Lord Hayagriva in Sanskrit Literature
by Anindita Adhikari | 2019 | 56,368 words
This page relates ‘Mode of worship of Hayagriva’ of the study on Lord Hayagriva as found in Sanskrit Literature such as the Vedas, Upanishads, Mahabharata, Puranas and Tantras. Hayagriva as an incarnation of Vishnu is worshipped as the supreme Lord of knowledge and wisdom but also symbolizes power and intelligence. His name means “the horse-headed one”.
Mode of worship of Hayagrīva
Since Hayagrīva rescued the Vedas, the essence of all knowledge, he is worshiped as the god of knowledge and wisdom. As regards the worship of Hayagrīva reflected in the purāṇic literature, some of the purāṇic texts do not refer to the legends describing the origin and victorious achievements of Lord Hayagrīva , but some citations, mentioning the glory of mantras, nyāsa, homa, pujā etc., are available. In the purāṇic texts such as the Viṣṇu, Skanda and Kālikāpurāṇa various descriptions of the geographical locations of the Hayagrīva worship are available. In some other purāṇas like Garuda and Brahmāṇḍa there are descriptions of the mode of worship of Hayagrīva. The Viṣṇupurāṇa mentions that in the Bhadrāśva region Viṣṇu is worshipped as a horse headed god.[1]
We learn from the Skandapurāṇa, that kūrma, a form of Viṣṇu, is the presiding deity of Bhārata, as other gods presided over other regions, e.g, Asvaśiras in Bhadrāśva, Varāha in Ketumāla and Matsya in the north probably Uttarakuru.[2] In this context some scholars say, “Hayagrīva was worshipped by vaḍavā brāhmins in the Dharmāraṇya[3] along with other deities. We have seen a complete chapter of fifty seven verses where Hari describes “The worship of Hayagrīva.”[4] Here Hayagrīva is described as a generous form of Viṣṇu. Here Hayagrīva is expressed as a presiding deity of learning and wisdom.[5] The chapter discusses about the recitation of the mūlamantra of Hayagrīva.[6] Nāradapurāṇa also contains a chapter on the worship of Hayagrīva. A great sage Sanatkumāra describes how the worship is to be performed properly.[7] Here the performance of homa is suggested along with the recitation of mūlamantra. Moreover, the chapter describes Hayagrīva as the compassionate of speech and prosperity.[8]
Vāmanapurāṇa gives us another location where Hayagrīva is worshipped. Vāmanapurāṇa says that, Hayagrīva is worshipped on the river Kṛṣna. This purāṇa attributes the name of Bhadrāśva to the horse of Viṣṇu, but not to a particular region called Bhadrāśva.[9] According to Kālikāpurāṇa, Maṇikuṭa[10] hill is always associated with the deity Hayagrīva.[11] Kālikāpurāṇa a regional purāṇa, not only describes the Hayagrīva Mādhava situated in Manikūṭa hill of the region Prāgjyotiṣa Kāmarūpa but also gives prominence to Hayagrīva as a Hindu-Buddhist god and the worship continues there till date. In the Brahmāṇḍpurāṇa Hayagrīva appears to reveal the secret glory of the goddess Lalitā with her mantra, nyāsa, homa, pujā puraścharana and sahasranāma of the Devī, which might be similar to that of the glory of devī in the Devībhāgavata’s account.[12] In the dialogue between Hayagrīva and Agyasta, the latter addressed Hayagrīva with appellations like ‘aśvānana’, ‘mahabuddhe’, ‘sarvaśāstraviśārada’ reminding us Hayagrīva’s association with learning and wisdom. Here it can be noted that he is worshiped as the god of knowledge and wisdom, both for mastering parāvidyā and aparāvidyā, having brilliant white colour, clad in white garments, seated on white lotus and always associated with white like Devī Sarasvatī, the goddess of learning and wisdom. The purāṇic story represents the triumph of pure knowledge and bliss, unbound love and compassion for those who contemplate on him. Interestingly, Dakṣiṇāmūrti[13], the form of Śiva, that is revered by śaivas as the expounder of the śāstras, is equally worshipped with Hayagrīva in both theological and ritual functions.[14] This indicates that one keen on acquiring proficiency on knowledge both secular and spiritual, should worship Hayagrīva avatāra.
After a thorough study of the purāṇa literature it can be conclusively said that Hayagrīva the horse headed form of Viṣṇu and a minor incarnation is associated with some aspects of our culture. He is by no means a minor incarnation owing to his popularity. An exploration of the religio-secterian as well as myths, iconography and the mode of worship of Hayagrīva Viṣṇu reveals the cult of Viṣṇu to be expansive, and the innumerable methods, ways of imagination, belief can create ideas about the Lord, to suit basic requirements and complement to the socio-religious system of the time. To conclude, it can be said that Hayagrīva is all pervading and evident, and different sections of society can be brought together and unified religiously under the influence of all pervasive Viṣṇu.
Footnotes and references:
[1]:
Viṣṇu Purāṇa, 2.2. 49-50.
[3]:
Dharmāraṇya is located near the river Sabarmati or ancient Svabhramati in the state of Gujrat. The Dharmāraṇya, where the horse headed Viṣṇu performed austerities, is also identified as a place in Sitāpura district in Uttarapradesh. According to this purāṇa, the same place became a great pilgrimage because Viṣṇu was relieved of his Horse-head, and where he regained his original head. Although some scholars hold that the story seems to be a later concoction by the modha Brahmins to add to the importance of the place of the Dharmāraṇyakṣetra.
[4]:
GaP, 34.1-57.
[5]:
“Auṃ namo Hayaśirase vidyādhyakṣāya vai namaḥ/
Namo vidyāsvarūpāya vidyādātre namo namaḥ//
Namaḥ śāntāya devāya namaḥ śāntatarāya ca/
Surāsuranihantre ca sarvvaduṣṭavināśine//
Sarvvalokādhipataye brahmarūpāya vai namaḥ/
Namaśceśvaravandyāya śaṅkhacakradharāya ca//
Nama ādhyāya dāntāya sarvvasattvahitāya ca/
Triguṇāyāguṇāyaiva brahmaviṣṇusvarūpiṇe/
Karttre harttre sureśāya sarvvagāya namo namaḥ//” ibid.,34.50-53.
[6]:
[7]:
NāP, 3.72.
[8]:
ibid., 3.72.32-36.
[9]:
VP, 36.55.23-25.
[10]:
The Maṇikūṭa is considered holy place by the Buddhists of Tibet and even now Buddhists of the neighbouring Bhutan hills come own in cold season and do worship the god whom they regard as Mahāmuni Buddha. Waddell mentions in his work Lāmāism that there is a tradition in Tibet that Buddha had his parinirvāṇa in Kāmarūpa. But the Kālikāpurāṇa and Yoginī Tantra make several references to Maṇikūṭa.
[11]:
“Maṇikūṭḥ sthitaḥ pūrve hayagrīvo harirṣataḥ/
Sa Hayagrīvarūpeṇa viṣṇurhatyā jvarāsuram//” KāP, 81-75.
[12]:
Devī here takes the role as revealers of the secret knowledge Brahmavidyā, also becomes known as the Brahmavidyā itself. This incident exalts the level of Devī over the status of Hayagrīva a typical feature peculiar to the purāṇas of sectarian nature.
[13]:
Dakṣiṇāmūrti may be one of the more important mūrtis of Śiva in the south, there are very few references to him in the ‘mainstream’ in the purāṇic texts. In Śivapurāṇa (33.1617), there is a reference to the worship of Dakṣiṇāmūrti without any details as to his form or role. In the Nāradapurāṇa (3.91.127), there is a reference to the Dakṣiṇāmūrti mantra.