Lord Hayagriva in Sanskrit Literature
by Anindita Adhikari | 2019 | 56,368 words
This page relates ‘Hayagriva in the Yogini Tantra (Introduction)’ 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 “the horse-headed one”.
Hayagrīva in the Yoginī Tantra (Introduction)
Hayagrīva is referred to in some early literature as one of the incarnations of Lord Viṣṇu and also an asura in others. The Mahābhārata and some of the purāṇas present the story of Hayagrīva where He is celebrated for rescuing the Vedas, stolen by the demons Madhu and Kaiṭabha and returning them again to Brahmā. In the vaiṣṇava tradition of religion, Lord Hayagrīva occupies an exalted position and He is generally worshipped with great fervour and His blessings are sought, at the beginning of study of science and knowledge. The goddess Sarasvatī is generally known as the goddess of learning. Lord Hayagrīva as god of knowledge is highly revered as He not only protects all types of creatures of the world, but is also known to have imparted knowledge to goddess Sarasvatī Herself, the presiding deity of learning. Goddess Sarasvatī is generally worshipped by all in the fifth day (‘tithi’) of New moon fortnight (‘śuklapakṣa’) of the month of māgha. And Lord Hayagrīva is worshiped on the day of full moon in the month of Śrāvaṇa (śrāvaṇa pūrṇimā), at mahānavamī–the ninth day of the navarātra Festival. Thus, without His grace, no one can obtain pure knowledge whether sacred or secular. But in the śākta tradition of religion , Hayagrīva occupies a completely different role. To give our dissertation a comprehensive form we have to cast a glance into the Assam Tāntrik literature, Yoginītantra regarding the worship of Lord Hayagrīva.
Researches on the origin of Hayagrīva -w orship route to temples dedicated to Hayagrīva in India including the one in the north east state of Assam, previously known by the name Prāgjyotiṣapura[1], Kāmarūpa[2]. There, a great vaiṣṇava temple, ‘Hayagrīva Mādhava’ on the top of a hill called Maṇikūṭa of Hājo, is dedicated to an ancient horse-headed incarnation of Lord Viṣṇu and the temple still exists. Hayagrīva -V iṣṇu is worshipped in the temple with great pomp and dignity since the age of Kālikāpurāṇa (10th century A.D.) and Yoginī Tantra (17th century A.D.), the time of origin of the two Sanskrit works composed in Assam. Hayagrīva, a Horse-headed incarnation of Lord Viṣṇu, dates back to 2000 B.C. when Indo-Aryan people worshipped the horse for its speed, strength, and intelligence. Today only small sections of Indian Hindu population worship this form of Hayagrīva. The name does not possess as much importance as other Hindu gods, however, Hayagrīva occupies an important place among Buddhist gods in the Buddhist Tantra. Interestingly the Hayagrīva Mādhava[3] is a sanctorum where both Hindus and Buddhists worship; distinctiveness and similarities in the two scriptures of Assam Sanskrit literature and till date information about the temple is presented here.
In this chapter we have discussed about Hayagrīva, the deity with Horse head, from religious perspective vis-a-vis comparative and analytical study. This study has been conducted with an objective to compare the present temple with its ancient history. For this purpose we have conducted the literature survey as well as field survey of the temple to collect necessary information.
Footnotes and references:
[1]:
Prāgjyotiṣa is the ancient name of Assam. The great epics the Rāmāyana, the Mahābhārata as well as some principal purāṇas mention Prāgjyotiṣa. Prāgjyotiṣa was a famous kingdom often mentioned in the Mahābhārata. The Mahābhārata contains references to the city and country of Prāgjyotiṣa, its ruler Naraka and Bhagadatta and the chinas, kirātas and other people consisting of the army of Bhagadatta (Sabhā parva 2630; Udyoga parva, 18; Karṇa parva, 5). The Rāmāyana (Ādi kāṇḍa, 35; Kiskindhyā kāṇḍa, 13), records the foundation of the city of Prāgjyotiṣa by Amūrtaraja and its location in the Varāha mountain. The Mārkaṇḍeyapurāṇa (Kūrmavibhāga, Ch.58) places Prāgjyotiṣa on the face of the tortoise. It is also mentioned in the list of the peoples of the east as given by Varāhamihira in the Bṛhat Saṃhitā. The same statement is found in the Matsya (Ch. 114, 5.45) and Brahmāṇḍapurāṇas (Ch. 16). The Bhāgavatapurāṇa refers to Prāgjyotiṣa when re-counting the story of Naraka. Bharata (Nāṭyaśāstra, Ch.14. 5. 45-47) while referring to the countries where the Adra-Māgadhī literary style was prevalent, mentions Prāgjyotiṣa with the adjoining countries of the east: “Prāgjyotiṣa pulindāśca, vaidehāstāmraliptakāḥ prācya prabratayaścaiva yujanti hyodra-māgadhiṃ.” The Kāvyamīmāṃsā (Ch.17) of Rājaśekhara also places Prāgjyotiṣa, Tamraliptaka and the Puṇḍra countries in the east. Kālikāpurāṇa (Ch. 39.126) says “Formerly Brahmā stayed here and created the stars; so the city is called Prāgjyotiṣpura, a city equal to the city of Indra.” This etymological explanation given by the historians of Assam. Gait states that ‘Prāg’ means former or eastern and ‘Jyotiṣa’ means star, astrology, shining. Thus Prāgjyotiṣapura may be taken to mean the city of eastern astrology. This name is interesting in connection with the reputation which the country has always held as a land of magic and incantations and with the view that it was in Assam where the tāntrik form of worship originated. According to Kakati, Prāgjyotiṣa connected with the topographical features of the land rather than with any religious cult. These references illustrate Prāgjyotiṣpura or Prāgjyotiṣa was on an extensive hill. This topographical feature of Prāgjyotiṣa as described in the earlier texts correspond to an Austric formation like Pagarjuh (jo)-tic (c’=ch) that means a region of extensive high hills. Thus Prāgjyotiṣa may be a Sanskritisation of a non-aryan formation. Barua, B.K: A Cultural History of Assam, pp. 10-13.
[2]:
Both in the early and later Vedic literature like Śatapatha Brāhmaṇa, Aitareya Brāhmaṇa have some references of Kāmarūpa regarding the progress of Aryan culture. The Gopatha Brāhmaṇa narrates a tradition concerning the origin of the name Kāmarūpa. Some other texts refer Kāmarūpa as the land of sunrise. Kālikāpurāṇa describes, immediately after Naraka, Mithilā became king and was placed in the charge of the goddess Kāmākhyā and the name of the land was changed from Prāgjyotiṣa to Kāmarūpa. In Classical Sanskrit literature Prāgjyotiṣa and Kāmarūpa occur side by side. For instance, Kālidāsa in his Raghuvaṃśa refers to both Prāgjyotiṣa and Kāmarūpa as lying in the east of the Brahmaputra. Barua, S.L: A Comprehensive History of Assam, pp.32-33.
[3]:
A synonym of Kṛṣṇa, because He could be properly understood by proper meditation and yoga. He got the name Mādhava (Mahābhārata, 5.7.4). Lord Viṣṇu is known as Mādhava for three reasons:-
1) He is born in yādava clan also known as Madhu in Kṛṣṇa incarnation.
2) He is the husband of ‘Mā’ Lakṣmī of the universe and also a lord of ‘Mā’, knowledge. Here ‘mā’ means mother goddess Lakṣmī and ‘dhava’ means consort.
3) He as Lord Kṛṣṇa, killed a demon called Madhu.