Hayagreevasthothraslokas13 and 14

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13.mugDhendhunishyandha vilobhaneeyaam

murthim thavaanandha suDhaaprasoothim

vipaSchithah chethasi bhaavayanthe

velaam udharraam iva dugDhasinDhoh

 

Your form which is like the molten flow of the beauty from the moon, producing the nectar of joy, appearing like the wves of the milky ocean, is contemplated by the wise in their heart.

 

After establishing the brahmathva of the Lord Hayagreeva Desika now elaborates on the brahmanubhava.in five beautiful slokas.

The joy experienced by meditating on the form of the Lord Hayagreeve, which is pure white and hence resembles the waves, vela, of the milky ocean, dugDhasindhu. It is attractive like the molten flow,nishyandhana, of the beautiful moon, mugDha indhu, the similarity not only in beauty but also the nectarine flow of joy, anandha suDhaa prasoothi that the form of the Lord produces in the mind of those who contemplate Him. To emphasise the nectarine nature of the joy of the brahmananda, another simile is used, , namely, velaam udhaaraam iva dugDhasindhoh, a huge wave from the milky ocean, which is the source of amrtha. In the heart of those who visualize the form of the Lord the joy that rises is like a great wave, udhaaraavelaa, like tsunami that sweeps them off the ground, the tsunami of the Sunaami.

 

One could master the Sanskrit language simply by learning the meaning of the works of Desika. The word mugDha has been used by him in more than one sense in this sthothra irself. When he said, `sthuvan aham mugDha ithi ,' in the sixth sloka it meant innocent or naïve and here he uses the word in the sense of beauty.

 

14.manogatham paSyathi yah sadhaa thvam

maneeshiNaam maanasaraajahamsam

svayam purobhaava vivaadhabhaajah

kim kurvathe thasya giro yaThaarham

 

To the one who is always seeing You, the royal swan in the maanasa lake of the heart, in his mind , his eloquence is such that the words compete with each other to serve him.

 

The Lord is here described as, the royal swan , raajahamsa, of the maansasaa, the maanasaa lake of the heart, of the wise, maneeshi, who has attained brahmajnana and perceives the Lord in his mind always.

 

Here the Lord Hayagreeva is identified as the Brahman with the hint at his moola manthra which is `soham hamsah'. The word hamsa means Brahman, the syllable `ham' denoting the inhaling of breath and the syllable sah , the exhaling, taken together which indicates the life force or the inner self which is Brahman.

 

To such a jnani, the words race to serve him competing with each other, saying `I first,' purobhaavavivaadhabhaajah. The word used here for serving is `kim kurvathe.' Kimkara means a servant because he asks "what shall I do for you?" kim kuryaam?

 

This sloka implies that by the grace of the Lord Hayagreeva one could obtain eloquence as He is `jnaanaanandamaya,' and `aaDhaaram sarva vidhyaanaam.' Desika himself was a standing example of this.