A hymn to Sri Hayagriva was written by the saint and poet Sri Vedanta Desikan and is known as the Sri Hayagriva (also called Hayagreeva) Stotram. His authorship of the Sri Hayagriva Stotram is one of the most potent of his collection of Stotras and intellectual writings. In the Vaishnava Sampradaya, Sri Hayagriva is regarded as the Supreme God of Knowledge. This Stotram is recited by people to improve their cognitive abilities. Students and anybody pursuing academic goals will find the Stotram to be of great assistance.
A well-known god in Vaishnavism and an incarnation of Vishnu is Sri Hayagriva. He has the appearance of a lovely white horse with a human physique. His body has the shine and sparkle of a white crystal, and he is the God of all knowledge. He has the sacred disc Sudarshana Chakra, the holy conch Paanchajanyam, a book, and the Jnana Mudra in his four hands (gesture of knowledge). He is revered as Sri Lakshmi Hayagriva while seated with his spouse Lakshmi.
The Sri Hayagriva Legend
The God of Knowledge is Sri Hayagriva. Greeva is the neck, and Haya is a horse’s name. Vishnu manifests as Sri Hayagriva. When Parama Vasudevan assumed this shape during Pralayam (destruction), all of nature’s sources were shrouded in darkness, and Sri Hayagriva appeared as an avatar (incarnation). The swirl of darkness also ensnared humans and other living things, who suffered as a result. Vishnu took the form of Aniruddhan and slept on the churning waves in yogic slumber. He thought about saving lives from the depths of the night and about how he may build a new world. The lotus that emerged from his navel was then transformed into Brahma Deva, who was then given instructions on the four Vedas and the intricate aspects of creation. Two droplets of water were present on the leaf underneath the lotus flower before Brahma was created. The two droplets changed into Madhu and Kaitabha, two asuras who used the stalk to penetrate the lotus flower. When the asuras seized the kids and fled to the nether realm, Brahma had just finished constructing the four Vedas as four adorable children. Brahma, who was grieving, went to the Vishnu incarnation, who then took the avatar Sri Hayagriva, who was half man and half horse. He found the Vedas and used them to re-teach Brahma Deva the principles of creation.
Another tradition holds that Vishnu wrote the Vedas when he was in the Hayagriva form, and that this avatar came before the Matsya form he adopted.
Sri Hayagriva Stotram
1) श्रीमान् वेङ्कटनाथार्यः कवितार्किककेसरी ।
वेदान्ताचार्यवर्यो मे सन्निधत्तां सदा हृदि ॥
ज्ञानानन्द मयं देवं निर्मलस्फटिकाकृतिम् ।
आधारं सर्व विद्यानां हयग्रीवम् उपास्महे ॥ १ ॥
Shriman Venkatnarthaye Kavitakirkkesari
Vedantacharyavaryo me Sannidhatam sada Hradi |
jñānānanda mayaṁ devaṁ nirmalasphaṭikākṛtim |
ādhāraṁ sarva vidyānāṁ hayagrīvam upāsmahe || 1 ||
Think on Sri Hayagriva, the embodiment of wisdom and the Supreme Being. Sri Hayagriva is a unified manifestation of wisdom and happiness. He is the home of all knowledge; he has a horse’s face and neck, and his body is bright and shining like a pure white crystal. He is the first God in human history.
2) स्वतस्सिद्धं शुद्धस्फटिकमणि भूभृत्प्रतिभटं
सुधा सध्रीचीभिर् धुतिभिर् अवदातत्रिभुवनम् ।
अनन्तैस्त्रय्यन्तैर् अनुविहित हेषा हलहलं
हताशेषावद्यं हयवदन मीडी महि महः ॥ २ ॥
svatassiddhaṁ śuddhasphaṭikamaṇi bhūbhṛtpratibhaṭaṁ
sudhā sadhrīcībhir dhutibhir avadātatribhuvanam |
anantaistrayyantair anuvihita heṣā halahalaṁ
hatāśeṣāvadyaṁ hayavadana mīḍī mahi mahaḥ || 2 ||
Sing the praises of the brilliant Sri Hayagriva, who was created to free his followers from their earthly woes. He resembles pure white crystal, and his image is fortunate. All three of the realms are made white and clean by Sri Hayagriva’s white radiation, which resembles lustrous honey. All three of the planets get his favour.
The Hala Hala sound that emanates from his equine shape is a neighing sound that combines the tones of ornamentation in his legs with the spirit of the Upanishads. The Vedas repeatedly repeat the neighing. The Hesha Hala Halam, Sri Hayagriva’s neighing, clears away bad luck, sins, and impediments from one’s path. Ask Sri Hayagriva to take away your bad luck so you can hear his benevolent neighing, which is a soother for all of life’s little ills.
3) समाहारस्साम्नां प्रतिपदमृचां धाम यजुषां
लयः प्रत्यूहानां लहरि विततिर्बोधजलधेः ।
कथा दर्पक्षुभ्यत् कथककुल कोलाहलभवं
हरत्वन्तर्ध्वान्तं हयवदन हेषा हलहलः ॥ ३ ॥
samāhārassāmnāṁ pratipadamṛcāṁ dhāma yajuṣāṁ
layaḥ pratyūhānāṁ lahari vitatirbodhajaladheḥ |
kathā darpakṣubhyat kathakakula kolāhalabhavaṁ
haratvantardhvāntaṁ hayavadana heṣā halahalaḥ || 3 ||
The compilation of the Sama Vedas, the distilled meaning of the Rig Vedas, and the core of the speech of the Yajur Vedas are all included in the neighing noises of Hala Hala that emanate from Sri Hayagriva’s heavenly neck. The essence of the Mantras, which are imbedded inside Sri Hayagriva, may be found in his physical appearance. Any barrier that stands in the path of someone seeking pure knowledge can be removed by the Haya Haya sounds. They resemble the never-ending waves of the genuine knowledge’s ocean. They turn on the lamp of wisdom and show us the way to Moksham (salvation).
The inner darkness and confusion brought on by false claims made by vain disputants who misinterpret the truth of the Vedas are dispelled by the very sounds of the Hala Hala Dhvani. The defence of false beliefs by supporters is shielded from the commotion created by the innocent and defenceless. The heavenly sounds of the neighing dispel the gloomy clouds that prevent us from having a clear knowledge of the fundamentals and from experiencing true awareness. They also free us from the cycle of life and death.
4) प्राची सन्ध्या काचिदन्तर् निशायाः
प्रज्ञादृष्टेरञ्जन श्रीरपूर्वा ।
वक्त्री वेदान् भातु मे वाजि वक्त्रा
वागीशाख्या वासुदेवस्य मूर्तिः ॥ ४ ॥
prācī sandhyā kācidantar niśāyāḥ
prajñādṛṣṭerañjana śrīrapūrvā |
vaktrī vedān bhātu me vāji vaktrā
vāgīśākhyā vāsudevasya mūrtiḥ || 4 ||
A sun rising to drive away any leftover darkness compares to Sri Hayagriva’s favouritism and the might of his holy Hala Hala. This brilliant image serves as a potent medium to banish the nighttime dread. He is the one who spreads the Vedas and represents the inner spirit that is within all objects and people in the cosmos.
He is the God of Speech and an incarnation of Sri Vaikuntam’s Parama Vasudevan. He is the strong Vidya Moorthy who offered Brahma Deva Veda-Upadesham. He is a heavenly power that aids in our understanding of the truth. One should pray that this auspicious and glorious form of the Supreme Being shines before mankind and inside because he is that singular morning light that dispels the inner darkness. He has the ability to open human eyes to previously unobservable things.
When Brahma Deva lost the Vedas to two asuras, Madhu and Kaitabha, Vishnu, the Supreme Preserver, rushed to his aid. The two asuras were chastised by God in the form of Hayagriva. He assisted Brahma in doing his duties and saved the Vedas. He is the Supreme God of Knowledge, having taught the four Vedas to Brahma Deva.
5) विशुद्ध विज्ञान घन स्वरूपं
विज्ञान विश्राणन बद्ध दीक्षम् ।
दयानिधिं देहभृतां शरण्यं
देवं हयग्रीवम् अहं प्रपद्ये ॥ ५ ॥
viśuddha vijñāna ghana svarūpaṁ
vijñāna viśrāṇana baddha dīkṣam |
dayānidhiṁ dehabhṛtāṁ śaraṇyaṁ
devaṁ hayagrīvam ahaṁ prapadye || 5 ||
The greatest incarnation of unadulterated and heavenly truth, Sri Hayagriva, is the sanctuary of the believers. The purest of the absolutes, he is. He is a veritable treasure trove of kindness, and all who yield to him are blessed. He grants them access to his heavenly wisdom, which will set them free from the cycle of rebirth and extinction. He has vowed to deliver them from the gloom of ignorance. He serves as their only place of safety. He is everyone’s dependable guardian.
6) अपौरुषेयैर् अपि वाक्प्रपञ्चैः
अद्यापि ते भूति मदृष्ट पाराम् ।
स्तुवन्नहं मुग्ध इति त्वयैव
कारुण्यतो नाथ कटाक्षणीयः ॥ ६ ॥
apauruṣeyair api vākprapañcaiḥ
adyāpi te bhūti madṛṣṭa pārām |
stuvannahaṁ mugdha iti tvayaiva
kāruṇyato nātha kaṭākṣaṇīyaḥ || 6 ||
The Stotram’s author, Sri Vedanta Desikan, addresses Sri Hayagriva. He asks God to pardon him for his brave but misguided endeavour to sing God’s praises with his limited wisdom and mental capacity. There is no author and there are many Vedas. Even now, people find it difficult to describe Sri Hayagriva’s unique traits, his sacred entity, and the countless celestial features. Even the mighty Vedas are unable to properly appreciate and extol his virtues.
The musician, a modest follower, claims that he courageously came up to thank Sri Hayagriva out of sheer stupidity. He claims to be his offspring but has little intelligence and is aware that he is unqualified to sing about Sri Hayagriva’s virtues. To take on this hard mission, he yearns for pardon for his failings.
7) दाक्षिण्य रम्या गिरिशस्य मूर्तिः
देवी सरोजासन धर्मपत्नी ।
व्यासादयोऽपि व्यपदेश्य वाचः
स्फुरन्ति सर्वे तव शक्ति लेशैः ॥ ७ ॥
dākṣiṇya ramyā giriśasya mūrtiḥ
devī sarojāsana dharmapatnī |
vyāsādayo’pi vyapadeśya vācaḥ
sphuranti sarve tava śakti leśaiḥ || 7 ||
The God of all wisdom and knowledge is Sri Hayagriva. He is the unchanging origin.
Dakshinamoorthy was one of the most notable benefactors who received heavenly wisdom from Sri Hayagriva. He instructed the four distinguished and more senior sages—Agasthyar, Pulasthyar, Dakshar, and Markandeyar—in the utmost truth by the use of silence while sitting beneath a golden banyan tree.
Both the powerful Sage Ved Vyas and Goddess Saraswati, who is the pinnacle of knowledge and the wife of Brahma, whose home is the white lotus, got their heavenly words from a minute fraction of the power of Sri Hayagriva.
The Supreme source of spiritual wisdom is Sri Hayagriva. For even a little portion of the information that has enabled them, great and prominent people owe it to him.
8) मन्दोऽभविष्यन् नियतं विरिञ्चो
वाचां निधे वञ्चित भाग धेयः ।
दैत्यापनीतान् दययैव भूयोऽपि
अध्यापयिष्यो निगमान् न चेत् त्वम् ॥ ८ ॥
mando’bhaviṣyan niyataṁ viriñco
vācāṁ nidhe vañcita bhāga dheyaḥ |
daityāpanītān dayayaiva bhūyo’pi
adhyāpayiṣyo nigamān na cet tvam || 8 ||
The repository of all knowledge is Sri Hayagriva. He provided Brahma with heavenly guidance on the Vedas with a focus on nuanced nuances after Brahma accidentally handed the Vedas to Madhu and Kaitabha and became distracted. Brahma was completely at a loss for what to do. God’s compassion for Brahma’s situation led him to find the Vedas and re-teach Brahma about the Vedas and their significance.
Brahma would have been unable to carry out his responsibilities if Sri Hayagriva had not intervened in time to restore his riches and standing as the Creator. In order to have the good fortune and blessing of being able to carry out his tasks as the creator, Brahma Deva appealed to the Supreme Being to intervene. Brahma’s pleas were heard by God, who also restored his divine understanding.
9) वितर्क डोलां व्यवधूय सत्वे
बृहस्पतिं वर्तयसे यतस्त्वम् ।
तेनैव देव त्रिदशेश्वराणाम्
अस्पृष्ट डोलायित माधिराज्यम् ॥ ९ ॥
vitarka ḍolāṁ vyavadhūya satve
bṛhaspatiṁ vartayase yatastvam |
tenaiva deva tridaśeśvarāṇām
aspṛṣṭa ḍolāyita mādhirājyam || 9 ||
The Deva Guru Brihaspathi was kept from straying from the path of righteousness by Sri Hayagriva, who possessed the Supreme Knowledge. One of the 10 children born from Brahma’s intellect, Angirasa Prajapathi, is the father of Brihaspathi, a famous teacher. He is renowned for his sharp intellect, command of language, and expertise in astrology and astronomy.
Brihaspathi, who has impeccable ancestry and descendants, once ran into problems while trying to understand the Dharma Shastras. He wrote the enormous collection of his teachings for the Devas known as the Brihaspathi Samhita. His thoughts began to whirl, and he became so perplexed that he constructed a worldly philosophy that utterly rejected the presence of God. Brihaspathi was placed on the Saatvik Maarg after Sri Hayagriva intervened to calm his mind (path of righteousness).
Later, Sri Hayagriva intervened to prevent Brihaspathi and his supporters from taking the incorrect turn. His prompt action kept the Deva kingdoms from tumbling into asura sway and experiencing violent oscillations.
Brihaspathi recovered his heavenly wisdom and was delivered from erroneous reasoning. He acknowledged Sri Hayagriva as his opportune guardian and helper.
10) अग्नोउ समिद्धार्चिषि सप्ततन्तोः
आतस्थिवान् मन्त्रमयं शरीरम् ।
अखण्ड सारैर् हविषां प्रदानैः
आप्यायनं व्योम सदां विधत्से ॥ १० ॥
agnou samiddhārciṣi saptatantoḥ
ātasthivān mantramayaṁ śarīram |
akhaṇḍa sārair haviṣāṁ pradānaiḥ
āpyāyanaṁ vyoma sadāṁ vidhatse || 10 ||
The person performing the Yagna (ritual sacrifice) invokes the Devas to get their fair part of the Havis (oblations). The Devas who were summoned by name came up and extended their hands to collect their fair part of the Havis. The Agni Devta frequently appears in place of the Devas. He serves as a middleman to obtain the Havis from the Yagna.
In the Yagna that Brahma Deva conducted on Hasthi Giri, Sri Hayagriva manifested as Varadarajan among the soaring flames of the Yagna Kuntam (place for sacred fire). Brahma was quite pleased and delighted since he received the Havis personally. As their names were announced, the Devas had arrived and gathered. The Havis eluded them as they extended their hands. Brahma informed the Devas that he was conducting a special Yagna and that his intention was clear before Sri Hayagriva received the holy sacrifice. The Havis was given to Sri Hayagriva, who thereafter gave it to the Devas. The delicious Havis he provided the Devas made them totally satisfied.
11) यन्मूलमीदृक् प्रतिभाति तत्वं
या मूलमाम्नाय महाद्रुमाणाम् ।
तत्वेन जानन्ति विशुद्ध सत्वाः
त्वाम् अक्षराम् अक्षर मातृकां ते ॥ ११ ॥
yanmūlamīdṛk pratibhāti tatvaṁ
yā mūlamāmnāya mahādrumāṇām |
tatvena jānanti viśuddha satvāḥ
tvām akṣarām akṣara mātṛkāṁ te || 11 ||
Pranavam takes the shape of Sri Hayagriva. He is both the primary cause of the cosmos and the origin of all letters. Devas, humans, and other sentient entities like animals and plants are all part of the universe. The wind, sky, water, fire, earth, and other elements of reality are among the basic forces of nature. The Vedas, which are like trees with many branches, are used to help develop them. The Mantram, also known as Pranavam, is the main source of all of the Vedas. This unbreakable letter, sometimes referred to as Ek Aksharam, is the first. Those who follow the path of righteousness can see that Sri Hayagriva is the initial manifestation of Pranavam. He serves as the foundation for all knowledge and the source of all letters.
12) अव्याकृताद् व्याकृत वानसि त्वं
नामानि रूपाणि च यानि पूर्वम् ।
शंसन्ति तेषां चरमां प्रतिष्टां
वागीश्वर त्वां त्वदुपज्ञ वाचः ॥ १२ ॥
avyākṛtād vyākṛta vānasi tvaṁ
nāmāni rūpāṇi ca yāni pūrvam |
śaṁsanti teṣāṁ caramāṁ pratiṣṭāṁ
vāgīśvara tvāṁ tvadupajña vācaḥ || 12 ||
The God of all knowledge is regarded as Sri Hayagriva. Before creation, the cosmos had no form or name. He produced egos and the Pancha Bhootams from the wellspring of nature (air, water, fire, sky, and land). He gave them a form, names, and names.
The Antarayami, Sri Hayagriva, then entered them (omniscient- all-knowing). He is the ultimate goal and is within everyone. He is honoured as the creator of the cosmos and the major source of the Vedas, which descended from him. Those endowed with extensive knowledge and Vedic language are aware that Sri Hayagriva is both the Creator and the last resting place. He is the Prajapathi (King), who both produces and resides in everyone. There is neither an equal nor a superior to Sri Hayagriva.
13) मुग्धेन्दु निष्यन्द विलोभ नीयां
मूर्तिं तवानन्द सुधा प्रसूतिम् ।
विपश्चितश्चेतसि भावयन्ते
वेला मुदारामिव दुग्ध सिन्धोः ॥ १३ ॥
mugdhendu niṣyanda vilobha nīyāṁ
mūrtiṁ tavānanda sudhā prasūtim |
vipaścitaścetasi bhāvayante
velā mudārāmiva dugdha sindhoḥ || 13 ||
Here, Sri Hayagriva is characterised as a pure crystal whose colour is like the calming, cooling white beams of the moon, which dispel all worldly ills. For those who thoroughly contemplate Sri Hayagriva and are fortunate enough to get a darshan (viewing) of his pristine divine presence, this image of him inspires enormous joy. The waves that are produced by the milky ocean are compared to Sri Hayagriva’s picture. The great venerable and wise ones contemplate on this image while experiencing happiness. The holy representation of Sri Hayagriva is one of immaculate purity, whiteness, and beauty; he is the source of colours like the moon’s soothing beams that resemble reviving honey. These delicious waves wash on the meditators, enveloping them in an indescribable ecstasy. A fortunate person understands Sri Hayagriva to be the ultimate goal.
14) मनोगतं पश्यति यः सदा त्वां
मनीषिणां मानस राज हंसम् ।
स्वयं पुरोभाव विवादभाजः
किंकुर्वते तस्य गिरो यथार्हम् ॥ १४ ॥
manogataṁ paśyati yaḥ sadā tvāṁ
manīṣiṇāṁ mānasa rāja haṁsam |
svayaṁ purobhāva vivādabhājaḥ
kiṁkurvate tasya giro yathārham || 14 ||
In the sacred lake Manasarovar, the yogis and sanyasis represent the royal swans, and Sri Hayagriva decides to set up residence in their thoughts and hearts. Yogis have the ability to picture Sri Hayagriva sitting on a white lotus in their hearts when they focus on his divine form. They are the ones who have the gift of controlling heavenly discourse. These worshippers are God’s chosen residence, and God supports their attempts to practise meditation. When yogis imagine Sri Hayagriva in their hearts, all knowledge rushes to their aid. The ones who are blessed become the fount of all wisdom.
15) अपि क्षणार्धं कलयन्ति ये त्वां
आप्लावयन्तं विशदैर् मयूखैः ।
वाचां प्रवाहैर् अनिवारितैस्ते
मन्दाकिनीं मन्दयितुं क्षमन्ते ॥ १५ ॥
api kṣaṇārdhaṁ kalayanti ye tvāṁ
āplāvayantaṁ viśadair mayūkhaiḥ |
vāchaam pravāhair anivāritaiste
mandākinīṁ mandayituṁ kṣamante || 15 ||
To benefit from being covered and saturated in his pure white rays, which emanate from his body like ever-flowing nectar of the moon, followers of Sri Hayagriva need only spend a few minute meditating on his brilliant, white, and lustrous form. The purification and speed of divine discourse that his followers get from his pure white beams is quicker than the Akasa Ganga’s effervescent surge from the mountains. When compared to the quickness of divine discourse, of those blessed by God, Akasa Ganga’s pace is little. These fortunate people possess the talent of Vedic mantras.
16) स्वामिन् भवद्ध्यान सुधाभिषेकात्
वहन्ति धन्याः पुलकानुबन्धम् ।
अलक्षिते क्वापि निरूढ मूलं
अङ्गेष्विवानन्दथुम् अङ्कुरन्तम् ॥ १६ ॥
svāmin bhavaddhyāna sudhābhiṣekāt
vahanti dhanyāḥ pulakānubandham |
alakṣhite kvāpi nirūḍha mūlaṁ
aṅgeṣvivānandathum aṅkurantam || 16 ||
When they concentrate on Sri Hayagriva’s pristine form, his followers are filled with enormous joy. They don’t stop thinking about him. They enjoy the pleasant sensation of being drenched in honey when deeply in meditation. Their hair stands on end with the ecstasy of encountering God at the very centre of their hearts. Their meditation on Sri Hayagriva causes hairs to grow like roots in their hearts, which eventually sprout on their limbs and stand on end. Happiness is felt in the heart, which is a person’s fundamental element and point of origin. A representation of the happy experience is tears of delight and the happiness that spreads from the inner soul to the outside limbs.
17) स्वामिन् प्रतीचा हृदयेन धन्याः
त्वद्ध्यान चन्द्रोदय वर्धमानम् ।
अमान्त मानन्द पयोधिमन्तः
पयोभिरक्ष्णां परिवाहयन्ति ॥ १७ ॥
svāmin pratīcha hṛdayena dhanyāḥ
tvaddhyāna candrodaya vardhamānam |
amānta mānanda payodhimantaḥ
payobhirakṣṇāṁ parivāhayanti || 17 ||
The yogis are fully immersed in Sri Hayagriva’s meditation. Their thoughts are drawn within and away from outside disturbances. They just have God in mind. They picture the form of the sublime and fortunate Sri Hayagriva while they are in a profound state of concentration. When they see the moon rising in the sky, their spirits are elevated and they feel a wave of delight like an ocean rising. The dam cracks as a result of an uncontrollable flood of extreme ecstasy. Devotees experience an uncontrollable flood of joyful tears that overflow. These are the fortunate people who, after receiving a Darshan (holy glimpse) of Sri Hayagriva, have such uplifting experiences that they may shed unending tears.
18) स्वैरानुभावास् त्वदधीन भावाः
समृद्ध वीर्यास् त्वदनुग्रहेण ।
विपश्चितो नाथ तरन्ति मायां
वैहारिकीं मोहन पिञ्छिकां ते ॥ १८ ॥
svairānubhāvās tvadadhīna bhāvāḥ
samṛddha vīryās tvadanugraheṇa |
vipaścito nātha taranti māyāṁ
vaihārikīṁ mohana piñchikāṁ te || 18 ||
Those who have the good fortune to encounter Sri Hayagriva are genuinely developed and in touch with the Supreme Being. These learned people prostrate themselves at Sri Hayagriva’s feet. In their brilliance, they are honoured. They are so focused at Sri Hayagriva’s feet that they get tremendous power. The pious offer prayers to Sri Hayagriva as a sign of their total submission to him. They ask for his assistance to get over the Maaya (illusion) that prevents them from seeing God in his real light and flowing without beginning or end.
The adept followers cross the Maaya line, which hypnotises people in a similar manner to how a magician would enthral his audience. To help his devoted followers effortlessly overcome this challenging Maaya (illusion), Sri Hayagriva bestows gifts. No one can escape God’s Maaya, which is a powerful force that he emanates, until he bestows his blessings. God aids his followers in crossing his Maaya when they reach a degree of bhakti that warms his heart.
19) प्राङ् निर्मितानां तपसां विपाकाः
प्रत्यग्र निश्श्रेयस संपदो मे ।
समेधिषीरंस्तव पाद पद्मे
संकल्प चिन्तामणयः प्रणामाः ॥ १९ ॥
prāṅ nirmitānāṁ tapasāṁ vipākāḥ
pratyagra niśśreyasa saṁpado me |
samedhiṣīraṁstava pāda padme
saṁkalpa cintāmaṇayaḥ praṇāmāḥ || 19 ||
The learned and sincere are aware that receiving the blessing of worshipping Sri Hayagriva’s heavenly feet is not simple. Only through extreme penance in former lives is it possible to achieve moksha (salvation). The blessing of salvation is bestowed upon a devotee when they prostrate themselves at the feet of the Supreme Being. One can get various advantages in addition to the Supreme Being. Worshipping God’s holy feet is comparable to offering the rarest diamond, Chinthamani Rathnam, which grants all requests for favours.
By receiving blessings at Sri Hayagriva’s feet, one can gain salvation. One prays for uninterrupted and ongoing meditation at the holy lotus feet.
20) विलुप्त मूर्धन्य लिपिक्र माणां
सुरेन्द्र चूडापद लालितानाम् ।
त्वदंघ्रि राजीव रजः कणानां
भूयान् प्रसादो मयि नाथ भूयात् ॥ २० ॥
vilupta mūrdhanya lipikra māṇāṁ
surendra cūḍāpada lālitānām |
tvadaṁghri rājīva rajaḥ kaṇānāṁ
bhūyān prasādo mayi nātha bhūyāt || 20 ||
When a person is born, Brahma Deva imprints their Brahma Lipi (destiny) on their skull. The individual lives according to their directives. For a devotee seeking Moksha (salvation), the Brahma Lipis obstruct his concentration and the penance he performs. Such a person undergoes the cycle of birth and death throughout their life, and their impression of having received the Supreme Blessings necessary for salvation gradually fades away.
The sacred dust on Sri Hayagriva’s lotus feet, however, has an unmatched power that is also found on the heads of Brahma and other Devas, who may then transcend their calamities. A person’s destiny may change if they had access to the holy dust left behind by lotus feet. May the sacred dust, which has the ability to totally eliminate the Brahma Lipis engraved on one’s skull, land on the skulls of devotees and erase the Brahma Lipis, rendering them unworkable. May the pious get Moksha (salvation).
21) परिस्फुरन् नूपुर चित्रभानु
प्रकाश निर्धूत तमोनुषङ्गाम् ।
पदद्वयीं ते परिचिन् महेऽन्तः
प्रबोध राजीव विभात सन्ध्याम् ॥ २१ ॥
parisphuran nūpura citrabhānu –
prakāśa nirdhūta tamonuṣaṅgām |
padadvayīṁ te paricin mahe’ntaḥ
prabodha rājīva vibhāta sandhyām || 21 ||
When devotees meditate on Sri Hayagriva’s hallowed lotus feet, their attention is drawn to the ankles, which are decked with anklets set with priceless diamonds. The stones’ shine has the ability to rival the sun’s brightness and transform into the first rays of dawn, sweeping away any lingering shadows. Devotees hope that the gleam of God’s holy feet would drive away any glimmer of ignorance. Knowledgeable people liken the rising of the sun, which causes the lotus to bloom, to the waking and development of Bhakti inside them as they maintain their attention on Sri Hayagriva’s holy feet. Any traces of ignorance are eliminated by the splendour of Sri Hayagriva’s lotus feet. The contemplation of God’s brilliant, gem-studded feet can chase away the gloom, and heavenly understanding expands from a shrivelled state to a full blooming.
22) त्वत् किङ्करा लंकरणो चितानां
त्वयैव कल्पान्तर पालितानाम् ।
मञ्जुप्रणादं मणिनूपुरं ते
मञ्जूषिकां वेद गिरां प्रतीमः ॥ २२ ॥
tvat kiṅkarā laṁkaraṇo citānāṁ
tvayaiva kalpāntara pālitānām |
mañjupraṇādaṁ maṇinūpuraṁ te
mañjūṣikāṁ veda girāṁ pratīmaḥ || 22 ||
The priceless diamonds that decorate Sri Hayagriva’s anklets on his holy feet are comparable to the heavenly speech that is produced by knowledge of the Vedas. Humans often keep their jewellery in a secure box for protection. Similar information is stored in one’s mind about the Vedic mantras, which are like priceless jewellery to the devoted. The Vedas are safeguarded by the directives that God gave to Brahma at each time period. The anklets that Sri Hayagriva wears are made of unrivalled priceless stones. The devotees’ ears delight in the enchanting noises that these anklets generate when they move. The Vedas’ deeper significance is revealed through the sounds of the anklets. The holy anklets guard the priceless Vedas like safe boxes.
The exquisite stones in sacred anklets that, when moved, emit pleasant, sacred sounds are comparable to the valuable gems in the Vedas. Small golden balls with jewels bouncing around within are used to make anklets. The anklets with jewels within are made by joining the golden balls together. When God moves, the anklets produce noises that sound heavenly to the followers who are focusing on the holy feet. The pious discover spiritual truth by losing themselves in the noises created by the anklets of worship.
23) संचिन्तयामि प्रतिभाद शास्थान्
संधुक्षयन्तं समय प्रदीपान् ।
विज्ञान कल्पद्रुम पल्लवाभं
व्याख्यान मुद्रा मधुरं करं ते ॥ २३ ॥
saṁcintayāmi pratibhāda śāsthān
saṁdhukṣayantaṁ samaya pradīpān |
vijñāna kalpadruma pallavābhaṁ
vyākhyāna mudrā madhuraṁ karaṁ te || 23 ||
The posture of Sri Hayagriva’s right hand is crucial in explaining the deeper meaning of the viewpoints that devotees need to understand. It is used to light the wick in the lamps so that the devotees can learn the meaning of the Vedas. The Kalpakaa tree, which bestows blessings on followers while they are in meditation, is the revered and enlightened persona of God.
The right hand is graciously held in the stunning Gnana Mudra position.
It symbolises knowledge and is a tender branch from the Kalpakaa tree. It is the perpetual light fed and guarded by Sri Hayagriva, and it ignites the knowledge of the eternal Vedas ignited by the dazzling mind. The location of the hand represents educating the pious and the sacred right-hand removes all ignorance.
24) चित्ते करोमि स्फुरिताक्षमालं
सव्येतरं नाथ करं त्वदीयम् ।
ज्ञानामृतो दञ्चन लम्पटानां
लीला घटी यन्त्र मिवाश्रितानाम् ॥ २४ ॥
citte karomi sphuritākṣamālaṁ
savyetaraṁ nātha karaṁ tvadīyam |
jñānāmṛto dañcana lampaṭānāṁ
līlā ghaṭī yantra mivāśritānām || 24 ||
A Japa Mala (prayer beads) resembling a Ghatee Yantram is held in Sri Hayagriva’s right hand (machine for pumping water). The beads in God’s right hand move, reflecting his blessing to the followers as he draws the nectar of divine knowledge from his depths so that they may become wise, just as the machine spins and raises water at every turn. He lavishly bestows heavenly knowledge to the pious.
25)प्रबोध सिन्धोररुणैः प्रकाशैः
प्रवाल सङ्घात मिवोद्वहन्तम् ।
विभावये देव सपुस्तकं ते
वामं करं दक्षिणम् आश्रितानाम् ॥ २५ ॥
prabodha sindhoraruṇaiḥ prakāśaiḥ
pravāla saṅghāta mivodvahantam |
vibhāvaye deva sapustakaṁ te
vāmaṁ karaṁ dakṣiṇam āśritānām || 25 ||
Sri Hayagriva encircles Maha Lakshmi with his lower right hand. A book is also in the hand. Sri Vedanta Desikan, the author of the Hayagriva Stotram, compared the reddish colour of the left hand to the collected corals that have been recovered from the bottom of the ocean of wisdom. This hand depicts strength and grandeur and bestows blessings of their choosing on the learned and pious.
The reddish-colored halo that extends from Sri Hayagriva’s left hand serves as a reminder of the enlightenment that comes to the aid of people who seek shelter at his holy feet. The holy hand purges the worshippers’ brains of ignorance.
26) तमांसि भित्वा विशदैर्मयूखैः
संप्रीणयन्तं विदुषश्चकोरान् ।
निशामये त्वां नव पुण्डरीके
शरद्घने चन्द्रमिव स्फुरन्तम् ॥ २६ ॥
tamāṁsi bhitvā viśadairmayūkhaiḥ
saṁprīṇayantaṁ viduṣaścakorān |
niśāmaye tvāṁ nava puṇḍarīke
śaradghane candramiva sphurantam || 26 ||
All academics’ hearts are cheered by Sri Hayagriva’s brilliance as he dispels the all-pervasive gloom. God is enshrouded in immaculate white rays and perched on a newly blooming brilliant white lotus. Devotees are reminded of the white and undulating tones of the autumn moon, which dispels the night’s darkness, when they witness Sri Hayagriva’s sacred form. The white moonbeams are the only source of food for the Chakora birds, thus they are content.
The full moon in the fall, which emits white and pure beams of light, is equated to Sri Hayagriva on the brilliant white lotus. The scholars resemble the anxious Chakora birds that wait for moonbeams to nourish them. The effervescent, white light of God sustains the scholars while eradicating ignorance on a global scale.
27) दिशन्तु मे देव सदा त्वदीयाः
दया तरङ्गानुचराः कटाक्षाः ।
श्रोत्रेषु पुंसाम् अमृतं क्षरन्तीं
सरस्वतीं संश्रित कामधेनुम् ॥ २७ ॥
dishantu me deva sadā tvadīyāḥ
dayā taraṅgānucarāḥ kaṭākṣāḥ |
śrotreṣu puṁsām amṛtaṁ kṣarantīṁ
sarasvatīṁ saṁśrita kāmadhenum || 27 ||
The devotee asks for the ability to praise Sri Hayagriva in order to get his celestial looks. For the faithful, the Vedic Stotrams are like the sweet honey of celestial melody. May those who repeat the Stotrams experience good fortune.
The author of the Hayagriva Stotram, Sri Vedanta Desikan, asks God to provide him divine speech so that he might produce poetry with the help of God’s unfailing favour. He prays to God to bless him as he gets ready for discussions and asks him to give him the Vedic mantras so he can dispute with clarity and mental fortitude. He asks that worshippers be blessed with the ability to fulfil their aspirations by allowing the nectar of the Vedic mantras to flow into their ears.
Sri Vedanta Desikan asks for the blessing of control over his tongue and the ability to argue persuasively against the gathering poets and logicians.
28) विशेष वित्पारिष देषु नाथ
विदग्ध गोष्ठी समराङ्गणेषु ।
जिगीषतो मे कवितार्कि केन्द्रान्
जिह्वाग्र सिंहासनम् अभ्युपेयाः ॥ २८ ॥
viśeṣa vitpāriṣa deṣu nātha
vidagdha goṣṭhī samarāṅgaṇeṣu |
jigīṣato me kavitārki kendrān
jihvāgra siṁhāsanam abhyupeyāḥ || 28 ||
Here, Sri Vedanta Desikan asks for the ability to speak well in order to influence poets and logicians. He asks Sri Hayagriva’s permission before participating in the discussions where highly educated academics would serve as mediators. To gain the favour of the representatives of renowned mathams, he asks for blessings (religious centers). He asks for the Vedic mantras’ strength to uphold the truth. He prays that God will be on the tip of Sri Hayagriva’s tongue so that the divine words will flow and that he may be successful in his endeavours to defend the Siddhantham (ideology). In a discussion of conflicting beliefs, God’s presence is crucial.
29) त्वां चिन्तयन् त्वन्मयतां प्रपन्नः
त्वामुद्गृणन् शब्द मयेन धाम्ना ।
स्वामिन् समाजेषु समेधिषीय
स्वच्छन्द वादाहव बद्ध शूरः ॥ २९ ॥
tvāṁ cintayan tvanmayatāṁ prapannaḥ
tvāmudgṛṇan śabda mayena dhāmnā |
svāmin samājeṣu samedhiṣīya
svacchanda vādāhava baddha śhooraḥ || 29 ||
To focus on Sri Hayagriva’s holy form, Sri Vedanta Desikan asks for his blessings. He asks God for assistance so that he might adopt his characteristics and become one with him. He desires to recite the holy mantra that would enable him to triumph on the field of conflicting ideas. With Sri Hayagriva’s blessings, he aspires to be a warrior who triumphs in battle and has unending stamina for debating.
The devotee enters a profound level of concentration and achieves a state of oneness with God after Sri Hayagriva is seated on the tongue of Sri Vedanta Desikan. He repeats the Hayagriva Mantra while in a meditative state. By utilising Sri Vedanta Desikan as a tool, Sri Hayagriva prevails in these discussions.
30) नाना विधानामगतिः कलानां
न चापि तीर्थेषु कृतावतारः ।
ध्रुवं तवानाथ परिग्रहायाः
नवं नवं पात्रमहं दयायाः ॥ ३० ॥
nānā vidhānāmagatiḥ kalānāṁ
na cāpi tīrtheṣu kṛtāvatāraḥ |
dhruvaṁ tavānātha parigrahāyāḥ
navaṁ navaṁ pātramahaṁ dayāyāḥ || 30 ||
Invoking Sri Hayagriva’s compassion, Sri Vedanta Desikan claims that Sri Hayagriva is the most deserving of God’s kindness and benefits because his situation is dismal and forlorn. The devotee asks Sri Hayagriva for his blessings so that he might have a good knowledge of ideals and be able to competently and skillfully defend them in discussions. The devotee reveals to Sri Hayagriva his deficiencies, saying that he has not invested time in learning any information or skills and has not benefited from taking holy baths. In order to receive his professors’ blessings, he has not offered them any assistance or great services. He asks God, who is infinitely gentle and compassionate, to embrace the helpless and unfortunate with open arms. The devotee claims that because of his own limitations, he is most suited to benefit from Sri Hayagriva’s kindness and benefits.
31) अकम्पनीयान् यपनीति भेदैः
अलंकृषीरन् हृदयं मदीयम् ।
शङ्का कलङ्का पगमोज्ज्वलानि
तत्वानि सम्यञ्चि तव प्रसादात् ॥ ३१ ॥
akampanīyān yapanīti bhedaiḥ
alaṁkṛṣīran hṛdayaṁ madīyam |
śaṅkā kalaṅkā pagamojjvalāni
tatvāni samyañci tava prasādāt || 31 ||
In order to have whatever reservations he had about his beliefs dispelled, Sri Vedanta Desikan asks Sri Hayagriva’s blessing. He prays to God for mercy in order to obtain the true and real meanings that will be indelibly imprinted on his heart, that will be supported by brilliant reasoning and reveal the truth, dispelling all doubts and false perceptions about the truth. Scholars with differing viewpoints who wanted to discuss Sri Vedanta Desikan but couldn’t do so since they couldn’t refute his ideology’s core principles. To carry out the services in support of his spiritual heritage, he asks Sri Hayagriva for his blessing.
The devotee receives a hearty blessing from Sri Hayagriva, who has a melting heart, and is encouraged to spread the word about the merits of the spiritual tradition he upholds.
32) व्याख्या मुद्रां करसरसिजैः पुस्तकं शङ्क चक्रे
बिभ्रद् भिन्नस्फटिक रुचिरे पुण्डरीके निषण्णः ।
अम्लानश्रीर् अमृत विशदैर् अंशुभिः प्लावयन् मां
आविर्भूया दनघ महिमा मानसे वाग धीशः ॥ ३२ ॥
vyākhyā mudrāṁ karasarasijaiḥ pustakaṁ śaṅka chakre
bibhrad bhinnasphaṭika rucire puṇḍarīke niṣaṇṇaḥ |
amlānaśrīr amṛta viśadair aṁśubhiḥ plāvayan māṁ
āvirbhūyā danagha mahimā mānase vāga dheeshaḥ || 32 ||
The followers are engaged in intense meditation on Sri Hayagriva’s heavenly form. The Sudarshan Chakra (sacred wheel), Paancha Janyam (holy conch), Jnana Mudra (gesture of enlightenment), and a Book are all held in the four gentle, lotus-like hands of God. God reminds his followers of the atmosphere of a pure white crystal that has just been opened while seated on a new white lotus in bloom. Sri Hayagriva’s radiance attracts followers and never wanes. One cannot cease singing about Him because His splendour are unending. In his prayer, Sri Vedanta Desikan asks Sri Hayagriva to fill him with the holy, calm, white beams of his nectarine and to live inside the deepest part of his heart.
33) वागर्थ सिद्धिहेतोः
पठत हयग्रीव संस्तुतिं भक्त्या ।
कवितार्किक केसरिणा
वेङ्कट नाथेन विरचिता मेताम् ॥ ३३ ॥
vāgartha siddhihetoḥ
paṭhata hayagrīva saṁstutiṁ bhaktyā |
kavitārkika kesariṇā
veṅkaṭa nāthena viracitā metām || 33 ||
According to Sri Vedanta Desikan, the stanza calls on persons who are good and obedient to read the Stotram written on Sri Hayagriva by Venkatanathan, a legend among poets and logicians. Everyone should repeat this Stotram in order to get the ability to create poetry, as well as understanding of the actual significance of values and life’s goals. To get the blessings of the Vedic mantras with meanings, the Stotram should be studied. The devotion of God is rendered in a most blessed manner in the Sri Hayagriva Stotram. To get the blessings of Sri Hayagriva, one’s Bhakti (devotion) must be unwavering and persistent.
॥ इति श्रीहयग्रीवस्तोत्रं समाप्तम् ॥
Iti Shri Hayagriva Stotram Samaptam.
The Sri Hayagriva Stotram ends here.
कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥
KavitaKirksinghaye Kalyaangunshaline Srimade Venkateshaye Vedantgurve Namah
To Sri Lakshmi Hayagriva, devotees offer heartfelt prayers. May he bestow his most pious blessings upon those who daily memorise Shri Vedanta Desikan’s Sri Hayagriva Stotram.