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Sincere Thanks To:

1. Urupattur Srikaimkarya SrI Soundararajan Desikan Swamin for providing the Sansk
mUlam of Sri HayagrIva Upanishad housed in the commemorative souvenir for the openi
of the new MaNDapam on OushadAdri, TiruvahIndrapuram

2. SrI Srinivasan Narayanan for proof reading and addition of Sanskrit/English transliterati
texts

3. www.svdd.com for images

4. Cover Art by Dr. (SrI) Anil Aditya

5. Smt Jayashree Muralidharan for eBook assembly

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C O N T E N T S 
Mantrams and Meanings 1

vandana Slokam (Invocation) 3

hayagrIva mantra mahimA 4

hayagrIvamantra trayam 6

mantratrayasya rshyAdidhyAnAntam 8

hayagrIvaturiyamanuH 10

hayagrIva pancamamanuH 10

hayagrIvaikAkshara manuH 12

vAgAdisiddhikaraH prayogaH 16

saptadaSAksharamanuH 17

mantraj~nAnaphalam 17

hayagrIvamantrANAm mahAvAkyArtha pratipAdakatvam 19

anumantrAH 21

vidyAphalam 22
vidyAm prati prArthanA 23

nigamanam 25

Annexure

Transliteration Scheme used in this e-book 26

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SrI LakshmIhayagrIvan (Thanks: www.svdd.com)

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Bless us with peace and tranquility! (Thanks: www.svdd.com)

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. ïI>.

. hy¢Ivaepin;t!. 
hayagrIva upanishat 
VANDANA SLOKAM (INVOCATION) 

ÉÔ< k[e Ri É> ïu[  yu  am deva>, ÉÔ< pZyema]iÉyR jÇa>,

iSwrEr¼EStuò  vu  a‡sStnUi É>, Vyzem deviht< ydayu>,
SviSt n #NÔae v& Ïïva>, SviSt n> pU;  a ivñveda>,
SviSt nStaúyae R Airòneim>, SviSt nae b&hSpitdRx  atu. 
Aa—e zaiNt> zaiNt> zaiNt>.
bhadram karNebhiH SruNuyAma devAH |
bhadram paSyemAkshabhiH yajatrAH |
sthirairangaistushTuvAgum sastanUbhiH |
vyaSema devahitam yadAyuH |
svasti na indro vrddhaSravAH |
svasti naH pUshA viSvavedAH |
svasti nastArkshyo arishTanemiH |
svasti no brhaspatirdadhAtu ||
om SAntiH SAntiH SAntiH ||
Meaning: 

O Celestial Ones! May we hear auspicious words with our ears! May we behold the auspicio
images with our eyes! May we be engaged in eulogizing the gods with sturdy limbs and bodi
and live the ordained full span of our lives (Veda prAyam of hundred years)!

May the king of the devAs, Indra of established renown be for our well being! May t
omniscient pUshan, the nourisher among the twelve AdityAs be benevolent to us! May tArksh
(GaruDa), the destroyer of all inauspiciousness (amangaLams) be for our good! May that de
guru, Brhaspati grant us all auspiciousness!

om! Let there be peace and tranquility inside me!

om! Let there be peace all around me (peace in the environment)!

om! Let there be peace in the forces that interact with me!
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hy¢IvmNÇmihma
hayagrIvamantra mahimA
. hir> Aae <.

nardae
AxIih äüa[mu
Égvn! päüiv*a<
smeTyaev acviróa<-  yyaicrat! svR pap< Vypaeý
äüiv*a< lBXvEñyRv  an! Évit. 1.
|| hari: om ||
nArado brahmANamupasametyovAca –
adhIhi bhagavan brahmavidyAm varishThAm yayAcirAt sarvapApam vyapohya

brahmavidyAm labdhvaiSvaryavAn bhavati || 1 ||

Meaning: 

hariH om!

Sage Naarada, the son of Lord BrahmA approached his Father and requested him:

Oh Lord! Please bless me with the Knowledge (j~nAnam) about the Supreme Principle (Brahma
which will destroy all sins very quickly and would bless me with the sacred and permane
wealth (Saasvata aiSvaryam)!

äüaevac -
hy¢IvdEvTyan! mNÇan! yae ved s ïu itSm&tIithaspura[ain ved s
svE RñyRv  an! Évit. 2.
brahmovAca -
hayagrIvadaivatyAn mantrAn yo veda sa Sruti smrti itihAsa purANAni

veda sa sarvaiSvaryavAn bhavati || 2 ||

Meaning: 

Lord BrahmA responded:

My Son! One gains everlasting kinds of wealth through siddhi from the japam of the mantram
related to Lord HayagrIva; such a fortunate One would master Srutis (VedAs, BrhamaNA
AraNyakAs and Upanishads), smrtis (memorized knowledge about canons and codes of law
observances), itihAsAs (historical texts) and PurANAs (epics). All these kinds of wealth will
at this sAdhakA's disposal. The three Mantrams about Lord HayagrIva are:
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Sva}ae=ip yTàsaden }an< tT)lmaßuy  at! ,

sae=y< hyaSyae Égvan! ùid me Éatu svRd  a.
svAjn~opi yatprasAdena j~nAnam tatphalam ApnuyAt |
so’ayam hayAsyo bhagavAn hrdi me bhAtu sarvadA ||
Meaning: 

May BhagavAn HayagrIvan reside and shine always in my heart lotus! It is through H
command and blessings one acquires the Brahma J~nAnam and the fruits thereof!

ivvr[m! 
#h olu AwvR[  vedàivÉ´ey< hy¢Ivaepin;t! Sviv*aàkqnVy¢a äümaÇpyRv  sÚa ivj&MÉte, ASya> s<]ep
ivvr[mar_yte, nardäüàîàitvcnêpeyamaOyaiyka iv*aStuT ywaR , AaOyaiykamvtaryit - nard #it
ik<  s %vaceTyÇ - AxIhIit, äüiv*a<  viróa< inivRz  e;äüi[ pyRv  sÚa<, yya sivze;äüiv*amum
svRp  appu{  yivmu´  ae  ÉUT vaw Svaitir´as<ÉvisÏ< äü in:àityaeigkSvmaÇimit inivRz;e äüiv*a<  lBX
Svaitir´<  Svavze;tya ¢ihtu<  y $òe sae=ym!  $ñr> tTs<biNxNyjfi³ya}aneCDaz®yaTmk<  }aniv
ansMyG}anêpm! @eñy¡ tÖan! Évit ta< me AxIhIit. 1.
nardenEv< p&òae Égvan! äüaevac ikimit ?  vúyma[iv*a)l< àkqyit - -
hy¢Iveit. 2.
vivaraNam (Comments): 

iha khalu atharvaNavedapravibhakteyam hayagrIvopanishat

svavidyAprakaTanavyagrA brahma mAtra paryavasannA vijrmbhate |
asyAH samkshepato vivaraNam Arabhyate | nArada brahmapraSna-
prativacana rUpeyAmAkhyAyikA vidyA stuti arthA |

AkhyAyikAmavatArayati - nArada iti | kim sa uvAcet yatra - adhIhIti |

brahmavidyAm varishThAm nirviSesha brahmaNi paryavasannAm, yayA 
saviSesha brahmavidyA mumukshuH sarvapApa-puNya vimukto bhUtvAtha
svAtiriktA sambhavasiddham brahma nishpratiyogika svamAtram iti
nirviSesha brahamavidyAm labdhvA svAtiriktam svAvaSeshatayA
grahitum ya IshTe so’ayam ISvaraH tat sambandhinya jaDakriyA-
 j~nAnecchASaktyAtmakam j~nAna vij~nAna samyak j~nAnarUpam
aiSvarayam tadvAn bhavati tAm me adhIhIti || 1 ||
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nAradenaivam prshTo bhagavAn brahmovAca kim iti?

vakshyamANavidyaphalam prakaTayati – hayagrIveti || 2 ||
Comments by  V. Sadagopan (VS): 

The vivaraNam here in Sanskrit is by an advaitin

(Vaasudevendra), the Sishya of KaancI advaita darSana
AcAryan, Upanishad Brahma Yogi, a contemporary of Saint
ThyagarAja of the 18th  century. As such, it invokes
nirviSesha brahma tattvam, which the moksham-seeking
ViSishTAdvaitins (mumukshuH) do not accept. Therefore,
we will give only the general gist of the commentary by
Vaasudevendra in this ViSishiTAdvaitic version of the
commentary on SrI HayagrIvopanishat. The Sanskrit
mUlam of the advaitic text of the commentary is however
included here but not fully commented upon.

SrI HayagrIva Upanishat is linked to atarvaNa Vedam. It

helps those who are bewildered by their own fruitless
searches of Brahma J~nAnam; the meditation on the
mantra bhAgam of SrI HayagrIva Upanishat lets such
Brahma vicAram blossom well and bear fruit. Here we
begin a brief explanation of the mantrams of the
HayagrIva Upanishat. This Upanishat dealing with Brahma
VidyA takes the form of query by Sage Naarada and the
response by Lord BrahmA. Sage Naarada sets the scene
for the narration (AkhyAyikA) by requesting Lord SrI LakshmIhayagrIvar
(Thanks:www.svdd.com)
BrahmA to instruct him on the ways to acquire Brahma
J~nAnam. Sage Naarada reverentially requests for initiation with the word: “adhIh
Approached thus by his son, BrahmA instructs Naarada on the Supreme Brahma VidyA a
points out the fruit of gaining that effort is Lord HayagrIvan Himself.

hy¢IvmNÇÇym! 
tivñae@teÄ mNÇa>
I[RS  vêpay icNmyanNdêip[e,
tu_  y< nmae hy¢Iv iv*arajay iv:[ve Svaha Svaha nm>. 3.
\Gyju >samêpay vedahr[kmR [e,
à[vaeÌIwvpu;  e mhañizrse nm> Svaha Svaha nm>. 4.
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%ÌIw à[vaeÌIw svRv  agIñreñr,

svRvde myaicNTya sv¡ baexy baexy Svaha Svaha nm>. 5.
hayagrIvamantra trayam
ta ete mantrA:
Meaning: 

These then are the MantrAs.

viSvottIrNasvarUpAya cinmayAnandarUpiNe |
tubhyam namo hayagrIva vidyArAjAya vishNave svAhA svAhA namaH || 3 ||
rgyajuH sAmarUpAya vedAharaNa karmaNe |
praNavodgItha vapushe mahASvaSirase namaH svAhA svAhA namaH || 4 ||
udgItha praNavodgItha sarvavAgISvareSvara |
sarvavedamayA cintyA sarvam bodhaya bodhaya svAhA svAhA namaH || 5 ||
Meaning of  the above three HayagrIva mantrams: 

viSvottIrNa … - Oh VishNu-HayagrIva, the King of all Learning (VidyA-s)! Oh Embodiment

Bliss Consciousness! Oh Lord whose essential nature transcends this Universe! aDiyEn
salutations to Thee! svAhA svAhA! namaH.

rg-yajus-sAmarUpAya … - Oh the embodiment of Rg, Yajur and sAma Vedams! Oh Lord w

engaged in the recovery of the VedAs stolen by Madhu and KaiTabha! Oh Lord having th
mantra SarIram of UdgItha praNavam! Oh Lord with the head of a great Horse! svAh
svAhA! aDiyEn's salutations to You!

The elaborate meanings of the 32 aksharams of this mantram are covered in a separate e-boo
in the GodhA e-book series (link in http://www.sadagopan.org, third ebook).

udgItha praNavodgItha … - Oh Lord HayagrIvA eulogized by the PraNava udgItham of sAm

Vedam! Oh Lord of all gods of Learning like SarasvatI and DakshiNAmUrti! They receive the
vidyA anugraha Sakti from a small portion of Your vast power. Oh Lord with the form of
VedAs! Oh Lord whose ananta kalyANa guNams, VedAs cannot comprehend! Please tea
aDiyEn about all the VidyA-s! svAhA! svAhA! namaH.

te  kI†za> #TyÇ - t @te mNÇa #it. 3-5.

te kIdruSAH: iti atra - ta ete mantrA iti || 3-5 ||
Meaning: 

Of what magnitude are the power of these mantrAs? Very powerful indeed are these thr
mantrams is the rhetorical answer!

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The question and answer on the power of these three Mantrams is housed here:

mNÇÇySy \:yaidXyanaNtm! 
äüaiÇrivsivt&ÉagR va \;y>, gayÇIiÇòub  nu òpu  C!  DNda<is, ïIman! hy¢Iv>

prmaTma devteit,,  Éae’aaEgimaemit]yaebIjm!

’Ui mit kIlkm! ivRi nyae , gsae>,=himit
Akaraezi´>,
karmkarEr¼Nyas>,
Xyanm! -
zŒc³mhamu ÔapuStkaF(< ctu ÉujR  m!,
s<p[U  cR  NÔs<kaz< hy¢Ivmup  aSmhe. 6.
mantratraysya rshyAdidhyAnAntam
brahmAtriravisavitrbhArgavA rshaya: | gAyatrI-trishTup anushTup-
cchandAmsi | SrImAn hayagrIva: paramAtmA devateti | 1 hlaumiti bIjam |
so’hamiti Sakti: | hlUmiti kIlakam | bhogamokshayorviniyoga: |
akArokAramakArairanganyAsa: |
dhyAnam -
Sankhacakra mahAmudrApustakADhyam caturbhujam |
sampUrNacandrasankASam hayagrIvam upAsmahe || 6 ||
Meaning: 

For the SrI HayagrIva Mantrams, the Rshis are BrahmA, atri, sUryan and BhArgavA. T
three metres are GaayatrI (three lines and eight aksharams per line), trishTup (four lines
eleven aksharams/syllables) and anushTup (four quarters with eight syllables each). T
devatA (presiding God) is Lord HayagrIvan. The bIjam (seed) is “hlaum”. The Sakti (power)
“so’ham”. The kIlakam (the anchoring nail) is “hlUm”. bhoga (enjoyment) and moksha
(deliverance) are the viniyoga (distribution). The anganyAsa and KaranyAsa (nyAsa of t

limbs/body) are   a,   u  and

bIjAksharam on each body part. A % m  m. nyAsa is the tantric practice of placing specif

dhyAnam: 

aDiyEn meditates on Lord HayagrIvan with the Conch, Disc, the mudrA and the book on H
four hands. He has the lustre of the full Moon.
Note: 

Per some versions, hla, hlaum, hlUm etc., are spelled as lha, lhaum as well hsowm. ‘h’ and ‘s’ a
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interchanged often.

1 ASyamup  in;id svRÇ @tiÖja]rSw ‘l‘ karSwane ‘s‘ kar %pl_yte ke;iu ct! 

kaeze;u , ( A, A 1, A 2, k  )  kaeze;U tu lkar @vaepl_yte,

mNÇÇySy
A¼Nyas>.\:yady>
6. %CyNte - äüeit, AkaraekarmkarE> iÖrav&ÄE>
1 asyAm upanishadi sarvatra etadvijAksharastha ‘la’ kArasthAne ‘sa’ kAra upalabhyate keshuc
koSeshu | (a , a 1, a 2, ka) koSeshu tu lakAra eva upalabhyate |
mantratrayasya rshyAdaya: ucyante - brahmeti | akAra ukAra makAraiH
dvirAvrttaiH anganyAsaH || 6 ||
Meaning: 

In the different versions of this Upanishad, the “la” of the bIjAksharam is replaced by “s
The Rshi for this mantram is said to be BrahmA et al. anganyAsam is completed by repeati
twice “akAra, ukAra and makArams”.

tirumanjanam with ksheeram (Thanks:www.svdd.com)

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hy¢Ivtur  Iymnu >
Aa<  e ïIimit Öe A]re,    E’aEimTyeka]rm!, Aae < nmae Égvte #it sÝa]rai[,
hy¢Ivayeit pÂa]rai[, iv:[v #it ÇI{y]rai[, mý< mexa< à}aimit
;f]rai[, àyCD Svaheit pÂa]rai[, hy¢IvSytur Iyae Évit. 7.
hayagrIvaturIyamanuH
om SrImiti dve akshare | hlaumiti ekAksharam | om namo bhagavate
iti saptAksharANi | hayagrIvAyeti pancAksharANi | vishNava iti
trINyaksharANi | mahyam medhAm praj~nAmiti shaDaksharANi |
prayaccha svAheti pancAksharANi | hayagrIvasya turIyo bhavati || 7 ||
“om SrIm” form the two aksharams (letters) of the two syllable HayagrIva mantram. hlaum
one  aksharam and is the ekAkshari  (one syllable mantra) for Lord HayagrIvan. “om nam
bhagavate” constitute seven  aksharams of the seven syllable mantra. “hayagrIvAya” leads
five aksharams of the five syllable mantra; “vishNu” makes up three aksharams of the thr
syllable mantram. “mahyam medhAm praj~nA” lead to six  aksharams of the shaDaksha
“prayaccha svAha” contributes five aksharams of the five syllable mantram. A combination
the above gives us the twenty nine lettered SrI HayagrIva Mantram. The fifth is “ manu”.

hy¢Ivtur  IymNÇmu Ïrit
  - Aae < ïIimit,
Aae < ïI— ’aE < Aae< nmae Égvte hy¢Ivay iv:[ve 
mý< mexa< à}a< àyCD Svaheit @kaeniÇzd]rae=y< mnu>.
hayagrIvaturIya mantramuddharati – om SrImiti |
om SrIm hlaum om namo bhagavate hayagrIvAya vishNave
mahyam medhAm praj~nAm prayaccha svAheti ekonatriSadaksharo’yam manuH ||
Meaning: 

The entire mantram from the combination of all twenty nine aksharam is:
hy¢IvpÂmmnu>
Aae — ïIimit Öe A]re,    E’aEimTyeka]rm!, @emEmEimit ÇI{y]rai[,
¬I— ¬Iimit Öe A]re, saE> saEirit Öe A]re, ÿIimTyeka]rm! ,
Aae < nmae Égvte #it sÝa]rai[, hy¢Ivayeit pÂa]rai[,
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mý< mexa< à}aimit ;f]rai[, àyCD Svaheit pÂa]rai[,

pÂmae mnuÉ  vR  it. 8.
hayagrIvapancamamanuH
om SrImiti dve akshare | hlaumitiykAksharam | aimaimaimiti
trINyaksharANi | klIm klImiti dve akshare | sauH sauriti dve akshare |
hrImitiyekAksharam | om namo bhagavate iti saptAksharANi |
hayagrIvAyeti pancAksharANi | mahyam medhAm praj~nAmiti
shaDaksharANi | prayaccha svAheti pancAksharANi |
pancamo manurbhavati || 8 ||

namo SrI lakshmIhayagrIvAya! (Thanks:www.svdd.com)

Meaning: 

“om SrIm”  form two  aksharams; hlaum  (hasaum) adds one  aksharam. “aim aim aim” combi
(aimaimaimiti) to give three aksharams. “klIm klIm” add two more aksharams. “sau sau” lead

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two  more aksharams. “hrIm” contributes one  aksharam. “om namo bhagavate” adds sev
aksharams. “hayagrIvAya” leads to five aksharams. “mahyam medhAm praj~nAm” provides s
aksharams. “prayaccha svAha” adds five more aksharams. The fifth is “manu”.

hy¢IvpÂmmnum  Ïrit
u  - Aae < ïIimit,

Aae
à}a<< ïI— àyCD
   E <’aE @e <Svahe
@e < @e <it¬I—ctu
 ¬I—i SÇzd]rae
 saE> saE> ÿI<=y< Aae <mnu nmae Égvte hy¢Ivay mý< mexa< 
> . 8.
hayagrIva pancamamanumuddharati – om SrImiti |
om SrIm hlaum aim aim aim klIm klIm sauH sauH
hrIm om namo bhagavate hayagrIvAya mahyam medhAm
praj~nAm prayaccha svAheti catustriSadaksharo’yam manuH || 8 ||
Comments by  SrI  V.SaThakopan svAmi:: 

The above text reproduces the SrI HayagrIva pancamamanu.

This marks the end of the first section of SrI HayagrIva Upanishat.

hy¢IvEka]rmnu> 
hy¢IvEka]re[ äüiv*a< àvúyaim, äüa mheñray mheñr> s<k;R[  ay
s<k;R [ae narday nardae Vyasay Vyasae laeke_y> àayCDidit hkarae< 
lkaraemukarae < ÇymekSvêp< Évit, ’aE <E bIja]r< Évit, bIja]re[
   E’aEêpe[ t¾apkana< s<pTsarSvtaE Évt>, tTSvêp}ana< vEdehI
mui ´í Évit, idKpalana< ra}a< nagana< ikÚra[amixpitÉRv  it,
hy¢IvEka]rjpzIla}ya sUy  aR dy> Svt> SvSvkmRi [ àvtRN te,

   E <sve R
’aE ;hy¢IvSvêpae
a< bIjana< hy¢IvE
ka]rbIjmnu
 Évit. 9.  Äm< mNÇrajaTmk< Évit,
hayagrIvaikAksharamanuH
hayagrIvaikAkshareNa brahmavidyAm pravakshyAmi |
brahmA maheSvarAya maheSvaraH sankarshaNAya sankarshaNo
nAradAya nArado vyAsAya vyAso lokebhyaH prAyacchaditi
hakArom lakAromukArom trayamekasvarUpam bhavati |
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hlaum bIjAksharam bhavati | bIjAkshareNa hlaurUpeNa tajjApakAnAm

sampat sArasvatau bhavataH | tat svarUpaj~nAnAm vaidehI muktiSca
bhavati | dikpAlAnAm rAj~nAm nAgAnAm kinnarANAm adhipatiH bhavati |
hayagrIvaikAksharajapa SIlAj~nayA sUryAdayaH svataH svasvakarmaNi
pravartante | sarveshAm bIjAnAm hayagrIvaikAkshara bIjam

anuttamam mantrarAjAtmakam bhavati | hlaum hayagrIva svarUpo bhavati || 9 ||

Meaning: 

Let me instruct you about the wisdom relating to Brahma VidyA through SrI HayagrI
ekAkshara mantram. Brahma devan to his son MaheSvaran to SankarshaNan to Naarada
VyAsa and from VyAsa to the people of the world. The hakAram, lakAram and mukAram uni
to form a single mantram, single reality. “hlaum  (lhaum/hasaum)” becomes this bIjAkshara
For those who perform japam with this bIjAksharam, they are enriched with a flood of wealt
svarUpa j~nAnam and mukti is also attained. He becomes the king of the rulers of t

directions
heads). The(dikpAlAs/dik
devout onesgajams) and KinnarAs
( japa SIlaj~nAH) (mythical figures
knowledgeable with
about thehuman
powerbodies and horse
of japam of S
HayagrIva ekAkshari string together their lives with prescribed dharmAs for their VarNam
and ASramams and go about their lives happily. Among all the seed letters (bIjAksharam), t
HayagrIva bIjAksharam becomes superior and reaches the status of mantra RaajA, the ki
among the mantrAs. “hlaum” becomes the form of Lord HayagrIvan (hayagrIva svarU
bhavati).

ivvr[m! 
;ómeka]r< mnu < äüaidpr<praàv&Ä< mNÇrajTven svaRw  Rsaxk< tdwaRn  su  <xaiyna< 
ivklebrkEvLyàdimit StaEit - hy¢Iveit, vúyma[iv*aya> AacayRp  ar<pyR³  mmah -
äüeit, hy¢IvEka]rIiv*aya> à[vmhavaKyanuk  r[tamah - hkaraeimit,
Çy< Évit.
shashThamekAksharam manum brahmAdi paramparA vrttam mantrarAjatvena sarvArt
sAdhakam tadarthAnu sandhAyinAm vikalebara kaivalyapradam iti stauti - hayagrIveti
vak shyam A N avi d yA yA H A cA ryapA ram parya k ram am A ha - b rahm et i  
hayagrIvaikAkshravidyAyAH praNva mahAvAkyAnukaraNatAmAha - hakAromiti | traya
bhavati ||
Meaning: 

For those who recite this ekAkshari arising from the Guru ParamparA starting from Brahm
devan and reflect on the meaning of this ekAkshari as MantrarAjam, attain all what th
desire including kaivalya (AtmAvalokanam) sukham (vikalebara kaivalyapradam).

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Meditate on His mantram-s to attain Eternal Happiness!

Thanks: www.svdd.com
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Note by SrI V.SaThakopan: In the ViSishTAdvaitic context, Kaivalya sukham is not soug
after and only Moksha Sukham is the highest goal of a sAdhakan.

The HayagrIva ekAkshari VidyA is equivalent to the fusion of the three aksharams into o
(hakAromiti) and yields the phalans of reciting the PraNava MahA vAkyams.

hkar> prmez> SyaÄTpd< ceit iniítm!, 

s ( l  ) k ar> oecir àae´> Tv<pd< ceit iniítm!.
#it ïuT ynuraexen hkarStTpdawR> , s (l)kar> Tv<pdawR >, %karStu  tÅv<pdawR gtvaCyawR - TyagpUv 
tÅv<pdlúyyae> pricTàTyiKctae> @eKyanu va*ispdawae R  Évit, hkaraidv[RÇ  yaepir ïUy  ma[> Aae <k
tui ryae <kar¢iv*aettuy  RRt  ru Iyawae R Évit , @tTÇy< imilTva @kSvêp< Évit, tdev ivv&[aeit - ’aEimit, ’aE <ê
[ àTygiÉÚprmaTmÉaven tT¾apkana<  parmEñyRÉavapÚtya s<pTsarSvtaE  Évt> s<pdIñrTv<  sarSv
inivR ze;äüiv*aêpm! , sMyG}ans<pTsarSvte  Évt #it v´Vye  s<pTsarSvtaivit il¼VyTyy
yTSvaitir´klnapûvisÏin:àityaeigk-äümaÇmviz:yte 
tTSvêp}ana< vEdie h mui ´í Évit, yid sivze;tya mNÇaw¡  janait tda #NÔaididKpalanamixpitÉRv 
sve Rñrae  ÉvtITywR> , ASy miNÇ[ $ñrTven sU yaR idÉyhetuTvmah - hy¢Iveit “ÉI;aSmaÖat> pvte” #Ty
 ïut  e>, yt> @v< àÉavvan! hy¢IvEka]rmnu > At @v sveR ;aimit, bIjawRStu hy¢IvSvêpae Évit. 9.
hakAraH parameSaH syAt tatpadam ceti niScitam |
sa (la)kAraH khecari proktaH tvam padam ceti niScitam ||
iti Srutyanurodhena hakArastatpadArthaH sa (la)kAraH tvam padArthaH, ukArastu tattva
padArthagatavAcyArtha tyAgapUrvakam tattvam padalakshyoH paracit pratyakicito
aikyAnuvAdyasipadArtho bhavati | hakArAdivarNatrayopari SrUyamANaH omkAraH turi
omkAragravidyota turya turIyArtho bhavati | etat trayam militvA ekasvarUpam bhavat
tadeva vivrNoti – hlaumiti | hlaumrUpeNa pratyag-binna-paramAtma bhAvanena tajjApakAnA
pAramaiSvaraya-bhAvApannatayA sampatsArasvatau bhavataH sampadISvaratvam sArasvata
nirviSesha brahmavidyArUpam | samyagj~nAna sampatsArasvate bhavata iti vaktav
sampatsArasvatAviti lingavyatyayaH | yatsvAtiriktakalanApahnava siddha nishpratiyogik
brahmamAtramavaSishyate tatsvarUpaj~nAnAm vaidehi muktiSca bhavati | ya
saviSeshatayA mantrArtham jAnAti tadA indrAdi dikpAlAnAm adhipatiH bhavati sarveSva
bhavati iti arthaH | asya mantriNA ISvaratvena sUryAdibhayahetutvamAha – hayagrIve
“bhIshAsmAdvAtaH pavate” ityAdi SruteH | yataH evam prabhAvavA
hayagrIvaikAksharamanuH ata eva sarveshAmiti | bIjArthastu hayagrIvasvarUpo bhavati ||9

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Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

In this long passage, the power arising from the recitation of SrI HayagrIva ekAkshari hlau
formed by the union of three aksharams (ha, la  and u): “etat trayam militvA ekasvarUpa
bhavati - hlaumiti”; the phalans resulting from such a recitation of ekAkshari followed
sAtvika tyAgam are elaborated. For ViSishTAdvaitins, the phalans like Kaivalyam, advai
svarUpa J~nAnam jIva-Brahma aikyam and jIvan mukti are not relevant. nirviSesha Brahm
VidyA, the goal of the advaita darSanam is the thrust of the commentator, S
Vaasudevendrar, the disciple of Upanishad Brahmam of Kaancipuram. We will not cover these
detail. For ViSishTAdvaitins, the Phalans of reciting SrI HayagrIva stotrams are enumerat
in:

Swamy Desikan's SrI HayagrIva stotram (e-book # 4 in http://www.sundarsimham.org  , S

HayagrIva sahasranAmam (e-book # 66 in http://www.sundarasimham.org, e-book #36, S
LakshmI HayagrIva suprabhAtam and MangaLam, http://www.srihaygrivan.org, series of
books on SrI HayagrIva abhigamanam, SrI HayagrIva pancASat, SrI HayagrIva Mant
mAlikA housed in the goda.org link of http://www.sadagopan.org. These are the mo
important phalans (SreshTa phalans): vAgartha siddhi, Sesha-Seshi svarUpa j~nAna
Mokshanugraham following prapatti at the sacred feet of Lord HayagrIvan. The desir
phalans arising from ekAkshari and other SrI HayagrIva Mantra japams are received throu
AcArya mukham.

vagaidisiÏkr> àyaeg>
Am&t< k…é k…é Svaha, t¾apkana< vaiKsiÏ> ïIisiÏròa¼yaegisiÏí Évit. 10.
vAgAdisiddhikaraH prayogaH

amrtam kuru kuru svAhA | tajjApakAnAm vAksiddhiH SrIsiddhiH

ashTAngayoga siddiSca bhavati || 10 ||

ivvr[m! 
hy¢IvEka]raepask< Am&t< k…é k…é Svaha, #tí t¾apkanaimit. 10.
hayagrIvaikAksharopAsakam amrtam kuru kuru svAhA | itaSca
tajjApakAnAm iti || 10 ||
Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

For mastery over speech and clear understanding of the meanings, the form of ekAksha
mantram of Lord HayagrIvan is: “hlaum (lhaum, hasaum per different versions)  amrtam ku
svAhA”. Mastery over words, attainment of riches and the gaining of the ashTa siddhis a
also the phalans.

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sÝdza]rmnu> 
’aE < sklsaèaJyen isiÏ< k…é k…é Svaha. 11.
saptadaSAksharamanuH
hlaum sakalasAmrAjyena siddhim kuru kuru svAhA || 11 ||
The seventeen lettered prayogam for attainment of sakala sAmrAjya siddhi based on S
HayagrIva ekAkshari is given above. Below, it is stated that this seventeen lettered mantra
is another form of “hlaum”.

Apr> sÝdza]zrae=y< mNÇ>    E’aEimit. 11.

aparaH saptadaSAksharo’yam mantraH hlaum iti || 11 ||

mNÇ}an)lm! 
tanetan! mNÇan! yae ved ApivÇ> pivÇae Évit, Aäücair suäücair Évit,
AgMyagmnat! pUtae Évit, pitts<Éa;[at! pUt  ae Évit,
äühTyaidpatkEm R´u  ae Évit, g&h< g&hpitirv dehI dehaNte prmaTman< àivzit. 12.
mantraj~nAnaphlam
tAnetAn mantrAn yo veda apavitraH pavitro bhavati |

abrahmacAri subrahmacAri bhavati | agamyAgamanAt pUto bhavati |

patitasambhAshaNAt pUto bhavati | brahmahatyAdipAtakaiH mukto
bhavati | grham grhapatiriva dehI dehAnte paramAtmAnam praviSati || 12 ||
Meaning/Comments by  SrI  V.SaThakopan svAmi:: 

The fortunate one who is blessed with the j~nAnam of SrI HayagrIva mantrams, even
impure, becomes pure. One who is unchaste, impure becomes celibate (BrahmacAri/chast
One is purified even if one is adulterous. One is cleansed even after talking to the fallen one
One is freed from sins such as killing a BrahmaNa. Just as the master of the mansion ente
the house, the sAdhakan at the end of his earthly life attains the sacred feet of the Lord.

ivvr[m! 
ivñaeÄI[e RitmNÇ}ana< )lmah - tanetainit mNÇawR}anmuO  y)lmah - g&himit. 12.
viSvottIrNetimantraj~nAnAm phalamAha – tAnetAniti
mantrArthaj~nAna mukhyaphalamAha – grhamiti || 12 ||

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SrI HayagrIva mantra japam leads to realization of Great Truths

Thanks: www.svdd.com
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Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

The main phalan arising from the reciting of the HayagrIva Mantram (viSvottIrna svarUpA
…) is the same as understanding of the meanings of the four Upanishadic MahA vAkyams.

hy¢IvmNÇa[a< mhavaKyawRà  itpadkTvm! 
à}an< äü, Ah< äüaiSm, tÅvmis AymaTma äüeit mhavaKyE>
àitpaidtmw¡ t @te mNÇa> àitpadyiNt. 1.
hayagrIvamantrANAm mahAvAkyArtha pratipAdakatvam
praj~nAnam brahma | aham brahmAsmi | tattvamasi ayamAtmA
brahmeti mahAvAkyaiH pratipAditamartham ta ete mantrAH pratipAdayanti || 13 ||
The HayagrIva mantram grants us the realization of the meanings of the four MahA vAkyam
of Upanishads such as:
1. praj~nAnam brahma (aitareya Upanishad 3.3),

2. aham brahmAsmi (brhadAraNyakam 1.4.10),

3. tattvamasi (chAndoOgyam 6.8.7) and

4. ayamAtmA brahma (brahadAraNyaka Upanishad 2.5.19).

SrI HayagrIva mantram has the essence of all these MahA vAkyams. These HayagrI
mantrams explicate the same meaning that are elaborated by the four Upanishadic Mah
vAkyams.
The ViSishTAdvaitam based  meanings of  the  four  mahA vAkyams: 

 praj~Anam brahma (aitareya Upanishad 3.3): All the creatures that move or fly a
the immovable ones are controlled from within by the antaryAmin brahmam, who is
the nature of praj~nyA or consciousness. All of these entities are established in th
consciousness. The Universe and its beings are propelled and commanded by th
prerita (controller) of all. All of these entities are totally absorbed in th
consciousness. Therefore by svarUpam (essential nature) and due to its auspicio
attributes as well as its mahatvam (infinite greatness), the praj~nAnam or Univers
consciousness  is the Supreme Brahman, “the upAsya”,

 aham brahmAsmi  (brhadAraNyaka Upanishad: 1.4.10): “brahma vA idamag

AsIttadAtmAnamevAvedaham brahmAsmIti”. This Supreme Self was indeed Brahm
in the beginning. It knew itself alone as “I am the Brahman”. Therefore it became a
The implication of this statement is that “there is no other entity than Brahman
be meditated upon (upAsyAntara sUnyam)”.

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 praj~nAnam anandam brahma (aitareya Upanishad: 3.3): Brahman is Consciousness a

Bliss.

 tattvamasi  (chAndogya Upanishad: 6.8.7): Thou Art That. The full text of th
mantram is: sa ya eshA aNimA, etadAtmyamidam sarvam, tat satyam, sa Atm
tattvamasi Svetaketo iti, meaning “that ‘ st!  sat’ of this nature is very subtle. All th
is having this ‘sat’ as its Atman. That (fact of having ‘sat’ as its Atman) is real. H
(sat) is the Atman in all. That (Supreme Cause) is thy (inner) Self. Thou (i.e., yo
antaryAmin) art that. sarvasya brahmAtmakatvam is thus established”.

ivvr[m! 
ivñaeÄI[e RT yaidmNÇa[a< mhavaKysmNvyaw¡ mhavaKyaNyahà}animit,
mhavaKyE> àTyKprictaerekTv< àitpaidm!,  sÝkaeiqmhamNÇa[a<
mhavaKyawR Tve manimy< ïu it> -
nmSTvmwae R iv}eyae ramStTpdmu  uC  yte,
AsITywR  e ctu wIR Syadev< mNÇe;u yaejyet,!  #it . 13.
viSvottIrNetyAdi mantrANAm mahAvAkya samanvayArtham
mahAvAkyAnyAhapraj~nAnamiti | mahAvAkyaiH pratyakparacitoH

ekatvam pratipAditam | saptakoTi mahAmantrANAm

mahAvAkyArthatve mAnamiyam SrutiH - -
namastvamartho vij~neyo rAmastatpadamucyate |
asItyarthe caturthI syAdevam mantreshu yojayet | iti || 13 ||
Comments by  SrI  V.SaThakopan svAmi:: 

The glories of the Hayagriva Mantrams exceeding even seven crores of MahA Mantrams
their meaning are eulogized here.

SvrVyÃnÉe den iÖxayte. 14.

svaravyanjanabhedena dvidhAyate || 14 ||
The reinforcing union of svaram and vyanjanam are pointed out here .

ivvr[m! 
mNÇsmud  ayStu SvrVyÃnÉedne iÖxayte, Svr> àk«Ty<z>, VyÃn< tu äüa<z>
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‘VyÃnE> Svrs<yaegae iviÏ tTàa[yaejnm! ’ #it, bIj< mayaivinmu´R  < pr< äüeit

kITyRte’ #it c ïute> . 14.
mantrasamudAyastu svara vyanjana bhedena dvidhAyate |
svaraH prakrtyamSaH, vyanjanam tu brahmAmSaH
‘vyanjanaiH svara-samyogo viddhi tatprANayojanam’ iti,
‘bIjam mAyAvinirmuktam param brahmeti kIrtyate’ iti ca SruteH || 14 ||
Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

In the assembly of mantrams, the svaram and its adornment are experienced. svaram is t
amSam of Prakrti (acetanam). vyanjanam is BrahmA amSam (ISvarAmSam). When both a
united, it leads to prANa yojanam. The bIjAksharam devoid of mAyA is verily Parabrahma
according to Vedam. This union between the two can also be viewed as the union of vowels a
consonants (svarams and vyanjanams).

Anum  NÇa>
Awanu mNÇan! jpit -
yÖaGvdNTyivcetnain raò+ I  devana< in;sad mNÔa,
ctö ^j¡ ÊÊhe pya<is KviSvdSya> prm< jgam. 15.

gaErIimRm  ay sillain t]TyekpdI iÖpdI sa ctu:pdI,

AòapdI nvpdI bÉUv  ;u  I shöa]ra prme Vyaemn!.  16.
Aaeóaipxana nk…lI dNtE> pirv&ta piv>,
svRS  yE vac $zana caé maimh vadye. 17.
szvR Rr  Irm&it<  ( sspRrIrmit<  )  baxmana b&hiNmmay jmdi¶dÄa,
Aa sUy  SR  y Êihta ttan ïvae deve:vm&tmjuyaRm  .!  18.
anumantrAH
atha anumantrAn japati - -
 yadvAgvadantya vicetanAni rAshTrI devAnAm nishasAda mandrA |
catasra Urjam duduhe payAmsi kva svidasyAH paramam jagAma || 15 ||
gaurIr-mimAya salilAni takshatyekapadI dvipadI sA catushpadI |
ashTApadI navapadI babhUvushI sahasrAksharA parame vyomam || 16 ||
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oshThApidhAnA nakulI dantaiH parivrtA paviH |

sarvasyai vAca ISAnA cAru mAmiha vAdaye || 17 ||
saSavarIramrtim (sasarparIramatim) bAdhamAna brhanmimAya jamadagnidattA |
AsUryasya duhitA tatAna Sravo deveshvamrtamajuryAm || 18 ||

mNÇanevmu®va AwanumNÇanah - Aweit . 15 - 18.

mantrAn evam uktvA atha anumantrAnAha – atheti || 15 - 18 ||
Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

The HayagrIva mantra japam is followed by recitation of three Veda mantrAs and a Slokam f
NakuleSvari devi. Please see above for text of the Slokams (15 to 18).

 yadvAgvadantya… jagAma – Rg 8.100.10

gaurIr-mimAya … vyomam – Rg 1.164.41

oshThApidhAnA … vAdaye – Slokam for NakuleSvari devi, the Goddess presiding over one
speech and is worshiped for extempore speech during the debates, polemics and the vA
bandhanam of the opponents.

sa SarvarIramrtim (sasarparIramatim) … majuryAm – Rg 3.53.15

iv*a)lm! 
y #ma< äüiv*amekadZya< pQe Ïy¢IvàÉaven mhapué  ;ae Évit,
s jIvNmu´  ae Évit. 19.
vidyAphalam
 ya imAm brahmavidyAm ekAdaSyAm paThet hayagrIva prabhAvena
mahApurusho bhavati | sa jIvanmukto bhavati || 19 ||
Meaning: 

One who reflects on this HayagrIva Brahma VidyA on ekAdaSI days would become a gre
person because of the blessings of Lord HayagrIvan. He is freed of samsAric afflictions, wh
He is still here.

ivvr[m! 
@tiÖ*a)lmah - y #it, àÉave[ àsave[ àsaden s> mhapu é;ae Évit. 19.
etat vidyAphalamAha - ya iti | prabhAveNa prasAveNa prasAdena
saH mahApurusho bhavati || 19 ||

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Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

The phalan from the recitation of the HayagrIva VidyA mantrams confers the status of
MahA Purushan due to the graciousness and Vaibhavam of Lord HayagrIvan.

Lord SrI HayagrIvan grants great phalans to those who recite His mantram-s with Faith
(Thanks: www.svdd.com)

iv*a< àit àawRn  a
Aae — nmae äü[e xar[< me ASTvinrakr[< xariyta ÉU yas< k[Ry  ae> ïut< ma CyaeFv!  < 
mmamu: yaeimTyup  in;t! . 20.
vidyAm prati prArthanA
om namo brahmaNe dhAraNam me astvanirAkaraNam dhArayitA
bhUyAsam karNayoH Srutam mA cyoDhvam mamAmushyam
om iti upanishat || 20 ||

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The Upanishad says, “the knowledge of Brahman, which is taught with the mantra ending wi
‘om namo brahmaNe’ would never leave his heart”. That which is received through the ea
through AcAryan's lips in this manner will never leave one.

ivvr[m! 
%´aimma< iv*a< à[vTven àawRy  it - Aaeimit, ‘AaeimTyetd]rimd< svRm  ’!  #it
 ïui tisÏ< turIy< tuy  tR  ru  Iy< va äüaeCyte, he tuytR  ru  Iy äü[e tu_  y< nmae=Stu, 
TvTàsadtae mya deizkmu otae y*dxIn< tÄNme ùid xar[mStu, 
tdinrakr[< AivSmr[< ywa Évit twa xariyta ÉU yasm! ,
yCDe  +y  > saxnaw¡ k[Ry  ae> k[aR_ya< ïut  < ma CyaFv< ma ivSmr[mStu, 
ik< c mmamu:y< Aamui :mk< iv*a)lm! Aae <karawR tyu  R tuytR  ya
AvSwanl][< ivklebrkEvLymStu,  #itzBd> àawRn  asmaÞywR >,
%pin;CDBd> hy¢Ivaepin;TsmaÞywR> . 20.
uktAmimAm vidyAm praNavatvena prArthayati – omiti |
‘omityetadakshrAmidam sarvam’ iti Sruti siddham turIyam
turyaturIyam vA brahmocyate | he turyaturIya brahmaNe tubhyam
namo astu | tvat prasAdato mayA deSikamukhato yadyadadhInam
tat tanme hrdi dhAraNamastu | tadanirAkaraNam avismaraNam
 yathA bhavati tathA dhArayitA bhUyAsam | yat SreyaH 
sAdhanArtham karNayoH karNAbhyAm Srutam mA cyADhavam mA
vismaraNamastu | kim ca mamAmushyam Amushmikam
vidyAphalam omkArArtha turya-turyatayA avasthAnalakshaNam
vikalebara kaivalyamastu | iti SabdaH prArthanA samAptyarthaH |
upanishat SabdaH hayagrIvopanishat samApti iti arthaH || 20 ||
Meaning and  Comments by  SrI  V.SaThakopan svAmi:: 

This HayagrIva vidyA is to be acquired with the uccharaNam of PraNavam (omiti). Sruti h
revealed: “omityeyatat aksharam idam sarvam”. This is thus established by Srutis (Sru
siddham). It is the embodiment of the Supreme Brahman. With the blessings of You, Lo
HayagrIvan, aDiyEn has acquired Your sacred mantram. Let this auspicious and powerf
mantram of Yours be retained by me (dhAraNam astu). Whenever aDiyEn loses it throu
forgetfulness (vismaraNam) or rejects it (nirAkaraNam), May Thou restore it again throu

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5/21/2018 HAYAGREEVA UPANISHAD - slide pdf.c om

Your merciful intervention and anugraham! This is my prayerful request! SrI HayagrI
Upanishad is concluded here.

 ïIvasud  eveNÔiz:yaepin;d! äüyaeigna,
hy¢Ivaepin;dae VyaOyan< iliot< S)…qm!, 
àk«taepin;ÖcaOya pÂpÂazdIirta.
SrIvAsudevendra Sishyopanishat brahma yoginA |
hayagrIvopanishado vyAkhyAnam likhitam sphuTam |
prakrtopanishat vacAkhyA pancapancASadIritA ||
Meaning: 

The disciple of Upanishad Brahmam with the name of SrI Vaasudevendran created th
commentary and made it clear (sphuTam). May this kaimkaryam engaged in as the lofty sAdan
for receiving Lord HayagrIvan's anugraham bless me with wealth of every kind in this and t
other world!

Let this Upanishad be retained by aDiyEn! Let aDiyEn stand steady and let me hear about nob
things for years to come!

. hy¢Ivaepin;iÖvr[< s<pU[mR  .! 
|| hayagrIva upanishat vivaraNam sampUrNam ||
||SrI lakshmihayagrIvAya namaH||
dAsan,
Oppiliappan Koil V. Sadagopan

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5/21/2018 HAYAGREEVA UPANISHAD - slide pdf.c om

ANNEXURE 

Transliteration scheme for ITRANS notations used in this e-book

Vowels

A
a Aa #i I$ %u
A ^U \r * §R ¤lr l¨ 
lR 

@ @e  Aae  AaE 

e ai o au

A< anusvaram – ‘m’ (like ma< , Tv< etc)

A> visargam –‘H’
Note: * as in rshi ( \i;) 
Consonants

Gutturals   k o g " '

ka kha ga gha ~Na

Palatals
  cca Dcha jja Hjha |~na
Cerebrals  q Q f F [
T Tha Da Dha Na

Dentals   t w d x n
ta tha da dha na

Labials
  p ) b É m
pa pha ba bha ma

Semi vowels  y r l v
 ya ra la va

Sibilants   z ; s
Sa sha sa
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(S  soft palatal sibilant pronounced between ‘sa’ as in sUy  R   sUrya  and ‘sha (;)’ – eg., zai
SAnti)

Aspirate

h  ha 
¦ La This one is in modern Sanskrit only. In many Slokams etc, this is l la only
In addition to the above --- }  j~na ] ksha 
For ka vargam, ca vargam etc - Translit: ka, kA, ki, kI, ku, kU, ke, kai, ko, kau etc.

k« kr (eg. krshNa) v&  vr (eg. vrksham) and so on; † or d¯  dr as in drshTi  (not drushTi)

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