hayagreeva upanishad

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HAYAGREEVA LORD

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    Sincere Thanks To:

    1. Urupattur Srikaimkarya SrI Soundararajan Desikan Swamin for providing the Sanskrit mUlam of Sri HayagrIva Upanishad housed in the commemorative souvenir for the opening of the new MaNDapam on OushadAdri, TiruvahIndrapuram

    2. SrI Srinivasan Narayanan for proof reading and addition of Sanskrit/English transliteration texts

    3. www.svdd.com for images

    4. Cover Art by Dr. (SrI) Anil Aditya

    5. Smt Jayashree Muralidharan for eBook assembly

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    CONTENTS

    Mantrams and Meanings 1

    vandana Slokam (Invocation) 3

    hayagrIva mantra mahimA 4

    hayagrIvamantra trayam 6

    mantratrayasya rshyAdidhyAnAntam 8

    hayagrIvaturiyamanuH 10

    hayagrIva pancamamanuH 10

    hayagrIvaikAkshara manuH 12

    vAgAdisiddhikaraH prayogaH 16

    saptadaSAksharamanuH 17

    mantraj~nAnaphalam 17

    hayagrIvamantrANAm mahAvAkyArtha pratipAdakatvam 19

    anumantrAH 21

    vidyAphalam 22

    vidyAm prati prArthanA 23

    nigamanam 25

    Annexure

    Transliteration Scheme used in this e-book 26

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    SrI LakshmIhayagrIvan (Thanks: www.svdd.com)

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    Bless us with peace and tranquility! (Thanks: www.svdd.com)

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    . I>.

    . hyIvaepin;t!. hayagrIvaupanishat

    VANDANASLOKAM(INVOCATION)< k[eRi> u[uyam deva>, < pZyema]iyRja>, iSwrErEStuuvasStnUi>, Vyzem deviht< ydayu>, SviSt n #Nae v&va>, SviSt n> pU;a ivveda>, SviSt nStayaeR Airneim>, SviSt nae b&hSpitdRxatu. Aae zaiNt> zaiNt> zaiNt>. bhadram karNebhiH SruNuyAma devAH | bhadram paSyemAkshabhiH yajatrAH | sthirairangaistushTuvAgum sastanUbhiH | vyaSema devahitam yadAyuH | svasti na indro vrddhaSravAH | svasti naH pUshA viSvavedAH | svasti nastArkshyo arishTanemiH | svasti no brhaspatirdadhAtu || om SAntiH SAntiH SAntiH ||

    Meaning:O Celestial Ones! May we hear auspicious words with our ears! May we behold the auspicious images with our eyes! May we be engaged in eulogizing the gods with sturdy limbs and bodies and live the ordained full span of our lives (Veda prAyam of hundred years)!

    May the king of the devAs, Indra of established renown be for our well being! May the omniscient pUshan, the nourisher among the twelve AdityAs be benevolent to us! May tArkshya (GaruDa), the destroyer of all inauspiciousness (amangaLams) be for our good! May that deva guru, Brhaspati grant us all auspiciousness!

    om! Let there be peace and tranquility inside me!

    om! Let there be peace all around me (peace in the environment)!

    om! Let there be peace in the forces that interact with me!

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    hyIvmNmihma hayagrIvamantra mahimA

    . hir> Aae

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    Sva}ae=ip yTsaden }an< tT)lmauyat!, sae=y< hyaSyae gvan! id me atu svRda. svAjn~opi yatprasAdena j~nAnam tatphalam ApnuyAt | soayam hayAsyo bhagavAn hrdi me bhAtu sarvadA || Meaning:May BhagavAn HayagrIvan reside and shine always in my heart lotus! It is through His command and blessings one acquires the Brahma J~nAnam and the fruits thereof!

    ivvr[m! #h olu AwvR[vedivey< hyIvaepin;t! Sviv*akqnVya mapyRvsa ivj&Mte, ASya> s

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    nAradenaivam prshTo bhagavAn brahmovAca kim iti? vakshyamANavidyaphalam prakaTayati hayagrIveti || 2 || CommentsbyV.Sadagopan(VS):The vivaraNam here in Sanskrit is by an advaitin (Vaasudevendra), the Sishya of KaancI advaita darSana AcAryan, Upanishad Brahma Yogi, a contemporary of Saint ThyagarAja of the 18th century. As such, it invokes nirviSesha brahma tattvam, which the moksham-seeking ViSishTAdvaitins (mumukshuH) do not accept. Therefore, we will give only the general gist of the commentary by Vaasudevendra in this ViSishiTAdvaitic version of the commentary on SrI HayagrIvopanishat. The Sanskrit mUlam of the advaitic text of the commentary is however included here but not fully commented upon.

    SrI HayagrIva Upanishat is linked to atarvaNa Vedam. It helps those who are bewildered by their own fruitless searches of Brahma J~nAnam; the meditation on the mantra bhAgam of SrI HayagrIva Upanishat lets such Brahma vicAram blossom well and bear fruit. Here we begin a brief explanation of the mantrams of the HayagrIva Upanishat. This Upanishat dealing with Brahma VidyA takes the form of query by Sage Naarada and the response by Lord BrahmA. Sage Naarada sets the scene for the narration (AkhyAyikA) by requesting Lord BrahmA to instruct him on the ways to acquire Brahma J~nAnam. Sage Naarada reverentially requests for initiation with the word: adhIhi. Approached thus by his son, BrahmA instructs Naarada on the Supreme Brahma VidyA and points out the fruit of gaining that effort is Lord HayagrIvan Himself.

    hyIvmNym! t @te mNa> ivaeI[RSvpay icNmyanNdip[e, tu_y< nmae hyIv iv*arajay iv:[ve Svaha Svaha nm>. 3. \Gyju>sampay vedahr[kmR[e, [vaeIwvpu;e mhaizrse nm> Svaha Svaha nm>. 4.

    SrI LakshmIhayagrIvar (Thanks:www.svdd.com)

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    %Iw [vaeIw svRvagIrer, svRvedmyaicNTya sv baexy baexy Svaha Svaha nm>. 5.

    hayagrIvamantra trayam ta ete mantrA: Meaning:These then are the MantrAs.

    viSvottIrNasvarUpAya cinmayAnandarUpiNe | tubhyam namo hayagrIva vidyArAjAya vishNave svAhA svAhA namaH || 3 || rgyajuH sAmarUpAya vedAharaNa karmaNe | praNavodgItha vapushe mahASvaSirase namaH svAhA svAhA namaH || 4 || udgItha praNavodgItha sarvavAgISvareSvara | sarvavedamayA cintyA sarvam bodhaya bodhaya svAhA svAhA namaH || 5 || MeaningoftheabovethreeHayagrIvamantrams:viSvottIrNa - Oh VishNu-HayagrIva, the King of all Learning (VidyA-s)! Oh Embodiment of Bliss Consciousness! Oh Lord whose essential nature transcends this Universe! aDiyEn's salutations to Thee! svAhA svAhA! namaH.

    rg-yajus-sAmarUpAya - Oh the embodiment of Rg, Yajur and sAma Vedams! Oh Lord who engaged in the recovery of the VedAs stolen by Madhu and KaiTabha! Oh Lord having the mantra SarIram of UdgItha praNavam! Oh Lord with the head of a great Horse! svAhA! svAhA! aDiyEn's salutations to You!

    The elaborate meanings of the 32 aksharams of this mantram are covered in a separate e-book in the GodhA e-book series (link in http://www.sadagopan.org, third ebook).

    udgItha praNavodgItha - Oh Lord HayagrIvA eulogized by the PraNava udgItham of sAma Vedam! Oh Lord of all gods of Learning like SarasvatI and DakshiNAmUrti! They receive their vidyA anugraha Sakti from a small portion of Your vast power. Oh Lord with the form of all VedAs! Oh Lord whose ananta kalyANa guNams, VedAs cannot comprehend! Please teach aDiyEn about all the VidyA-s! svAhA! svAhA! namaH.

    te kIza> #Ty - t @te mNa #it. 3-5. te kIdruSAH: iti atra - ta ete mantrA iti || 3-5 || Meaning:Of what magnitude are the power of these mantrAs? Very powerful indeed are these three mantrams is the rhetorical answer!

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    The question and answer on the power of these three Mantrams is housed here:

    mNySy \:yaidXyanaNtm! airivsivt&agRva \;y>, gayIiubnuup!CDNda prmaTma devteit, aaEimit bIjm!, sae=himit zi>, Uimit kIlkm!, aegmae]yaeivRinyaeg>, AkaraekarmkarErNyas>, Xyanm! -

    zcmhamuapuStkaF(< ctuuRjm!, s

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    interchanged often.

    1 ASyamupin;id svR @tija]rSw l karSwane s kar %pl_yte ke;uict! kaeze;u, ( A, A 1, A 2, k ) kaeze;U tu lkar @vaepl_yte, mNySy \:yady> %CyNte - eit, AkaraekarmkarE> irav&E> ANyas>. 6. 1 asyAm upanishadi sarvatra etadvijAksharastha la kArasthAne sa kAra upalabhyate keshucit koSeshu | (a , a 1, a 2, ka) koSeshu tu lakAra eva upalabhyate | mantratrayasya rshyAdaya: ucyante - brahmeti | akAra ukAra makAraiH dvirAvrttaiH anganyAsaH || 6 || Meaning:In the different versions of this Upanishad, the la of the bIjAksharam is replaced by sa. The Rshi for this mantram is said to be BrahmA et al. anganyAsam is completed by repeating twice akAra, ukAra and makArams.

    tirumanjanam with ksheeram (Thanks:www.svdd.com)

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    hyIvturIymnu> Aa. hayagrIvaturIya mantramuddharati om SrImiti | om SrIm hlaum om namo bhagavate hayagrIvAya vishNave mahyam medhAm praj~nAm prayaccha svAheti ekonatriSadaksharoyam manuH || Meaning:The entire mantram from the combination of all twenty nine aksharam is:

    hyIvpmmnu> Aae Iimit e A]re, aEEimTyeka]rm!, @emEmEimit I{y]rai[, I Iimit e A]re, saE> saEirit e A]re, IimTyeka]rm!, Aae< nmae gvte #it sa]rai[, hyIvayeit pa]rai[,

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    m< mexa< }aimit ;f]rai[, yCD Svaheit pa]rai[, pmae mnuRvit. 8.

    hayagrIvapancamamanuH om SrImiti dve akshare | hlaumitiykAksharam | aimaimaimiti trINyaksharANi | klIm klImiti dve akshare | sauH sauriti dve akshare | hrImitiyekAksharam | om namo bhagavate iti saptAksharANi | hayagrIvAyeti pancAksharANi | mahyam medhAm praj~nAmiti shaDaksharANi | prayaccha svAheti pancAksharANi | pancamo manurbhavati || 8 ||

    namo SrI lakshmIhayagrIvAya! (Thanks:www.svdd.com)

    Meaning:om SrIm form two aksharams; hlaum (hasaum) adds one aksharam. aim aim aim combine (aimaimaimiti) to give three aksharams. klIm klIm add two more aksharams. sau sau lead to

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    two more aksharams. hrIm contributes one aksharam. om namo bhagavate adds seven aksharams. hayagrIvAya leads to five aksharams. mahyam medhAm praj~nAm provides six aksharams. prayaccha svAha adds five more aksharams. The fifth is manu.

    hyIvpmmnumurit - Aae< Iimit, Aae< I aEE< @e< @e< @e< I I saE> saE> I< Aae< nmae gvte hyIvay m< mexa< }a< yCD Svaheit ctuiSzd]rae=y< mnu>. 8. hayagrIva pancamamanumuddharati om SrImiti | om SrIm hlaum aim aim aim klIm klIm sauH sauH hrIm om namo bhagavate hayagrIvAya mahyam medhAm praj~nAm prayaccha svAheti catustriSadaksharoyam manuH || 8 || CommentsbySrIV.SaThakopansvAmi::The above text reproduces the SrI HayagrIva pancamamanu.

    This marks the end of the first section of SrI HayagrIva Upanishat.

    hyIvEka]rmnu> hyIvEka]re[ iv*a< vyaim, a mheray mher> s Svt> SvSvkmRi[ vtRNte, sveR;a< bIjana< hyIvEka]rbIjmnum< mNrajaTmk< vit, aEE< hyIvSvpae vit. 9.

    hayagrIvaikAksharamanuH hayagrIvaikAkshareNa brahmavidyAm pravakshyAmi | brahmA maheSvarAya maheSvaraH sankarshaNAya sankarshaNo nAradAya nArado vyAsAya vyAso lokebhyaH prAyacchaditi hakArom lakAromukArom trayamekasvarUpam bhavati |

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    hlaum bIjAksharam bhavati | bIjAkshareNa hlaurUpeNa tajjApakAnAm sampat sArasvatau bhavataH | tat svarUpaj~nAnAm vaidehI muktiSca bhavati | dikpAlAnAm rAj~nAm nAgAnAm kinnarANAm adhipatiH bhavati | hayagrIvaikAksharajapa SIlAj~nayA sUryAdayaH svataH svasvakarmaNi pravartante | sarveshAm bIjAnAm hayagrIvaikAkshara bIjam anuttamam mantrarAjAtmakam bhavati | hlaum hayagrIva svarUpo bhavati || 9 || Meaning:Let me instruct you about the wisdom relating to Brahma VidyA through SrI HayagrIva ekAkshara mantram. Brahma devan to his son MaheSvaran to SankarshaNan to Naarada to VyAsa and from VyAsa to the people of the world. The hakAram, lakAram and mukAram unite to form a single mantram, single reality. hlaum (lhaum/hasaum) becomes this bIjAksharam. For those who perform japam with this bIjAksharam, they are enriched with a flood of wealth. svarUpa j~nAnam and mukti is also attained. He becomes the king of the rulers of the directions (dikpAlAs/dik gajams) and KinnarAs (mythical figures with human bodies and horse's heads). The devout ones (japa SIlaj~nAH) knowledgeable about the power of japam of SrI HayagrIva ekAkshari string together their lives with prescribed dharmAs for their VarNams and ASramams and go about their lives happily. Among all the seed letters (bIjAksharam), the HayagrIva bIjAksharam becomes superior and reaches the status of mantra RaajA, the king among the mantrAs. hlaum becomes the form of Lord HayagrIvan (hayagrIva svarUpo bhavati).

    ivvr[m! ;meka]r< mnu< aidpr

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    Meditate on His mantram-s to attain Eternal Happiness! Thanks: www.svdd.com

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    Note by SrI V.SaThakopan: In the ViSishTAdvaitic context, Kaivalya sukham is not sought after and only Moksha Sukham is the highest goal of a sAdhakan.

    The HayagrIva ekAkshari VidyA is equivalent to the fusion of the three aksharams into one (hakAromiti) and yields the phalans of reciting the PraNava MahA vAkyams.

    hkar> prmez> SyaTpd< ceit initm!, s (l ) k ar> oecir ae> Tv, s (l)kar> Tv, %karStu tv @eKyanuva*ispdawaeR vit, hkaraidv[Ryaepir Uyma[> Aae tuiryae @v< avvan! hyIvEka]rmnu> At @v sveR;aimit, bIjawRStu hyIvSvpae vit. 9.

    hakAraH parameSaH syAt tatpadam ceti niScitam |

    sa (la)kAraH khecari proktaH tvam padam ceti niScitam ||

    iti Srutyanurodhena hakArastatpadArthaH sa (la)kAraH tvam padArthaH, ukArastu tattvam padArthagatavAcyArtha tyAgapUrvakam tattvam padalakshyoH paracit pratyakicitoH aikyAnuvAdyasipadArtho bhavati | hakArAdivarNatrayopari SrUyamANaH omkAraH turiya omkAragravidyota turya turIyArtho bhavati | etat trayam militvA ekasvarUpam bhavati | tadeva vivrNoti hlaumiti | hlaumrUpeNa pratyag-binna-paramAtma bhAvanena tajjApakAnAm pAramaiSvaraya-bhAvApannatayA sampatsArasvatau bhavataH sampadISvaratvam sArasvatam nirviSesha brahmavidyArUpam | samyagj~nAna sampatsArasvate bhavata iti vaktavye sampatsArasvatAviti lingavyatyayaH | yatsvAtiriktakalanApahnava siddha nishpratiyogika-brahmamAtramavaSishyate tatsvarUpaj~nAnAm vaidehi muktiSca bhavati | yadi saviSeshatayA mantrArtham jAnAti tadA indrAdi dikpAlAnAm adhipatiH bhavati sarveSvaro bhavati iti arthaH | asya mantriNA ISvaratvena sUryAdibhayahetutvamAha hayagrIveti, bhIshAsmAdvAtaH pavate ityAdi SruteH | yataH evam prabhAvavAn hayagrIvaikAksharamanuH ata eva sarveshAmiti | bIjArthastu hayagrIvasvarUpo bhavati ||9||

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    MeaningandCommentsbySrIV.SaThakopansvAmi::In this long passage, the power arising from the recitation of SrI HayagrIva ekAkshari hlaum formed by the union of three aksharams (ha, la and u): etat trayam militvA ekasvarUpam bhavati - hlaumiti; the phalans resulting from such a recitation of ekAkshari followed by sAtvika tyAgam are elaborated. For ViSishTAdvaitins, the phalans like Kaivalyam, advaita svarUpa J~nAnam jIva-Brahma aikyam and jIvan mukti are not relevant. nirviSesha Brahma VidyA, the goal of the advaita darSanam is the thrust of the commentator, SrI Vaasudevendrar, the disciple of Upanishad Brahmam of Kaancipuram. We will not cover these in detail. For ViSishTAdvaitins, the Phalans of reciting SrI HayagrIva stotrams are enumerated in:

    Swamy Desikan's SrI HayagrIva stotram (e-book # 4 in http://www.sundarsimham.org , SrI HayagrIva sahasranAmam (e-book # 66 in http://www.sundarasimham.org, e-book #36, SrI LakshmI HayagrIva suprabhAtam and MangaLam, http://www.srihaygrivan.org, series of e-books on SrI HayagrIva abhigamanam, SrI HayagrIva pancASat, SrI HayagrIva Mantra mAlikA housed in the goda.org link of http://www.sadagopan.org. These are the most important phalans (SreshTa phalans): vAgartha siddhi, Sesha-Seshi svarUpa j~nAnam, Mokshanugraham following prapatti at the sacred feet of Lord HayagrIvan. The desired phalans arising from ekAkshari and other SrI HayagrIva Mantra japams are received through AcArya mukham.

    vagaidisikr> yaeg> Am&t< k k Svaha, tapkana< vaiKsi> Iisirayaegisi vit. 10.

    vAgAdisiddhikaraH prayogaH

    amrtam kuru kuru svAhA | tajjApakAnAm vAksiddhiH SrIsiddhiH ashTAngayoga siddiSca bhavati || 10 ||

    ivvr[m! hyIvEka]raepask< Am&t< k k Svaha, #t tapkanaimit. 10. hayagrIvaikAksharopAsakam amrtam kuru kuru svAhA | itaSca tajjApakAnAm iti || 10 || MeaningandCommentsbySrIV.SaThakopansvAmi::For mastery over speech and clear understanding of the meanings, the form of ekAkshari mantram of Lord HayagrIvan is: hlaum (lhaum, hasaum per different versions) amrtam kuru svAhA. Mastery over words, attainment of riches and the gaining of the ashTa siddhis are also the phalans.

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    sdza]rmnu> aE< sklsaaJyen isi< k k Svaha. 11.

    saptadaSAksharamanuH hlaum sakalasAmrAjyena siddhim kuru kuru svAhA || 11 ||

    The seventeen lettered prayogam for attainment of sakala sAmrAjya siddhi based on SrI HayagrIva ekAkshari is given above. Below, it is stated that this seventeen lettered mantram is another form of hlaum.

    Apr> sdza]zrae=y< mN> aEEimit. 11. aparaH saptadaSAksharoyam mantraH hlaum iti || 11 ||

    mN}an)lm! tanetan! mNan! yae ved Apiv> pivae vit, Acair sucair vit, AgMyagmnat! pUtae vit, pitts

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    SrI HayagrIva mantra japam leads to realization of Great Truths Thanks: www.svdd.com

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    MeaningandCommentsbySrIV.SaThakopansvAmi::The main phalan arising from the reciting of the HayagrIva Mantram (viSvottIrna svarUpAya ) is the same as understanding of the meanings of the four Upanishadic MahA vAkyams.

    hyIvmNa[a< mhavaKyawRitpadkTvm! }an< , Ah< aiSm, tvmis AymaTma eit mhavaKyE> itpaidtmw t @te mNa> itpadyiNt. 1.

    hayagrIvamantrANAm mahAvAkyArtha pratipAdakatvam praj~nAnam brahma | aham brahmAsmi | tattvamasi ayamAtmA brahmeti mahAvAkyaiH pratipAditamartham ta ete mantrAH pratipAdayanti || 13 ||

    The HayagrIva mantram grants us the realization of the meanings of the four MahA vAkyams of Upanishads such as:

    1. praj~nAnam brahma (aitareya Upanishad 3.3),

    2. aham brahmAsmi (brhadAraNyakam 1.4.10),

    3. tattvamasi (chAndoOgyam 6.8.7) and

    4. ayamAtmA brahma (brahadAraNyaka Upanishad 2.5.19).

    SrI HayagrIva mantram has the essence of all these MahA vAkyams. These HayagrIva mantrams explicate the same meaning that are elaborated by the four Upanishadic MahA vAkyams.

    TheViSishTAdvaitambasedmeaningsofthefourmahAvAkyams: praj~Anam brahma (aitareya Upanishad 3.3): All the creatures that move or fly and

    the immovable ones are controlled from within by the antaryAmin brahmam, who is of the nature of praj~nyA or consciousness. All of these entities are established in that consciousness. The Universe and its beings are propelled and commanded by that prerita (controller) of all. All of these entities are totally absorbed in that consciousness. Therefore by svarUpam (essential nature) and due to its auspicious attributes as well as its mahatvam (infinite greatness), the praj~nAnam or Universal consciousness is the Supreme Brahman, the upAsya,

    aham brahmAsmi (brhadAraNyaka Upanishad: 1.4.10): brahma vA idamagra AsIttadAtmAnamevAvedaham brahmAsmIti. This Supreme Self was indeed Brahman in the beginning. It knew itself alone as I am the Brahman. Therefore it became all. The implication of this statement is that there is no other entity than Brahman to be meditated upon (upAsyAntara sUnyam).

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    praj~nAnam anandam brahma (aitareya Upanishad: 3.3): Brahman is Consciousness and Bliss.

    tattvamasi (chAndogya Upanishad: 6.8.7): Thou Art That. The full text of this mantram is: sa ya eshA aNimA, etadAtmyamidam sarvam, tat satyam, sa AtmA,

    tattvamasi Svetaketo iti, meaning that st! sat of this nature is very subtle. All this is having this sat as its Atman. That (fact of having sat as its Atman) is real. He (sat) is the Atman in all. That (Supreme Cause) is thy (inner) Self. Thou (i.e., your antaryAmin) art that. sarvasya brahmAtmakatvam is thus established.

    ivvr[m! ivaeI[eRTyaidmNa[a< mhavaKysmNvyaw mhavaKyaNyah}animit, mhavaKyE> TyKprictaerekTv< itpaidm!, skaeiqmhamNa[a< mhavaKyawRTve manimy< uit> -

    nmSTvmwaeR iv}eyae ramStTpdmuuCyte, AsITywRe ctuwIR Syadev< mNe;u yaejyet!, #it . 13.

    viSvottIrNetyAdi mantrANAm mahAvAkya samanvayArtham mahAvAkyAnyAhapraj~nAnamiti | mahAvAkyaiH pratyakparacitoH ekatvam pratipAditam | saptakoTi mahAmantrANAm mahAvAkyArthatve mAnamiyam SrutiH - -

    namastvamartho vij~neyo rAmastatpadamucyate | asItyarthe caturthI syAdevam mantreshu yojayet | iti || 13 ||

    CommentsbySrIV.SaThakopansvAmi::The glories of the Hayagriva Mantrams exceeding even seven crores of MahA Mantrams in their meaning are eulogized here.

    SvrVyneden ixayte. 14. svaravyanjanabhedena dvidhAyate || 14 ||

    The reinforcing union of svaram and vyanjanam are pointed out here .

    ivvr[m! mNsmudayStu SvrVyneden ixayte, Svr> kTy, Vyn< tu a

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    VynE> Svrs AwanumNan! jpit - yaGvdNTyivcetnain ra+I devana< in;sad mNa, ct ^j he pya prm< jgam. 15. gaErIimRmay sillain t]TyekpdI ipdI sa ctu:pdI, AapdI nvpdI bUvu;I sha]ra prme Vyaemn!. 16. Aaeaipxana nklI dNtE> pirv&ta piv>, svRSyE vac $zana ca maimh vadye. 17. szvRRrIrm&it< (sspRrIrmit< ) baxmana b&hiNmmay jmdida, Aa sUyRSy ihta ttan vae deve:vm&tmjuyaRm!. 18.

    anumantrAH atha anumantrAn japati - - yadvAgvadantya vicetanAni rAshTrI devAnAm nishasAda mandrA | catasra Urjam duduhe payAmsi kva svidasyAH paramam jagAma || 15 || gaurIr-mimAya salilAni takshatyekapadI dvipadI sA catushpadI | ashTApadI navapadI babhUvushI sahasrAksharA parame vyomam || 16 ||

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    oshThApidhAnA nakulI dantaiH parivrtA paviH | sarvasyai vAca ISAnA cAru mAmiha vAdaye || 17 || saSavarIramrtim (sasarparIramatim) bAdhamAna brhanmimAya jamadagnidattA | AsUryasya duhitA tatAna Sravo deveshvamrtamajuryAm || 18 ||

    mNanevmuva AwanumNanah - Aweit . 15 - 18. mantrAn evam uktvA atha anumantrAnAha atheti || 15 - 18 || MeaningandCommentsbySrIV.SaThakopansvAmi::The HayagrIva mantra japam is followed by recitation of three Veda mantrAs and a Slokam for NakuleSvari devi. Please see above for text of the Slokams (15 to 18).

    yadvAgvadantya jagAma Rg 8.100.10

    gaurIr-mimAya vyomam Rg 1.164.41

    oshThApidhAnA vAdaye Slokam for NakuleSvari devi, the Goddess presiding over one's speech and is worshiped for extempore speech during the debates, polemics and the vAk bandhanam of the opponents.

    sa SarvarIramrtim (sasarparIramatim) majuryAm Rg 3.53.15

    iv*a)lm! y #ma< iv*amekadZya< pQeyIvaven mhapu;ae vit, s jIvNmuae vit. 19.

    vidyAphalam ya imAm brahmavidyAm ekAdaSyAm paThet hayagrIva prabhAvena mahApurusho bhavati | sa jIvanmukto bhavati || 19 || Meaning:One who reflects on this HayagrIva Brahma VidyA on ekAdaSI days would become a great person because of the blessings of Lord HayagrIvan. He is freed of samsAric afflictions, while He is still here.

    ivvr[m! @ti*a)lmah - y #it, ave[ save[ saden s> mhapu;ae vit. 19. etat vidyAphalamAha - ya iti | prabhAveNa prasAveNa prasAdena saH mahApurusho bhavati || 19 ||

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    MeaningandCommentsbySrIV.SaThakopansvAmi::The phalan from the recitation of the HayagrIva VidyA mantrams confers the status of a MahA Purushan due to the graciousness and Vaibhavam of Lord HayagrIvan.

    Lord SrI HayagrIvan grants great phalans to those who recite His mantram-s with Faith

    (Thanks: www.svdd.com)

    iv*a< it awRna Aae nmae [e xar[< me ASTvinrakr[< xariyta Uyas< k[Ryae> ut< ma CyaeF!v< mmamu:yaeimTyupin;t!. 20.

    vidyAm prati prArthanA om namo brahmaNe dhAraNam me astvanirAkaraNam dhArayitA bhUyAsam karNayoH Srutam mA cyoDhvam mamAmushyam om iti upanishat || 20 ||

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    The Upanishad says, the knowledge of Brahman, which is taught with the mantra ending with om namo brahmaNe would never leave his heart. That which is received through the ears through AcAryan's lips in this manner will never leave one.

    ivvr[m! %aimma< iv*a< [vTven awRyit - Aaeimit, AaeimTyetd]rimd< svRm! #it uitis< turIy< tuyRturIy< va aeCyte, he tuyRturIy [e tu_y< nmae=Stu, TvTsadtae mya deizkmuotae y*dxIn< tNme id xar[mStu, tdinrakr[< AivSmr[< ywa vit twa xariyta Uyasm!, yCDe+y> saxnaw k[Ryae> k[aR_ya< ut< ma CyaFv< ma ivSmr[mStu, ik< c mmamu:y< Aamui:mk< iv*a)lm! Aae awRnasmaywR>, %pin;CDBd> hyIvaepin;TsmaywR>. 20. uktAmimAm vidyAm praNavatvena prArthayati omiti | omityetadakshrAmidam sarvam iti Sruti siddham turIyam turyaturIyam vA brahmocyate | he turyaturIya brahmaNe tubhyam namo astu | tvat prasAdato mayA deSikamukhato yadyadadhInam tat tanme hrdi dhAraNamastu | tadanirAkaraNam avismaraNam yathA bhavati tathA dhArayitA bhUyAsam | yat SreyaH sAdhanArtham karNayoH karNAbhyAm Srutam mA cyADhavam mA vismaraNamastu | kim ca mamAmushyam Amushmikam vidyAphalam omkArArtha turya-turyatayA avasthAnalakshaNam vikalebara kaivalyamastu | iti SabdaH prArthanA samAptyarthaH | upanishat SabdaH hayagrIvopanishat samApti iti arthaH || 20 || MeaningandCommentsbySrIV.SaThakopansvAmi::This HayagrIva vidyA is to be acquired with the uccharaNam of PraNavam (omiti). Sruti has revealed: omityeyatat aksharam idam sarvam. This is thus established by Srutis (Sruti siddham). It is the embodiment of the Supreme Brahman. With the blessings of You, Lord HayagrIvan, aDiyEn has acquired Your sacred mantram. Let this auspicious and powerful mantram of Yours be retained by me (dhAraNam astu). Whenever aDiyEn loses it through forgetfulness (vismaraNam) or rejects it (nirAkaraNam), May Thou restore it again through

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    Your merciful intervention and anugraham! This is my prayerful request! SrI HayagrIva Upanishad is concluded here.

    IvasudeveNiz:yaepin;d!yaeigna, hyIvaepin;dae VyaOyan< iliot< S)qm!, ktaepin;caOya ppazdIirta. SrIvAsudevendra Sishyopanishat brahma yoginA | hayagrIvopanishado vyAkhyAnam likhitam sphuTam | prakrtopanishat vacAkhyA pancapancASadIritA || Meaning:The disciple of Upanishad Brahmam with the name of SrI Vaasudevendran created this commentary and made it clear (sphuTam). May this kaimkaryam engaged in as the lofty sAdanA for receiving Lord HayagrIvan's anugraham bless me with wealth of every kind in this and the other world!

    Let this Upanishad be retained by aDiyEn! Let aDiyEn stand steady and let me hear about noble things for years to come!

    . hyIvaepin;ivr[< s

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    ANNEXURETransliteration scheme for ITRANS notations used in this e-book

    Vowels

    A Aa # $ % ^ \ l a A i I u U r * R lr lR

    @ @e Aae AaE e ai o au

    A< anusvaram m (like ma< , Tv< etc)

    A> visargam H

    Note: * as in rshi (\i;) Consonants

    Gutturals k o g " ' ka kha ga gha ~Na

    Palatals c D j H | ca cha ja jha ~na

    Cerebrals q Q f F [ T Tha Da Dha Na

    Dentals t w d x n ta tha da dha na

    Labials p ) b m pa pha ba bha ma

    Semi vowels y r l v ya ra la va

    Sibilants z ; s Sa sha sa

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    (S soft palatal sibilant pronounced between sa as in sUyR sUrya and sha (;) eg., zaiNt SAnti)

    Aspirate

    h ha

    La This one is in modern Sanskrit only. In many Slokams etc, this is l la only

    In addition to the above --- } j~na ] ksha For ka vargam, ca vargam etc - Translit: ka, kA, ki, kI, ku, kU, ke, kai, ko, kau etc.

    k kr (eg. krshNa) v& vr (eg. vrksham) and so on; or d dr as in drshTi (not drushTi)