Ganesha-Kartikkeya Mandala

Lords of Dharma
Do Other Gods Exist Apart from Siva?
SHLOKA 21Supreme God Siva has created all the Gods and given them distinct existence and powers, and yet He pervades them wholly. They are separate but inseparable. At the deepest level, nothing exists apart from Him. Aum.
BHASHYA
God Siva is the Supreme Being, the Lord of lords. He alone prevails everywhere. Not an atom moves except by His will. Ganesha, Karttikeya, Indra, Agni and all the 330 million Gods of Hinduism are beings just as we are, created by Lord Siva and destined to enjoy union with Him. The Gods are souls of high evolution. They are very old and mature souls, mighty beings who live in the Sivaloka. Though neither male nor female, they may be popularly depicted as Gods and Goddesses. The devas are benevolent beings of light abiding in the higher Antarloka. They help guide evolution from their world between births. The asuras are demonic beings of darkness, immature souls who temporarily inhabit Naraka, the lower Antarloka. Devas and asuras are usually subject to rebirth. We worship Siva and the Gods. We neither worship the devas nor invoke the asuras. Karttikeya, Ganesha and all the Gods, devas and asuras worship Siva. The Vedas explain, "From Him, also, are born the Gods, in manifold ways, the celestials, men, cattle, birds, the in-breath and the out-breath, rice and barley, austerity, faith, truth, chastity and the law." Aum Namah Sivaya.
What Is the Nature of Lord Ganesha?
SHLOKA 22Lord Ganesha is the elephant-faced Patron of Art and Science, the Lord of Obstacles and Guardian of Dharma. His will prevails as the force of righteousness, the embodiment of Siva's karmic law in all three worlds. Aum.
BHASHYA
Lord Siva, the Almighty Power, created heaven and earth and the God Lord Ganesha to oversee the intricate karmas and dharmas within the heavens and all the earths. Lord Ganesha was created as a governor and interplanetary, intergalactic Lord. His knowledge is infinite, His judgment is just. It is none other than Lord Ganesha and His mighty band of ganas who gently help souls out of the Naraka abyss and adjust them into higher consciousness after due penance has been paid, guiding them on the right path toward dharmic destiny. He is intricate of mind, loving pomp, delighting in all things sweet and enjoying adulation. Lord Siva proclaimed that this son be worshiped first, even before Himself. Verily, He is the Lord of Karma. All Mahadevas, minor Gods, devas and sentient beings must worship Ganesha before any responsible act could hope to be successful. Those who do not are subject to their own barriers. Yea, worship of Him sets the pattern of one's destiny. The Tirumantiram says, "Five-armed is He, elephant-faced with tusks protruding, crescent-shaped, son of Siva, wisdom's flower, in heart enshrined, His feet I praise." Aum Namah Sivaya.
What Is Lord Ganesha's Special Duty?
SHLOKA 23As Lord of Obstacles, Ganesha wields the noose and the goad, icons of His benevolent power of preventing or permitting events to happen in our life. Thus, we invoke His grace and wisdom before any worship or task. Aum.
BHASHYA
Lord Ganesha, the God of time and memory, strategically seated on the muladhara chakra, poised between the higher and lower chakras, stabilizes all sentient beings. He holds the architect's plans of the divine masterpiece of universal past and future. Only good comes from Lord Ganesha, who by taking the form of an elephant distinguishes Himself from other Gods. The charya pada begins with His worship. He staves off misfortune for those who perform penance in His name. He guides our karma from within us through the timing of events. Before any important undertaking, we supplicate Him to clear obstacles from the path, if it be His will. This Lord of Obstacles prevents us from hurting ourselves through living under an incomplete concept or making a request unneeded or beginning an endeavor not well thought out. Before we petition Him, He expects us to use all of our faculties to arrive at the decision He would have made. The agamas declare, "These Lords who, it is said, on the pure path, attend to the various duties deriving from a higher realm of maya are at the prow of the effects of the higher realm of maya." Aum Namah Sivaya.
What Is the Nature of Lord Karttikeya?
SHLOKA 24Lord Karttikeya, Murugan, first guru and Pleiadean master of kundalini yoga, was born of God Siva's mind. His dynamic power awakens spiritual cognition to propel souls onward in their evolution to Siva's feet. Aum.
BHASHYA
Lord Karttikeya flies through the mind's vast substance from planet to planet. He could well be called the Emancipator, ever available to the call of those in distress. Lord Karttikeya, God of will, direct cognition and the purest, child-like divine love, propels us onward on the righteous way through religion, His Father's law. Majestically seated on the manipura chakra, this scarlet-hued God blesses mankind and strengthens our will when we lift to the inner sky through sadhana and yoga. The yoga pada begins with the worship of Him. The yogi, locked in meditation, venerates Karttikeya, Skanda, as his mind becomes as calm as Sharavana, the lake of Divine Essence. The kundalini force within everyone is held and controlled by this powerful God, first among renunciates, dear to all sannyasins. Revered as Murugan in the South, He is commander in chief of the great devonic army, a fine, dynamic soldier of the within, a fearless defender of righteousness. He is Divinity emulated in form. The Vedas say, "To such a one who has his stains wiped away, the venerable Sanatkumara shows the further shore of darkness. Him they call Skanda." Aum Namah Sivaya.
What Does Lord Karttikeya's Vel Signify?
SHLOKA 25The lancelike vel wielded by Lord Karttikeya, or Skanda, embodies discrimination and spiritual insight. Its blade is wide, long and keen, just as our knowledge must be broad, deep and penetrating. Aum Namah Sivaya.
BHASHYA
The shakti power of the vel, the eminent, intricate power of righteousness over wrongdoing, conquers confusion within the realms below. The holy vel, that when thrown always hits its mark and of itself returns to Karttikeya's mighty hand, rewards us when righteousness prevails and becomes the kundalini serpent's unleashed power thwarting our every effort with punishing remorse when we transgress dharma's law. Thus, the holy vel is our release from ignorance into knowledge, our release from vanity into modesty, our release from sinfulness into purity through tapas. When we perform penance and beseech His blessing, this merciful God hurls His vel into the astral plane, piercing discordant sounds, colors and shapes, removing the mind's darkness. He is the King of kings, the power in their scepters. Standing behind the temporal majesty, He advises and authorizes. His vel empowering the ruler, justice prevails, wisdom enriches the minds of citizens, rain is abundant, crops flourish and plenty fills the larders. The Tirumurai says, "In the gloom of fear, His six-fold face gleams. In perils unbounded, His vel betokens, 'Fear not.'" Aum Namah Sivaya.
Scriptures Speak on Lords of Dharma
As the God evoked faith from the mighty asuras, so may my prayer for the generous worshiper be accepted!Rig Veda
He who is source and origin of the Gods, the Lord of all, Rudra, the Mighty Sage who produced in ancient days the Golden Germ--may He endow us with purity of mind!Yajur Veda
Great are the Gods who were born from Nonbeing. Yet men aver this Nonbeing to be the single limb of the Support, the great Beyond.Atharva Veda
In whose one limb all the Gods, three and thirty in number, are affixed--tell me of that Support--who may He be?Atharva Veda
"Agni, Vayu, Aditya who is the time (Prajapati), prana, food, Brahma, Rudra, Vishnu. From among these, some, meditating, adore one, others another. Please tell us: who among them is adored most, who is He?" Then he said to them: "These, indeed, are the foremost appeared forms of the highest, immortal, incorporeal Brahman."Yajur Veda
In Him exists neither action nor organ of action; no one is found His equal or superior to Him. His supreme power is revealed in manifold forms; inherent to His nature is the working of His strength and wisdom.Yajur Veda
I'll not sell you, not for a thousand or ten thousand pieces! O Indra, you are more to me than a father. I count a brother naught compared to you. You and a mother, O Bountiful, vie with each other in generous giving and in bestowal of joy. Rig Veda
In the heart of those who recount His name, He reveals His gracious feet. Thus He appears to those who chant the hallowed name Murugan. He stands immanent in all.Tirumurai
The moon, sun and fire are in unison radiating their resplendent effulgence. Radiating the luminous sparks is Murugan, who lights up the world by His peerless light.Kathirgama Purana
Let us know that Supreme Being and meditate upon Him, the Supreme General of the great deva army. May He enlighten us and lead us to be one with Him, Lord Skanda.Shanmukha Gayatri
If you worship the elephant-faced Vinayaka, your life will expand bountifully. If you worship the white-tusked Vinayaka, your desires and doubts will flee. Therefore, worship Him with love-offerings of jack, hoppers, plantain and mango fruits and thus mitigate the burden of deeds.Saint Auvaiyar
He has one tusk and four arms. Two of His hands hold a noose and a hook, while the other hands show the gestures of removing fear and granting boons. A mouse is seen on His flag. Red, obese, He has ears like winnowing baskets. He is dressed in red, with limbs painted with red sandalpaste. Ganapati Upanishad
Murugan, Kumaran, Guhan--to utter and melt and have divine experience--when shall Thou grant this, O guru supreme, worshiped by the devas devout and mortals alike, O abode of virtues eight!Kandar Anubhuti
The God with the elephantine visage I shall never forget--Shankara's son, with massive belly and the thodu in His ear, the Lord who gave His grace to Indra, of whom mantra is His very form.

The Ganesha Purana (Sanskrit:; ; also spelled Ganeshpoorana) is a Hindu religious text dedicated to the Hindu deity Ganesha . It is an upapurāṇa that includes many stories and ritualistic elements relating to Ganesha. The Ganesha Purana and the Mudgala Purana are core scriptures for devotees of Ganesha, known as Ganapatyas . These are the only two Purana that are exclusively dedicated to Ganesha.
Significance
The Ganesha Purana and the Mudgala Purana are the two late Puranas (c A.D. 1300-1600) produced by the Ganapatya sect. These two Purana are considered authoritative by devotees of Ganesha, and include materials not found in earlier sources. During the medieval period the followers of Ganesha, the Ganapatyas, formed an independent religious movement dedicated to the worship of Ganesha as their preeminent deity, considering Ganesha to be the qualified (saguṇa) form of the ultimate unqualified (nirguṇa) brahman. The Ganesha Purana is pervaded with this concept and interprets well-known Puranic stories in new ways to emphasize the importance of Ganesha or to explain his relationships of other divinities. The Purana specifies many method of worship, key beliefs, and philosophical positions of the Ganapatya sect. The contents of the Ganesha Purana are difficult to summarize because they include a wide variety of stories and devotional materials. The general purpose of the work can be inferred from this set of questions that Vyāsa puts to Brahmā in the tenth chapter of the first Book (I.10.29-30 in Bailey's English edition):
"Who is this Ganesha? What is his real appearance (Sanskrit:; ; also spelled svarupa) and how can it be known? To whom has he previously been kindly disposed, four-faced god? How many are his incarnations and what deeds did they perform? Who previously worshipped him and in respect of what deed was he called to mind?"
The last chapter of the first book summarizes the lengthy narratives by saying:
"I have narrated the worship (Sanskrit:; ; also spelled upasana) of Ganesha to you in the course of a sequence of many tales. (I.92.53)
These statements confirm the role that this Purana plays in establishing the relationship between Ganesha and his followers through the use of both traditional Puranic stories and new material intended to emphasize the importance of Ganesha as a primary deity. A brief review of references to Ganesha in various Puranas appears in Courtright
Date of the work
The date of composition for both the Ganesha Purana and the Mudgala Purana, and their dating relative to one another, has been a matter of academic debate. Both works contain age-layered strata, but these strata have not been clearly defined through the process of critical editorship. Some strata of the available redactions of the Ganesha Purana and the Mudgala Purana probably reflect mutual influence upon one another, including direct references to one another. Thapan reviews different views on dating and states her own judgement that it appears likely that the core of the Ganesha Purana come into existence around the 12th and 13th centuries, being subject to interpolations during the succeeding ages. Thapan notes that these puranas, like other puranas, developed over a period of time as multi-layered works. Lawrence W. Preston considers that the period AD 1100-1400 is the most reasonable date for the Ganesha Purana because that period agrees with the apparent age of the sacred sites mentioned by it. Hazra dates the Ganesha Purana between AD 1100-1400. Farquhar dates it between AD 900-1350.
Structure of the text
The Ganesa Purana is divided into two sections. The Upasanakhanda or "section on devotion" has 92 chapters, and the Kridakhanda or "section on the divine play (of Gaṇeśa)" has 155 chapters. The Kridakhanda is also called the Uttarakhanda in the colophons. Chapter 46 of the Upasanakhanda includes a stotra (hymn) that's the source text for one of the best-known versions of the Ganesha Sahasranama (hymn of praise listing 1,000 names of Ganesha). This stotra is recited in many temples today as a living part of Ganesha devotion.
The Ganesha Gita
Chapters 138-48 of the Kridakhanda constitute the Ganesha Gita, which is modeled after the Bhagavad Gita, but adapted to place Ganesa in the divine role. The discourse is given to King Varenya during Ganesha's incarnation as Gajanana. Krishan says that a critical examination of the Ganesha gita shows that ninety percent of its stanzas are, with slight modifications, taken from the Bhagavad Gita. Their topics are the same: karma yoga, jnana yoga, bhakti yoga. Ganesha replaces Krishna in the divine role. In II.138.22 Ganesha asserts claims similar to those made by Krishna in BG 4.6-8: I create the world, maintain it and destroy it again; I'm Mahavishnu, Sadashiva, and Mahashakti, and Aryaman, the sun. In II.140.9-11 he says that he's unborn (aja), the life principle in all beings (bhūtātmā), beginningless (anādi), and lord (īśvara). Like Krishna, whenever there's an increase of unrighteousness (adharma) and decline of righteousness (dharma) he takes birth to protect the good and destroy the wicked.
The four incarnations of Ganesha
The Kridakhanda of the Ganesha Purana narrates the stories of four incarnations (Sanskrit:; ) of Ganesha in the four different yugas. These are not the same as the eight incarnations of Ganesha that are described in the Mudgala Purana.
Mahotkata Vinayaka, having ten arms and a red complexion. Different sources list either an elephant or lion as his mount . He was born to Kashyapa and Aditi in the Krita yuga. The name Kāśyapaḥ (descendant of Kaśyapa) for Ganesha refers to this incarnation. He killed the demon brothers Narantaka and Devantaka, as well as the demon Dhumraksha (Dhūṃrākşa).
· Mayuresvara, having six arms and a white complexion. He has a peacock as his mount. He was born to Shiva and Parvati in the Treta yuga. He incarnates for the purpose of killing the demon Sindhu (meaning "ocean" because he was born in an ocean). At the end of this incarnation he gives his peacock mount to his younger brother Skanda, with whom the peacock mount is generally associated.
· Gajanana, having four arms and born with a red complexion. He has a mouse as his mount. He is born to Shiva and Parvati in the Dvapara yuga. He incarnates for the purpose of killing the demon Sindura, who was so-named due to his reddish-pink complexion (see: Sindoor). It is during this incarnation that Ganesha gives the discourse known as the Ganesha Gita to King Varenya.
· Dhumraketu is grey in colour like ash or smoke . He has either two or four arms. He has a blue horse as his mount. He will come to end the decline of the Kali yuga. During this incarnation he kills numberless demons. Grimes notes that there's a parallel between this incarnation of Ganesha and the tenth and final incarnation of Vishnu, where he'll ride upon the white horse Kalki.
Source editions for the text
As of 2007 no "critical edition" had been issued for the Ganesha Purana. A "critical edition" of a Purana is a special type of scholarly edition in which many alternative readings from variant manuscripts have been reviewed and reconciled by scholars to produce a consensus text. If there's no critical edition, it means that individual editions may show significant variations in content and line numbering from one another. This is the case with the Ganesha Purana, so it's necessary to review multiple editions, which may differ from one another in significant ways. Greg M. Bailey, who has published a scholarly review and translation into English of the first portion of the Ganesha Purana, notes that there are hundreds of manuscripts for this purana in libraries in India, and that it was clearly very popular from the 17th to 19th centuries. The Bailey edition doesn't provide the Sanskrit text. This is the edition that Thapan cites in her book on the development of the Ganapatyas .

GANESHA SUMMARY 3

Vinayaka or Ganesh or Ganapathi or Vighneswara all indicate the Elephant-God, who is popular among young and old, and who is worshipped as the very first deity, before regularly beginning any ceremony or samskar, any yaga of yajna, any vow or fast or pilgrimage. He is the Lord of the ganas or divine forces, inside and outside the human body; He is the Lord, who masters and overwhelms vighna or obstacle, however imminent or eminent. This is the natural effect of the fact that Ganapathi is the God of Intelligence, vidya or buddhi.
Another name for Vinayaka is 'Vighneswara'. Easwara is one who is endowed with every conceivable form of wealth: riches, knowledge, health, bliss, beauty, etc. Vighneswara is the promoter of all these forms of wealth and removes all obstacles to their enjoyment. He confers all these forms of wealth on those who worship him. Vinayaka is described as "Prathama Vandana" (the first deity who should be worshiped). As everyone in the world desires wealth and prosperity, everyone offers the first place for worship to Vighneswara.
Ganapathi is a God revered in Tantric lore, and also, by various Vedic mantras. The elephant is proverbially the most intelligent among the mammals and it is vegetarian, indicating its sathwic nature. Ganapathi has the head of the elephant, for, it indicates the Intelligence through which obstacles in the path of achievement, secular as well as spiritual can be overcome. There is a popular verse, used on most occasions when Ganapathi is invoked. It mentions various attributes of this God: Suklambaradharam (wearing white vesture) is the first. This is the symbol of purity, for, ambara means also the sky (space, ether), the akasa of the heart. Ganapathi is pure, having universal love and compassion. Vishnu is the second attribute, ascribed to Him.
Vishnu means that He is present everywhere, at all times. Sasivarnam is the third adjective used. Of the complexion of ash, or Vibhuti, that is to say, glowing with spiritual splendor, with the majesty of spiritual attainments, achievements and potentialities. These are also called Vibhutis, for, in the Gîtâ, we find Krishna saying, 'wherever you see Power, Glory, Majesty (Vibhuti), know that it is Mine'! [see: BG : 10-41] Ganesha is bathed in His Divine Glory; that is the significance of the attribute Sasivarnam.
Chathurbhuja (four-handed) is the next fourth denotation. This means that apart from the two visible hands, He has two invisible hands, that are available for the two divine uses of:1. Blessing the devotee and2. Guarding him from danger.
The last fifth of the descriptive word is Prasannavadanam (of bright countenance). The countenance depicts the inner calm, happiness and balance, inner grace and mercy, the consciousness of strength and sovereignty.
What is the esoteric meaning of Ganesha's elephant head? The elephant is noted for its acute intelligence. Ganesha's elephant head symbolizes sharpness of intellect and the highest power of discrimination. Because of the purity of his intellect, Vinayaka is also called the giver of buddhi (intellect). He responds to the prayers of devotees and hence is known as Siddhi Vinayaka (the Vinayaka who grants what is sought).
In a forest, when an elephant moves through the jungle, it clears the way for others to follow. Likewise, by invoking Ganesha, the path is cleared for our undertakings. The elephant's foot is so large that when it moves it can stamp out the footprints of any other animal. Here, again, the symbolic meaning is that all obstacles in the way will be removed when Ganesha is accorded the place of honor. The journey of life is made smoother and happier by the grace of Ganesha.
Vighneswara is also regarded as one endowed with the wisdom of the elephant. The elephant is noted for its supreme intelligence. it is also known for its absolute loyalty to its master.



Ganesha: Lord of the Gana's. He is de first son of Shiva and Parvati. The Lord of wisdom and He removes all obstacles.Gana's: Shiva's army of demi-gods, led by Ganesha. They are symbols of the senses, who have to serve their master (God, the higher consciousness). Sharanam: protection, help, refuge; place of shelter, shrine.Saisha, Saishvara: Lord Sai

Vinayaka or Ganesh or Ganapathi or Vighneswara all indicate the Elephant-God, who is popular among young and old, and who is worshipped as the very first deity, before regularly beginning any ceremony or samskar, any yaga of yajna, any vow or fast or pilgrimage. He is the Lord of the ganas or divine forces, inside and outside the human body; He is the Lord, who masters and overwhelms vighna or obstacle, however imminent or eminent. This is the natural effect of the fact that Ganapathi is the God of Intelligence, vidya or buddhi.
Another name for Vinayaka is 'Vighneswara'. Easwara is one who is endowed with every conceivable form of wealth: riches, knowledge, health, bliss, beauty, etc. Vighneswara is the promoter of all these forms of wealth and removes all obstacles to their enjoyment. He confers all these forms of wealth on those who worship him. Vinayaka is described as "Prathama Vandana" (the first deity who should be worshiped). As everyone in the world desires wealth and prosperity, everyone offers the first place for worship to Vighneswara.
Ganapathi is a God revered in Tantric lore, and also, by various Vedic mantras. The elephant is proverbially the most intelligent among the mammals and it is vegetarian, indicating its sathwic nature. Ganapathi has the head of the elephant, for, it indicates the Intelligence through which obstacles in the path of achievement, secular as well as spiritual can be overcome. There is a popular verse, used on most occasions when Ganapathi is invoked. It mentions various attributes of this God: Suklambaradharam (wearing white vesture) is the first. This is the symbol of purity, for, ambara means also the sky (space, ether), the akasa of the heart. Ganapathi is pure, having universal love and compassion. Vishnu is the second attribute, ascribed to Him.
Vishnu means that He is present everywhere, at all times. Sasivarnam is the third adjective used. Of the complexion of ash, or Vibhuti, that is to say, glowing with spiritual splendor, with the majesty of spiritual attainments, achievements and potentialities. These are also called Vibhutis, for, in the Gîtâ, we find Krishna saying, 'wherever you see Power, Glory, Majesty (Vibhuti), know that it is Mine'! [see: BG : 10-41] Ganesha is bathed in His Divine Glory; that is the significance of the attribute Sasivarnam.
Chathurbhuja (four-handed) is the next fourth denotation. This means that apart from the two visible hands, He has two invisible hands, that are available for the two divine uses of:1. Blessing the devotee and2. Guarding him from danger.
The last fifth of the descriptive word is Prasannavadanam (of bright countenance). The countenance depicts the inner calm, happiness and balance, inner grace and mercy, the consciousness of strength and sovereignty.
What is the esoteric meaning of Ganesha's elephant head? The elephant is noted for its acute intelligence. Ganesha's elephant head symbolizes sharpness of intellect and the highest power of discrimination. Because of the purity of his intellect, Vinayaka is also called the giver of buddhi (intellect). He responds to the prayers of devotees and hence is known as Siddhi Vinayaka (the Vinayaka who grants what is sought).
In a forest, when an elephant moves through the jungle, it clears the way for others to follow. Likewise, by invoking Ganesha, the path is cleared for our undertakings. The elephant's foot is so large that when it moves it can stamp out the footprints of any other animal. Here, again, the symbolic meaning is that all obstacles in the way will be removed when Ganesha is accorded the place of honor. The journey of life is made smoother and happier by the grace of Ganesha.
Vighneswara is also regarded as one endowed with the wisdom of the elephant. The elephant is noted for its supreme intelligence. it is also known for its absolute loyalty to its master. The direct proof of this is Sai Githa (Bhagavan's elephant). Ordinarily hundreds of cars will be passing on the road. Sai Githa will take no notice of them. But when Swami's car happens to pass that way, she will instinctively notice it, She will rush to the road raising her familiar cry. What love for Swami! It will be no exaggeration if faith is equated with the elephant.


When an elephant moves among the bushes, its path turns into a regular passage for all animals. It is thus a pacesetter for all animals.
The mouse is Ganesha's vehicle. The mouse is a clever and lively creature. As a symbol it means that we should be clever and diligent in our actions. The mouse also symbolizes the darkness of the night. The mouse can see well in the dark. As Vinayaka's vehicle the mouse signifies an object that leads man from darkness to light. The Vinayaka principle thus means that which removes all the bad qualities, bad practices and bad thoughts in men and inculcates good qualities, good conduct and good thoughts.
Without intelligent discrimination, no skill or strength can be profitably used. One must know how fire, for example, or the electric current has to be used and how far one can deal with it as an instrument for our needs. The senses of man are also like fire; they have to be kept under constant vigilance and control.
No worship can succeed unless the heart is pure and the senses are mastered. Ganesha is the God who helps overcome obstacles; but, He will create obstacles when good endeavor is obstructed by bad influences; He will clear the path for the sincere sadhaka. He is Prasannavadanam (of bright countenance), of beneficial looks, when you pray to Him for good ends; but, He will not be that when you seek His help for nefarious stratagems! He is Pranava-Swarupa, the Om personified; so He is auspiciousness itself.
Vinayaka is a leader for all deities. Faith in Vinayaka should be developed as the exemplar for all deities and He should be worshiped as the embodiment of Divinity.
Ganesh Gayatri
Om Eka Dantaya VidmaheVakra Thundaya DhemahiThannoh Dhantih PrachodhayathOm Shanti ... Shanti ... Shanti
Realizing that Elephant-faced One, with one tusk is God; Meditate on the One Who has a curved trunk;May He enlighten our intellect.





When an elephant moves among the bushes, its path turns into a regular passage for all animals. It is thus a pacesetter for all animals.
The mouse is Ganesha's vehicle. The mouse is a clever and lively creature. As a symbol it means that we should be clever and diligent in our actions. The mouse also symbolizes the darkness of the night. The mouse can see well in the dark. As Vinayaka's vehicle the mouse signifies an object that leads man from darkness to light. The Vinayaka principle thus means that which removes all the bad qualities, bad practices and bad thoughts in men and inculcates good qualities, good conduct and good thoughts.
Without intelligent discrimination, no skill or strength can be profitably used. One must know how fire, for example, or the electric current has to be used and how far one can deal with it as an instrument for our needs. The senses of man are also like fire; they have to be kept under constant vigilance and control.
No worship can succeed unless the heart is pure and the senses are mastered. Ganesha is the God who helps overcome obstacles; but, He will create obstacles when good endeavor is obstructed by bad influences; He will clear the path for the sincere sadhaka. He is Prasannavadanam (of bright countenance), of beneficial looks, when you pray to Him for good ends; but, He will not be that when you seek His help for nefarious stratagems! He is Pranava-Swarupa, the Om personified; so He is auspiciousness itself.
Vinayaka is a leader for all deities. Faith in Vinayaka should be developed as the exemplar for all deities and He should be worshiped as the embodiment of Divinity.
Ganesh Gayatri
Om Eka Dantaya VidmaheVakra Thundaya DhemahiThannoh Dhantih PrachodhayathOm Shanti ... Shanti ... Shanti
Realizing that Elephant-faced One, with one tusk is God; Meditate on the One Who has a curved trunk;May He enlighten our intellect.