Hayagrivamaham Vande Spatikachala Sannibam Chandramandala Madhyastam Saraswathya Samanvitham Vishnu Tilaka Samhita. Vidhya Sahayavan Devaha, Vishwakseno Hari Prabuhu Adikartha Sadevanam Aprameyo Janardhanaha Mokshadharma, Mahabharata-Santiparva. Avathara or Vishnu incarnation in the form of Hayagriva is a supreme act of HIS kripa and HIS descent into this universe is only to redeem our poor Atmans from this world of samsara and lift us up into HIS realm of blissfulness. We are very familiar with the 10 avatars of Sri Narayana. But the ordinary humanity is not much aware of the most prominent of HIS avatara-SRI HAYAGRIVA at the very beginning of this world's creation. 2. The most valuable possession of man is 'gnana' by acquisition of which he can become master of everything else. This knowledge is also very essential in worldly affairs for acquiring great positions or re¬sults. Hayagriva is knowledge incarnate: He is Gnanandamurthy. He is worshipped therefore for obtaining supreme knowledge by Devas, Devarishis, Brahmarishis, Seers, Sages, Alwars and Acharyas continuously in all ages ever since the beginning of this world. This avatar is the most important from the view of the philosophical and spi¬ritual or religious significance as it is an embodiment of our Lord's Gnanaroopa. He is variously named and called as Hayagri¬va, Hayanana, Hayasira, Vageesa, Vachaspathi, Hamsa Gandharva, Vaji, Aswasira, etc. These names signify various aspects and powers of the Lord Hayagriva. The supernatural powers and spiritual insight that our great spiritual ancestors and rishis obtained are due to the grace or kripa of this Lord Hayagriva, who is dentified as Vidyapathi, the giver of all knowledge, speech, and proficiency in all its branches. 3. Bhagawan Vyasa, who is Vishnu paravatara is the foremost among our sages. He has arranged the Vedas and systematised its lore for the benefit of mankind, espe¬cially in this Kaliyuga, steeped in intellec¬tual infirmity and moral and spiritual deg¬radation. He has imparted to this humanity the true knowledge of vedas by crystallising the Vedantic truths in his vedic aphonsms called Brahmasutras. In his great work Mahabarata, called fifth Veda, he has brought out full significance and dimension of our vedic-deity Hayagriva under the heading ‘HAYASIROPAKHYANA’ in the chapter 750 of Mokshadharma parva which forms the most valuable part of his work on Jnanakanda. The great rishi also deals with a few aspects of this avatara as revealed by " Vedas in all their various parts such as Aranyaka, Samhita, Brahmans, mantra and Upanishads. God is defined as "Satyam, gnanam, anantham Brahma" possessed of the main gunas of “gnana, bala, Iswarya, veerya sakti and tejas.” The word gnana in the context of the avatara of Hayagriva as stated in the Vedic passages occupies pre¬eminence as its incarnation is in the form of gnananandamaya and Sarvavidyadeva. 4. The story of this Avatara is very sim¬ple and short. God, while He was resting on Sesha in the nectar ocean (laya) after deluge Amirutha willed to create this world. He created first the four faced Brahma and vested in him the task of expanding it with all its sentient and non-sential things. For this purpose He revealed Vedas to him as his aid to complete this work. Madhu and Kaitabha rakshasas becoming aware of the power of the vedas and the power thereby gained by Brahma to expand this world snatched them away from him and kept them at the bottom of the sea. Consequently. Brahma thus deprived of the Vedas beca¬me powerless and did not know what to do. He therefore performed tapas. Sriman Narayana pleased with his bhakti incarnated and took the form of Hayagriva and killed the said rakshasas and restored the vedas to Brahma. This is referred to in the Veda and it states. Yo Brahmanam Vidhadathi Poorvam Yo Vai Vedamcha Prahigothi Thasmai Thagruha Devamathma Budhi Prasadam Mumushu Vaisaranamaham Prapadye Pushkara Paranaihi Pushkaraicha Saggais- teerya Thasmin Vihaayase 5. This story part of the avatara is not as much important as the spiritual signification of its philosophical import and the su¬per knowledge of its content and revelation. This avatar is unique as it is different from other avatars of Narayana, which are the incarnations of His gunas, such as bala, veeryasakti, tejas and iswarya. This avatara of Hayagriva is an epitome of jnanaswarupa. The hidden truth of this avatara is the reve¬lation of the full view of jnana which is supremely essential for the aspiring jeeva to have its ascent to Vaikunta. It fully reveals the true nature nature of God and upanishadic truths relating to HIM. Our problems about the creation of the world, of relation between God and man and the existence of destruction of this universe are all solved by the knowledge revealed through this avatara. 6. Veda Vyasa states: Jaayamanam hi Purusham yam Pasyeth Madhusoothanam Savikasthanu Viksheyaha Savaimokshartha Chinthikaha Pasyathyenam Jayaamanam Brahmarudhro- Yavayunaha Rajasa Thamasa Chaiva Maanasam Samabiplutham which means that child which at the time of the emergence of the, womb of its mother, if seen or aspected by Madusudana (i.e. Hayagriva) will be endowed with the qualities and capabilities of satva and obtains true knoledge of paramapurusha and seeks Mukti; if seen by Brahma, it will be stained by Rajas and if seen by Rudra it becomes a store-house of tamas. The study of the instinctive touch of this Hayagriva bestows highest jnana on jeeva and redeems him from rajas and tamas and the edge of samsara. Authorities are so vast and immense that it is not possible to do justice in this short artlcle to bring out the full import of this avatar. Yet mention is here made to some of them. Rigveda— (I) Viswakarma Suktas two; (2) Taithiriya Samhita Viswakarma Sukta, (3) Gharmonuvaka, (4) Taithiriya Aranyaka. In these Hayagriva is mentioned by names of Vachaspathi, Vachamdhwa—mea¬ning Vageesa. In Veda, Indra prays to Hayagriva for the expiation of Bramahathi Dosha on account of his killing Vritrasura. 7. The pre-eminence of this avatara is stressed and revealed in other incarnation of Narayana. It will be seen that Narasimha, Rama and Krishna avatars are no other than the manifestations of this Hayagriva. In Ramayana when Parasurama meets Rama in the context of his Dhanurbhanga, he says to Rama Akshayam-Maduhantaram-Janamitwam Surothama He sees in this form of Rama, Hayavadana himself who killed Madhu and Kaitabha. Again in Bhagavata at first darshan of Narasimha, Prahlada says Maayamayam Sadhupalakshitha Sannivesam Drushtva Mahapurusha Maapamudham Virinchiha Thasmai Bhavan Hayasirasthanuvamcha Vibratha Veda Dhruhavathi Valaw Madhukaitabakyaha Devaki at the first sight of Krishna, says that He is no other than Hayagriva. She says Janmathe Mayyasthow Vapo Maavidhyamu Madhusudhana Samudhvije Bhavathvetho Kamsadanu Deeratheehi Yavam Stuthah Sopada Devya Devanaya Madhu Soodana Bala Roope Jagadevam Vasudevasyarava Namaha 8. God is addressed popularly as-Madhuhanta Madhusoodhana in several other spiritual authorites. Reference in the following Vedic passaged identified Krishna Devaki’s son - as Madusoodana meaning Hayagriva. Bramano Devakiputhraha Bramanyo Madhusoodhano The predominent influence of the early avatara of Hayagriva finds its echo in the GITA also. Arjuna in the beginning of its chapter addresses Krishna as Madhusoodana. The Upadesha of Krishna to him embodied the gnana or knowledge of god’s realisation which is the essential spiritual vedic content of Hayagriva avatara. 9. Madhu and Kaitabha rakshasas represented rajas and tamas qualities. Hayagriva represents Satva and He incarnated to destroy them and restore veda to Brahma. Krishna likewise being Satvic embodiment sided Pandavas to put down tamas and rajas mass of adharma present in Kauravas. The Lord who is the upholder of Dharma against adharma always incar¬nates to re-establish dharma and gives out messages to the humanity and lifts them to the illuminating heights of god's love and realisation free from ego and ignorance. So devotion to Hayagriva is sure to bes¬tow on us His redemptive grace and destroy all our qualities of evil arising out of our tamas and rajas nature. It is for this reason, that all Seers, Saints, Alwars and Acharyas have emphasised the importance-of this avatara as it enables our spiritual wings to flutter and attain salvation. 10. Our venerable sage Yagnyavalkya, the topmost brahmayogin of our country learnt by the grace of Hayagriva the entire Sukla-Yajurveda, that was extinct. The Lord appeared in his horse headed figure from the centre of Sun-God and made upadesha of that Veda. This incident is referred to in the said veda. This affirmed by Parasara and Vyasa. Likewise Vyasa also acquired his stupendous spiritual knowledge and ability to bring out his valuable great works which are reservoirs of knowledge most precious for keeping up our cultural and religious heritage and the main springs of our lives only by the kripa of Lord Hayagriva. He says so in Brama Vaivastha purana. 11. Among our acharyas, Sankara and Ramanuja are the direct recipients of our Lord's grace. Sankara says in his Vishau-Apada Stotra that he should reside in the recesses of his heart and extoles and prays this great diety. Ramanuja had a direct vision of Sharada in Kashmir and she han¬ded over to him the deity of Lord Hayagriva for the purpose of his worship and his spiritual torch-bearers. Later on it came into possession of Sri Desika, who had direct vision and inspiration from him. After him the said deity was given to his disciple Sri Brahmatantra Swamy, the earli¬est founder of Sri Lakshmi Hayagriva Parakala Swamy Mutt, now in Mysore, where it is worshipped as its presiding deity. Sri Madhavacharya and his desciple Sri Vadiraja had also darshan of this Lord Hayagriva and even to this day this deity is worshipped in one of the eight mathas at Udupi. The poet Kamban has drawn inspi¬ration from Hayagriva for his great work on Ramayana. Sri Parasara Bhatta in his Sahasranama Bhashya, sums up Hayagriva avatara in the following nine names: Uttaraha, Gopathihi, Gopta, Gnanagammyha, Purathanaha Sareeraboothabrithu Boktha, Kapindraha Booridak shinaha 12. Nigamantha Desika has poured out Hayagriva stotra on the eve of HIS dharshan at Tiruvaheendirapuram bringing out the secrets of this avatara in a beutiful way. Not a single work of Desika fails to sing the poorna anugraha of this deity. He says that Lord Hayagriva is having His seat at the tip of his tongue and rearing out His glory in his writings, himself being non-instrumental in any manner in the produc¬tion of his great works that are attributed to the lord's grace. 13. From the above one can see the vastness and richness of the influence and Kripa of this avatar, which is the cause for the production of monumental works of great spiritual value right from the time of Vedas and rishis down to this age. The worship of this gnanopasana (Hayanana) murthi is an unfailing ground and source for obtaining redemption from samsara. By our devotion and prayer to Him, we can eradicate our degraded existence and gain divine nature and blissfulness in MOKSHAy. SOME IMPORTANT FACTS ABOUT THIS TEMPLE 1. The Maha Sambrakshanam of this temple was performed on 05.07.1971 between 9.30 to 10.30 in the morning, Simha Lagnam, Star Anuradha. Under the auspice of Sri Vedentha Desika Sabha following Sri Vadahalai Samprudayam. 2. Koti Archana was performed for Lakshmi Hayagrive Perumal during the years 1972-80. 3. There is a powerful copper yantra installed under the Peetam of Moolavar. 4. An annual Brammotsavam for 10 days is performed every year. It ends on Avani Shravanam day with Theerthavaari. 5. Pavithra Urchavam is performed for seven days year after year in the Tamil month of Ani. Theerthavaari will be performed on Ani Anusham day. During this Festival 360 poojas are performed. 6. One day purapaadu is done for Lakshmi Narasimha, Lakshmi Varaha, Sri Rama and Krishna. For Maasimagam, God is taken in procession to sea for Theerthavaari along with Sri Vedanta Desika. 7. Hayagriva in 12 poses have been drawn up and these large size pictures are kept in the temple. These pictures have been drawn up in accordance with descriptions given in Hayagriva Kalpa of Pancharatra Aagamam. 8. Vedanta Desika festival is performed for ten days in a year commencing from Purataasi Thiruvanam. Garuda seva is performed on the first day. Vedanta Desika is taken in procession alongwith God on the first and tenth day. We have the following idols in the temple other than what has already been mentioned: Garuda, Moolavar and Urchavar, Visvaksena (Urchavar), Nammazhwar, Thirumangaiazhwar, Ramanuja Urchavar, Sastraparaangusa (Urchavars). 9. For Andal festival is performed on Thiruaadi, pooram (her devine birthday) and her divine marriage is performed on Bogi day. All vahanas including Ratham are available in the temple for performance of all these festivals. 10. Hayagirva sahasranamam known also as Hamsa sahasranamam is performed frequently in the temple since it is very powerful Naamavali. 11. Government of Pondicherry appoints a governing Committee for this temple at the interval of every three years. We have formed one Sabha i.e. Sri Lakshmi Hayagriva Perumal Baktha Jana Sabha for collecting donations and Membership fees. Out of these proceeds they are performing all the festivas, daily poojas etc. This Sabha is a registered body and after Annual General Body meeting, the accounts are submitted to the Registrar of Companies. 12. Managala Shasanam of Lakhsmi Hayagriva perumal has been done by the following pontiffs: Sri Ahobala mada jeeyar (44th and 45th). Smt. Andavan of Periashramam, Srirangam (Thirukudanthai Andavan and Srimushnam Andavan) Jeeyar of Parakalpet (35th and 36th pontiffs), Thirukovilur Jeeyar and Kobi Kanonkadanam chittenna sundar Thathayarya Mahadesikar. 13. Sri Lakshmi Narayana Perumal from Vepancheri visited this temple and He was given a warm welcome and poojas where done alongwith Hayagriva Perumal. 14. Many miracles haven taken place in the temple, but information is kept private and not published. Devotees are welcome to the temple to take note of all these miracles. 15. Veda Paarayanam, Diwya Prapanda Pathanam and Bhagawat Geetha Paarayanam are done during all festival days. 16.Sri Lakshmi Saras Maruthi Trust has taken the adjacent house to the temple on rent for the present with the intention of purchasing this place for extending the temple to meet the ever increasing demand for space due to the large number of devotees coming to the temple. They will be happy to receive donation for this purpose.
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