dhAyinam DayA nidhim (LakshmI) ra Aniruddha avathAram (LakshmI) tumn Full Moon) is none referred to here other dhanam for Sri Lakshmi HayagrIvan. MahA am Sarvaj~nam svacchandhanm Deva pradham aj~nAna-Naasakam Sarva the anugraham of Sri HaygrIvan. That is why we in Raagam Naattakurinji or VasanthA. i HayagrIvan for these reasons. sasi varnam Chathurbhujam sasi varnam Chathurbhujam

(Clad in spotless white cloth) and

: 1: 2:

AM : N Sukla ambhara-dharan HARA HARANAM NUPALLAVI ALLAVI reminding us of the cool, white rays of the au reminding us of the cool, white rays than Sri HayagrIvan. We pay our special reverence to Sr Matam star The Revered Jeeyars of the ParakAla represent Saadhu Jana rakshaNam, Dhushta Ni Pradhathvam. Let us see a sung small krithi that can be Tanthra Svathanthra Swamy) have continued this Desikan performing by uninterrupted AarA (Hay Dharma-Pathni of Sri VaagIsvarEsvaran wears the two VishNu chinnams (SankhamChakram) and in two hands and has a Pusthakam and Jn~Ana mudhrai (Chimudhrai) on the other Lakshmi takes on the form of another Devi C Aadhi-madhyAntha rahitham Vaaji Vakthr C Devam (LakshmI) VaagIsvarEsvaram (LakshmI) P Jn~Anandha-mayam svaprakAsam Jn~Ana Madhu KaiDapa mardhanam Saarasvatha HayagrIvam BhAvayAmi sathatham Sunda vested in powers of learning from a trifle of of trifle a from learning of powers in vested worship Sri when our HayagrIvan exclusively, SuklAmbharadharam vishnum vishnum SuklAmbharadharam The Brahaspathi became Deva Guru due bl to the pointgoing to out later that DakshiNA Moorthy, Vidhyai. Sri HayagrIvan is invoked in all Vaidhika KarmAs through the first slOkam in our sankalpams: Prasanna Vadhanam Sarva vighnOpasAnthayE dhyAyEth A Sarasvathi became the goddess became the Sarasvathi of Learning sadagopan.org Lord of allGodsLearning. Lord the ourfalseKnowledgeandis andremoves whoblessesuswithVedicspeech He istheOne, andKaiDapan. asurAs,Madhu thetwo whodestroyed onthatLord, meditates crystal. AdiyEn face of the Gods with Lord of The dayA guNam. One, whoblessesuswithTatthva-Hitha-Purus an of knowledge full ofbliss Heis Aniruddhuan. AdiyEn reflectsalwaysonSriLa M EANING : Kodanda Ramaswamy Temple, Nandambakkam -Hayagreevar kshmi HayagrIvan, whoisofth kshmi d self-effulgent. Sri Lakshmi Hayagrivan is the isthe Hayagrivan SriLakshmi self-effulgent. d hArtha Jn~Anam andisatreasurehouseof Jn~Anam hArtha a horse is Omniscient and shines like a clear aclear like shines and isOmniscient a horse e most beautiful avathAram of e mostbeautifulavathAramof SLOKAM-2 OF SRI HAYAGRIVA STHOTHRAM

Swami Desikan started the first slOkam on the Veda Murthy in the Vedic Anushtup Metre and concluded the sthOthram also in the same Vedic Anushtup metre. In between, he used four other metres: SikhariNI, Saalini, UpajAthi and MandhaakranthA. SlOkam 2 & 3 are set in SikhariNI metre, which Swamy Desikan used for the sixth decad of DayA Sathakam saluting

another tEjO-maya DayA nidhi presiding over the hills of ThiruvEnkatam. Here is the 2nd sadagopan.org slOkam of Sri HaygrIva sthOthram:

ति ं शिटकमिणु भभू तृ ूितभट ् ं

सधाु सीीचीिभर ्धितिभरु ्अवदातिऽभवनमु । ्

अनै रै ्अनिविहतु हषाहलहले ं

हताशषावे ं हयवदन मीडी मिह महः॥ २॥ svatassiddhaṁ śuddhasphaṭikamaṇi bhūbhṛtpratibhaṭaṁ sudhā sadhrīcībhir dhutibhir avadātatribhuvanam | anantaistrayyantair anuvihita heṣā halahalaṁ hatāśeṣāvadyaṁ hayavadana mīḍī mahi mahaḥ || 2 ||

MEANING: We sing the glories of that tEjOmayan (effulgent Vigraham), who incarnated as HayagrIvan to banish the samsAric afflictions of His bhakthAs. His dhivya mangaLa vigraham is like a hill made up of suddha spatikam (gem crystal). He spreads His nectarine lustre on the three worlds and renders them white. He generates the “Hala Hala” sound appropriate to His form as a Horse and through that neighing sound suggests that it contains the essence of all the Upanishads. He makes it easy for those, who are blessed to hear that SunAdham, to understand the true meaning of His VedAs.

19 sadagopan.org We will proceed with the Paadham by Paadha Paadham by We willproceedwiththe pramudhOabhImOdhamuvascha).” mOdhA: sense organs,thevitalrealm,blissfulreal thePraL “Every thingisrebornfromHimafter theLord thisway: These manthramssalute aregreattributestothis (XI.7.24-27) manthrams (ucchishtE naamarUpamchOcchishtElOkaaahi IntheUchcishtaform is sustainedthe Siddham). He istheundecayingself(Svatha: since Brahman, ofthegreat is thename UchcishtA way: (SriHayagrIvan)this of thisUcchishtaBrahmam of Canto Tenth of this manthrams The subsequent udhgItha:). Yajurucchishta Manthram(RkSaama above Atharva is alsoechoedinthe Manthram words oftheaboveAtharvaManthram.HisUdhg Manthram (the HayagrIva Portion ofSri The front HinkAra, SvaraandSaaman everyth Ucchishta Brahmanissustained In the issummarized ofSriHayagrIvan The essence --- Svara:SaamnOmEdiscchatanmayi hinKAra ucchishtE Atharva Rk SaamaYajurucchishtaUdhg Brahmam as: Svatha-Siddha, Uchcishta vedam: d subject tochange, Heisnot persists, since matter at intoprimordial As thecreationpasses XI.7.5 Purushan). The was neverborn;HeisAnAdhi Itis self-evident. alsomeans Svatha: Siddham HayagrIvan Lord usthat instructs Desikan indeed apowerfulwo Swamy Desikan.Thisis to understand will usetherestofthisposting Swami Desikanis“S chosenby word The first Svathassiddham: rhythms and rhymes. rhythmsandrhymes. Itha: prasthuthamsthutham Itha: is self-manifested and everexisting. self-manifested and is m andbeings (aanandhA all categoriesofhuman m commentary onthe secondslOkamnow. m commentary Vedams recognize Him as Ucchishta Brahmam. Vedams recognizeHimas ecay or death. The Atharva Vedam salutes this this Vedamsalutes ecay ordeath.TheAtharva vathassiddham” to salute Lord HayagrIvan. We HayagrIvan. We Lord tosalute vathassiddham” rd with deep Vedic connotations. Here, Swamy Swamy Here, Vedic connotations. with deep rd in the above Atharva Manthram, which means: in theaboveAtharvaManthram,whichmeans: self-evident that He is self-evident thatHe the Vedic significance of this word chosen by the Vedicsignificanceofthiswordchosenby the time of MahA PraLayam, this Supreme Self this of MahAPraLayam, the time ayam, the disciplines of divine knowledge, the the knowledge, ayam, thedisciplinesofdivine Ucchishta Brahmam that is Svatha: Siddham. that isSvatha:Siddham. UcchishtaBrahmam ing, even the Rk, Yajuh, Saama, UdhgIthaa, eventheRk,Yajuh,Saama, UdhgIthaa, ing, Itha SvarUpam saluted in the Sri HayagrIva Itha SvarUpam saluted in the SriHayagrIva entire creationconsistingofnameandform Atharva vedam goes on to praise the glories glories the praise to on Atharvavedamgoes first three words) is an echo of the first three three of thefirst is anecho words) three first tha: Atharva Vedam XI.7.1). Atharva veda VedamXI.7.1).Atharvaveda tha: Atharva ajAyAmanan (One who ajAyAmanan(Onewho sadagopan.org according to Sri eans rendering white all the three worlds ”. Prathi as a separable proposition means re of this Haya vadhana Parabrahmam is “a radiates white rays resembling nectar for and what does it resemble? The answer is: It blemishless spatika gem resembling that of a that of a blemishless spatika gem resembling “apathApa thribhuvanam” ich Spatika MaNI” or has the hue of “suddha lf-evident effulgenceresembling a hill of pure THREE WORLDS TO A WHITE LUSTRE tApa-thribhuvanam” banishing means the tApams dha Spatika MaNI bhUbruth prathipaDam”: MaNI bhUbruth dha Spatika We discussed in detail theVedic significance of the word, “Svathasiddham” above. The remaining words of the first paadham are: towards or in the direction of some thing. Hence, PrathibhaDam means vying with or rivaling. BhUbhruth means mountain. Therefore, “BhUbhruth PrathibhaDam” means resembling a mountain. What is this mountain? What does this Savthasiddham mademountain of is made of suddha sathva maya dhravyam, wh stone. The lust blemishles spatika (paLinkU) gem D.Ramaswamy Iyengar. “avadhAtha thribhuvanam”m (sufferings) of the three worlds. Sri HayagrIvan bhUtha sanjeevanamthe three worlds white. Thus, He showers His grace and makes all over all the three worlds. Swamy Desikan says here “Let us eulogize that eulogize Swamy Desikan says here “Let us “Suddha Spatika maNI bhUbhruth PrathibhaDam”: “Suddha Spatika maNI bhUbhruth hill”. Prathi+bhaDam make the word “PrathibhDam challenge to a hill of pure white crystal like gem”. The Second Paadham: “SudhA sadhrIchibhi: dhyuthibhi: avadhAtha thribhuvanam”: (ideeMahi) is the prayer. We eulogize the se crystal gem; “WHICH RENDERS THE by its svayam jyothi (innate radiance). “Apa RESEMBLING NECTAR” is the meaning of the second paadham. In some paatams, “avadhAtha thribhuvanam” is replaced by The First PaadhamThe First Siddhma Sud is: “Svatha sadagopan.org sabdhAlankAram at the sacred feet of Sri HayagrIva paraBrahmam. sacred feetofSri sabdhAlankAram atthe words) isarhetoricmasterpiecebySwamiDesi (imitation is abrilliantuseofonomatopoeia invocationofthe“HalaHala”sa nadhams. The de (avadhyams=faults, ourpaapams us andremove avadhAth dhyuthibhi: svarUpi, SudhAsadhrIchibhi: Sudha SvarUpi, “Svathassiddha Thus, this afflictions. our samsAric forbanishing oushadham nectarine is therejuvenating goodfort the by having our aj~nams removal of for Him topray andasksus SvarUpan(maha:) asaJyOthirmaya Hayagrivan Sri experiences residue (asEsha)all thepaapamsand inau SriHayavadhanan’s “h Swamy Desikanstatesthat What doesthatkanaikural(neighingsound) Paadham: “hathaasEshaava Fourth bytheeternalVedAs. echoed continuously hala” sabdham,whichis means the neighing sunAdham of the Horse-fa means aHorse.“hEsh”(hEshA) “hEshin” continouslyastheau is heard which What isthat continuously. whichisheard/performed meansthat here anuvihitha performed meansdoneor the restofthirdpaadham.“anu”meansafteroralongwith;“vihitha” the LordeulogizedbylimitlessthreevedA togeth thethreeVedAstaken thrayi ortriplet, Yaju triplets(Rg are theendless HayagrIvan of Lord Vedams,thebreaths TheapourushEya eternal,boundlessandinexhaustible. infinite, saluted bySwamiDesikanas“ananthai:thrayyant (ananthA va countless VedAs anditsbranchesare Paadham: “ananthai:thrayyan The Third dhyam Hayavadhanam idImahi maha:’ idImahi dhyam Hayavadhanam thai: anuvihitha hEshaa halahalam”: hEshaa thai: anuvihitha er. “ThrayimayAya nama:” is the salutation for er. “ThrayimayAyanama:”isthesalutationfor s. “anu+vihitha hEshaa hala halam” idImahi is hEshaa halahalam”idImahiis s. “anu+vihitha of a sound effect through a choice of word or or achoiceofword through a soundeffect of spatika maNi maya bhUbhruth prathibhaDa maNimaya bhUbhruth spatika prathibhaDa une to hear His auspicious neighing soundthat neighing hear Hisauspicious to une : Saamaani). “Thrayyanthai:” is derived from isderived “Thrayyanthai:” : Saamaani). bdham to invoke the neighing sound of a horse soundofahorse the neighing bdham toinvoke of Lord HayagrIvan do? What is its impact? impact? Whatisits do? of LordHayagrIvan ced Sri HayagrIvan, which sounds like “hala like sounds which SriHayagrIvan, ced spicious sound? It is the “hEshA hala halam”. hala Itisthe“hEshA spicious sound? kan. Swami Desikan reverentially places this reverentiallyplacesthis Desikan kan. Swami spiciousness (avadhyam). Swamy Desikan (avadhyam). Swamy Desikan spiciousness i VedA:). The innumerable Veda saakhais are Vedasaakhaisare i VedA:).Theinnumerable EshA Halahalam”destroys(hatha)without hai:”. One meaning of Ananthai: is endless, isendless, Ananthai: of hai:”. Onemeaning a thribhuvana SvarUpi” is invoked tobless SvarUpi”isinvoked a thribhuvana fects, His“hEshA sins) through hala” hala neighing of aHorse.“hEshAhalahalam” neighing SLOKAM-3 OF SRI HAYAGRIVA STHOTHRAM

समाहाराा ं ूितपदमचाृ ं धामयजषाु ं

लयः ूहानाू ं लहिर िवतितबधजलधःे । sadagopan.org sadagopan.org कथादपक्षतर् ु कथककल् ु कोलाहलभव ं

हरर ा् ं हयवदन हषाे हलहलः॥ ३॥

samāhārassāmnāṁ pratipadamṛcāṁ dhāma yajuṣāṁ layaḥ pratyūhānāṁ lahari vitatirbodhajaladheḥ | kathā darpakṣubhyat kathakakula kolāhalabhavaṁ haratvantardhvāntaṁ hayavadana heṣā halahalaḥ || 3 ||

MEANING: The Hala-Hala sounds in the form of neighings emanating from the divine throat of Sri HayagrIvan, the Horse-faced Lord, are the aggregate of Saama VedA mantrAs, the word for word meanings of the Rg vedA (Rks) and the abode of Yajur VedA manthrams. These Hala- Hala nadhams are the destroyers of all obstacles to true Jn~Anam about ChEthana- AchEthana-Isvara tatthvams; these Hala-Hala sounds are like the movement of the waves from the ocean of true knowledge (Jn~Anam). May these sunAdhams chase away the inner darkness (ajn~nam) arising from the uproar (loud and confusing noise) of debaters whose minds are driven by their own pride, arrogance and viparItha Jn~Anam. Sri HayagrIvan’s neighing sounds are in the form of the tree of Saama Vedam (Saamans) with its thousand branches (SaakhAs). They stand in for the meanings of Rg Veda manthrams (Rks). They contain the essence of Yajur Veda Manthrams. They destroy all obstacles that stand in the way of acquisition of para and apara vidhyais; they appear like the never-ceasing waves from the ocean of true Jn~Anam. Thus, these sunAdhams associated with Sri

23 sadagopan.org ThiruvhaIndhrapuram. ThiruvhaIndhrapuram. of SvarUpam Saama Veda startswiththe Desikan (vedAnAm SaamaVedOsmi) tocelebrateitssupe in hasdeclaredthatHeis GeethAchAryan here. branches) arereferredto or shAkhAs (recensions samhithA Saama Vedatree.Thus not onlythe is recogniz These Hala-Haladhvani saamans AarchikAa Aarchika, UttaraAarchikaandMahA-Naamni means thentheassemblyofentire1875ve SamAhAra: meanstheassemblage,an aggreg SamAhAra: SaamnAm slOkam. paadham ofthethird (Lim onthe“ananthai:thrayyanthi: commentary Horse-faced emanating fromthethroatof elaborates ontheuni Here, SwamyDesikan “anathai:thrayyanthai:anuvihitha Sabdham: SwamyDesikanmentioned slOkam, In thesecond worldly gains. upAsana ma of allVedaManthramsand house “Manthra MayamSarIram”.Allmanthramsareem Moorth recite. SriHayagrIvaBhagavAnisadhi mo the is sthOthram HayagrIva Si sthOthrams, directly fr yield thefruitsofmanthrOpadEsam then would sthOthrams recitingofthese Themere anAchAryan. through ManthrOpadEsam helping theaas done for BhagavAn.This was Sri HayagrIvan, to addressed sthuthis his Out of hisinfinite Swami DayA, Desikan housed asectionofSriHaya slOkam contains The third (SamsAram)! our cognitionofthetruetatth ajn~Anam clouding of thedarkclouds banishforever HayagrIva BhagavAn ofSri neighings of theirillu infavor mathams and Kudhrushti bytheproponentsofavaidhika advanced arguments delusions causedbytheloudandspirited they(the sacredsound meaning oftheVedams); kudhrushti- and PramANams) reject Vedamsas of thedeba the cleverandfallaciousarguments toi bright itshine andmakes of knowledge (truespiritualkn vidhyai gaining adhyAthmika are theintegratedessenceof HayagrIvan vams and liberate us from the cycles of births and deaths vams andliberateusfromthecyclesofbirths ed as the rustle of the assembly of the thousand-branched ofthethousand-branched the assembly rustleof asthe ed llumine our path towards mOksham; they destroy theydestroy towardsmOksham; ourpath llumine the form of Saama Vedamamong theVedAs theformof three Vedams;theyremovetheobstaclestowards ation, a compendium. “SaamAnAm SamAhAra:” ation, acompendium.“SaamAnAmSamAhAra:” rses ofSaamaVedamwithitsthreeparts( hEshA Hala-halam hathaasEshaavadhyam”. Hala-halam hEshA owledge); they kindle the wick ofthedheepam owledge); theykindlethe om Sri NigamAntha MahA desikan. Ofallthe MahAdesikan. om SriNigamAntha Lord, Sri HayagrIvan. He provides extended He Lord,SriHayagrIvan. sory doctrines; May the sacred sound of the Maythesacredsound doctrines; sory Sri Raaja GopAlan, Sri Devi and Garuda Garuda Devi and Sri RaajaGopAlan, portions of Saama Vedam but the thousand of SaamaVedambutthethousand portions que significance of the hala-hala sabdham ofthe significance que ters from avaidhika-mathams (Mathams that that ters fromavaidhika-mathams(Mathams the manthrams inside the different sections of sections of the different inside manthrams the y and has been recognized as the One with astheOne recognized andhasbeen y rmacy amongtheVedAs. st importantoneforev nthrams for gaining this-worldly andother- gaining this-worldly nthrams for grIva manthram and hence it is very sacred. grIva manthramandhenceitisverysacred. mathams (philosophies that distort the true thetrue thatdistort mathams (philosophies thikAs, who did not have the benefit of thebenefit have thikAs, whodidnot itless three Veda SaakhAs)” first in the first first firstinthe threeVedaSaakhAs)” itless s of hala-hala) rescue the gullible from the s ofhala-hala)rescuethe gulliblefromthe for the first time, the power of the hala-Hala the hala-Hala power of time,the first the for Sri HayagrIvan sitting in front of him at at him of front in HayagrIvan sitting Sri bedded in Him. He is thus the treasure Him.Heisthusthetreasure in bedded ). ery one to learn and onetolearn ery That iswhy,Swamy pUrva pUrva sadagopan.org amam at three places

ows us its links to the body (Hala-Hala rs to Rg veda Rks (manthrams). rs to Rg veda Rks (manthrams). As we e, “Vaaja and Aasvam” with the e, “Vaaja and two sacred at he attained from Sri HayagrIva manthra Saamans are from the different cantos of theSaamans are from Adhanam) to a devatA, whose antharyAmiAdhanam) to a devatA, is knowledge and the identical Rk (Saaman) in knowledge and the ts out that the Hala-Hala Naadham of Sri e form Saamaof GhAnamcovering all the , Yajus and Saamam. Most of the Saama Veda , Yajus and Saamam. It is generally Saama vedam believed that has in every word”. The word group “RuchAmin every word”. The word group da itself is the secret of VedAs”, One can going before “likeness, a noun means or y word of Rg Veda Manthrams. Viewed in the the in Viewed Manthrams. Veda Rg of word y Sri HayagrIva Sahasra Na m is the “parent”, Swamy Desikan m is the “parent”, mentions and kriyA/KarmA Vedam with Yajur or the g Vedam deals with Jn~Anam, the Saama vedam aanandham). It is interesting to note the important kthran and MahA asva siras”. ogeneous totality of thought), ghrutha (mind), asva (vital ce of the meanings of all Yajyur Veda Manthrams dealing with e Sarva VidhyA Moorthy. e Sarva VidhyA Moorthy. sath-chith “Sarva karma SamArAdhya: Sarva VedamayO Vibhu:” “Niranthara namOvAka suddhayAji hrudhayAsraya:” There are 1984 manthrams vedam. in Yajur “Padham kriyA kaaraksccha nipAthO Gathiravyaya:” connection between two tathvams mentioned abov observance of Vedic rites. Although Rg Veda Saama Vedam first because of manthra siddhi th ManthrAs are rks from Rg Vedam set to music. mentionedprefix “Prathi”, when earlier, the resemblance or equality”. or “Prathi-padham” means then “everywhere context of the aphoristic statement, “The Ve understand that the VedAs in general and the Rg Vedam linked with Jn~Anam in particular deals with Rutham (Truth), dhee (Thought or understanding or comprehension), rAyE (spiritual felicity), Vaaja (Hom energy) and amrutham( names of Sri HayagRivan: “Vaaji- Va saamans (manthrams) saamans its forms.in all The Ri with UpAsanA, worship and contemplation Upaasanai. among the The traditional hierarchy VedAs is Rg of its own remaining 1,800 and the only 75 verses same Rk in Rg Vedam deals with The Rg Vedam. worship (Aar with prayer and saama Vedam deals LakshmiSri th HayagrIvan, RuchAm Prathipadham: next and sh Swamy Desikan salutes Rg Vedam Sabdham) of Lord HayagrIvan. “RuchAm” refe Prathipadham” chosen by Swami Desikan poin HayagrIvan is the sum of the meanings of ever DhAma YajushAm: Sri HayagrIvan houses the essen karma-KaaNDam. That is why He is saluted by as: The neighings of HayagrIva Moorthyth is in sadagopan.org BhOdhajalatE:” now. Let ustakeupthemeaning ofthesecondpaad here. Agni, isinvoked Brahman of in thattheLord,whoaccepts is veryrevealing andYaj~nams.Invocation central toYaagams majestic lustre.Dhama alsomeansa DhAman dhaama:). “Dhaman”meansabodeorhouse. is Hayagrivan Lakshmi Sri The Param-dhAman, Medavakam Perumal Koil SrI Hayagreevar SrIHayagreevar Perumal Koil Medavakam of the word “DhAman” in “DhAma yajushAm” all Veda Havis in Yaj~nams, theantharyAmi allVedaHavisin ChaDh is the Vedic name for Agni, which is which Agni, for Vedicname ChaDh isthe the dhaman for the Yajur Vedam (YajushAM Vedam(YajushAM for theYajur the dhaman ham, “Laya: PrathyUhAnAm laharivithathi ham, “Laya: PrathyUhAnAm laharivithathi sadagopan.org an who receive such an who receive such e, He can bless one anam). These waves kruth, SakalOpanishad e prayer is for the auspicious and welcome ala: kaTa dharpa Kshubhyath katakaala: kaTa dharpa kula e power of anishta-nivrutthi (removal of e power of anishta-nivrutthi

He is sarva Saasthra maya lahari (Embodiments of of the waves he wealth of the kingdomof the of VidhYais)he wealth has to dispel the inner darkness (Hayavadhana akthAs of Sri HayagrIv akthAs of Sri by their uproar (KolAhalam) of disputants”. of desire). Sri HayagrIvan is Sreya: Pradhan r that inner darkness (avidyA) settling in our the slOkam is that our inner darkness be as the cause behind the removal of all as the cause behind the removal y type. Besides anishta nivrutthi, one is also a great Desika BhakthA gives us the meaning ess us with true insights about most complex amaso maa Jyothir gamaya”amaso is the prayer. tspropounding the superiority of the various in this Paadham. Sri HayagrIvan’s neighing mangaLams never-ceasing waves are like the Vaakpathi and therefor He is tamo Haran and hence, the removal of (BhOdha jaladhE:). These waves bathe one in These (BhOdha jaladhE:). ala dhvani destroys ala dhvani destroys those impediments. The okA as the confusion and chaos caused by the udhrushti mathams. The sounds of the God of pediments (Vigna Naas (Vigna pediments kOlAhala bhavam haarathu anthar- BhOdha jaladhE: lahari vithathi”.BhOdha us as the Vaibhavam of Sri HayagrIvan. aika Phala Saadhanam” (blessing us with Moksha siddhi). originating from Lord HayagrIvan are Jn~ananda and the best of SrEyas is VidhyA-anugraham. Aj~nAnam is an easy task for Him.He is Jn~Anam and Bliss combined). Dhvani Swamy Desikan recognizes Hala-hala hindrances for acquisition of Knowledge of ever blessed with ishta prApthi (obtaining one’s object immediately with Saarsvatha(vedic Vaak Speech). The prose order is: “Hayavadhana hEshA hala-h kOlAhalabhavam anthar dhvAntham harathu”. Iyengar, Vaasi Sri D.Ramaswamy Parama Padha of these two paadhams: “The prayer voiced in systems of thought rooted in avaidhika and k Knowledge alone can dispel the confusion caused Let us now meanings a little more. Th analyze the dhvani of Sri HayagrIvan’s Hala-Hala naadham “kaTA dharpa kshubhyath kaTaka kula “kaTA dharpa kshubhyath kaTaka dhvAntham Hayavadhana hEshA Hala-Hala:” dispelled by those hala-hala sounds. The cause fo clamouring noise of vain and haughty disputan hEshA hala-hala: anthardhvAntham harathu). “T minds is defined in the third quarter of the sl “laya: prathyUhAnAm lahari-vithathir-BhOdha-jaladhE:”: laya: order is: “PrathyUhAnAm The prose PrathyUha: means impediment, obstacle or hindrance. These impedimentsto the relate acquisition of true knowledge. The Hala-H “prathyUhams” hEshA hala-hala: the state of layam. “Hayavadhana reach prathyUhAnAm Swamy Desikan reveals to laya:” is what “hEsha hala-hala:” is being described“hEsha hala-hala:” further sounds echoing continuously and creating sarva from the ocean of Jn~Anam (lahari vithathi:) the nectar of dhivya Jn~Anam. These are the Bh the nectar of dhivya anugrahams. dhvanis have th These Hala-hala inauspiciousness) and also remove the im sthuthyan and hence it is effortless for Him to bl tatthvams. His “VidhyA SaamrAjya sampatthi” (t the unfailing result of “Moksh Third and the Fourth Paadhams: sadagopan.org S intherareSaalinimetre. SlOkam isset The fourth SlOkam. of this theuniqueness see letus SlOkam, Fourth the to Before going harathu).(Hayavadhana hEshAhala-hala: requesting LordHayagrIvan to destroyth to interveneandchase away thatdaHayagrIvan overthehorizo darkness ofAj~namlooming whethe to wonder begin who anthar dhvAntham), Those noisyprotestationsofthesekumathisco (kOlAhalam). noise raisealot (kathakakulam)and ofdinand Theyareingroups Kshubhyath). andar aretakenupwiththemselves disputants means a false giving kathAchalam account ofso hala-hala: Hayavadhana anthardhvAntham dharpa to “KaThA refers Swamy Desikan ParimuhamAi aruLiyayennparamanKaaNNmin” yellA VedapporuLai vanthu pannukalainaal munivarOdu DhAnavarkalthihaippa iruLmaNDiuNN “munnivvulahEzhum pride: to uswith suchVedi whoblessedhimwith HayagrIvan, of Thirumozhi (Periya Paasurams the TherazhundhUr the Fo boon ofJn~aNam Mannan askedforthe Thirumangai prathibhaDam”. bhUbhruth maNi Spatika Suddha SpatikAkruthi, “Nirmala mountainof SvEthaGiri,Hewas darsana soubhAgyam like the mannanhad Thirumangai When (ThiruVeLLarai). isSvEthaGiri KshEthram this name of form HayagrIvan. TheSanskrit Sri as PerumAL ThiruveLLaRai Mannanvisualizes Thirumangai ofSri Hayagrivan --Periya payanthavanE yenakkuaruLpuriyE” thatThirumozhi:5.3.2 NoolinRivai KoLLVeda munn ParimuhamAi,isai “vasayil nannmaraikedutthaammAlAyaRkkaruLi dEsam: helpfrom Mannanasksforsuch Thirumangai by Swamy Desikan in the 33 slOkams of Sri HayagrIva sthOthram. sthOthram. HayagrIva of Sri 33slOkams in the by SwamyDesikan alittletoreflect Letusdigress metre. Saalini setinthe of being distinction hastheunique HayagrIvasthOthram This fourthslOkamofSri ,

wamy Desikan’s28sthOthra a on the Padhya vrutthams (poetic metres) chosen chosen (poeticmetres) onthePadhyavrutthams would besalutedlaterbySwamiDesikanas would kshubhyath kaThaka kula kOlAhalabhavam kaThaka kula kshubhyath at Aj~nAnam with His Hala-Haladhvani with at Aj~nAnam m n. Swamy Desikan prays to the JyOthirmaya n. SwamyDesikanpraystotheJyOthirmaya c knowledge and introduces this Veda Moorthy Moorthy Veda this introduces knowledge and c nfuse the mind of listeners (KolAhala Bhavam nfuse themindoflisteners(KolAhala Bhavam me thing based on ViparItha Jn~Anam. These Jn~Anam.These ViparItha on based me thing e haughty and their mind is agitated (dharpa e theirmindisagitated(dharpa haughty and harathu”. “kathA” means disputations; means disputations; harathu”. “kathA” reminded of the blemishless, white crystal reminded oftheblemishless,white Sri HayagrIvan at ThiruveLLaRai dhivya SriHayagrIvanatThiruveLLaRaidhivya ur vedAs from VeLLai Parimukan. In oneof In Parimukan. VeLLai ur vedAsfrom rkness ofaj~nanamfromallus.Heis r their false claims are true. There is the true. Thereisthe false claimsare r their : 7.8.2), Thirumangai has again the vision the again has : 7.8.2),Thirumangai

. ms contain862slOkams. sadagopan.org extolling the anantha kariNimetre, one of the seven derivative n decided to stay with UpajAthi metre after e. As the lion among poets, Swamy e. As the lion among Desikan grIvan. Anushtup has eight syllables in each g the bulk of the total 33 slOkams (~82%) can rger sense to an attentive woman of towering : ncentration was sharp in inianothermetre is obtained forstudy of a Desikan for verses 2 and 3 dealing with Hala- ology of the word SikhariNi is connected with Metre, which is another derivative of the Vedic RST SthOthram in the sacred metre of Vedic tentive and to be sharp. Sikhara means the peak reminded of AshtAkshara reminded of AshtAkshara of Sriman Manthram Swamy Desikan’s choice of the SaalinI metre. anA-poorvaka vij~nApanam to of Swami Desikan As except the last two (32-33). UpajAtha means

ESIKAN D WAMY S BY

USED

ETRES M IVE F HE KalyANa guNams of Jn~ananthamaya, Svathasiddha, Veda Moorthy. He stayed thus with the UpajAthi metre for all the rest of the slOk produced or happened. These 27 slOkams formin be visualized to have been formed by PrArth The 5th to 31st SlOkams (UpajAthi Metre) : The 5th to 31st slokams are set in the Upajaathi Thrishtup metre like SaalinI metre. Swamy Desika the Saalini His co Metre for the next 27 slOkams. Now, we comprehend the possible reason for slOkam set in the Saalini Metre: angO hanthi JN~AANA Vrutthim vidattE suthe dharmam dhattE kaamaartham cha mukthim dhattE SarvathOpAsyamAnA PumsAm sraddhaa SaalinI vishNu bhakthi: beauty. That metre was then chosen beauty. That metre was then chosen by Swamy Hala Veda dhvani of the Lord. The Fourth SlOkam and Metre: the SikhariNI The FOURTH slOkam is set in the rare Saalini metre. This metre is a derivative of the Vedic Thrishtup metre. The clue for the use of Saal metres of the Vedic Metre, Athyashti. The etym metres of the Vedic Metre, Athyashti. related in a la or summit; SikhariNI can then be T The First SlOkam and Anushtup metre: first slOkam set the Swamy Desikan of His FI Anushtup the Veda SvarUpan, Sri Haya to salute paadhams.quarter of its four One is inevitably NaarAyaNan, one thinks of anushtup metr when for the use of this metre: followed all the rules 1. of each quarter Fifth syllable be should short 2. sixth long the and 3. seventh alternatively the and short. long The Second & Third SlOkams (SikhariNI Metre) : The SECOND and THIRD slOkams were set in Si at be to means “Si” woman. excellent an of that sadagopan.org Desikan (PraachI SandhyA Kaachith): Kaachith): SandhyA (PraachI Desikan Swamy by invoked image of Praatha: sandhyA uniqueness ofthe invocation of in thecontext Anantha Professor Aasramam, Poundarikapuram MaadhyAhnikaUpasthAnamanthr The Saama inner darkness. swiftly anddecisivelythe prAchi SandhyA).Thatlustre,whichisinth That lustre nightofinnerdarkness. the of terrors That lustrous image of Sri HayagrIvan is like kOtirevealing. and ispowerful SuryOdhayamDesikan with the power to banishHayagrIvan alsoas,“praj~nAdhrushtE:apoo Sri the Sandh prAchi kaachith nisAyaa darkness (Anthar is states thattheanugrahamofSriHayagrIvan harathu). HereSwamydescribesthe dhvAntham hala-Hala: anthar- (HayaVadhanhEshA slOkam intheprevious described inner darkness isaprayerforthe gift of The fourthslOkam Metre: rareSaalini setinthe SlOkam Fourth of the Detailed meanings of theDayAsvarUpamLord. celebration (700 verses)hasbeen sapthasathi GovardhanA’s AaryA The wholeofthepoet 15mathrAs. andthefourth 18 mAthrAs second or syllabicinstantsin must have12maathrAs Sixteen ofthe862slOkams(13.5%)his28sthO Onehundredand Desikan. slOkamissetinAaryAmetrebySwami This isthePhalasruthi slOkam(AaryAmetre): The Thirtythirdandfinal HayagrIvan. the Saarasvatha-Vaak-dhAyakaSri majestic,unhurriedcel mind beingsteepedina onecan andAakrAnthA, ofmandh combination The istohavethe engrossedoroccupied. mind (mandha gathi).OnemeaningofAakrAntha rushing. to celebratewithout means (mandhathE) Mandh Vedicroot metre.The the MandhAkrAnthA iscomposedin celebrated poetKaaLidAsA the of MegadhUtA Kaavyam of the great of Thewhole 2ndandthirdslOkams). the of metre metreisanotherderivativeofth MandhAkrAnthA SwamyDesi SECONDSlOkam, For theTHIRTY metre: andMandhAkranthA The ThirtySecondSlokam SiddhAntham. Sp boonofVedic Lord Hayagrivanforthe composed in he AaryA metr inheAaryA composed eech for samrakshnam of Bhagavath RaamAnuja eech forsamrakshnamofBhagavath Vedic speech arising out of the destruction of the destructionofthe speecharisingoutofthe Vedic e form ofpraatha:sandhyAKaalamdrivesawaye form thefirstandthirdquarters(paadhams), like theSunrisethatchasesaway like night’s is also of divinely wonderous nature (kaachith (kaachith nature wonderous is also ofdivinely ebration oftheananthakalyANaguNams rvA anjana SrI:”. The imagery used by Swami usedby rvA anjanaSrI:”.Theimagery yA). He describes the unique anugraham of anugraham yA). Hedescribestheunique NarasimhAcchAr Swamy is very appropriate isveryappropriate Swamy NarasimhAcchAr power of that Hala-Hala dhvanifurther.He power ofthat

e Athyashti Metre like SikhariNI metre (the Metre likeSikhariNImetre e Athyashti The non-Vedic meaning is to move slowly slowly to move is meaning Thenon-Vedic kan used the MandhaakrAnthA metre. This MandhaakrAnthAmetre. kan usedthe extrapolate togetameaningofthepoets’ thrams are set in AaryA metre. This metre metre.Thismetre thrams aresetinAaryA am translated bytheSriKaaryamof am translated e. This metre is usuallya e. Thismetre

sadagopan.org the inner living soul (AntaryAmi) ek refuge is Sri HayagrIvan, who performed aan). Swamy identifies this Nru-Turangan as aan). Swamy identifies this Nru-Turangan as protection of the DevAs came of the DevAs came protection into being, The c knowledge, which helps to understandwhat helps to c knowledge, which until now? It is the power of Sri HayagrIvan, Mandala Madhya Vaasi) bestow Mandala Madhya on me lustre the power to reveal what was hitherto unseen. unseen. hitherto what was the power to reveal ke SomA, intelligence like Brihaspathi,ke SomA, intelligence beauty How was it revealed? What was the power that How was it revealed? He is pervading Upper worlds, the earth andthe anjanam (collyrium), which opens up the eye of which opens up the eye anjanam (collyrium), Argyam SamarpaNam and Agni are like two eyes,and Agni are like is He “The Lord from“The Lord whom the derives Sun the light, Lord who the the propagator is of the VedAs, whomthe Lord the greatsustain souls their in heart throughentire meditation and see the Theuniverse, Lord from the armywhom for the Lord for whom VaruNA the intervening space. May This Lord (Adithya Vaayu, Smell (fragrance) li like Sun, life like inside beings all things and in the Universe. (youth) like Aswins, Strength like IndrA and Agni.” of Sri That radiant form HayagrIvan also has What is being Jn~Anam. revealed is the true made it possible to see what could not be seen the rare kind of sacredwhich acts like are true Tatthvam, Hitham and PurushArtham among a bewildering array of false entities. This powerful VidhyA Moorthy blessing those who se Jn~Anam to experience the entire rangeJn~Anam to experience the entire of Vedi (VakthrI Ved Veda UpadEsam to Brahma Devan the avathAram of VaikuntanAthan,Sri Para VaasudEvan. SLOKAM-4 OF SRI HAYAGRIVA STHOTHRAM

ूाची सा कािचदर ्िनशायाः

ूज्ञारने ौीरपवा।ू र्

वी वदाने भात् ु म े वािज वा

वागीशाा वासदवु े मितः॥ू र् ४॥

prācī sandhyā kācidantar niśāyāḥ prajñādṛṣṭerañjana śrīrapūrvā | sadagopan.org vaktrī vedān bhātu me vāji vaktrā vāgīśākhyā vāsudevasya mūrtiḥ || 4 ||

MEANING: The Horse-faced Lord worshipped as the Lord of Speech (VaagIsan) is indeed the avathAra roopam of Para VaasudEvan of Sri VaikuNtam. He instructs Brahma Devan on the VedAs and is like the unique, morning light (prAtha: SandhyA) to drive away our inner darkness. He is the matchless, sacred collyrium (anjanam) for revelation of the dhivya Jn~Anam. May this subhAsraya ThirumEni of this incarnation of Para VaasudEvan shine with in and before me always! Swami Desikan touches on the avathAra rahasyam of Sri HayagrIva BhagavAn here since the avathAra rahasya chinthanam (reflections on the Six rahasyams underlying His incarnation) is vital for the successful completion of the Bhakthi or Prapatthi anushtAnam for Moksham without delayed phalan. In His magnum opus, Sri Rahasya Thraya Saaram (Charama SlOkAdhikAram), Swamy Desikan sums up the six rahasyams this way:

32 sadagopan.org out any dimunition in

A A : A tuted by Suddha Satthva Dhravyam. (4) These e real. (2) They happen with Saadhu samraksdhANArTath OushAdri – Moolavar with thAyAr cha SvEcchAmAthranidhAnath : EANING Dharma glAnou samudhaya: Ithi Janma rahasyam yO vEtthi naasya Punarbhaav M His svabhAvam. (3) These avathArams are consti (1) Our Lord’s incarnations (avathArams) ar avathArasya sathyathvam ajahath svasvabhAvath Suddha Satthvamayathvam sadagopan.org Here, Swamy Desikan proclaims his Prapatthi to that that to hisPrapatthi Here, SwamyDesikanproclaims Lo of Earlier, adiyEnindicatedthatthesthuthi the AaryAmetre. (33)setin SlOkam withthePhalaSruthi metre) andconcludes DhyAna 31followedbythe up toslOkam goes startand to issaid proper SthOthram metre, the the UpajAthi in set slOkam the fifth With Vedic wisdom(TrueJn~Anam). one free arebrokenapartand of confusion knots of theda the extraordinaryeffect dealing with quote Iyengar VaasiSriD.Ramaswamy Vaikunta “VakthrI VedAnBhaathumEVaajiVakthr fourth slOkam: fourthpaadhamsofthis and the third of the words illustrious avathAraMoorthy(Hay di whichtheLord thetwoasurAs, VedAs from karmAs. Brahma srishti his to continue for him Brahma andinstructs Learning Godof Supreme VaasudEvan hastheface In thisavathAram,Para karmA). Devanandhelpedhimcontinue rescue ofBrahma Drvyama Sathva Suddha tookonthe VaasudEvan Para guNams, svAbhAvIka-kalyANa His in leastdimunition the without sankalpam, own OutofHis asurAs(MadhuKaiDapan). topunishthose Bhagavan incarnated two asurAs. sa to cameabout HayagrivAvathAram face). This bodyandahorse’s avathAramwithhuman HayagrIvan(The Rahasyam ofSriNru-Turanga Moorthy:”, as “VaaghIsAkhyAVaasudEvasya HayagrIva-Bhagav Sri When SwamiDesikansalutes Punarbhava:). (na not getrebirth do theLord’savathArams reasonsbehind meanings ofthe inner forth are intended of theLord ha slightest even the is take place,whenthere our Lord’sown happen becauseof avathArams e protection of His BhakthAs. Th e protectionofHisBhakthAs. agrIvan) to shine always in his mind and in front of him with with of him alwaysinhismindandfront agrIvan) toshine slOkam (32nd SlOkamsetin MandhaakrAnthA rm to dharmam in His world. (6) TheavathArams rm todharmaminHisworld. rsana soubhAgyam of the Para Brahmam. All the oftheParaBrahmam. soubhAgyam rsana A VaaghIsAkhyA VaasudEvasya Moorthy:” VaasudEvasya A VaaghIsAkhyA rd HayagrIvan starts fromthisFifth SlOkam. Devan pleaded with the Lord to restore the Devan pleadedwiththeLordtorestore d effortlessly. Swamy Desikan prays for that for that prays SwamyDesikan effortlessly. d ve Brahma Devan, who had lost theVedAs to volition (Sankalpam). Devan on the four Vedams that are essential that areessential fourVedams Devan onthe He wants us to remember the avathAra He wantsustorememberthe ya svarUpamofHayagrIvanandcametothe ofahorse(VaajiVakthra:).Hestaysasthe to receive and benefit from the full range of from thefullrange benefit to receiveand s in this context the Upanishadic passage s inthiscontexttheUpanishadic with his assigned duty of creation(Srushti duty withhisassigned An in the fourth paadham of this slOkam slOkam ofthis fourthpaadham An inthe “VaaghIsAkhyA vaasudevasyamurthy:” ose who reflect on these six reflect on ose who (5) These avathArams SLOKAM-5 OF SRI HAYAGRIVA STHOTHRAM

िवशु िवज्ञान घन प ं

् िवज्ञान िवौाणन ब दीक्षम । sadagopan.org

दयािनिध ं दहभे ताृ ं शरण्य ं

दवे ं हयमीवम अह् ं ूप॥े ५॥

viśuddha vijñāna ghana svarūpaṁ vijñāna viśrāṇana baddha dīkṣam | dayānidhiṁ dehabhṛtāṁ śaraṇyaṁ devaṁ hayagrīvam ahaṁ prapadye || 5 ||

MEANING: AdiyEn seeks refuge in Lord HayagrIvA, whose divyAthma, Suddha Satthva SvarUpam is the embodiment of pure and unalloyed dhivya Jn~Anam. As the overflowing treasure house of DayA, He has taken the sankalpam to bless the chEthanams with His rejuvenating blessings of dhivya Jn~Anam that will liberate them from the cycles of births and deaths. To fulfill His vow to liberate them from the darkness of ajn~Anam, He stands as their beacon light, their sole and final refuge to bless them with dhivya Jn~Anam. AdiyEn also desiring that divine and redeeming dhivya Jn~Anam perform prapatthi at His lotus feet.

This prapatthi slOkam can be split in the following four ways patterned after a chathur vEda vanthanam format:

35 sadagopan.org After the Sri HayagrIvaManthrajapam,thefour After theSri ThiruvahIndhrapuram. Hillof OushadhAdri atthe HayagrIvan Lord of sacredfeet the prapatthiunder and performed DayAnidhi forthebl SwamyDesikan asked connotations. Vedic withdeep words aretwopowerful Prj~nA prayaccha”. MedhAand praj~nAm mEdhAm manthramsis:“mahyam namaskAramintheSriHayagrIva “SvAhA-SvAhA” askaraand anga nyAs akAra-ukAra-makAra lhUmasth as sakthi, sOham BheejAksharam, Chandas, SriHayagr as anushtup-Thrishtup which haveallincommontheBrahma-Adhri- Na The Chathur-MukhaBrahmAtheninitiated astheir LordHayagrIvan ManthrAs have becomethe andwould and PurANams IthihAsams would fullycomprehe as Devathai, HayagrIvan Lord said:“OhmySon!ThosewhoknowtheFourManthramsthathave Lord BrahmA M sarvaisvaryavAn bhavathitayEthEmanthrA:” sa Sruthi-Smruthi-ithihAsa-PurANAniveda “HayagrIva DhaivathyAnmanthrAnyOVeda BrahmOvAcha: HayagrIvan Himselfearlierrespondedtohisson’srequest: Lord astaughttohimby meanings theirinner theMasterofFourVedAsand Lord BrahmA, Brahma yayAchirAth SarvaPaapamvyapOhya, ofallriches! the possessorofrichest Brahma Vidhyai,whichwillquicklyerasesall One)! OhsonofBhag “Oh Bhagavan(revered torealizedivineJn~Anam: guidance requesting question and asksthe Sage HayagrIvOpanishad, Sri in instance, For teachings. divineKnowledge.These Supreme of the Lord ahamprapadhyE”islikeaChathurvEdaVandhanamto HayagrIvam of “Devam The refrain dEha BruthAmSARANYAMDevamHa DayAnidhim DevamHayagrIvamahamprapadhyE. BhaddhaDhIksham VisRANana Vij~nana SvarUpamDe ghana Visuddha Vij~nana EANING : protecting Supreme Lord/Para-dEvathai”. Lord/Para-dEvathai”. Supreme protecting yagrIvam ahamprapadhyE. vam HayagrIvamahamprapadhyE. (adhIhi Bhagavan! Brahma-VidhyAm varishtAm (adhIhi Bhagavan!Brahma-VidhyAmvarishtAm sins, confer Brahma Jn~Anam and make adiyEn adiyEn andmake sins, conferBrahmaJn~Anam NaradhA approaches his father, Brahma Devan Brahma father, his NaradhA approaches Devam HayagrIvam aham prapadhyE. Devam HayagrIvamahamprapadhyE. VidhyAm labdhvA, IsvaryavAn Bhavathi). Bhavathi). IsvaryavAn VidhyAm labdhvA, e keelakam, BhOga-Moksham as ViniyOgam, asViniyOgam, e keelakam,BhOga-Moksham ams. The blessings invoked by the double bythedouble invoked ams. Theblessings salutations are steeped deeply in Upanishadic in steepeddeeply are salutations Veda manthrams representing the four VedAs thefour representing Veda manthrams avAn! Please perform upadEsamme that for Soorya- BharghavAastheRishis,Gayathri- Iva ParamAthmA as Devathi, llhoum as as llhoum asDevathi, ParamAthmA Iva essings of “MedhA and Praj~nA” from the Praj~nA”fromthe of“MedhAand essings nd the inner meanings of Sruthi, Smruthi, Smruthi, of Sruthi, meanings theinner nd radhA with the Sri HayagrIva manthrams, HayagrIva manthrams, the Sri radhA with possessor of sarva Isvaryam and these four four andthese Isvaryam of sarva possessor sadagopan.org d as Gaayathram are that “VaaghIsAkhyA grIva manthram in the yagrIva Manthram initiated by received on that blessed dawn from Lord received on that blessed dawn from n of Lord Garudan with the Veda Bhaagams Upam; the Saaman revere sting on the fifth slOkam of Sri HayagrIva by Swamy Desikan to panchAsath visualizing the Veda SvarUpam of show us the way to Moksham and free us from Saamans are limbs of Lord GarudA. Saamans are limbs May that nds; the seats of rthviks known as dhishnyams e power of the Sri Haya Veda Vandhanam” housed in the fifth slOkam: ns of the VedAs are seen. SthOmam, the Saama Yaj~nAyaj~Iya Saaman becomes His puccham/ svidhasyA: Paramam jagaama. Paramam jagaama. svidhasyA: trI dEvAnAm nishasAdha mandhrA; a vaadhayEth ithi cha Vaagrasa: a vaadhayEth ithi padhi dhvipadhI saapadhi dhvipadhI ChathushpadhI; uhan mimAya jagadhagnidhatthA; sahasrAksharA paramE vyOman. sahasrAksharA es as His head; Yajur vedams serve as His many names, e veda manthrAs will not be covered. recitation the of the Sri Ha s “nEthram GaayathramUchE” and has the following meaning: Vaasudevasya murthi:” Additional reference was made to the “chathur the different metres (chandas) serve as His ha His eyes; the Thruvriddh Saaman serv are His hooves; the saaman known as VaamadEvyam becomes His body; the Bruhadh and Rathanthra Saamans become His two wings; tail). VedAs themselves declare that these Veda Lord free us from the bonds karmAs and of our the afflictions of SamsAram. In the previous posting, th adiyEn referred to context of the SambhAshaNam (conversation) between Brahma Devan and Sage NaaradhA. AdiyEn referred to the prapatthi performed Sri HayagrIvOpanishad states that In view of brevity, the meanings of th chathasra oorjam dudhuhE payAmsi oorjam dudhuhE chathasra kva takshathi yEka GourImimAya salilAni BhabhushI akshtApadhI navapadhI the AchAryan would make one a MahA purushA and Brahma Vidhyai never leave from will such UpAsakAs blessed by Sri HayagrIvan. SwamyThat was the paramAnugraham Desikan are to be recited as instructed by Sri recited as instructed are to be HayagrIvOpanishad: YadhvAgvadhanthyanu rAsh chEthanAni OhshtapidhAanA nakulI dhanthai: pavi:, parivruthA maamih IsAnA chAru Sarvasyai vaacha theOushadhAdhriHayagrIvan on after being Hill initiatedSritheinto Parama Paavana HayagrIva manthram by the Veda SvarUpi, Garuda BhagavAn Himself. We will conclude this first section of the po sthOthram with Swamy Desikan’s own visualizatio as His Limbs. third The slOkam of Sri Garuda the Lord starts with the word In every limb of Garuda BhagavAn, the portio Sa SarparIramathim vArdhamAnA Br Sa SarparIramathim majuryam. tanAna sravO dhEvEshvamrutha AasUryasya dhurithA Svar Rk (Saaman) is present as His dhivyAthma sadagopan.org DevamHayagrIvam-aham prapadhyE” dehabruthAm SaraNyam DayAnidhim visrANana BhaddhadhIksahm Vig~yAna “Visuddha Vig~yAnaghanaSvarUpam SrI HayagrIvan at Svami Desikan Sannidhi, Srirangam Srirangam Sannidhi, Desikan atSvami HayagrIvan SrI sadagopan.org e Lord is replete or Ana VisrANan. Swamy owledge and in this context refers to the m. Latter is an achith tatthvam. Only the chith vilakshaNam. It is the sathyathva- isuddha Vij~yna-gana svarUpam” thus pays vyAthma svarUpam of th hyE” is like to “a ChathurvEda Vandhanam” u the input of Sri M.S.Hari regarding these is therefore Vijyn~ LLai Parimukhan, who is a treasure house of bless those who perform prapatthi unto Him salutations aresteeped deeply in Upanishadic i (Visuddha Vijy~ana ghana svarUpam dEvam y Desikan recognizes that the dhivyAthma Devam HayagrIvam aham prapadhyE.Devam HayagrIvam called dhivya rUpam. But the dhivyAthmA is vam HayagrIvam aham prapadhyE. aham vam HayagrIvam vam HayagrIvam aham prapadhyE: Lord. “Visuddha” free from any means completely yagrIvam aham prapadhyE. yagrIvam d dhivyAthama svarUpam and their relation to Suddhaand svarUpam d dhivyAthama Desikan offers therefore his prapatthi to the Ve Dayaa. 2. Vijy~na visrANana bhaddha dE dhIksham with this visEsha jn~Anam (Vij~yAnam). He Lord HayagrIvan has taken a vow (vratham) to Vij~nana VisRANana DhIksham Bhaddha HayagrIvam aham prapadhyE. DayAnidhim Devam SARANYAM Devam Ha dEha BruthAm HayagrIvam ahamThe refrain of “Devam prapad the Lord of Supreme These divine Knowledge. As referred As referred to earlier, this prapatthi can slOkam be split in followingthe four ways patterned format: vEda vanthanam” after “a chathur De SvarUpam Vij~ynana ghana Visuddha teachings. We will study each of these salutationsfour now: 1. Visuddha Vij~yAna ghana SvarUpam devam HayagrIvam aham prapadhyE: “Visuddha” means the purest of the pure; “Vij~yna Ghana SvarUpam”refers to the divine Jn~Anam filled SvarUpam of Lord HayagrIvan.There lot of subtelities are between the concepts “rUpam, SvarUpam an Satthvam”. AdiyEn would like to share with yo rUpam is Suddha satthvam. This rUpam is SvarUpam. The SvarUpam is Samastha-chith-a jn~Anathva-ananthathva-aanandhathva-amalathvasvarUpa-nirUpaka-dharma-visishta- dharmi”. The choice words chosen by Swamy Desikan, “V tribute to this dhivyAthma svarUpam of the Kn imperfection (amalathvam). “Vijy~anam”means dhivya Jn~Anam, which has visuddhi. That Visuddha Vijy~anam is ghanam or this dhi concepts: “The SvarUpam is not Suddha satthva fully filled with Visuddha Vijy~nam. Swam svarUpam is in the form of parisuddha jn~Anam. To that dhivyAthma SvarUpi, Lord HayagrIvan, offers his Swamy Desikan prapatth HayagrIvam aham prapadhyE). sadagopan.org Thus ends the fifth slOkam, whereSwamyDesika the fifthslOkam, Thus ends to Jn~Anamleading the conferralofdhivya Prapatthi SwamyDesikanoffershis dehabruths. SarvaLokaSaraNyan the becomes VisrANanan” gh Vijy~Ana of “Visuddha HayagrIvan Lord here. mind to SaraNAgathi comes through mOksham attaining (corporeal) whichincludeschEthanAsofevery abody possessing means those meanstopossessorhave.dEha The rootBhru BhruthAm or sa or prANikaL means janthus dEha BruthAm ahamprapadhyE: HayagrIvam dEvam SaraNyam 4. dEhabruthAm freedom fromthecyclesofbirths the tohave eventheaparAdhaChakravarthIs blesses Saarvabhouman ThisDayA anubhavathi). without siddhi Moksha attaining chEthanan ThekatA bereft oftheLord’sDayAguNam. Jn~Anam, Bhalam,Isvaryam,Veeryam,Sakthi In the15thslOkamofDayAsathakam,SwamyDe us ontheother(safe)shoreofSamsAram. ThAriNI” orlift having theeffectof“SamsAra Varu ofDayai).HeistheKarunA of Hisocean addressing HimasDayAnidhi.Hisanugraham outthis vandhanam,Swamysingles In thethird prapadhyE: HayagrIvam aham dEvam 3.DayAnidhim anddeathsthroughtheconfe ing us out of the ocean of samsAram and landing andlanding ocean ofsamsAram us outofthe ing NAlayam. Onecanrelatethis unparalleledDaya anAvrutthi (non return to the SamsAric world). anAvrutthi (nonreturntotheSamsAric will be nothing but dhOshams, when they are are they when butdhOshams, will benothing kind. The story of Gajendran as a dEha Bruth Gajendran asadEhaBruth of kind. Thestory ana svarUpam” in His roleas“vijy~Ana- ana svarUpam”in is “KaruNAmbOdhau utthitham”(arisingout is “KaruNAmbOdhau ksham of that DayA Nidhi results in the in results Nidhi DayA ksham ofthat n performs prapatthi to prapatthi performs n to this SaraNyan as a dEha bruth and seeks asadEhabruthand to thisSaraNyan any effort (apavargam akrushttapacchyam akrushttapacchyam effort(apavargam any unparalleled dayA svarUpam of the Lord by oftheLordby unparalleled dayA svarUpam sikan will indicate later that the GuNAs like like laterthattheGuNAs sikan willindicate rIrins whether they have two feet or more. or more. rIrins whethertheyhavetwofeet or the avowed, unfailing protector for all forall protector unfailing or theavowed, rral of visuddha Vijy~Anam. rral ofvisuddhaVijy~Anam. LordHayagrIvan. SLOKAM-6 OF SRI HAYAGRIVA STHOTHRAM SWAMY DESIKAN’S TRIBUTE TO THE LORD OF VIDHYAS

अपौषये रै ्अिप वापःै

अािप त े भितमपारामू ।् sadagopan.org

वहु ं मग्धु इित यवै

काण्यतो नाथ कटाक्षणीयः॥ ६॥

apauruṣeyair api vākprapañcaiḥ adyāpi te bhūti madṛṣṭa pārām | stuvannahaṁ mugdha iti tvayaiva kāruṇyato nātha kaṭākṣaṇīyaḥ || 6 ||

MEANING: Oh Lord HayagrIvA! Veda-VedAnthams are not composed by anyone. They are apourushEyam (authorless and vast). They struggle even today in their efforts to describe adequately Your SvarUpam, ThirumEni and Your anantha kalyAna guNams; they cannot see the limits (shores) to the ocean of Your glories. Such is their magnitude of Your countless glories! Inspite of it, adiyEn has come forward boldly to sing about those limitless glories. It is indeed sheer foolishness on my part to engage in this impossible endeavour. Please consider me as one of Your children with limited intellect and shower on me Your mercy-laden katAkshams inspite of my saahasam (boldness). I am a fit object for Your auspicious and merciful katAkshams. Here Swamy Desikan records his unfitness to engage in the act of praising the Lord’s glories adequately, when the great VedAs themselves find that impossible. Later, Swamy Desikan is going to refer to the futility of the VedAs trying to comprehend fully the glories of the Lord in GopAla Vimsathi (nigamAnthai: adhunApi mrugyamANam). In Sri VaradarAja PanchAsath

41 sadagopan.org piLLai” or a foolish fellow, who does notknow whodoes fellow, foolish ora piLLai” “aRiyAp means Mughdha: YourvibhUthis. to praise aham)attempting (mughdha: youngster anddesc tocomprehend are ofsuchlimitlessnature glories or “bhUthi” Your paaraam tEbhUthi:). adhrushta (adhyaapi eventoday futile searches areunabletodeterminethelimit and vastVedAs Prapanchai: (immensebranches and manthrams) theVedAsinthisslOkam as Swamy Desikandescribes NaicchAnusandhAnam. and ParAsa KurEsar --AaLavandhAr, PoorvAchAryArs Swam out that Iyengarpoints Sri D.Ramaswamy amannerappropriat in guNams meager intellect,whilethegrea proportion tomy small bladesofgrassastheirinvigoratingfo milkyocean? drink withgustofromthemighty insuchan toengage adiyEn alsohasthefitness theUpanishads relish Oh DaivanAyakA!Justas M kim tEnatarNakagaNAsthruNamaadhadhAnA gaava: piBhanthugaNaSa:kalasAmbhurAsi sthOthum Kshamammama nirvisyamana vibhavamnigamOtthamAngai 5): Panchasath (SlOkam to theLordinproportion rights topraise logici his fitnessasa argue for andpardon(SriVara understanding seek theLord’s toundert sthuthi) Lord’s blessings(SriHayagrIva hewillpray for the sthOthrams, adequatelythefullgloriesofLord.Insome task ofpraising to acknowle Desikan forSwamy It iscustomary Naatha saahasam asnuvAn tasyaiva tEsthuthishu committed: for theapachAram of foolis boldly out insuchanact is engaged he says that SwamyDesikan task, animpossible such from stagger ofMunis While thegreatest Saarvabhouma: asaknuvanth yasyAnubhAvam adhiganthum whiletheMuni-Saarvabhoum glories, Lord’s (slOkam 2),SwamyDesikanrefersagaintohisbo EANING : cha dEvapathEbhavantha an. An example of such a case, where he says that he has the example ofsuchacase,wherehesaysthathasthe an. An e to theirloftystature. e As of sharp intellect have given up: havegiven sharp intellect of As hness and asks for the Karisaila Naathan’s pardon pardon Naathan’s andasksfortheKarisaila hness his yogyathai, is found in SriDevaNaayaka hisyogyathai,isfoundin a: KshanthavyayEshabhavathAKarisaila m a: muhyanthiapankuradhiyOMuni : od. Thus, adiyEn is singing Your praise in in praise Your issinging Thus,adiyEn od. dge his inadequacy to undertake the hopeless the toundertake inadequacy dge his t Upanishads engage in praising Your kalyAna Your engage inpraising Upanishads t herds ofadultcows actofeulogy.Whatifthe what he is about to do. The word Mugdha: wordMugdha: todo.The heis about what of the Lord’s glories and are engaged in their are engagedintheir of theLord’sgloriesand ld act(saahasam)inattemptingtopraisethe ld Their little calves engage only in partaking only engage Their littlecalves . Swamy points out that even these mighty mighty even these Swamypointsoutthat . y Desikanisfollowingthefootstepsofhis enjoying the act of singing Your glories, Your glories, the actofsinging enjoying task;inothers,hewill ake suchanonerous darAja PanchAsath); in some others, hewill darAja PanchAsath);insomeothers, ribe. While that isso,hereIam asafoolish ribe. While : ra Bhattar- in engaging in such actof in such ra Bhattar-inengaging apourushEyam m (authorless)andVaak sadagopan.org nfer His Dayaa is a Naathan according to Sri lly comprehends the truenature of Tatthva- the prayer for the conferral of Dayaa by thethe prayer for the dhivya Jn~Anam to transform himself from adhivya Jn~Anam wamykaruNA prays for the therefore Desikan is “KaaruNyathO is “KaaruNyathO Naatha KatAkshaNeeya:” ath Andavan Ashramam, Srirangam Paravakkottai SrIm VaasudEvAcchAr Swamy.VaasudEvAcchAr “Naathan”. Only the One“Naathan”. Only who has the power to co “mugdhan” His prayer to a “Mukthan”. “Naatha”The salutation as is consistent with Hitha-PurushArthams and crosses over to the otherside of SamsAric ocean the to praise Lord S Lord Himself. blessings of the with the katAksham receive of Lord HayagrIvan to reminds onewho fu (Muktha:), of opposite kind SLOKAM-7 OF SRI HAYAGRIVA STHOTHRAM

In the seventh slOkam, Swamy Desikan declares that all those Gods and Rishis reputed for their powers of knowledge shine only because of possessing a mere fraction of Lord HayagrIvaa’s prowess as a VidhyA Moorthy.

दािक्षण्य रा िगिरश मितःू र्

दवीे सरोजासन धमपी।र्

ासादयोऽिप पदँये वाचः

रिु सव  तव शि लशे ः॥ै ७॥

sadagopan.org dākṣiṇya ramyā giriśasya mūrtiḥ devī sarojāsana dharmapatnī | vyāsādayo'pi vyapadeśya vācaḥ sphuranti sarve tava śakti leśaiḥ || 7 ||

MEANING: The pretty-to-behold (ramyA) form of KailAsanAthan (GirIsan) known as DakshiNAmUrthy, the “Goddess of Learning” and the wife of Brahma Devan with the name of Sarasvathi having the white lotus as Her abode and even Sage VyAsA and others famous for their powers of divine Vaak --all of them derive their Saarasvatham (power of divine speech) from a mere fragment of the power of the Adhi VidhyA Moorthy, Lord HayagrIvan. Lord HayagrIvan is recognized here as the “SarvArtha Tatthva VyAkhyAtha” (the expositor of the comprehensive meanings of all tattvams) and “chathu: shashti KalAdhipan” (the Master of all the 64 kalaikaL). As such, He is the source of all Jn~Anam. Even great ones reputed for their powers of knowledge owe it to Lord HayagrIvan for their high status, since they have been blessed with a tiny portion of the power of VidhyA of Lord HayagrIvan. They have been

44 sadagopan.org dEvam HayagrIvam aham prapadhyE” dEvam HayagrIvam of Learning). He is asEsha Veda Roopan. He Veda Roopan. He is asEsha of Learning). edAntha edAntha is He Sarva Saasthrakruth”. Paaraga:, have one of the slOkams of Sri come from of the Aadhi VidhyA Moorthy, Lord VidhyA Moorthy, of the Aadhi HayagrIvan. an celebrated for His VidhyA dhAnam confers katAksham confers visEshakatAksham confers Swamy Jn~Anam. VyAsA His VeekshaNa by vaibhavam (power of m vyAsadayO vaagapi DakshiNA saa m vyAsadayO vaagapi SrI HayagrIvar at SrI Ahobila Matam such blessings favorably on great rishis like such blessings favorably katAksham alone). This slOkam recognizes that Lord HayagrIv Vijn~Ana dhAna praTithA jagathyA aahitha VaibhavAstham yadhveekshaNaamsa empowered empowered by a tiny fraction of the full power He is the “Sarva VedAthmakO VidhvAn,Veda-V gods (Lord of all VaagIsvarEsvaran” the “Sarva is YathArtha His mere Jn~Ana dhAyakan. Desikan’s inspiration forslOkam this might : HayagrIva Prapatthi sadagopan.org the Deva Guru, Brahaspathi, whose mind vacillated from true Jn~Anam at one time. at fromtrueJn~Anam Brahaspathi,whosemindvacillated the DevaGuru, herefers In the9thslOkam, the eighthslOkam. Lord given by to thehelp referred Swamy Desikan HayagrIvan. byLord soulsblessed great of such De Moorthy, DakshiNA Lord cites Swamy Desikan of Lord HayagrIvan. power the matchlessVidhyA-blessing siddhis known fortheirVaak that allgreatones Swamy Desikandeclaresherethat“SarvEtava theirAchAryan. HayagrIvan, Lord power of ofthe of amerefragment possession VyaasA andothers).Theyallshineasgreatrepo oftheAadhi VaalmIki Kaavyam) (author with and PurANam) (theauthorofVishNu likeParAsarar otherssages includes Swamy Desikan Vaacha:”(t the words“Vyapadesya Vidvath with The thirdbeneficiaryisVyAsaBhagavAn.S AchAryan. manthr SriHayagrIva perhaps other handreciting Pusthaka DhAriNi(a is navel oftheLord.She of the out arising the redlotus seatedon SheisthewifeofLordBrahmA dharma pathnee”. HayagrIvA’s a ofLord beneficiary The second BhagavAn. Lord, SriHayagrIva His power (sakthi-lEsam)of andothers.That four greatRishis the instruct tatthvams)fromhi doubts about removal ofall sa of“Nikila hispower owes Moorthy DakshiNA (silence). of mounam medium the through tatthvArthams esoteric the about sages older eminent four the instructed austerityandHe MahApurushanofgreat Under thesprawlingBanyantreesatthisyouthful M “aala nizharkkeezhaRaneRiyainaalvark way: this TatthvArthams) Moor (favorablydisposed Moorthy DakshiNA disai) likeLord southward (DakshiNa looking of Ahirbudhnyan form and Youthful This lovable Dakshar andMarkaNdEyar. He understooditfromLordHayagrivanandteache whositsunderagolden the One, Moorthy:”He is with Vi amongthoseblessed The foremost DeviSarasvathi. Moorthyand DakshiNA VyAsaaareLord twobesidesSage These of VidhyA. anug ofsuch who havebeenthebeneficiaries Swamy Desikan addstw slOkam, In theseventh EANING : dhyA dhAnam is “DaakshiNya ramyA Girisasya Girisasya is“DaakshiNya ramyA dhAnam dhyA ku mElaiyuhatthuuraitthAnmeyttavatthOn” wamy Desikan salutes SageVyaasA’scelebrated wamy Desikansalutes raham that made them possess immense powers immense thempossess raham thatmade the use of the word, “VyAsadaya: sarvEpi” (Sage sarvEpi”(Sage “VyAsadaya: useoftheword, the nugruham is Devi Sarasvathi: “Devi SarOjAsana Sarasvathi:“DeviSarOjAsana is Devi nugruham RanganAthA. One of the AzhwArs describes this this describes the AzhwArs of One RanganAthA. book on Her hand) and has a japa malai on the andhasajapamalai on the book onHerhand) sakthi-lEsai: spuranthi”.SwamyDesikanstates shine only through the absorption of a speck of shine onlythroughtheabsorptionofaspeck s AchAryan, Lord HayagrIvan and goes onto AchAryan, LordHayagrIvanandgoes s power arose from imbibi powerarosefrom hose with most laudable power of Vaak). hose withmostlaudablepowerofVaak). (Parama Sivan) is DakshiNA Moorthy,whois isDakshiNA Sivan) (Parama msaya haraNa naipuNyam” (Expertise in the (Expertiseinthe msaya haraNanaipuNyam” thy, whenitcomestotheupadEsamof o morecelebritiesbesidesVyAsaBhagavAn, to the help given by the Lord HayagrIvan to HayagrIvan Lord the by given to thehelp banyan tree. He teaches the highesttruthas Heteaches banyantree. sitories of learning and wisdom due to the tothe due wisdom and oflearning sitories HayagrIvan to BrahmA in a time of crisis in of crisis in atime BrahmA HayagrIvan to am. SheisseatedonawhitelotuslikeHer s it to the four rishis, Agasthyar, Pulasthyar, Pulasthyar, Agasthyar, s ittothefourrishis, vi Sarasvathi andVyAsaadaya:asexamples vi ng a fraction of the ng afraction sadagopan.org as the Rishi. He is ngdoms of the DevAs. DevAs. the of ngdoms the wrong path. Swamy gets himself in to trouble in interpreting gets himself in to trouble in interpreting for the DevAs just as SukrAchAryanfor the DevAs just (son of his vitharkams that led to his (wrong logic) hi is the Lord of Dhanur and Meena Raasi. hi is the Lord of ose occasions. He ends up being the creator creation has Brahaspathi s (instability) of the ki to intellect and speech. He is the son of He is the son and speech. to intellect Lark). Thus Bruhaspathi is Lark). Thus Bruhaspathi of impeccable ped by Brahaspathi with the intention of ped had four sons: Agni (Fire God), Samavartaa ered that the atheistic philosophy attributed and Brahaspathi (the great Like his teacher). sciples from following to the oscillations (waverings) of the to the oscillations (waverings) of mind of of BrahmA’s mind. Angiras power (the of on his chariot called Neethi GhOshA (the roar on his chariot called Neethi GhOshA d and became the AchAryan AchAryA to the of ined accepted Brahma Jn~Anam and thereby dyA, Brahaspathi is known intellect and for his s and ancestry Theof Brahaspathi first. name Othir Vij~nAnaa (astrology and Rg astronomy). rahaspathi SamhithA”, a large collection which contains of the (cosmic revolution), Utathyaa (Pervading truth) (cosmic revolution), enlightenment)(devotion) SraddhAand his wife teacher of Brahma Vi is a father Angiras, who discouraging the antigods (asurAs) from performing Yaj~nAs, DhAnam and Tapas to acquire godlike powers. Even with such impeccable Brahspathi credentials, Brahaspathi means the great teacher and refers great teacher and means the Brahaspathi AngIrasa of the ten offsprings prajapathi, one power of speech the AchAryan (Vaak) and became visualized in manthra saasthrAs as being seated of law) and controlling the movement of the planets. Brahaspathi is the author of “B teachings the teacher of of DevAs. It is consid develo currently to ChaarvAkA was originally dharma saasthrams. His mind gets muddled on th It will be useful to understandIt will be credential the Bhrigu) became teacher for asurAs. the Bruhaspat Brahaspathi’s son is Sage BhaaradhvAjA (sky ancestry and progeny. Brahaspathi also as the teacher of Jy is known with the beautiful aspects of Vedam X.72 dealing of CharvAka matham or the materialistic system, totallywhich deniesthe existence of God. During that occasion, Lord HayagrIva intervene the DevAs and saved both Bruhaspathi and his di Bruhaspathi, which in turn stopped the oscillation Desikan says that Lord HayagrIvan put an end Lord HayagrIvA rescued Brahaspathi by dispelling founding of the ChaarvAka matham. He rega Lord and Lord.HayagrIvan as his timely protector SLOKAM-8 OF SRI HAYAGRIVA STHOTHRAM

From slokam 6 upto 31, Swamy Desikan addresses Sri HayagrIvan directly and prays for his anugrham. In the sixth slOkam, He mentioned that he is a mughdhan (aRiyAp PiLLai/ ignorant one) and hence deserved to be the object of the mercy-laden glances of the Lord of Vidhyais. In the seventh slOkam, he acknowledged that DakshiNA Moorthy, Sarasvathi Devi, VyAsa-VaalmIki-ParAsarAs noted for their Vaak-siddhi shine by the power of a fraction of Lord HayagrIvan’s prowess. Here in this slOkam, Swamy Desikan salutes the apAra (limitless) karuNai of the Lord, who saved Brahma Devan from the lot of being a stupid one through His benevolent UpadEsam on the VedAs.

मोऽभिवन िनयत् ं िविरो

वाचा ं िनध े वित भाग धयः।े sadagopan.org

दापनीतानै दयय् वै भयोऽिपू

अापियो िनगमान न् चते म् ॥् ८॥ mando'bhaviṣyan niyataṁ viriñco vācāṁ nidhe vañcita bhāga dheyaḥ | daityāpanītān dayayaiva bhūyo'pi adhyāpayiṣyo nigamān na cet tvam || 8 ||

MEANING: Oh VaachAm nidhE (the treasure house of all kalais/vidhyAs)! Oh HayagrIva Bhagavann! You performed upadEsam on the Vedams and their esoteric meanings for Your son, BrahmA. The two asurAs by the name of Madhu and Kaitabhan stole those VedAs from Your son, when he was temporarily distracted. Brahma was totally incapable of performing his srushti duties as a result of the loss of the vedaas. He was dumbfounded and actionless.

48 sadagopan.org y child.. Destroy my sorrow! I offer myself as e warp and woof of the world to be created as ishyaya: chEth), then BrahmA would forever mself the Universe at the time of PraLayam. am of for the Lord HayagrIvan, which was s open itself to me! Oh Lord, deprive me not of If You had not performed If You had for the UpadEsam Agyam and status as the creator of the janthus d the VedAs for him and reinstructed BrahmA slOkam: “Oh Lord! Had You slOkam: “Oh Lord! not restored the gadEya: niyatham mandha: abhavishyath). It ams like ThrisuparNa manthrams invoking His nment. This section of Upanishad means: “May nd praj~nA) to resume his assigned duties: me across in Taittiriya AraNyakam III.15.1: i dEvA visvasyEsAnam i dEvA visvasyEsAnam Hari, who is the Lord of the Universe, who leads all thoughts ming his assigned duties. : EANING “dharma ithi dharmENa sarvamidham parigruhItham certainly would have been so (niyatham). that BrahmA’s prayer was of the form we co an oblation unto Thee!” The Lord answered BrahmA back and revealed th DharmA through instruction on the profound manthrAs like the ones below: This set of manthrams is recited by those who seek divine andknowledge who wish to burn away all sins that stand in the way of enlighte VedAs from asurAsthe two and instructed once again BrahmA (thvam dhaithya-apaneethAn nigamAn DayayA yEva BhUya: api na adhyApay as ordained by You (Virincha: vanchitha bhA that bhAgyam! Please strive to secure that anugraham for me! with manthr Brahma devan prayed to the Lord intervention to restore his intellect (medhA a “BrahmEthu maam, madhumEthu maam, BrahmEva madhumEthu maam, yaasthE sOma prajA vathsOapi sO aham --” the Supreme Brahman reach me! May the blissful one (Sathyam Jn~Anam anantham BrahmA) reach me! May the Supreme One (ParamAthmA) that is blissful and svathasiddham reach me! Oh Lord being one among Thy creatures, I am Th Like loyal servants, dEvAs follow purpose of upadEsam for BrahmA on the VedAs again. once Sri D. Ramaswamy Iyengar quotes here the Upanishadic pasage: “yO brahmANam vidhaathi poorvam, yOvai VedAmcha prahiNOthi tasmai” to refer to the teaching of the VedAs to BrahmA for helping him with his assigned duties after his loss of of creation the VedAs to Madhu KaitabhA. and says to Lord HayagrIvASwamy Desikan in this be a mandha-mathi (dim witted) and lost his bh “Harigum haranthamanuyanth vrushabham BrahmasarUpammanu matheenAm, mEdhamAgAdhayanam vivadhee: vikramasva” maa M absorbs as the Supreme leader and who into Hi in the vedA May this path to liberation be taught on those vedAs and their meanings once again. meanings once vedAs and their on those lot of BrahmA? have been the time, what would the second dumb and have stayed He would remained incapable of perfor with the avathAra KaaraN This slOkam deals Out of Your Out of Your karuNai for BrahmA, You recovere sadagopan.org M HayagrIvan to the dEva guru, Bruhaspathi to thedEva HayagrIvan In thenextslOkam,Sw hisdharmam. to resume wasble BrahmA’s confusionwasremoved.He ofliberation. means supreme the is theysaythatDharmA Hence, aresupportedbyDharmA. All allthesins. banishes Th ofDharmam. practise tothe fully devoted all theUn of support is the Dharmam (rutham) --Sri tasmAth dharmamparamamvadanthi” MahA apanudhathi, dharmEsarvamprathishtitham, dharmishtaprajAupasarpanthi,dharmENapaapam NaarAyaNOpanishad “DharmO visvasyajagatha:prathishtAlOkE with hisfellowbeings. feelings anddestructivepassionswhichinterfer doin about onegoes while themselves present by than ordained difficult topractise dharmam entirewo By theperformanceofdharmam, Some considerthatperformance M -- SrimahANaarAyaNOpanishad:78 tasmAthdharmEramanthE” dharmathathidusccharam EANING EANING : : of dharmam (scriptural duties her duties (scriptural of dharmam , when his mind wasfullofdoubts. his , when rough the observance of his dharmam, a person person dharmam, a ofhis observance the rough ssed with dhivya Jn~Anam by Lord HayagrIvan LordHayagrIvan ssed withdhivyaJn~Anamby the scriptures. There aremanyobstructionsthat scriptures. There the g his ordained dharmams to eliminate selfish toeliminateselfish dharmams hisordained g amy Desikan describes the anugraham of Lord anugrahamofLord the Desikandescribes amy iverse. Every one draws near a person, who is iverse. Everyonedrawsnearaperson, e with the development of a life of harmony ofalifeharmony withthedevelopment e rld is held together. There is nothing more rld isheldtogether.Therenothingmore e) is the means of liberation. e) isthemeansofliberation. : Section 79 SLOKAM-9 OF SRI HAYAGRIVA STHOTHRAM

िवतकडोलार् ं वधयू स े

् बहितृ ं वतयसर् े यतम । sadagopan.org

तने वै दवे िऽदशराणामे ्

अृ डोलाियत मािधराम ॥् ९॥ vitarka ḍolāṁ vyavadhūya satve bṛhaspatiṁ vartayase yatastvam | tenaiva deva tridaśeśvarāṇām aspṛṣṭa ḍolāyita mādhirājyam || 9 ||

MEANING: Oh Lord HayagrIvA! Thou doest do away with the faulty ways of thought of Bruhaspathi (which make him waver and falter with regard to what is the highest of truth) and establish him in the Satthvic (righteous) path. It is because of that the chiefs among DevAs enjoy their high posts and positions without oscillations (i.e) permanently. The play that Swamy Desikan has on the word “DhOlA” is very amusing and enjoyable (rasOkthi). Bruhaspathi’s mind was moving like a swing from here to there without steadiness and the Lord intervened and put an end to those perilous movements and stabilized (anchored) Bruhaspathi’s mind in the satthva maargam (Deva! thvam Vitarka DhOlAm vyavadhUya Bruhaspathim satthvE yatha: VarthayasE). What is the consequence of stabilizing Bruhaspathi’s mind through the Lord’s sadupadesam? The Lord’s merciful intervention prevented the kingdoms of DevAs from swinging wildly and falling under the sway of DhAnavAs (asurAs). Swamy Desikan suggests playfully that Lord

51 sadagopan.org Great Grand Father, Sri HayagrIva Varadhan). He (The recited asPrapithAmahan nameis here,when theLord’s isincluded Brahma Devan) interestin is It ofSamsAram. ocean cross the in Yaj~nam.He roles the Yaj~namandHisspecific Sri VishNuSahasraNaamAsareassoci Eighteen Yaj~naGuhyama Yaj~nthakruth Yaj~nasaadhana: Yaj~bhug Yaj~na BhruthYaj~nee Yaj~nO Yaj~pathirYajvAYaj~ngOYaj~naVaahana:(104) svastharu:thAra: SavithAPrapithAmaha: BhUrbhuva: Such is the UpakAram of Lord and stability. in prosperity anyswings undergoing DevAs from mind of vagaries of of the straightening out andforth. back DhOlAyitham meansswinging asprushtaDhOlAyitham). AadhirAjyam yEvaThridasaIsvarANAm (tEna kingdom sishyA’s ofhis oscillations to the put anend (doubt oscillations put anendtothe HayagrIvan Yaj~nam). He istheYajvaa(performer ofthe Yaj~nam). As revealed by BhishmA in Sri VishNu Sahasr VishNu inSri As revealedbyBhishmA Vaibhavam). Vratha KshEthra MahAth Hasthigiri (SlOkam8), PanchAsath specific motiveasexplainedinthedhivyasook the DevAsweretoldbyBrahmath and offering were called, but thehavis“eluded”theirouts Devan veryhappyandfulfilled.Theassemble andr the YaagaKuNtam inPuNyakOtiVimAnam appeared Of VaradarAjan in theform HayagrIvan AsvamEdha YaagamofBrahmaDevanperforme case,wheretheLord special ofa An example andYaagams. Havis inYaj~nams offered Inmostofthetimes,AgniDevan them directly. shar toreceivetheir DevAs calls thenameof them in aYaj~namdirectlyandthendistributes occa dealswiththespecial slOkam In the10th slOkam. PurOhithar, Bruhaspathi).TheBr referred totheparamOpakAramofSriHayagrIv HayagrIvan! In the 8th and the 9 Inthe8thand HayagrIvan! ahmanaspathi’s helptoBruhaspathiwascoveredinthe9th ahmanaspathi’s nnam annadhAyEvacha(105) the AchAryan of the DevAs saved thekingdomofAchAryan oftheDevAs the a Naamam, Our Lord is Lord a Naamam,Our sions, where Lord HayagrIvan acceptstheHavis sions, whereLordHayagrIvan myam and in BrahmANda PurANam (Satya PurANam and inBrahmANda myam tretched hands. The Lord accepted the sacred The Lordacceptedthesacred tretched hands. d DevAs stretched their hands as their names names astheir hands their DevAs stretched d g that the name of PithAmaha (Grand father g thatthenameofPithAmaha(Grand this of Swamy Desikan such as Sri VaradarAja asSriVaradarAja such Desikan ofSwamy this at hewasperformingaspecialYagnamwith to the DevAs. Normally,whentheYajamAnan totheDevAs. e of Havis, they stretch their e ofHavis,they hands and receive an to His son (Brahman)andgrandson(Deva toHisson an serves as an intermediary in the delivery of the ofthe asanintermediaryinthedelivery serves sacrifice for those, who are unable to do the unabletodo for those,whoare sacrifice Asprushtam means incapable of. Thus the of.Thusthe incapable means Asprushtam ated with Yaj~nam, Havis, the YajamAnA of s) of the mind of Bruhaspathi, which in turn inturn ofBruhaspathi,which mind s) ofthe eceived the Havis directly and made Brahma eceived theHavisdirectlyandmade Brahma in the middle of the towering agni jwAlais of jwAlais agni the towering of middle the in Himself received the Havis directly is the the is theHavisdirectly Himself received istheTaarakan,whohelpsusasa boat to is theYaj~na pathi (t d on top of Hasthi Giri. There, Lord There,Lord Giri. ofHasthi d ontop th th slOkams, Swamy Desikan Desikan Swamy slOkams, to be worshipped as: worshipped to be he Presider over the over the he Presider sadagopan.org In the 10th slOkam, the sacred manthric rtantly, He is the enjoyer of the havis of all the Seshi of the Seshi Yaj~nams including Sarva that DakshiNA Moorthy Sivan taught to the four is the enjoyer of the Yaj~nam as well as the the Yaj~nam as well as is the enjoyer of m. Thirumazhisai AzhwAr himself describes a small pupil leaf as a tiny baby (Vata pathra a small pupil leaf as a tiny baby (Vata on of DakshiNAmUrthy Sivan to Sriman to Sriman Sivan DakshiNAmUrthy on of Bhruth (thethe Yaj~na concluder theof on behalf of those, who are unable to perform unable to of those, who are on behalf all the sacrifices (Yaj~na Guhyam).all the sacrifices He is the m BhOkthA cha PrabhurEva Cha). He is m BhOkthA cha the (the enjoyer of those who (the enjoyer of those enjoy Him through mEl vaLarnthAnait thaan vaNangumARu mEl vaLarnthAnait lf of the above paasuram of Naanmukan ed away in His little stomach nonchalantly for not only himself, who comprehends the Para Para the comprehends who himself, only not request for elaboration on the Thirumazhisai who measured the worlds with three steps (Ongi also DakshiNA Moorthy Sivan sitting under the ation through mere katAksham/glances). wamy Desikan saluted the great anugraham for tirelyManthrams) by Veda from receiving the oblations : IGRESSION “ --Naanmukan ThiruvandhAthi: Paasuram 17 “ --Naanmukan ThiruvandhAthi: NaarAyaNA here. AzhwAr says here that it is Tatthvam of Sriman NaarAyaNan, but it is is golden pupil tree (svarNa Vata Vruksham) knows about it and instructs thesages four great through mounam and nayana dheekshai (initi Thirumazhisai refers to the unalloyed devoti “JnAlamaLanthAnai AazhikkidanthAnai, aal The subject matter of the initiation is the Lord the next period of Srushti (creation). A D I will digress a little here in response to a AzhwAr’s paasurams that I quotedcontext of the seventh earlier in the slOkam of Sri HayagrIva sthOthram Keezh aRa neRiyai naalvarkku mEluraithAn meyt- (Aala nizhark tavatthOn). There was a question from a BhakthA as to what rishis assembled under His feet for sadupadEsa the topic for instruction in the second ha ThiruvandAthi this way: UlahaLantha Uttaman), who performs Yoga NidhrA Seshan on the bed of Adhi in the middle of milky ocean (KsheerAbdhi Naathan) who floats and the same One roaring waterson the of PraLaya Jalam (waters at the time of deluge) on Saayee) while keeping all the worlds safely tuck Yaj~nam). He does this at both dawn and dusk at both dawn and He does this Yaj~nam). these Yaj~nams. This is His Vratham. He is His Vratham. This is these Yaj~nams. of Brahma Devan on top Hasthiof Giri. Most impo Yaj~nam) throughYaj~nam) of PoorNAhUthi. the ritual He Yaj~nams (Yaj~na Bhuk). That is the secret of annam (the object of enjoyment) and annAdha the performance Yaj~nAs. of the Him in His GithOpanishad,by HeAs declared Lord of that Yaj~nam (ahamhi Sarva yaj~nAnA antharyAmi the DevAs and receives the of all (oblations).Havis and adiyEnslOkamtenth tatthvams these profoundis about The of SristhOthram HayagrIva will cover them in the next posting. S In the 7th, 8th and the ninth slOkams, DakshinAmUrthy Sivan, BrahmA and Bruhaspathi. form (the form constitued en yajamAnAs of Yaj~nams is saluted. sadagopan.org devotion. way inwhichHeHimselfworshipsHisLordan the eminentsages wasteachingthese thatDakshiNAMoorthy-Sivan out points Thirumazhisai SrI ParakAlamaTam LakshmI HayagrIvar HayagrIvar LakshmI ParakAlamaTam SrI d grandfather, Sriman NaarAyaNan with total withtotal d grandfather,SrimanNaarAyaNan SLOKAM-10 OF SRI HAYAGRIVA STHOTHRAM

अो सिमािचिषर् सतोः

् ् आतिवान ममय ं शरीरम । sadagopan.org

अखण्डसारहै िवषार् ं ूदानःै

आायन ं ोम सदा ं िवध॥े १०॥

agnou samiddhārciṣi saptatantoḥ ātasthivān mantramayaṁ śarīram | akhaṇḍa sārair haviṣāṁ pradānaiḥ āpyāyanaṁ vyoma sadāṁ vidhatse || 10 ||

MEANING: Oh Lord HayagrIvA! When the YajamaanAs (the performers of Yaj~nam) conduct Yaagams, they offer consecrated oblations in the bright and towering flames emanating from the agni kuNTam. At that time, You present Yourself in the form of the manthrams that they recite and receive their Havis (Oblations such as parched rice, pressed somA juice et al) directly. Afterwards, You pass on those tasty oblations to the DevAs and make them fully contented. The beauty of majestic flames constituting the seven-tongued Agni BhagavAn is invoked by the choice words: “SamiddhArcchishi Saptha tanthO:”. The first Rk (manthram) of Rg Vedam (agnimeeLE PurOhitham --) salutes this high priest of cosmic activities, who works out the eternal laws (dharmams) and who feeds and sustains all that is divine and luminous. He is the antharyAmi Brahmam inside Agni BhagavAn.

55 sadagopan.org A. JaatavEdas (All-possessor) ruler): Parameshti(theSupreme manifest) and (self- SvayambhU inforthe stand toAgni given AlltheVedicnames sarIram aatasTivAn) mantramayam madhyE tanthO:Samiddhaarchishi ofYaagaKunTam(Saptha agni tongued That Lord HayagrIvanwithHismanthra maya the world. andbenedi Prosperity, success SvastayE: “Blessing, by oneandall) Supyana: soulabhyan(easyofaccess Rtasya: “thetrueeternalknowledge”. protector oftheCosmos the Gopam: Anga: “thefriendofAll”. inspiration”. “Thesourceof divine Chitra-sravastama: DevaRaajan (TannoppArillappan), (PeraruLALan). One Deva: Matchlessdivine Truth ofDivine theembodimnet personified, Satya:Truth Kavikrathu: “SourceofKnowledge”. any realm). ofRayi(wealth HOthA: thegiverandacceptor : additional insights(6-15) giver of joyous gifts and rayi (affluence ofall giftsandrayi (affluence giver ofjoyous allthatis whosustains theOne RatnadhAtamam: thehavis) HotAram: theOnewhofeeds(thedEvAs (Rutham). middl theOnewithnobeginning, Rithvijam: Vedam. of cosmic divine Lord Yaj~nasya Devam:the andpledges). (Lordofobservances Vrathapathi and Agni: theBrahman a power (blessing anugraha soubhAgyam praising the meaning with words pregnant Vedic the selected on Here arebriefcomments --RgVedamI.1 RathnadhAthamam” “agnimeeLE PurOhithamYaj~nyas RK: on thefirst MahA NigamAntha Desika that Lord HayagrIvan There arenine thatcan rksinthisfirsthymn C OMMENTS

ON

THE

FIRST R K

OF

THE ya devamruthvijamhOthAram nd glory) of this Yaj~na Moorthy: Moorthy: Yaj~na nd glory)ofthis

FIRST kinds). In the remaining kinds). Intheremaining be related to the “Manthra mayam sarIram” of be relatedtothe“Manthra mayam sarIram” H e or end working through His eternal Lawsor endworkingthroughHiseternal e activities guided by the manthrams of Yajur of Yajur manthrams bythe guided activities divine and luminous and onewhoisthebest and divineandluminous sarIram stands in the middle oftheseven- the in stands sarIram n saluted in his tenth slOkam. We will focus focus Wewill histenthslOkam. in n saluted YMN ction”. He is the AadhAram for Svasthi of of Svasthi for AadhAram isthe He ction”.

OF R G V EDAM : 8 Rks, we come across 8 Rks,wecomeacross sadagopan.org complete contentment VyOma Pureesan (Aakasa NagarIsan) is ful salutation to the Yaj~na Moorthy, the gifts of tasteful (akhaNda Saarai: Havis ripUrNa thrupthi or ts “akhaNda Saarai: HavishAM pradhAnai:” sathAm means celestials (dEvAs). VyOma sathAm means celestials (dEvAs). s them happy and contented (vyOma-sadhAm SrI HayagrIvar of SrIrangam SrImadANDavan Ashramam - ThiruppullAni (AapyAyanam vidhathsE). Thus ends the beauti (AapyAyanam vidhathsE). Thus embodiment of Veda manthrams. HavishAM pradhAnai:). are filled with pa They Pureesan is their Lord. with He blesses them aapyAyanam vidhathsE). Vyoma means aaakasam. aapyAyanam vidhathsE). Vyoma the name of ThiruviNNagarappan. VyOma B. Paavaka (The Purifier) (The Purifier) B. Paavaka (BurningC. Jvalana saptha as jihvA/seven tongued) D. VibhAvasu (Rich in radiance) E. ChitrabhAnu (Multi-colored) F. BhUritEjas (Resplendent) G. Sikhin (Flaming) Pervader /VishNu) H. VaisvAnara (All giver J. DraviNodas (the of wealth). That Lord SarIram” accep with “Manthramaya and distributes them to the DevAs and make SLOKAM-11 OF SRI HAYAGRIVA STHOTHRAM

In the eleventh slOkam, Swamy Desikan reveals that Sri HayagrIvan is of the form of PraNavam, which is the source of all letters and the underlying cause of the Universe.

यलमीकू ् ूितभाित त ं

या मलमाायू महािमाणामु ।्

तने जानि िवशु साः

ामक्षरामक्षरमातकाृ ं त॥े ११॥

yanmūlamīdṛk pratibhāti tatvaṁ sadagopan.org yā mūlamāmnāya mahādrumāṇām | tatvena jānanti viśuddha satvāḥ tvām akṣarām akṣara mātṛkāṁ te || 11 ||

MEANING: Oh Lord HayagrIvA! This prapancham (universe) is made up of devAs, humans, animals, plants et al and divides in the form of agni, aakAsam, vaayu, jalam and bhUmi Tatthvams. They have to be created with the help of the VedAs, which in turn have many SaakhAs (branches or rescensions). These VedAs are like big trees with many branches. The principal root for all these VedAs is the manthram celebrated as PraNavam. This PraNavam, which is recognized as “yEkAksharam” is indestructible aksharam and is the foremost among letters (akshara maathrukA). The righteous ones correctly comprehend through Tatthva Jn~Anam that You are the the PraNava svarUpi. They also understand You as the collection or assembly of all the aksharams as well. They thus recognize that PraNavam (Yourself) is the source or origin of all letters and VidhyAs.

58 sadagopan.org of defeating avaidhika of defeating Satha DhUshaNi: 1 (samAhara Satha DhUshaNi: mes across references to passages from Sri Sri HayagrIva sthOthram), 9, 11, 14, 15, 18, his avathAra Kaaryam his e salutations abundance of to the hEshA hala d full command of the Manthra Saasthram of the Manthra d full command and e versed in Mantra Saastram can understand the the debates relating to Para Matha Bhangam. grIva SthOthram from Satha dhUshani – mUlam Swamy Desikan’s tongue (JihvAgra SimhAsanam) tham Vaidhika Matham. as the parama a separate part later in this work) in the following Vaadhams of Thuppul SrIThuppul Laksmi HayagrIvar full meaning the HayagrIva of sthOthram in general and this slOkam in particular. ha Tanthra Svatanthrar as Sarva Swamy Desikan Sri D.Ramaswamy IyengarSri D.Ramaswamy thos states that only particularly Sri HayagrIva Manthram to complete particularly Sri HayagrIvaManthram to HayagrIva SthOthram or behind the tatthvams the sthOthra Vaakhyams often in Satha quite DhUshaNi. Such Examples are Mathams and to establish Sri VisishtAdhvai His Satha dhUshaNi for th is a classic example hala manthra sabdham of Sri HayagrIvan. One co and short explanation – is attached as and short explanation – is attached Sri HayagrIva BhagavAn sat on the throne of saamnAm --hEshA hala:, the third slOkam of hala 50. (SrI Haya 49 and 43, 38, 42, 19, 29, 34, 36, and helped him to defeat in all the contestants sadagopan.org SucharithrAya HayaVadhanaAyaNama: SoumyAya HayaVadhanAyaNama: HayaVadhanAyaNama: SubhagAya SundarAya HayaVadhanAyaNama: Nama: SuhrudhE hayaVadhanAya SutapasE HayaVadhanAyaNama: SoorAya hayaVadhanAyaNama: SamvruthayE hayaVadhanAyaNama: SuvruthayE HayaVadhanAyaNama: SudhiyE HayaVadhanAyaNama: SugadhAya HayaVadhanAyaNama: SuroopAya HayaVadhanAyaNama: SuddhAya HayaVadhanAyaNama: SumukhAya HayaVadhanAyaNama: (PraNavam) SarvaVedamayAya Haya VadhanAyaNama: HayagrIvan: infrontofthefollo Please addPraNavam mind! inmy residealways ofYours roopam exceeds thatofthenectarineraysMo feet as lotus humbly Yourauspicious, besseches Please accept HayagrIvA! Oh LordLakshmI M rUpam chitthElasathumahith saararUpam thvadhIyam sudhA subha Indhu: syandhAdhika Srimath tEhamcharaNakamalam Sriman LakshmIHayamukhavibhOsvIkurushva-archanammama withaprayer AdiyEn concludesthisslOkam EANING : am sundaramsEndhirammE samsrayan saadhuyaachE from Sri HayagrIva Abhigamanam (arrival): Abhigamanam Sri HayagrIva from adiyEn’s aarAdhanam and archanams. AdiyEn AdiyEn archanams. adiyEn’s aarAdhanamand wing 15SahasraNaamamsofSriLakshmI on. MaytheMajestic andthemostbeautiful my refuge! The lustreof Your roopam far SLOKAM-12 OF SRI HAYAGRIVA STHOTHRAM

In the eleventh slOkam, Swamy Desikan saluted Sri HayagrIva BhagavAn as the akshara- praNava SvarUpi responsible for all creations. In this 12th slOkam, Swamy Desikan refers to how the VedAs comprehend Him as the source of all creations and the ultimate goal and

destination of those created beings and entities. sadagopan.org

अाकतादृ ्ाकतृ वानिस  ं

नामािन पािण च यािन पवमू र् ।्

शसिं तषाे ं चरमा ं ूिता ं

वागीर ा ं पज्ञ वाचः॥ १२॥

avyākṛtād vyākṛta vānasi tvaṁ nāmāni rūpāṇi ca yāni pūrvam | śaṁsanti teṣāṁ caramāṁ pratiṣṭāṁ vāgīśvara tvāṁ tvadupajña vācaḥ || 12 ||

MEANING: Oh HayagrIvA, the Lord of all VidhyAs! Before creation, this world was a shapeless and nameless mass (moola prakruthi or avyAkrutham). Out of that moola prakruthi, You created MahAn-ahankAram and pancha bhUthams and gave them names and forms. Then, You embodied them as well as entered into them as antharyAmi. Therefore, the worlds that describe them end up with You, who is the indweller of all of them. You also become their ultimate goal and destination. Hence, the VedAs that originated from You salute You adoringly as the primary source and the ultimate goal of this prapancham. The great ones, who have been specially blessed by You with the powers of Vaak (Brahma Jn~Anam and Vedic speech)

61 sadagopan.org unmatched bhalam,immeasurableIsvaryamas vyaktham andavyakthamasHisbodyhavi PurA This slOkamremindsadiyEnoftheVishNu thatVedAsrecognize says Desikan naam-roopa prapanchamreachesitslayam(t naamAni roopANichaVyAkruthavAnasi).Healso fromMoolaPr Prapancham the naama-roopa Lo SwamyDesikanrecognizes slOkam, With this Him). (allof sarvam poorNam” “idham described as orsuperi hasnoequal HayagrIvA,who Lord This Universes. He the names), and theworlds mantrA, yaj~nA, SraddhA,five 16Kalais(PrANaa, the onewith finallybecametheirultimatedest and into them He than Him. whatsoever existedother create andcommander(ant supporter their indwelling three luminousworlds(fire,Sun “avyAkruthAth yaaninaamAni roopANichavyAk this VyakthA-Vyakth salutes Swamy Desikan --VishNuPurANam:5.1.47 sarvaj~na: sarvadhruksa “vyakthAvyaktha svaroopasthavam beings, providesthemwiththetensenses,fi (Lord HayagrIv born fromPrajApathi The beings M sthrINi jyOthigumshisachathEsashOdasI prajApathi: prajayaasamvidhAna naasa yaaavivEsabhuvanAnivisvA yasmAth JaathAnaparAnaivakimcha- slOkam: theabove of inthespirit way this sustainer) manifold salu The MahANaarAyaNaUpanishadmanthram butalsoastheirultima andnames) forms recognize Younotonlyasthe“vyAkruthavAn” EANING : and Moon) in which they dwell in and next enters into themas next enters inand theydwell which in Moon) and kthi jn~AnabhalardhimAn” Him as such and eulogize Him. Him assuchandeulogize samashti-vyashtiroopavAn te destination (charamAm PrathishtA). (charamAm te destination EshAm charamAmprathi some of His aanantha KalyANa guNams: KalyANaguNams: someofHisaanantha d them, gavethemnames and forms, entered ination. Befitting His n His Befitting ination. akruthi (Poorvam thvam avyAkruthAth yaani thvam (Poorvam akruthi ng omniscience, omnipotence, omnipresence, ng omniscience,omnipotence,omnipresence, elements, indriyA, mind, food,veerya,tapas, mind, indriyA, elements, ve elementsconstituting (creator of janthus and achEthanams with (creatorofjanthusandachEthanamswith an) arenotseparatefromHim.Hecreatesall Na slOkam which salutes the Lord as having having theLordas which salutes Na slOkam a SvaroopanandHisSrushti leelai asa or (samAdhika daridhran) is the One, whois this prapancham is encompassed/filled by by is encompassed/filled this prapancham rd HayagrivanastheOne whocreatedfirst ruthavAn asi”. Lord HyagrIvan’s samashti ruthavAn asi”.LordHyagrIvan’s samashti haryAmi). Before their creation, nothing haryAmi). Beforetheir salutes Him next as the One in whom the tes appropriatelythis“VidarthAran”(the identifies withallthecreaturesof identifies aamam as“ShOdasi”or shtAm thvAm). Swamy Swamy thvAm). shtAm theirbodiesandthe sadagopan.org as His body. The body-soul body-soul The body. as His fect and cause and having the khA parishkrutha suthilaka Sri Haya the creator and the ultimate destination for AchArya RaamAnujA states that it is in this that it is in RaamAnujA states AchArya 1) and BruhadhAraNyakam (1.4.7) are also are also 1) and BruhadhAraNyakam (1.4.7) oot (aaNi vER) for all vedams; in this 12thoot (aaNi vER) for all to in the BruhadhAraNyaka Passage: “Then m of Lord HayagrIvan in the tenthLord slOkam; HayagrIvan in of m the second slOkam of the thirteenth chapter HayagrIvan’s creation of Naama Roopa both sathyaaanrutha (individual self) and mi, rakshaka and laya leelAs on behalf of His mAnvisvO-nivrutthi: sarva yEva hi) is very saluted by Swamy Desikan. Thirumazhisai’ssaluted by Swamy entered it, He became Tyath...He Sath and istributive pervasion)istributive are also saluted roopams of beings from Moolaprakruthi the and Lord’s dAs created and released by Him (tvath upaj~na doctrines of Sri VisishtAdaitham are alluded to. mprehend fully the Lord as PurushArtha- Roopi een differentiatedand forms”. by names - fth slOkam of NigamAntha MahA Desikan’s Sri between IsvarA-and His Prakruthi (the cosmos Bhagavath GitA slOkams (chapter 14.3 and 14.4). dhanupravisya saccha thyacchAbhavath, dhanupravisya saccha thyacchAbhavath, m chAnrutham- cha sathyamabhavath” m chAnrutham- cha sathyamabhavath” their gross and subtle states existing in the states of ef s and forms are brought about. : EANING VedA:) salute and celebrate His srushti, antharyA Prapancham from Moola Prakruthi and His roles as all of His creations. He pointed out that the Ve creations. Swamy Desikan saluted the Manthramaya- sarIra in the eleventh, he elaborated on this revelation to instruct us that Sri HayagrIvan is PraNava manthra SvarUpi and that PraNavam is the tap r slOkam, our ParamAchAryan described Sri Sri-ChoorNavath dhvAdasa-Urdhva-puNDra-rE The Upanishadic passages from Taittiriyam (2.6. very relevant to the understanding of the twel Hayagriva SthOthram: unconscious,became both consciousness and achEthanams in chEthanAs and Vadhana ParabrahmaNE nama: “Having created it, He it. Having entered into with panchOpanishadh: sakthi (ParamEshti-Pu relevant to Sri HayagrIva upasakAs. AchArya RaamAnujA’s on beautiful commentary of Bhagavath GitA is very pertinent to the subject of the matter slOkam 12th of Sri HayagrIva sthothram. references to Additional the origin creation of beings from latter are found in Sri Tath srushtvA tadhEvaanuprAvisath, ta (matter). He has remained true to His own nature”. distinctions of name way that all is The “naama-roopa VyAkaraNam” next alluded Br.Upanishad: 1.4.7 Here, the Lord is recognized as here. paasuramThe third of Thirucchandhaviruttham to the tatthvams ranging also relates from to naama roopa prapancham Moola Prakruthi amazement the inability about of people to co sathya vij~yAnam chAvij~yAnam cha it has b this was undifferentiated. Now, (aggregate or collective pervasion) and vyashti (d and vyashti or collective pervasion) (aggregate - TaittirIyam TaittirIyam - M (SarIra-sarIrI, PrakAra-prakAri) relationship consisting very central of JivA and Jagath), the SLOKAM-13 OF SRI HAYAGRIVA STHOTHRAM

In this 13th slOkam, Swamy NigamAntha MahA Desikan focuses on how the great ones skilled in Vedic knowledge (vipascchitha:) meditate on the ThirumEni/Moorthy (SubhAsrayam) of Lord HayagrIvan:

मग्धु े िन िवलोभनीया ं

मितू  तवान सधाु ूसितमू ।्

िवपिततिसे भावय े

वलामदारािमवे ु ग्धिसोः॥ १३॥

sadagopan.org mugdhendu niṣyanda vilobha nīyāṁ mūrtiṁ tavānanda sudhā prasūtim | vipaścitaścetasi bhāvayante velā mudārāmiva dugdha sindhoḥ || 13 ||

The Keerthi of this Parama MangaLa Moorthy is being saluted here. The alliteration with Mughda Indhu (young crescent Moon) and Dhugdha Dindhu (Milky Ocean) is most enjoyable.

MEANING: Oh Lord HayagrIvA! Your suddha Spatika roopam reminds one of the comfortingly cool white rays of the Moon and it removes all the taapams (samsAric heat/ afflictions) with their coolness. This roopam of Yours raises aanandham in the hearts of those, who meditate on You and those who have the darsana soubhAgyam of Your spotlessly white ThirumEni. For them,

64 sadagopan.org Moon (mughdha Indhu Indhu (mughdha Moon the Moon is full of amrutha amrutha of full is Moon the im). It is like a gigantic assembly of waves th the head of a Turangam/horseth the head of a the and most sacred most sacred and auspicious body) of Lord to bless Him and to get him started his on vElAm iva). Swamy Desikan states that the Ivan was sitting in front of Swami Desikan in in front of Swami Ivan was sitting three analogies elaborate on the whiteness,three analogies elaborate ns) and upEyam (ultimate destination) or e to enjoy (vilObhaneeyam) and enhances the nectar). Here, the nectar is aanandha mayam His ThirumEni, the whiteness, beauty and the s bless the upAsakan, then such a blessed one nkalpam adhivasan (kaamAth as in KaamAsika e The Jn~Anis Milky Ocean. meditate always on a shore or coast and also a limit. This aanndha- a shore or coast and also a limit. molten rays of the young molten rays of the e Lord’s body. He explains that kiraNams (Moon whose rays full of rejuvenating (full of bliss). of current, VelA means a flow ParamAm gathi. learned ones meditate on the three aspects of enjoyability of the sacred and auspicious body of Sri HayagrIva BhagavAn both as means (upAyam) and as an end (upEyam, charamAm PrathishtA). Sri D.Ramaswamy Iyengar points out that the loveliness and enjoyability of th maya waves (aanandha lahari) splash on the meditator and immerse him or her in a state of indescribableof blis bliss. When those waves recognizes Lord HayagrIvan as upAyam (mea nishyantham) that is flowing. That dhivya most desirablMangaLa Vigraham is flow of nectar SudhA like bliss (aanandha prasooth of the milky (dhugdha ocean sindhO: udhArAm ashtakam) as an adhbhutha Nruturanganashtakam) as an wi (One being)body of a Human before Swamy Desikan avathAra kaaryam. His hue is like that of the the YogAsikai form as Yoga HayagrIvan. Himself out of His own sa He had presented You appear likeYou appear the assembly from th of waves this auspicious ThirumEni of Yours in their minds and derive great bliss. The Dhivya mangala Vigraham/subha Tanu (the HayagrIvan is being described here. Lord Hayagr SLOKAM-14 OF SRI HAYAGRIVA STHOTHRAM

The anubhavam of the Jn~ Anis, who visualize Sri HayagrIva BhagavAn in their heart lotuses, is described in the 14th SlOkam:

मनोगत ं पँयित यः सदा ा ं

मनीिषणा ं मानस राज हसमं ।्

य ं परोभावु िववादभाजः

िककवतं ु र् े त िगरो यथाहमर् ॥् १४॥

manogataṁ paśyati yaḥ sadā tvāṁ sadagopan.org manīṣiṇāṁ mānasa rāja haṁsam | svayaṁ purobhāva vivādabhājaḥ kiṁkurvate tasya giro yathārham || 14 ||

The thoughts on the fruits of meditating upon the sacred form of Lord HayagrIvan, described in the previous slOkam, is taken up in this slOkam.

MEANING: Oh Lord Haya-Vadhana MahA DesikA! The Raaja Hamsams (King Swans) take up their abode in the divine lake known as MaanasarOvar. You, who is the emperor of all these Raaja Hamsams (sanyAsis and Yathi-varAs) choose as Your permanent abode, the mind (manas, Saras or Poykai) of Your upAsakAs. Thus You facilitate their efforts in meditation of You. For such people blessed by You, all the Vidhyais compete with one other to serve them. They thus become thus the sakala saasthra-parAngathALs or the celebrated experts/exponents of all para and apara vidhyAs due to Your benevolent grace (anugraham).

66 sadagopan.org

in of the form words pons in the form of arrows) from Sage focus on the power of Sri to HayagrIvan of Sri on the power focus a reminder to all of us on the need for one, then the various categories of wealth Pray command us as to what we shall do for to protect his Yaj~nam. Then the asthrams to protect his Yaj~nam. Then the service for all Vidhyais and a result, they as and blessings granted by Lord HayagrIvan. , Please Make use of me” in a competitive, Please Make use na sangAthrE nama: (PraNavam) Guru na sangAthrE nama: (PraNavam) ve the power ve the power the Raaja Hamsamto visualize a blessed One, whom the Vidhyais served their blessed withheart lotuses are the siddhi e side of Sri Ramachandran saying, “kim ties (manOgatham maanasaties (manOgatham hamsam Raaja tha-bhava-magna samuddharaNAya nama: tha-bhava-magna HayagrIvan’s paramAnugraham. His varaNamHayagrIvan’s paramAnugraham. of the merciful glances of MahA LakshmI on a thama AchArya Saarvabhouman and prapatthi to rve the upAsakaas, (pasyanthi) the who visualize eenth and the subsequent two slOkams, Swami Pancha samskruthi bhAvanAya nama: ess the chEthanan. They compete with each other speech. various VidhyAs The GAA: --Sri Sthuthi: slOkam 15 ya nama: (PraNavam) Guru VisvAsa dhrushti: tvadhIyA tasyAm tasyAm s us of the situation when Sri Raamachandran received the s us of the situation when Sri Raamachandran focuses on the dhyAna-anubhava-janitha sukham In the previous slOkam, Swami Desikan began to ahamahimikAm tanvathE SAMPADHO celecration of our AchAryans in the form of Lord HayagrIvan: tEjanA (PraNavam) Guru sathbhakthi PrEma VardhanAya nama : (PraNavam) (PraNavam) Saasthra-PaaNi pradhAna-kru confer the boon of Veda Vaak. In this fift yasyAm yasyAm disi viharathE Devi disi viharathE Devi yasyAm yasyAm Sri D.Ramaswami Iyengar remind upadEsam on the use of various asthrams (wea VisvAmithrar as He proceeed to SiddhAsramam prapadhyE) is Him (Devam HayagrIvam aham VardhanAya (PraNavam) GururupAsa nama: rush to them“Please Make use of me saying. manner. were with one another to se They argue as it seated in their heart cavi Raaja Hamsam pasyanthi). These blessed are the objects of Ones competed with one another to rush to th karavAmathE?” (Here we are, Your willing slaves! You as Your kinkarAs?). of such Swamy Desikan is a prime example (choice) of Lord HayagrIvan as His dhivya Ut Swamy Desikan says that those Yogis, who ha those Yogis, who says that Swamy Desikan (Lord HayagrIvan) white lotus in seated on a (fruits) of fullcommand or of Vaak divine become the exponents of great vidhyais. This effect is somewhat the falling similar to those chEthanan. When auspicious on glances fall to BhagavAn due competing with one other chase each other to be in the front rowchase each other to be in the front to bl to bless the chEthanan: SLOKAM-15 OF SRI HAYAGRIVA STHOTHRAM

The fifteenth slOkam salutes the effulgent white lustre of Sri HayagrIvan and states that even half a second dhyAnam on this form yields the greatest of Vaak siddhis:

अिप क्षणाध  कलयि य े ा ं

आावय ं िवशदमयखै र् ू ः।ै

वाचा ं ूवाहरिनवािरतै ै े

मािकन मियत ंु क्षम॥े १५॥

api kṣaṇārdhaṁ kalayanti ye tvāṁ sadagopan.org āplāvayantaṁ viśadair mayūkhaiḥ | vācāṁ pravāhair anivāritaiste mandākinīṁ mandayituṁ kṣamante || 15 ||

MEANING: Oh Lord HayagrIvA! Those fortunate ones, who contemplate on Thee for even half-amoment, receive the benefit of being drenched by the spotlessly white rays emanating from You. That cause has the effect of the creation of the torrent of Veda Vaak in them, whose speed and flow exceeds that of AakAsa Gangai (MandhAkini) leaving the HimAlayan heights. Oh Lord HayagrIva! Your upAsakAs do not need to meditate on You for more than ardha- KshaNam. KshaNam is a time measure of 4/5th of a second. Hence ardha-KshaNam is 2/5th of a second. That is all it takes to receive the immense and incomparable benefits of uninterrupted Saarsavatha-PrayOgam for Your upAsakAs. During that half-a-second, the upAsakAs are drenched in the rays of nectar emanating from Your manthra-maya sarIram. The power of that drenching, gifts them with the speed and

68 sadagopan.org estants. Their Vaak is estants. Their dhAvEna dhiya niyuthO come with Your aura of vitality for the the for vitality of aura Your with come Vital Lord to us the objects of our grant Vaak to defeat all contestants in the defense e beneficiary of that prayer is the UpAsakan, arUpam” of Lord HayagrIvan is linked with the UpAsakAs by the crystal clear white rays the crystal clear white the UpAsakAs by on those, who meditate onon those, who meditate Lord HayagrIvan The prayer of the UpAsakan is captured well their debates with cont with their debates ty force and of AakAsa on descending Gangai of prayer, which are well-rendered, opportune of prayer, which are well-rendered, hu thvA mandhinO --” reminding one of the amy Desikan. Such a blessed one is inundated aaplaavayantham). MayUkhai: means rays or MayUkhai: means rays or aaplaavayantham). pales speed compared to the insignificance into devotion. May our discriminating and devotion. May our discriminating sincere a Jn~Anam (vij~yAna- visrANana Bhaddha r offerings (sadhrIchInA r offerings Okam “Visuddha” in has echoes with the fifth with the prayer of the UpAsakan: “Oh Lord! May our devotional loving sentiments “Oh Lord! May our devotional loving and flowing out of our hearts in due season, be pleasing to You. Your divine May WAVES bring You here, in this ou sacrificial hall, to accept celestial Ganges, MandhAkini continues celestial Ganges, MandhAkini continues of the kula dhanam, the parama -Vaidhika Matham. The One who is prayed to is Lord HayagrIvan. Th half a second. who meditates on the Lord even for in the Rg Veda manthram: (I.134.1) : “aathvA juvOrArhaNA” “Oh Lord! May Your SWIFT AND FAST DIVINE WAVES, bring You hither, so that You may be the first to accept the sentiments of our praises rise high to Your standards.Thou May You; Come, O devotional prayers presented to worship”. The next Rk (I.134.2) starting with “mandhant of speech of those blessed by Lord HayagrIvan in HayagrIvan Lord of thoseof speech blessedby uninterrupted (AnivArithai: pravAham). VaachAm that blessingThe cause behind is the drenching of blessingthe powers of one with VisEsh Dheeksham). That visesha is conferred Jn~Anam even for less half a second according to Sw than with and submerged in the spotless (aaplavanam) white beams originating and sanctifying from the Lord; he becomes the possessor of Veda clarity of divine speech that far exceeds the veloci far exceeds the divine speech that clarity of the plains. the plains. of AakAsa Gangai Indeed the speed the Lord (visadhai: emanating from mayUkai: KiraNams. “Visadhai:” in this fifteenth sl slOkam where, “the Visuddha Vij~yAna ghana sv sadagopan.org (PraNavam) SanAtanaDharmAyanama: (PraNavam) TarkAya Nama: -AasthithAyanama: BhadrAsana (PraNavam)VaadhiJihvA (PraNavam) ParamaVaikuNtasthAyaNama: (PraNavam)KaliKaalushyaNaasanAyanama: (PraNavam)SaanthAthmanEnama: (PraNavam) VaathsalyaikaVibhUshaNAyAnama: S Your blessings.” with aviewtoobtaining and active All pious eemdhiya:). upa bruvatha RI H AYAVADHANA P ARA Madipakkam Oppilaappan Koil Hayagreevar KoilHayagreevar Oppilaappan Madipakkam B RAHMA NE N AMA : worshippers praise You in this congregation thiscongregation in You praise worshippers SLOKAM-16 OF SRI HAYAGRIVA STHOTHRAM

Swamy Desikan continues with the anubhavam of the bhAgyasaalis, who meditate on Lord HayagrIvan in the sixteenth slOkam:

ािमन भवान् सधािभषकातु े ् sadagopan.org sadagopan.org वहि धाः पलकानबमु ु । ्

अलिक्षत े ािप िनढमलू ं

अिवानथमे ु अरम् ु ॥ ् १६॥

svāmin bhavaddhyāna sudhābhiṣekāt vahanti dhanyāḥ pulakānubandham | alakṣite kvāpi nirūḍha mūlaṁ aṅgeṣvivānandathum aṅkurantam || 16 ||

MEANING: Oh Swami HayagrIvA! A few puNyasAlis meditate on You without let. For them, such dhyAnam is like being immersed in a flood of nectar. Thrilled by that delightful anubhavam, they experience horripilations. One wonders whether this great joy of experiencing You in their hrudhayAkAsam itself has led to the effect of their hairs standing on end. It appears that their blissful experience of contemplation on You has developed first roots in their hearts which later sprouts externally on their limbs as hair standing on end. In this slOkam and the next slOkam, Swamy Desikan describes the anubhavam of the blessed ones engaged in dhyAnam of Lord HayagrIvan. RomAnjali and the flow of tears of Joy (aanandha BhAshpam) are the two perceivable effects as attested by onlookers. The sprouts of Aanandham seen on the limbs of the upAsakAs are mapped to the roots located in their hearts.

71 sadagopan.org horripilations (pulaka anubhandham) from that anubhavam. that anubhavam. from (pulakaanubhandham) horripilations SaakshAt havethe theirdhyAnam who through referred In the16thslOkam,SwamyDesikan dhyAna-janith BhakthA’s joy. SriHayagrIva beauty;theireyes indescribable as theyenjoyHis herethefrequenthorrip Swamy Desikandescribes nibrut svAnthai: antharvinaya DhanyA: kEchithVaradhaBhavatha:samsadhambhUshayantha: sTUla sTUlAnnayanamukuLai: bhUyO BhUya:pulakanichithai:angairEthamAnA: BhAshpams: anubhavam ofSriVaradarAja BhakthAs that re remindsof us the 45thslOkam from Sri VaradarAja PanchAsathillustrate to blissful the Sriman D. Ramaswamy Iyengar,a great Bhak padham). (sTithi where suchanaanandhamisrooted of theheart, Desikan answers experiences? Swamy other) seenontheexteriorofbody(ang (serie anubhandham Pulaka nectar). Theresultis like Su is for thefortunateones HayagrIvan andaffe greathumility with him as“SvAmin” In thisslOkamandthe next one,NigamAntha hai: svAdhayanthE padhamtE hai: svAdhayanthE BibrathO BhAshba Bhindhan BhAshbaBhindhan BibrathO that question by tracing their origin to invisible portion invisibleportion to origin their bytracing that question a-aanandham leadstosimilarexperiences. dhAbhishEkam (neerAttam/bathing in the river of river of the in (neerAttam/bathing dhAbhishEkam Eshu ankurantham). Whereistherootforthose Eshu ankurantham). to the aanandAnubhavam of the fortunate ones, of thefortunate to theaanandAnubhavam thA of Lord VaradarAjA and Swamy Desikan VaradarAjA andSwamyDesikan thA ofLord Mahaa DesikanaddressestheLordinfrontof hkAram of Lord HayagrIvan andexperience hkAram ofLordHayagrIvan s of horripilatory experiences, one chasing the experiences,onechasingthe of horripilatory s sults in similar horripilations and aanandha aanandha horripilationsand sults insimilar ction. He says that the dhyAnam on Lord on Lord dhyAnam ction. Hesaysthatthe are also filled with big and copioustearsof big and with are alsofilled ilations oftherasikAsLordVaradarAjan SLOKAM-17 OF SRI HAYAGRIVA STHOTHRAM

In the 17th slOkam, Swamy Desikan states that the aanandhAnubhavam of the HayagrIva bhakthAs finds an outlet through their eyes in the form of aanandha bhAshpam. The slOkam describing the state of the bhakthan with copious flow of tears of joy is as follows:

ािमन ूतीचा् दयने धाः sadagopan.org

ान चोदय वधमानमर् ।्

अमा मान पयोिधमः

पयोिभरा ं पिरवाहयि॥ १७॥

svāmin pratīcā hṛdayena dhanyāḥ tvaddhyāna candrodaya vardhamānam | amānta mānanda payodhimantaḥ payobhirakṣṇāṁ parivāhayanti || 17 ||

MEANING: Oh My Master! Oh Lord HayagrIvA! The minds of few bhAgyasAlis pull their attention from external objects, just as a tortoise pulls its neck inwards. Their mind turns inward instead of outwards. In that state of deep dhyAnam, they visualize Your auspicious form. At that time, the joy experienced by their minds lifts up just as the Ocean rises on seeing the rise of the Moon (ChandrOdhayam). That immense wave of aanandham could not be contained inside anymore and it spills over like a dam that is broken. The eyes serve as an outlet for that paramAnandham and a flood of aanandha bhAshpam flows. The indescribable bliss that arises out of the HayagrIva SaakshAthkAram (Darsanam of the form of Lord HayagrIvan in their hearts by the yogis) results in uncontrollable flood of tears of Joy associated with that aanandha-anubhavam. These are the dhanyA: or the blessed ones.

73 sadagopan.org They are engaged in dhyAnam of the form of th of They areengagedindhyAnamoftheform th hrudhaya:) isinward(prathIchA Their focus mind of the UpAsakan isalludedtohere. UpAsakan the of mind TheHa has someconnectiontothisanubhavam. section,“ChandramA The RgVedicmanthram context. inthis Iyengar Sriman D.Ramaswamy janitha-sukham (yennKaNkaLneermalhayenRu desire tohave his wi eyes filled Rangan AzhwAr’sprayertoLord Sri KulasEkara parivAhayanthi payObhi: tears ofJoy(akshNAm Chandra-Ud the (amaantham), whenitwitnesses ofthejoyousOcea like thestate is with bliss SrI ParakAlamaTam Lakshmi Haya Lakshmi ParakAlamaTam SrI th tearsasaresultoftheaana n (aannadha payOnidhi) that rises uncontrollably uncontrollably rises that n (aannadhapayOnidhi) ) that flow out without interruption. withoutinterruption. that flowout ) eir UpAsana Moorthy.Thei eir UpAsana AthA longing for His darsanam and his ardent AthA longingforHisdarsanamandhis manasO jaatha:-” (Rg Vedam-Canto X.90.13) manasO jaatha:-”(RgVedam-Canto yagrIva-ChandrOdhayam and its effect on the anditseffectonthe yagrIva-ChandrOdhayam hayam. The bhakthan’s eyes are flooded with with areflooded bhakthan’s eyes hayam. The rough Indriya nigraham (control of senses). nigraham(controlofsenses). rough Indriya grIvar during thirumanjanam duringthirumanjanam grIvar kolO niRkum naaLE) is referred toby isreferred naaLE) kolO niRkum ndham arising from that dharsana- from that ndham arising r mentalstatefilled SLOKAM-18 OF SRI HAYAGRIVA STHOTHRAM

The effect of Sri HayagrIva dhyAnam by the truly evolved bhAgyasAlis is the subject matter of the 18th slOkam:

रानभावासै ु दधीन् भावाः sadagopan.org sadagopan.org समृ वीयासर् दनमहण।् ु े

िवपितो नाथ तरि माया ं

वहािरकै मोहन िपिका ं त॥े १८॥

svairānubhāvās tvadadhīna bhāvāḥ samṛddha vīryās tvadanugraheṇa | vipaścito nātha taranti māyāṁ vaihārikīṁ mohana piñchikāṁ te || 18 ||

MEANING: Oh Lord HayagrIvA! Those Jn~Anis (Vipascchitha:) place their minds at Your disposal (Tvadhadheena BhAva:) and become great ones with inherent glory (Svaira anubhavA:). They become VairAgyasAlis (dispassionate ones). Their minds are rooted firmly at Your feet leading to immense strength (Samrudhda VeeryA:) and they cross then Your MayA, which hypnotizes the humans like the bunch of peacock feathers used by magicians to perform their hypnotizing act. Your anugraham permits these Jn~Anis to cross this difficult-to-transcend MaayA of Yours effortlessly (tE maayAm tvadhanugrahENa taranthi). The BhAvam and the anubhAvam of the Jn~Anis is described here. Their BhAvam is “Thvadh adheenam” being under the power of the Lord as charamAvathi-daasan. The resulting anubhAvam is “svaira anubhAvam” or matchless inherent glory as sEsha BhUthan of the Lord.

75 sadagopan.org He offers afresh his surrender (prapatthi) at surrender (prapatthi) his He offersafresh onhisskull),which interferes written byBrahmA Swamy Desikanappeals to theLordforboon 19 &20now. the slOkams the conferra for the Lord Swamy Desikanpraysto LordHayagrIvan(RomAnjali meditate on who ofthose theaanandhAnubhavam described 18, SwamyDesikan 17 and In theslOkams MaayA. anugraham toenablethechEthanamcrossHis Swamy DesikanusesthenextslOkamtoelab SaraNAgathi yOgams. either Bhakthior result ofcrossingtheLord’sMaayA, Such isthe nithyakaimkaryam toperform qualifies them ParaBh with blessesthem MaayA andtheLord Hisown abovefashioncrosses inthe Lord HayagrIvan to SaraNAgathi One whoperforms of enjoyment.” andobjects body, senses (in theworl of materialthingsexisting enjoyment andasense aboutThee knowledge perverted in me andendlesskarmA, beginningless over YourMoolaPrakruthi(MaayA)ofthr cross “Oh Lord!IamThyservant. IhavemyselfuntoThee.Help surrenderd me,Thyservant,to is: the abovepassage commentary Soori’s Sudarsana Sri vakthAram maamtaaraya”. gunamayeem maayam bhOgyathvEnasook dEhEndhriyathvEna kareem, viparItha Jn~Anajananeem,sv “madheeya anaadhikarmapravAhaprav moredetailedstudy: MaayA,whichneeds BhagavAn’s Gadhyam regarding referstoapassa IyengAr Sri D.RamaswAmy MaayA. JeevanstocrossHis thebhaddha andthathelps oftheLord melts theheart Yogam or Prapatthi ofBhakthi observance Himself. The Lord of the anugraham without the MaayA has an unshakabl (Asccharya sakthi).This explainedthetermM AchArya RaamAnujAhas vidhyAth prakruthim (maayAm thu that isenchantinglyseductive.OurLordHi It meansillusionorhallucinati not isMaayA). is (Thatwhich saamAyA” is“yaamaa Tothem,MaayA thatterm. understand noth slOkam has this The MaayAreferredtoin , “DaasabhUtha:SaraNAgathOs on. The VisthAdvaidhic concept of MaayA is Prakruthi or matter or Prakruthi on. TheVisthAdvaidhicconceptofMaayAis which hides frommyvisionThynaturalform,andproduces whichhides maayinam thuMahEsvaram). maayinam as translatedbyAbhinavaDe avishayAyasya bhOgyabuddhErjananeem, rutthAm Bhagaavth-SvarUpatirOdhaana- shma-roopENa avasthithAm, dhaiveem shma-roopENa and Aanandha BhAshpam). InslOkams19-22, AanandhaBhAshpam). and to Him at His Supreme Abode, Sri Vaikuntam. SriVaikuntam. Abode, Supreme Him atHis to mself hasdecreedPrakruthitobethisway ge from AchArya RaamAnujA’sSaraNAgathi fromAchArya ge akthi, Para Jn~Anam and Parama Bhakthiand Para Jn~Anamand akthi, ee GuNAs, which flows like a swift current of aswiftcurrent like flows which ee GuNAs, the powerful paadha Kamalams of Lord paadhaKamalams ofLord the powerful d) in all manner of forms, subtle and gross -in subtle andgross-in inallmannerofforms, d) orate further on how to secure the Lord’s secure theLord’s on howto orate further with the fruition of his adoration of the Lord. the of adoration of his with thefruition l of such soubhAgyamon him. We will cover whichisrealizedonlythruthepractiseof e grip and no one canes e gripandnoone aayA asthe marvelouspoweroftheLord of removalBrahmaLipi (talaiYezhutthu ing to do with the Maaya, asadvaithins ing todowiththe of (false) satisfaction in me regarding the the in meregarding satisfaction of (false) mi tavAsmidaasa:ithi sika Sri UtthamUr Swamy for for Swamy UtthamUr Sri sika cape from that grip sadagopan.org from the ankletsfrom the adorning those charaNa SrIhayagrIva ArAdanam by ParakAlasvami at SathyagAlam Cauvery Bank kamalams. kamalams. HayagrIvan and to the Veda dhvani arising SLOKAM-19 OF SRI HAYAGRIVA STHOTHRAM

ूाििमतानार् ं तपसा ं िवपाकाः

ूमिनँौयसे सपदों म।े

समिधषीरवे ं पादप े

सकं िचामणयः ूणामाः॥ १९॥

prāṅ nirmitānāṁ tapasāṁ vipākāḥ pratyagra niśśreyasa saṁpado me | sadagopan.org samedhiṣīraṁstava pāda padme saṁkalpa cintāmaṇayaḥ praṇāmāḥ || 19 ||

MEANING: Oh Lord HayagrIvA! It is not an easy task to be blessed with the bhAgyam of your paadha sEvanam (worship of Your sacred feet). One should have done austere tapas (penance) in poorva janmams (previous births). When One worships Your sacred feet, One obtains the rarest of rare wealths (viz)., Moksha anugrham. Beyond that supreme purushArtham, one can also be blessed with other worldly bhOgams. Your sacred feet in this regard are like the ChinthAmaNi rathnam, which is said to confer all the blessings that one seeks from it. Oh Lord HayagrIvA! Please bless me to have dhruva chinthanai (uninterrupted meditation) of Your holy PaadhAravindhams. Swamy Desikan points out that the realization of Moksha siddhi is a result of “prAnghnirmithAnAm TapasAm vipAka:” (the fruit of austere tapas performed in previous births). This Moksha Siddhi is described by Swamy Desikan as “prathyagra nissrEyas” or a wealth that was not attained hitherto and which is obtained from prapatthi at the lotus feet of

78 sadagopan.org te Prapatthi at the te Prapatthi at will Lord’s holy feet, Siddhi. Swamy Desikan points out that the oon giving pair of lotus feet to a rare rare a to feet lotus of pair giving oon alths that a alths that can aspire for as human being the Lord as the Saviour will us with the bless the Maayaa, one needs Bhagavath overcome His blessings that gets us to His lotus feet. Prapatthi at His sacred feet and He will bless and He will sacred feet at His Prapatthi thing ? Yes, we have to take some initative. We hasya Poorvacharithai: krutham subhai:). The irumozhi“NaanudaittavatthAl passage (7.6.9) : rred to Maayaa, which hides (trOdhAnam) of m nee kaNDu koL yenRu Veedu tharum” m nee kaNDu koL yenRu Veedu e holy Thiruvadi, Swamy Desikan prays for the e holy Thiruvadi, further and further. Even those PraNAmams that Bhagavath sankalpam (niyAmakam/Command) (niyAmakam/Command) Bhagavath sankalpam eeming pavithra Padhams (mE praNAma: tava (Sampadha: sankalpa ChinthAmaNaya:)(Sampadha: “immaiyum saathitthu Vaanavar naaTTayu “immaiyum saathitthu Vaanavar PraNAmams, really stands for the comple which unquestionably (nissrEyas). secure Moksha Sukham slOkam,In the previous Desikan refe Swamy chinthAmaNi rathnam of a special kind continous growth of bhakthi for red those Paadha padmE SamEdhiksheeran) Moksha to gain Bhagavath Svaroopam. that to Swamy mentioned question comes next : Is it anugraham. The desired phalan faster. Sri D.Ramaswamy IyengarTh recalls the Periya the Lord. the Lord. Swamy describes the we rarest of the “prathyagra-nissrEyas” and compares those b and compares “prathyagra-nissrEyas” Overcome by the thought the power of of thos do some to that makes it possible or do we have as erring chEtanams have to offer salutations / us thereafter. Those salutations have to grow deep loyalty in ardor to cross the Mayaa and the Thiruvadi adainthEn--” remember that it is to Regarding the Paadha kamalams serving as the ChinthAmani gem conferring iha-para sukhams (immai-maRumai sukhams), Sri D.Ramaswamy IyengarSwamy recalls NammAzhwAr’s aruLiccheyal : (ThiruvAimozhi: 3.9.9) we do is due to poorva janma sukrutham (Sub SLOKAM-20 OF SRI HAYAGRIVA STHOTHRAM

िव मधू र् िलिप बमाणा ं

सरु े चडापदू लािलतानाम ।्

दियं राजीव रजः कणाना ं

भयानू ूसादो् मिय नाथ भयातू ॥् २०॥ vilupta mūrdhanya lipikra māṇāṁ surendra cūḍāpada lālitānām | tvadaṁghri rājīva rajaḥ kaṇānāṁ bhūyān prasādo mayi nātha bhūyāt || 20 || sadagopan.org

MEANING: Oh Lord HayagrIva! It is said that Brahma Devan encodes the lot in one’s life on the skull at the time of birth (Brahma Lipi or Talai Yezhutthu). The chEthanan’s life is laid out in those instructions. Those lipis (aksharams written on the skull) interfere with the pursuit of Moksha Sukham and the performance of Tapas that would qualify one to realize such a ParamAnugraham.The jeevan suffers from the cycles of births and deaths (SamsAram). MokshAnugraham recedes farther and farther. The incomparable power of the sacred dust from Your lotus feet changes however the fate of the Bhaddha jeevan. BrahmA and other DevAs adorn the sacred dust from Your holy feet to overcome their misfortunes. May the power of those dust from Your sacred feet (PaadhAngri rENu) settle permanently on my head, erase the Braham Lipis and bless me with Moksham. The Brahma Lipi in general and the DuruksharANi (inauspicious letters) on the skull interfere with one’s paadha sEvanam (worship of the holy feet) of the Lord. Sri D.RamaswAmy Iyengar recalls the following passage from Swamy NammAzhwAr’s Periya ThiruvandhAthi (paasuram 84) in this context:

80 sadagopan.org 45) and obiliquely in 45) and obiliquely the miracle of the “Padha rticles from the sacred Lord’s ses further on the sacred feet / ankles of ses further on the sacred feet / ankles icle from the sacred feet of the Lord with icle from the sacred feet of the Lord ver have the power to wipe out (erase)total growth of Bhakthi at the sacred feet of Lord the Lord’s Paadhukai in Sri RanganAtha aadham) arising from the movement of the se Him, place with love flowers at His sacredplace with love flowers se Him, and their power to destroy those badand their power letters PanchAsath (slOkam PanchAsath (slOkam in the sathankais (gem-set ankle Jewelery) it- thAztthi iru kai koopenRAlit- thAztthi koopAthu val of the darkness of nescience (aj~nAnam) the anugraham of the holy dust particles from have anjali-bhaddha hastham (folding of palms performed by the sacred dust thefrom i Hayagreeva SthOthram, NigamAntha Desikan the Lord. Swamy Desikan is the one, who wrote bells as the Lord moves towards him and equates s head to remove all anishtams (misfortunes). gama saaram (quintessence of VedArthams).gama saaram I). Swamy Desikan is moved by (SirO lipi) Kramams. The dust pa the bad letters written by BrahmA on one’s skull) immediately without the need to perform any YOGAM. In the 19th slOkam, Swamy Desikan prayed for the HayagrIvan. for In the 20th slOkam, he prayed padma paraka YOGAM”union (the part of the dust the lotus feet of the Lord to settle down on hi In the 21st and 22nd slOkams, Swamy Desikan focu Lord HayagrIvan. for the remo In the 21st slOkam, Swamy prays through the lustre (oLi) of the gems enmeshed adorning those sacred feet. In the 22nd slOkam, the sacred, Vedic dhvani (N Srimath PaadhukA Sahasram (slOkam 50). In DevanAyaka PanchAsath slOkam, Swamy Desikan wonders at the miracle of the own hand on one’s skull (Vedaha: BrahmA’s etched by instantaneous erasure of the bad letters svahastha likithAni DhuraksharAN bells attached to the sathankai on the ankles of 100 slOkams on the Naadham generated form “Vaazhthi Avanadiyaip punainthu ninn Avanadiyaip “Vaazhthi talaya {adiyEn’s to prai not permit me fate will miserable Paazhttha Vithi “ Paazhttha feet, bend beforemy head Him andto allow me in a mood of supplication)}. Lipi the power of indeed is That of the Lord in DevanAyaka charaNAravindhams PaadhukA Sahasram. In the 22nd slOkam of Sr refers to the the ankle sweet sounds raised by feet found on the top heads of the of DevAs (SurEndhra and BrahmA ChooDApadha laalithAnam kaNA) angri raajeeva raja: tvadh howe their ill effects and bless one with MokshAnugraham. Swamy Desikan refers to this miracle those auspicious sounds to the essence of ni SLOKAM-21 OF SRI HAYAGRIVA STHOTHRAM

पिररनु नपर् ू ु िचऽभान ु -

ूकाश िनधतूर् तमोनषामु ।्

पदय त े पिरिचन महऽः् े

ूबोध राजीव िवभात साम ॥् २१॥

parisphuran nūpura citrabhānu - prakāśa nirdhūta tamonuṣaṅgām | sadagopan.org padadvayīṁ te paricin mahe'ntaḥ prabodha rājīva vibhāta sandhyām || 21 ||

MEANING: We (HayagrIva UpAsakAs) incessantly meditate on Thy pair of sacred feet adorning the nUpuram (Sathankai) inlaid with the most radiant gems. The lustre arising from those gems equals the effulgence of the multi-rayed Sun (chithra Bhaanu) and serves as the morning sandhyA (dawn) that drives away the darkness of nescience. We pray for the banishment of the last trace of our aj~nAnam through the scintillating luster arising from Your sacred feet. Just as the morning Sun has the power to make the lotus blossom, we pray for the awakening and growth of our Bhakthi to You. We stay focused on the dhyAnam of Your sacred feet. The twin benefits arising from the incessant dhyAnam of the sacred feet of Lord HayagrIvan are: (1) Removal of the dark clouds of aj~nAnam (nirdhUtha Tama: anushangAm)

82 sadagopan.org BhakthAs worshipping BhakthAs worshipping raajeevam referred to in Swamy Desikan’s to in Swamy raajeevam referred by BrahmA skullson our at the time of our ken state) ken state) to vikasitham (fully blossomed the angri Raajeevam or the Lord’s lotus feet. the angri Raajeevam e for the banishment of Aj~nAnam and the ha: sooktham of Rg Vedam. The radiance of spiritual realms.The Vedic dawn is associated sandhyA) precedes the lustre of the morningsandhyA) precedes the lustre of (Chitra BhAnu) during the first crack of the of lotus feet of the Lord removes through its away the aj~nAnam of e the Brahma lipi. The effectthe Brahma lipi. e of the removal of aajeevam) blossoms and grows into a state aajeevam) blossoms and grows into of dhA (Gou dadhAthi GodhA). The deliverer ithi bearer of the truth (Jn~Anam and Rutham). She darkness of nescience once and for all. After that all. After that darkness of nescience once and for to the way the morning Sun wakes up the sleepy ithrabhAnu (Aadhithya maNdala madhyastha Sri our behalf (UnakkE naamAtccheyvOm, MaRRai VATHEE rhOdasI chithramasthAth VATHEE rhOdasI chithramasthAth ed lights into the two firmaments..... , the radiance of the gems from the nUpuram adorning the : EANING the Lord ofthe ThirumAlirumchOlai sacred feet of Lord HayagrIvan banishes the cleansing, the lotus of Jn~Anam (PrabhOdha r splendor. The reference to PrAtha: SandhyA Kaalam (aruNOdhyam heralding /PrAtha:the dawn sandhyA) reminds adiyEn of the magnificent Us the gem is equated to the lustre of Vedic goddess, Ushas (dawn) dispelling the darkness of aj~NAnam: Ushath Kaalam (prAtha: sandhyA or VibhAtha Ushath Kaalam (prAtha: sandhyA Sun (ChithrabhAnu PrakAsam of the PrabhOdha --Rg Vedam : III.61.6 III.61.6 : Vedam aayathImagan Ushasam vibhAthIm bhikshamANa: VaamamEshi dhraviNam --Rg M Her as a By Heaven’s illumings, one perceives is rapturous as She comes with vari Her 21st verse). The Tatthvam of Ushas (dawn) invoked here is not the physical dawn, but has deeper, mystic meanings in VedAs, when to applied mental and dawn (siRRam SiRu Kaalai). Her prayer on ruthAvarI divO arkairabhOdhyA RE with “Gou “or rays of the Ch the uplifting to Go LakshmI HayagrIvan) can also be linked of dhivya Jn~Anam in this model can be considered to be GodhA Devi serving the Lord nam kaamangaL appropriat MaaRRElO) is very state). In the previous slOkam, saluted Swamy Desikan He pointed to eras out that theythe power have growth of spiritual knowledge leading to Moksham. (2) The blossoming and growth and growth (2) The blossoming (prabhOdhaof dhivya Jn~Anam raajeeva vikasitham). The transformsJn~Anam sankuchitham(shrun from the duraksharANi inauspicious (the letters written birth) Thoseis described in this slOkam. pair make (closed) lotus and it blossom into a state of splendor. Gangai (silampAru) washes Just as the nUpura radiance the last trace of aj~nAnam radiance the last similar SLOKAM-22 OF SRI HAYAGRIVA STHOTHRAM

In the previous slOkam, Swamy Desikan focused on the PrabhOdha Raajeeva Paadams (Sacred lotus feet of the Lord) and the gem-studded anklets there, which remove through their radiance, the darkness of nescience through meditation on them. In this slOkam, Swamy Desikan refers to the very same gem-set anklets generating a variety of SunAdhams, which are Veda-garbha mayam:

त िकरालकरणोिचताना् ं ं

यवै कार पािलतानाम ।्

मूणादु ं मिणनपरू ु ं त े

sadagopan.org मिषकाू ं वदे िगरा ं ूतीमः॥ २२॥

tvat kiṅkarā laṁkaraṇo citānāṁ tvayaiva kalpāntara pālitānām | mañjupraṇādaṁ maṇinūpuraṁ te mañjūṣikāṁ veda girāṁ pratīmaḥ || 22 ||

MEANING: Oh Lord HayagrIvA! It is common custom for the citizens of the world to protect their precious jewelery in safe boxes. The Veda Vaaks (Veda manthrams) are the SirObhUshaNams (precious Jewelery worn on the head) for Your bhakthAs. You protect them (Veda Vaaks) and keep them eternal by instructing Brahma dEvan during every kalpam. Your anklet aabharaNam (Thiruvadi Sathankai) houses matchless precious gems. They raise sweet and sacred naadham, when You move about. Those naadhams are delectable to Your BhakthA’s ears. Those

84 sadagopan.org of this divine Vaak, Vaak, divine this of balls with a gem thatballs with a gem the Lord’s sacred feet is the safe box that houses the safe box that the Veda Vaaks. the varieties of (steps or nadais sanchAra (and later to qualified sages) to impart the (and later ector of the veda Vaaks (gou:) through theector of the veda Vaaks (gou:) through got thus many names during this primordial h has been uttered for the very first time. The small individual golden small individual ecognized as the one singing out the glory of these Veda Vaaks emanating from the anklet da Vaak, which leads on to the creation of ce after the acquisition on the anklets that generate sweet and sacred sacred sweet and that generate on the anklets adiyEn Therefore, of vedic passages. equates prairatha naamadhEyam dadhAna: I stages to those, who are best among men, n of the veda Vaaks generates light and sound n of the veda Vaaks e best part of the Divine Speech, which for the prENA tadEshAm nihitham guhAvi:” II whose subject is JnAnandha Maya Devan, Lord lden with gems silampu (sathankai) inside and ing divine speech (Veda Vaak. Gou:) impart rd. They attain Sumathi (divine knowledge) by knowledge) Sumathiattain (divine rd. They Gauri, VaaNi, Sarasvathi,BhArathi, Sabdha, Rk, ects with the anugraham of Lord HayagrIvan has ball is also one or more These individualgems. nAbhavath poorvyA bhUmnA gou: - Rg Vedam : X.31.6 eech emanating as naadhams from llinghuman epoch of culture. ankais (noopurams) TaaLam to keep during narthanam. their speech is revealed in their hearts with Your affection”. : : EANING EANING “BruhaspthE yath prathamam vaachO agram aaseeth yadEshAm SrEshtam yadh aripram M that is th “Oh Lord of the vast Universe! Verily, first time has given names to the objects and whic Veda Vaaks are revealed through those earliest May this most gracious and eternal life-giv aabharanam of Lord HayagrIvA, who is the prot asyadhEshA sumathi: paprathA M extensive knowledge to us. The importance of the divine Sp devoid of all sins. The divine This a magnificent verse set in Trishtup metre, HayagrIvan and His anugraham to Brahma Devan knowledge associated with divine speech or Ve Naama-roopa prapancham. This verse has been r the Supreme Being, who imparts divine knowledge (parama purushArtha, Para Brahma Jn~Anam). The naming of the objects took pla Mahi, dhEnu et al (NighanDu I.11). Each object is free to rotate inside. At the end of each use these sath outside. Dancers Our Lord, the cosmic dancer YajamAna and the Depending on sanchAram. goes about His He as kramams) distinct and Naadhamdelectable Veda (dhvani) is heardBhakthAs by the Thiruvadithe sacredtheLo meditating on of in the naadhams generatedby loosing themselves ages. The following Vedic passage Rg gives to expression this thought: saluted in another Rg Veda manthram (Rk: X.71.1) : which itself has been given the names of Gau, period. This period of assigning names to obj Naadhams instruct Naadhams the deeper meanings them on Your Thiruvadi sathankai to a safe box protects that inside precious veda Vaaks the it. to the gems connected Veda Vaaks are Here, the The anklets made up (sathankai/salankai) are of linked together to form the go golden balls are been recognized as the most thri Naadhams. The anklets themselves are compared to anklets themselves are compared Naadhams. The sadagopan.org their powers of anugraham. of anugraham. their powers in theenjoym absorbed 19-22, SwamyDesikanwas asrevealedto SthOthram himbyth Sri HayagrIva all MahA Desikanhouses The greatNigamAntha wealth). auspicious initthe keeps concealed speech (Divine KalyANI” LakshmI:BhadhrA nihithA BhadhrA “yEshAm vaachi of message alsoatteststothe VaachAm KalyANIm--” Yajur Vedam(Chapter:XXVI.2),“yaTEmAm Veda Vaaks(BhadrALakshmI)arehoused. the in which the safebox pathIm veda-girAm “manjUshikAm The wordsthatSwamyDesikanchoseinth mark of BhadrA LakshmI. Divine speech keeps points outthattheone,whoisbl Niruktham SrI LakshmI HayagrIvar at the(swing)peeTam HayagrIvar SrI LakshmI a:)”. Swamy states that the Lo Swamystatesthat a:)”. essed with divine speech (Veda Vaak) bears the essed withdivinespeech(VedaVaak)bearsthe concealed in it that wealth (BhadrA LakshmI). that wealth(BhadrALakshmI). concealed init e Lord seated ine Lord seated front of him. From SlOkams ent of the lotus feet of Lord HayagrIvan and Lord feet of ent ofthelotus these deep thoughtsinhis 22nd slOkam of is verse to house thesethoughtsare: tohouse is verse rd’s auspicious salankais are are salankais auspicious rd’s SLOKAM-23 OF SRI HAYAGRIVA STHOTHRAM

सिचयािमं ूितभाद शाान ्

सधक्षयं ु ं समय ूदीपान। ् sadagopan.org sadagopan.org िवज्ञान किमु पवाभ ं

ाान मिाु मधरु ं करं त॥े २३॥

saṁcintayāmi pratibhāda śāsthān saṁdhukṣayantaṁ samaya pradīpān | vijñāna kalpadruma pallavābhaṁ vyākhyāna mudrā madhuraṁ karaṁ te || 23 ||

MEANING: Oh Lord HayagrIvA! Your right hand is resplendent with the Jn~Ana mudhrai intended for performing Jn~Ana Upadesam for Your BhakthAs. This Jn~Ana mudhrai is instrumental in instructing efficently all the saarArthams (essential and deeper meanings) of SiddhAnthams that has to be grasped by your devotees with sharp intellect (medhai as invoked by MedhA Sookthi). In slOkams 23-25, Swamy Desikan shifts his attention to the lower right and left hands of Lord HayagrIvan. The upper right and left hands of the Lord adorn Sudarsanam and Paanchajanyam. The right lower hand holds the Upadesa Mudhrai and the garland of beads (Japa Maalai) and the left lower hand holds a pusthakam (book), while embracing MahA Lakshmi. In this matter, Your sacred right hand serves as the tender instrument to kindle the wick (mEdhai) found in the lamps (dheepams) known as VedArthams. Your Jn~Anamaya

87 sadagopan.org way: “Vaazhi VykkhiyA muddhiraik Kai”. way: “Vaazhimuddhiraik VykkhiyA holding handhasbeensalutedbyhisson,Ku of Ajn~Anam. which removesthedarkness Sri Ra handof in the UpadEsaMudhrA found our attent Iyengarinvites Sri D.Ramaswamy ofthat is thesymbol Mudhrai VyAkhyAna intellect (mEdhai).Thisistheakhandadheepam knowledge lit of Vedic eternallamps kindles the ofaKa tender shoot the soft like behold. Itis isbeautifulto pose mudhrA theJn~Ana holding HayagrIvan Lord of The sweetrighthand performs hastham),which (Madhura-pallavAbha of intensely thinks adiyEn meditation. intense their during seek BhakthAs that your boons grants allthe treethat istheKalpakaa ThirumEni SrI HayagrIvar, recentlyinstalledin SrI (svAmi dESikan under the umbrella of SALagrAma mala) umbrellaofSALagrAma (svAmi dESikanunderthe act of upadEsam of the siddhAnthams. the siddhAnthams. of act ofupadEsam lpakA treeandisanembo mAra VaradhaDesikanin mAra Thy sweetandcreeper-liketenderrighthand Thy Vasanthapuram (Bangalore) temple Vasanthapuram Swamy Desikan’s own VyAkhyAna Mudhrai Swamy Desikan’sownVyAkhyAna Jn~Ana-upadesam for Your UpAsakAs. forYourUpAsakAs. Jn~Ana-upadesam with the wick (dasAsTAn) of bright and sharp sharp and ofbright wick(dasAsTAn) the with ion to Swamy Desikan’s adoration of the ion toSwamyDesikan’sadoration amAnujA (YathirAja Sapthathi, slOkam 24), Sapthathi, slOkam (YathirAja amAnujA that is nourished and protected by the Lord. bytheLord. andprotected that isnourished diment of Jn~Anam. It of Jn~Anam. diment PiLLai AndhAthi this this AndhAthi PiLLai SLOKAM-24 OF SRI HAYAGRIVA STHOTHRAM

िच े करोिम िरताक्षमालु ं

सतरे ं नाथ करं दीयम ।् sadagopan.org sadagopan.org

ज्ञानामतोदनृ लटाना ं

लीलाघटी यिमवािौतानाम ॥् २४॥

citte karomi sphuritākṣamālaṁ savyetaraṁ nātha karaṁ tvadīyam | jñānāmṛto dañcana lampaṭānāṁ līlā ghaṭī yantra mivāśritānām || 24 ||

MEANING: Oh Lord HayagrIvA! I etch in my mind Thy right hand that also holds a Japa Maalai, which resembles a ghatee-yanthram, a machine used for pumping water from the well for irrigation purposes. The movement of the beads of Japa Maalai in Your right hand is blessing Your upAsakAs by bringing up of the nectar of Jn~Anam from Your inner depths. The ghatee yanthram is known as “Kavalai yERRam”. It is a configuration of buckets tied together with a rope over a rotating wheel. As it dips into the well, water gets filled in the first bucket and comes up for distribution to the irrigational canal; at the same time, the next bucket goes down to fill itself with water and this event repeats itself continuously. Copious amounts of water are drawn from the well with this simple mechanism used by the farmers. Swamy Desikan compares the movement of the beads of the japa Maalai on the right hand of Lord HayagrIvan to the operation of this Ghatee Yanthram. In Lord HayagrIvan’s case, the nectar of Jn~Anam is brought out from His inner depths for the benefit of His UpAsakAs. When we

89 sadagopan.org AchArya SadhupadEsam) : AchArya SadhupadEsam) anuvAkam). (22nd TaittirIya AaraNyakam Passagein AruNaKEthukam in is found Theterm“MithunavAn” sukha anubhavams). enjoy thebh ablessedOnefitto “mithunavAn”, ofLordHayagrIvan’sk are theobjects like GhateeYanthramisasalutationtoHi isLordHayagrIvanandHis Our DesikEndhran Saarngamudaittha saramazhaipOl “Aazhi MazhaikKaNNA!--AazhiyuLpukk (thelife foraruLMaari Aazhi MazhaikKaNNan ofANDAL’ pOl” oneisreminded kottuvathu VeLiyil Muhanthu “Muhanthu ofthewords, use Swamy’s DesikAcchAr Srirama Sri of think SrI HayagrIvar being worshipped (tAntrIka) by Tibetans byTibetans (tAntrIka) beingworshipped HayagrIvar SrI Vaazha UlahinilpeythidAi”. s ParamaKaaruNIkaAchAryakathvam.Thosewho aaruNyam thruHismanthrOpadesambecome u MUHANTHUkodArtthERi--thAzhAthE s ThiruppAvai Paasuram passage praying to to passage praying Paasuram ThiruppAvai s Ogams in this and the other world(iha-para andthe in this Ogams movement of Japa MaalA in His right hand ofJapaMaalAinHisright movement giving waters in the fo giving watersinthe rmis ofrain,which SLOKAM-25 OF SRI HAYAGRIVA STHOTHRAM

ूबोध िसोरणःै ूकाशःै

् ूवाल सातिमवोहम । sadagopan.org

िवभावय े दवे सपकु ं त े

वाम ं करं दिक्षणम आिौतानाम् ॥् २५॥

prabodha sindhoraruṇaiḥ prakāśaiḥ pravāla saṅghāta mivodvahantam | vibhāvaye deva sapustakaṁ te vāmaṁ karaṁ dakṣiṇam āśritānām || 25 ||

MEANING: Oh Lord HayagrIvA! In Your lower right hand (embracing MahA Lakshmi), You adorn a book (pusthakam). The reddish hue of Your left palm is spreading like jaathi pavazham (coral bead assembly) brought out from the depths of the ocean of Jn~Anam. AdiyEn reflects always on the power and glory of this left hand, which blesses Your upAsakAs with all desired boons. The red halo of the pusthakam-holding left hand reminds Swamy Desikan of the radiance of a cluster of quality corals (semm-PavaLam) harvested from the deep ocean of Jn~Anam. The red halo seen emanating from the left hand reminds Swamy Desikan of AruNOdhayam (Jn~AnOdhyam) coming to the rescue of those, who sought the feet of Lord HayagrIvan as refuge. AruNOpanishad (AruNamEva PrathibhAdhyathi) and Soorya NamaskAra manthrams hailing the Soorya-NaarAyaNa SvarUpa Sri HayagrIvan are to be associated with the red halo associated with the pusthakamholding left (vaama Hastham) that is uniquely capable (dakshiNam) of removing the Aj~nAnam of upasakAs.

91 sadagopan.org of his tongue during these intricate vaadhams with disputants. disputants. vaadhamswith intricate these during tongue of his to appeals SwamyDesikan RaamAnuja SiddhAntham. kudhrushti and avaidhika other from disputants Vaak of Veda boons conferralof Him forthe andpraysto white Lotus ajust-blossomed as ofhim infront oftheLord,whoshines ShObhai) enjoysthe 26-29,SwamyDesikan From SlOkams Adi Keshava Perumal Koil -Arani Hayagreevar -AraniHayagreevar Adi KeshavaPerumalKoil mathams and establish the glory of Bhagavath gloryofBhagavath establish the mathams and (Sarasvathi), whichwillhelphimdefeatthe integrated essence of the beauty (samudhAya integrated essenceofthebeauty(samudhAya the Lord to enthrone Himself on the tip thetip Himselfon toenthrone theLord SLOKAM-26 OF SRI HAYAGRIVA STHOTHRAM

तमािसं िभा िवशदमयखै र् ू ःै

् सूीणयं ं िवषकोरान । sadagopan.org

िनशामय े ा ं नव पण्डरीकु े

शरन े चिमव रमु ॥् २६॥

tamāṁsi bhitvā viśadairmayūkhaiḥ saṁprīṇayantaṁ viduṣaścakorān | niśāmaye tvāṁ nava puṇḍarīke śaradghane candramiva sphurantam || 26 ||

MEANING: Oh Lord HayagrIvA! You gladden the hearts of all scholars (VidhvAns) and destroy the darkness of aj~nAnam with the spotless, white rays emanating from You, while being seated on a newly blossomed, radiant white lotus. When we have the blessings of darsanam of this ThirumEni of Yours, we are reminded of the spotless white hue of the sarath-kaala Chandran (autumn Moon) removing the darkness of the night and making the chakOra birds happy with His rays (moon beams), which is their only food. Here, the VidvAns (Vidhusha:) are equated with the proverbial chakOrA birds who anxiously await chandrOdhayam to sustain themselves with the Moon Beams, which are their sole source of nourishment. The Lord is compared to the autumn full Moon seated on a freshly blossomed white lotus radiating blemishless white beams of light from His ThirumEni. The VidvAns are sustained by these white rays of light, originating from the Lord. The nescience of the world is is also destroyed by those white rays (visadhai: mayUkai: tamaamsi bhithvA). Lord HayagrIvan

93 sadagopan.org JyOthi seated on a white lotus. JyOthi seatedonawhite visualiz has thedirect thatHe states Desikan hue, Hedrivesawayinternalandexternaldark is on asplendidwhitelotus.Hishue seated night sees withmyeyesYou(HayagrIvan)asthere chandr padhmE)SarathganE (noothna prapulla MangaLavigrahasoundharya turns todhivya Swamy Desikandesc In thepreviousslOkams, the Lordinthislovelyform visualizes lotus(navapuNDarIkE freshly blossomedwhite autumn Moon(sar white, is likethespotless ThiruvahIndrapuram SrI HayagrIvar SrI ThiruvahIndrapuram through hismentaleye(thvAmnisAmayE). ath ghanE chandramiva sphurantham) seated on a a on seated sphurantham) chandramiva ath ghanE ribed the avayava (limbs) soundharyam; now he theavayava(limbs)soundharyam; nowhe ribed varNanam in this slOkam. “navapuNDareekE varNanam inthisslOkam. ation of Lord HayagrIvan as thepurestwhite ation ofLordHayagrIvan imva sphurantham ThvAm nisAmayE”. adiyEn nisAmayE”.adiyEn ThvAm sphurantham imva ness, doubts,confusions splendently shiningMoonofaclear autumn sphurantham). Swamy Desikan states thathe SwamyDesikanstates sphurantham). that of spatikam and with Hisradiantwhite andsorrows.Swamy SLOKAM-27 OF SRI HAYAGRIVA STHOTHRAM

िदश ु म े दवे सदा दीयाः

दया तरानचराःु कटाक्षाः। sadagopan.org

ौोऽषे ुपसामंु अम् तृ ं क्षर

सरत सिौतं कामधनमे ु ॥ ् २७॥ diśantu me deva sadā tvadīyāḥ dayā taraṅgānucarāḥ kaṭākṣāḥ | śrotreṣu puṁsām amṛtaṁ kṣarantīṁ sarasvatīṁ saṁśrita kāmadhenum || 27 ||

MEANING: Oh Lord! May Your dhivya KatAkshams (divine glances) imbued with Your limitless dayA bless me with the powers of eulogizing You! May those sthOthrams serve as nectar for the ears of the listeners! May Those Sri Sookthis confer all auspiciousness on those, who recite them! May adiyEn be blessed with the powers of speech to compose such poems through Your divine grace! This slOkam is the first of the five slOkams, where Swamy Desikan prays for the Lord’s anugraham to prepare him for the debates ahead in defense of Bhagavath RaamAnuja SiddhAntham. He prays to the Lord for the gifts of Veda Vaak that would empower him to debate the contestants from other mathams with clarity and strength. The wealth requested by Swamy Desikan is the Vaak-Sampath and that is gained by the daya- laden glances of Lord HayagrIvan falling on His UpAsakAs. Swamy Desikan prays for the Vaak-Sampath that would generate nectar in the ears of the listeners (PumsAm srOthrEshu

95 sadagopan.org those nectarine glances accompanied by Day glancesaccompanied those nectarine theflowofnect Your KaDakshamsgenerate for one,whohassurre KaamadhEnu granting (Yourglancesarerollingoneafteranot KaDakshA:” OhLord! the Lord. form sampath seeks VidhyA Lo experienced Desikan Swamy previous slOkam, nectar glances generating dayaa-laden wavesof Your May sadhAmEdiSanthu). sarasvatheem ksharantheem (amrutham Paramatha Vaadhins ofn Swamy Desikan’sprayerisfortheflow KaamadhEnum divine KaamdhEnu(Samsritha tore and alsoblessthem ksharanthIm) amrutham Chetipunniyam SrI Yoga Hayagreevar Chetipunniyam aa bless adiyEnwithmadhuraVedaVaak! ectarine speech (Vaak amrutham)todefeatthe ectarine speech(Vaak ar (amrutham ksharantheem kaDAkshA:). May kaDAkshA:). ksharantheem ar (amrutham SarsvathIm sadhA mE disanthu). bless adiyEn always with amrutha Vaak!Inthe withamrutha always adiyEn bless ndered unto You (Samsritha KaamadhEnU). KaamadhEnU). You (Samsritha unto ndered Your glancesare“KrupA-kallOla-sahacharA: alize all their longings like the wish-granting the wish-granting alltheirlongingslike alize rd HayagrIvan with his own eyes. Now, he Now, he rd HayagrIvanwithhisowneyes. her like waves of KrupA) andarelikewish- ofKrupA) her likewaves SLOKAM-28 OF SRI HAYAGRIVA STHOTHRAM

िवशषिवािरषदषे े ुनाथ

िवदग्ध गोी समराणष।े ु sadagopan.org sadagopan.org िजगीषतो म े किवतािक काने ्

िजाम िसहासनमं अपयाः॥् ु े २८॥

viśeṣa vitpāriṣa deṣu nātha vidagdha goṣṭhī samarāṅgaṇeṣu | jigīṣato me kavitārki kendrān jihvāgra siṁhāsanam abhyupeyāḥ || 28 ||

MEANING: Oh Lord HayagrIvA! Please bless me to join the mighty battlefields of contests, where very learned vidvAns serve as mediators (madhyasthars) of debate between contestants! Please bless me to win over those who belong to para mathams, who use their tricks (yukthis) to advance their points! Please bless me with the power of Veda Vaak to establish the truth! Oh Lord! You must grant me this boon of Veda Vaak to be used in Your service! To succeed in my efforts to defend and protect our siddhAntham (Parama Vaidhika Matham), Thou should occupy the tip of my tongue as Your throne! In the previous slOkam, Swamy Desikan prayed for the boon of mastery over sweet words in his speech; here, he prays for the power in his speech to win in debates with master poets and logicians (kavi Taarkika IndrAn). Sri Dindukkal Ramaswamy Iyengar mentions that many speakers at public assembly recite this and previous slOkams prior to their speeches and debates to secure Lord HayagrIvan’s grace. The power to succeed in VaakyArthA debates with rival siddhAnthins is the prayer here. For such success, Swamy Desikan realizes that the

97 sadagopan.org Lord to sit on a throne that he sets up fo hesetsup onathronethat sit Lord to HayagrIva onthetipofhisto Lord presence of Arumpuliyur-Pazaya Sevaram Hayagreevar Arumpuliyur-Pazaya Sevaram Hayagreevar r Him there (JihvAgra SimhAsanam abhyupEyA:). abhyupEyA:). r Himthere(JihvAgraSimhAsanam ngue is essential and therefore he invites the heinvitesthe andtherefore isessential ngue SLOKAM-29 OF SRI HAYAGRIVA STHOTHRAM

ा ं िचयन यता् ं ूपः

् ामणनु ृ श मयने धाा। sadagopan.org

ािमन समाजष् े ुसमिधषीये

 वादाहव ब शरः॥ू २९॥

tvāṁ cintayan tvanmayatāṁ prapannaḥ tvāmudgṛṇan śabda mayena dhāmnā | svāmin samājeṣu samedhiṣīya svacchanda vādāhava baddha śūraḥ || 29 ||

MEANING: Oh Lord HayagrIvA! May adiyEn meditate always on Your dhivya ThirumEni (SubhAsrayam)! May I thereby imbibe Your auspicious attributes and achieve a state of oneness with You! May adiyEn perform japam of Your sacred manthram and through that power become a renowned warrior in the battle fields of debate, where rival siddhAnthins take part! May adiyEn rise victorious with Your anugraham in these debater’s assemblies and argue with unabated strength to gain victory! This slOkam is a description of what happens after Lord HayagrIvan occupies the throne at the tip of Swamy Desikan’s tongue. Three things happen in quick succession: (1) Swamy Desikan meditates deeply on the Lord and reaches a state of Tanmayathvam (a state of Oneness with the Lord). (2) Swamy Desikan performs Sri HayagrIva manthra Japam and offers his salutations

99 sadagopan.org SlOkam: The famousDayAsathaka SlOkamcontainingth Panchajanyam. takes deli inthebattlefield.He divine conch It istheLordHimself,whosang SaarAvaLi). thismetr to compose the LordRanganathA Paanchajnayam sounds withtheLord’s own breath M samara mukhEshumaammuhurapi atha: “PaanchajanyamHrushIkEsa:”ithiva AmAsthEnEshu mukharIkruthyasammOdhatE vyarar prEritha yEvaithAnipadhyAni --AdhikaranaSaarAvaLi: SlOkam561:UttharaPaadham ahamapiBhagavathA “Paanchajanyasthu BhagavadhAdhmAnEnaSabdhAyathE. Divine conch: SaarAvaLi and AchAryan’s AdhikaraNa observe VaradAch Sri KumAra son, Swamy Desikna’s mukharikruthya sammOdhatEsma svAdhmAtam RanganAtha:svayamithi praNava Mahimavath PaanchajanyakramENa padhyErathai: svahrudhyai: At theendofjapam,hepraystoLord (3) naadham (Uccha dhvani): dhvani): naadham (Uccha justas asaninstrument using him(Desikan) His HayagrIvAv (thru RanganAthA really Lord wo monumental this completing After SoothrAs. BhAshyakArar of summary oftheVyAkhyAnam is ametricalcommentary SaarAvaLi AdhikaraNa ThyAgams atth 104). TheseareSaathvika Adhi found attheendof matha Vaadhinsare asamereinstrume kaimkaryam his acknowledges in SwamyDesikanasHis contests byusing is it that out points Iyengar Sri D.Ramaswamy EANING Veda Vaak. comman through rivalsiddhAnthins debates with : mukharayAncchakAra ithyartha:” mukharayAncchakAra acham. tEnasvEnaivaprEritham e endofthesetwomonumentalworks. strument. Two instances where Swamy Desikan strument. TwoinstanceswhereSwamyDesikan karaNa SaarAvaLi and DayA sathakam(slOkam and karaNa SaarAvaLi He uses His Paanchajanyam to raise PraNava PraNava HeusesHisPaanchajanyamtoraise athAram), who sang the AdhikaraNa SaarAvaLi SaarAvaLi athAram), whosangtheAdhikaraNa th ParapakshaPrathikshEparUpEshu the SaarAvaLi using me justasHeusesHis the SaarAvaLiusing ght in this leelA of His using me as His ght inthisleelAofHisusingme on SriBhAshyamofAchAryaRaamAnujA,a ical workonSriBhAshyam(adhikaraNa Lord HayagrIvA, whoreallywinsinthese Lord Ar wrote the commentary for his father/ commentaryforhis Ar wrotethe e SaathvIka ThyAgam is housed in the 104th SaathvIka ThyAgamishoused inthe e SwamyDesikanlikeHis using s theLord rk, SwamyDesikanacknowledgesthatitis for the anugraham to rise victorious in the fortheanugrahamtorisevictorious nt in the hands of the Lord to defeat para nt inthehandsofLordto filling it. AdiyEn al fillingit. sma = santhushyathi smEthyartha:, sma=santhushyathi on each of the chapters of the Brahma Brahma of thechapters on each d over their arguments with the power of arguments withthepower d overtheir so was commanded by by was commanded so sadagopan.org the Veenai. It is not the VeenA that raises qualify for this sthAnam (status),He (the han lifted a small boy like him to sit on a of Sri HayagrIvArpaNam befitting his role used goes to the Lord and Lord alone, who the Master of all VidhyAs, Master of the Lord HayagrIvan, Swamy Desikan pays direct tribute to Lord Swamy Desikan pays direct tribute e Player that is behind the sweet sounds. All the Lord HayagrIvan sitting on the tip of his tongue represented by his own AchAryans. Thus, Swamy A-pravarthakEna BhagavathA HayagrIvENa A-pravarthakEna BhagavathA on this slOkam is as follows: (dayA nidhim dEha-brudhAm SaraNyam, dEvam yA me sathakam through He used him as part of His leelai. thath avadhAyan maamthath avadhAyan virachitham, --SrimAN HayagrIva yEva Tath VakthA..” virachitham, --SrimAN HayagrIva Desikan ThyAgam in the form performs Saathvika as one, who performed prapatthi to Him This AdhikaraNa by SaarAvaLi has been created “SvAchArya roopa visishtEna Sarva Vidhy “SvAchArya roopa visishtEna Sarva taking the form of the preeminent knowledge HayagrIvam aham prapdhyE). that it is In this SlOkam, Swamy clearly states VaihArikENa vidhinA gruhitham samayE iva venkataSaila naatha: veeNaa viSesham states here that Lord VenkatanAt Swamy Desikan its MangaLa naadham, but it is the skills of th DayA sathakam glories in the composition of the me as His preferred instrument. In the last slOkam of AdhikaraNa SaarAvaLi, HayagrIvan as the One composing this Sri Sookthi using him as the instrument. A portion of Swamy KumAra VaradAcchAr’s commentary is the One, whowould win in all the debates that he would enter into. VedAntha Desika padhE vinivEsya Baalam vinivEsya Baalam Desika padhE VedAntha yE sathakam dEvO dayaa as an instrument to accomplish His goal. It is Like the Lord of the Universe playing on a a on playing Universe the of Lord the Like is It goal. His accomplish great sthAnam known as “VedAnthAchAryan”. To to the slokams of Da Lord) composed instrument an as VeeNA to amuse Himself with the sweet naadham of SLOKAM-30 OF SRI HAYAGRIVA STHOTHRAM

नानािवधानामगितः कलाना ं

न चािप तीथष ुकतावतारः।ृ

ीवु ं तवानाथपिरमहायाः

नव ं नव ं पाऽमहं दयायाः॥ ३०॥

nānā vidhānāmagatiḥ kalānāṁ na cāpi tīrtheṣu kṛtāvatāraḥ | sadagopan.org dhruvaṁ tavānātha parigrahāyāḥ navaṁ navaṁ pātramahaṁ dayāyāḥ || 30 ||

MEANING: Oh Lord HayagrIvA! adiyEn has not devoted any time to learn the various kalais (SaamAnya and VisEsha VidhyAs) that are prevalent in the world. AdiyEn has not accumulated puNyam by bathing in the sacred waters (theerthams). AdiyEn has not performed intense susrUshai (kaimkaryam) to AchAryans to qualify for their blessings. Your grace receives with open arms “the helpless and the hapless”. adiyEn is the most qualified candidate to be the object of Your Parama DayA due to my limitless deficiencies. Swamy Desikan has eulogized Lord HayagrIvan’s DayA (DayA Nidhim dEvam HayagrIvam) in earlier slOkams of this sthOthram. Here, he proposes to the Lord in front of him that no one is more qualified than him to receive the anukampA of the Lord because he is so hapless and helpless. Swamy Desikan follows here the path shown by PoorvAchAryAs like Swamy AlavandhAr in his sthOthra Rathnam and Thruvarangatthu AmudanAr in RaamAnuja NooRRandhAthi.

102 sadagopan.org fit than me to become the object of Your less) seeking SaraNAgathi at the Lord’s feet. Lord HayagrIvan’s DayA and points that out grace, You will not ever get One, who is so fit is way: “When both would benefit from Your i D.Raamaswamy Iyengar, when he (Swamy i (Swamy D.Raamaswamy Iyengar, when he the Lord that the Lord qualified he is the most one to (aham) navam navam paathram”. AmudaNar o seeks Your DayA! adiyEn has none other than ruthE thvam dayaneeyavAn na cha Vidhi ruthE thvam dayaneeyavAn to Moksha-DhAyakaenlists Mukundhan his Bhagavath SannidhAnam to introduce ourselves arangatthu AmudanAr Sri Sookthi (RaamAnuja eve the anukampA (KaruNai) of the DayA nidhi. : : EANING EANING NooRRandhAthi: Paasuram 48) according to Sr NooRRandhAthi: Paasuram 48) according --SthOthra Rathnam : SlOkam 51 51 SlOkam : Rathnam paalaya maa sma jeehapa: nirmitham yEthadh anvayam Bhagavan --SthOthra M Oh AchyuthA, who never lets go of any one, wh You as my SwAmi. You do not have anyone more compassion. Please do not lose this opportunity thatcome has Your way providentially. Swamy Desikan also is reminded of Thiruv Desikan) appeals to the Lord HayagrIvan with the words: “aham agathi:, anAta parigrahAyaa tava DayayA appeals to EmperumAnAr in the 48th slOkam th tadhaham tvath ruthE na NaathavAn math tadhaham tvath ruthE na NaathavAn as akinchanan and ananya gathi (hapless and help Tava Naatha Dhurlabha: mE dayisyasE tatha: dhayaneeyas M Oh Lord AchyuthA! “mey ninRu kEttaruLAi adiyEN ViNNappam”. If You do not recognize my highest qualifications as a paathram for Your for Your grace. --SthOthra rathnam : SlOkam 50 grace towards me, why go apart ?”. Swamy Desikan states thus his Sva-Yogyathai for no one is more qualified than himself to reci We use this slOkam of Swamy AlavandhAr in --SthOthra rathna SlOkam: 22 “na dharma nishtOsmi NachAthma Vedhi SlOkam: na BhakthimAn SaraNAravindhE Tvadh SaraNya! akinchanOnyagathi: rathna SaraNam PrapathyE” Tvath paadhamoolam --SthOthra Swamy AlavandhAr in Swamy his moving appeal deficiencies and on that basis makes a case to receive the Lord’s anugraham:receive the SLOKAM-31 OF SRI HAYAGRIVA STHOTHRAM

अकनीयान यपनीित् भदे ःै

अलकषीरनं ृ दय् ं मदीयम ।्

शाकलापगमोलािन

तािन सि तव ूसादात ॥् ३१॥

akampanīyān yapanīti bhedaiḥ alaṁkṛṣīran hṛdayaṁ madīyam | sadagopan.org śaṅkā kalaṅkā pagamojjvalāni tatvāni samyañci tava prasādāt || 31 ||

MEANING: Oh Lord HayagrIva! When adiyEn receives Your anugraham, all the doubts in my mind about our SiddhAntham will be erased. The true meanings will dawn majestically and take permanent residence there.The para matha scholars engaged in debate with adiyEn can not assail these true tatthvams rooted in adiyEn’s mind even by an iota. Therefore Your anugraham is vital to commence adiyEn’s kaimkaryams in support of our sampradhAyam. Please bless me. Sri D.Raamaswamy Iyengar summarizes the meaning of this slOkam this way: “Oh Lord! By Thy benevolence, May the excellent real and true meanings (about Tatthva thrayam) ever adorn my heart, unshaken and unshakable by varied and various faultless forms of logic, and brightly disclosing truth removing all traces of doubts and similar blots”. Lord HayagrIvan as DayA nidhi responded most heartily to His GhaNtAvathAran and blessed him to go forth into the world as NigamAntha MahA Desikan to carry out the duties that He assigned him.

104 sadagopan.org van in recovering VedAs, He is saluted as: uthor recognizes Bhaagavatham) of Srimath m (Srimath BhAgavatham: 5.18.3&6). The 5.18.3&6). The m (Srimath BhAgavatham: HayagrIvan in Srimath BhAgavatham. The saluted in the context of His residence in the sam on the redeeeming VidhyAs to bless one -achalam {auspicious (spatika) mountain} for ntial meaning of PraNavam and as a dharma Sri HayagrIva SthOthram).Bhaagavatha The is Jambhu DhvIpam of oursis Jambhu surrounded by salty iman NaarAyaNan took the form of HayagrIvan : Varsham (5) Ramyakam (4) KethumAlam m reminds us of His avathAra KaaraNam: Sri LakshmI HayagrIva Sahasra Naamam: Nru-turanga vigraham of the Lord! Nru-turanga vigraham of the Lord! tankaL) in this Jambhu DhvIpam:tankaL) in this Jambhu RESIDENCE

OF

PLACE

S ” VA I : AYAGR H EANING ORD sacred BhadrAsvam in or BhadrAchalam Inview of His incomparable help to Brahma dE “KalpAntha gUDa nigamOtthAraNa PraveeNan”. His auspicious (Bhadra) ThirumEni is therefore (PraNavam) Bhadra Srivathsa HaarAya Nama: (PraNavam) Bhadra BhaavayithrE Nama: (PraNavam) Sriman NaarAyaNAya Nama: VaasudEvAya Nama: (PraNavam) VishNavE Nama: (PraNavam) HayagrIvAya Nama: SrimathE (PraNavam) (6) HiraNmayam (7) Uttharakuru (8) Kimpurusham (6) HiraNmayam and (9) BhAratham. Ours is BhAratha KaNTam. Lord HayagrIvan is the presiding deity in BhadhrAsvam (BhadhrAchalam) to Sukha according Brahma naming of this mountainous kaNTam as Bhadra the Bhadra-asvam (sacred Horse faced One) is very appropriate. There are manthrams and sthOthrams for Lord At the end of the kalpam, the asuran by stole the name of Madhu the VedAs from BrahmA and hid himself in the nether world (rasAtalam). Sr (Horse’s form above the neck and a man’s bodyneck) and recovered the below the stolen VedAs. AdiyEn’s salutations are to this M ocean. There are nine divisionsocean. There are (KaN (2) BhadrAchalam (3) Hari (1) ILAvrutham manthram Him salutes there as the quintesse svarUpi, who banishesnescience through upadE 5 of with Brahma Jn~Anam (vide: slOkam VedAn yugAntE tiraskruthAn tamasA rasaatalAdhyO nru-turanga vigraha: prathyAdadhE kavayEapiyAchathE Tasmai NamastEavitaTEhithAyatE seven dhvIpams in this Universe. One of them SlOkam (5.18.6) for the Lord of BhadhrAsva L The cosmology according to Sukha Brahmam (a sadagopan.org PeriyAShramam SrI LakshmI HayagrIvar with SrI RAmAnujA and SrI DESikA and SrI DESikA RAmAnujA SrI with HayagrIvar LakshmI SrI PeriyAShramam SLOKAM-32 OF SRI HAYAGRIVA STHOTHRAM

From Slokam 5 to 31, Swamy Desikan used UpajAthi metre in his direct conversation with Lord HayagrIvan, who presented Himself before Swamy Desikan on the top of the hillock (Oushadha Giri) at ThiruvahIndhrapuram. In the 32nd slOkam, Swamy Desikan shifts to the slow moving, majestic MandhAkrAnthA metre for deep meditation on the ThirumEni of the

Lord: sadagopan.org

ाा मिाु ं करसरिसजःै पकु ं श चबे

िबॅद िभिटकिचर् े पण्डरीकु े िनषण्णः।

अानौीर ्अमतृ िवशदरै ्अशिभःं ु ावयन मा् ं

आिवभयादनघूर् मिहमा मानस े वागधीशः॥ ३२॥

vyākhyā mudrāṁ karasarasijaiḥ pustakaṁ śaṅka cakre bibhrad bhinnasphaṭika rucire puṇḍarīke niṣaṇṇaḥ | amlānaśrīr amṛta viśadair aṁśubhiḥ plāvayan māṁ āvirbhūyā danagha mahimā mānase vāga dhīśaḥ || 32 ||

MEANING: In His beautiful, lotus soft four hands, Lord HayagrIvan sports Sudarsanam, Paancha-janyam, Jn~Ana Mudhrai and a Book. He is seated on a freshly-blossomed White Lotus and reminds the UpasakAs of the whitest-white fragment of a freshly cleaved spatikam. His lustre never ever fades. There is no limit (boundary) to His blemishless glories. May This Lord of Vidhyais shower on adiyEn His nectarine, white and cool rays! May He reside and preside over my hrudhayAkAsam in this manner!

107 sadagopan.org VaradarAjan. That is why, Sri HayagrIva Vi SriHayagrIva VaradarAjan. Thatiswhy, of theNithyAraadhana HayagrIvan wasone Sri be recitedfor srEyas andprEyas. should DhyAnaslOkam and the32nd slOkam entire ofthe If therecitation Jn~Anam. dailytobebl thetimetorecite who canfind important forourdailyprayers. mayam dEvam--) The firstslOkam(Jn~Anandha grandeur. spotless raysa drenching everyonewithHis seated onathroneofwhitelotuslikecrysta hands,whilebeing on theupper aconchandchakram His lefthand, on a book hand, right Lord,he vidhyA toall.InthedhyAnamof therewouldbring ks His presence heart lotus. fortheenduringpr This isthedhyAnaslOkam (PraNavam) VaagadhIsAyaNama: (PraNavam) anagaMahimAyaNama: (PraNavam) amrutha visadhai:amsubhi: (PraNavam) amlAnaSrimathENama: (PraNavam) RuchiraPuNDarIkEnishaNNaYaNama: (PraNavam)Bhibrathbhinna Nama: (PraNavam)SankhaChakraHasthAya KarAyaNama: (PraNavam)vyAkhyAmudhrAsamEtha hereare: namaskArams The embedded HayagrIvan in his sannidhis at dhivya dEsams. atdhivya in hissannidhis HayagrIvan Sannidhis atourtemp at Desikan prathishtais The recitation oftheentire st SpatikaRoopAyaNama: essed with Superior Saarsavatha Vaak and Brahma essed withSuperiorSaarsavathaVaakandBrahma bhakthaJanamplAvayAmAnAyaNama: nd showering His benedictions with unparalleled withunparalleled His benedictions nd showering l clear spatikagemwithHisDevi(VaaNi)and hEmam, Iswaryam,SaarasvathaVaakandsakala hEmam, graham isjoinedwith esence of Lord HayagrIvan in SwamyDesikan’s ofLordHayagrIvan esence is visualized with His upadEsa mudhrA onHis mudhrA is visualizedwithHisupadEsa les. Swamy Desikan cannot be without Lord Lord bewithout cannot SwamyDesikan les. Moorthy of Swamy Desikan along with Lord Swamy Desikanalongwith Moorthyof is not possible for what for is notpossible and this MangalA dhyAna slOkam are very slOkamarevery dhyAna andthisMangalA hOthram is recommended for all, hOthram isrecommended Swamy Desikanduring ever reasons,theFirst ever SLOKAM-33 OF SRI HAYAGRIVA STHOTHRAM

वागथ र् िसिहतोःे

पठत हयमीव सितं ु ं भा। sadagopan.org

किवतािकककसिरणाे

वटनाथने े िवरिचतामतामे ॥ ् ३३॥

vāgartha siddhihetoḥ paṭhata hayagrīva saṁstutiṁ bhaktyā | kavitārkika kesariṇā veṅkaṭa nāthena viracitā metām || 33 ||

MEANING: Oh AaasthikAs of this world! Oh SumathIs! This sthOthram on Lord HayagrIvan was composed by the Lion among the poets and logicians with the name of VenkatanAthan. May You all recite this sacred sthuthi to be blessed with the powers of composing poetry and realizing special jn~Anam about the true meanings of Tatthva-Hitha-PutrushArthams. Swamy Desikan declares that one should recite with devotion the HayagrIva SthOthram composed by VenkatanAthan, who is a Lion among poets and Logicians for obtaining the blessings of Veda Vaak impregnated with auspicious meanings (VaagarTa Siddhi:). Swamy points out that this HayagrIva SthOthram is no Sthuthi, but is a Samsthuthi (most auspicious adoration of the Lord). The reciters will be blessed with sound (Vaak) and artham (sense) in an inseparable manner through the anugraham of the DayA Nidhi, Lord HayagrIvan. Swamy Desikan is the proof positive for becoming Kavi-Taarkika Kesari. Unflinching Bhakthi for Lord HayagrIvan is an absolute prerequisite for such anugrahams.

109 sadagopan.org 1 FirstTwolines:VaradhanistheOneasHaya (1) sthOthram ofSwamyDesikanareallhere: Thereferencestothe many glorie Prabhandham. (VidhyA) HayagrIvaTatthvamis Sri Lakshmi --Thiruchina VaanERa VazhiTanthArvanthArthAmE Maalai: maruvalrkku mayakkuraikkumMaayOrvanthAr thiruvaruLAl sezhumkalaikaithanthaarvanthaar 2 Thiru urayaayaitthaammporuLaainirpaarvanthaar tAthaivanthAr ThAmaraiALudan ilangum VanthAr azhiyAmalkAppAr Dharuma Vazhi athu tannaianRuAyanukkuaLitthArVanthAr arumaRayai oozhitanilkaatthArVanthAr HayagrIvan: Lord hasspecialsignificanceto PraNavam explaini second slOkamofThirucchinamAlai the that context this in is It PraNava-svaroopan. as UdhgItha is revered, HayagrIvan Lord Vaaks. VaradarAjan salutesLakshmIasthesapdha-SvarU inThir in histribute Here SwamyDesikan ThAmE” niRpArVanthAr (2)“ThiruuRayAit-thAmporuLAi Suddha satthvA:makesthem“V The“DayAtaran also bereflecteduponhere. “Vaacha Vimsathi: GopAla Sri passage from to themeaning(artha Lord isequated Here the (1)“ArthOVishNumiyamVaaN Maalai: Swamy Desikan’sownThirucchina Sri D.RamaswamyIyengarquotesthefollowing Vaak choice ofwords“VaagarthaSiddhi”. bythe asindicated Sthothram HayagrIva in the HayagrIvan LakshmI Sri to is The reference (2) Third and FourthLines: never separated. His manyavathAramsal samsthApanam thru performed UpadEsamforBrahmA. during PraLayaKaalam andprotected(resto HayagrIva VaradhanistheOn yapadEsya Vaacha:” (known for their auspicious speech). speech). yapadEsya Vaacha:”(knownfortheirauspicious I” (VishNuPurANam:1-8-19) and Artham are conjointly mentioned. and Arthamareconjointly gAnucharA: KatAkshA:”of Lord Hyagrivan on the Hyagrivan gAnucharA: KatAkshA:”ofLord m nijAnga RasikAm Pr RasikAm m nijAnga m) and LakshmI to Vaak (word, VaaNee). The The VaaNee). and LakshmItoVaak(word, m) ng theRakshakathvaarthamofakAramin ucchinna Maalai totheLordofKaanchi ucchinna Maalai grIvan blessedBrahmAwiththerareVedams grIvan very much embedded in the above Desika in theaboveDesika very muchembedded two passages from VishNu PurANam and PurANam fromVishNu two passages s ofLordHayagrIvancelebratedinthefirst ong with MahA Lakshmiong with from MahA He is whom pi and the LordastheMeaningofthose pi andthe red) them,whentheywerestolenand red) e, who engages in Dharma e, whoengagesinDharma asameekshamANa:” can asameekshamANa:” sadagopan.org st blessings on every one, who studies His :) like Paraasara, VyAsA and Vaalmiki. Paraasara, VyAsA :) like ram for illustrating the VedArthams and for Saasthra PaaNI, who instructs the AchAryAs rANams and IthihAsams through the efforts an as per the 10th slOkam of SriHayagrIva the One who plunges naasthikAs without the One who plunges mOhana saasthrams and deludes them. a summary of Smruthi Vaakhyam: “aham hi artha svarUpi, while MahA LakshmI while MahA artha svarUpi, is present jan and Lord HayagrIvan are Swamy’s nithya ss the Bhaddha Jeevans withss the Bhaddha Moksha Siddhi sthothram composed! by Swamy Desikan every day creation of Dharma Saasthrams, SaathvikaPu Saasthrams, creation of Dharma as Sabdha SvarUpi (Vaak)as Sabdha in an inseparable urayum AlarmEl(ahalahillEn yenRu manner Mangai). VyapadEsya Vaacha of Maharsishis (VyAsadaya: bhakthi for Him into narakams through many with Bhakthi-Prapatthi maargams to ble through them. May Lord Lakshmi HayagrIvan confer His choice (4) His avathA Sixth Line: Lord HayagrIvan took sarva yaj~nAnAm bhOkthA cha PrabhurEva cha”. sarva yaj~nAnAm bhOkthA cha PrabhurEva (5) Seventh Line: Lord HayagrIva Varadhan is Lord HayagrIva Varadhan Seventh Line: (5) (6) Eighth Line: Lord HayagrIva Varadhan is the revealed as becomes Varada HyaagrIvan, Raajan aarAdhana moorthys. The Vara DhAyakan, from this Thirucchinna Maalai paasuram. The manthra arising Maya sarIram of the Lord the Uttharaout of Vedhi under PuNya kOti vimAnam is equally applicable to Lord HayagrIv sthOthram (agnou samiddhArchishi--), which is As adiyEn mentioned earlier, Lord VaradarA (3) is who the Lord, is Fifth Line: HayagrIvan sadagopan.org Oppiliappan Koil VaradAchAri SadagOpan SadagOpan KoilVaradAchAri Oppiliappan Daasan, Maythe divineco avathAradinam. Desikan’s toLord PraNAmams AdiyEn’s ananthakOti ś r ī kavit mate ve किवतािक ौीमत ā rkikasi ṅ ka

े वटशाय  किसहाय ṭ े ṁ e śā h े ं ya ved ā uple bless us all with sarva MangaLams! blessusallwithsarvaMangaLams! uple ya kaly

काणगणशािलन

वदागरव LakshmI HayagrIvan on the eve of Swamy Swamy on theeveof HayagrIvan LakshmI े ā ntagurave nama ā ṇ agu ु ु

े नमः ṇ a śā

line

े ḥ