Brahma said: One who knows the mantras glorifying Lord Hayagriva already knows all the Srutis, Smritis, Itihasas, and Puranas. He becomes. Home» Upanishads» Hayagriva Upanishad. Hayagriva Upanishad Translated by P. R. Ramachander Published by Om! O Devas, may we. Now follows the Śrī Hayagrīva Upanishad – the Vedic text dedicated to the Avatār or Embodiment of Lord Vishnu. Śrī Hayagriva is easily recognisable as an.
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Hayagriva Upanishad or Hayagrivopanishad Sanskrit: It is a minor Upanishad, dedicated to Hayagriva — the horse-faced avatar of the god Vishnu. In a Telugu language anthology of Upanishads of the Muktika in the modern era, narrated by Rama to Hanumanit is listed at number The Hayagriva Upanishad presents mantras to know the nature of the supreme reality Brahman. The composition date of the text is unknown.
Given the Vishnu avatar-oriented sectarian nature, and the description of tantric mantras in the text, it is likely a relatively late Upanishad. Sectarian Upanishads with tantra mantras were likely composed after the 10th century, states Douglas Brooks.
The word Hayagriva means “horse necked”. Hayagriva refers to a horse-themed avatar, also known as Ashvamukha, Ashvasirsa and Hayashirsa. In one legend, Hayagriva is the persistent horse who brought back the Vedas from asuras Madhu and Kaitabha who stole them, during the mythical battle between good and evil — a battle described in the Mahabharata. The Hayagriva Upanishad has 20 verses and is divided into two chapters. It is narrated as a sermon by the god Brahma to sage Narada.
The text opens with an invocation to the god VishnuIndraGarudathe Sunand Brihaspati are also invoked for welfare of all. Narada asks Brahma to grant him the knowledge of Brahmanwhich saves one from sins and grants spiritual and material wealth.
Brahma declares that one who “masters” the mantras of Hayagriva learns the wisdom of the scriptures Shrutis “heard knowledge”Smritis memorized knowledgeItihasas Hindu epics, literally “history”and Puranas and is bestowed with wealth.
Brahma then starts narrating the various mantras that are used in Hayagriva’s worship.
The first mantra salutes Hayagriva as Vishnu, the ruler of knowledge. He is praised beyond the material universe and as a saviour. The second mantra identifies Hayagriva as the manifestation of the three Vedas — RigvedaYajurveda and Samaveda — and Om.
He is, asserts the text, the symbol of all Vedas, the teacher of everything. Hayagriva is described to be radiant like the moon and holds a shankha conchchakra discus and a book in his three hands, while the fourth makes the maha- mudra hand gesture. The syllabled mantra Om srim hlaum om namo bhagavate hayagrivaya vishnave mahyam medham yayagriva prayaccha svaha and syllable mantra Om srim hrim aim aim aim klim klim sauh sauh hrim hayargiva namo bhagavate hayagrivaya mahyam medham prajnam prayaccha svaha are then told, ending the first chapter.
The second chapter begins with Brahma telling about the one-syllable mantra bija of Hayagriva: Another mantra Lhoum sakala-samrajyena siddhim kuru kuru svaha through which, claims the text, upanoshad life the reciter gains pleasures and after death, upwnishad. This helps one realize the true spiritual meanings of the Vedic maxims Mahavakya:. Four supplementary Vedic mantras are then recited, which are ” Yad Vak Vadanthi In tradition of Upanishads, the Hayagriva Upanishad ends by mentioning the merits hayagiva the text.
The canon declares that one who recites the Hayagriva Upanishad on ekadashi 11th lunar day, which is upahishad to Vishnu would be blessed with Hayagriva’s grace and attain salvation.
The text ends with a upanisahd that this knowledge of the Brahman may remain with the devotee. Devanagari — Devanagari, also called Nagari, is an abugida alphabet of India and Nepal. It is written left to right, has a strong preference for symmetrical rounded shapes within squared outlines.
Nagari has been the primus inter pares of the Indic scripts, the Devanagari script is also used for classical Sanskrit texts. The Devanagari script is closely related to the Nandinagari script commonly found in ancient manuscripts of South India. Devanagari script has forty-seven primary characters, of which fourteen are vowels, the ancient Nagari script for Sanskrit had two additional consonantal characters. The script has no distinction similar to the capital and small letters of the Latin alphabet, generally the orthography of the script reflects the pronunciation of the language.
Devanagari is part of the Brahmic family of scripts of India, Nepal, Tibet and it is a descendant of the Gupta script, along upqnishad Siddham and Sharada. Medieval inscriptions suggest widespread diffusion upajishad the Nagari-related scripts, with biscripts presenting local script along with the adoption of Nagari scripts, the 7th-century Tibetan king Srong-tsan-gambo ordered that all foreign books be transcribed into the Tibetan language.
Hayagrīva Upanishad | Red Zambala
Other closely related scripts such as Siddham Matrka was in use in Indonesia, Vietnam, Japan, Sharada remained in parallel use in Kashmir. As a Brahmic abugida, the principle of Devanagari is that each letter represents a consonant.
When applied to Sanskrit, however, it added a deal of complexity to the script. Avatar — An avatar is a concept in Hinduism and it means descent, and refers to the appearance or incarnation of a deity on earth.
The term also refers to alight, to make ones appearance. The word avatar does not appear in the Vedic literature, but appears in verb forms in post-Vedic literature, the Rigveda describes Indra as endowed with a mysterious power of assuming any form at will.
The Bhagavad Gita expounds the doctrine of Avatara but with other than avatar. Theologically, the term is most often associated with the Hindu god Vishnu, the avatars of Vishnu are important in Vaishnavism theology.
In the goddess-based Shaktism tradition of Hinduism, avatars of the Devi in hzyagriva appearances such as Tripura Sundari, Durga, while avatars hayagrivs other deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, hayaagriva is minor and occasional.
The incarnation doctrine is one of the important differences between Vaishnavism and Shaivism traditions of Hinduism, Incarnation concepts similar to avatar are also found in Buddhism, Christianity and others. Avatar literally means descent, alight, to ones appearance. The word also implies to overcome, to remove, to bring down, an avatar, states Justin Edwards Abbott, is a saguna embodiment of the nirguna Brahman or Atman. Neither the Vedas nor the Principal Upanishads ever mention the word avatar as a noun, the verb roots and form, such as avatarana, do appear in ancient post-Vedic Hindu texts, but as action of descending, but not as an incarnated person.
The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, the term is most commonly found in the context of the Hindu god Vishnu. It is in medieval era texts, those composed after the sixth century CE, that the version of avatar appears.
The idea proliferates thereafter, in the Puranic stories for many deities, the upanisshad avatar, in colloquial use, is also an epithet or a word of reverence for any extraordinary human being who is upnaishad for his or her ideas.
In some contexts, the term avatara upanisahd means a place, site of sacred pilgrimage, or just achieve ones goals after effort. The term avatar is not unique to Hinduism and it is haysgriva in the Trikaya doctrine of Mahayana Buddhism, in descriptions for the Dalai Lama in Tibetan Buddhism, and many ancient cultures.
The manifest embodiment is sometimes referred to as an incarnation, the translation of avatar as incarnation has been questioned by Christian theologists, who state that an incarnation is in flesh and imperfect, while avatar is upanisgad and perfect. The theological concept of Christ as an incarnation, as found in Christology, according to Oduyoye and Vroom, this is different from upwnishad Hindu concept of avatar because avatars in Hinduism are unreal and is similar to Docetism.
Vishnu — Vishnu is one of the principal deities of Hinduism, and the Supreme Being in its Vaishnavism tradition. Along with Brahma and Shiva, Vishnu forms a Hindu trinity, however and his avatars most notably include Krishna in the Mahabharata and Rama in the Ramayana. He is also known as Narayana, Jagannath, Vasudeva, Vithoba and he is one of the five equivalent deities worshipped in Panchayatana puja of the Smarta Tradition of Hinduism.
In Hindu inconography, Vishnu is usually depicted as having a dark, or pale blue complexion and having four arms. He holds a padma in his left hand, Kaumodaki gada in his lower right hand, Panchajanya shankha in his upper left hand.
Vishnu is a Vedic deity, upaniwhad not a prominent one when compared to Indra, Agni, just 5 out of hymns of the Rigveda, a 2nd millennium BCE Hindu text, are dedicated to Vishnu, and he finds minor mention in the other hymns. Though a minor mention and with overlapping attributes in the Vedas, he has important characteristics in various hymns of Rig Kpanishad and he is also described in the Vedic literature as the one who supports heaven and earth.
In the Upanixhad hymns, Vishnu is invoked alongside other deities, especially Indra and his distinguishing characteristic in Vedas is his association with light. Two Rigvedic hymns in Mandala 7 refer to Vishnu, hyagriva section 7. In the Vedic texts, the deity or god referred to as Vishnu is Upaniishad or Savitr, in hymn 7. In other hymns of the Rigveda, Vishnu is a friend of Indra. In the Yajurveda, Taittiriya Upxnishad, Narayana sukta, Narayana is mentioned as the supreme being, the first verse of Narayana Suktam mentions the words paramam padam, which literally mean highest post and may be understood as the supreme abode for all souls.
In the Atharvaveda, the mythology of a boar who raises goddess earth from the depths of cosmic ocean appears, in post-Vedic mythology, this legend becomes one of the basis of many cosmogonic myth called the Varaha legend, with Varaha as an avatar of Vishnu.
Several hymns of the Rigveda repeat the mighty deed of Vishnu called the Trivikrama and it is an inspiration for ancient artwork in numerous Hindu temples such as at the Ellora Caves, which depict the Trivikrama legend through the Vamana avatar of Vishnu. Trivikrama refers to the three steps or three upanizhad of Vishnu.
Brahma — Brahma is the creator god in the Trimurti of Hinduism. In the epics, he is conflated with Purusha, Brahma, along with Vishnu and Shiva, is part of a Hindu Trinity, however, ancient Hindu texts mention other trinities of gods or goddesses which do not include Brahma.
While Brahma is often credited as the creator of the universe and various beings in it, other Puranas suggest that he is born from Shiva or his aspects, or he is a supreme god in diverse versions of Hindu mythology. Brahma, along with all deities, is viewed as a form of the otherwise formless Brahman.
Brahma does not enjoy popular worship in present-age Hinduism and has lesser importance than the members of the Trimurti, Upansihad. Brahma is revered in ancient texts, yet upanjshad worshipped as a deity in India. Very few temples dedicated to him exist in India, the most famous being the Brahma Temple, Brahma temples are found outside India, such as in Thailand at the Erawan Shrine in Bangkok.
The origins of Brahma are uncertain, in part because related words such as one for Ultimate Reality.
The existence of a deity named Brahma is evidenced in late Vedic text. The spiritual concept of Brahman is far older, and some scholars suggest deity Brahma may have emerged as a personal conception and visible icon of the impersonal universal principle called Brahman.
This noun is used to refer to a person, and as the name of a deity Brahma it is the subject matter of the present article. One of the earliest mentions of Brahma with Vishnu and Shiva is in hayagtiva fifth Prapathaka of the Maitrayaniya Upanishad, Brahma is discussed in verse 5,1 also called the Kutsayana Hymn first, and expounded in verse 5,2.
Brahma is a creator as described in the Mahabharata and Puranas. Vaishnavism — Vaishnavism hayagrivaa one of the major traditions within Hinduism along with Shaivism, Shaktism, and Smartism. It is also called Vishnuism, its followers are called Vaishnavas, the tradition is notable for bayagriva avatar doctrine, wherein Vishnu is revered hayagdiva one of many distinct incarnations. The tradition has traceable roots to the 1st millennium BCE, as Bhagavatism, later developments led by Ramananda created a Rama-oriented movement, now the largest monastic group in Asia.
Ulanishad Vaishnava tradition has many sampradayas ranging upanidhad the medieval era Dvaita school of Madhvacharya to Vishishtadvaita school of Ramanuja, new Vaishnavism movements have been founded in the modern era such as the ISKCON of Prabhupada. Ulanishad tradition is known for the devotion to an avatar of Vishnu. Key texts in Vaishnavism include the Hayageiva, the Upanishads, the Bhagavad Gita, the Pancaratra texts, Krishnaism becomes associated with bhakti yoga in the medieval period.
Although Vishnu was a Vedic solar deity, he is mentioned less often compared to Agni, Indra and other Vedic deities, other scholars state that there are other Vedic deities, such as water deity Nara, who together form upanihsad historical roots of Vaishnavism.
The ancient emergence of Vaishnavism is unclear, the evidence inconsistent, according to Dalal, the origins may be in Vedic deity Bhaga, who gave rise to Bhagavatism. In Dandekar theory, Vaishnavism emerged at the end of the Vedic period, closely before the urbanisation of northern India. The character of Gopala Krishna is often considered to be non-Vedic, upqnishad to Dandekar, such mergers consolidated the position of Krishnaism between the heterodox sramana movement and the orthodox Vedic religion.
The Greater Krsnaism, states Dandekar, then merged with the Rigvedic Vishnu, syncretism of various traditions and Vedism resulted in Vaishnavism. At this stage that Vishnu of the Rig Veda was assimilated into non-Vedic Krishnaism, the appearance of Krishna as one of the Avatars of Vishnu dates to the period of the Sanskrit epics in the early centuries CE.
The Bhagavad Gita was incorporated into the Mahabharata as a key text for Krishnaism, finally, the Narayana-cult was also included, which further brahmanized Vaishnavism. Purusa Narayana may have later turned into Arjuna and Krsna.