Lord Hayagriva in Sanskrit Literature
by Anindita Adhikari | 2019 | 56,368 words
This page relates 鈥榃orship (with and without form of image)鈥� of the study on Lord Hayagriva as found in Sanskrit Literature such as the Vedas, Upanishads, Mahabharata, Puranas and Tantras. Hayagriva as an incarnation of Vishnu is worshipped as the supreme Lord of knowledge and wisdom but also symbolizes power and intelligence. His name means 鈥渢he horse-headed one鈥�.
Go directly to: Footnotes.
Worship (with and without form of image)
Worship generally may be of two kinds鈥攁) without form of image or 础尘奴谤迟补, and b) with form of image or 厂补尘奴谤迟补. In the early Vedic age it was primarily in the form of offering havis, clarified butter, through fire to the respective god. Later, based on the 补尘奴谤迟补 form of worship, the image worship was developed. This trend had been much blooming in the post Vedic literature and crystallised in the 迟腻苍迟谤颈办 texts also.
The deity may be worshiped in two kinds鈥攁) 产腻丑测补辫耻箩腻 or external and b) 补苍迟补谤补峁単补辫耻箩腻 or internal. The external form of worship or 产腻丑测补辫耻箩腻 needs an image to which the devotee offers diverse offerings. The form of 产腻丑测补辫耻箩腻 elements and their number differ on various conditions. In the process of 产腻丑测补辫耻箩腻 the number of services or 耻辫补肠腻谤补蝉 may be five or 辫补帽肠辞辫补肠腻谤补, sixteen or 峁岣峚艣辞辫补肠腻谤补, twentyfive or 辫补帽肠补惫颈峁兣沘迟测辞辫补肠腻谤补, thirtysix or 峁峁璽谤颈峁兣沘诲耻辫补肠腻谤补. Occasionally one may classify the worship of yantra, 艣腻濒补驳谤腻尘补 etc. as the external form of worship. The internal worship may be of two kinds鈥�蝉腻诲丑腻谤补辫耻箩腻 or worship with a symbol and 苍颈谤腻诲丑腻谤补辫耻箩腻 or worship without symbol.
The 驰辞驳颈苍墨 Tantra gives an elaborate idea about the worship of 贬补测补驳谤墨惫补. The idol of 贬补测补驳谤墨惫补 is to be bathed with 尘奴濒补尘补苍迟谤补 and with perfumed water.[1] Udvartana or rubbing with perfumed sesame oil should be performed everyday to the deity.[2] The idol should be brushed properly with a bunch of 狈补濒补辫耻峁补, 碍耻艣补, 颁腻尘补谤补 etc.[3] Then it should be clothed and then decorated with jewels and given tilaka鈥檚 or marks with Malayacandana, 驳辞辫墨-肠补苍诲补苍补 etc. on the forehead of the idol.[4]
驰辞驳颈苍墨-tantra gives a detailed description of various mantras,[5] 苍测腻蝉补, [6] practice of 尘耻诲谤腻[7] and japa[8] performed by devotees during the worship of the deity. In 苍测腻蝉补 it is to be visualised that the 痴腻蝉耻诲别惫补, 厂补峁僰补谤峁峁嘺, Pradyumna, and Trivikrama inhabit on the eastern, southern, western and north eastern petals of the mental lotus respectively.[9] 骋补谤耻岣峚 should be assigned a place in front of 痴腻蝉耻诲别惫补 and his club, goddess earth, Dharma and 艢r墨 Lak峁墨 to his right side. To the left side his bow along with veda, 辫耻峁ａ弓颈, 惫补苍补尘腻濒腻[10], 艣谤墨惫补迟蝉测补[11] and kaustubha[12] should be placed over his breast.[13] After this, 痴腻蝉耻诲别惫补 should be worshipped outside the holy circle and the planets and gods of direction should also be presented with offerings of flowers.[14]
After the worship 尘耻诲谤腻 and japa should be practised. In the japa, mantras like 辫耻谤耻峁蝉耻办迟补 mantra[15] , the twelve syllable 产墨箩补[16] mantra, the 产墨箩补 mantra of 碍峁涐梗峁嘺, and 痴颈峁ａ箛耻 mantras[17] and different mantras for 腻惫腻丑补苍补 of the deity[18] , offering each of oblations (arghya), bestowals of water for washing the feet (辫腻诲测补), offering of curd with honey or butter (madhuparka), water for sipping (腻肠补尘补苍墨测补), offering of water for bathing (蝉苍腻苍补), offering scented material for anointing (vilepana), and offering of food (naivedya).[19] The mantras begins with 鈥�om鈥� and connected with 鈥�苍补尘补岣�鈥� are defined as the best mantras.[20] The m奴la mantra is to be pronounced eight, twenty eight or one hundred and eight times. The japa should be repeated a lac or a crore of times, when a particular end is to be attained. 惭耻诲谤腻蝉 are eight in number like 艣谤墨惫补迟蝉测补, padma, 艣补峁卥丑补, 驳补诲腻, garu岣峚, cakra, candra and 艣腻谤补峁単补. These are mostly the weapons and ornaments of 痴颈峁ａ箛耻.[21]
驰辞驳颈苍墨-tantra also gives a long list of different types of fruits,[22] vegetables,[23] varities of paddy[24] and flesh of birds[25] which could be offered to the god. Cow milk, fish and meat of deer, goat, 艣腻濒补苍补 and hare are to be offered to 痴颈峁ａ箛耻.[26] Buffalo鈥檚 meat, milk and ghee are to be avoided.[27] Certain bird鈥檚 meat can also be offered.[28] It proposed the theory of 惭补丑腻蝉耻办丑补惫腻诲补[29] and admitted five 鈥�尘补鈥�办腻谤补蝉, wine, women, fish, meat and all kinds of exciting food as essential for the devotees, which are somehow emulated once upon a time in the ritualistic performances of 贬补测补驳谤墨惫补 惭腻诲丑补惫补. The worshipper is expected to be well versed in mantra and tantra.[30] It appears from the above account given in the 驰辞驳颈苍墨tanta that there was 迟腻苍迟谤颈办 influence on the 贬补测补驳谤墨惫补 worship in early times.
But with the wave of bhakti[31] movement under the leadership of 艢补峁卥补谤补诲别惫补 and M膩dhavdeva in 15th and 16th century A.D. spread in Assam, the rites of the 贬补测补驳谤墨惫补 惭腻诲丑补惫补 temple appears to have had some vital changes. Apparently the daily rituals came to be emulating on 惫补颈峁ａ箛补惫补 sattra rituals. The cult of 痴颈峁ａ箛耻 worship was completely transformed by removing the puzzling rites that creeped into it. The two 惫补颈峁ａ箛补惫补 saints had to wage a sort of hundred year鈥檚 conflict with the 迟腻苍迟谤颈办 Buddhism in 痴颈峁ａ箛耻 worship. Nevertheless, in the movement of the renovation some elements of Buddhism were absorbed in Neo-惫补颈峁ａ箛补惫颈蝉尘 as well.[32] One of the symphonies in the evangelism and institutional tradition of Buddhism and Neo-惫补颈峁ａ箛补惫颈蝉尘 is the fundamental doctrine of 补丑颈峁僺腻 i.e., non-violence. The conception of equality impartial of caste is common to both the sects.[33] P. C. Choudhury thinks that the sattra institute of the 惫补颈峁ａ箛补惫补 cult of Assam is also based on Buddhist ideals.[34]
The work 鈥�惭补峁噄办奴峁璦鈥� also follows the 驰辞驳颈苍墨-tantra and gives names of fruits, vegetables and grains, but avoids any mention of animal food. The custom of making such exciting offerings had probably ceased when that text was written. It is evident from the accounts given in the 鈥�惭补峁噄办奴峁璦,鈥� composed by 搁腻尘补肠补苍诲谤补 Barap膩tra in 1608 and the 鈥�尝补办峁颈辫补迟颈 Caritra鈥� written by Jaya 狈腻谤腻测补峁嘺 in early eighteenth century, that 惫补颈峁ａ箛补惫补 rituals were performed in the temple. The rituals included congregational prayers, reciting of hymns, rendering of the 骋墨迟腻 and devotional songs along with the vegetable offerings to deity. In the Assamese biographical literature, it is stated that the chief preacher of 艢补峁卥补谤补诲别惫补 visited the 惭腻诲丑补惫补 temple and recited various 艣濒辞办补蝉 in honour to 贬补测补驳谤墨惫补. Another Vai峁ａ箛ava saint 顿腻尘辞诲补谤补诲别惫补 visited the temple. Here he recited and explained the 骋墨迟腻. The two elder brothers of 顿腻尘辞诲补谤补诲别惫补 were appointed as propounder of the 叠丑腻驳补惫补迟补 in the temple that clearly indicates the 惫补颈峁ａ箛补惫补 influence the 惭腻诲丑补惫补 temple at 贬腻箩辞.
Although now a day鈥檚 贬补测补驳谤墨惫补 惭腻诲丑补惫补 is known as a 惫补颈峁ａ箛补惫补 god but the worship of 贬补测补驳谤墨惫补 惭腻诲丑补惫补 was significantly influenced by 迟腻苍迟谤颈办 tradition. This is why meat of different animals along with vegetables and fruits used to be offered to the deity. Such textual evidence is very important to provide information regarding 迟腻苍迟谤颈办 tradition of the worship of 贬补测补驳谤墨惫补 惭腻诲丑补惫补 which was prevalent sometimes, but subsequently the tradition changed.
As referred to in the early texts, the antiquity of 贬补测补驳谤墨惫补 can also be drawn to Agni or Dadhikr膩 who was adored in the form of horse. The horse cult is very ancient and later it came to be identified with 贬补测补驳谤墨惫补 worship as can be seen at 贬腻箩辞. Moreover, 贬补测补驳谤墨惫补 is not only esteemed as a Br膩hmanical god but as a Buddhist god also who is believed to be the god of knowledge, learning and wisdom. It is not unbelievable that this cult of 贬补测补驳谤墨惫补 worship spreaded over to China and Japan[35] at a very early period also and that the present practice of the Buddhists coming from Bhutan and Tibet for worship in the 贬补测补驳谤墨惫补 惭腻诲丑补惫补 temple in 贬腻箩辞 happens to be a continuance of this tradition.
The present day temple tells us that the practices are influenced more by 惫补颈峁ａ箛补惫补 movements, particularly by 艢补峁卥补谤补诲别惫补 and others. The 惫补颈峁ａ箛补惫补 element of the present day worship of the deity forbids all non vegetarian offerings typical to the tantric tradition. Kakati remarks that 贬补测补驳谤墨惫补 is not sufficiently a god in Hindu pantheon to merit worship and a temple but he occupies high reputation in the Buddhist tantras and in the Buddhist pantheon. Sri Choudhury remarks that the existing ruins indicate that the temple had been the centre of worship of the deities鈥�厂奴谤测补, 痴颈峁ａ箛耻, Buddha as well as the deities of 迟腻苍迟谤颈办 lineage.
Footnotes and references:
[1]:
驰辞驳颈苍墨-tantra, 2.9.130.
[2]:
ibid.,2.9.142.
[3]:
ibid.,2.9.144-150.
[4]:
ibid.,2.9.153b-157.
[5]:
The Sanskrit word mantra consists of the root man- 鈥榯o think鈥� and the suffix -tra, designating tools or instruments; hence a literal translation would be 鈥榠nstrument of thought鈥�. Jan Gonda, a widely cited scholar on Indian mantras, defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism. Harvey Alper: Understanding Mantras, p.9.
[6]:
Monier Monier Willams: A Sanskrit-English Dictionary, p.572.
[7]:
惭耻诲谤腻 is a symbolic or ritual gesture in Hinduism and Buddhism. 惭耻诲谤腻 is used in the iconography of Hindu and Buddhist art of Indian subcontinent and described in the scriptures, such as 狈腻迟测补艣腻蝉迟谤补. One hundred and eight 尘耻诲谤腻s are used in regular 迟腻苍迟谤颈办 rituals. ibid., p.822.
[8]:
Japa is the meditative repetition of a mantra or a divine name. It is a practice found in Buddhism and Hinduism. The Sanskrit word japa is derived from the root jap meaning 鈥榯o utter in a low voice, repeat internally, mutter.鈥� Monier Williams states that the term appears in Vedic literature such as in the Aitereya 叠谤腻丑尘补峁嘺 and the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺. The term means muttering, whispering or murmuring passages from the scripture, or charms, or names of deity. ibid., p.412.
[9]:
驰辞驳颈苍墨-tantra, 2.9.185.
[10]:
A garland of flowers or a chaplet worn by 碍峁涐梗峁嘺 or 痴颈峁ａ箛耻. Williams, M. Monier: A Sanskrit English Dictionary, p.918.
[11]:
[12]:
A celebrated jewel obtained with thirteen other precious things at the churning of the ocean and suspended on the breast of 碍峁涐梗峁嘺 or 痴颈峁ａ箛耻. Williams, M. Monier: Op. Cit., p.318.
[13]:
ibid.,2.9.186-188.
[14]:
ibid.,2.9.189-190.
[15]:
[16]:
叠墨箩补 means a seed. In tantra it signifies the germ syllable which takes the form of a deity in course of meditation. B.Bhattacharya: Op. Cit., p.433.
[17]:
鈥淒v膩da艣膩k峁rav墨jena k峁涐梗峁嘺v墨jena p奴jayet/
Vystena ca samastena anulomavilomakai岣�/
Prayuktairvahubhirmantairmantre峁嘺 vai峁ａ箛avena ca/
Tatr膩rkacandravahn墨n膩峁� ma峁囜笉al膩ni vicintayet/
Tato vicintya 丑峁沝补测补峁� omk膩ra峁� jyotir奴pi峁嘺峁�/
碍补谤峁噄办腻测腻峁� 蝉补尘腻蝉墨苍补峁� 箩测辞迟颈谤奴辫补蝉惫补谤奴辫颈峁嘺峁�/
础峁ａ弓腻办峁谤补峁� tato 尘补苍迟谤补峁� pravadanti yath膩krama峁�//鈥� ibid.,2.9.170-171.
[18]:
鈥淢墨nar奴po var膩ha艣ca n膩rasi峁僪o鈥檛hav膩 puna岣�/
膧y膩tu devo varado mama 峁嚹乺膩ya峁噊鈥檊rata岣�//
Sumero岣� p膩dap墨峁環e ca padmakalpitam膩sana峁�/
Sarvvasatvahit膩y膩rtha ti峁ha tva峁� 尘补诲丑耻蝉奴诲补苍补//鈥� ibid.,2. 9.174-175.
[19]:
鈥淭railokyapat墨n膩峁� pataye devadev膩ya/
Arghyo鈥檡a峁� h峁涐梗墨ke艣膩ya vi峁ａ箛ave 苍补尘补岣�//
Sva辫腻诲测补峁� p膩dayordeva 辫补诲尘补苍腻产丑补 蝉补苍腻迟补苍补/
Vi峁ａ箛o kamalapatr膩k峁 g峁沨膩峁� 尘补诲丑耻蝉奴诲补苍补//
惭补诲丑耻辫补谤办补峁� 尘补丑腻诲别惫补 产谤补丑尘腻诲补颈岣� 办补濒辫颈迟补峁� tava/
惭补测腻 苍颈惫别诲颈迟补峁� bhakty膩 g峁沨膩峁� 辫耻谤耻峁迟迟补尘补//
Mandy膩kiny膩stu te 惫腻谤颈 jalap膩na峁� har膩艣ubha峁�/
G峁沨膩峁嚹宄Σ钩静共阅獠贯箖 tva峁� may膩 bhakty膩 苍颈惫别诲颈迟补峁�//
罢惫补尘腻辫补岣� 辫峁泃丑颈惫墨 caiva jyotistva峁� vahnireva ca/
Lokasamvittim膩tre峁嘺 惫腻谤颈峁嚹� sn膩pay膩myaha峁�//
Daravastrasam膩yukte yaj帽avar峁嘺 vibh奴峁te/
svar峁嘺var峁嘺prabhedena v膩sas墨 tava 办别艣补惫补//
艢补谤墨谤补峁� te lepay膩mi ce峁ａ弓膩svaiva ca 办别艣补惫补/
惭补测腻 nivedit膩n gandh膩n pratig峁沨ya vilipyat膩峁�//鈥� ibid.,2.9.176-182.
[20]:
鈥淥mk膩r膩disam膩yukto namask膩raprad墨pita岣�/
S膩ra艣ca sarvvatattv膩n膩峁� mantra ity膩bhadh墨yate//鈥� ibid.,2.9.194.
[21]:
ibid.,2.9.195-199.
[22]:
鈥淗ay膩kyo ma峁噄k奴峁璭 m膩dhav膩khyo 惫测补惫补蝉迟丑颈迟补岣�/
厂补尘产丑补惫补岣� kathito 诲别惫墨 辫谤腻辫补峁嘺峁� 峁ａ箾峁噓 p膩rvvati//
I峁単ud墨phalavilv膩ni vadar膩malak膩ni ca/
Karjjura峁� panasa帽caiva 迟补迟丑腻 t膩laphal膩ni ca//
顿腻岣峣尘补峁� kadal墨帽caiva prayatnena niyojayet/
尝补办耻肠补峁� 尘补诲丑耻办补峁� 测耻办迟补峁� 迟补迟丑腻 p奴gaphal膩ni ca/
痴墨箩补辫耻谤补帽肠补 尘补诲丑耻谤补峁� karkandh奴帽ca nivedayet//鈥� 驰辞驳颈苍墨-tantra, 2.9.246-248.
[23]:
鈥淢奴lakasya ca 艣膩ka帽ca r膩jakasya tathaiva ca/
笔丑补濒补峁� yasya vi艣膩la帽ca tasya 艣腻办补峁� 辫谤补谤辞丑补办补峁�//
V膩stukasya ca 艣膩ka帽ca p膩la峁単asya mama priye/
Vilay膩ni priy膩峁噛any膩n 迟补迟丑腻 ca tinti岣嵞玴hala峁�//
碍耻峁腻峁囜笉补峁� p膩rvvat墨ya帽ca 迟补迟丑腻 c膩ra峁嘺sambhava峁�/
碍补诲补濒补峁� 惫墨箩补辫奴谤补帽肠补 谤腻尘补办补峁� 辫补耻迟谤补办补苍迟补迟丑腻/
Ak膩lapanasa帽caiva 迟补迟丑腻nyadapi varjjayet//鈥� ibid.,2.9.249-251.
[24]:
鈥淒h膩ny膩n膩帽ca pravak峁膩mi upayog膩峁吪沜a 艣腻峁卥补谤颈/
贰办补肠颈迟迟补峁� sam膩dh膩ya 辫谤腻辫补峁嘺峁� 艣峁涐箛u p膩rvvati//
Somadh膩nya峁� v峁沨addh膩nya峁� rakta艣膩likameva ca/
搁腻箩补诲丑腻苍测补峁� 峁峁ａ弓ika帽ca devavallabhakan迟补迟丑腻//
颁补峁嘺办补峁� kodrava帽caiva varjjayenmama sundari/
K峁Ｄ乺a帽ca k峁涐梗峁噆峁Ｄ玶a帽ca var峁嘺帽ca m膩rttikodbhava峁�//鈥� ibid.,2.9.252-254.
[25]:
[26]:
[27]:
[28]:
ibid.,2.9.255-264.
[29]:
When through the yogic process one enters into the state of supreme bliss or 惭补丑腻蝉耻办丑补, the whole world becomes of the form of unique emotion in the name of 惭补丑腻蝉耻办丑补 and through this unique emotion of bliss the whole world as static and dynamic becomes one. It has been extensively used in many of the Buddhist as well as Hindu 迟腻苍迟谤颈办 texts to signify the union of 笔谤补箩帽腻 and 鲍辫腻测补 or of the 艢补办迟颈 and 艢颈惫补. In the 迟腻苍迟谤颈办 Buddhism the idea of 惭补丑腻蝉耻办丑补 evolved from the idea of 苍颈谤惫腻峁嘺 in the earlier Buddhism. 狈颈谤惫腻峁嘺 is described frequently in the tantras as incessant bliss satala sukhamaya, the place of both enjoyment and liberation, changeless supreme bliss, the seed of all substances, the ultimate state of those who have attained perfection, the highest place of the Buddhas, called the 蝉耻办丑腻惫补迟墨. Gradually the idea of 惭补丑腻蝉耻办丑补 began to acquire cosmological and ontological significance in the various schools of 迟腻苍迟谤颈办 Buddhism. Dasgupta, Shashibhusan: Obscure Religious Cults; as Background of Bengali Literature, pp.35-37.
[30]:
鈥淗avi峁膩艣墨 艣ucirbh奴tv膩 mantratantravi峁Ｄ乺ada岣�/
础丑补谤苍颈艣补峁� japedvidy膩峁� tadgaten膩ntar膩tman膩//鈥� ibid.,2.9.266.
[31]:
Devotion of supreme self is one of the three main traditional paths to the ultimate, alongside 箩帽腻苍补 and karma yoga; bhakti and 箩帽腻苍补 in most schools and texts are seen as complementary, emphasis occasionally being given to one or the other. Brown, C. Mackenzie: The Triumph of The Goddess; The Canonical Models and Theological Visions of the Dev墨-叠丑腻驳补惫补迟补 Pur膩峁嘺, p.227.
[32]:
Choudhury, P.C: The History of Civilisation of the People of Assam to the Twelfth Century A.D, p.413.
[34]:
Choudhury, P.C: 鈥榣oc. cit.鈥� p.413.
[35]:
Ghosh, J.C: Journal of Assam Research Society, Vol.V, No.3, p.84.