Sri Hayagriva Stotram (Composed by Swami Deshikan)

Sri Hayagriva Stotram
composed by
 Sriman Nigamaanta MahaDeshikan
contributed to this page by Sri Srikanth

SLOKAM-1 OF SRI HAYAGRIVA STHOTHRAM

ज्ञानानन्दमयं देवं निर्मलस्फटिकाकृतिम्  
आधारं सर्वविद्यानां हयग्रीवमुपास्महे १॥

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).

SLOKAM-2 OF SRI HAYAGRIVA STHOTHRAM

स्वतः सिद्धं शुद्धस्फटिकमणि भूभृत्प्रतिभटं
सुधासध्रीचीभिर्द्युतिभिरवदातत्रिभुवनम् ।
अनन्तैस्त्रय्यन्तैरनुविहित हेषाहलहलं
हताशेषावद्यं हयवदनमीडीमहि 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.

SLOKAM-3 OF SRI HAYAGRIVA STHOTHRAM

समाहारः साम्नां प्रतिपदमृचां धाम यजुषां
लयः प्रत्यूहानां लहरि विततिर्बोधजलधेः । कथादर्पक्षुभ्यत्कथककुल कोलाहलभवं 
हरत्वन्तर्ध्वान्तं हयवदन हेषा 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.

SLOKAM-4 OF SRI HAYAGRIVA STHOTHRAM

प्राची सन्ध्या काचिदन्तर्निशायाः प्रज्ञादृष्टेरञ्जनश्रीरपूर्वा । 
वक्त्री वेदान् भातु मे वाजिवक्त्रा वागीशाख्या वासुदेवस्य मूर्तिः ॥ ४॥

prācī sandhyā kācidantar niśāyāḥ 
prajñādṛṣṭerañjana śrīrapūrvā | 
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!

SLOKAM-5 OF SRI HAYAGRIVA STHOTHRAM

विशुद्ध विज्ञान घन स्वरूपं 
विज्ञान विश्राणन बद्धदीक्षम् । दयानिधिं देहभृतां शरण्यं 
देवम् हयग्रीवमहं प्रपद्ये ॥ 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.

 (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, blemishles Spatikam (Crystal) and is the abode of all VidhyAs (branches of Learning).

 

अपौरुषेयैरपि वाक्प्रपञ्चैः 
अद्यापि ते भूतिमदृष्टपाराम् । 
स्तुवन्नहं मुग्ध इति त्वयैव 
कारुण्यतो 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.

SLOKAM-7 OF SRI HAYAGRIVA STHOTHRAM

दाक्षिण्यरम्या गिरिशस्य मूर्तिः 
देवी सरोजासन धर्मपत्नी ।व्यासादयोऽपि व्यपदेश्यवाचः 
स्फुरन्ति सर्वे तव शक्तिलेशैः ॥ ७॥

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.

SLOKAM-8 OF SRI HAYAGRIVA STHOTHRAM

मन्दोऽभविष्यन्नियतं विरिञ्चो 
वाचां निधे वञ्चितभागधेयः ।
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 ||

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.

SLOKAM-9 OF SRI HAYAGRIVA STHOTHRAM

vitarka ḍolāṁ vyavadhūya satve 
bṛhaspatiṁ vartayase yatastvam | 
tenaiva deva tridaśeśvarāṇām 
aspṛṣṭa ḍolāyita mādhirājyam ||

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.

SLOKAM-10 OF SRI HAYAGRIVA STHOTHRAM

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

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.

SLOKAM-11 OF SRI HAYAGRIVA STHOTHRAM

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

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.

SLOKAM-12 OF SRI HAYAGRIVA STHOTHRAM

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

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) recognize You not only as the “vyAkruthavAn” (creator of janthus and achEthanams with forms and names) but also as their ultimate destination (charamAm PrathishtA).