| Sanskrit / Hindi | Translation | Meaning |
| गीशाख्या श्रुतिस्मृत्युदितशुभतनोवसुदेवस्य मूर्तिः, ज्ञाता यद्वागुपज्ञं भुवि मनुजवेरैर्वाजिवक्त्रप्रसादात् । प्रख्याताश्चर्यशक्तिः कविकथकहरिः सर्वतन्त्रस्वतन्त्रः, त्रय्यन्ताचार्यनामा मम हृदि सततं देशिकेन्द्रः स इन्धाम् ॥ १॥ |
Geeshakhya shrutismrutyuditashubhatanovasudevasya moorti, Jnata yadvagupajnyam bhuvi manujaverairvajivaktraprasadat | Prakhyatashcharyashaktih kavikathakaharih sarvantantasvatantrah, Trayyantacharyanama mama hriti satatam deshikendrah sa indham || 1 || |
The form of Lord Vasudeva (another name for Lord Krishna), whose divine image has emerged from the Vedic and Smriti scriptures, is known as Hayagriva. He is the knower of all that is worthy to be known in this world by human beings, and he blesses them with the power of speech. |
| सत्वस्थं नाभिपद्मे विधिमथ दितिजं राजसं तामसं चा-, ब्बिन्द्वोरुत्पाद्य ताभ्यामपहृतमखिलं वेदमादाय धात्रे । दत्त्वा द्राक्तौ च हत्वा वरगणमदिशद्वेधसे सत्र आदौ, तन्त्रं चोपादिशद्यस्स मम हयशिरा मानसे सन्निधत्ताम् ॥ २॥ |
Satvastham nabhipadme vidhimatha ditijam rajasam tamasam cha, Bindvorutpadya tabhyam apahritamakhilam vedamadayadhatre | Dattva draktau cha hatva varagana madishadvedhase satra adau, Tantram chopaadishadyas sa maya shiras manase sannidhattam || 2 || |
In the beginning, Lord Hayagriva conferred the entire Veda to Lord Brahma after stealing it from the demon Hayagriva. He also gave instruction on the principles of sacrifice and provided him with the knowledge to create various creatures. Let that divine Hayagriva, who is the essence of all the Vedas, reside in my mind. |
| अध्यास्तेऽङ्कं परावाग् वरहयशिरसो भर्तुराचार्यके या, वाञ्छावानैतरेयोपनिषदि चरमात्प्राक्तने खण्ड आदौ । यस्या वीणां च दैवीं मनसि विनिदधत्ख्यातिमेत्यन्त्यमन्त्रे, सेशाना सर्ववाचो मम हृदयगता चारु मां वादयेद्वाक् ॥ ३॥ |
Adhyaste’ngam paravag varahayashiraso bharturacharyake ya, Van-chhavaitareyopanishadi charamatpraktane khande adau | Yasya veinam cha daivim manasi vinidadhat khyatimetyantyaman-tre, Seshana sarvavacho mama hridayagata charu maam vadayedvak || 3 || |
O Hayagriva, you are worshipped in the Upanishads, especially in the ancient and essential sections, where your divine Vina (musical instrument) is praised, and through it, you manifest your great glory. May you, the Lord of speech, dwell in my heart and bestow me with eloquence. |
| कृष्णं विप्रा यमेकं विदुरपि बहुधा वेदयो (रैतरेये) रादिमान्ते, स्रष्टा विस्रंसमानस्स्वमथ समदधाच्छन्दसां येन दानात् । कृष्ण विष्णुं च जिष्णुं कलयितुरपि यत्संहितामायुरुक्तं, वाक्श्लिष्टं प्राणमेनं हयमुखमनुसन्दध्महे किं वृथाऽन्यैः ॥ ४॥ |
Krishnam vipra yamekam vidurapi bahudha vedayo (raitareye) radimante, Srasta visransamamanas swamatha samadadhachchhandasam yenadanat | Krishna vishnum cha jishnum kalayiturapi yat samhitamayuruktam, Vakshlishtam pranamenam hayamukham anusandhadhme kim vritha’nyaih || 4 || |
O learned ones, those who know the Vedas in various ways, worship Lord Krishna alone, who is the source, creator, and sustainer of everything, and who is praised in the hymns of the Rig Veda. Why should we invoke any other deity when we have Krishna, Vishnu, and the knower of the cosmic hymns? |
| प्रख्याता याऽऽश्वलायन्यधिकफलदशश्लोक्यभिख्या तदन्तः, श्रुत्युक्ता वाक् सरस्वत्यपि हयमुख ते शक्तिरन्या न युक्ता । पूर्णा त्वच्छक्तिरर्धं भवति विधिवधूर्या नदी सा कलास्या, इत्युक्ते ब्रह्मवैवर्त इह समुदिता स्यात्परा निम्नगाऽन्या ॥ ५॥ |
Prakhyata yas’ashvalayanyadhikaphaladashashlokyabhi-khyatadanta, Shrutyuktavak sarasvatyapi hayamukha te shaktiranya na yukta | Purna tvachchhaktirardham bhavati vidhivadhurya nadi sa kalasya, Itiukte brahmavaivarta iha samuditaya syatpara nimnaganyah || 5 || |
The renowned Ashvalayana has described ten fruitful verses of the Bhagavad Gita, which are celebrated. The speech of Goddess Saraswati, which resides in the horses’ mouths (i.e., skilled orators), is not associated with any other Shakti. But when it is half-merged with the Tantra of knowledge, it becomes the supreme power, just as the river Ganges is half-merged with the ocean. |
| श्रीहर्षों विष्णुपत्नीं वदति कविरिमा नैषधे मल्लिनाथः, ख्यातामेतां पुराणे हयमुख भुवि च स्थापितां विष्णुपार्श्वे । धीवाग्मित्वार्थजप्यं दिनमुखसमये शौनकस्सूक्तमत्याः, श्रीयुक्तं बह्वृचस्स स्मृतिकृदपि तदा चिन्तनीयं तथैनाम् ॥ ६॥ |
Shriharshon vishnupatnim vadati kavirima naishadhe mallinathah, Khyatametam purane hayamukha bhuvi cha sthapitam vishnuparshve | Dhivagmitvarthajapyam dinamukhasamaye shaunakas sukta matyah, Shriyuktam bahvrichas smrutikridapi tada chintaniyam tathainam || 6 || |
Sri Harsha, also known as Mālinātha, extols the wife of Lord Vishnu (Lakshmi), who is established on the right side of Lord Vishnu. In the Puranas, it is mentioned that she was placed by Hayagriva near Lord Vishnu. Let us daily recite the beautiful hymn composed by Shunaka, which is filled with devotion and meaningful words. |
| वागाम्भृण्यादिसूक्ते निरवधिमहिमा या श्रुता वाक् च देवी, पूर्वे सूक्तेऽपि हंसस्त्वमधिकमहिमा विश्रुतो बह्वृचैर्यः । युक्तावारण्यके तौ कथितबहुगुणौ सामनी संहितेत्य-, प्याराध्यो व्यूहरूपी हयमुखविदितो ज्ञानिनां कर्मभिस्त्वम् ॥ ७॥ |
Vagambhrinyadisukte niravadhimahima ya shruta vak cha devi, Purve sukte’pi hamsastvamadhikamahima vishruto bahvrichairyah | Yuktavaranyake tau kathitabahugunau samani samhitetya- Pyaradhyo vyuharupi hayamukhavidito jnaninam karmabhistvam || 7 || |
The Devi Sukta in the Rig Veda and the hymn sung by the Hamsa bird are both famous for their unparalleled glory. But the hymn composed by Kausika in the Aranyaka section, which is a combination of Sama and Rig Vedic verses, praises Hayagriva, the Lord of knowledge, in the form of the Vyuharupa (the divine manifestation). |
| इन्द्रो वृत्रं हनिष्यन् सखिवर वितरं विक्रमस्वेति विष्णुं, सम्प्रार्थ्यातो हतारिस्तत उपजनितब्रह्महत्त्यापनुत्त्यै । सूक्ताभ्यामाहुतिं यं प्रति परमजुहोन्मूर्ध्नि गन्धर्व एको, देवानां नामधारी स मम दृढमतावद्य वाचस्पतिस्तात् ॥ ८॥ |
Indro vrutram hanishyan sakhi vara vitaran vikramasveti vishnum, Samprarthyo hataristata upajnitabrahmahattyapanuttyai | Suktabhyamahutim yam prati paramajuhonmurdhni gandharva eko, Devanam namadharis sa mama dridhamatavad ya vachaspatistat || 8 || |
When Indra was about to slay the demon Vritra and was seeking the support of Lord Vishnu, he offered oblations to Lord Hayagriva to eliminate the sin of killing a Brahmana. By offering the hymn to the Lord, Indra, the chief of the Devas, praised you with his head (i.e., with utmost devotion and respect), considering you as the master of speech and the leader of all mantras. |
| वेदे चाथर्वणाख्ये प्रथमत उदितं यत्त्रिषप्तीयसूक्तं, तन्मेधाजन्मकर्माङ्गमिति निगदितं कौशिकेन स्वसूत्रे । मेधाकामः पुमान् यस्तुरगमुख ततस्सर्वलोकाधिनाथं, ध्यायेद्वाचस्पतिं त्वां प्रभवति सकलस्तच्छृतार्थोऽप्रकम्प्यः ॥ ९॥ |
Vede chathravanakhye prathamata uditam yattrishaptiyasukta, Tanmedhajanmakarmangamiti nigaditam kaushikena svasutre | Medhakamah puman yasturagamukha tatas sarvalokadhinatham, Dhyayedvachaspatim tvam prabhavati sakalastachshritartho’prakampyah || 9 || |
In the Atharva Veda, the first Sukta that was revealed is known as the Trishapti Sukta. It is mentioned by Kaushika in his own sutras as the origin of knowledge and the birthplace of intellect. Meditating on you, O Vachaspati (Lord of speech), early in the morning, one attains firm comprehension of the intended meaning of the Vedas. |
| नासन्नो सत्तदानीमपि तु कमलयाऽवातमेकं तदानीत्, तस्माद्धान्यत्परं किञ्चिदपि न तमसा गूढमग्रे प्रकेतम् । अद्धा को वेद हेतुं द्विविधमविगुणं वासुदेवाभिधानं, व्यूहं त्वां प्रातरर्च्यं हयमुख भगमाहुः क्रमात्तैत्तिरीयाः ॥ १०॥ |
Na snno sattadanimepi tu kamalayavatamekam tadaniit, Tasmadhanyatparam kinchidapi na tamasa gudham agre praketam | Addhako vedahetum dvividhamavigunam vasudevabhidhanam, Vyuham tvam pratarchyam hayamukha bhagamahu kramattaittiriyah || 10 || |
Even though the lotus-born creator (Brahma) could not comprehend you completely, how can anyone else perceive the vastness of your glory? You are beyond darkness, inconceivable, and beyond the grasp of the senses. Some may argue about the cause of creation, but the Taittiriya Upanishad declares that you are the Vyuharupa, and that should be meditated upon in the morning as Hayagriva. |
| प्रातःपूज्यं भगाख्यं प्रथममकथयन् बह्वृचाः पञ्चमेऽथो, नासत्सूक्तेऽष्टमे प्राग्वदपि समवदन् तैतिरीयक्रमात्त्वाम् । पाराशर्योऽवतीर्णं वदति हयमुखाथर्वणः कौशिकस्त्वाम्, मेधार्थं प्रातरर्च्यं भगमनुमनुते संहिताऽप्याह साधु ॥ ११॥ |
Praatahpujyam bhagaakhyam prathamamakathayan bahvruchah panchame’tho, Naasatsukteshthame praagvadapi samavadan taitiriyakramaat tvam. Paraasharyo’avateernam vadati hayamukhaarvanah kaushikastvam, Medhaartham praatararchyam bhagamanumute samhita’pyaha sadhu.||11|| |
O Lord Hayagriva, as the first and foremost to be worshipped, the sage Prachetas narrated this hymn in various meters. Even before the eighth verse of the Nasadiya Sukta, it is proclaimed in the Taittiriya Upanishad that you are to be meditated upon in the morning for the attainment of knowledge. O Hayagriva, the son of Kashyapa, who has descended upon Earth, I worship you in the morning for the sake of intellect. May you bless me with wisdom. |
| प्रद्युम्नान्तं त्रिपाद्भास्वरवपुरमृतं वासुदेवादिबृन्दे, पादस्तत्रानिरुद्धो भुवि तत उदभूदात्मभूऋग्विधिज्ञाः । हुत्वा त्वां यज्ञरूपं हयवदन जितन्ते स्तुतिं तन्वतेऽतः, निर्णीतं सर्ववेदेष्वनुपममिति तत्पौरुष सूक्तमाप्तैः ॥ १२॥ |
Pradyumnantam tripaadbhaasvaravapuramritam vaasudevaadibrinde, Paadastatraaniruddho bhuvi tata udabhoodaatmabhoorgvidhignaah. Hutvaa tvaam yajnarupam hayavadana jitante stutim tanvate’tah, Nirneetam sarvavedeshvanupamamiti tatpaurusha sooktam aaptaih.||12|| |
Lord Hayagriva, with a form resplendent like the flame at the end of the universe, is the embodiment of immortality and the knower of the Vedic hymns. Having offered you as a sacrificial oblation, the sages praised you, O Hayagriva, who have conquered ignorance, as the culmination of all knowledge. This sacred hymn testifies to your excellence in all the Vedas. |
| सर्वे वेदाः प्रजाश्च प्रचुरबहुभिदाः संश्रयन्ते यमेकम् , शास्ता योऽन्तःप्रविष्टस्स्वयमपि दशधात्माचरत्यर्णवे यम् । ब्रह्मा चैकोन्वविन्दद्धरिमिह दशहोतारमन्तश्च चन्द्रे, देवास्सन्तं सहैनं न हि विदुरवतात्सोऽद्य वाचस्पतिर्माम् ॥ १३॥ |
Sarve vedah prajaashcha prachurabahubhidah samshrayante yamekam, Shaastaa yo’ntahpravishthassvayamapi dashadhaatmaacharatyarnave yam. Brahmaa chaikonvavindaddharim iha dashahotaaramantashcha chandre, Devaas santam sainam na hi viduravataatsodya vaachaspatirmaam.||13|| |
All the Vedas and creatures are supported by you alone, who resides within them as their indwelling Self. Lord Brahma himself, the creator of this universe, attained you after ten incarnations, and even the gods are unaware of your true nature, O Vachaspati (Lord of speech). Today, O Hayagriva, I surrender to you as my refuge and the embodiment of immortal nectar. |
| यस्माद्ब्रह्मा च रुद्रस्सकलजगदिदं जायतेऽन्तर्बहिर्यत्, व्याप्त्या सत्तां च यस्मिन् लयमपि लभते यश्चतुर्वेदमूर्तिः । विष्णुर्नारायणोऽष्टाक्षरपदविदितो देवकीपुत्र एको, योथार्वाङ्गे मधोः सूदन उपनिषदि ज्ञायते मे स इन्धाम् ॥ १४॥ |
Yasmaadbrahmaa cha rudrassakalajagadidam jaayate’ntarbahi yat, Vyaaptyaa sattaam cha yasmin layamapi labhate yashchaturvedamoortih. Vishnurnaaraayanohashtaaksharapadavidito devakeeputra eko, Yothaarvaange madhoh soodana upanishadi jnyaayate me sa indhaam.||14|| |
From whom Brahma, Rudra, and all the worlds are born, within whom they merge during dissolution, and whose eight-syllabled mantra is known as Narayana, the son of Devaki. In the Atharvaveda, in the hymn called Hayagriva, you, O destroyer of Madhu (Lord Vishnu), are understood by the wise as the supreme reality. |
| शक्तिः स्वाभाविकी सात्र च विविधपरा श्रूयते ज्ञानमेवं, त्रेधा तत्र क्रियेत्थं बलमपि तदसौ वासुदेवः स हंसः । यो ब्रह्माणं विधाय प्रथममथ परान् प्राहिणोत्सर्ववेदान्, तस्मै देवं प्रपद्ये शरणमहमिमं चामृतस्यैष सेतुः ॥ १५॥ |
Shaktih svaabhaavikee saatra cha vividhaparaa shrooyate jnaanamevam, Tredhaa tatra kriyettham balamapi tadasau vaasudevah sahamsah. Yo brahmaanam vidhaaya prathamamatha paraan praahinotsarvavedaan, Tasmai devam prapadye sharanamahamimam chaamritasyaisha setuh.||15|| |
Power is natural, and it is heard that it manifests in various ways. In that, it is to be performed in three ways, and even its strength is that Vasudeva, the swan, takes refuge. The one who first created Brahma and sent all the Vedas to him, I surrender to that divine being, the bridge to the immortal |
| वम्र्यो विष्णोर्धनुर्ज्यां हयवदन वरान्नेच्छया चिच्छिदुस्तत् , कोट्या च्छिन्नं च विष्णोः शिर इति गदितं यत्प्रवर्ग्यार्थवादे । तच्छीर्षं याजमानं श्रुतिमुखत इदं स्थापित युक्तितोऽपि, प्रादुर्भावः स गौणो बहुमुखहरिवंशादिनिर्धारितो वा ॥ १६॥ |
Vamryo Vishnordhanurjyam hayavadan varan nechchhaya chichchhidustat, Kotya chchhinnaṁ cha Vishnoh shira iti gaditam yatpravargyarthavade. Tachchhirsham yajamānam shrutimukhata idam sthāpita yuktito’pi, Prādurbhāvah sa gauṇo bahumukhaharivamshādinirdhārito vā.||16|| |
The bow of Viṣhṇu, the horse-faced one, was severed by Vāmadeva’s desire and by his own will. It is said that the head of Viṣhṇu was cut off by millions in the explanation of the Pravargya ritual. Even though the setting up of that head from the sacrificial horse’s mouth was done with reasoning, its manifestation is either indirect or determined by the words of the descendants of Hari. |
| शुक्लं वेदं विवस्वानुपदिशसि परं याज्ञवल्क्याय वाजी, वेदैकार्थैर्वचोभिर्मितमिदमखिलाम्नायधीकारिणीं याम् । वाग्देवीं मोक्षधर्मे कथयति मुनिराट् तत्कृपालब्धभूमा, त्वच्छक्तिस्सेत्यकम्प्यं हयमुख गदितं ब्रह्मवैवर्तवाग्भिः ॥ १७॥ |
Shuklam vedam vivasvānupadishasi param yājñavalkyāya vājī, Vedaikārthairvacobhirmitamidamakhilāmnāyadhīkāriṇīṁ yām. Vāgdevīṁ mokṣadharme kathayati munirāṭ tatkṛpālabdhabhūmā, Tvachchhaktissetyakampyaṁ hayamukha gaditam brahmavaivartavāgbhiḥ.||17|| |
You, Vivasvān, taught the White Yajurveda to Yājñavalkya, who is called the Vedic horse. The sage narrates the meaning of the Vedic words, empowering them all. The sage, having obtained the grace of the land of liberation, speaks about the power of speech, which is trembling and was spoken by the horse-faced one through the words of Brahmavaivarta |
| तस्माद्वेदेऽपि तत्रोपनिषदि बृहदारण्यके काण्ड आत्मा, त्वं वाग्देव्या सहादौ जनयसि मिथुनीभूय सर्वांश्च वेदान् । धातारं तस्य पत्नीं तदनु तदुभयद्वारिकां व्यष्टिसृष्टिं, तद्यज्ञाराधितोऽस्मै हयवदन वरान्यच्छसीति प्रतीमः ॥ १८॥ |
Tasmādvede’pi tatropanishadi bṛhadāraṇyake kāṇḍa ātmā, Tvaṁ vāgdevyā sahādau janayasi mithunībhūya sarvāṁścha vedān. Dhātāraṁ tasya patnīṁ tadanu tadvabhayadvārikāṁ vyaṣṭisṛṣṭiṁ, Tadyajñārādhito’smai hayavadan varānyachchasīti pratīmaḥ.||18|| |
`Therefore, in the Upaniṣad section of the Bṛhadāraṇyaka within the Vedas, you, the soul, create all the Vedas along with the goddess of speech as a pair. The creator, along with his spouse, manifests in diverse ways and performs various activities. This image is worshipped by offering sacrifices, and you, Hayavadana, are hailed as the best of all |
| तुर्येऽध्याये द्वितीयं तुरगमुख शिशुब्राह्मण व्यूहरूपम्, प्राण स्थूणां शिशुं त्वां चमसमपि शिरोऽर्वाग्बिलं चोर्ध्वबुध्नम् । सप्तानां देवतानामधिकरणममित्रेन्द्रियाणां जयार्थं, वाचाष्टम्या युतं त्वां परिकलयति तद्ब्रह्म भक्तार्तिहारि ॥ १९॥ |
Turye’dhyāye dvitīyaṁ turagamukha śiśubrāhmaṇa vyūharūpam, Prāṇa sthūṇāṁ śiśuṁ tvāṁ chamasamapi śiro’rvāgbilaṁ chordhvabudhnam. Saptānāṁ devatānāmadhikaraṇamamitreṇḍriyāṇāṁ jayārthaṁ, Vāchāṣṭamyā yutaṁ tvāṁ parikalayati tadbrahma bhaktārtihāri.”||19|| |
In the second chapter of the Turiya section, in the form of a child with the head of a horse and a Brahmin, you, the Supreme Lord, manifest as the vital breath, the sacrificial post, the sacrificial animal, the sacrificial vessel, and the upward-pointing pillar. For the sake of victory over the seven deities and for the sake of conquering the senses, the power of speech delights in glorifying you. That Brahman, who dispels the desires of his devotees, is associated with the eighth aspect of speech |
| दध्यङ्ङाथर्वणोश्वित्रिदशकृतशिरोधारणादश्वमूर्ध्ना, ताभ्यां प्रावर्ग्यतत्त्वं हयमुख समुपादिक्षदेतद्यथार्थम् । एतावत्येव तत्त्वे कलिबलवशतस्तामसाश्शक्त्यधीनं, भावत्कं शीर्षमाहुर्भुवि जनिसमये त्वत्कटाक्षातिदूराः ॥ २०॥ |
Dadhyaṅgnātharvaṇośvitriddashakṛtaśirodhāraṇādaśvamūrdhnā, Tābhyāṁ prāvargyatattvaṁ hayamukha samupādikṣadetadyathārtham. Etāvatyeva tattve kalibalavashatastāmasāśshaktyadhīnaṁ, Bhāvatkaṁ śīrṣamāhurbhuvi janisamaye tvatkāṭākṣātidūrāḥ||20||. |
Due to the horse’s head, you were perceived as the carrier of the Atharvaṇa in the form of Dadhyāṅga, with ten heads. Through the establishment of the Pravargya ritual, the true essence of that horse-faced form was realized. Up to this extent, in the realm of truth, you have gained dominance over the power of darkness and ignorance. They say that the earth, along with its inhabitants, remains distant from the glance of your side-glance. |
| दध्यङ्ङाथर्वणो यो हयमुख बृहदारण्यके काण्ड आदौ, आह प्रावर्ग्यतत्त्वं यदपि शतपथे दीक्षणीयार्थवादे । विष्ण्वाख्यं तत्त्वमुक्तं पुनरुपनिषदि ब्रह्म वागीशरूपं, यच्च प्रोक्तं तृतीये तदपि च स मधुब्राह्मणे वक्ति तुर्ये ॥ २१॥ |
Dadhyaṅgātharvaṇo yo hayamukha bṛhadāraṇyake kāṇḍa ādau, āha prāvargyatattvaṁ yadapi śatapathe dīkṣaṇīyārthavāde | viṣṇvākhyaṁ tattvamuktaṁ punarupaniṣadi brahma vāgīśarūpaṁ, yacca proktaṁ tṛtīye tadi ca sa madhubrāhmaṇe vakti turye || 21 || |
In the beginning of the Bṛhadāraṇyaka section of the Upaniṣads, it is said that the essence of the Pravargya ritual, although mentioned in the Śatapatha Brāhmaṇa, should be understood differently. In the Upaniṣad called Viṣṇvākhyam, which is again the form of Vāgīśa (Lord of speech), it is stated in the third chapter of the Madhubrahmaṇa section. |
| वाचा देव्यानिरुद्धेन च सृजति जगत्सर्वमित्यग्र उक्तो, वाहास्यो वासुदेवः स पर इति मधुब्राह्मणं स्थापयित्वा । दध्यङ्ङाथर्वणोश्वित्रिदशहितमधुत्वाष्ट्रकक्ष्योपदेष्टा, तत्त्वं जानाति चेत्यप्यखिलशुभतनुं वक्ति वागीश्वरं त्वाम् ॥ २२॥ |
Vācā devyāniruddhena ca sṛjati jagatsarvamityagra uktō, vāhāsyō vāsudēvaḥ sa para iti madhubrāhmaṇaṁ sthāpayitvā | dadhyaṅgātharvaṇōśvitr̥daśahitamadhutvāṣṭrakakṣyōpadēṣṭā, tattvaṁ jānāti cētyaphilaśubhatanuṁ vakti vāgīśvaraṁ tvām || 22 || |
Addressing you, the Lord of speech, who creates the entire world effortlessly, and establishing you as Vāsudeva (Lord Vishnu), the Madhubrahmaṇa section further states: ‘The essence of the Pravargya ritual, along with the eight-fold Āṣṭakṣara Mantra, is known by you, who possess all auspicious forms. |
| दध्यङ्ङाथर्वणोऽसावुपदिशति मधुब्राह्मणं त्वाष्ट्रकक्ष्यं, यत्तन्नारायणाख्यं कवचमिति समाधुष्यते सात्विकाग्र्यैः । वृत्रस्येदं वधायालमिति हयमुख ब्रह्मविद्येति तत्त्वं, वागीशैते न जानन्त्यनघ तव कृपाबाह्यतां ये प्रयाताः ॥ २३॥ |
Dadhyaṅgātharvaṇō’sāvupadiśati madhubrāhmaṇaṁ tvāṣṭrakakṣyaṁ, yattannārāyaṇākhyaṁ kavacamiti samādhuṣyate sātvikāgryaiḥ | vṛtrasyēdaṁ vadhāyālamiti hayamukha brahmavidyēti tattvaṁ, vāgīśaitē na jānantyanaḥ tava kr̥pābāhyatāṁ yē prayātāḥ || 23 || |
The same Lord Hayagriva, in the Madhubrahmaṇa section, explains the Narayana Kavacha, which is chanted by those endowed with goodness, for the destruction of Vṛtra. Those who do not recognize the external aspect of your grace, O sinless one, when departing from this world, do not understand the essence of Narayana-akhya Upaniṣad. |
| तत्त्वं नारायणाख्योपनिषदि कथितं पञ्चरात्रोक्तरीत्या, तन्नामाख्यान आहाश्वमुख विशदमाद्यं च धर्मं मुनीन्द्रः । गीतायां सङ्गृहीतं विशदयितुमनाः कृष्ण वाहाननैक्यं, ब्रूते वेदोदितत्वं स्थिरयति च तदत्रोक्त एकान्तिधर्मे ॥ २४॥ |
Tattvaṁ nārāyaṇākhyōpaniṣadi kathitaṁ pañcarātrōkta-rītyā, tannāmākhyāna āhāśvamukha viśadamādyaṁ cha dharmaṁ munīndraḥ | gītāyāṁ saṅgṛhītaṁ viśadayitumanaḥ kṛṣṇa vāhānanēkyaṁ, brūtē vēdōditatvaṁ sthirayati cha tadatrōkta ēkāntidharmē || 24 || |
The sage speaks about the essence of the Narayana-akhya Upaniṣad, as expounded in the Pañcarātra and other scriptural texts, along with the clear explanation of the original Dharma by the horse-faced Lord. Krishna himself, desiring to elucidate the subtle meaning of the Gita, reveals the oneness of himself with the Lord of speech. |
| आदौ नारायणं तं वदति मधुजितं देवकीपुत्रमन्ते, वेदान्तो मोक्षधर्मे वरहयशिरसं प्राह कृष्णस्स्वमेव । इत्यालोच्यैव योगी कलिजिदभिजगौ तत्क्रमात् स्तौति मध्ये, वाहास्य त्वां शठारिर्मुनिरपि मनुतेऽश्वं पुरः कृष्णमन्ते ॥ २५॥ |
Aadau Naaraayanam tam vadati madhujitam Devakiputramante, Vedaanto mokshadharme varahayashirasam praha Krishnasvameva. Ityalochyaiva yogi kalijidabhijagau tat kramaat stauti madhye, Vaahasya tvaam shathaarir munirapi manute’shwam purah Krishnamante. |
In the end, the yogi, having realized that Narayana is the ultimate truth, praises Madhujit (Krishna) in the midst of the assembly. Even the cunning sage, Manu, considers you as the horse-faced Lord Krishna, and worships you first. |
| जन्मादीनां निदानं कतिचिदकथयन् देवमेकं तथाऽन्ये, देवीमेकां विदुस्तन्मिथुनमविकलं ब्रह्म वेदान्तवेद्यम् । इत्येवं स्थापयित्वा चिदचिदवियुतं श्रीमदेकं तदित्य-, प्याचख्यौ मोक्षधर्मे हयमुखजनिवृत्तापदेशान्मुनीन्द्रः ॥ २६॥ |
Janmaadeenaam nidaanam katicidakathayan Devamekam tathanye, Deveemekam vidusstanmithunamavikalam Brahma vedanta vedyam. Ityevam sthaapayitvaa chidachidaviyutam Shreemadekam taditya, Pyachakhyaumokshadharme hayamukhajanivrittaapadeshanmuneendraha. |
Some narrate the birth and origin of the Supreme Lord and others of the Goddess, While some understand the Supreme Brahman, beyond both the manifest and the unmanifest, as known through the study of Vedanta. Establishing thus the singular Lord, who is both conscious and unconscious, the foremost sage, having received the teachings on the cessation of the cycle of birth and death from Hayagriva, declares. |
| श्रावण्यां तेऽवतारे हयमुख निगमोद्धारणार्थत्वबुद्धेः, ऋग्वेदोपक्रमस्तच्छ्रवणभ इति निश्चिन्वते बह्वृचाग्र्याः । प्रारम्भो पौर्णमास्यां यजुष इति परे याजुषाः सङ्गिरन्ते, तद्वेदोपक्रमान्ते भुवि विधिवशगास्त्वां समाराधयन्ति ॥ २७॥v |
Shraavanyam te’avataare hayamukha nigamodhaaranaarthatvabuddheh, Rigvedopakramastachchhravanabha iti nishchinvate bahvrichaagryaah. Praarambho paurnamaasyaam yajush iti pare yaajushaah sangirante, Tadvedopakramante bhuvividhivashagaastvaam samaaraadhayanti. |
In the month of Shravana, the wise contemplate your incarnation, O Hayagriva, for the purpose of upholding the scriptures, Some assert that the Rig Veda began with the sound ‘Ha’, while others claim it began with the recitation of various hymns. The Yajur Veda is said to have begun with the sound ‘Ya’ during the festival of Purnima, And at the end of the Vedic sequence, the learned worship you, O Hayagriva, following the rules and regulations of the world. |
| विष्णोः पत्नी परा वागिति बहुमनुते भारती यां यदींशः, पत्युः प्राक्पञ्चरात्रं श्रुतिमपि समुपादिक्षदित्यादरेण । तद्वागाश्लिष्टमूर्तिं हयशिरस उपाराधयन्ती निशम्य, श्रीभाष्यं लक्ष्मणाय स्वपतिविदित यत्याकृतिं बिभ्रतेऽदात् ॥ २८॥ |
Vishnoh patni paraa vaagiti bahumanute bhaaratii yaam yadiimshah, Patyuh prakpancharaam shrutimapisamupaadikshadityaadarena. TadvaaGaashlishtamooritim hayashiras upaaradhayantee nishamyah, Shreebhaashyam Lakshmanaaya swapatividita yatyakrutim bibhrate’ndaat. |
Goddess Saraswati is known as the consort of Lord Vishnu, and the wise one, Bharati, considered her to be the essence of speech. For five nights before the beginning of creation, she took the form of Hayagriva and, hearing that Lord Vishnu had taught the Sri Bhashya to Lakshmana, approached him with reverence. Upon hearing her plea, he took the form of a horse-headed deity and bestowed upon her the knowledge of the immortal Sri Bhashya. |
| वागीशानस्य मन्त्रं श्रुतिशिखरगुरुस्तार्क्ष्यलक्षं जपित्वा, प्राप्तं तत्काललालामृतमपिबदहीन्द्राख्यपुर्यां यतीन्दोः । मातुर्भ्रातुस्तनूजोत्तमगुणकुरुकाधीशवंश्यार्चितां त-, न्मूर्ति सम्प्राप्य काञ्चयां स्वयमपि चिरमाराधयद्भक्तिभूम्ना ॥ २९॥ |
Vaageeshanasya mantram shrutishikharagurustaarshyalaksham japitvaa, Praptam tatkala laalaamritamapibadahindoakhya puryaam yateendoh. Maaturbhratustanujottamagunakurukadheeshavamshyaarchitaam taa, Nmoorti sampraapya kaanchayaam swayamapi chiramaaraadhayadbhaktibhoomna. |
The great sage Vyasa, after chanting the mantra of Lord of Speech, the pinnacle of the Vedas, who is the preceptor of logic, Drank the nectar-like words immediately and praised the form of the horse-headed deity, And having received the form of the supreme deity, the son of the mother and the brother of the deity, he himself worshipped it with devotion for a long time in Kanchi. |
| काले वेदान्तसूरिस्स्वपदमुपगतं ब्रह्मतन्त्रस्वतन्त्रं, शिष्याग्र्यं मूर्तिमेनां समनयदथ तच्छात्रपारम्परीतः । सेयं वागीशमूर्तिर्गुरुवरपरकालादिभिः सेव्यमाना, रम्यास्थान्यां त्रिकालं विलसति विहितार्चाद्य कर्णाटदेशे ॥ ३०॥ |
Kaale vedantasoorissvapadamupagatam brahmatantrasvatantram, Shishyaagryam moortimenam samanayadatha tachchaatrapaarmpareetah. Seyam vaageeshamoortirguruvaramaparakaalaadibhih sevyamaanaa, Ramyaasthaanyam trikaalam vilasati vihitaarchaadyakarnaatadeshe. |
At the appropriate time, the Vedanta master, having attained knowledge of the independent Brahma Tantra, appointed his disciple to the form of the Lord, And this form of Vagishvara, being worshipped by the ancient sages, appears delightful in the three worlds during the time of worship and other rituals in the land of Karnataka. |
| धर्मं पूर्वाश्रमोक्तं सुकरमपि न कृत्वाऽन्तिमोक्तस्य तस्या-, नुष्ठानेऽशक्तिभीतं यमुखकृपणं लम्भयित्वाऽऽश्रमं तम् । शोभोद्रेकादिनाऽर्चाविशय उपगते लक्ष(कोटि)पूजां तुलस्या, स्वोपाख्या व्याकृतिं चाकलयसि कियती मय्यनर्घा दया ते ॥ ३१॥ |
Dharmam poorvaashramoktam sukarapi na kritvaa’ntimoktasya tasyaa-, Nushtaaneshaktibheetam yamukhakripanam lambhayitvaa’ashramam tam. Shobhodrekadinaarcha vishaya upagate laksh(koti)poojaam tulsyaa, Svopaakhyaavyaakritim chaakalayasi kiyatee mayyarghaa dayaa te. |
Not having performed the difficult religious duties prescribed by the previous stage of life, and not fearing the consequences of not performing the final stage of life, They falsely claim to have performed millions of Tulasi leaf offerings to the sacred ashram during the auspicious celebration of Ekadashi, O Mother, with great compassion, please bestow upon me the power to describe in full detail the beauty and glory of your form, which is worshipped by millions. |
| इत्थं वागीशपादूयुगलसततसंसेवनार्चादिदीक्षः, तत्रैतां नव्यरङ्गेश्वरयतिरनघामार्पयद्रत्नमालाम् । एनां नित्यं पठन्तो भुवि मनुजवरा भक्तिभूनेप्सितार्थान्, सर्वान् विन्दन्ति वाहाननवरकरुणापाङ्गधाराभिषेकात् ॥ ३२॥ |
Ittham vaageeshapaaduyugala satatasamsevanaarchaadideekshah, Tatretaam navyarangeshvarayatiranaghaamarpayadratnamalam. Enaam nityam pathanto bhuvimanujavaraa bhaktibhoonepsitaarthaan, Sarvaan vindanti vaahaananavarakarunaapaangadhaaraabhishaekaat. |
In this manner, constantly engaging in the worship and initiation of the divine couple, Vagishvara and Paduka, The pure and illustrious Ranganatha consecrated a garland of precious gems, Those who read this daily on Earth, desiring the fulfillment of their wishes through devotion, Will attain all their desires through the ceremonial anointing with the sacred water from the divine Ganges. |
Benefits of Shri Lakshmi Hayavadana Ratnamala Stotram:
Attaining Blessings: Regular recitation of the Shri Lakshmi Hayavadana Ratnamala Stotram is believed to invoke the divine blessings of Lord Hayavadana and Goddess Lakshmi. It is said to create a strong spiritual connection with the deities and attract their grace, leading to overall well-being and prosperity.
Wealth and Abundance: The stotram is often considered as a means to seek the blessings of Goddess Lakshmi, the Goddess of wealth and prosperity. Reciting this hymn is believed to enhance financial stability, attract abundance, and bring material prosperity into one’s life.
Removal of Obstacles: Lord Hayavadana is revered as the remover of obstacles and bestower of divine knowledge. Chanting the stotram with sincerity and devotion is believed to remove various obstacles and challenges from one’s life, paving the way for success, growth, and overall progress.
Protection and Security: The Shri Lakshmi Hayavadana Ratnamala Stotram is considered a potent form of divine protection. Regular recitation is believed to create a shield of divine energy around the devotee, guarding against negative influences, evil forces, and any form of harm.
Spiritual Upliftment: The stotr
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