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Sri HyagrIva SthOthram : part XXII-Slokam 12

From: Sadagopan (
Date: Tue Sep 26 2000 - 20:40:54 PDT

Srimathe RaamAnujAya nama:

Dear BhakthAs :

In the eleventh slOkam , Swamy Desikan saluted
Sri HayagrIva BhagavAn as the akshara-praNava SvarUpi
responsible for all creations .In this 12th slOkam ,
Swamy Desikan refers to how the VedAs comprehend Him as
the source of all creations and the ultimate goal and
destination of those created beings and entities .

The slOkam is as follows:

avyAkruthAth vyAkruthavAnasi thvam
  naamAni roopANI cha yaani poorvam
samsanthi tEshAm charamAm prathishtAm
  VagIsvara thvAm tvadhupaj~navaacha:

(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 ).

The MahA NaarAyaNa Upanishad manthram
salutes appropriately this " VidarthAran "
( the manifold sustainer ) this way in
the spirit of the above slOkam :

yasmAth JaathA na parA naiva kimcha-
  naasa ya aavivEsa bhuvanAni visvA 
prajApathi: prajayaa samvidhAna-
  sthrINi jyOthigumshi sachathE sa shOdasI 

(meaning): The beings born from PrajApathi
(Lord HayagrIvan) are not seperate from Him .
He creates all beings , provides them with 
the ten senses , the five elements constituting 
their bodies and the three luminous worlds  
(fire , Sun and Moon ) in which they dwell in 
and next enters into them as their indwelling 
supporter and commander (antharyAmi).Before their 
creation , nothing whatsoever existed other than Him.
He created them , gave them names and forms,
entered into them and finally became their
ultimate destination .Befitting His naamam 
as "ShOdasi " or the one with 16 Kalais 
( PrANaa , SraddhA , five elements , indriyA , mind ,
food ,veerya , tapas ,mantrA , yaj~nA , the worlds 
and the names), He identifies with all the creatures
of the Universes .

This Lord HayagrIvA , who has no equal or superior
(samAdhika daridhran ) is the One , who is 
described as " idham sarvam poorNam " (all of this 
prapancham is encompassed/filled by Him ).

With this slOkam, Swamy Desikan recognizes Lord
Hayagrivan as the One who created first the naama-
roopa Prapancham from Moola Prakruthi ( Poorvam
thvam avyAkruthAth yaani naamAni roopANi cha
VyAkruthavAn asi). He also salutes Him next as 
the One in whom the naam-roopa prapancham
reaches its layam ( tEshAm charamAm prathishtAm 
thvAm). Swamy Desikan says that VedAs recognize 
Him as such and eulogize Him . 

This slOkam reminds adiyEn of the VishNu PurANa
slOkam which salutes the Lord as having vyaktham
and avyaktham as His body and having omniscience ,
omnipotence , omnipresence ,unmatched bhalam , 
immeasurable Isvaryam as some of His aanantha KalyANa 

" vyakthAvyaktha svaroopasthavam 
  samashti-vyashti roopavAn
  sarvaj~na: sarva dhruk sarva sakthi 
  jn~Ana bhalardhimAn --VishNu PurANam: 5.1.47 

Swamy Desikan salutes this VyakthA-Vyaktha Svaroopan 
and His Srushti leelai as " avyAkruthAth yaani 
naamAni roopANi cha vyAkruthavAn asi " . Lord
HyagrIvan's samashti ( aggreagate or collective
pervasion ) and vyashti (distributive pervasion )
roopams are also saluted here . 

The third paasuram of Thirucchandhaviruttham also
relates to the tatthvams ranging from Moola Prakruthi
to naama roopa prapancham saluted by Swamy Desikan . 
Thirumazhisai's amazement about the inability of
people to comprehend fully the Lord as PurushArtha- 
Roopi with panchOpanisha: sakthi ( ParamEshti-PumAn-
visvO-nivrutthi: sarva yEva hi) is very relevant to
Sri HayagrIva UpasakAs .

AchArya RaamAnujA's beautiful commentary on the second
slOkam of the thrirteenth chapter of Bhagavath GitA is very
pertinent to the subject matter of the the 12th slOkam of 
Sri HayagrIva sthothram . Additional references to 
the origin of beings from Moola prakruthi and the Lord's
creation of beings from latter are found in Sri Bhagavath
GitA slOkams ( chapter 14.3 and 14.4).

The Upanishadic passages from Taittiriyam (2.6.1)
and BruhadhAraNyakam ( 1.4.7) are also very relevant
to the understanding of the twelfth slOkam of NigamAntha
MahA Desikan's Sri Hayagriva SthOthram :

" Tath srushtvA tadhEvaanuprAvisath ,
  tadhanupravisya saccha thyacchAbhavath , 
  vij~yAnam chAvij~yAnam cha sathyam chAnrutham-
  cha sathyamabhavath" --TaittirIyam

(meaning): "Having created it , He entered into it .
having entered it , He became Sath and Tyath...He 
became both consciousness  and unconscious , both 
sathyaa (individual self) and anrutha (matter).He has
remained true to His own nature".AchArya RaamAnujA states
that it is in this way that all distinctions of names
and forms are brought about.

The "naama-roopa VyAkaraNam " is next alluded to
in the BruhadhAraNyaka Passage:

"Then this was undiffernetiated. Now , it has been
differntiated by names and forms "..Br.Upanishad:1.4.7

Here , the Lord is recognized as existing in the states
of effect and cause and having the chEthanAs and achEthanams
in their gross and subtle states as His body .The body-soul
( SarIra-sarIrI , PrakAra-prakAri ) relationship 
between IsvarA-and His Prakruthi (the cosmos consisting of 
JivA and Jagath), the very central doctrines of 
Sri VisishtAdaitham are alluded to . 

Sri-ChoorNavath dhvAdasa-Urdhva-puNDra-rEkhA
parishkrutha suthilaka Sri Haya Vadhana 
ParabrahmaNE nama:

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan, Oppiliappan Koil VaradAchAri SatakOpan   




           - SrImate rAmAnujAya namaH -
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