Sri HyagrIva SthOthram : part XXII-Slokam 12

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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

guNams:

 

" 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