Abstract

A thorough and comprehensive study of the origin and development of the concept of Lord Hayagrīva in Sanskrit Literature demands investigative research. Hayagrīva an incarnation of Lord Viṣṇu comprises of two interrelated terms ‘Haya’ the horse and ‘Grīva’ the neck of horse that denotes some god whose origin can be traced back in the Vedic literature. However, the first explicit mention of the name Hayagrīva is found in Hayagrīvopaniṣad as well as in the Mahābhārata.

The thesis consists of seven chapters.

Chapter—I Introduction

A holistic study of the concept of the Hayagrīva avatāra and the cult necessitates a look into the origin of the unusual form of Lord Viṣṇu, the symbolic implication behind the concept of Hayagrīva and its expansion into the later Vedic literature. While tracing the antecedent of Lord Hayagrīva in Sanskrit Literature, we first approach the ancient Vedic texts to investigate the underlying concept of Hayagrīva, then move on to the mythological description of Hayagrīva in the great epic Mahābhārata and also in different sectarian Purāṇas, where we come across iconographical forms and modes of worship in the Vedic, Purāṇic and Tāntrik traditions that continue till date.

Chapter—II Hayagrīva in the Hayagrīvopaniṣad

Viṣṇu, the great God, a deity holding a comparatively subordinate position in the Ṛgveda, occupies a prominent place in the Brāhmaṇas and the Purāṇas as a god of mythological characteristics . The commencement of the symbol-worship in the Vedic mantras, the horse as the sun or the sun steed and his relationship with solar god Viṣṇu during the period of the Saṃhitās, the beheading motif of Dadhyañc and Viṣṇu and the connection between the ritualistic viewpoint of pravargya and the symbolic expression of horse head as Yajña Viṣṇu, is explicit in the myths, rituals, ceremonies and sacrifices in the Brāhmaṇas and Āraṇyakas that gradually developed into the horse headed deity as supreme lord of knowledge and wisdom in the Hayagrīvopaniṣad.

Chapter—III Hayagrīva in the Mahābhārata

The name Hayagrīva appears apparently for the first time in the Mahābhārata though the deity finds prominence in the Hayagrīvopaniṣa a minor Upaniṣa written probably in the post Mahābhārata period.

A study of the concept of Hayagrīva in the Mahābhārata shows a major mythical description of the celestial horse-headed deity Viṣṇu Hayaśiras as the retriever of the stolen Vedas by subduing the demons Madhu-Kaiṭabha. Hayagrīva has been raised to the prominence as the supreme lord of learning and wisdom in the Hayagrivopanisad which also accepts the episode of Viṣṇu-Hayagrīva as a retriever of the Vedas. Some other references of Hayamukha, Hayaśira, Asvaśira, and Vaḍavāmukha a ear rominent y as e ithets to Viṣṇu Hayagrīva in the Mahābhārata. Focus has been laid on the chronological development of Hayagrīva, on understanding of the concept of myth and a detailed analysis of the central myth of Hayaśira Viṣṇu.

Hayaśira in the Mahābhārata and Kṛṣṇa in the Harivaṃśa are two manifestations of the supreme Viṣṇu. The Mahābhārata refers to the divine Hayaśira, but the Harivaṃśa mentions the Hayagrīva as a demon, both being distinct manifestations of energy, one implied as good and the other as evil.

Chapter—IV Hayagrīva in Different Purāṇas

The analysis of the Hayagrīva concept in different religio-sectarian purāṇas has been made in four aspects. The form of Hayagrīva as an avatāra, the mythological aspect of Hayagrīva, the iconographical descriptions of Hayagrīva and the mode of Hayagrīva worship. The exploration of the avatāric lists in the religio-secterian purāṇas, myths, iconography and the mode of worship of Hayagrīva Viṣṇu reveals the cult of Viṣṇu to be expansive, and the innumerable methods, ways of imagination, belief that create ideas about the Lord, to suit basic requirements and complement the socio-religious system of the time.

Chapter—V Hayagrīva in the Devībhāgavata

Significantly the most elaborate myth of Viṣṇu-Hayagrīva in the Devībhāgavata purāṇa shows Devī as the explicit reason behind every cosmic activity. The descriptions of the two Hayagrīvas—one the divine Viṣṇu-Hayagrīva and the other demon Hayagrīva in the same myth lays emphasis on the divine goddess as a central reason behind the curse given to Lord Viṣṇu. Hayagrīva appearance of Lord Viṣṇu caused by Mahā-Lakṣmi’s curse not only fulfils the purpose of curse but serves the purpose of peace caused by the killing of the demon Hayagrīva who bagged a boon from Devī on y to be ki ed by Hayagrīva . The similarities of the beheading concept in the Brāhmaṇic myth (Śatapatha Brāhmaṇa) and the Purāṇic myth, expanded in the Devībhāgavata where aspects of divinity and iniquity in nature, cause, event and consequence of both mortals and immortals appear as unavoidable complexities designed for good and reform.

Chapter—VI Hayagrīva in the Yoginī Tantra

A glimpse into the Yoginī Tantra offers the details of the origin of the stone image of Hayagrīva Mādhava, the iconographic descriptions, mode of worship revealing the esoteric practices with tantra sacraments of the ritual that in due course of time transformed into neo-vaiṣṇavism characterised by its sāttvik manner. During the confluence of Vajrayāna tantrism with Brāhmanic re igion and cu ture, their elements were somehow modified, reformed even extinguished. Hayagrīva Mādhava temple situated in the hillock Maṇikūṭa at Hājo represents such a symbol of religious unification in Kāmarūpa. A visit to the Hayagrīva Mādhava temple gave a more comprehensive picture of history, temple architecture, and the modes of worships in ancient times and its differences at present day.

Chapter—VIII Conclusion

The genre of Vedic literature led us to the origin of the symbolic concept of theriomorphic manifestation of Lord Hayagrīva that symbolises energy, speed, power, intelligence and sacred knowledge. The concept of Hayagrīva dormant in the Vedic period gradually emerged as a luminous form in the Mahābhārata, and different sectarian purāṇas, where His role as the retriever of supreme knowledge becomes evident. Hayagrīva occupies an exalted position in the vaiṣṇava purāṇas and his worship is rewarded with intelligence; but in the śākta tradition , Hayagrīva occupies a role secondary to the supreme Devī. Hayagrīva, signifying the dynamic energy and seeded in Vedic texts, gradually flourished into a cult that brought an end to the contradictions with confluence of Brāhmanic and Buddhist ideologies. Hayagrīva prevails today as a living deity in the heart of his Hindu and Buddhist followers.

Hence our effort accommodates a fresh and significant contribution to the domain of knowledge in the academic world. Various aspects of Hayagrīva such as, the benevolent form, supreme form, god form, the contradictory divine and demonic forms and the good with demonic instinct and the evil with good instinct could be realized through the study. Realizing the immense potential of energy both good and evil, one needs to understand the potential of knowledge for spiritual upliftment of mind and soul. The spiritual tradition of India, no doubt, has been enriched by the significant conce tion of Lord Hayagrīva ref ected in the ancient Indian Sanskrit literature.

Anindita Adhikari
Research Scholar,
Department of Sanskrit,
Tripura University,

Dr. Chandan Kumar Chakraborty
Supervisor,
Department of Sanskrit,
Tripura University,

Dr. Debaraj Panigrahi
Co-Supervisor,
Department Of Sanskrit,
Tripura University,