Sri Hayagreeva Stotram

Sri Hayagreeva Stotram with Meaning
Sri Hayagreeva Stotram with Meaning

Hayagreeva (Hayagriva) haya means horse and greeva means neck. The horse faced form of Vishnu, is the God of Vidya or knowledge and prosperity according to scriptures. One who prays Hayagriva shall be blessed with all knowledge and wisdom. Legend has it that during the creation, the demons Madhu and Kaitabha stole the Vedas from Brahma and Vishnu took the Hayagriva form to recover the Vedas from the demons. Another legend has it that during the creation, Vishnu compiled the Vedas in the Hayagriva form and that the Hayagriva Avatara precedes the Matsya Avatara wherein he recovered the stolen Vedas from the demons Madhu and Kaitabha.

Shri Hayagriva stotram is Hymn in thirty two slokas on Hayagriva, the Supreme God of learning in Vaishnava Sampradaya. Hayagriva Stotram was composed by Sri Venkatadesika. In 1267 AD a great saint, poet and logician by the name Sri Venkatanatha was born, who was later to be known as Sri Venkatadesika. Sri Venkatadesika had composed hundreds of stotras and many other philosophical works such as a commentary on Vishishta Advaita, Brahmasutras, many natakas and kavyas of which, two of them viz., ‘Yadavabhudaya’ and ‘Paduka Sahasra’ are very popular and acclaimed works. Sri Venkatadesika went into raptures following this vision and the most popular and powerful hymn known as the “Hayagreeva Stotram” started flowing like nectar in praise of Lord Sri Lakshmi Hayagreeva. The strength of this stotram is to enhance the learning faculty. If well imparted, it will be of immense help to the millions of little children who are burdened with heavy workloads in the schools and a stiff academic competition.

Shri Hayagreeva Stotram in English with Meaning:

॥ Shri Hayagreeva Stotram ॥

Gyaanaanandamayam devam nirmalasphatikaakritimh
Aadhaaram sarvavidyaanaam hayagriivamupaasmahe 1
We meditate upon that Supreme One, who has the neck and face of a horse and who is the embodiment of Jn~AnA (divine Knowledge) and AnandhA (Bliss). He has a ThirumEni (body) like a radiant, blemishles Spatikam (Crystal) and is the abode of all VidhyAs (branches of Learning).
savathssidhdam suddha-spatika-maNi bhUbhruth prathibhaDam
SudhA sadhrchibhir-dhyuthibhir-avadhAtha Thribhuvanam
ananthais thrayyanthairanuvihitha hEshA halahalam
hathAshEshAvadhyam HayavadhanamIDimahi Maha: 2
We sing the glories of that tEjOmayan (effulgent Vigraham), who incarnated as HayagrIvan to banish the samsAric afflictions of His bhakthAs. His dhivya mangaLa vigraham is like a hill made up of suddha spatikam (gem crystal). He spreads His nectarine lustre on the three worlds and renders them white. He generates the “Hala Hala” sound appropriate to His form as a Horse and through that neighing sound suggests that it contains the essence of all the Upanishads. He makes it easy for those, who are blessed to hear that SunAdham, to understand the true meaning of His VedAs.
SamAhAra: SaamnAm prathipadham-ruchAm dhAma yajushAm
laya: prathyUhAnAm laharivithathir-BhOdhajaladhE:
kaTA-dharpa-kshubhyath-kaTaka-kula kOlAhala-bhavam
harathu anthar-dhvAntham Hayavadhana hEshA hala-hala: 3
The Hala-Hala sounds in the form of neighings emanating from the divine throat of Sri HayagrIvan, the Horse-faced Lord, are the aggregate of Saama VedA mantrAs, the word for word meanings of the Rg vedA (Rks) and the abode of Yajur VedA manthrams .These Hala-Hala nadhams are the destroyers of all obstacles to true Jn~Anam about ChEthana-AchEthana-Isvara tatthvams; these Hala-Hala sounds are like the movement of the waves from the ocean of true knowledge (Jn~Anam). May these sunAdhams chase away the inner darkness (ajn~nam) arising from the uproar (loud and confusing noise) of debaters whose minds are driven by their own pride, arrogance and viparItha Jn~Anam.
prAchi SandhyA kaachidanthar nisayA:
praj~nA dhrushDEranjana-SrirapUrvA
VakthrI VedAn bhaathu mE VaajivakthrA
VaaghIsAkhyA VaasudEvasya Moorthy: 4
The Horse-faced Lord worshipped as the Lord of Speech (VaagIsan )is indeed the avathAra roopam of Para VaasudEvan of Sri VaikuNtam. He instructs Brahma Devan on the VedAs and is like the unique , morning light ( prAtha: SandhyA )to drive away our inner darkness . He is the matchless , sacred collyrium (anjanam) for revelation of the dhivya Jn~Anam .May this subhAsraya ThirumEni of this incarnation of Para VaasudEvan shine with in and before me always !
Visuddha Vig~yAna ghana SvarUpam
vig~yAna visrANana Bhaddha dhIksahm
DayAnidhim dehabruthAm SaraNyam
Devam HayagrIvam-aham prapadhyE 5
AdiyEn seeks refuge in Lord HayagrIvA, whose divyAthma, Suddha Satthva SvarUpam is the embodiment of pure and unalloyed dhivya Jn~Anam . As the overflowing treasure house of DayA , He has taken the sankalpam to bless the chEthanams with His rejuveanting blessings of dhivya Jn~Anam that will liberate them from the cycles of births and deaths. To fulfill His vow to liberate them from the darkness of ajn~Anam , He stands as their beacon light , their sole and final refuge to bless them with dhivya Jn~Anam. AdiyEn also desiring that divine and redeeming dhivya Jn~Anam perform prapatthi at His lotus feet.
apourushEyairapi vaak prapanjai:
adhyApi tE bhUthim adhrushta pArAm
sthuvannaham mugdha ithi thvayaiva
kaarunyathO naatha kaDAkshaNeeya: 6
Oh Lord HayagrIvA ! Veda-VedAnthams are not composed by anyone. They are apourushEyam (authorless and vast). They struggle even today in their efforts to describe adequately Your SvarUpam, ThirumEni and Your anantha kalyAna guNams; they can not see the limits (shores) to the ocean of Your glories. Such is their magnitude of Your countless glories! Inspite of it, adiyEn has come forward boldly to sing about those limitless glories. It is indeed sheer foolishness on my part to engage in this impossible endeavour. Please consider me as one of Your children with limited intellect and shower on me Your mercy-laden katAkshams inspite of my saahasam (boldness). I am a fit object for Your auspicious and merciful katAkshams.
DhAkshiNya ramyA Girisasya Moorthy:
dEvi SarOjAsana dharma Pathnee
vyAsadhayOpi vyapadEsaya vaacha:
spuranthi sarvE tava sakthilEsai: 7
The pretty-to-behold (ramyA) form of KailAsanAthan (GirIsan) known as DakshiNAmUrthy, the “Goddess of Learning ” and the wife of Brahma Devan with the name of Sarasvathi having the white lotus as Her abode and even Sage VyAsA and others famous for their powers of divine Vaak –all of them derive their Saarasvatham (power of divine speech ) from a mere fragment of the power of the Adhi VidhyA Moorthy, Lord HayagrIvan.
Mandoabhavishyanniyatam virijncho
Vaachaam nidhe vajnchita bhaagadheyah
Daityaapaniitaanh dayayaiva bhuuyoapi
Adhyaapayishyo nigamaanh na cheth tvaamh 8
vitarka DhOlAm vyavadhUya satthvE
Bruhaspathim varthayasE yathasthvam
tEnaiva Deva ThridasEsvarANAm
asprushta dhOlAyitham-aadhirAjyam 9
” Oh Lord HayagrIvA ! Thou dost do away with the faulty ways of thought of Bruhaspathi (which make him waver and flater with regard to what is the highest of truth) and establish him in the Satthvic (righteous) path. It is because of that the chiefs among DevAs enjoy thier high posts and positions without oscillations (i.e)., permanently.”
agnou samiddhArcchishi saptha tanthO:
aathasthivAn manthra mayam sarIram
akhaNDa saarair havishAm pradhAnai:
aapyAyanam vyOmasadhAm vidhathsE 10
Oh Lord HayagrIvA ! When the YajamaanAs ( the performers of Yaj~nam) conduct Yaagams , they offer consecrated oblations in the bright and towering flames emanating from the agni kuNTam . At that time , You present Yourself in the form of the manthrams that they recite and receive their Havis (Oblations such as parched rice , pressed somA juice et al ) directly. Afterwards , You pass on those tasty oblations to the DevAs and make them fully contented.
Yanmoolameedhruk prathibhAthi tatthvam
yaa moolam aamnAya mahAdhrumANAm
tatthvEna jaananthi visuddha SatthvA:
thAmaksharamAthrukAm thvAm 11
Oh Lord HayagrIvA ! This prapancham (universe)is made up of devAs, humans, animals, plants et al and divides in the form of agni,aakAsam , vaayu , jalam and bhUmi Tatthvams. They have to be created with the help of the VedAs, which in turn have many SaakhAs (branches or rescensions ).These VedAs are like big trees with many branches. The principal root for all these VedAs is the manthram celebrated as PraNavam. This PraNavam , which is recognized as “yEkAksharam” is indestructible aksharam and is the foremost among letters (akshara maathrukA) . The righteous ones correctly comprehend through Tatthva Jn~Anam that You are the the PraNava svarUpi .They also understand You as the collection or assembly of all the aksharams as well .They thus recognize that PraNavam (Yourself) is the source or origin of all letters and VidhyAs.
avyAkruthAth vyAkruthavAnasi thvam
naamAni roopANI cha yaani poorvam
samsanthi tEshAm charamAm prathishtAm
VagIsvara thvAm tvadhupaj~navaacha: 12
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 ).
mughdhEndhu nishyantha vilOpaneeyAm
Moorthim tavAnandha sudhA prasoothim
vipascchitha: chEthasi bhAvayanthE
vElAm udhArAmiva dhugdha SindhO: 13
Oh Lord HayagrIvA !Your suddha Spatika roopam reminds one of the comfortingly cool white rays of the Moon and it removes all the taapams (samsAric heat/afflictions)with their coolness .This roopam of Yours raises aanandham in the hearts of those , who meditate on You and those who have the darsana soubhAgyam of Your spotlessly white ThirumEni .For them , You appear like the assembly of waves from the Milky Ocean . The Jn~Anis meditate always on this auspicious ThirumEni of Yours in their minds and derive great bliss.
manOgatham pasyathi ya: sadhA thvAm
manIshiNAm maanasa raaja-Hamsam
svayam purObhAva vivAdha bhAja:
kimkurvathE tasya girO yathArham 14
Oh Lord Haya-Vadhana MahA DesikA ! The Raaja Hamsams ( King Swans ) take up their abode in the divine lake known as MaanasarOvar . You , who is the emperor of all thise Raaja Hamsams (sanyAsis and Yathi-varAs )choose as Your permanent abode ,the mind (manas, Saras or Poykai ) of Your upAsakAs .Thus You facilitate their efforts in meditation of You.For such people blessed by You , all the Vidhyais compete with one other to serve them . They thus become thus the sakala saasthra-parAngathALs or the celebrated experts/exponents of all para and apara vidhyAs due to Your benovolent grace (anugraham ) .
api kshaNArdham kalayanthi yE thvAm
aaplAvayantham visadhair-mayUkai:
VaachAm pravAhair-anivArithais tE
MandhAkinim manadhayithum KshamanthE 15
Oh Lord HayagrIvA! Those fortunate ones , who contemplate on Thee for even half-a-moment receive the benefit of being drenched by the spotlessly white rays emanating from You . That cause has the effect of the creation of the torrent of Veda Vaak in them , whose speed and flow exceeds that of AakAsa Gangai ( MandhAkini) leaving the HimAlayan heights.
SvAmin Bhavath dhyAna SudhAbhishEkAth
vahanthi dhanyA: pulakAnubhandham
alakshithE kvApi nirUDamoolam
angEshvivAnandhatum-ankurantham 16
Oh Swami HayagrIvA ! A few puNyasAlis meditate on You without let. For them , such dhyAnam is like being immersed in a flood of nectar. Thrilled by that delightful anubhavam , they experience horripulations . One wonders whether this great joy of experiencing You in their hrudhayAkAsam itself has led to the effect of their hairs standing on end . It appears that their blissful experience of contemplation on You has developed first roots in their hearts which later sprouts externally on their limbs as hair standing on end.
SvAmin prathIchA hrudhayEna dhanyA:
tvath dhyAna chandhrOdhaya VardhamAnam
amAnthamaanandha payOdhi mantha:
payObhirakshNAm parivAhayanthi 17
Oh My Master ! Oh Lord HayagrIvA ! The minds of few bhAgyasAlis pull their attention from external objects , just as a tortoise pulls its neck inwards. Their mind turns inward instead of outwards. In that state of deep dhyAnam , they visualize Your auspicious form . At that time , the joy experienced by their minds lifts up just as the Ocean rises on seeing the rise of the Moon (ChandrOdhayam ). That immense wave of aannadham could not be contained inside anymore and it spills over like a dam that is broken . The eyes serve as an outlet for that paramAnandham and a flood of aanandha bhAshpam flows .
svairAubhAvAs-tvadhadheena bhAva:
samruddha veeryAs-tvadhanugrahENa
vipascchithO Naatha taranthi maayAm
vaihArikIm mOhana pinchikAm tE 18
Oh Lord HayagrIvA ! Those Jn~Anis ( Vipascchitha:) place their minds at Your disposal (Tvadhadheena BhAva:) and become great ones with inherent glory (Svaira anubhavA:). They become VairAgyasAlis (dispassionate ones) . Their minds are rooted firmly at Your feet leading to immense strength (Samrudhda VeeryA:)and they cross then Your MayA , which hypnotizes the humans like the bunch of peacock feathers used by magicians to perform their hypnotizing act . Your anugraham permits these Jn~Anis to cross this difficult-to-transcend MaayA of Yours effortlessly (tE maayAm tvadhanugrahENa taranthi ).
PrAngh nirmithAnAm tapasAm VipAkA:
prathyagra nissrEyasa sampadhO mE
samEdhisheeran tava Paadha PadmE
Sankalpa chinthAmanaya: praNAmA: 19
Oh Lord HayagrIvA ! It is not an easy task to be blessed with the bhAgyam of your paadha sEvanam ( worship of His sacred feet). One should have done austere tapas(penance) in poorva janmams( previous births). When One worships Your sacred feet , One obtains the rarest of rare wealths (viz)., Moksha anugrham . Beyond that supreme purushArtham , one can also be blessed with other worldly bhOgams . Your sacred feet in this regard is like the ChinthAmaNi rathnam , which is said to confer all the blessings that one seeks from it.Oh Lord HayagrIvA ! Please bless me to have dhruva chinthanai (uninterrupted meditation of Your holy PaadhAravindhams .
viluptha moordhanya lipi-kramANAm
SurEndhra ChoodApadha lAlithAnAm
tvadhangri raajeeva raja: kaNAnAm
bhUyAn prasAdhO mayi NaaTa ! BhUyAth 20
Oh Lord HayagrIva! It is said that Brahma Devan encodes the lot in one’s life on the skull at the time of birth (Brahma Lipi or Talai Yezhutthu ). The chEthanan’s life is laid out in those instructions . Those lipis ( aksharams written on the skull) interfere with the pursuit of Moksha Sukham and the performance of Tapas that would qualify one to realize such a ParamAnugraham .The jeevan suffers from the cycles of births and deaths (SamsAram ). MokshAnugraham recedes farther and farther. The incomparable power of the sacred dust from Your lotus feet changes however the fate of the Bhaddha jeevan .BrahmA and other DevAs adorn the sacred dust from Your holy feet to overcome their misfortunes. May the power of those dust from Your sacred feet (PaadhAngri rENu) settle permanently on my head , erase the Braham Lipis and bless me with Moksham .
parisphuran nUpura chithrabhAnu-
prakAsa nirdhUtha tamOnushangAm
Padha dhvayeem parichinmahEantha:
prabhOdha raajeeva vibhAtha sandhyAm 21
We ( HayagrIva UpAsakAs) incessantly meditate on Thy pair of sacred feet adorning the nUpuram (Sathankai) inlaid with the most radiant gems . The lustre arising from those gems equals the effulgence of the multi-rayed Sun (chithra Bhaanu )and serves as the morning sandhyA ( dawn) that drives away the darkness of nescience . We pray for the banishmnet of the last trace of our aj~nAnam through the scintillating luster arising from Your sacred feet . Just as the morning Sun has the power to make the lotus blossom , we pray for the awakening and growth of our Bhakthi to You . We stay focused on the dhyAnam of Your sacred feet.
tvath kinkarAlankaraNOchithAnAm
tvayaiva kalpAnthara paalithAnAm
manju praNAdham MaNi noopuram tE
manjUshikAm Veda-girAm prathIma: 22
Oh Lord HayagrIvA ! It is common custom for the citizens of the world to protect their precious jewelery in safe boxes. The Veda Vaaks ( Veda manthrams) are the SirObhUshaNams ( precious Jewelery worn on the head ) for Your bhakthAs. You protect them (Veda Vaaks )and keep them eternal by instructing Brahma dEvan during every kalpam . Your anklet aabharaNam ( Thiruvadi Sathankai) houses matchless precious gems. They raise sweet and sacred naadham , when You move about .Those naadhams are delectable to Your BhakthA’s ears. Those Naadhams instruct them on the deeper meanings of vedic passages. Therefore, adiyEn equates Your Thiruvadi sathankai to a safe box that protects the precious veda Vaaks inside it.
SanchinthayAmi prathibhAasAsTAn
santhukshayantham samaya pradhIpAn
vij~yAna kalpadhruma pallavAbham
VyAkhyAna mudhrA madhuram karam tE 23
Oh Lord HayagrIvA ! Your right hand is resplendent with the Jn~Ana mudhrai intended for performing Jn~Ana Upadesam for Your BhakthAs. This Jn~Ana mudhrai is instrumental in instructing efficently all the saarArthams ( essential and deeper meanings ) of SiddhAnthams that has to be grasped by your devotees with sharp intellect( medhai
as invoked by MedhA Sookthi) .
ChitthE KarOmi sphurithAksha maalAm
savyEtharam Naaatha Karam TvadhIyam
Jn~AmruthOnjana lampaDAnAm
leelA gaDI YanthramibAsrithAnAm 24
Oh Lord HayagrIvA ! I etch in my mind Thy right hand that also holds a Japa Maalai, which resembles a ghatee-yanthram , a machine used for pumping water from the well for irrigation purposes. The movement of the beads of Japa Maalai in Your right hand is blessing Your upAsakAs by bringing up of the nectar of Jn~Anam from Your inner depths.
prabhOdha SindhO: aruNai: prakAsai:
pravALa sanghAthamivOdhvahantham
vibhAvayE Deva SAPUTHAKAM tE
vaamam karam DakshiNam aasrithAnAm 25
Oh Lord HayagrIvA ! In Your lower right hand (embracing MahA Lakshmi ) , You adorn a book (pusthakam ). The redddish hue of Your left palm is spreading like jaathi pavazham (coral bead assembly )brought out from the depths of the ocean of Jn~Anam .AdiyEn reflects always on the power and glory of this left hand , which blesses Your upAsakAs with all desired boons.
tamAmsi bhithvA visadhair mayUkai:
sampreeNayantham vidhushas-chakOrAn
nisAmayE thvAm nava PuNDarIkE
sarath ghanE chandramiva sphurantham 26
Oh Lord HayagrIvA! You gladden the hearts of all scholars (VidhvAns) and destroy the darkness of aj~nAnam with the spotless , white rays emanating from You , while being seated on a newly blossomed , radiant white lotus . When we have the blessings of darsanam of this ThirumEni of Yours , we are reminded of the spotless white hue of the sarath-kaala Chandran (autumn Moon ) removing the darkness of the night and making the chakOra birds happy with His rays (moon beams), which is their only food.
disanthu mE Deva ! sadhA thvadhIyA:
dayA tarangAnucharA: katAkshA :
srOthrEshu pumsAm amrutham ksharanthIm
SarsavathIm samsritha KaamadhEnum 27
Oh Lord ! May Your dhivya KatAkshams (divine glances) imbued with Your limitless dayA bless me with the powers of eulogizing You ! May those sthOthrams serve as nectar for the ears of the listeners ! May Those Sri Sookthis confer all auspiciousness on those , who recite them ! May adiyEn be blessed with the powers of speech to compose such poems through Your divine grace !
visEshavith paarishadhEshu Naatha
vidagdha ghOshtI SamarAnganEshu
jigIshathO mE kavitArkikEndhrAn
Oh Lord HayagrIvA ! Please bless me to join the mighty battle fields of contests , where very learned vidvAns serve as mediators (madhyasthars) of debate between contestants!Please bless me to win over those who belong to para mathams , who use their tricks (yukthis) to advance their points ! Please bless me with the power of Veda Vaak to establish the truth ! Oh Lord ! You must grant me this boon of Veda Vaak to be used in Your service ! To succeed in my efforts to defend and protect our siddhAntham (Parama Vaidhika Matham ) , Thou should occupy the tip of my tongue as Your throne!
thvAm chinthayan thvanmayathAm Prapanna:
thvAmudhgruNan sabdhamayEna DhAmnA
SvAmin! samAjEshu sumEdhisheeya
Svacchandha vaadhAvaha bhaddha Soora: 29
Oh Lord HayagrIvA ! May adiyEn meditate always on Your dhivya ThirumEni (SubhAsrayam )! May I thereby imbibe Your auspicious attributes and achieve a state of oneness with You ! May adiyEn perform japam of Your sacred manthram and through that power become a renowned warrior in the battle fields of debate , where rival siddhAnthins takepart ! May adiyEn rise victorious with Your anugraham in these debater’s assemblies and argue with unabated strength to gain victory!
naanAvidhAnAm agathi: kalAnAm
na chApi theerthEshu kruthAvathAra:
dhruvam tavAnAta ParigrahAyA:
navam navam paathramaham dayAyA: 30
Oh Lord HayagrIvA! adiyEn has not devoted any time to learn the various kalais (SaamAnya and VisEsha VidhyAs) that are prevalent in the world.AdiyEn has not accumulated puNyam by bathing in the sacred waters (theerthams). AdiyEn has not performed intense susrUshai (kaimkaryam ) to AchAryans to qualify for their blessings.Your grace receives with open arms ” the helpless and the hapless”.adiyEn is the most qualified candidate to be the object of Your Parama DayA due to my limitless deficiencies.
akampaneeyAnyapaneethi bhEdhai:
alankrusheeran hrudhayam madhIyam
sankkA kaLankA pagamOj-jvalAni
tatthvAni samyanchi tava prasAdhAth 31
Oh Lord HayagrIva! When adiyEn receives Your anugraham , all the doubts in my mind about our SiddhAntham will be erased. The true meanings will dawn majestically and take permanent residence there .The para matha scholars engaged in debate with adiyEn can not assail these true tatthvams rooted in adiyEn’s mind even by an iota.Therefore Your anugraham is vital to commence adiyEn’s kaimkaryams in support of our sampradhAyam.Please bless me.
DhyAna SlOkam for Lord HayagrIvan:
vyAkhyA mudhrAm kara sarasijai:
pusthakam Sankha-chakrE
Bhibrath-bhinna spatika ruchirE
PuNDarIkE nishaNNa:
amlAna SrI: amrutha visaddhair-amsubhi:
plAvayan maam
AavirbhUyAth anaga mahimA
In His beautiful , lotus soft four hands , Lord HayagrIvan sports Sudarsanam , Paancha-janyam , Jn~Ana Mudhrai and a Book .He is seated on a freshly-blososmed White Lotus and reminds the UpasakAs of the whitest-white fragment of a freshly cleaved spatikam .His lutre never ever fades.There is no limit (boundary )to His blemishless glories.May This Lord of Vidhyais shower on adiyEn His nectarine ,white and cool rays ! May He reside and preside over my HrudhayAkAsam in this manner !
Phala Sruthi Slokam:
vaagarTasiddhi hEthO: paDatha
HayagrIva Sthuthim BhakthyA
Kavi-tArkika kEsariNA
VenkatanAthna VirachithAm yEthAm 33
Oh AaasthikAs of this world ! Oh SumathIs ! This sthOthram on Lord HayagrIvan was composed by the Lion among the poets and logicians (elephants) with the name of VenkanAthan . May You all recite this sacred sthuthi to be blessed with the powers of composing poetry and special jn~Anam about the true meanings of Tatthva-Hitha-PutrushArthams.
Kavitaarkikasimhaaya kalyaanagunashaaline ।
Shriimate venkateshaaya vedaantagurave namah ॥
॥ Iti Shri Hayagriva Stotram Smaptam ॥
May Lord Lakshmi HayagrIvan confer His choicest blessings on every one , who studies His sthothram composed by Swamy Desikan every day !

Shri Hayagreeva Stotram in Sanskrit/ Devanagari:

॥ श्रीहयग्रीवस्तोत्रम् ॥

श्रीमान् वेङ्कटनाथार्यः कवितार्किककेसरी ।
वेदान्ताचार्यवर्यो मे सन्निधत्तां सदा हृदि ॥
ज्ञानानन्द मयं देवं निर्मलस्फटिकाकृतिम् ।
आधारं सर्व विद्यानां हयग्रीवम् उपास्महे ॥ १ ॥

स्वतस्सिद्धं शुद्धस्फटिकमणि भूभृत्प्रतिभटं
सुधा सध्रीचीभिर् धुतिभिर् अवदातत्रिभुवनम् ।
अनन्तैस्त्रय्यन्तैर् अनुविहित हेषा हलहलं
हताशेषावद्यं हयवदन मीडी महि महः ॥ २ ॥

समाहारस्साम्नां प्रतिपदमृचां धाम यजुषां
लयः प्रत्यूहानां लहरि विततिर्बोधजलधेः ।
कथा दर्पक्षुभ्यत् कथककुल कोलाहलभवं
हरत्वन्तर्ध्वान्तं हयवदन हेषा हलहलः ॥ ३ ॥

प्राची सन्ध्या काचिदन्तर् निशायाः
प्रज्ञादृष्टेरञ्जन श्रीरपूर्वा ।
वक्त्री वेदान् भातु मे वाजि वक्त्रा
वागीशाख्या वासुदेवस्य मूर्तिः ॥ ४ ॥

विशुद्ध विज्ञान घन स्वरूपं
विज्ञान विश्राणन बद्ध दीक्षम् ।
दयानिधिं देहभृतां शरण्यं
देवं हयग्रीवम् अहं प्रपद्ये ॥ ५ ॥

अपौरुषेयैर् अपि वाक्प्रपञ्चैः
अद्यापि ते भूति मदृष्ट पाराम् ।
स्तुवन्नहं मुग्ध इति त्वयैव
कारुण्यतो नाथ कटाक्षणीयः ॥ ६ ॥

दाक्षिण्य रम्या गिरिशस्य मूर्तिः
देवी सरोजासन धर्मपत्नी ।
व्यासादयोऽपि व्यपदेश्य वाचः
स्फुरन्ति सर्वे तव शक्ति लेशैः ॥ ७ ॥

मन्दोऽभविष्यन् नियतं विरिञ्चो
वाचां निधे वञ्चित भाग धेयः ।
दैत्यापनीतान् दययैव भूयोऽपि
अध्यापयिष्यो निगमान् न चेत् त्वम् ॥ ८ ॥

वितर्क डोलां व्यवधूय सत्वे
बृहस्पतिं वर्तयसे यतस्त्वम् ।
तेनैव देव त्रिदशेश्वराणाम्
अस्पृष्ट डोलायित माधिराज्यम् ॥ ९ ॥

यन्मूलमीदृक् प्रतिभाति तत्वं
या मूलमाम्नाय महाद्रुमाणाम् ।
तत्वेन जानन्ति विशुद्ध सत्वाः
त्वाम् अक्षराम् अक्षर मातृकां ते ॥ ११ ॥

अव्याकृताद् व्याकृत वानसि त्वं
नामानि रूपाणि च यानि पूर्वम् ।
शंसन्ति तेषां चरमां प्रतिष्टां
वागीश्वर त्वां त्वदुपज्ञ वाचः ॥ १२ ॥

मुग्धेन्दु निष्यन्द विलोभ नीयां
मूर्तिं तवानन्द सुधा प्रसूतिम् ।
विपश्चितश्चेतसि भावयन्ते
वेला मुदारामिव दुग्ध सिन्धोः ॥ १३ ॥

मनोगतं पश्यति यः सदा त्वां
मनीषिणां मानस राज हंसम् ।
स्वयं पुरोभाव विवादभाजः
किंकुर्वते तस्य गिरो यथार्हम् ॥ १४ ॥

अपि क्षणार्धं कलयन्ति ये त्वां
आप्लावयन्तं विशदैर् मयूखैः ।
वाचां प्रवाहैर् अनिवारितैस्ते
मन्दाकिनीं मन्दयितुं क्षमन्ते ॥ १५ ॥

स्वामिन् भवद्ध्यान सुधाभिषेकात्
वहन्ति धन्याः पुलकानुबन्धम् ।
अलक्षिते क्वापि निरूढ मूलं
अङ्गेष्विवानन्दथुम् अङ्कुरन्तम् ॥ १६ ॥

स्वामिन् प्रतीचा हृदयेन धन्याः
त्वद्ध्यान चन्द्रोदय वर्धमानम् ।
अमान्त मानन्द पयोधिमन्तः
पयोभिरक्ष्णां परिवाहयन्ति ॥ १७ ॥

स्वैरानुभावास् त्वदधीन भावाः
समृद्ध वीर्यास् त्वदनुग्रहेण ।
विपश्चितो नाथ तरन्ति मायां
वैहारिकीं मोहन पिञ्छिकां ते ॥ १८ ॥

प्राङ् निर्मितानां तपसां विपाकाः
प्रत्यग्र निश्श्रेयस संपदो मे ।
समेधिषीरंस्तव पाद पद्मे
संकल्प चिन्तामणयः प्रणामाः ॥ १९ ॥

विलुप्त मूर्धन्य लिपिक्र माणां
सुरेन्द्र चूडापद लालितानाम् ।
त्वदंघ्रि राजीव रजः कणानां
भूयान् प्रसादो मयि नाथ भूयात् ॥ २० ॥

परिस्फुरन् नूपुर चित्रभानु
प्रकाश निर्धूत तमोनुषङ्गाम् ।
पदद्वयीं ते परिचिन् महेऽन्तः
प्रबोध राजीव विभात सन्ध्याम् ॥ २१ ॥

त्वत् किङ्करा लंकरणो चितानां
त्वयैव कल्पान्तर पालितानाम् ।
मञ्जुप्रणादं मणिनूपुरं ते
मञ्जूषिकां वेद गिरां प्रतीमः ॥ २२ ॥

संचिन्तयामि प्रतिभाद शास्थान्
संधुक्षयन्तं समय प्रदीपान् ।
विज्ञान कल्पद्रुम पल्लवाभं
व्याख्यान मुद्रा मधुरं करं ते ॥ २३ ॥

चित्ते करोमि स्फुरिताक्षमालं
सव्येतरं नाथ करं त्वदीयम् ।
ज्ञानामृतो दञ्चन लम्पटानां
लीला घटी यन्त्र मिवाश्रितानाम् ॥ २४ ॥

प्रबोध सिन्धोररुणैः प्रकाशैः
प्रवाल सङ्घात मिवोद्वहन्तम् ।
विभावये देव सपुस्तकं ते
वामं करं दक्षिणम् आश्रितानाम् ॥ २५ ॥

तमांसि भित्वा विशदैर्मयूखैः
संप्रीणयन्तं विदुषश्चकोरान् ।
निशामये त्वां नव पुण्डरीके
शरद्घने चन्द्रमिव स्फुरन्तम् ॥ २६ ॥

दिशन्तु मे देव सदा त्वदीयाः
दया तरङ्गानुचराः कटाक्षाः ।
श्रोत्रेषु पुंसाम् अमृतं क्षरन्तीं
सरस्वतीं संश्रित कामधेनुम् ॥ २७ ॥

विशेष वित्पारिष देषु नाथ
विदग्ध गोष्ठी समराङ्गणेषु ।
जिगीषतो मे कवितार्कि केन्द्रान्
जिह्वाग्र सिंहासनम् अभ्युपेयाः ॥ २८ ॥

त्वां चिन्तयन् त्वन्मयतां प्रपन्नः
त्वामुद्गृणन् शब्द मयेन धाम्ना ।
स्वामिन् समाजेषु समेधिषीय
स्वच्छन्द वादाहव बद्ध शूरः ॥ २९ ॥

नाना विधानामगतिः कलानां
न चापि तीर्थेषु कृतावतारः ।
ध्रुवं तवानाथ परिग्रहायाः
नवं नवं पात्रमहं दयायाः ॥ ३० ॥

अकम्पनीयान् यपनीति भेदैः
अलंकृषीरन् हृदयं मदीयम् ।
शङ्का कलङ्का पगमोज्ज्वलानि
तत्वानि सम्यञ्चि तव प्रसादात् ॥ ३१ ॥

व्याख्या मुद्रां करसरसिजैः पुस्तकं शङ्क चक्रे
बिभ्रद् भिन्नस्फटिक रुचिरे पुण्डरीके निषण्णः ।
अम्लानश्रीर् अमृत विशदैर् अंशुभिः प्लावयन् मां
आविर्भूया दनघ महिमा मानसे वाग धीशः ॥ ३२ ॥

वागर्थ सिद्धिहेतोः
पठत हयग्रीव संस्तुतिं भक्त्या ।
कवितार्किक केसरिणा
वेङ्कट नाथेन विरचिता मेताम् ॥ ३३ ॥

॥ इति श्रीहयग्रीवस्तोत्रं समाप्तम् ॥

कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥

Shri Hayagreeva Stotram in Telugu:

శ్రీ హయగ్రీవ స్తోత్రం

జ్ఞానానందమయం దేవం నిర్మలస్ఫటికాకృతిం
ఆధారం సర్వవిద్యానాం హయగ్రీవముపాస్మహే ॥1॥

స్వతస్సిద్ధం శుద్ధస్ఫటికమణిభూ భృత్ప్రతిభటం

అనంతైస్త్రయ్యంతైరనువిహిత హేషాహలహలం
హతాశేషావద్యం హయవదనమీడేమహిమహః ॥2॥

సమాహారస్సామ్నాం ప్రతిపదమృచాం ధామ యజుషాం
లయః ప్రత్యూహానాం లహరివితతిర్బోధజలధేః

హరత్వంతర్ధ్వాంతం హయవదనహేషాహలహలః ॥3॥

ప్రాచీ సంధ్యా కాచిదంతర్నిశాయాః
ప్రజ్ఞాదృష్టే రంజనశ్రీరపూర్వా
వక్త్రీ వేదాన్ భాతు మే వాజివక్త్రా
వాగీశాఖ్యా వాసుదేవస్య మూర్తిః ॥4॥

దయానిధిం దేహభృతాం శరణ్యం
దేవం హయగ్రీవమహం ప్రపద్యే ॥5॥

అపౌరుషేయైరపి వాక్ప్రపంచైః
అద్యాపి తే భూతిమదృష్టపారాం
స్తువన్నహం ముగ్ధ ఇతి త్వయైవ
కారుణ్యతో నాథ కటాక్షణీయః ॥6॥

దాక్షిణ్యరమ్యా గిరిశస్య మూర్తిః-
దేవీ సరోజాసనధర్మపత్నీ
వ్యాసాదయోఽపి వ్యపదేశ్యవాచః
స్ఫురంతి సర్వే తవ శక్తిలేశైః ॥7॥

మందోఽభవిష్యన్నియతం విరించః
వాచాం నిధేర్వాంఛితభాగధేయః
దైత్యాపనీతాన్ దయయైన భూయోఽపి
అధ్యాపయిష్యో నిగమాన్నచేత్త్వం ॥8॥

వితర్కడోలాం వ్యవధూయ సత్త్వే
బృహస్పతిం వర్తయసే యతస్త్వం
తేనైవ దేవ త్రిదేశేశ్వరాణా
అస్పృష్టడోలాయితమాధిరాజ్యం ॥9॥

అగ్నౌ సమిద్ధార్చిషి సప్తతంతోః
ఆతస్థివాన్మంత్రమయం శరీరం
అఖండసారైర్హవిషాం ప్రదానైః
ఆప్యాయనం వ్యోమసదాం విధత్సే ॥10॥

యన్మూల మీదృక్ప్రతిభాతత్త్వం
యా మూలమామ్నాయమహాద్రుమాణాం
తత్త్వేన జానంతి విశుద్ధసత్త్వాః
త్వామక్షరామక్షరమాతృకాం త్వాం ॥11॥

అవ్యాకృతాద్వ్యాకృతవానసి త్వం
నామాని రూపాణి చ యాని పూర్వం
శంసంతి తేషాం చరమాం ప్రతిష్ఠాం
వాగీశ్వర త్వాం త్వదుపజ్ఞవాచః ॥12॥

మూర్తిం తవానందసుధాప్రసూతిం
విపశ్చితశ్చేతసి భావయంతే
వేలాముదారామివ దుగ్ధ సింధోః ॥13॥

మనోగతం పశ్యతి యస్సదా త్వాం
మనీషిణాం మానసరాజహంసం
కింకుర్వతే తస్య గిరో యథార్హం ॥14॥

అపి క్షణార్ధం కలయంతి యే త్వాం
ఆప్లావయంతం విశదైర్మయూఖైః
వాచాం ప్రవాహైరనివారితైస్తే
మందాకినీం మందయితుం క్షమంతే ॥15॥

వహంతి ధన్యాః పులకానుబందం
అలక్షితే క్వాపి నిరూఢ మూలం
అంగ్వేష్వి వానందథుమంకురంతం ॥16॥

స్వామిన్ప్రతీచా హృదయేన ధన్యాః
పయోభి రక్ష్ణాం పరివాహయంతి ॥17॥

స్వైరానుభావాస్ త్వదధీనభావాః
విపశ్చితోనాథ తరంతి మాయాం
వైహారికీం మోహనపింఛికాం తే ॥18॥

ప్రాఙ్నిర్మితానాం తపసాం విపాకాః
ప్రత్యగ్రనిశ్శ్రేయససంపదో మే
సమేధిషీరం స్తవ పాదపద్మే
సంకల్పచింతామణయః ప్రణామాః ॥19॥

త్వదంఘ్రి రాజీవరజఃకణానాం
భూయాన్ప్రసాదో మయి నాథ భూయాత్ ॥20॥

పరిస్ఫురన్నూపురచిత్రభాను –
పదద్వయీం తే పరిచిన్మహేఽంతః
ప్రబోధరాజీవవిభాతసంధ్యాం ॥21॥

త్వయైవ కల్పాంతరపాలితానాం
మంజుప్రణాదం మణినూపురం తే
మంజూషికాం వేదగిరాం ప్రతీమః ॥22॥

సంచింతయామి ప్రతిభాదశాస్థాన్
సంధుక్షయంతం సమయప్రదీపాన్
వ్యాఖ్యానముద్రామధురం కరం తే ॥23॥

చిత్తే కరోమి స్ఫురితాక్షమాలం
సవ్యేతరం నాథ కరం త్వదీయం
లీలాఘటీయంత్రమివాఽఽశ్రితానాం ॥24॥

ప్రబోధసింధోరరుణైః ప్రకాశైః
విభావయే దేవ స పుస్తకం తే
వామం కరం దక్షిణమాశ్రితానాం ॥25॥

తమాం సిభిత్త్వావిశదైర్మయూఖైః
సంప్రీణయంతం విదుషశ్చకోరాన్
నిశామయే త్వాం నవపుండరీకే
శరద్ఘనేచంద్రమివ స్ఫురంతం ॥26॥

దిశంతు మే దేవ సదా త్వదీయాః
దయాతరంగానుచరాః కటాక్షాః
శ్రోత్రేషు పుంసామమృతంక్షరంతీం
సరస్వతీం సంశ్రితకామధేనుం ॥27॥

విశేషవిత్పారిషదేషు నాథ
విదగ్ధగోష్ఠీ సమరాంగణేషు
జిగీషతో మే కవితార్కికేంద్రాన్
జిహ్వాగ్రసింహాసనమభ్యుపేయాః ॥28॥

త్వాం చింతయన్ త్వన్మయతాం ప్రపన్నః
త్వాముద్గృణన్ శబ్దమయేన ధామ్నా
స్వామిన్సమాజేషు సమేధిషీయ
స్వచ్ఛందవాదాహవబద్ధశూరః ॥29॥

నానావిధానామగతిః కలానాం
న చాపి తీర్థేషు కృతావతారః
ధ్రువం తవాఽనాధ పరిగ్రహాయాః
నవ నవం పాత్రమహం దయాయాః ॥30॥

అలంకృషీరన్ హృదయం మదీయం
శంకా కళంకా పగమోజ్జ్వలాని
తత్త్వాని సమ్యంచి తవ ప్రసాదాత్ ॥31॥

వ్యాఖ్యాముద్రాం కరసరసిజైః పుస్తకం శంఖచక్రే
భిభ్రద్భిన్న స్ఫటికరుచిరే పుండరీకే నిషణ్ణః ।
అమ్లానశ్రీరమృతవిశదైరంశుభిః ప్లావయన్మాం
ఆవిర్భూయాదనఘమహిమామానసే వాగధీశః ॥32॥

వాగర్థసిద్ధిహేతోఃపఠత హయగ్రీవసంస్తుతిం భక్త్యా
కవితార్కికకేసరిణా వేంకటనాథేన విరచితామేతాం ॥33॥