ganeshchandni

2009-11-15T08:39:00.001+05:30

Idagunji Ganesh

November 10, 2009 Yogesh Joshi Leave a comment Go to comments

Idagunji is a sacred place of Hindu worship in Honnavara taluk of Uttara Kannada (North Canara) district in Karnataka. The famous temple at Idagunji dedicated to Lord Ganapati is the main attraction, receiving more than 1 million devotees per year. Idagunji is about 14 kms southeast of Honnavar.

The two handed Ganapati is holding Modaka and Padma (Lotus) in his hands. According to the legend Lord Ganapati stayed in the place Kunjaranya which is now renowned as Idagunji (Idakuñja). It is said to be a place of penance selected by ancient Rishies (Saints).

Wikimapia link: http://wikimapia.org/1913882/Idagunji-Maha-Ganapati-i

vighnesh

2009-11-15T08:25:00.001+05:30

Why Lord Ganesh is easily appeased?

1. Mission and special features

1.1 One who gets rid of obstacles (Vighnaharta)
1.2 One who eliminates distress caused by distressing energies
1.3 One who augments the vital energy (pranshakti)
1.4 Presiding deity of knowledge (Vidyapati)
1.5 One who converts the language of light (prakashbhasha) into the language of sound (nadabhasha)
1.6 One granting an embodied soul (jiva), the permission to take birth
1.7 Worshipped by all sects
1.8 Deity glorified by saints
1.9 Expert in music and dance
1.10 Principle, ability and manifest energy

2 Retinue

2.1 Family members
2.2 Vehicle (vahan)

1. Mission and special features

1.1 Vanquisher of obstacles (Vighnaharta)

On account of this attribute, He is worshipped before commencing any function right from a folk dance for entertainment to a wedding and all rituals including house-warming (gruhapravesh). (Refer: 'Meaning of Vighnesh')

1.2 One who eliminates distress caused by distressing energies

30% of people in society and 50% of good seekers are afflicted by distressing energies. An individual experiences physical or psychological distress due to distressing energies or he constantly encounters some or the other obstacle in his life. Distressing energies pose obstacles even in the spiritual practice of seekers and take the benefit of the spiritual practice of seekers. From this it is evident how necessary it is for everyone to give preference to overcome distress due to distressing energies. Information about how distress due to distressing energies like possession, black magic (karani), etc. can be overcome by repeating (chanting) the Name of Ganapati is given in the holy text 'Remedies to overcome distressing energies' yet to be published by Sanatan Sanstha.
Sanatan Sanstha is an organisation undertaking the mission for the sake of society (samashti), that is propagating Righteousness (Dharma) in society. Just as Sanatan wants to 'reinstate the Divine kingdom', the distressing energies want to 'establish a demoniacal kingdom'. Hence presently distressing energies are posing obstacles in the spiritual practice undertaken by Sanatan's seekers as well as in the mission of propagating Righteousness, on a large scale. Sanatan's seekers undertake collective repetition (chanting) of 'Om Gang Ganapataye namaha' and 'Om namo Bhagavate Vasudevaya' aloud thrice each alternately as suggested by The Lord during meditation in order to alleviate this collective distress faster. They are also benefited by it. This illustrates that Ganapati has the potential to overcome the distress caused to society.

1.3 One who augments the vital energy (pranshakti)

Various body functions in man occur due to various types of energies. (Information about these various energies is given in 'Science of Spirituality : Chapter 35 - Pranayam'.) The basic energy of all these energies is the vital energy. Repetition (chanting) of the Name of Lord Ganapati augments the vital energy in our body.

1.4 Presiding deity of knowledge (Vidyapati)

Maharashi Ved Vyas and Ganesh
Refer: 'Meaning of Vidyapati'. 'There is an ancient custom of writing, 'Shri Ganeshaya namaha, Shri Sarasvatyai namaha, Shri Gurubhyo namaha', that is obeisance to Lord Ganesh, deity Sarasvati and the Guru, before beginning any writing, for example a letter. Why is this order followed? Knowledge of any subject is first acquired through the intellect and Ganapati is the bestower of intellect. Hence 'Shri Ganeshaya namaha' is written first. Deity Sarasvati's mission is to put into words the knowledge acquired through the intellect. Sarasvati is called "abhinav vagvilasini", the deity of development of speech by Saint Dnyaneshvar and "shabda mul vagdevata", the deity of the origin of words by Saint Samarth Ramdasswami. Hence, deity Sarasvati is second in the order. Since the Guru is the medium of acquisition of knowledge and its transcription into words, He is third in the order.'
Maharshi Vyas wanted an intelligent writer to write the Mahabharat. So He prayed to Lord Ganapati to undertake this task.

1.5 One who converts the language of sound (nadabhasha) into the language of light (prakashbhasha) and vice versa

First repeat (chant) the Names - Brahma, Vishnu, Mahesh and Ganapati for one or two minutes each and if you see light, assess whether it is faint or bright. Only then read further.
There were 42 seekers at a spiritual meeting (satsang) conducted by the Sanstha. The spiritual experiences obtained by them when doing the above experiment are given in the table below. The average spiritual level of the seekers was 35%. During a spiritual meeting, at times the spiritual level of seekers can even rise upto 40% to 50%. The spiritual level of an average person is 20% while that of one who has attained the Final Liberation (Moksha) is 100%. If average individuals perform the same experiment, they do not perceive anything. Hence everyone does not get spiritual experiences in such experiments. Only those who have attained a spiritual level of more than 35% through spiritual practice and are able to perceive something from the spiritual dimension can perceive this.

Spiritual Experiences
Name of
which deity? Those seeing
faint light Those seeing
bright light Total number
of those
seeing light Those unable
to see light Total
1. Brahma 7 4 11 31 42
2. Vishnu 8 1 9 33 42
3. Mahesh 7 3 10 32 42
4. Ganapati 8 12 20 22 42

From the above table, one will realise that a greater number of seekers got the spiritual experience of seeing light by repeating (chanting) the Name of Ganapati than with the Names of Brahma, Vishnu and Mahesh. This will also clarify why Ganapati is referred to as one who converts the language of sound into that of light.
Since Ganapati can comprehend the language of sound which we speak, He is a deity who is easily appeased. Ganapati is the deity who converts the language of sound into that of light and vice versa. Most of the other deities can understand only the language of light. Some examples with regard to this are given in the table ahead.

Deity Ability to comprehend
the language of light (%) Ability to comprehend
the language of sound (%)
1. Brahma 98 2
2. Vishnu 80 20
3. Mahesh 80 20
4. Divine Energy
(Shakti) 70 30
5. Ganapati 60 40

1.6 One granting an embodied soul (jiva) the permission to take birth

Maha (the embodied soul taking birth) is born with the permission of Ganapati.

1.7 Worshipped by all sects

A sect is 'one which considers only its deity of worship (upasyadevata) to be supreme and believes that it alone is responsible for the creation, sustenance and dissolution of the universe; it does not believe in other deities'. Despite the existence of several sects, every sect performs the ritualistic worship of LordGanesh. The Shaiva sect considers Ganapati to be the son of Lord Shiva and His main attendant (gan) whereas in the Vaishnav sect He has various forms like Aniruddha, Vasudev, etc. The Shakta (Divine Energy) sect is of two types - Dakshinmargi and Vamamargi, both of which worship Lord Ganesh. In this sect, Lord Ganesh is portrayed along with His consort as Shaktiganapati or Lakshmiganapati as well as worshipped in the feminine form too. Lord Ganesh is worshipped by the Jain sect too. Charumati, the daughter of Emperor Ashok who professed Buddhism, built a Ganesh temple in NepaL. Literature on Lord Ganesh mentions that the idol of Lord Ganesh installed in that temple, popularly known as 'Heramb', is seated on a throne and has five heads and ten arms.

1.8 Deity praised by saints

Although saints following different paths of spiritual practice may worship various deities yet all of Them have earnestly prayed to and sung the praises of Lord Ganesh. LordGanesh is highly venerable to all saints. Marathi literature authored by saints has described the worldly and spiritual nature of Lord Ganesh in a beautiful manner. The great saint, Shri Dnyaneshvar has offered His humble obeisance unto LordGanesh, 'O Lord Ganesh, You alone enlighten our intellect (implied meaning).' Saint Eknath has offered obeisance unto LordGanesh at the very beginning in His commentary on the holy text, Bhagvat, 'Though the universe has originated from the Omkar, Lord you existed even before. You are the master of knowledge in vedas, vedants and different sciences in the universe. Of all those worthy of salutation, you are the Supreme.You are the master of all and everything lies within you (implied meaning).' It is said that Saint Tukaram Maharaj had invited Lord Viththal and Lord Ganesh for a meal, both at the same time. Saint Namdev has said, 'O Lambodar, (another name of Lord Ganesh) with your trunk, you vanquish all obstacles (implied meaning).' Saint Tulsidas too has sung praises of Lord Ganesh at the commencement of His 'Ramacharitamanas'.

1.9 Expert in music and dance

Omkar is the manifestation of Brahman in the form of sound. Lord Ganesh is also referred to as 'Shriganesh whose form is of the nature of Omkar.' Numerous verses in the Shriganesh Varadstotra clearly illustrate the relationship of Lord Ganesh with music. The devotional songs (abhang) composed by Saint Dnyaneshvar, Saint Namdev, Samarth Ramdasswami and others also illustrate the close relationship of Lord Ganesh with music. One also comes across idols of Lord Ganesh in dance postures. This idol of Ganapati has a golden complexion with eight arms and His left leg rests on a lotus while the right leg is in mid-air. Sage Madhva has sung praises of the treasure of dance postures possessed by Lord Ganesh,'O Lord Ganesh, You are the vanquisher of all obstacles, the compassionate One, the One praised in all the three worlds and the Master of dance and music (implied meaning).' The poet Moropant has excellently portrayed the beautiful and attractive form of Lord Ganesh through his masterly and imaginative exposition of words while narrating that the dance performed by Lord Ganesh puts to shame even celestial singers (gandharva) and celestial dancers (apsara).

1.10 Principle, ability and manifest energy

Principle : 70% (Isham = 100%)
Ability : Creation 10%, sustenance 70% and dissolution 20%
Manifest energy : 10%

2. Retinue

2.1 Family members

According to the Purans, Shiva is the father, Parvati the mother and Skand is the brother of Ganapati. Shiva and Parvati are His parents implies that the Ganesh frequencies are generated by the confluence of the radiant (tej) frequencies of Shiva and Minakshi.

2.2 Vehicle (vahan)

The word vahan (वाहन) is derived from the root, vru-vaha (वृ-वह) which means, to transport. The vehicle of deities changes according to their mission. The vehicle mostly used by Ganapati is the rat. But He has other vehicles as well. A (आ) + vahan (वाहन) = avahan (आवाहन) which means, to invoke. A deity does not manifest itself without invocation, that is without an invitation. (However, if a devotee is in distress then it rushes to his rescue even without invocation.) Thus when a deity is invoked to carry out a mission, the vehicle should complement that mission, for instance, a lion for a battle. The vehicle of Heramb Ganapati is the lion while that of Mayureshvar Ganapati is the peacock. The table below gives the vehicle and special features of the idols of Lord Ganesh according to the yug (era). (Detailed information on vehicles of deities is given in 'Science of Spirituality : Vol. 7 - Supreme God, God, Incarnations and Deities'.)

Reference: 'Ganapati', Published by Sanatan Sanstha

For more information on this article read Sanatan's publication 'Ganapati'.

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2009-11-15T07:56:00.002+05:30

Loving Ganesha
Chapter 11: Prayers to Lord Ganesha

GanapatiPrarthanah
Prayers toLord Ganesha

NEELING OR STANDING, SITTING IN PADMASANA OR walking alone, devotees discover in prayer One of the most powerful forms of communication with inner worlds. Through praying with concentrated feeling, or bhava, we can share our inmost sensibilities with Lord Ganapati. Thus we establish a connection with the Deity. One of the finest explanations of prayer from the Hindu perspective was given by the renowned Swami Sivananda of Rishikesh, Uttar Pradesh (North India).
"The entire process of spiritual ascent is from start to finish one of earnest practice. There is no other road except abhyasa (dedicated striving and practice). One may have the best feeling, the best heart, the most sublime bhava, but unless and until every part of this is put into actual practice, there is no hope. Abhyasa is the keynote of the life of sadhana. Without it, sadhana will not go towards its fruition of anubhuti, or experience. Thus, we have the celestials standing at the door of Mahadeva. They hymn Him, glorify Him and pray unto Him; and this is our next cue. It is the law of prayer that is now given to us as our sole guide upon the path. Prayer means, first and foremost, a perfect belief in a higher power. It means the desire and willingness to submit our abhimana, or ego, at the feet of a higher power. Thus, the acquisition of shraddha (faith) is now pointed out to us. The submission of our personal ego, or abhimana, is next pointed out to us. Herein its natural corollary, the cultivation of the supreme virtue of absolute humility, also is indicated. The devas prayed not that they may get power to win over the asuras. There is the attitude of willing self-abnegation, self-effacement, a standing aside so that the fullest manifestation of the divine power may stand in front and take over the stand from them. This indicates the recognition of the nondoership of the individual self and the Supreme doership of the one Doer, the Supreme God. It indicates that the sadhaka, or the seeker, is but a mere instrument; and it is the Lord Himself, the Indweller in the individual, who takes over the sadhana and actually does it. When the seeker begins to feel that even this sadhana is not done by him, but that it is the Divine shakti that works within him and enables the sadhana to be worked out and which achieves the ultimate fulfillment of the Divine Will, then he starts on the real upward march and rapid ascent toward triumphant divinity.
"Thus the second aspect of prayer unfolds itself before us. We completely allow the Divine to take charge of our personality. The seeker recedes into the background and there is total resignation to the will of the Divine. 'I am nothing; Thy will be done.' This is the formula that keeps tune to every beat of his heart, every pulsation in his body. The seeker becomes a transformed being" (Lord Shanmukha and His Worship, p. xiii-xv).
When we go to the temple in distress or when we go in great joy and thankfulness, our prayers may flow spontaneously up from our hearts. Some find it very natural to speak out in words, bringing their gratitude, adoration or troubles into a form that can be offered to Lord Ganesha. Others may just stand, feeling but not knowing what to say in their own minds or hearts. Others may not yet feel at all close to the Mahadeva but still yearn to open the door to religious communion with the Deity. In other words, many people want to learn how to pray.
We are indeed fortunate if we have been raised to learn the ancient Hindu hymns or the songs and prayers of the sants. These can be spoken in their original Indian languages, or voiced in the translation to other tongues. There are many types of prayer. There are prayers of invocation performed prior to worship or important actions. There are prayers of entreaty, requesting devonic aid in times of decision, trouble or turmoil. There are prayers of praise, giving thanks for God's grace and the fulfillment of our needs. And, perhaps most importantly, there are prayers specially written for the children, messages that make them aware of their innate intimacy with the Divine. On the following pages we offer a wide variety of prayers to Lord Ganesha composed in recent times in the English language, along with several famous invocations from the Sanskrit tradition.
By memorizing prayers, we make them immediately available to put into use wherever we are. In the temple with God Ganesha before us or by ourselves with the Lord in our mind, we can repeat them with a strong, concentrated feeling which will carry our thoughts into the inner world of the Gods. As our worship matures into an open relationship with the Deity, these prayers will come automatically to mind as our way of talking with the Lord. They are especially useful during and after Ganesha puja, when the Lord is present and listening and we are in close touch with Him. Of course, prayer can be used at any time to make us aware of our being in the mind of Lord Ganesha. As we come to know God Ganesha better, our communication with Him will take on more the spirit of talking with one's intimates, parents or close friends, and our own spontaneous words may mix freely with formal prayers.
Invocations are chants and prayers by which we "invoke" the presence of the Deity. The God is being called. The God and the devotee are being brought together, in touch. Prayers of invocation often sing out the greatness of the Deity, His known attributes and qualities. Vedic rishis and holy sages of olden times were masters of invocation. They could immediately call up the devata through the strength of their mantras. In the puja and japa chapters of this book there are many chants that also serve as powerful invocations. "Aum Shri Ganeshaya Namah" is an invocation in itself. We begin this section on prayers with a famous shloka to Lord Ganesha from the root scripture of all denominations of Sanatana Dharma, the Vedas. It has been chanted by billions of Hindus down through the ages, uttering five attributes of Ganesha and invoking His all-powerful protection.
Aum shuklambaradharam vishnum
Shashivarnam chaturbhujam
Prasanna vadanam dhyayet
Sarva vighnopa shantaye
Aum, attired in white and all-pervading,O moon-hued, four-shouldered Onewith smiling face so pleasing,upon You we meditatefor removing all obstacles.
Shri Adi Sankara prayed in his Ganesha Bhujangam the following invocation. It is particularly suitable for recitation before japa and deep meditation on the highest wisdom of Lord Ganesha, the incomparable Lord:
To You whom the wise exclaimas the single-syllabled, Supreme sound,stainless and peerless,bliss, formless, unconditioned --the Indweller in the core ofsacred tradition -- to thatPrimeval One I bow in adoration.
Prayers of supplication are requests, pleadings or entreaties presented to the Deity in the spirit of personal surrender and loving devotion. Something specific is being asked for, a specific problem is being laid at the Lord's Holy Feet. Such supplications to the one-tusked Lord are given unconditionally, with full trust that He will do what is best for us, though not necessarily what we might think is best. We do not demand of the Lord; for He, like a parent, provides not as we desire, but as we truly need. Prayers of supplication may come forth in the natural language of our hearts.
Leaving a problem at His holy feet means we let it be there and do not carry it home with us. Nor do we worry or wonder about how it will be handled, when it will be taken care of, or if it will be taken care of at all. In full unquenchable faith we leave the matter there, at the feet of the God, and walk away from the temple or shrine, feeling that release has started and solution will be forthcoming. We must have this kind of faith for religion to work within us. To carry home with us the same problems, fears and worries would be to take back the offering we have given the Deity to dissolve. This is like the rich and famous who buy with gifts and do not give at all, slyly expecting more than something in exchange, gaining papa rather than punya and not knowing the difference. The course of events will later show how He works for our ultimate spiritual welfare.
MOMENTS OF DECISION
Aum, Shri Ganeshaya namah -- Great Lord of Wisdom, here I stand with so many decisions to make, with so many ways to turn. I beg for Your grace. Fill me with righteous judgment and clear discrimination as I lay all confusion at Your holy feet and immerse myself solely in You. Aum, Ganesha sharanam, sharanam Ganesha.
RELEASE FROM WORLDLINESS
Aum, Shri Ganeshaya namah -- Lord Vinayaka, You are the Destroyer of all sin. I need you; help me. How long I've spent thinking only of worldly pursuits, caring not for the children of the future. How often I forget Your eternal presence. I beg for Your noose to hold me close and Your goad to spur me on. Give me faith in God, Gods and satgurus. Ganesha sharanam, sharanam Ganesha.
TIMES OF NEED
Aum, Shri Ganeshaya namah -- Ganapati, Lord of Ganas. I, too, am a deva under Your command. I know I can never ever separate myself from the intricate mind of the supreme intelligence. O Lord who destroys the obstacles of His devotees, grant me protection, guidance and help in this hour of need. (Devotee states his need or trouble.) Aum, Ganesha sharanam. Grant me Your grace, sharanam Ganesha.
FAMILY WELFARE
O Lord Ganesha, holder of the noose and goad, sweets, fruits and sugarcane, please provide for the welfare of my family. Guide prosperity and abundance to our door. But while we wait and mostly see only our wants and needs, please help us feel within our home Your goodness and Divinity, which no calamity can conceal. Ganesha sharanam, sharanam Ganesha.
FREEDOM FROM FEAR AND ANGER
Omnipresent Lambodara, pure and peaceful doer of all good. Take away my fear and anger. Let me see Thee everywhere and at all times. Show me the truth that there is no intrinsic evil. Remove all barriers in my mind to understanding, true trust and love. Guide me to a harmonious life and righteous success in the fulfillment of my dharma. Ganesha sharanam, sharanam Ganesha.
RELEASE FROM EGOITY
Aum, Shri Ganeshaya namah! O keeper of the gate to the life of Sanatana Dharma, open that gate for me to feel Your intricate mind moving all things toward the world of the Gods. Open the gate for me to a life of continuous worship. Let me enter a new world where my ego is not my God. Open the gate; let me through to Your blissful world of trust, love and harmony.Ganesha sharanam, sharanam Ganesha.
In prayers of praise, adoration and thankfulness we do not ask for anything, but simply offer our feelings of love and recognition to Lord Ganesha when our heart is full of His grace. The more we worship and come to understand Him, the more we realize the greatness of His work in our life and see His presence all around us. It is from this perspective that the great bhaktas of the past sang many of their songs to God. Such prayers confirm our relationship with Lord Ganesha and draw us ever closer to His mind.
JOYOUS PRAISE
Aum, Shri Ganeshaya namah! Thank You, Umaganesha, for the wonderful fulfillment You have brought into my life. I show gratitude by giving abundant dana to the temple where You received and answered my prayers. Your shakti is the blossoming origin of love. Praise to You who are the source of all sweetness. I take refuge in grateful surrender at Your holy feet. Aum, jai Ganesha!
OFFERING GIFTS
Aum, Shri Ganeshaya namah! O my grand andgracious Lord Ganesha. Here I am, with only You in my mind. My body's life is Your warmth. Your fire is my comfort. Now, with puja flames we offer that fire back to You. These fruits and flowers are Yours to enjoy. My very mind, too, is Yours to direct. O peaceful One, praise to You. Take these offerings and take, too, a place in my humble life, in Your heart. Ganesha sharanam, sharanam Ganesha.
APPRECIATION
Aum, Shri Ganeshaya namah! Peerless One,industrious indweller in all, we see You in the full warmth of the Sun, in the full life of Earth and the orderliness of all the turning planets. O Lord and lover of intellect, You are the intricate knowledge blossoming in the mind of the people. O Lord who rules the mind of each and all who worship You, because of You, chaos never was nor will it ever be.Ganesha sharanam, sharanam Ganesha.
Here is a prayer that has been used for centuries wherever Ganapati is the principal Deity of the home.
TRADITIONAL SALUTATION
Praise be to elephant-faced Ganesha, the Incomprehensible One with a sharp tusk, three eyes and capacious belly, King of all beings, the Eternal One of blood-red hue, Whose forehead is illuminated by the new moon, Son of Siva-Shakti, Remover of all difficulties. Ganesha sharanam, sharanam Ganesha.
Teaching children prayers to recite at regular times during the day is a wonderful practice through which we fulfill our duty of passing our religion on to coming generations. Parents are encouraged to sit and say these prayers with the children until they enter the spirit of talking with Lord Ganesha themselves.
MORNING PRAYER
Aum, Lord Ganesha, You make the flowers grow, You keep the Earth going around the Sun. All day You keep things going right. You are Lord of the devas. I am one of Your devas, too. Help me to think of the needs of others, and to be kind to everyone I meet. Help me to think of You first before beginning something new and to always do what is right and kind. Ganesha sharanam, sharanam Ganesha.
NOON PRAYER
Aum, Lord Ganesha, You have kept my heart beating. You have guarded me from wrongdoing. Make my love for my family and friends grow stronger each day. Make me careful and wise. Help me to respect and heed the remindings of our kulaguru, to be respectful to my parents and remember above all the wisdom of the Vedas. Ganesha, that is a lot for me to do. Please help me succeed. Ganesha sharanam, sharanam Ganesha.
BEDTIME PRAYER
Aum, Lord Ganesha, nightime is here and the moon is in the sky above, reminding me of Your crescent tusk. Remain with me, Ganesha, through the night, in my deepest sleep, in my inner experiences, as You have remained with me during my daytime, outer encounters. Let me never forget You, even in my dreams. May we as a family be guided by Your loving wisdom, even there. Ganesha saranam, sharanam Ganesha.
MEALTIME PRAYER
Aum, Lord Ganesha, all is within You. God Siva has given You dominion over the material universe. Let me remember to always share my food with others. May the prasada You have given me today make all my pranas and subtle currents flow in perfect harmony, making my body healthy and strong so that I may serve You well. Ganesha sharanam, sharanam Ganesha.
We close this section with a prayer to Lord Vighnaraja, Ruler of Obstacles, for guidance and inspiration. This is something we all need to persevere through life's offerings of its many challenges to the supreme goal of moksha.
FOR GUIDANCE AND INSPIRATION
O Lord and ruler of many ganas, O Peaceful One who loves pomp and ceremony, patron of the arts and perserver of the best of ancient cultures, the one worshiped by all sages, use Your mighty trunk to hold us close to Your majestic mind, our purest state. Respond to our entreaties for clarity and direction, for this we supplicate. Protect us from beguiling ways and sternly direct us in the ways of our forefathers' traditions, forging for us new patterns to bring forth the old in the world of today. Keep us resolute to live the Sanatana Dharma. We prostrate at Your holy feet. Please grant us Your grace. Ganesha sharanam, sharanam Ganesha.
Shri Ganesha Upanishad
Excerpts from Ganapatyatharshirsham,Translated from Sankrit by Dr. Vasant Lad
Aum! Let us listen with our ears to that which is auspicious, adorable one. Let us perceive with our eyes what is holy and auspicious. With strong, stable body and limbs, may we seek the divine grace and accept the noble order of all our life.
I surrender to you, Lord Ganesha. You are the speaker. You are the listener. You are the giver. You are the sustainer. I am your disciple. Protect me from the front and back. Protect me from the north and the south, from above and below. Protect me from all directions.
You are full of perfect knowledge of truth and awareness. You are full of bliss and pure consciousness. You are truth, consciousness and bliss. You are the absolute awareness. You are full of supreme wisdom and knowledge.
You are the earth, water, fire, air and the space. You are the root foundation of speech. You are beyond the three gunas: sattva, rajas and tamas. You are beyond the physical, mental and causal bodies. You are beyond the three aspects of time: past, present and future. You are eternally established in the muladhara chakra. You have three shaktis: action, knowledge and will.
Salutation to the Ganapati whose seed mantra is Aum Gam. We know Ekadanta, the One-tusked God, the unique God. We meditate upon Vakratunda, the curved-trunk God. May that unique elephant God illumine our consciousness and direct us along the right track.
One should meditate upon Lord Ganesha having one tusk and four arms; holding the noose and goad with two of them; with the other two indicating varada, the giving of boons and blessings, and abhaya mudra, the fear removing gesture; having a mouse as the emblem on his ensign; possessing a big, beautiful belly and large, lovely ears which look like winnowing baskets; having a red cloth and His whole body covered with red sandalwood paste. He should be worshiped with red flowers. He manifests Himself as the universe and is beyond prakriti, matter, and Purusha, the manifest God. One who worships Ganesha in this way forever is the best of yogis.
Prostrations to Vratapati, the Lord of Plenty. Prostrations to Ganapati, the Lord of various groups of Gods. Prostrations to Pramathapati, the Lord of Siva's hosts. Prostrations to Lambodara, the full-bellied God with a single tusk, destroyer of obstacles, the Son of Siva, the Bestower of all Blessings.
He who chants this Ganapati Upanishad will verily get established in Brahman, the pure awareness. He will never encounter any obstacles. He will be happy everywhere. He will be free from the five great sins and lesser ones. By reciting this in the evening, the day's sins are destroyed.
By reciting this in the early morning, one becomes free from the sins committed at night in dreams. Reciting this morning and evening, one becomes totally free from all sins. He becomes totally free from all obstacles. He achieves the four divine ends of life: dharma, artha, kama and moksha: virtue, wealth, pleasure and liberation. Aum Ganesha sharanam, sharanam Ganesha.
Maha Ganesha Pancharatna Stotram
A Renowned Five-Jeweled Hymn byShri Adi Sankara (798-820), with aFree-Flowing Translation by J. Sethuraman
I bow to Vinayaka, who, with glee, holds a half-eaten modaka in His hand, who is the ever-present means of moksha, who has the moon as an ear ornament, who protects all the worlds, who is the single leader for those who have been left leaderless (i.e. are lost without anybody to help them), who destroyed the elephant demon and who swiftly removes the blemishes of those who bow to Him.
I seek refuge of the great Lord (Vinayaka), who is higher than the highest, who is everlasting, who is ferocious to others than those that bow to Him, who is resplendent as the newly rising sun, worshiped by both demons and Gods, the savior of those that bow to Him from all their miseries, the lord of all the Gods, the lord of all wealth, the elephant God, and Ganeshvara, the lord of the ganas.
I bow to the resplendent one who bestows peace to all the worlds, who conquered the elephant demon, who has not a small belly, the excellent one who has a beautiful elephant face, who is eternal, who is kind, who is forgiving, who gives happiness, who bestows fame and who satisfies every wish of those that bow to Him.
I worship the ancient elephant God who shares the misery of the poor, the fit receptacle of all the ancient prayers, the first son of the enemy of the three cities (Siva), the shatterer of the pride of the demons, the fierce destroyer of the worlds, decorated by fire and other elements, and whose elephant cheeks are flowing with must (the rut that flows from the cheeks of male elephants.)
I constantly think of Him alone, the single-tusked one, with a lovingly brilliant tusk, the son of the destroyer of the sacrifice (Siva), with a form that cannot be comprehended, with no end, who tears asunder all doubts, and who is verily like spring to the yogis who hold Him in their hearts all the time.
One who repeats every day the Maha Ganesha Pancharatna Stotram with reverence, in the mornings (evenings) while holding Ganeshvara in his heart, he, very quickly, will be joined by good health, blemishlessness, good fellowship, good children, long life and the eight vibhutis (powers, or ashtavibhuti, anima, mahima, lagima, garima, etc.)
The completion of the Maha Ganesha Pancharatna Stotram.
Ganesha Invocation
An Invocation to Lord GanapatiRig Veda 2.23.1
Aum gananAm tva ganapating(traditionally chanted ganapati gm) havamahekavinkavInam upamashravastamamjyeshtharajam brahmanam brahmanaspataanah shrinvan nUtibhih sida sadanam
May we worship Ganapati,
the Protector of Noble People,
the Best Poet,
the Most Honorable,
the Greatest Ruler and
the Treasure of all Knowledge.
O Ganapati! Please listen to us
and take Your seat in our heart.

Food-Blessing Chant
A Prayer of Gratitude to the Source of Sustenance.Lines 1-4 are from Shri Adi Sankara's Annapurnashtakam.Lines 5-6 are the Isha Upanishad invocation.Lines 7-8 are a traditional Saivite closing.
Aum annapurne sadapurne shankaraprana vallabhe;
Jnanavairagya siddhyartham bhiksham dehi cha pArvati.
MatA cha pArvatI devI pita devo maheshvarah
bandhavah shiva bhaktashcha svadesho bhuvanatrayam.
Aum purnamadah purnamidam purnAtpurnam udachyate,
PUrnasya purnamAdaya purname vava shishyate.
Aum shantih shantih shantih. Aum shivarpanamastu.
Aum, beloved Shakti of Siva, Fullness everlasting and fully manifest as this food; O, Mother of the universe, nourish us with this gift of food so that we may attain knowledge, dispassion and spiritual perfection. Goddess Parvati is my mother. God Maheshvara is my father. All devotees of Siva are my family. All three worlds are my home. Aum, Siva is Fullness. Creation is fullness. From Siva's Fullness flows this world's fullness. This fullness issues from that Fullness, yet that Fullness remains full. Aum, peace, peace, peace. Aum, this I offer unto Siva.

Prayer When Offering Incense
dashangam guggulopetamsugandham sumanoharamaghreyah-sarvadevanamdhupo-yam pratigrihyatam
O Lord! here is offered the incense
made of sweet-smelling herbs.
This is meant for the devas.
Please accept it.

Peace Invocation
A Prayer for Peace and Clarityintoned to begin and end teaching sessions,meetings and other group activities.Krishna Yajur Veda, Taittiriya Upanishad 2.1.1
Aum saha nAvavatu,saha nau bhunaktu,saha vIryam karavavahai,
tejasvinAv adhItamastu,ma vidvishAvahai,
Aum shantih, shantih, shantih.
Aum, may He protect us. May He be pleased with us.May we work together with vigor. May our studiesillumine us. May we have no contention or hostilitybetween us. Aum, peace, peace, peace.

2007-10-17T08:28:00.000+05:30

Shri Ganesha: Saguna and Nirguna BrahmanNo other religion offers such insight into the intricate workings of our universe than Hinduism. More importantly, no other religion offers the grace of a God that is within us as well as within all things outside of ourselves, that is both within form as Saguna Brahman and beyond form as Nirguna Brahman and that may be known my the devout seeker even in this life. Little wonder that the Sanatana Dharma, the Eternal Path, has withstood the ravages of time and stands today as the most advanced system of philosophy and devotion on the earth. It is fully in accord with, and in fact its sages clearly anticipated, the advances of 20th Century science. Hinduism today stands as the religion of the village community as well as the urban family - an enlightened faith for all men in all times. The single most unifying force within Hinduism is Lord Ganesha, son of Siva/Sakti, beloved Deity of over 600 million Hindus.It is an incontrovertible fact that Lord Ganesha is real, not a mere symbol. He is a potent force in the universe, not a representation of potent universal forces. Of course, Ganesha belongs to all mankind, not to Hindus alone, though not all men on the planet call Him by our name, Ganesha. ... To some Chinese He is Kuan-shi t'ien or Ho Tei, the large-bellied God of Happiness. To the Polynesians He is God Lono. The Tamils call him by the affectionate term Pilliar, Noble Child. The Tibetians know Him as ts' ogs-bdag, and the Burmese worship Maha-Pienne. In Mongolia His name is Totkhar-our Khaghan. Cambodians offer worship to Prah Kenes, and the Japanese supplicate Vinayaksa or Sho-ten. By some He is envisioned as the feminine Mother Nature, and even non-believers seek to understand Him through personifying His great powers as Fate, Destiny or Numen, The Greeks called Him Janus and sought His blessings at the outset of any new venture. ... In one form or another, Lord Ganesha is honored throughout the world. Hindus worship Him at countless pujas performed daily on every continent. In temples and home shrines Ganesha is worshipped today in India, Sri Lanka, Nepal, Malaysia, Java, Bali, Borneo, Tibet, Burma, Siam, China, Indo-China, Japan, Trinidad and Tobago, Hawaii and the Pacific Islands, Africa, Europe and North America.Abundantly built. Lord Ganesha is said to contain within Himself all matter, all mind. He is the very personification of material existence. We look upon this physical world as the body of Lord Ganesha. Hindus do not believe that God is in heaven, aloof from His creation. We believe in the divine immanence of God, that He is non-different from the world that He has created. In seeing and understanding the varied forces at work in the physical universe, we are seeing and understanding the powers and the being of Lord Ganesha. God is everywhere. Lord Ganesha is everywhere in this physical universe. In looking upon the world and all that happens in it and in our daily lives, we are learning to see God everywhere. There is nothing that exists apart from God. If we know that, then life becomes a joy, for we know that all that happens, whether it brings sorrow or happiness, whether we personally wanted it to happen or not, still we know that all that happens is right and good. This is a wonderful spirit for all Hindus to carry into our daily lives - a complete trust that all that happens is for the best, a full knowing that God's Will prevails everywhere.Symbols of Lord GaneshaSWASTIKAThe swastika is a sign of auspiciousness, a lucky cross associated with the good fortunes given by Lord Ganesha. It is said that the swastika has the crooked arms due to the fact that the path toward our objectives is not always straight, but filled with change and indirection.NOOSEThe noose, usually held in Ganesha's left hand, is unlike the more warring weapons of the other Deities. It is a gentle implement, used to capture and then hold obstacles or difficulties, to direct us along the right path much as a rider guides his steed by the use of the bridle and reins.MODAKAThe modaka is a sweet, round cake made of rice and sugar, and offered in Ganesha worship, The modaka is looked upon as the sweetest of all things sweet: as Siddhi, the gladdening fulfillment or joy hidden within everything.TUSKThe single broken tusk held in Ganesha's fourth hand is considered the symbol of sacrifice. For the elephant the tusks are beauty and pride and strength. But, in order to save the Mahabharata, Ganesha broke His own tusk. Thus He teaches us the noble principle of personal sacrifice.Shri Ganesha: Saguna and Nirguna Brahmanwww.hinduismtoday.com The Sadguru is BrahmanThe Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

2007-10-17T07:55:00.000+05:30

* Ganesha Mantra
Ganesha Mantras are known as Siddhi Mantra
(the one with perfection).
Each and every mantra is full of energy and power of Lord Ganesha.
It is believed that mantras of Ganesha,
when chanted with genuine devotion, give positive results.
These mantras ward off all trials and troubles
gracing the devotee with every success.
All mantras are disclosed by the Almighty,
through the Intelligence, Vision and Experience
of the divinely illuminated and perfected sages
and men of integral God-Experience.
Ganesha is the power of knowledge, success and fulfillment.
It is believed that people get benefit out of these mantras
when chanted with utmost devotion and faith.
Success is not far when you have
love and respect, faith and understanding, kindness and willpower
in your heart and when you are in touch with that power
which breaks up all restrictions, obstacles, problems, difficulties
and makes available to you the rays of success,
prosperity and abundance.
Some such Mantras are given below for the
spiritual benefit of the readers -
*Special Ganesha Mantras*
*Aum Shri Ganeshaya Namah* "Praise to Lord Ganesha".
This is the mantra of prayer, love and adoration.
It is chanted to get Ganesha's blessings
for the positive starting of a project,
work or simply to offer
him the praise.
*Aum Gan Ganapatye Namah* This is Lord Ganesha's mula ("root") mantra.
It is also known as his ''beej'' Mantra.
This mantra is used for Yoga Sadhana in which
we pray to Lord Ganesha and merge ourself with the
supreme knowledge and peace.
This is a mantra from Ganapati Upanishad.
One can always use it before starting any new venture
so that success comes without any hassle.
*Aum Vakratundaya Hum* This is a powerful mantra from Ganesha Purana.
When things are not in your favour,
or when the minds of the people turn negative,
depressed or discouraged, the attention of Ganesha
may be drawn by this mantra to straighten their ways.
The HUM symbolizes
"Delay no more, my Lord, in straightening the paths
of the crooked-minded ones."
This mantra is used many a times in the
Ganesha Purana to reduce the violence of cruel demons.
In addition, this mantra could also be used for healing
any spinal problem,
such as curvature of the spine or curved limbs.
Dedicate 1,008 repetitions of this holy word
to straighten and heal such deficiencies.
*Aum Kshipra Prasadaya Namah* Kshipra means immediate.
If some danger or negative energy is coming
your way and you don't know how to get rid of that danger,
with true devotion, practice this mantra
for quick blessing and purification of one's aura.
*Aum Shrim Hrim Klim Glaum Gam Ganapataye vara varada sarva janamme vashamanaya svaha * There are several beej (seed) mantras in this mantra.
Among other things, it says,
"Shower Your blessings,
O Lord. I offer my ego as an oblation."
*Aum Sumukhaya Namah* This mantra has a lot of meaning, in simple terms,
it means you will be always very beautiful in soul,
in spirit, in face,
everything. By meditating on this mantra,
very pleasing manners and a beauty comes on you.
Along with that comes peace,
which constantly works in your eyes;
and the words you speak are all filled with that power of love.
*Aum Ekadantaya Namah* Ekadanta refers to one tusk in the elephant face,
which means God broke the duality and made you
to have a complete one-pointed mind.
Whoever has that oneness of mind and single-minded
devotion will achieve everything.
*Aum Kapilaya Namah* Kapila (red) means that you are able to give colour therapy.
You are able to create colours around
yourself and around others, soak them in that colour and heal them.
As per the mantra you create,
so will you create the colors. Another meaning is
"wish cow," the "cow of plenty."
It means that whatever you wish, that comes true.
There is a wish-cow inside you.
Whatever you wish, especially for curing others,
comes true instantly.
*Aum Gajakarnikaya Namah* The ears of Ganesha, the elephant - god, are constant fanning,
which means people can talk a lot,
but you are not receiving inside anything other than what is important.
It also means that you can sit anywhere and tune
this celestial tube (the body) with seven channels
(chakras) and all 72,000 nadis, to any loka and be able
to hear ancestors, angels, the voice of God
or the voice of prophets.
That kind of inner ear you will develop through this mantra.
*Aum Lambodaraya Namah* This means you feel that you are this universe.
It means that all the celestial bodies are within you.
Like an entire tree is in the seed,
the whole universe is in the sound of creation, which is Aum,
and that Aum consciousness in you makes you feel
that you are the universe.
Therefore, if you say, realizing the oneness with the universe,
"shanti to the world"
every day, then the grace of God will come
and there will be world peace, universal peace.
It is the universe within Aum and Aum within you.
*Aum Vikataya Namah* This means realizing this world as a dream or a drama.
When you are in that high consciousness,
this whole world looks like a dream.
All of us have taken a role. We have to play our role in life
as wife or husband or children or citizens,
all consistent with the role we have taken.
When an actor bitten by a sponge cobra that is brought
on the stage falls, the entire audience cries;
but that boy who has fallen knows it was not a real cobra
and he is not dead.
Life is a drama --definitely life in this material world,
this physical world of ego, is a drama.
But inside, like the boy on the stage
who is quite happy knowing that he didn't die by the bite
of the sponge cobra,
like that, the truth never dies in us; it is immortal.
So everything else you consider as drama.
That consciousness comes to you by knowing this mantra.
*Aum Vighna Nashanaya Namah* This mantra invokes the Lord Ganesha
to remove every hindrance in your life and in your works.
By constant meditation on this mantra,
all obstacles and blocked energy in your physical
and cosmological bodies are released.
*Aum Vinayakaya Namah* Vinayaka is the name of Ganesha in the golden age.
So by realizing this mantra, your life will have a golden age.
In your office, in your work, you'll be the boss.
Vinayaka means something under control.
Vinayaka means the Lord of resolving problems.
*Aum Ganadhyakshaya Namah* This mantra is very important.
Suppose you have a group,
a country, neighbours, or any kind of group therapy,
group healing or a whole country requiring healing,
then you have to bring that entire group to your mind's
arena and say this mantra.
A group healing takes place by this mantra.
*Aum Bhalachandraya Namah* In Sanskrit, bhala means the forehead center.
Chandra means the crescent moon.
Bhalachandra means that chakra from where the nectar drips.
That is the secret of all healing.
It is to feel yourself as Shiva, identifying yourself with the
Truth and feeling constantly that you are carrying
the crescent moon, the symbol of growth and nectar of peace.
-- Sriram Savarkar Hinduism is more a way of life than a method of worship. *Dharmo Rakshati Rakshithaha *If you protect Dharma, Dharma will in turn protect you

GANESHA the pillar

2007-09-13T08:45:00.000+05:30

Loving Ganesha
Chapter 1: The Nature of Lord Ganesha
Shri GaneshasyaSvabhavah
The Natureof Lord Ganesha
TRIAD OF THREE GREAT PILLARS HAVE HELD Hinduism high, century after century: the satgurus, the temples and the scriptures. Together they echo the greatness of the loving God Ganesha, the Lord of Dharma, son of Siva. For untold millennia our rishis and sages have proclaimed the profound depths of the mind, assuring us that we, too, can and must come to know God and the Gods. It is the living presence of these satgurus and their spoken teachings which has brought to life the traditional practices and philosophy of the Sanatana Dharma. Now we shall delve into the nature of Lord Ganesha, what He is like, what functions this great God performs and find out how each seeker can make Him a vital part of daily life's path of experience.
Once a psychic connection is made with Lord Ganesha -- the Deity who manifests in several forms, including the elephant-headed Lord of Categories and Remover of Obstacles -- one is brought slowly into the mysteries of the Sanatana Dharma. Such an inner connection, which can be as subtle as a feeling, as tenuous as a dream or as bold as a personal visit, is also an entering into one's own muladhara chakra, governed by the planet Mercury, for every opening into a new chakra is also an introduction to the Deity who governs that state of consciousness and the planet to which that chakra is connected.The Sanatana Dharma, known today as Hinduism, is the only living religion on the planet that does not look to a human founder for its source of inspiration, scripture or historical beginning. It is timeless and ageless. Sanatana Dharma, the root religion of humankind, looks inward for its origins, into the subtle, superconscious realms within the microcosm, which it calls the Karanaloka, Sivaloka or Third World. This great religion has no single organized headquarters on the material plane. Nor does it have a one hierarchy. Who then is in charge of Hinduism? Why, it is none other than our loving Ganesha! He doesn't live in Rome, nor in Salt Lake City. Lord Ganesha lives simultaneously everywhere Hindus worship and pray within themselves. He doesn't have to be reappointed from time to time, because yugas and yugas ago He was permanently and irrevocably appointed when He was created for this work.
Ganesha, the Great Gatekeeper
Yes, it is the Great Ganesha who is the gateway for seekers into the world's most ancient faith. He is the inner authority, the guardian, the one who grants access to the spiritual mysteries of the Sanatana Dharma. All Hindus worship Him, regardless of their sectarian or philosophical positions. He truly binds them together in His love. This great God is both the beginning of the Hindu religion and the meeting ground for all its devotees. And that is only proper, inasmuch as Ganesha is the personification of the material universe. The universe in all of its varied and various magnificent manifestations is nothing but the body of this cheerfully portly God.
Ganesha sits on the psychic lotus of the muladhara chakra, the ganglia of nerves at the base of the spine within everyone. This chakra governs time, matter and memory. As the spiritual aspirant is lifted up from fear and confusion into conscious awareness of right thought, right speech and right action, the muladhara chakra becomes activated. It is then that the seeker, with heart filled with love, encounters the holy feet of Lord Ganesha. As the spiritual seeker worships the loving elephant-faced God, clearness of mind comes more and more as he automatically and very slowly enters the Hindu path to enlightenment. Once the connection is firmly established between the devotee and Ganesha, all of the currents of the devotee's mind and body become harmonized. After that strong connection is made, should he falter on the spiritual path, he has gained divine protection.B ut the seeker loses one thing. He loses his free, instinctive willfulness. It is lost forever. Yet it is not a great loss. Man's own personal willfulness, his animalistic free will, is a feeble and insignificant force when compared to Lord Ganesha's divine will. When beholden to God Ganesha and inwardly awakened enough to be attuned to His will, it is then quite natural that the instinctive will bows down. Personal likes and dislikes vanish. Limited faculties of reason and analysis are overpowered and subdued by a greater will, a cosmic will, the will of dharma. When sufficient humility has been awakened, it is easy to surrender personal, instinctive willfulness to the greater subsuperconscious will of dharma. It happens most naturally, but very slowly, because Lord Ganesha, of all the many Gods, proceeds with methodic deliberation. He is the careful, loving guide on the inner path of all seekers.
Among all the wonderful Hindu Deities, Lord Ganesha is the closest to the material plane of consciousness, most easily contacted and most able to assist us in our day-to-day life and concerns. In His hands Ganesha wields a noose and a goad. With the noose He can hold you close or hold obstacles close. Ganesha can capture and confine both blessings and obstacles. With the goad, Ganesha can strike and repel obstacles. This Lord is called the Remover of Obstacles; but He also places obstacles in our way, for sometimes his devotees are proceeding in the wrong direction, and His obstacles block their progress and guide them slowly back onto the straight path of dharma. When instinctive willfulness causes the seeker to decide to step out of the boundaries of dharma, the Lord of Obstacles is there to block the way. His emblem is the swastika, symbolizing His circuitous course in guiding the seeker through life's perplexing experiences.
Adopted by the Elephant God
Seekers of Truth come from many backgrounds, many religions, and have trod many paths. Having become acquainted with Lord Ganesha, they may wonder how their past can participate in their present aspirations. "What am I doing worshiping an elephant-faced God and loving it?" they may wonder. "What do I do now to harmonize this unfoldment with my previous upbringing?"
There is a way to reconcile this subconscious dilemma. Let's not "pack it away in denial," as they say; let's face up to the spiritual awakening. Truth is, you have a loving friend in Ganesha, who, if we may use the word, is the pope of the Hindu religion. And you are by no means alone. One fourth of the human race is acquainted with Ganesha -- twenty-five percent of the people on this planet -- 1.25 billion, and that number is growing year by year.O ur loving Ganesha leads his devotees deep into the oldest religion on planet Earth. There are two ways to come into Hinduism. One is to be born into the Hindu religion and be carried in your mother's arms to the temple, there to be inwardly and psychically connected to our loving God, Ganesha. So strong are those early impressions and samskaras that they carry you through life. Another way is to unfold naturally to the point of being ready to formally enter Hinduism, to supplicate, to sincerely entreat the guardians of that religion to allow you to be a part of that immense and ancient tradition. You have to want to be a Hindu so strongly, so sincerely, that Lord Ganesha lifts you out of the fog of the materialistic conscious mind, establishing a connection and a relationship with you. This is a personal relationship with the Deity. There is nobody in-between -- just you and the God, Lord Ganesha. It's like being adopted, in a way. If you were an orphan or abandoned on the streets of Sao Paulo or Madras or on the streets of wherever there are little kids running around, you would be "free." You could go through life listening to no one and exercising unrestricted free will, free instinctive will. If you had a developed intellect, then you could exercise an intellectual will. You could do anything that you wanted to do, absolutely anything. Of course, you would find that as you attempted to fulfill your desires, you were limited, sometimes prevented, by the natural forces within and without. But you could attempt anything. If you were fortunate enough, foster parents might come along to help you. They would adopt you and take you into their home. Your new mother would begin to lovingly guide and direct your life. She would tell you, "You can play as you like in this room, but not in the others." She is a wise mother and knows that you are accustomed to having your own way, so she lets you play freely within the confines of your own room. But if she catches you playing in another room, she might say firmly, "You may play in your room, not here in this room." You have lost your "free will" in being adopted by a mother and father, you are a part of their family now, and your well-being, your education, your training all now come under their will, to which you must adjust yourself and obey. They will watch over you and discipline you morning and night. They will protect you from getting into trouble with your "free will." The modern concept of freedom leads to the darker chakras below the muladhara chakra. Anguish is there.
Developing a Personal Relationship
It is the same when you evolve a relationship, a personal relationship, with the Deity Lord Ganesha. He will not allow you to use your free will to get into difficulties. Guiding you carefully and protecting you along your way in your natural karma through life is His concern. Someone once said, "I worship Lord Siva, I worship Lord Murugan, but I have never really gotten acquainted with Lord Ganesha." I responded, "You worship Siva and Lord Murugan, and that is wonderful. But unless you have established a personal relationship with Lord Ganesha, your worship of any of the Gods is probably more according to your own thoughts and fancy than true worship. Until you have established a rapport with Lord Ganesha, you cannot establish a relationship with Krishna, Ayyappan, Amman, Vishnu, Rama, Hanuman, Lakshmi, Sita, Radharani, Siva or Murugan, outside of your own limited concepts. It is Ganesha who introduces you to the millions of Gods of the Hindu pantheon, no one else. That is the way it works."
Yes, little by little, slowly, imperceptibly, a relationship evolves, a very personal, loving relationship, between the devotee and the elephant-faced God. Psychic protection is granted, physical protection, mental and emotional protection are all granted as boons by Him. He will not allow His devotees to use their free, instinctive willfulness to make more kukarma by getting into difficulties. Rather, He will guide them carefully, protecting them every moment along the way so that their natural birth karmas may be worked through and sukarma created by right living. This is His main concern. Lord Ganesha loves and cares for His devotees. Once the devotee is connected to Him through the awakening of the muladhara chakra, loneliness is never experienced.G anesha is a truly wonderful, loving God. He has an extraordinary knack for unweaving complicated situations and making them simple. He can unweave his devotees from their karma, simplifying and purifying their lives. But this only happens after they have established a personal relationship with Him. Soon thereafter, changes begin to happen in their lives; and when they go through difficult times, they no longer become angry or live in fear or worry. When difficult times come, they know it is because they are being unwound from accumulated and congested, difficult karmas or being turned in a new direction altogether. They know that at such a time they have to consciously surrender their free, instinctive willfulness and not fight the divine happenings, but allow the God's divine will to guide their life. Such is the spiritual path of total surrender, known as prapatti.
The Meaning of Grace
"What about the grace of the Deity?" seekers ask. Grace is received from the God when you are consistent in your worship, consistent in your discipline, consistent in your bhakti, your devotion. With such a foundation in your life, a great shakti, a force or power, will come from Lord Ganesha. This is grace. It is uplifting. It comes unexpectedly. When grace comes, your mind may change and your heart may melt. Your sight will become clear and penetrating. You may say, "I have been graced to see everything differently." New doors will begin to open for you, and as you go through them, your life will become more full, more wonderful. And the grace of it is that it would not have ordinarily happened to you.
Seekers also inquire, "What is the difference between grace and a boon from the Gods?" Grace is not exactly a boon. A boon comes as the result of something that you ask for and receive. A boon is quite specific. Grace comes because of the state of the soul in conjunction with its particular karma. It comes because we have done everything right up to a certain point in time according to the laws of dharma. It is then that the grace of the God comes. Grace is not for a specific need or event in our life, as a boon would be. Grace is more of a complete transformation -- a metamorphosis. After receiving grace of a God, the devotee can never be the same again, never look at life again in the old way.B y grace we are directed deeper into spiritual life, pointed in the right direction, carefully guided on the San Marga, the straight path to our supreme God. After grace has been received, our thoughts are enlivened, our life is inspired with enthusiasm and energy, and we live daily in the joyous knowledge that everything is all right, everything is happening around us in accord with our karma, our dharma and God's gracious will.
The Gods Are Real Beings, Not Mere Symbols
Many people look at the Gods as mere symbols, representations of forces or mind areas. Actually, the Gods are beings, and down through the ages ordinary men and women, great saints and sages, prophets and mystics in all cultures have inwardly seen, heard and been profoundly influenced by these superconscious, inner-plane, inner-galactic beings. Lord Ganesha is just such a being. He can think just as we can think. He can see and understand and make decisions -- decisions so vast in their implications and complexity that we could never comprehend them with our human faculties of limited understanding.
In recent history, missionaries and others from the Western religions have told the Indian people over and over again that their Gods are not real beings, but merely symbols of spiritual matters -- and unfortunately many have begun to believe this and look at their Gods in this way. Even among Hindus there are quite a few who don't believe in inner-world beings. Their belief is restricted to the people they see in the physical world, and that is all. You dare not tell them differently. It is very difficult, but not impossible, to introduce them to the grand philosophy which is based solely on worship, meditation, inner discipline and the search for Absolute Truth. But this is too high-minded for those living in the everyday materialistic consciousness. For the knowledge of inner worlds to become accepted, a personal realization has to occur. This is a slow process for the materialist, a very slow process, and only Lord Ganesha can help it along. To contact Lord Ganesha, it is imperative that the materialist visit one of His temples or shrines, to make initial contact. It only takes one meeting.
How to Approach the Deity
When you approach the Deity, you should believe that Ganesha feels your presence, that He sees you just as you see Him. In thus seeing Him in very human terms, you will get to know Him better. You will develop a very human relationship with Him. It is especially important that you develop this relationship with Lord Ganesha. It will not be difficult to nurture a friendly feeling for Him, because Ganesha is the Deity who governs our instinctive-intellectual state of mind. He governs the instinctive mind of all the animals, the insects, the birds and the fish, and governs, as well, all the forces of prakriti, nature. Lord Ganesha is also the Deity who governs the higher intellectual mind, of science and profound knowledge. This is why they call Him Lord of Categories. As Lord of Categories, He organizes and clears the intellectual mind so that individual awareness can flow unhindered in the many areas of developing thought. As Lord of Obstacles, He creates and removes obstacles so that karma becomes more and more perfect as the refinement process of living through the experiences of life continues.
In the temples of India, even the offerings that come in through the day from pilgrims, who bring silver, gold and gifts of all kinds to be placed into the hundi, are counted at nightfall before the Deity. He sees this and is told of all that was given to Him, and He knows. At night, the Deity is ceremoniously put to bed. They treat Him in very human terms. In the morning He is symbolically awakened, then bathed and dressed. The Deity is treated just as if He were a human person. Well, in the Third World that kind of dedication, intense bhakti, is noticed, and it is appreciated.
Connecting the Three Worlds: Hindu Magic
Now you might wonder, "Where are the inner worlds?" It is where you were just before you were conceived. They are in the nonphysical microcosm of this macrocosm. When you were conceived, you began to slowly grow a new physical body inside your mother. At that time you were living in your astral body in the nonphysical microcosm. You existed, to be sure, but not in this physical macrocosm.
The devas and Deities are all in that nonphysical microcosm. They actually exist inside material existence, for there are many worlds, or planes of existence, within the physical world. If you were to go into the physical microcosm, into a cell and into an atom, and into the inside of that and the inside of that, you would come out in the macrocosm of the Gods. This is called the Sivaloka or Third World. Their macrocosm is bigger than our macrocosm.T he concept of this inner space is different than we ordinarily conceive. Even though their macrocosm exists within this macrocosm, it is larger than this macrocosm. Of course, that immensity is in another dimension, another world. And each world is larger than the one before -- the world of departed souls is larger than this physical world, and the world of the Gods is much larger than the heaven worlds. Therefore, in a tiny space in this physical world hundreds of thousands of devas exist -- in a very tiny space.
Establishing the Link Through Puja
When the temple priest invokes the inner worlds and the beings within them, he is consciously trying to establish a channel of communication. When he is successful, this physical microcosm opens into the devonic macrocosm. In other words, through conscious effort, he connects the inner and outer worlds, even to the point that devotees may see the transfiguration of the God, or Mahadeva, superimposed over the stone image of the Deity in the temple. They can actually see the God, as He is in the inner world. Many, many awakened souls have seen such things -- the eyes of the God moving, for instance -- and some gurus can actually hear the God speak to them. The God is still in the inner world when this happens. It is the temple that has tuned into His world. This is much like live TV. Hundreds of sets can be tuned into the same station at the same time and view actual happenings as they occur.
The God, therefore, does not travel from the altar of one temple to the altar of another temple. The procedure is similar to that of dialing a friend on the telephone and bringing his voice across a vast distance into your ear. The friend can be heard quite clearly, but he has not moved to another place. The telephone could be likened to a connection between the gross and the subtle worlds, the world of matter and the worlds of spirit, or akasha.
Where Do We Go When We "Die?"
Where does the soul go when a person dies? It goes into the subtle microcosm and then into a larger macrocosm, or greater world, and ceases for a time to function in this gross macrocosm because it is not living in a physical body. At death, the soul drops off the physical body and travels in and in and in to subtle worlds, inner worlds of existence that have their own expansive space, their own macrocosm.S mall children, four or five years old, who can speak but have not yet become too immersed in the learned reality of the conscious or external mind, often tell their parents that they remember when they were born and even before. I have had children tell me, "I came from a world that was bigger than this world." And they talked about the activities that go on there and described the people living there. Of course, as they grow older and become involved in the external thought processes, these memories fade away. This is the kind of experiential knowledge that makes religion come alive in us, more real and useful. True religion should be the most real and solid and certain thing in our entire life. When we ponder these inner worlds, we learn from within ourselves how they relate and interrelate with each other. Ponder the many visions that prophets have spoken of experiencing, of all the angels or devas that have graced mankind with their presence and their prophecies. Ponder the mystic human events that cannot adequately be explained by the rational intellect. Think of them all in terms of the inner worlds of existence, and all will become clear. Yes, one day it will all become clear, from the inside of you to the external intellect. This is real knowing. This is the building of faith. This is true Hinduism, the bedrock of daily life. When this knowing comes from the depths of your knowing state of consciousness, the temple will be the home of the Gods to you.
Worship and Meditation on Lord Ganesha
Worship, bhakti yoga, is a definite discipline and practice to be perfected according to the aptitude of the devotee. After bathing and preparing the mind, approach Lord Ganesha in the shrine or temple, bringing a small gift or flower to be placed at His holy feet. Consider that you are approaching and about to meet the most important person in the world. Make your offering and prostrate. As you prostrate, feel the energies of love and devotion flow along your spine and out through the top of the head and into the home shrine altar or sanctum sanctorum, garbhagriha, of the temple, and offer those pure actinic energies to Lord Ganesha. Rise and walk slowly three times around the sanctum, always clockwise.M editation, dhyana yoga, is a discipline you can perform after worshiping that will, when diligently and consistently practiced, brings its own rewards. Sit before the Deity and bring up the images of your own father and mother, then the family guru and finally the darshana of the elephant Lord. Now meditate upon His form, His eyes, His ears, His trunk, His two tusks, His belly, in which rests the whole world. The first time your mind wanders into the thought patterns of daily life, bring it back to your parents, your guru and the first Lord to be worshiped before proceeding on to any other of the 330 million Gods of our ancient Sanatana Dharma.
The objective is to maintain an unbroken continuity of thought and to not allow the mind to wander away from the darshana of the God. You can begin this meditation by pondering the obvious physical properties of the worshipful image. If it is made of stone, think of the stone. How large is it? Where was it quarried and how was it carved? What are the various parts of the Deity and what do they mean? What are his symbols and what do they mean? Recall them to memory. If it is a picture of Ganesha, ponder how that picture was produced. Continue to explore the Lord Ganesha with your mind. Later you can move on to less physical points of concentration. You will find that your awareness or mind will wander to unrelated areas, to concerns of the past or worries of the future. When it does, bring awareness back to your point of concentration -- the Deity, Lord Ganesha. Begin again your stream of thoughts toward Him, and when the mind once again wanders, use your willpower to bring it back to His darshana.This may be difficult at first, but constant practice will unfold new knowledge from within you, knowledge that you never knew existed and did not learn from the outside. When that happens, concentration is strong and meditation is not far away. You should be able to have twenty, thirty or even fifty thoughts on loving Ganesha in sequence without awareness being distracted into areas of the external mind. It will help if you learn to breathe diaphragmatically during these exercises. Breathe deeply but naturally, without strain or effort. As we control the pranas of the breath, we simultaneously control awareness so that it remains steady and does not move here and there. You also have to teach the body to sit still, to remain poised and not restless. All of this will come in time, not immediately. Be patient. Never become upset with yourself when distractions arise, for that is a greater distraction still. Simply accept each departure from your concentration as an opportunity to become stronger and more one-pointed, and then quietly and firmly bring awareness back to its subject, Lord Ganesha.
You must teach this simple meditation to your children, and together the entire family will learn much about the Gods of our religion. It will inspire one and all to read more about Them, to study Their stories and memorize Their sacred chants. The Gods will come to life within your own mind and every member of the family as you penetrate behind the symbols and the stories and discover the true nature of Divinities. It is not necessary to practice this meditation for extended periods. A few minutes each day is enough. Once your brief meditation is finished, sit quietly in His darshana and enjoy His energies merging with your own pranic radiations. Take that darshana and that love out of the temple when you leave, spreading it among all the peoples of the world that they, too, may come to know and love the endearing God of Hinduism.

GANESHA GOD OF WISDOM

2007-09-13T08:32:00.000+05:30

Ganesha
God of wisdom and good beginnings. (elephant face) Mercury / Moon (Asian: Hindu)
Ganesha rules kundalini energy, the first chakra, psychic energy, and the training of the mind. He is the patron of scribes, poets, and merchants. His name may also be spelled Ganesh or Ganesa. Ganeshaís many names and titles include Bhoovanpati, Lord Of The Lord; Devadeva: Lord of All Lords; Dharmik (one who favours righteousness); Dhoomraketu; Durja, the Invincible; Ekadantha or Ekdanta (one-tusked); Gajakarnaka; Gajanana; Gajani; Ganapati or Ganapathi; Maha-Ganapathi; Ganadhyaksha; Gunina, Lord of All Virtues; Heramba; Kapila; Kaveesha, Lord of Poets; Lambodara (the pot-bellied one); Lord Ganesha; Lord of Hosts; Lord of Beginnings; Lord of Categories; Lord of Obstacles; Lord of Wisdom; Lord of Power and Wisdom; Manomay (conqueror of oneís heart); Phalachandra; Pillaiyaar; Remover of Obstacles; Shakti Ganapati; Shambhavi (son of Parvati); Shubhan (auspicious); Siddhivinayaka; Skandapurvaja; Sri Ganesha; Sumukha; Surpakarna; Vakratunda; Vignaharta; Vignaraja; Vigneshwara or Vigneswara, Lord of All Obstacles; Vikat (of the monstrous figure); Vinayaka (the one who has no overlord); Lord Vinayaka; and Yashvasin, The Popular.
The rat, mouse, bandicoot, and elephant are Ganeshaís sacred animals. Red is his color. Sesame, arugampul grass (Cynodon dactylon pers., also called couch grass and dogís tooth grass), erukkam flowers (Calotropis gigantea), shankupushpa flowers, and water lily or lotus are his sacred plants. The peepul (Arasa maram) is his sacred tree. Ganesha has more than fifty symbols, which include a shell, disc, mace, swastika, noose, elephant goad, and water lily. Om gung Ganapathare namah is his mantra.
Ganesha is honored on January 16. The feast of Ganesh Chaturthi, held on the Full Moon in August or September, celebrates his nativity. Honor Ganesha at that time by making donations to a charities, giving blood, feeding the poor, or making a clay figure of him, putting it on the altar for two days, and then throwing it into water. It is said that he will grant your wish if you honor him during his festival.
Invoke Ganesha for wisdom, prosperity, wealth, happiness, writing, literature, learning, intelligence, energy, bliss, power, travel, business, success, art, protection, forgiveness, wishes, prudence, discernment, thoughtfulness, good luck, money spells, new enterprises, self-knowledge, integration with nature, success in an undertaking or enterprise, removing obstacles, welcoming prosperity, averting negativity, fulfilling desires, preventing impediments, protecting the home, protecting the world, protecting privacy, overcoming difficulties, learning not to hold grudges, and blessing your son with virtue and character.
Ganesha can be invoked by chanting or reciting his names and titles. He is usually invoked before moving, traveling, getting married, opening a new business, starting in a new school, beginning a course of study, and so on. An offering of 108 different kinds of leaves is considered a perfect offering to Ganesha. Other appropriate offerings include plantains, his sacred plants, and small umbrellas, especially those made from his favorite grass and flowers.
The thoppikkaranam is also performed in his honor. This involves squatting and rising again, repeatedly, while holding each ear in the opposite hand. Performing 108 repetitions is a perfect offering, but fewer will suffice. Placing Ganeshaís image near the door of a home draws all of his blessings to the household.
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2007-08-24T09:28:00.000+05:30

Samkatahara Chaturthi
Vishalakshi Amman Kovil(K.Puduppatti)

WELCOME TO KASI VISHVANATHAR AND VISHALAKSHI AMMAN TEMPLE

Sadhurthi is a day of importance for Lord Ganesh(Vinayaga), and is considered auspicious to initiate with any new endeavour, job or project. This occurs twice every month once during the growing moon period and once during the waning moon period. The Sadhurthi which falls during the growing moon period is considered as Sankadahara Sadhurthi and is considered more auspicious than the other occurance. The main Sadhurthi called Sri Ganesh Sadhurthi (Sri Vinayaga Sadhurthi) occurs during the month of September in the growing moon period and is celebrated in K.Puduppatti. During this festival large and decorated idols of Sri Vinayaga are drowned in the rivers and lakes marking the occasion.

SALUTATIONS to Lord Ganesha who is Brahman Himself, who is the Supreme Lord, who is the energy of Lord Shiva, who is the source of all bliss, and who is the bestower of all virtuous qualities and success in all undertakings.

Mushikavaahana modaka hastha,Chaamara karna vilambitha sutra, Vaamana rupa maheshwara putra,Vighna vinaayaka paada namaste.

MEANING: "O Lord Vinayaka! the remover of all obstacles, the son of Lord Shiva, with a form which is very short, with mouse as Thy vehicle, with sweet pudding in hand, with wide ears and long hanging trunk, I prostrate at Thy lotus-like Feet!"

Ganesh Chaturthi is one of the most popular of Hindu festivals. This is the birthday of Lord Ganesha. It is the day most sacred to Lord Ganesha. It falls on the 4th day of the bright fortnight of Bhadrapada (August-September). It is observed throughout India, as well as by devoted Hindus in all parts of the world.

Clay figures of the Deity are made and after being worshipped for two days, or in some cases ten days, they are thrown into Water.

Lord Ganesha is the elephant-headed God. He is worshipped first in any prayers. His Names are repeated first before any auspicious work is begun, before any kind of worship is begun.
He is the Lord of power and wisdom. He is the eldest son of Lord Shiva and the elder brother of Skanda or Kartikeya. He is the energy of Lord Shiva and so He is called the son of Shankar and Umadevi. By worshipping Lord Ganesha mothers hope to earn for their sons the sterling virtues of Ganesha.

The following story is narrated about His birth and how He came to have the head of an elephant:

Once upon a time, the Goddess Gauri (consort of Lord Shiva), while bathing, created Ganesha as a pure white being out of the mud of Her Body and placed Him at the entrance of the house. She told Him not to allow anyone to enter while she went inside for a bath. Lord Shiva Himself was returning home quite thirsty and was stopped by Ganesha at the gate. Shiva became angry and cut off Ganesha's head as He thought Ganesha was an outsider.

When Gauri came to know of this she was sorely grieved. To console her grief, Shiva ordered His servants to cut off and bring to Him the head of any creature that might be sleeping with its head facing north. The servants went on their mission and found only an elephant in that position. The sacrifice was thus made and the elephant's head was brought before Shiva. The Lord then joined the elephant's head onto the body of Ganesha.

Lord Shiva made His son worthy of worship at the beginning of all undertakings, marriages, expeditions, studies, etc. He ordained that the annual worship of Ganesha should take place on the 4th day of the bright half of Bhadrapada.

Without the Grace of Sri Ganesha and His help nothing whatsoever can be achieved. No action can be undertaken without His support, Grace or blessing.

In his first lesson in the alphabet a Maharashtrian child is initiated into the Mantra of Lord Ganesha, Om Sri Ganeshaya Namah. Only then is the alphabet taught.

The following are some of the common Names of Lord Ganesha: Dhoomraketu, Sumukha, Ekadantha, Gajakarnaka, Lambodara, Vignaraja, Ganadhyaksha, Phalachandra, Gajanana, Vinayaka, Vakratunda, Siddhivinayaka, Surpakarna, Heramba, Skandapurvaja, Kapila and Vigneshwara. He is also known by many as Maha-Ganapathi.

His Mantra is Om Gung Ganapathaye Namah. Spiritual aspirants who worship Ganesha as their tutelary Deity repeat this Mantra or Om Sri Ganeshaya Namah.

The devotees of Ganesha also do Japa of the Ganesha Gayatri Mantra. This is as follows.
Tat purushaaya vidmahe Vakratundaaya dheemahi Tanno dhanti prachodayaat.
Lord Ganesha is an embodiment of wisdom and bliss. He is the Lord of Brahmacharins. He is foremost amongst the celibates.

He has as his vehicle a small mouse. He is the presiding Deity of the Muladhara Chakra, the psychic centre in the body in which the Kundalini Shakti resides.

He is the Lord who removes all obstacles on the path of the spiritual aspirant, and bestows upon him worldly as well as spiritual success. Hence He is called Vigna Vinayaka. His Bija Akshara (root syllable) is Gung, pronounced to rhyme with the English word "sung". He is the Lord of harmony and peace.

Lord Ganesha represents Om or the Pranava, which is the chief Mantra among the Hindus. Nothing can be done without uttering it. This explains the practice of invoking Ganesha before beginning any rite or undertaking any project. His two feet represent the power of knowledge and the power of action. The elephant head is significant in that it is the only figure in nature that has the form of the symbol for Om.

The significance of riding on a mouse is the complete conquest over egoism. The holding of the ankusha represents His rulership of the world. It is the emblem of divine Royalty.

Ganesha is the first god. Riding on a mouse, one of nature's smallest creatures and having the head of an elephant, the biggest of all animals, denotes that Ganesha is the creator of all creatures. Elephants are very wise animals; this indicates that Lord Ganesha is an embodiment of wisdom. It also denotes the process of evolution--the mouse gradually evolves into an elephant and finally becomes a man. This is why Ganesha has a human body, an elephant's head and a mouse as His vehicle. This is the symbolic philosophy of His form.

He is the Lord of Ganas or groups, for instance groups of elements, groups of senses, etc. He is the head of the followers of Shiva or the celestial servants of Lord Shiva.

The Vaishnavas also worship Lord Ganesha. They have given Him the name of Tumbikkai Alwar which means the divinity with the proboscis (the elephant's trunk).
Lord Ganesha's two powers are the Kundalini and the Vallabha or power of love.
He is very fond of sweet pudding or balls of rice flour with a sweet core. On one of His birthdays He was going around house to house accepting the offerings of sweet puddings. Having eaten a good number of these, He set out moving on His mouse at night. Suddenly the mouse stumbled--it had seen a snake and became frightened--with the result that Ganesha fell down. His stomach burst open and all the sweet puddings came out. But Ganesha stuffed them back into His stomach and, catching hold of the snake, tied it around His belly.

Seeing all this, the moon in the sky had a hearty laugh. This unseemly behaviour of the moon annoyed Him immensely and so he pulled out one of His tusks and hurled it against the moon, and cursed that no one should look at the moon on the Ganesh Chaturthi day. If anyone does, he will surely earn a bad name, censure or ill-repute. However, if by mistake someone does happen to look at the moon on this day, then the only way he can be freed from the curse is by repeating or listening to the story of how Lord Krishna cleared His character regarding the Syamantaka jewel. This story is quoted in the Srimad Bhagavatam. Lord Ganesha was pleased to ordain thus. Glory to Lord Ganesha! How kind and merciful He is unto His devotees!

Ganesha and His brother Lord Subramanya once had a dispute as to who was the elder of the two. The matter was referred to Lord Shiva for final decision. Shiva decided that whoever would make a tour of the whole world and come back first to the starting point had the right to be the elder. Subramanya flew off at once on his vehicle, the peacock, to make a circuit of the world. But the wise Ganesha went, in loving worshipfulness, around His divine parents and asked for the prize of His victory.

Lord Shiva said, "Beloved and wise Ganesha! But how can I give you the prize; you did not go around the world?"
Ganesha replied, "No, but I have gone around my parents. My parents represent the entire manifested universe!"
Thus the dispute was settled in favour of Lord Ganesha, who was thereafter acknowledged as the elder of the two brothers. Mother Parvati also gave Him a fruit as a prize for this victory.
In the Ganapathi Upanishad, Ganesha is identified with the Supreme Self. The legends that are connected with Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vivartha Purana.

On the Ganesh Chaturthi day, meditate on the stories connected with Lord Ganesha early in the morning, during the Brahmamuhurta period. Then, after taking a bath, go to the temple and do the prayers of Lord Ganesha. Offer Him some coconut and sweet pudding. Pray with faith and devotion that He may remove all the obstacles that you experience on the spiritual path. Worship Him at home, too. You can get the assistance of a pundit. Have an image of Lord Ganesha in your house. Feel His Presence in it.

Don't forget not to look at the moon on that day; remember that it behaved unbecomingly towards the Lord. This really means avoid the company of all those who have no faith in God, and who deride God, your Guru and religion, from this very day.
Take fresh spiritual resolves and pray to Lord Ganesha for inner spiritual strength to attain success in all your undertakings.

May the blessings of Sri Ganesha be upon you all! May He remove all the obstacles that stand in your spiritual path! May He bestow on you all material prosperity as well as liberation!

Posted by Kasi Vishvanathar and VishalakshiAmman at 6:30 AM 0 comments

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LORD GANESHAS NAMES AND MEANINGS

2007-08-24T08:45:00.000+05:30

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Lord Ganesha names & meanings
Tuesday, August 29, 2006

1. Akhurath: One who has mouse as his charioteer 2. Alampata : Ever eternal lord 3. Amit : Incomparable lord 4. Anantachidrupamayam : Infinite and consciousness personified 5. Avaneesh: Lord of the whole world6. Avighna: Remover of obstacles
7. Balaganapati: Beloved and lovable child
8. Bhalchandra: Moon-crested lord
9. Bheema: Huge and Gigantic
10. Bhupati: Lord of the gods
11. Bhuvanpati: God of the gods
12. Buddhinath: God of wisdom
13. Budhipriya: Knowledge bestower
14. Bhudhividhata: God of knowledge
15. Chaturbhuj: One who has four arms
16. Devadeva: Lord of all lords
17. Devantakanashakarin : Destroyer of evils and asuras
18. Devarata: One who accepts all gods
19. Devendrashika: Protector of all gods
20. Dharmik: One who gives charity
21. Dhoomravarna: Smoke-Hued lord
22. Durja: Invincible lord
23. Dvaimatura: One who has two mothers
24. Ekaakshara: He of the single syllable
25. Ekadanta: Single-Tusked lord
26. Ekadrishta: Single-Tusked lord
27. Eshanputra: Lord Shiva?s son
28. Gadadhara: One who has the mace as his weapon
29. Gajakarna: One who has eyes like an elephant
30. Gajanana: Elephant-Faced lord
31. Gajananeti: Elephant-Faced lord
32. Gajavakra: Trunk of the elephant
33. Gajavaktra: One who has mouth like an elephant
34. Ganadhakshya: Lord of all Ganas (Gods)
35. Ganadhyakshina: Leader of all the celestial bodies
36. Ganapati: Lord of all Ganas (Gods)
37. Gaurisuta: The son of Gauri (Parvati)
38. Gunina: One who is the master of all virtues
39. Haridra: One who is golden colored
40. Heramba: Mother?s Beloved son
41. Kapila: Yellowish-Brown coloured
42. Kaveesha: Master of poets
43. Krti: Lord of music
44. Kripalu: Merciful lord
45. Krishapingaksha: Yellowish-Brown eyed
46. Kshamakaram: The place of forgiveness
47. Kshipra: One who is easy to appease
48. Lambakarna: Large-Eared lords
49. Lambodara: The huge bellied lord
50. Mahabala: Enormously strong lord
51. Mahaganpati: Omnipotent and supreme lord
52. Maheshwaram: Lord of the universe
53. Mangalamurti: All auspicious lord
54. Manomay: Winner of hearts
55. Mrityunjaya: Conqueror of death
56. Mundakarama: Abode of happiness
57. Muktidaya: Bestower of eternal bliss
58. Mushikvahana: One who has mouse as charioteer
59. Nadapratithishta: One who appreciates and loves music
60. Namasthetu: Vanquisher of all evils and vices and sins
61. Nandana: Lord Shiva?s son
62. Nideeshwaram: Giver of wealth and treasures
63. Omkara: One who has the form of OM
64. Pitambara: One who has yellow-colored body
65. Pramoda: Lord of all abodes
66. Prathameshwara: First among all
67. Purush: The omnipotent personality
68. Rakta: One who has red-colored body
69. Rudrapriya: Beloved of lord Shiva
70. Sarvadevatman: Acceptor of all celestial offerings
71. Sarvasiddanta: Bestower of skills and wisdom
72. Sarvatman: Protector of the universe
73. Shambhavi: The son of Parvati
74. Shashivarnam: One who has a moon like complexion
75. Shoorpakarna: Large-eared Lord
76. Shuban: All auspicious lord
77. Shubhagunakanan: One who is the master of all virtues
78. Shweta: One who is as pure as the white colour
79. Siddhidhata: Bestower of success and accomplishments
80. Siddhipriya: Bestower of wishes and boons
81. Siddhivinayak: Bestower of success
82. Skandapurvaja: Elder brother of Skanda (Lord Kartik)
83. Sumukha: Auspicious face
84. Sureshwaram: Lord of all lords
85. Swaroop: Lover of beauty
86. Tarun: Ageless
87. Uddanda: Nemesis of evils and vices
88. Umaputra: The son of goddess Uma (Parvati)
89. Vakratunda: Curved trunk lord
90. Varaganapati: Bestower of boons
91. Varaprada: Granter of wishes and boons
92. Varadavinayaka: Bestower of Success
93. Veeraganapati: Heroic lord
94. Vidyavaridhi: God of wisdom
95. Vighnahara: Remover of obstacles
96. Vignaharta: Demolisher of obstacles
97. Vighnaraja: Lord of all hindrances
98. Vighnarajendra: Lord of all obstacles
99. Vighnavinashanaya: Destroyer of all obstacles and impediments
100. Vigneshwara: Lord of all obstacles
101. Vikat: Huge and gigantic
102. Vinayaka: Lord of all
103. Vishwamukha: Master of the universe
104. Vishwaraja: King of the world
105. Yagnakaya: Acceptor of all sacred and sacrificial offerings
106. Yashaskaram: Bestower of fame and fortune
107. Yashvasin: Beloved and ever popular lord
108. Yogadhipa: The lord of meditation
Posted by Shanker at 11:36 AM
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2007-08-24T08:20:00.000+05:30

Lord Ganesha and the Tulasi Leaves.
A Puranic Tale. Retold with additional information.
9 Jun 07 09:10:27 AM - 123 Views Â comments rss:Â
Tags: Hindu Parables for young children. Hindu Religion Hindu Faith.
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We are in the naimisharanya and the sages are assembled there.Â This time Shounaka and several other sages have also arrived there to hear the Puranas.Â It isÂ noon.Â After having their lunch, the rishis are taking their rest, when in the afternoon Souti, the illustrious son ofÂ Romaharshana arrives there.Â Both father and son, belong to the suta class meaning they are raconteurs or ballard singers.
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Â [Suta = the offspring of a brahmana mother and a kshatriya father]
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Souti (son of a suta,Â hence Souti) is requested by Shounaka and the new crop of sages to recite a story from the Puranas so that they can increase their knowledge.
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Being well versed in all the Puranas he begins to recite the Brahmavaivarta Purana which contains all the wisdom that one can find inÂ the other Puranas. It has four parts and our present story is from the second part which isÂ in the 'nature of gods and goddesses and the way in which they should be worshipped'.
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Parashurama is in Kailas and he is in a hurry to meet Lord Shiva and Parvathi.Â Unfortunately the Lord and his consort are taking rest and their first born Ganesha is guarding the gate to Kailas.Â
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"Satre Nagarum Pillai" (Please move a little)Â "I am in a bit of a hurry;Â let me go in and return quickly so that I can hasten home" so saying Parashurama pushes aside Ganesha.Â
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"I do not know who you are"... "But even if you are the representative of the mightiest of the mighty I am sorry you will have to wait."Â "I am standing guard here on their express orders"
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"Is that so?Â Since you are only a child I will tell you who I am. I am Parashurama - the destroyer of all the kshatriyas of this world.Â I am proceeding and stop me if you can." Â Such arrogance!!
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There ensuedÂ a Dwandha Yudham (wrestling) between Ganesha and Parashurama and unable to withstand the onslaughts of Ganesha with his four hands and the trunk, Parashurama throws the Parashu at his tormentor. Now this axe, is a gift to Parashurama from LordÂ Shiva himself.Â So being a weapon from his father, the son could not deflect it completely. Instead of severing Ganesha's head,Â it broke Ganesha's left tusk.Â
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Ganesha's face is covered with blood and just then Parvathi and Parameshwara,Â disturbed in their sleep come to enquire what the commotion is all about.Â Seeing her son in distress, she counsels Parashurama "He can take care of countless warriors like you, but because of his self control he is soft and does not even hurt a fly."
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Parashurama, a true warrior, the world has ever seen, immediately worships, Ganesha with flowers, incense and other offerings but not tulasi (Basil)
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Why? Â Before I proceed further I need to digress here, to show you how the people on earth worship him and the praise they heap on him for the services that he renders to them.
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"Vakratunda Mahakaya Surya Koti Samaprabha Nirvighnam Kurumeydeva Sarva Karyeshu Sarvada "
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"O Lord Ganesha of Large Body, Curved Trunk, With the Brilliance of a Million Suns, Make All My Work Free Of Obstacles, Always."
"Mooshika Vahana Modhaga Hasta Shyamala Karna Vilambitha Sutra Vamana Rupa Maheshwara Putra Vigna Vinayaka Pada Namaste"
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"Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the god that protects his devotees from any obstacles ( vighnam ). Hence the name Vighneswara. He is also described as the Supreme Leader ( Vinayaka). Thus he is the master of knowledge and achievement.As Ekadanta, the Lord has limitless powers. As Heramba, he removes obstacles. As Lambodara, He protects all worlds. As Surpa Karna, He shows compassion by giving the highest knowledge. All these names for Lord Vinayaka, who is the Lord of all Lords."
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"Ganesha's Vehicle (Vahana) is the Mouse, symbolic of gnawing its way through everything, thus depicting the God's ability to cut through all obstacles".
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Swami Chinmayananda, describes his PranavaswaroopamÂ in the following words: The term omkÄrasvarÅ«pa ("Aum is his form") refers to this belief that he is the personification of the primal soundÂ "AUM".
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"(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire and air. You are the sun and the moon. You are Brahman. You are (the three worlds) Bhuloka, Antariksha-loka, and Swargaloka. You are Om. (that is to say, You are all this)."
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"Remover of all obstacles,Pranava Swaroopi,Embodiment of wisdom,Devata of Muladhara Chakra!O Lord Vinayaka,The bestower of happinessWho has Modaka in hand!O Elephant-headed Lord!Salutations unto Thee.Om Gam Ganapataye Namaha."
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In the meantime Narada, has also joined the crowd at naimisharanya and his curisoty is kindled.Â "Why, One should not offer the Tulasi leaves to Ganapathi as an offering?"
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Souti continues....
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One evening when the clime is pleasant, a most beautiful damsel, with all the 32 Samudrika Lakshanams, presents herself before Ganesha, on the banks of the river Ganges where HE is meditating.Â Prodding him, with the stem of a lotus flower, she utters: "I am Tulasi.Â I am the daughter of King Dharmadhvaja and I am also meditating to get a good husband.Â I am attracted by your strange appearance andÂ I have chosen you as my husband."Â Â
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"Who Me?" is the immediate retort from Ganesha.Â "Listen woman, I cannot marry you.Â I am holding you in an equal position to that of my mother.Â Besides, I have no intention to get married. I think, it is foolish, to get married, as it brings a lot of unhappiness in one's life."
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Rebuffed, she curses Ganesha.Â "Whoever you are, since you did not accept me in marriage, I curse you that you will never remain a bachelor in your life."Â
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Ganesha loses his cool, and returns that curse with another curse.Â "For the affront that you showed me, I curse you that you will marry a Rakshasa, and then become a shrub."
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Whether it is puranic days or the present times, when a woman is outwitted, by a man, God or Mortal she immediately supplicates to him.
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When humbly, Tulasi approaches Ganesha for redemption from the curse,Â HE blesses her that she will be the most important ingredient in the offerings to Gods by mortals, and would be favoured by Narayana, in due course of time.Â Â "But I will not accept either you,Â Â your flowers or leaves."
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The Purana ends here.Â My story continues for a couple of more paragraphs.
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Tulsi ( Ocimum Sanctum)
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"Leaves, flowers, fruits, root, branches and the main stem and everything about Tulsi is sacred; even the soil under the Tulsi plant is holy.Â In Sanskrit Tulsi is known by many names, including Surasah, Ajaka, Parnasa, Manjari, Haripriya (the beloved of Lord Vishnu) and Bhutagni (the dstroyer of demon). Hindu denominations defer in how they regard the Tulsi plants as the Goddess. Generally worshipers of Lord Vishnu revere Tulsi as Lakshmi or Vrinda, devotees of Lord Rama honor Tulsi as Sita , while followers of Lord Krishna vernerate Tulsi as Vrinda, Radha and Rukmani ."
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Commonly called sacred or holy basil, it is a principal herb of Ayurveda, the ancient traditional holistic health system of India.
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"Tulsi has, for thousands of years, remained one of the most cherished of India's sacred healing plants. Furthermore, in addition to being a pillar of the traditional Ayurvedic holistic health system, Tulsi continues to be spiritually honored daily by millions. So, it really can't be much of a surprise to discover that modern science is accumulating evidence in support of many of the traditional health promotion and disease treatment uses of Tulsi."
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from the Introduction to Tulsi Mother Medicine of Nature by Dr.Narendra Singh and Dr. Yamuna Hoette. by Dr. Miller, who is a former Director of Research for the Canadian National Department of Health and Welfare.
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In South India, Lord Ganesha, is credited with two wives, Anima and Mahima, the personification of the Ashta Sidhis.Â In the North, it is Riddhi and Siddhi, the consorts of Ganesha or Buddhi (intellect) and Siddhi(achievement).
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The Siddhivinayak Temple in Mumbai is very famous among aspiring intellectuals, because here Lord Ganapathi, bestows intellect on whosoever prays to him.
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GANPATI BAPPA MORIYA
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Ekadanthaaya VidhmaheeVaakrathundaaya DheemahiThanno Dhantihih Prachodayaat
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I am personally indebted to those unnamed contributors whose works has made this blog meaningful.
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Rajaputhran.Â
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2007-08-23T09:10:00.002+05:30

GANESHA, PERHAPS, is the most adorable God in the Hindu pantheon. Ganesha is the Lord who dispels all obstacles, he is worshipped by everyone .
The sages of Hindu lorewere inspired by the symbolic ideals of this elephant-faced god.
The Mandukya Upanishad describes four planes of psychophysical existence - the waking (jagrats), dream (swapna), deep sleep (sushupti), and liberation (moksha) in detail. The third mantra describes the form of `Brahman', which presides over the waking state of the soul as residing in the right eye. Ganesha is also described as the one who makes the outside world known to the soul. This form is called Vaishvanara and Ganesha has seven limbs, four hands, two legs, and 19 faces (the middle one being that of an elephant).
A text called Mahayoga, says that Ganesha, attained his elephant form by meditating in Vaishvanara form. The description of Ganesha in another religious text is particularly interesting. Ganesha, in the form of a child, is depicted as resting on a lotus with a thousand petals, in an ocean of sugarcane juice. Decked in various ornaments, he has a third eye radiating brilliance in all directions. Sama Veda and other sacred texts, sing the glory of Ganesha, symbolising his mastery over all forms of knowledgeThe reference to Ashta Siddhis and the lotus hints in the Tantric texts such as Sharada Tilaka Tanta and Prapancha Sarasangraha. The Ashta Siddhis in female forms are said to be consorts of Ganesha according to the Tantric texts. Though the Tantric texts designate Ganesha to Mooladhara Chakra, sage Mudgala makes him the lord of the highest stage of Kundalini. Sage Valmiki has described Ganesha as "the lord of the intellect and poet of poets".
The belief is that sage Veda Vyasa dictated to Ganesha, the epic- Mahabharata, who used his tusk as a pen. This symbolises a sacrifice of the greatest order.
The 15th Century Jain scholar, Vardhamanasoori, has prescribed a mode to install Ganesha's image in Jain temples. His work, Pratisthavidhi, describes Ganesha as having two, four, six, nine, 18 or 108 arms, with mudras and modakas. Sadhana Mala, a Buddhist work, depicts Ganesha with 12 arms with axe, arrows, sword, and other weapons. Ganesha has always been popular in Southeast Asian countries where Buddhism has held sway. Mahayana Buddhism, popular in Tibet, does not consider Ganesha a deity, but is considered to be a powerful guardian against evil

GANESHA WORSHIP

2007-08-23T09:10:00.001+05:30

"Now there are various ways people worship Shri Ganesha, but there is a simple way to remember him and sit before his photograph and take vibrations from him. That's the best way you can balance yourself. There are so many worries; there are so many struggles you have. All these can be neutralized by Shri Ganesha. Though innocent, He is extremely clever and when he comes to your help, you are amazed. How he works it out and how he removes all the hurdles and all the worries from you. So this is the most important deity we have, though it’s a very simple deity. This Mooladhara chakra is very very complicated. It is one of the most complicated chakras I think, because it has many waves, it has many compartments. We can say which all the time are vibrating and oscillating. So to steady down these you should try to be absolutely dedicated to Shri Ganesha." (25.09.1999, Italy)
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Mooladhara as the abode of Gauri - Why Gauri produced Shri Ganesha The Qualities of Shri Ganesha The Blessings of Shri Ganesha The Ganesha Principle Mooladhara as the abode of Gauri - Why Gauri produced Shri Ganesha Gauri is the mother of Shri Ganesha and She produced Shri Ganesha because She was having a bath and to protect Her chastity She produced Shri Ganesha. In the same way, Kundalini is the Gauri and we have got Ganesha sitting in the Mooladhara chakra. So we have got Mooladhara as the abode of Gauri, of Kundalini, and the protection of the Kundalini is done by Shri Ganesha. As you know, Shri Ganesha is the deity, which is for our innocence. Only Shri Ganesha could be there in that picture because, as you know, the pelvic plexus looks after all the excretory functions and it is Shri Ganesha only who can really stay there without getting dirtied by the surroundings. He's so pure. He's so innocent. While the Kundalini is the virgin, the virgin mother of Shri Ganesha, people have started talking against Mary by saying there was something wrong, "How could a virgin get a child?" Because we do not understand that it is God and in the area of God anything is possible. They're above all these things and they can create anything, and in any way, Ganesha had to be born out of a virgin because He was so pure. So Kundalini has to be supported by Shri Ganesha. If Shri Ganesha is weak, then Kundalini cannot be supported. Shri Ganesha has to support Her in the awakening part, first of all. When the Kundalini is getting awakened Shri Ganesha stops all the functions that it has to work. All the functions are stopped so that, you must have seen, I sit for nine hours, ten hours sometimes;I don't get up because all functions of Shri Ganesha, everything stops when the Kundalini is rising. She's fully supported and looked after by Shri Ganesha. (08.04.1991, New Zealand) The Qualities of Shri Ganesha – to please his Mother There are so many qualities for Shri Ganesha, one of them is that he is a child and he is very humble. He is very playful and very interesting. Despite his size, he is very light weight because he can sit on a small little mouse. He doesn't try to show off. His Vahana (Vehicle) is very simple, the smallest creature, a mouse. With this mouse he expresses his own power that he doesn't need any other vehicle. His vehicle is his simplicity; he penetrates and affects the lives of people through very simple sweet methods. In Sahaja Yoga we have to realize how to impress others. In Sahaja Yoga nobody will be impressed if you have a very great car or if you have a wealthy expression of your life. What impresses people is the simple expression of your love through certain gestures, presents, and behaviours. I have seen people who are very sweet, who express themselves in a very innocent, simple, child like manner that goes into the heart of the people and then other Sahaja Yogis describe to me how they express their appreciation of others. It is very sweet, extremely loving and delicate; all that is like how a child plays around, how he amuses you and tries to do things for you, because they are not wise enough. They misinterpret. They want to say Mother this, that. It is not good. They try to show off themselves by saying that we have understood Mother very well. It’s not easy to understand. The only thing is, try and understand yourself. I am like a mirror for you. When you look into the mirror, you cannot understand the mirror, but you can understand yourself. This is a very simple thing, that's what is the quality of Shri Ganesha, that he knows what this Mother will like. He does everything that is good for him because by that he is pleasing his Mother. His complete dedication is to the Mother. He is not bothered with other Dieties. He fought with all of them. He goes to them through the understanding of Mother and respects them through the understanding of the Mother. But some people still cannot do that. They still stick on to a Diety they have been worshipping. Some sort of an ideology they have been having. They are not fully in connection with me. He is in connection with his Mother. To Him She is everything. She is the source of knowledge, joy and truth. He doesn't have to look to anybody else. It looks very egoistical to say these things in modern times. The other quality of Shri Ganesha is that he always tries to please his Mother. He doesn't want to do anything that will make her unhappy. One has to learn the respect of the Mother of Shri Ganesha. In that I find people are little over-smart. If I say something, immediately they will correct me. This smartness is not very helpful. (21.07.1993, Germany) The Blessings of Shri GaneshaWisdom The first blessing of Shri Ganesha, which is, I think the highest, is wisdom. That we learn what is good and what is bad for us, what is constructive and destructive, what should we do to achieve our self-realization. Those people who have got wisdom are very lucky people. But wisdom comes from no source but your own understanding of life. When a person starts thinking: "Why am I doing such and such a thing? What is the effect of my doing it? What is the result of my behaviour? Is it good or bad for me?" Then wisdom comes. Even if some people know that something is bad for them, still they do not have the power to control themselves. The reason is that the power of wisdom is not there. A person is wise who does not only know what is right and wrong, but also knows very well that his own powers are - not to do something wrong. He just does not do it. Wisdom is a complete power within ourselves by which we try nothing. It just spontaneously works through us and we do things which are proper and right. One may say: "Mother, what is the source of this Wisdom?" The source is Shri Ganesha, who is the giver of Wisdom. Once Shri Ganesha is insulted and he disappears behind the clouds of ignorance, then people start doing things which are unwise. (21.07.1993, Germany) Innocence Another power that Shri Ganesha has is that he generates innocence within you. We respect our innocence and our chastity; we respect a life style which is decent. In every scripture it is written that we should dress up in a way that is decent and decorous and our body should not in any way express an indecent feeling or behaviour on our part. This is the reason why in Sahaja Yoga we have to be very particular how we dress up. Our dress should be decent, dignified and in no way show vulgarity. Innocence is the most important thing a human being should have and it is the complete decoration of a human being one should look after one’s own chastity and morality. In some countries they think that chastity is meant only for women and not for men. It is meant for both. Like men trying to force women to be chaste and they themselves are not chaste, the women will not be chaste. They may try to be out of fear, but if they get a chance they will take to a life style which is wrong. They feel if men can do it, why not us. So the whole society has to take a very decent, decorous and dignified lifestyle. It's not only in dress but in day to day life, otherwise a kind of insecurity starts working among men and women and too much of a complicated life style starts. (21.07.1993, Germany) The Ganesha Principle We have to be wise and see what is destroying us and our inner being. For Sahaja Yogis it is very important. Because if there is a cloth or Sari which is blown off by the wind, even if you can hold it on one corner, then the whole thing can be saved. And this is what has to happen actually to the world when Sahaja Yogis will hold the Sari or Universe with their Wisdom and firm faith in Sahaja Yoga. Otherwise they can be blown off also. If they are not rightly placed or grounded, if they are not fixed to their own enlightened faith of Sahaja Yoga, they can be blown off with this wind which is there to torture and destroy the whole world. The responsibility of Sahaja Yoga is very important that their Ganesha principle should be alright. If it is not alright then the whole of Sahaja Yoga movement can collapse. Both ladies and gents should try to put their Shri Ganesha in a very respectable position in their life style. That should be the highest and the most important thing, everyday we should remember that we are very much blessed by Shri Ganesha to get our self realization. (21.07.1993, Germany)

This month we are showing a painting by a yogini from Montreal named Louise Ruelland. It is a sweet autumn painting called 'Amitié' which means Friendship in English. To see another painting by Louise (which depicts the great Canadian season known as winter) check the archives of the Sahaja Path issue from December 2004.
To see the full painting, click here N

Notes: - All excerpts are taken directly from the Founder of Sahaja Yoga, Shri Mataji Nirmala Devi. (08.04.1991 - Auckland, New Zealand – Gauri Puja talk, 21.07.1993 - Berlin, Germany – Shri Ganesha Puja, 25.09.1999 - Cabella, Italy – Shri Ganesha Puja)- This month's artwork represents Ganesha Dancing. To see the full images, click here N
"Sahaja Path" is published by Sahaja Yoga Canada Mission: Informing those interested about the benefits of Sahaja Yoga through subject matter conveying the essence of this form of meditation and inviting you to join us in Canadian Sahaja Events. Sahaja Path is a newsletter to help new individuals in their respective journey in Sahaja Yoga in cooperation with the various sessions offered across Canada. We encourage your suggestions for future issues, as this newsletter is to help you, the readers, to better understand Sahaja Yoga to ascend in your own path. Please feel free to contribute any form of artistic expression to present in this newsletter keeping in mind that all contributions may not necessarily be presented. Subscribers: 655
Links: Previous issues, Free weekly programs: Alberta, British Columbia, Ontario, Quebec, Contact us
©2005 Sahaja Yoga Canada

2007-08-23T08:59:00.000+05:30

Meditations on Muladhara Chakra
by Kalkinath
Muladhara can be translated as "root-support". This in itself tells us something about the nature of this chakra. It is the "root" as in the root of a tree. Where did this root come from? Who planted it, and in what does it grow?
GENERAL SYMBOLISM OF THE CHAKRA
The following is a list of the symbols which make up the chakra - they are often given, but rarely explained.
4 Petals
8 Arrows
Yellow Square - Tattva of Earth
Presiding Deities: Red Dakini,
Animal: King of Elephants
Triangle, enclosing Lingam & Coiled Kundalini
Bija Mantra: LAM
The following verses from the "Sat-Cakra-Nirupana Tantra" give a great deal more insight into the nature of the chakra.
THE VERSES
1.
Now we come to the Adhara Lotus. It is attached to the mouth of the Susumna, and is placed below the genitals and above the anus. It has four petals of crimson hue. It’s head hangs downwards. On its petals are the four letters from Va to Sa, of the shining colour of gold.
2.
In this is the square region of Prthivi, surrounded by eight shining spears. It is of a shining yellow colour and beautiful like lightning, as is also the Bija of Dhara which is within.
3.
Ornamented with four arms and mounted on the King of Elephants, He carries on His lap the child Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotus-face is fourfold.
4.
Here dwells the Devi Dakini by name; her four arms shine with beauty, and her eyes are brilliant red. She is resplendent like the lustre of many Suns rising at one and the same time. She is the carrier of the revelation of the ever-pure Intelligence.
5.
Near the mouth of the Nadi called Vajra, and in the pericarp there constantly shines the beautifully luminous and soft, lightning-like triangle which is Kamarupa, and known as Traipura. There is always and everywhere the Vayu called Kandarpa, who is of a deeper red than the Bandhujiva flower, and is the Lord of Beings and resplendent like ten million suns.
6.
Inside it is Svayambhu in His Linga-form, beautiful like molten gold, with His head downwards. He is revealed by Knowledge and Meditation; and is of the shape and colour of a new leaf. As the cool rays of the lightning and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kasi is in forms like a whirlpool.
7.
Over it shines the sleeping Kundalini, fine as the fibre of the lotus-stalk. She is the world-bewilderer, gently covering the mouth of Brahma-dvara by Her own. Like the spiral of the conch-shell, Her shining snake-like form goes three and a half times round Siva, and Her lustre is as that of a strong flash of young strong lightning. Her sweet murmur is like the indistinct hum of swarms of love-mad bees. She produces melodious poetry and Bhanda and all other compositions in prose or verse in sequence or otherwise in Samskrta, Prakrta and other languages. It is She who maintains all the beings of the world by means of inspiration and expiration, and shines in the cavity of the root Lotus like a chain of brilliant lights.

8.
Within it reigns dominant Para, the Sri-Paramesvari, the Awakener of eternal knowledge. She is the Omnipotent Kala who is wonderfully skilful to create, and is subtler than the subtlest. She is the receptacle of that continuous stream of ambrosia which flows from the Eternal Bliss. By Her radiance it is that the whole of this Universe and this Cauldron is illumined.
9.
By meditating thus on Her who shines within the Mula-Cakra, with the lustre of ten million Suns, a man becomes Lord of Speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas.
SUMMARY
The Muladhara is a Lotus of four red petals. In the pericarp is the square dhara-mandala surrounded by 8 spears and within it and in the lower part is the Dhara-Bija (Lam) who has four arms and is seated upon the Elephant-King, Airavata. He is of yellow colour, and holds the thunderbolt (Vajra) in his hands. Inside the bindu of the Dhara-Bija is the Child-Brahma, who is red in colour and has four hands with which he holds the staff, the gourd, the rudraksa rosary, and makes the gesture which dispells fear. He has four faces. Alternatively, Ganesha may be understood as Lord of the Senses.
In the pericarp there is a Red Lotus on which is the presiding Divinity of the Chakra, Sakti Dakini. In the pericarp is also the lightning-like triangle inside which are Kama-Vayu and Kama-Bija, both of which are red. Above this is the Svayambhu-Linga, and above and around this Linga is Sakti-Kundalini coiled three and a half times.
The Muladhara reflects the principle of Solidity.
BODY ALCHEMY
As we have seen, the symbolism of the Muladhara Chakra alone is extremely complex - I have only touched on some of the basic elements of it.
What I would like now to do is present some ideas for working with the Muladhara Chakra magically.
Firstly, there is the matter of Paying Attention to the Body.
Relaxation Exercises, breathing techniques, calm meditation, simple yoga asanas, T’ai Chi - all are useful for stilling the mind, loosing oneself from external distractions and learning to be aware of our immediate physical presence from one moment to the next.
Secondly, there is the matter of Earthly Wisdom
Ganesha can be understood as the ‘Guardian of the Threshold’ of the Chakra. As such, he can be invoked as the Guru of the Biogram.
Pete Carroll, in an early edition of Liber Null, described the Biogram as:
"....the instruction manual for the human body. Few people
trouble to consult it. It says simply that my body and everyone else's
body needs freedom from danger, food, shelter, warmth, sex and
transcendance. Transcendance, the urge to union with something greater
is variously satisfied by seeking love in a partner or in humanitarian
action or by seeking truth and knowledge in mysticism, magic, science
or the arts.
Our whole culture is shot through with logograms which, by exageration
and perversion, nullify the biogram.
In order to liberate himself the magician must first feel his way back
to the biogram for it is that which is more wise and trustworthy than
all the sages. There is more wisdom in one's body than the average
library."

Thirdly, there is the matter of the Senses
Learning to make effective use of one’s senses is a primary requisite for magical development. The Muladhara Chakra is concerned with Earth - with our immediate physical surroundings. Just as paying attention to body sensations is important, so too is paying attention to our external environment through smell, touch, taste, hearing, sight.
Fourth, there is the matter of the Shakti of the Chakra.
Meditate upon the Red Dakini who is the Shakti of the Muladhara. Visualise her as separate to yourself. Place her within your heart. Seek union with her in whatsoever manner you choose.
The Red Dakini is the Queen, or in another sense, the ‘doorkeeper’ of this chakra - the presiding deity of this region or zone. By meditating on her, as part of Yoga practice, one acquires Knowledge of the chakra.
"Meditate on her, the red, the red-eyed Dakini in the Muladhara, who strikes terror into the hearts of the unillumined, who holds in her two right hands the Spear and Skull-staff, and in her two left hands the sword and a drinking-cup filled with wine. She is fierce in temper and shows her fierce teeth. She crushes the whole host of enemies. She is plump of body and fond of rice pudding. It is thus that she be meditated upon by those who desire immortality."
Fifth, there is the matter of the 3 principles:
To recap, these are Iccha - Will; Jnana - Knowledge; Kriya - Action.
These three are not abstract concepts but shaktis themselves, and in turn, each has their own subsidiary shaktis.
Learn to integrate the action of these shaktis within your own life.
Sixth, there is the matter of Kama - desire.
Work on mastering your desires. This is probably a lifetimes’ work in itself.
Kama is one of the Universal Principles, or Visvadevas. In the Artharva Deva, Lust or Kama is given as the supreme divinity - the impeller of creation. "Lust was born first. Neither gods nor Ancestors nor men can equal him."
Lust is said to be self-born or unborn, springing from the heart of Bramha or from the Primeval Waters. Kama is the presiding deity of the mind. He is pictured as a proud adolescent, riding a parrot. He has two or eight arms. He holds a bow made of sugar-cane, the bowstring being a line of bees; his five arrows are made of five fragrant flowers which inspire lust. On his red banner is the dolphin and he is attended by heavenly dancers, the Asparas (Essences) and celestial musicians, the gandharvas (Fragrances).
Kama is worshipped by Yogis, for he alone, when pleased, can free the mind from desire. It is not pleasure, but desire - attachment that fetters. As the Gopala-uttara-tapini-Upanisad has it: "The sage partakes of sensual pleasures as they occur, with a detached mind, and does not become addicted to desire."
Seventh, there is the Matter of Shiva.
Meditate upon Shiva in his aspect of the Great Yogi or Ascetic - self-contained and untouched by the play of the world.
Eighth, there is the matter of Kundalini-Shakti
Kundalini-Shakti is everywhere. It is not so much a matter of awakening something which lies ‘dormant’, but of becoming aware of her presence in every aspect of creation. Take enjoyment in simple pleasures.

2007-08-19T09:44:00.003+05:30

Maha Vallabha Ganapathi Mantras

Šuklãm Baradharam VishnumŠaši Varnam Chaturbhujam Prasanna Vadanam DhyãyetSarva Vighnopa Šãntaye

Dhyãnam
Vande Mahã Ganapatim Madanãri SoonumVãmoru Samstha Vanithã BhujaVeshtitãngam Valleeša Poorvaja MabheeshtadamÃšritãnãmVãneepati Pramukha DevaGanãrchiãngrhim Leelabajam Dãdimam Veena ŠãliGunjãkshaSooktrakam Dadhaduchishtha Nãmãyam Ganeša :Pãtumechaka :

WORSHIP OF MAHA VALLABHA GANAPATI
OM GAM GANAPATAYAE NAMAHA
With this prayer, may all your works be attended with victory and success.Lord Ganeša is the most fascinating, widely known aspect of God. Ganeša is the "Son of God," or that which you call Christ in another story. He is the ocean of wisdom (vidya vaaridhi). He blesses us with illumined intellect (buddhi). He is the bestower of supernatural powers (siddhi). He is the embodiment of all sacred blessings (mangala murthi). He is ill-pervading spirit, all-powerful and radiant like millions of suns. Children worship Ganeša for success in their education. People pray to Lord Ganeša for the blessings of creative intelligence, success in their business and in their lives.
In all world religious, the Trinity is represented through A-U-M. AH-OO-MM, or OM. It is the beginning, middle and end of all languages. That OM is Ganeša. He is the son of Shiva, one among the Hindu Trinity of Vishnu, Brahma and Shiva, or the Father, the Son, and the Spirit.

Ganeša Mantrãs
Ganeša mantras are siddhi mantras. Each mantra contains certain specific powers of Lord Ganeša. When chanted with the proper pranayama (rhythmic breathing) and sincere devotion, they will yield good results.
In general, Ganeša mantras will ward off all evil and bless the devotee with abundance, prudence and success. Evil spirits date not enter the home or the mind of the devotee where Ganeša mantras are recited. Some such mantras are given below for the spiritual benefit of the readers.
One more point to remember is that one should bathe or wash the limbs before sitting for repetition of the mantra. Also, one should do three or more pranayama before beginning the mantra. The minimum repetition of the mantra should be one full rosary or 108 times. When this is done at a rigid hour and place regularly for 48 days, it becomes an “upaasana" which means intense meditation which will yield siddhi or spiritual powers.
The warning given is that one should use those powers only for healing the sick and other such selfless actions for the benefit of mankind. These powers should not be misused. Misuse of power may bring the curse of the deity.

1.
OM GAM GANAPATAYAE NAMAHA
This is a mantra from Ganapati Upanishad. One may always use it before beginning a journey, a new course in school, new career or job, or before entering into business so that impediments are removed and your endeavor may be crowned with success.

2.
OM NAMO BHAGAVATE GAJÃNANÃYA NAMAHA
This is a devotional mantra personifying the all-pervading consciousness of Ganesha. This mantra is very efficacious to have the darshan of Ganesha or to feel his immediate presence as a person.

3.
OM ŠRI GANEŠÃYA NAMAHA
This mantra is usually taught to all children for their good education. It increases their memory power and they become successful in their examinations. Of course, people of any age may use this mantra when taking courses in a school or university and for success in attaining their degree.

4.
OM GAM GANAPATAYE VAKRATUNDÃYA HUM
This is a very powerful mantra as discussed in the Ganesha Puraana. When something is not working properly, individually or universally, nationally or internationally, or when the minds of the people get curved and negative, the attention of Ganesha may be drawn by this mantra to straighten their ways.
The HUM symbolizes "Delay no more, my Lord, in straightening the paths of the curve-minded ones." This mantra is used many times in the Ganesha Puraana to curb the atrocities of cruel demons.
In addition, this mantra could also be used for healing any spinal deficiency such a curvature of the spine or curved limbs. Dedicate 1008 repetitions of this holy word to straighten and heal such deficiencies.

5.
OM KSHIPRA PRASÃDÃYA NAMAHA
That kshipra means instantaneous, If some danger or something is coming your way and you don't knew how to get rid of that trouble, with true devotion, practice this mantra for quick blessing.

6.
OM ŠREEM HREEM KLEEM GLAUM GAMGANAPATAYE VARA VARADA SARVAJANAME VAŠAMANÃYA SWÃHÃ
There are several bija (seed) mantras in this mantra. Among other things, it means "Shower Your blessings, I offer my ego as an oblation."

7.
OM SUMUKHÃYA NAMAHA
This mantra has a lot of meaning, but to make it simple, it mews you will be always very beautiful in soul, in spirit, in face, everything. By meditating on that mantra, very pleasing manners and a beauty comes on you. Along with that comes peace which constantly dances in your eyes, and the words which you speak am all filled with that power of love.

8.
OM AEKADANTÃYA NAMAHA
Aekadanta refers to one tusk in the elephant face, which means God broke the duality and made you to have a one-pointed mind. Whoever has that oneness of mind and single-minded devotion will achieve everything.

9.
OM KAPILÃYA NAMAHA
Kapila means; that you are able to give color therapy. You are able to create colors around yourself and around others, bathe them in that color and heal them.
As per the mantra you create, so will you create the colors. Another meaning is "wish cow," the "Cow of plenty." It means that whatever you wish, that comes true. There is a wish-cow inside you. Whatever you wish, especially for healing others, comes true immediately.

10.
OM GAJAKARNAKÃYA NAMAHA
The cars; of Ganesha, the elephant, are constantly fanning, which means people may talk a lot, but you are not receiving inside anything other than that which is important.
It also means that you can sit anywhere and tune this cosmic television (the body) with seven channels (chakras) and all 72,000 nadis, to any loka and be able to hear ancestors, angels, the voice of God, or the voice of prophets. That kind of inner car you will develop through this mantra.

11.
OM LAMBODARÃYA NAMAHA
Which means you feel that you are this universe. It means that all the universes are within you Like an entire tree is in the seed, the whole universe is in the sound of creation which is OM and that OM consciousness in you makes you feel that you are the universe.
Therefore, if you say, realizing the oneness with the universe, “shanti” to the world everyday, then the grace of God will come and there will be world peace, universal peace It is the universes within OM and OM within you.

12.
OM VIKATÃYA NAMAHA
Means realizing this world as a dream or a drama. When you are in that high consciousness, this whole world looks like a dream. All of us have taken a role, We have to play our role in life as wife or husband or kids or citizens as per the role which we taken.
When an actor bitten by a sponge cobra which is brought on the stage falls, the entire audience cries, but that boy who has fallen knows that it was not a real cobra and that he is not dead.
Life is a drama - definitely life in this material world, this physical world of ego is a drama. But inside, like the boy on the stage who is very happy knowing that he didn't die by the bite of the sponge cobra, like that, the truth never dies in us; it is immortal. So everything else you consider as drama. That consciousness comes to you by knowing this mantra.

13.
OM VIGHNA NAŠANÃYA NAMAHA
Invokes the Lord to remove every impediment in your life and in your works. By constantly knowing this mantra, all obstacles and blocked energy in you also is released.

14.
OM VINÃYAKÃYA NAMAHA
Vinayakaya is the name of Ganesha in the golden age, So by realizing this mantra, your life. will have a golden age. In your office, in your work, you'll be the boss. Vinayaka means, something under control.
Vinayaka means the Lord of problems.

15.
OM DHOOMAKETÃVAE NAMAHA
Halley's Comet is called Dhumraketu in the Vedas. Whenever Halley’s Comet appears, on the whole planet earth and in other places also, there will be fear and terror.
The guiding, Masters and those who have the wisdom to face it will all withdraw to the higher worlds. Important people die during that time, and bloodshed and various other problems come.
To overcome that, it's important for us to remember this mantra for world peace.

16.
OM GANÃDHYAKSHÃYA NAMAHA
This mantra is so important. Suppose you have a group, a country, neighbors, or any kind of group therapy, group healing or a whole country needing healing, then you have to bring that entire group to your mind’s arena and say this mantra. A group healing takes place by this Mantra.

17.
OM BHALACHANDRÃYA NAMAHA
In Sanskrit, bhala means the forehead center. Chandra means the crescent moon. Bhalachandra means that chakra from where the nectar drips. That is the secret of all healing.
It is to feel yourself as Shiva. Identifying yourself with the Truth and feeling constantly that you are carrying the crescent moon, the symbol of growth and nectar and peace.

18.
OM GAJÃNANÃYA NAMAHA
This means to have upon your trunk an elephant head. It means the ego is cut off and in its place, OM is kept, This means to have a head filled with infinite consciousness.

2007-08-19T09:40:00.000+05:30

LORD GANESHA CHALISA

2007-08-19T09:38:00.000+05:30

NEELING OR STANDING, SITTING IN PADMASANA OR walking alone, devotees discover in prayer One of the most powerful forms of communication with inner worlds. Through praying with concentrated feeling, or bhava, we can share our inmost sensibilities with Lord Ganapati. Thus we establish a connection with the Deity. One of the finest explanations of prayer from the Hindu perspective was given by the renowned Swami Sivananda of Rishikesh, Uttar Pradesh (North India).
"The entire process of spiritual ascent is from start to finish one of earnest practice. There is no other road except abhyasa (dedicated striving and practice). One may have the best feeling, the best heart, the most sublime bhava, but unless and until every part of this is put into actual practice, there is no hope. Abhyasa is the keynote of the life of sadhana. Without it, sadhana will not go towards its fruition of anubhuti, or experience. Thus, we have the celestials standing at the door of Mahadeva. They hymn Him, glorify Him and pray unto Him; and this is our next cue. It is the law of prayer that is now given to us as our sole guide upon the path. Prayer means, first and foremost, a perfect belief in a higher power. It means the desire and willingness to submit our abhimana, or ego, at the feet of a higher power. Thus, the acquisition of shraddha (faith) is now pointed out to us. The submission of our personal ego, or abhimana, is next pointed out to us. Herein its natural corollary, the cultivation of the supreme virtue of absolute humility, also is indicated. The devas prayed not that they may get power to win over the asuras. There is the attitude of willing self-abnegation, self-effacement, a standing aside so that the fullest manifestation of the divine power may stand in front and take over the stand from them. This indicates the recognition of the nondoership of the individual self and the Supreme doership of the one Doer, the Supreme God. It indicates that the sadhaka, or the seeker, is but a mere instrument; and it is the Lord Himself, the Indweller in the individual, who takes over the sadhana and actually does it. When the seeker begins to feel that even this sadhana is not done by him, but that it is the Divine shakti that works within him and enables the sadhana to be worked out and which achieves the ultimate fulfillment of the Divine Will, then he starts on the real upward march and rapid ascent toward triumphant divinity.
"Thus the second aspect of prayer unfolds itself before us. We completely allow the Divine to take charge of our personality. The seeker recedes into the background and there is total resignation to the will of the Divine. 'I am nothing; Thy will be done.' This is the formula that keeps tune to every beat of his heart, every pulsation in his body. The seeker becomes a transformed being" (Lord Shanmukha and His Worship, p. xiii-xv).
When we go to the temple in distress or when we go in great joy and thankfulness, our prayers may flow spontaneously up from our hearts. Some find it very natural to speak out in words, bringing their gratitude, adoration or troubles into a form that can be offered to Lord Ganesha. Others may just stand, feeling but not knowing what to say in their own minds or hearts. Others may not yet feel at all close to the Mahadeva but still yearn to open the door to religious communion with the Deity. In other words, many people want to learn how to pray.
We are indeed fortunate if we have been raised to learn the ancient Hindu hymns or the songs and prayers of the sants. These can be spoken in their original Indian languages, or voiced in the translation to other tongues. There are many types of prayer. There are prayers of invocation performed prior to worship or important actions. There are prayers of entreaty, requesting devonic aid in times of decision, trouble or turmoil. There are prayers of praise, giving thanks for God's grace and the fulfillment of our needs. And, perhaps most importantly, there are prayers specially written for the children, messages that make them aware of their innate intimacy with the Divine. On the following pages we offer a wide variety of prayers to Lord Ganesha composed in recent times in the English language, along with several famous invocations from the Sanskrit tradition.
By memorizing prayers, we make them immediately available to put into use wherever we are. In the temple with God Ganesha before us or by ourselves with the Lord in our mind, we can repeat them with a strong, concentrated feeling which will carry our thoughts into the inner world of the Gods. As our worship matures into an open relationship with the Deity, these prayers will come automatically to mind as our way of talking with the Lord. They are especially useful during and after Ganesha puja, when the Lord is present and listening and we are in close touch with Him. Of course, prayer can be used at any time to make us aware of our being in the mind of Lord Ganesha. As we come to know God Ganesha better, our communication with Him will take on more the spirit of talking with one's intimates, parents or close friends, and our own spontaneous words may mix freely with formal prayers.
Invocations are chants and prayers by which we "invoke" the presence of the Deity. The God is being called. The God and the devotee are being brought together, in touch. Prayers of invocation often sing out the greatness of the Deity, His known attributes and qualities. Vedic rishis and holy sages of olden times were masters of invocation. They could immediately call up the devata through the strength of their mantras. In the puja and japa chapters of this book there are many chants that also serve as powerful invocations. "Aum Shri Ganeshaya Namah" is an invocation in itself. We begin this section on prayers with a famous shloka to Lord Ganesha from the root scripture of all denominations of Sanatana Dharma, the Vedas. It has been chanted by billions of Hindus down through the ages, uttering five attributes of Ganesha and invoking His all-powerful protection.
Aum shuklambaradharam vishnum
Shashivarnam chaturbhujam
Prasanna vadanam dhyayet
Sarva vighnopa shantaye
Aum, attired in white and all-pervading,O moon-hued, four-shouldered Onewith smiling face so pleasing,upon You we meditatefor removing all obstacles.
Shri Adi Sankara prayed in his Ganesha Bhujangam the following invocation. It is particularly suitable for recitation before japa and deep meditation on the highest wisdom of Lord Ganesha, the incomparable Lord:
To You whom the wise exclaimas the single-syllabled, Supreme sound,stainless and peerless,bliss, formless, unconditioned --the Indweller in the core ofsacred tradition -- to thatPrimeval One I bow in adoration.
Prayers of supplication are requests, pleadings or entreaties presented to the Deity in the spirit of personal surrender and loving devotion. Something specific is being asked for, a specific problem is being laid at the Lord's Holy Feet. Such supplications to the one-tusked Lord are given unconditionally, with full trust that He will do what is best for us, though not necessarily what we might think is best. We do not demand of the Lord; for He, like a parent, provides not as we desire, but as we truly need. Prayers of supplication may come forth in the natural language of our hearts.
Leaving a problem at His holy feet means we let it be there and do not carry it home with us. Nor do we worry or wonder about how it will be handled, when it will be taken care of, or if it will be taken care of at all. In full unquenchable faith we leave the matter there, at the feet of the God, and walk away from the temple or shrine, feeling that release has started and solution will be forthcoming. We must have this kind of faith for religion to work within us. To carry home with us the same problems, fears and worries would be to take back the offering we have given the Deity to dissolve. This is like the rich and famous who buy with gifts and do not give at all, slyly expecting more than something in exchange, gaining papa rather than punya and not knowing the difference. The course of events will later show how He works for our ultimate spiritual welfare.
MOMENTS OF DECISION
Aum, Shri Ganeshaya namah -- Great Lord of Wisdom, here I stand with so many decisions to make, with so many ways to turn. I beg for Your grace. Fill me with righteous judgment and clear discrimination as I lay all confusion at Your holy feet and immerse myself solely in You. Aum, Ganesha sharanam, sharanam Ganesha.
RELEASE FROM WORLDLINESS
Aum, Shri Ganeshaya namah -- Lord Vinayaka, You are the Destroyer of all sin. I need you; help me. How long I've spent thinking only of worldly pursuits, caring not for the children of the future. How often I forget Your eternal presence. I beg for Your noose to hold me close and Your goad to spur me on. Give me faith in God, Gods and satgurus. Ganesha sharanam, sharanam Ganesha.
TIMES OF NEED
Aum, Shri Ganeshaya namah -- Ganapati, Lord of Ganas. I, too, am a deva under Your command. I know I can never ever separate myself from the intricate mind of the supreme intelligence. O Lord who destroys the obstacles of His devotees, grant me protection, guidance and help in this hour of need. (Devotee states his need or trouble.) Aum, Ganesha sharanam. Grant me Your grace, sharanam Ganesha.
FAMILY WELFARE
O Lord Ganesha, holder of the noose and goad, sweets, fruits and sugarcane, please provide for the welfare of my family. Guide prosperity and abundance to our door. But while we wait and mostly see only our wants and needs, please help us feel within our home Your goodness and Divinity, which no calamity can conceal. Ganesha sharanam, sharanam Ganesha.
FREEDOM FROM FEAR AND ANGER
Omnipresent Lambodara, pure and peaceful doer of all good. Take away my fear and anger. Let me see Thee everywhere and at all times. Show me the truth that there is no intrinsic evil. Remove all barriers in my mind to understanding, true trust and love. Guide me to a harmonious life and righteous success in the fulfillment of my dharma. Ganesha sharanam, sharanam Ganesha.
RELEASE FROM EGOITY
Aum, Shri Ganeshaya namah! O keeper of the gate to the life of Sanatana Dharma, open that gate for me to feel Your intricate mind moving all things toward the world of the Gods. Open the gate for me to a life of continuous worship. Let me enter a new world where my ego is not my God. Open the gate; let me through to Your blissful world of trust, love and harmony.Ganesha sharanam, sharanam Ganesha.
In prayers of praise, adoration and thankfulness we do not ask for anything, but simply offer our feelings of love and recognition to Lord Ganesha when our heart is full of His grace. The more we worship and come to understand Him, the more we realize the greatness of His work in our life and see His presence all around us. It is from this perspective that the great bhaktas of the past sang many of their songs to God. Such prayers confirm our relationship with Lord Ganesha and draw us ever closer to His mind.
JOYOUS PRAISE
Aum, Shri Ganeshaya namah! Thank You, Umaganesha, for the wonderful fulfillment You have brought into my life. I show gratitude by giving abundant dana to the temple where You received and answered my prayers. Your shakti is the blossoming origin of love. Praise to You who are the source of all sweetness. I take refuge in grateful surrender at Your holy feet. Aum, jai Ganesha!
OFFERING GIFTS
Aum, Shri Ganeshaya namah! O my grand andgracious Lord Ganesha. Here I am, with only You in my mind. My body's life is Your warmth. Your fire is my comfort. Now, with puja flames we offer that fire back to You. These fruits and flowers are Yours to enjoy. My very mind, too, is Yours to direct. O peaceful One, praise to You. Take these offerings and take, too, a place in my humble life, in Your heart. Ganesha sharanam, sharanam Ganesha.
APPRECIATION
Aum, Shri Ganeshaya namah! Peerless One,industrious indweller in all, we see You in the full warmth of the Sun, in the full life of Earth and the orderliness of all the turning planets. O Lord and lover of intellect, You are the intricate knowledge blossoming in the mind of the people. O Lord who rules the mind of each and all who worship You, because of You, chaos never was nor will it ever be.Ganesha sharanam, sharanam Ganesha.
Here is a prayer that has been used for centuries wherever Ganapati is the principal Deity of the home.
TRADITIONAL SALUTATION
Praise be to elephant-faced Ganesha, the Incomprehensible One with a sharp tusk, three eyes and capacious belly, King of all beings, the Eternal One of blood-red hue, Whose forehead is illuminated by the new moon, Son of Siva-Shakti, Remover of all difficulties. Ganesha sharanam, sharanam Ganesha.
Teaching children prayers to recite at regular times during the day is a wonderful practice through which we fulfill our duty of passing our religion on to coming generations. Parents are encouraged to sit and say these prayers with the children until they enter the spirit of talking with Lord Ganesha themselves.
MORNING PRAYER
Aum, Lord Ganesha, You make the flowers grow, You keep the Earth going around the Sun. All day You keep things going right. You are Lord of the devas. I am one of Your devas, too. Help me to think of the needs of others, and to be kind to everyone I meet. Help me to think of You first before beginning something new and to always do what is right and kind. Ganesha sharanam, sharanam Ganesha.
NOON PRAYER
Aum, Lord Ganesha, You have kept my heart beating. You have guarded me from wrongdoing. Make my love for my family and friends grow stronger each day. Make me careful and wise. Help me to respect and heed the remindings of our kulaguru, to be respectful to my parents and remember above all the wisdom of the Vedas. Ganesha, that is a lot for me to do. Please help me succeed. Ganesha sharanam, sharanam Ganesha.
BEDTIME PRAYER
Aum, Lord Ganesha, nightime is here and the moon is in the sky above, reminding me of Your crescent tusk. Remain with me, Ganesha, through the night, in my deepest sleep, in my inner experiences, as You have remained with me during my daytime, outer encounters. Let me never forget You, even in my dreams. May we as a family be guided by Your loving wisdom, even there. Ganesha saranam, sharanam Ganesha.
MEALTIME PRAYER
Aum, Lord Ganesha, all is within You. God Siva has given You dominion over the material universe. Let me remember to always share my food with others. May the prasada You have given me today make all my pranas and subtle currents flow in perfect harmony, making my body healthy and strong so that I may serve You well. Ganesha sharanam, sharanam Ganesha.
We close this section with a prayer to Lord Vighnaraja, Ruler of Obstacles, for guidance and inspiration. This is something we all need to persevere through life's offerings of its many challenges to the supreme goal of moksha.
FOR GUIDANCE AND INSPIRATION
O Lord and ruler of many ganas, O Peaceful One who loves pomp and ceremony, patron of the arts and perserver of the best of ancient cultures, the one worshiped by all sages, use Your mighty trunk to hold us close to Your majestic mind, our purest state. Respond to our entreaties for clarity and direction, for this we supplicate. Protect us from beguiling ways and sternly direct us in the ways of our forefathers' traditions, forging for us new patterns to bring forth the old in the world of today. Keep us resolute to live the Sanatana Dharma. We prostrate at Your holy feet. Please grant us Your grace. Ganesha sharanam, sharanam Ganesha.
Shri Ganesha Upanishad
Excerpts from Ganapatyatharshirsham,Translated from Sankrit by Dr. Vasant Lad
Aum! Let us listen with our ears to that which is auspicious, adorable one. Let us perceive with our eyes what is holy and auspicious. With strong, stable body and limbs, may we seek the divine grace and accept the noble order of all our life.
I surrender to you, Lord Ganesha. You are the speaker. You are the listener. You are the giver. You are the sustainer. I am your disciple. Protect me from the front and back. Protect me from the north and the south, from above and below. Protect me from all directions.
You are full of perfect knowledge of truth and awareness. You are full of bliss and pure consciousness. You are truth, consciousness and bliss. You are the absolute awareness. You are full of supreme wisdom and knowledge.
You are the earth, water, fire, air and the space. You are the root foundation of speech. You are beyond the three gunas: sattva, rajas and tamas. You are beyond the physical, mental and causal bodies. You are beyond the three aspects of time: past, present and future. You are eternally established in the muladhara chakra. You have three shaktis: action, knowledge and will.
Salutation to the Ganapati whose seed mantra is Aum Gam. We know Ekadanta, the One-tusked God, the unique God. We meditate upon Vakratunda, the curved-trunk God. May that unique elephant God illumine our consciousness and direct us along the right track.
One should meditate upon Lord Ganesha having one tusk and four arms; holding the noose and goad with two of them; with the other two indicating varada, the giving of boons and blessings, and abhaya mudra, the fear removing gesture; having a mouse as the emblem on his ensign; possessing a big, beautiful belly and large, lovely ears which look like winnowing baskets; having a red cloth and His whole body covered with red sandalwood paste. He should be worshiped with red flowers. He manifests Himself as the universe and is beyond prakriti, matter, and Purusha, the manifest God. One who worships Ganesha in this way forever is the best of yogis.
Prostrations to Vratapati, the Lord of Plenty. Prostrations to Ganapati, the Lord of various groups of Gods. Prostrations to Pramathapati, the Lord of Siva's hosts. Prostrations to Lambodara, the full-bellied God with a single tusk, destroyer of obstacles, the Son of Siva, the Bestower of all Blessings.
He who chants this Ganapati Upanishad will verily get established in Brahman, the pure awareness. He will never encounter any obstacles. He will be happy everywhere. He will be free from the five great sins and lesser ones. By reciting this in the evening, the day's sins are destroyed.
By reciting this in the early morning, one becomes free from the sins committed at night in dreams. Reciting this morning and evening, one becomes totally free from all sins. He becomes totally free from all obstacles. He achieves the four divine ends of life: dharma, artha, kama and moksha: virtue, wealth, pleasure and liberation. Aum Ganesha sharanam, sharanam Ganesha.
Maha Ganesha Pancharatna Stotram
A Renowned Five-Jeweled Hymn byShri Adi Sankara (798-820), with aFree-Flowing Translation by J. Sethuraman
I bow to Vinayaka, who, with glee, holds a half-eaten modaka in His hand, who is the ever-present means of moksha, who has the moon as an ear ornament, who protects all the worlds, who is the single leader for those who have been left leaderless (i.e. are lost without anybody to help them), who destroyed the elephant demon and who swiftly removes the blemishes of those who bow to Him.
I seek refuge of the great Lord (Vinayaka), who is higher than the highest, who is everlasting, who is ferocious to others than those that bow to Him, who is resplendent as the newly rising sun, worshiped by both demons and Gods, the savior of those that bow to Him from all their miseries, the lord of all the Gods, the lord of all wealth, the elephant God, and Ganeshvara, the lord of the ganas.
I bow to the resplendent one who bestows peace to all the worlds, who conquered the elephant demon, who has not a small belly, the excellent one who has a beautiful elephant face, who is eternal, who is kind, who is forgiving, who gives happiness, who bestows fame and who satisfies every wish of those that bow to Him.
I worship the ancient elephant God who shares the misery of the poor, the fit receptacle of all the ancient prayers, the first son of the enemy of the three cities (Siva), the shatterer of the pride of the demons, the fierce destroyer of the worlds, decorated by fire and other elements, and whose elephant cheeks are flowing with must (the rut that flows from the cheeks of male elephants.)
I constantly think of Him alone, the single-tusked one, with a lovingly brilliant tusk, the son of the destroyer of the sacrifice (Siva), with a form that cannot be comprehended, with no end, who tears asunder all doubts, and who is verily like spring to the yogis who hold Him in their hearts all the time.
One who repeats every day the Maha Ganesha Pancharatna Stotram with reverence, in the mornings (evenings) while holding Ganeshvara in his heart, he, very quickly, will be joined by good health, blemishlessness, good fellowship, good children, long life and the eight vibhutis (powers, or ashtavibhuti, anima, mahima, lagima, garima, etc.)
The completion of the Maha Ganesha Pancharatna Stotram.
Ganesha Invocation
An Invocation to Lord GanapatiRig Veda 2.23.1
Aum gananAm tva ganapating(traditionally chanted ganapati gm) havamahekavinkavInam upamashravastamamjyeshtharajam brahmanam brahmanaspataanah shrinvan nUtibhih sida sadanam
May we worship Ganapati,
the Protector of Noble People,
the Best Poet,
the Most Honorable,
the Greatest Ruler and
the Treasure of all Knowledge.
O Ganapati! Please listen to us
and take Your seat in our heart.

Food-Blessing Chant
A Prayer of Gratitude to the Source of Sustenance.Lines 1-4 are from Shri Adi Sankara's Annapurnashtakam.Lines 5-6 are the Isha Upanishad invocation.Lines 7-8 are a traditional Saivite closing.
Aum annapurne sadapurne shankaraprana vallabhe;
Jnanavairagya siddhyartham bhiksham dehi cha pArvati.
MatA cha pArvatI devI pita devo maheshvarah
bandhavah shiva bhaktashcha svadesho bhuvanatrayam.
Aum purnamadah purnamidam purnAtpurnam udachyate,
PUrnasya purnamAdaya purname vava shishyate.
Aum shantih shantih shantih. Aum shivarpanamastu.
Aum, beloved Shakti of Siva, Fullness everlasting and fully manifest as this food; O, Mother of the universe, nourish us with this gift of food so that we may attain knowledge, dispassion and spiritual perfection. Goddess Parvati is my mother. God Maheshvara is my father. All devotees of Siva are my family. All three worlds are my home. Aum, Siva is Fullness. Creation is fullness. From Siva's Fullness flows this world's fullness. This fullness issues from that Fullness, yet that Fullness remains full. Aum, peace, peace, peace. Aum, this I offer unto Siva.

Prayer When Offering Incense
dashangam guggulopetamsugandham sumanoharamaghreyah-sarvadevanamdhupo-yam pratigrihyatam
O Lord! here is offered the incense
made of sweet-smelling herbs.
This is meant for the devas.
Please accept it.

Peace Invocation
A Prayer for Peace and Clarityintoned to begin and end teaching sessions,meetings and other group activities.Krishna Yajur Veda, Taittiriya Upanishad 2.1.1
Aum saha nAvavatu,saha nau bhunaktu,saha vIryam karavavahai,
tejasvinAv adhItamastu,ma vidvishAvahai,
Aum shantih, shantih, shantih.
Aum, may He protect us. May He be pleased with us.May we work together with vigor. May our studiesillumine us. May we have no contention or hostilitybetween us. Aum, peace, peace, peace.

2007-08-16T23:37:00.000+05:30

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.

2007-08-16T23:34:00.000+05:30

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

2007-08-16T23:22:00.000+05:30

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.

2007-08-08T22:59:00.001+05:30

Ganesha, Lord of the Gana's, we seek Your help and protection.
Lord Sai, You are our refuge and shelter

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 and
2. 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 Vidmahe
Vakra Thundaya Dhemahi
Thannoh Dhantih Prachodhayath
Om 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.

2007-08-08T22:51:00.000+05:30

Ganesha (Gaṇeśa)

Ganesha: Lord of Obstacles and Beginnings
God of Wisdom[1] and Plenty[2]
Devanagari: गणेश
Affiliation: Deva
Mantra: ॐ गणेशाय नमः (Oṃ Gaṇeśāya Namaḥ)
Weapon: Parṣu(Axe), Paṣa(Lasso),
Ankuṣa(Hook)[3]
Consort: Buddhi (wisdom),
Riddhi (prosperity),
Siddhi (attainment)
Mount: mouse

Ganesha (Sanskrit: गणेश; Gaṇeśa; listen?, also spelled Ganesa) is one of the best-known and beloved representations of divinity in Hinduism.[4] Although he is known by many other attributes, Ganesha's elephant head makes him easy to identify.[5] Several texts relate mythological anecdotes associated with his birth and exploits, and explain his distinct iconography. Ganesha is worshipped as the lord of beginnings, the lord of obstacles (Vighnesha),[6] patron of arts and sciences, and the God of intellect and wisdom.[7] He is honoured with affection at the start of any ritual or ceremony and invoked as the "Patron of Letters" at the beginning of any writing.[8] He is the counterpart of the Greek God Hermes and the Roman deity Mercury.[9][10][11]

Ganesha appears as a distinct deity in clearly-recognizable form beginning in the fourth to fifth centuries AD, during the Gupta Period. His popularity rose quickly, and he was formally included as one of the five primary deities of Smartism, a Hindu denomination, in the ninth century AD. During this period, a sect of devotees (called Ganapatya; Sanskrit: गाणपत्य; gāṇapatya) who identify Ganesha as the supreme deity was formed.[12] The principal scriptures dedicated to his worship are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

Today, Ganesha is the most-worshipped divinity in India.[13][14] Worship of Ganesha is considered complementary with the worship of other forms of the divine, and various Hindu sects worship him regardless of other affiliations.[15][16][17] The devotional cult of Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.[18][19][20][21][22]

Etymology and other names
Ganesha has many other titles and epithets, including Ganapati and Vighneśvara. The Hindu title of respect Shri (Sanskrit: श्री; śrī, also spelled Sri or Shree) is often added before his name. One common form of Ganesha worship is by chanting one of the Ganesha Sahasranamas, which literally means "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. There are at least two different versions of the Ganesha Sahasranama. One of these is drawn from the Ganesha Purana, a Hindu scripture that venerates Ganesha.[23]

The name Ganesha is a Sanskrit compound, joining the words gana (Sanskrit: गण; gaṇa), meaning a group, multitude, or categorical system and isha (Sanskrit: ईश; īśa), meaning lord or master.[24][25] The word gaņa in association with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of Lord Śiva's retinue.[26] The term more generally means a category, class, community, association, or corporation.[25] Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of created categories," such as the elements, etc.[27] The translation "Lord of Hosts" may convey a familiar sense to Western readers. Ganapati (Sanskrit: गणपति; gaṇapati) is a synonym for Ganesha, being a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord").[25]

Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.[28] This name is reflected in the naming of the eight famous Ganesha (aṣṭavināyaka) temples in Maharashtra.[29] The name Vignesha, meaning "Lord of Obstacles", refers to his primary function in Hindu mythology as being able to both create and remove obstacles (vighna).

One of the main names for Ganesha in the Tamil language is Pille or Pillaiyar, which means "Little Child".[30] A. K. Narain differentiates these terms by saying that pille means a "child" and pillaiyar a "noble child", and adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk of an elephant" but more generally "elephant".[31] In discussing the name Pillaiyar, Anita Raina Thapan notes that since the Pali word pillaka has the significance of "a young elephant" it is possible that pille originally meant "the young of the elephant".[32]

Iconography

This statue of Ganesha was created in the Mysore District of Karnataka in the 13th century.Ganesha is a popular figure in Indian art.[33] Representations of Ganesha are widely varied, with distinct patterns changing over time.[34][35][36] He may be portrayed standing, dancing, taking heroic action against demons, playing with his family as a boy, sitting down, or engaging in a remarkable range of contemporary situations.

Ganesha images were prevalent in many parts of India by the sixth century AD.[37] The figure shown to the right is typical of Ganesha statuary from 900-1200 BC, after Ganesha had been well-established as an independent deity with his own cult. The example shown here features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973-1200 AD by Martin-Dubost[38], and another similar statue is dated circa twelfth century by Pal.[39] He has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha . He holds his own broken tusk in his lower-right hand and holds some form of delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet which he holds in his lower-left hand is a particularly archaic feature.[40] A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century AD.[41] Details of the other hands are difficult to make out on the statue shown; in this standard configuration, Ganesha typically holds either an axe or a goad in one upper arm and a noose in the other upper arm as symbols of his ability to cut through obstacles or to create them as needed.

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one common modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but rather is turned toward the viewer in the gesture of protection or "no fear" (abhaya mudra).[42][43] The same combination of four arms and attributes also occurs in statues of Ganesha dancing,[44] which is a very popular theme.[45]

Common attributes
For stories mentioning Ganesha's attributes, see Mythological anecdotes of Ganesha.
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art.[46] Puranic myths provide a wide variety of explanations for how he got this form.[47] One of his popular images (called Heramba-Ganapati) has five elephant heads, and other less-common variations in the number of heads are known.[48] While some texts say that Ganesha was born with an elephant head, in most stories he acquires the head later, with several different accounts given.[49] The most common theme in these stories is that Ganesha was born with a human head and body but was beheaded by Shiva during a battle that arose when Ganesha came between Shiva and Parvati, and that Shiva then replaced Ganesha's original head with that of an elephant.[50] Details of the battle and where the replacement head came from vary according to different sources.[51] In a different story, when Ganesha was born his mother Parvati showed off her new baby to the other gods. Unfortunately, the God Shani (Saturn) – who is said to have the "evil eye" – looked at him, causing the baby's head to be burned to ashes. The God Visnu came to the rescue and replaced the missing head with that of an elephant.[52] In another story, Ganesha is created directly by Shiva's laughter, and Shiva became concerned that Ganesha was too alluring, so he cursed Ganesha to have the head of an elephant and a protruding belly.[53]

The earliest name referring to Ganesha is Ekadanta ("One Tusk"), referring to his single tusk; the other is broken off. [54] Some of the earliest images of Ganesha show him holding his broken tusk.[55] The importance of this distinctive feature is reflected in the fact that, according to the Mudgala Purana, the name of Ganesha's second incarnation is Ekadanta.[56]

Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries AD).[57] This feature is so important that according to the Mudgala Purana two different incarnations of Ganesha use names based on it, Lambodara ("Pot Belly", or literally "Hanging Belly") and Mahodara ("Great Belly").[58] Both names are Sanskrit compounds describing his belly (Sanskrit: udara).[59] The Brahmanda Purana says that he has the name Lambodara because all the universes (i.e., cosmic eggs; Sanskrit brahmāṇḍas) of the past, present, and future are present in Ganesha.[60][61]

The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms.[62] Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.[63] His earliest images had two arms, [64][65] and forms with fourteen and twenty arms appeared in Central India in the 9th and 10th century AD.[66]

The colors most-often associated with Ganesha are red [67] and yellow, but specific other colors are prescribed for use in certain forms.[68] Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on iconography that includes a section on variant forms of Ganesha. For example, the color white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati.("Ganapati Who Releases From Bondage").[69] Ekadanta-Ganapati is visualized as blue during meditation on that form.[70]

Vahanas of Ganesha
The earliest Ganesha images are without a Vahana (mount).[71] Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha has a mouse in five of them, but uses a lion in his incarnation as Vakratunda, a peacock in his incarnation of Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja.[72] Of the four incarnations of Ganesha listed in the Ganesha Purana, Mohotkata has a lion, Mayura has a peacock, Dhumraketu has a horse, and Gajanana has a rat.[73] In Jain depictions of Ganesha his vahana is shown variously as a mouse,[74] an elephant,[75] a tortoise, a ram, or a peacock.[76]

Mouse as vahana

Ganesha riding on his mouse. Note the red flowers offered by the devotees. A sculpture at the Vaidyeshwara temple at Talakkadu, Karnataka, IndiaGanesha is often shown riding on, or attended by, a mouse.[77][78] Martin-Dubost says that in central and western India the rat began to appear as the principal vehicle in sculptures of Gaṇeśa in the 7th century A.D., always placing the rat close to his feet.[79] The mouse as a mount is mentioned for the first time in written sources in the Matsya Purana, and later in the Brahmananda Purana and in the Ganesha Purana where Ganesha uses it as his vehicle only in his last incarnation.[80] The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag.[81] The names Mūṣakavāhana ("Mouse-mount") and Ākhuketana ("Rat-banner") appear in the Ganesha Sahasranama.[82]

Devotee literature provides a variety of interpretations regarding what the mouse means. Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish.[83] Martin-Dubost thinks it is a symbol of the fact that Ganesha, like the rat, penetrates even the most secret places.[84] Another interpretation by David Brown says that:

In reality, it (vahana) also tells us about the nature of the God concerned. Thus, to take a different example, Ganesha, the God of enterprise, has rat as his vahana precisely because the rat is viewed rivaling the God in his ability to past any obstacle.[85]

A completely different interpretation is given by Krishan, who notes that the rat is a destructive creature and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ which means "stealing, robbing". It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. By this theory, showing Ganesha as master of the rat proclaimed his function as Vigneshvara, and also gives evidence of his possible role as a folk grāmata-devatā (village deity) who later rose to greater prominence.[86]

Associations

Obstacles
He is the Lord of Obstacles both of a material and spiritual order.[87] He can place obstacles in the path of those who need to be checked, and can remove blockages just as easily. The Sanskrit terms vighnakartā ("obstacle-creator") and vighnahartā ("obstacle-destroyer") summarize the dual functions. [88] Both functions are vital to his character, as Robert Brown explains:

Even after the Purāṇic Gaṇeśa is well-defined, in art Gaṇeśa remained predominantly important for his dual role as creator and remover of obstacles, thus having both a negative and a positive aspect.[89]

Paul Courtright says that:

Gaṇeśa is also called Vighneśvara or Vighnarāja, the Lord of Obstacles. His task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation.[90]

Buddhi
Ganesha is considered to be the Lord of Intelligence.[91] In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect.[92] The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, where many stories develop that showcase his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and in the Ganesha Sahasranama is Buddhipriya.[93] This name also appears in a special list of twenty-one names that Gaṇeśa says are of special importance at the end of the Ganesha Sahasranama.[94] The word priya can mean "fond of", but in a marital context, it can mean "a lover" or "husband". Buddhipriya probably refers to Ganesha's well-known association with intelligence.

This association with wisdom also appears in the name Buddha, which appears as a name of Ganesha in the second verse of the Ganesha Purana version of the Ganesha Sahasranama.[95] The positioning of this name at the beginning of the Ganesha Sahasranama indicates that the name was of importance. Bhaskararaya's commentary on the Ganesha Sahasranama says that this name for Ganesha means that the Buddha was an avatar of Ganesha.[96] This interpretation is not widely known even among Ganapatya, and the Buddha is not mentioned in the lists of Ganesha's incarnations given in the main sections of the Ganesha Purana and Mudgala Purana. Bhaskararaya also provides a more general interpretation of this name as simply meaning that Ganesha's very form is "eternal elightenment" (nityabuddaḥ), so he is named Buddha.

Aum

Ganesha Aum jewelGanesha is identified with the Hindu mantra Aum (ॐ, also called Om, Omkara, oṃkāra, or Aumkara). The term oṃkārasvarūpa ("Aum is his form") in connection with Ganesha refers to this belief that he is the personification of the primal sound.[97] This association is attested in the Ganapati Atharvashirsa. The relevant passage is translated by Paul Courtright as follows:

You are Brahmā, Vişņu, and Rudra [Śiva]. You are Agni, Vāyu, and Sūrya. You are Candrama. You are earth, space, and heaven. You are the manifestation of the mantra "Oṃ".[98]

A variant version of this passage is translated by Chinmayananda as follows:

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire and air. You are the sun and the moon. You are Brahman. You are (the three worlds) Bhuloka, Antariksha-loka, and Swargaloka. You are Om. (that is to say, You are all this).[99]

Some devotees see similarities between the shape of his body and the shape of Om in the Devanāgarī and Tamil scrips.[100]

First chakra
Ganesha is associated with the first or "root" chakra (mūlādhāra). This association is attested in the Ganapati Atharvashirsa. As translated by Courtright this passage reads:

You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra].[101]

A variant version of this passage is translated by Chinmayananda:

You have a permanent abode (in every being) at the place called "Muladhara".[102]

Family and consorts

Shiva and Parvati with their son GaneshFor more details on this topic, see Consorts of Ganesha.
While Ganesha is popularly considered to be the son of Shiva and Parvati, the Puranic myths relate several different versions of his birth.[103][104] These include versions in which he is created by Shiva,[105] by Parvati,[106] by Shiva and Parvati,[107] or in a mysterious manner that is discovered by Shiva and Parvati.[108]

Ganesh's family includes a brother, Skanda, who is also called Karttikeya, Murugan, and other names.[109][110] The legends as to which is the older brother show regional variations. In North India, Skanda is generally said to be the elder brother while in the South, Ganesha is considered the first born.[111] Prior to the emergence of Ganesha, Skanda had a long and glorious history as an important martial deity from about 500 BC to about 600 AD, when his worship declined significantly in North India concurrent with the rise of Ganesha. Several stories relate episodes of sibling rivalry between Ganesha and Skanda[112] and may reflect historical tensions between the respective sects.[113]

Ganesha's marital status varies widely in mythological stories and the issue has been the subject of considerable scholarly review.[114] One pattern of myths identifies Ganesha as a brahmacharin (brahmacārin; celibate).[115] Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified by Goddesses who are considered to be Ganesha's wives. A third pattern couples Ganesha with the Goddess of culture and the arts, Sarasvati, and the Goddess of luck and prosperity, Lakshmi, symbolically indicating that these qualities always accompany one other. A fourth pattern, which is mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.

Buddhi, Siddhi, and Riddhi

Shri Mayureshwar, MorgaonThe Ganesha Purana and the Mudgala Purana contain descriptions of Ganesha flanked by Buddhi and Siddhi.[116] In Chapter I.18.24-39 of the Ganesha Purana, Brahmā performs worship in honour of Ganesha. During the puja, Ganesha himself causes Buddhi and Siddhi to appear so that Brahmā can offer them back to Ganesha. Ganesha accepts them as offerings.[117] In a variant, the two are born from Brahmā's mind and are given by Brahmā to Ganesha.[117] Buddhi and Siddhi are best identified as his consorts in the Shiva Purana (Śiva Purāṇa), where Ganesha cleverly wins the two desirable daugters of Prajāpati over Skanda.[118] In the Shiva Purana version of the story, Ganesha begets two sons: Kshema (Kşema, prosperity) and Lâbha (profit). In the 1975 Hindi film Jai Santoshi Maa, Ganesha, married to Riddhi and Siddhi, has a daughter named Santoshi Ma — Goddess of satisfaction - with no Puranic basis. Santoshi Ma's cult has been cited by Anita Raina Thapan and Larence Cohen as evidence of Ganesha's continuing evolution as a popular deity.[119][120]

Aside from Puranic texts, evidence of Ganesha's wives can be found elsewhere. In the Ganesha Temple at Morgaon (the central shrine for the regional aṣṭavināyaka complex), Buddhi and Siddhi stand to the right and left sides of the Ganesha image.[121] In northern India, the two female figures are said to be Siddhi and Riddhi; Riddhi substitutes for Buddhi with no Puranic basis.[122] In the Ajitāgama, a Tantric form of Ganesha called Haridra Ganapati is described as turmeric-colored and flanked by two unnamed wives distinct from shaktis.[123] The word "wives" (Sanskrit: दारा; dārā) is specifically used (Sanskrit: दारायुगलम्; dārāyugalam).[124]

Interpretations of relationships

Ganesha with the Ashta (meaning eight) Siddhi. The Ashtasiddhi are associated with Ganesha. Painted by Raja Ravi Varma (1848-1906).In discussing the Shiva Purana version, Courtright comments that while Ganesha is sometimes depicted as sitting between these two feminine deities, "these women are more like feminine emanations of his androgynous nature, Shaktis rather than spouses having their own characters and spouses."[125] Ludo Rocher says that "descriptions of Gaṇeśa as siddhi-buddhi-samanvita 'accompanied by, followed by siddhi and buddhi.' often seem to mean no more than that, when Gaṇeśa is present, siddhi 'success' and buddhi 'wisdom' are not far behind. Such may well have been the original conception, of which the marriage was a later development."[126] In verse 49a of the Ganesha Purana version of the Ganesha Sahasranama, one of Ganesha's names is Ŗddhisiddhipravardhana ("Enhancer of material and spiritual success"). In the Matsya Purana, Gaṇesha is identified as the "owner" of Riddhi (prosperity) and Buddhi (wisdom).[127] In discussing the northern Indian sources, Cohen remarks:

They are depersonalized figures, interchangeable, and given their frequent depiction fanning Gaṇeśa are often referred to as dasīs — servants. Their names represent the benefits accrued by the worshipper of Gaṇeśa, and thus Gaṇeśa is said to be the owner of Ṛddhi and Siddhi; he similarly functions as the father of Śubha (auspiciousness) and Lābha (profit), a pair similar to the Śiva Purāṇa's Kṣema (prosperity) and Lābha. Though in Varanasi the paired figures were usually called Ṛddhi and Siddhi, Gaṇeśa's relationship to them was often vague. He was their mālik, their owner; they were more often dasīs than patnīs (wives).[128]

His relationship with the Ashtasiddhi — the eight spiritual attaintments obtained by the practice of yoga — is also of this depersonalized type. In later iconography, these eight marvellous powers are represented by a group of young women who surround Ganesha.[129] Raja Ravi Varma's painting illustrates a recent example of this iconographic form. The painting includes fans, which establish the feminine figures as attendants.

Motif of shaktis
A distinct type of iconographic image of Ganesha shows him with a single human-looking shakti (śakti).[130] According to Ananda Coomaraswamy, the oldest known depiction of Ganesha with a shakti of this type dates from the sixth century AD.[131] The consort lacks a distinctive personality or iconographic repertoire. According to Cohen and Alice Getty, the appearance of this shakti motif parallels the emergence of tantric branches of the Ganapatya cult. Six distinct forms of "Shakti Ganapati" can be linked to the Ganapatyas.[132] Of the thirty-two standard meditation forms for Ganesha that appear in the Sritattvanidhi (Śrītattvanidhi), six include a shakti.[133] A common form of this motif shows Ganesha seated with the shakti upon his left hip, holding a bowl of flat cakes or round sweets, with him turning his trunk to his left to touch the tasty food. In some of the tantric forms of this image, the gesture is modified to take on erotic overtones.[134] Some tantric variants of this form are described in the Śāradātilaka Tantram.[135]

Prithvi Kumar Agrawala has traced at least six different lists of fifty or more aspects or forms of Ganesha each with their specific female consorts or shaktis.[136][137] In these lists, Goddess names such as Hrī, Śrī, and Puṣṭī are found. However, Buddhi, Siddhi, and Riddhi do not appear on any of these lists, which also do not provide any details about the personalities or distinguishing iconographic forms for these shaktis. Agrawala concludes that all of the lists were derived from one original set of names. The earliest of the lists occurs in the Nārada Purāṇa (I.66.124-38), and appears to have been used with minor variations in the Ucchiṣṭagaṇapati Upāsanā. These lists are of two types. In the first type the names of various forms of Ganesha are given with a clear-cut pairing of a named shakti for that form. In the second type, as found in the Brahmāṇḍa Purāṇa (II.IV.44.63-76) and the commentary of Rāghavabhaṭṭa on the Śāradātilaka (I.115), fifty or more names of Ganesha are given collectively in one group, with the names of the shaktis given collectively in a second group. The second type of list poses some problems in separating and properly connecting the names into pairs due to ambiguities in the formation of Sanskrit compound words.

Worship and festivals

Celebrations of Ganesh by the Indian and Sri Lankan Tamil community in Paris, FranceWhether the reason has to do with a religious ceremony, a new vehicle, students taking exams, sessions of devotional chanting, or beginning a business, Ganesha is worshipped. Throughout India and the Hindu culture, Ganesha is the first icon placed into any new home or abode. It is widely believed that wherever there is Ganesha, there is success and prosperity. By calling on him people believe that he will come to their aid and grant them success in their endeavours.

The worship of Ganesha is considered complementary with the worship of other deities.[138] Hindus of all sects begin prayers, important undertakings, and religious ceremonies with an invocation of Ganesha. Ganesha is also adored by dancers and musicians, who begin their performances of arts such as Bharatnatyam dance with a prayer to him, particularly in South India.[139] Mantras such as Om Shri Gaṇeshāya Namah ("Om, salutation to the Illustrious Ganesha"), and others, are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (literally, "Om, Gaṃ, Salutation to the Lord of Hosts").

Devotees offer Ganesha various sweets, such as modaka, small sweet balls (laddus), and many others.[140]. He is often shown carrying a bowl of sweets, called a modakapātra, which is one of his iconographic elements.[141] Because of his identification with the color red, he is often worshipped with things such as red sandalwood paste (raktacandana),[142] or red flowers. Dūrvā grass (Cynodon dactylon) and various other materials are used in his worship.[143]

Ganesh Chaturthi
In India, there is an important festival honouring Ganesha that is celebrated for ten days starting from Ganesh Chaturthi. This festival culminates on the day of Ananta Chaturdashi when images (murtis) of Ganesha are immersed into the most convenient body of water.

The Ganapati festival is celebrated by Hindus throughout India with great devotional fervour. While it is most popular in the state of Maharashtra, it is performed all over India.[144] In Mumbai, the festival assumes huge proportions. On the last day of the festival, millions of people of all ages descend onto the streets leading up to the sea, dancing and singing, to the rhythmic accompaniment of drums and cymbals.

Rise to prominence

First appearance
Ganesha appears in his classic form as a distinct deity with well-defined iconographic attributes in clearly-recognizable form beginning in the fourth to fifth centuries AD.[145] Shanti Lal Nagar says that the earliest cult image of Ganesha so far known is is found in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period.[146] By about the tenth century AD his independent cult had come into existence.[145] Narain sums up controversy between devotees and academics regarding the development of Ganesha as follows:

[W]hat is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence or the existence of this divinity prior to the fifth century.[147]

Possible influences
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:

In this search for a historical origin for Gaņeśa, some have suggested precise locations outside the Brāhmaṇic tradition.... These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into Brāhmaṇic religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the Purāṇic literature and the iconography of Gaņeśsa.[148]

Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India, but concludes that:

Although by the second century AD the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut.[149]

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vināyakas.[150][151] In Hindu mythology the Vināyakas were a group of four troublesome demons who created obstacles and difficulties,[152] but who were easily propitiated.[153] The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.[154] Krishan is one of the academics who accepts this view, stating flatly of Ganesha that "He is a non-vedic God. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th-4th century B.C.) who cause various types of evil and suffering."[155]

Vedic and epic literature
Ganesha as we know him today does not appear in the Vedas. The title "Leader of the group" (Sanskrit gaṇapati) occurs twice in the Rig Veda but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, the teacher of the Gods. H. H. Wilson translates the Sanskrit verse "gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam" (RV 2.23.1 [2222]) as "We invoke the Brahmaṇaspati, chief leader of the (heavenly) bands; a sage of sages".[156] While there is no doubt that this verse refers to Brahmanaspati, the verse was later adopted for use in worship of Ganesha even to this day.[157][158] In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati - who is the devatā of the hymn - and Bṛhaspati only."[159] The second passage (RV 10.112.9) equally clearly refers to Indra.[160] Wilson translates the Sanskrit verse "ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām" as "Lord of the companies (of the Maruts), sit down among the companies (of the worshippers), they call you the most sage of sages".[161]

Ganesha does not appear in literature of the epic period, but there is a late interpolation to the epic poem Mahabharata, where it is written that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed, but only on the condition that Vyasa recite the poem uninterrupted, without pausing. The sage agreed to this condition, but found that to get any rest he needed to recite very complex passages in order to get Ganesha to ask for clarifications. This is the single passage in which Ganesha appears in that epic. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata,[162] where the twenty-line story is relegated to a footnote to an appendix.[163] Ganesha's association with mental agility and learning is probably one reason he is shown as scribe for Vyasa's dictation of the Mahabharata in this interpolation to the text.[164] Richard L. Brown dates the story as 8th century AD, and Winternitz concludes that it was known as early as c. 900 AD but he maintains that it had not yet been added to the Mahabharata some 150 years later. Moriz Winternitz also drew attention to the fact that a distinctive feature of Southern manuscripts of the Mahabharata is their omission of this Ganesha legend.[165]

Puranic period
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, circa 600- 1300 AD.[166] Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he came to acquire an elephant's head are to be found in the later Puranas composed from about 600 AD onwards, and that references to Ganesha in the earlier Puranas such as the Vayu and Brahmanda Puranas, are considered to be later interpolations made during the 7th to 10th centuries AD.[167]

In his survey of Ganesha's rise to prominence in Sanskrit literature Ludo Rocher notes that:

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.[168]

Ganesha's rise to prominence was codified in the 9th century AD when he was formally included as one of the five primary deities of Smartism. The "worship of the five forms" (pañcāyatana pūjā) system, which was popularized by the ninth-century philosopher Śaṅkarācārya among orthodox Brahmins of the Smārta tradition, invokes the five deities Ganesha, Vishnu, Shiva, Devī, and Sūrya.[169][170][171] It was instituted by Śaṅkarācārya primarily to unite the principal deities of the five major sects (Gāṇapatya, Śaiva, Vaiṣṇava, and Sūrya) on an equal status. This formalized the role of Ganesha as a complementary deity. The monistic philosophy preached by Śaṅkarācārya made it possible to choose one of these as a preferred principal deity and at the same time worship the other four deities as different forms of the same all-pervading Brahman.

Ganesha Scriptures
For more detail see: Ganesha Purana and Mudgala Purana
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some brāhmaṇas chose to worship Ganesha as their principal deity, developing the Ganapatya tradition reflected in the Ganesha Purana and the Mudgala Purana.[172]

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 developed over periods of time and contain age-layered strata. Anita 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.[173] 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.[174]

R. C. Hazra suggested that the Mudgala Purana is earlier than the Ganesha Purana which he dates between 1100 and 1400 A.D.[175] However Phillis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha because, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas that deal at length with Ganesha (these are the Brahma, the Brahmanda, the Ganesha, and the Mudgala puranas).[176] The Mudgala Purana, like many other Puranas, contains multiple age strata, and that while the kernel of the text must be old it continued to receive interpolations until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions.[177]

Another scripture that is held in high regard is the Ganapati Atharvashirsa, which was probably composed during the sixteenth or seventeenth centuried A.D.[178]

Beyond India and Hinduism
For more on this topic, see Ganesha outside Hinduism.

Tibetan depiction of Ganapati as Maha-Rakta (The Great Red One)India had an impact on many countries of West and South Asia as a result of commercial and cultural contacts. Ganesha is one of many Hindu deities who reached foreign lands as a result.[179] The worship of Ganesha by Hindus outside of India shows regional variation.

Ganesha was a deity particularly worshipped by traders and merchants, who went out of India for commercial ventures.[180] The period from approximately the tenth century onwards was marked by the development of new networks of exchange, the formation of trade guilds, and a resurgence of money circulation, and it was during this time that Ganesha became the principal deity associated with traders.[181] The earliest inscription where Ganesha is invoked before any other deity is by the merchant community.[182]

Hindus spread out to the Malay Archipelago and took their culture with them, including Ganesha.[183] Statues of Ganesa are found throughout the Malay Archipelago in great numbers, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences.[184] The gradual emigration of Hindus to Indochina established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina Hinduism and Buddhism were practiced side-by-side, and mutual influences can be seen in Ganesha iconography of that region.[185] In Thiland, Cambodia, and Vietnam, Ganesha was mainly thought of as a remover of obstacles.[186] Even today, in Buddhist Thailand Ganesha is regarded as remover of obstacles and thus God of success.[187]

Before the arrival of Islam, Afganistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. A few examples of sculptures from the period 5th-7th century AD have survived, suggesting that the worship of Ganesha was in vogue in the region at that time.[188][189]

Ganesha also appears in Buddhism, not only in the form of the Buddhist God Vināyaka, but also portrayed as a Hindu demon form also called Vināyaka.[190] His image may be found on Buddhist sculptures of the late Gupta period.[191] As the Buddhist God Vināyaka, he is often shown dancing, a form called Nṛtta Ganapati that was popular in North India and adopted in Nepal and then into Tibet.[192] In Nepal the Hindu form of Ganesha known as Heramba was very popular, appearing with five heads and riding upon a lion.[193] Tibetan representations of Ganesha show ambivalent views of him.[194] In one Tibetan form he is shown being trodden under foot by Mahākala, a popular Tibetan deity.[195][196] Other depictions show him as the Destroyer of Obstacles, sometimes dancing.[197] Ganesha appears in both China and Japan in forms that show distinct regional character. In North China, the earliest known stone statue of Ganesha carries an inscription dated 531 AD.[198] In Japan the Ganesha cult was first mentioned in 806 AD.[199]

The canonical literature of Jainism does not mention the cult of Ganesha.[200] However Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera.[201] Jain connections with the trading community support the idea that Jainism took up the worship of Ganesha as a result of commercial connections.[202] The earliest known Jain Ganesha statue dates to about the 9th century AD.[203] A 15th century Jain text provides procedures for the installation of Ganapati images.[204] Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.[205]

See also
Ganesha
Biography Ganesha stories • Consorts of Ganesha • Vinayakas
Worship Ganapatya • Ganesh Chaturthi • Ganapati Temples • Ashtavinayaka Temples • Ganesha outside Hinduism
Texts Ganesha Purana • Mudgala Purana • Ganapati Atharvashirsa • Ganesha Sahasranama • Sritattvanidhi
See also Hinduism • Hindu mythology • Smartism • Shiva • Parvati • Skanda • Gana • Ganesha at Wikimedia Commons

Notes
^ Hindu Gods: The Spirit of the Divine By Priya Hemenway
^ Insights Guide - Indian Wildlife ISBN 981-234-555-8 pg.30
^ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen pg.46
^ Rao, p. 1.
^ Martin-Dubost, p. 2.
^ These ideas are so common that Courtright uses them in the title of his book, "Ganesha: Lord of Obstacle, Lord of Beginnings". For the name Vighnesha see Courtright pp. 156, 213.
^ Heras, p. 58.
^ Getty, p. 5.
^ The Atlas of the Ancient World - Margaret Oliphant ISBN 0-09-177040-8 - p.158
^ Hoodoo Mysteries: Folk Magic, Mysticism and Rituals By Ray T. Malbrough pg.66
^ Wicca Spellcraft for Men: A Spellbook for Male Pagans By A. J. Drew pg.215
^ For history of the development of the gāṇapatya and their relationship to the wide geographic dispersion of Ganesha worship, see: Thapan.
^ "Gaṇeśa is often said to be the most worshipped God in India." Brown, p. 1.
^ "Gaṇeśa, Lord of the Gaṇas, although among the latest deities to be admitted to the Brahmanic pantheon, was, and still is, the most universally adored of all the Hindu gods, and his image is found in practically every part of India." Getty, p. 1.
^ Rao, p. 1.
^ Martin-Dubost, pp. 2-4.
^ Brown, p. 1.
^ For a review of Ganesha's geographic spread and popularity outside of India see: Nagar.
^ For discussion of the spread of Ganesha worship to Nepal, Chinese Turkestan, Tibet, Burma, Siam, Indo-China, Java, Bali, Borneo, China, and Japan, see: Getty, pp. 37-88.
^ Martin-Dubost, pp. 311-320.
^ Thapan, p. 13.
^ Pal, p. x.
^ Ganesha Purana 1.46. Bailey, pp. 258-269.
^ Narain, A. K. "Gaṇeśa: A Protohistory of the Idea and the Icon". Brown, pp. 21-22.
^ a b c Apte, p. 395.
^ For derivation of the name and relationship with the gaņas, see: Martin-Dubost. p. 2.
^ The word gaņa is interpreted in this metaphysical sense by Bhāskararāya in his commentary on the gaṇeśasahasranāma. See in particular commentary on verse 6 including names Gaṇeśvaraḥ and Gaṇakrīḍaḥ Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita. (Prācya Prakāśana: Vārāṇasī, 1991). Source text with a commentary by Bhāskararāya in Sanskrit.
^ Thapan, p. 20.
^ For the history of the aṣṭavināyaka sites and describes pilgrimage practices to them, see: Mate, pp. 1-25.
^ Martin-Dubost, p. 367.
^ Narain, A. K. "Gaṇeśa: The Idea and the Icon". Brown, p. 25.
^ Thapan, p. 62.
^ Pal, p. ix.
^ For a comprehensive review of iconography abundantly illustrated with pictures, see: Martin-Dubost.
^ For a survey of iconography with emphasis on developmental themes, well-illustrated with plates, see: Krishan. In particular, Chapter X, "Development of the Iconography of Gaņeśa".
^ For a richly illustrated collection of studies on specific aspects of Ganesha with a focus on art and iconography, see: Pal.
^ Brown, p. 175.
^ Martin-Dubost, p. 213. In upper right corner, the statue is dated as (973-1200).
^ Pal, p. vi. The full-page picture on this page depicts a stone statue in the Los Angeles County Museum of Art that is dated as circa twelfth century. Pal shows an example of this form dated circa thirteenth century on p. viii.
^ Brown, p. 176.
^ See photograph 2, "Large Ganesh", in: Pal, p. 16.
^ Martin-Dubost, pp. 197-198.
^ For an example of a large image of this type being carried in a festival procession, see photograph 9, "Ganesh images being taken for immersion", in: Pal, pp. 22-23. For two similar statues about to be immersed, see: Pal, p. 25.
^ For many examples of Ganesha dancing, see: Pal, pp. 41-64.
^ For popularity of the dancing form, see: Brown, p. 183.
^ Nagar, p. 77.
^ Brown, p. 3.
^ Nagar, p. 78.
^ Brown, p. 76.
^ Brown, p. 77.
^ Brown, pp. 77-78.
^ Brown, pp. 76-77.
^ For creation of Ganesha from Shiva's laughter and subsequent curse by Shiva, see Varaha Purana 23.17 as cited in Brown: p. 77.
^ Getty, p. 1.
^ Heras, p. 29.
^ Granoff, Phyllis. "Gaṇeśa as Metaphor". Brown, p. 90.
^ "Ganesha in Indian Plastic Art" and Passim. Nagar, p. 101.
^ Granoff, Phyllis. "Gaṇeśa as Metaphor". Brown, p. 91.
^ For translation of udara as "belly" see: Apte, p. 268.
^ Br. P. 2.3.42.34
^ For a description of how a variant of this story is used in the Mudgala Purana 2.56.38-9, see: Thapan, p. 200.
^ For an inconographical chart showing number of arms and attributes classified by source and named form, see: Nagar, pp. 191-195. Appendix I.
^ Krishan, p. 89.
^ Krishan, p. 89.
^ Maruti Nandan Tiwari and Kamal Giri say in "Images of Gaṇeśa In Jainism" that presence of only two arms on a Ganesha image points to an early date. See: Brown, p. 103.
^ Martin-Dubost, p. 120.
^ Nagar, Preface.
^ "The Colors of Ganesha". Martin-Dubost, pp. 221-230.
^ Martin-Dubost, pp. 224-228
^ Martin-Dubost, p. 228.
^ Krishan, pp. 48, 89, 92.
^ Krishan, p. 49.
^ Krishan, pp. 48-49.
^ Maruti Nandan Tiwari and Kamal Giri, "Images of Gaṇeśa In Jainism", in: Brown, pp.101.
^ Maruti Nandan Tiwari and Kamal Giri, "Images of Gaṇeśa In Jainism", in: Brown, pp.102.
^ Krishan, p. 49.
^ Nagar. Preface.
^ Martin-Dubost, pp. 231-244.
^ See note on figure 43 in: Martin-Dubost, p. 144.
^ Citations to Matsya Purana 260.54, Brahmananda Purana Lalitamahatmya XXVII, and Ganesha Purana 2.134-136 are provided by: Martin-Dubost, p. 231.
^ Martin-Dubost, p. 232.
^ For Mūṣakavāhana see v. 6. For Ākhuketana see v. 67. In: Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita. (Prācya Prakāśana: Vārāṇasī, 1991). Source text with a commentary by Bhāskararāya in Sanskrit.
^ A Student's Guide to AS Religious Studies for A Student's Guide to AS Religious Studies for the OCR Specification By Michael Wilcockson pg.117
^ Martin-Dubost, p. 231.
^ "God and Enchantment of Place: reclaiming human experience", p. 101.
^ Krishnan pp. 49-50.
^ "Lord of Obstacles", a common name, appears in the title of Courtright's Gaṇeśa: Lord of Obstacles, Lord of Beginnings. For equivalent Sanskrit names Vighneśvara and Vighnarāja, see: Courtright, p. 136.
^ Yuvraj Krishhan notes that some of his names reflect shadings of multiple roles that have shifted over time in this quote: "Gaṇeśa has a dual nature; as Vināyaka, as a grāmadevatā, he is vighnakartā, and as Gaṇeśa he is vighnahartā, a paurāṇic devatā." Krishan, p. viii.
^ Brown, p. 6.
^ Courtright, p. 136.
^ Nagar, p. 5.
^ Apte, p. 703.
^ Ganesha Purana I.46, v. 5 of the Ganesha Sahasranama section in GP-1993, Sharma edition. It appears in verse 10 of the version as given in the Bhaskararaya commentary.
^ Sharma edition, GP-1993 I.46, verses 204-206. The Bailey edition uses a variant text, and where Sharma reads Buddhipriya, Bailey translates "Granter-of-lakhs."
^ Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita. (Prācya Prakāśana: Vārāṇasī, 1991). Includes the full source text and the commentary by Bhāskararāya in Sanskrit. The name "Buddha" is in verse 7 of the volume cited, which corresponds to verse 2 of the śasahasranāma proper.
^ Bhaskararaya's commentary on the name Buddha with commentary verse number is: "नित्यबुद्धस्वरूपत्वात् अविद्यावृत्तिनाशनः । यद्वा जिनावतारत्वाद् बुद्ध इत्यभिधीयते ॥ १५ ॥"
^ Grimes, p. 77.
^ Translation. Courtright, p. 253.
^ Chinmayananda, p. 127. In Chinmayananda's numbering system, this is upamantra 8.
^ For examples of both, see: Grimes, pp. 79-80.
^ Translation. Courtright, p. 253.
^ Chinmayananda, p. 127. In Chinmayananda's numbering system, this is part of upamantra 7.
^ For a summary of Puranic variants of birth stories, see: Nagar, pp. 7-14.
^ Martin-Dubost, pp. 41-82. Chapter 2, "Stories of Birth According to the Purāṇas".
^ Linga Purana.
^ Shiva Purana IV. 17.47-57. Matsya Purana 154.547.
^ Varāha Purana 23.18-59.
^ Brahmavaivarta Purana, Ganesha Khanda, 10.8-37.
^ For a summary of variant names for Skanda, see: Thapan, p. 300.
^ For a summary of variant names for Skanda, see: Brown, p. 355.
^ Khokar and Saraswati, p.4.
^ Brown, p. 4, 79.
^ Gupta, p. 38.
^ For a review, see: Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, pp. 115-140
^ Getty, p. 33.
^ Mudgala Purana VI.9.8 and Ganesha Purana II.125.39, II.6.24, II.31.9. Citations for the Ganesha Purana are from the Yogindra Mata 1985 (Part II) editions.
^ a b Bailey.
^ Śiva Purāṇa 2.5.19.15-20. Translation. Courtright, pp. 123-125.
^ Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, pp. 130.
^ Thapan, pp. 15-16, 230, 239, 242, 251.
^ Courtright, pp. 212-213.
^ Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, p. 130.
^ Ajitāgama Vol. III. 55.18.
^ Macdonell, p. 118.
^ Courtright, pp. 124, 213. "They are his śaktis (the feminine emanations of his creative powers)."
^ Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown, pp. 69-83.
^ Matsya Purana 260.55. Edited by Jamna Das Akhtar (Delhi: Oriental Publishers, 1972), 310.
^ Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, p. 130.
^ Martin-Dubost, p. 332.
^ Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, p. 120.
^ Coomaraswamy, Ananda. Bulletin of the Boston Museum of Fine Arts 26, no. 153 (1928):30-31, cited in Getty, pp. 217-18.
^ Getty, pp. 20-21.
^ In Glory of Ganesha, they are: Shakti Ganapati, Ucchista Ganapati, Mahaganapati, Urdhva Ganapati, Uddanda Ganapati, Sankastharana Ganapati. For variations on this list, see: Getty, pp. 20-21.
^ Cohen, Lawrence. "The Wives of Gaṇeśa". Brown, p. 121.
^ Avalon. Section 13. An English translation of this section is also included in the introduction.
^ Agrawala. Appendix I: Multiple Gaṇapatis and their female Śaktis. Complete lists for all six variants identified by Agrawala are given in Appendix I in tabular form permitting easy comparison.
^ Nagar, pp. 197-198. A list of fifty aspects as described in the Yoginīhṛdaya that is similar to those identified by Agrawala.
^ Courtright, p. 163.
^ Nagar, Preface.
^ The term modaka applies to all regional varieties of cakes or sweets offered to Ganesha. Martin-Dubost, p. 204.
^ Martin-Dubost, p. 204.
^ Martin-Dubost, p. 369.
^ Martin-Dubost, pp. 95-99.
^ "Gaṇeśa in a Regional Setting". Courtright, pp. 202-247.
^ a b Narain, A. K. "Gaņeśa: A Protohistory of the Idea and the Icon". Brown, p. 19.
^ Nagar, p. 4.
^ Narain, A. K. "Gaņeśa: A Protohistory of the Idea and the Icon". Brown, pp. 19-20.
^ Courtright, pp. 10-11.
^ Thapan, p. 75.
^ Passim. Thapan.
^ Rocher, Ludo. "Gaņeśa's Rise to Prominence in Sanskrit Literature". Brown, pp. 70-72.
^ Aitareya Brāhmana, I, 21.
^ Bhandarkar. Vaisnavism, Saivism and other Minor Sects. pp. 147-48.
^ Thapan, p. 20.
^ Krishan, p. vii.
^ Wilson, H. H. Ŗgveda Saṃhitā. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume II: Maṇḍalas 2, 3, 4, 5. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). ISBN 81-7110-140-9 (Vol. II); ISBN 81-7110-138-7 (Set). RV 2.23.1 (2222) gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam 2.23.1; "We invoke the Brahmaṇaspati, chief leader of the (heavenly) bands; a sage of sages".
^ Nagar, p. 3.
^ Rao, p. 1.
^ Rocher, Ludo. "Gaņeśa's Rise to Prominence in Sanskrit Literature". Brown, p. 69. Bṛhaspati is a variant name for Brahamanaspati.
^ Rocher, Ludo. "Gaņeśa's Rise to Prominence in Sanskrit Literature". Brown, pp. 69-70.
^ Wilson, H. H. Ŗgveda Saṃhitā. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume IV: Maṇḍalas 9, 10. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). ISBN 81-7110-142-5 (Vol. IV); ISBN 81-7110-138-7 (Set). RV 10.112.9 (10092) ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām; "Lord of the companies (of the Maruts), sit down among the companies (of the worshippers), they call you the most sage of sages".
^ Rocher, Ludo. "Ganesa's Rise to Prominence in Sanskrit Literature". Brown, pp. 71-72.
^ Mahābhārata Vol. 1 Part 2. Critical edition, p. 884.
^ Brown, p. 4.
^ Winternitz, Moriz. "Gaṇeśsa in the Mahābhārata". Journal of the Royal Asiatic Society of Great Britain and Ireland (1898:382). Citation provided by Rocher, Ludo. "Gaņeśa's Rise to Prominence in Sanskrit Literature". Brown, p. 80.
^ Brown, p. 183.
^ Krishan, p. 103.
^ Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown, p. 73.
^ Grimes, p. 162.
^ Dating for the pañcāyatana pūjā and its connection with Smārta Brahmins is from Courtright, p. 163.
^ Pal, p. ix.
^ Thapan, pp. 196-7. Addresses the pañcāyatana in the Smārta tradition and the relationship of the Ganesha Purana and the Mudgala Purana to it.
^ For a review of major differences of opinions between scholars on dating see Thapan, op. cit., pp. 30-33.
^ See: Preston, Lawrence W., "Subregional Religious Centers in the History of Maharashtra: The Sites Sacred to Gaṇeśa", in: N. K. Wagle, ed., Images of Maharashtra: A Regional Profile of India. p.103.
^ R. C. Hazra, "The Gaṇeśa Purāṇa," Journal of the Ganganatha Jha Research Institute (1951);79-99.
^ Phyllis Granoff, "Gaṇeśa as Metaphor," in Brown, pp. 94-5, note 2.
^ Thapan, pp. 30-33.
^ Courtright, op. cit., p. 252.
^ Nagar, p. 175.
^ Nagar, p. 174.
^ Thapan, p. 170.
^ Thapan, p. 152.
^ Getty, p. 55.
^ Getty, pp. 55-66.
^ Getty, p. 52.
^ Brown, p. 182.
^ Brown, p. 182.
^ Nagar, p. 175.
^ Martin-Dubost, p. 311.
^ Getty, pp. 37-45. "Chapter 4: Ganesha in Buddhism".
^ Getty, 37.
^ Getty, p. 38.
^ Getty, p. 40.
^ Nagar, p. 185.
^ Getty, p. 42
^ Nagar, p. 185.
^ Nagar, pp. 185-186.
^ Martin-Dubost, p. 311.
^ Martin-Dubost, p. 313.
^ Krishan, p. 121.
^ Thapan, p. 157.
^ Thapan, pp. 151, 158, 162, 164, 253.
^ Krishan, p. 122.
^ Krishan, p. 121.
^ Thapan, p. 158.

References

A murti of Ganesha in a temple at Bangalore, capital of the Indian state of Karnataka.Agrawala, Prithvi Kumar (1978). Goddess Vināyakī: The Female Gaṇeśa, Indian Civilization Series. Varanasi: Prithivi Prakashan.
Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4. (fourth revised & enlarged edition).
Avalon, Arthur (1933). Śāradā Tilaka Tantram. Motilal Banarsidass Publishers. ISBN 81-208-1338-3. (1993 reprint edition).
Bailey, Greg (1995). Ganeśapurāna: Introduction, translation, notes and index. Harrassowitz. ISBN 3-447-03647-8.
Brown, Robert L. (1991). Ganesh: Studies of an Asian God. Albany: State University of New York. ISBN 0-7914-0657-1.
Chinmayananda, Swami (1987). Glory of Ganesha. Bombay: Central Chinmaya Mission Trust.
Courtright, Paul B. (1985). Gaṇeśa: Lord of Obstacles, Lord of Beginnings. New York: Oxford University Press. ISBN ISBN 0-19-505742-2.
Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN ISBN 0-521-43878-0.
Getty, Alice (1936). Gaņeśa: A Monograph on the Elephant-Faced God. Oxford: Clarendon Press. ISBN 81-215-0377-X. (1992 reprint edition).
Grimes, John A. (1995). Ganapati: Song of the Self, SUNY Series in Religious Studies. Albany: State University of New York Press. ISBN 0-7914-2440-5.
Gupta, Shakti M. (1988). Karttikeya: The Son of Shiva. Bombay: Somaiya Publications Pvt. Ltd.. ISBN ISBN 81-7039-186-5.
Heras, H. (1972). The Problem of Ganapati. Delhi: Indological Book House.
Khokar, Ashish; Saraswati, S. (2005) Ganesha-Karttikeya. Rupa and Co., New Delhi. ISBN 81-291-0776-7.
Krishan, Yuvraj (1999). Gaņeśa: Unravelling An Enigma. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-1413-4.
Macdonell, Arthur Anthony (1996). A Practical Sanskrit Dictionary. Munshiram Monoharlal Publishers. ISBN 81-215-0715-4.
Mate, M. S. (1988). Temples and Legends of Maharashtra. Bombay: Bharatiya Vidya Bhavan.
Martin-Dubost, Paul (1997). Gaņeśa: The Enchanter of the Three Worlds. Mumbai: Project for Indian Cultural Studies. ISBN 81-900184-3-4.
Nagar, Shanti Lal (1992). The Cult of Vinayaka. New Delhi: Intellectual Publishing House. ISBN 81-7076-043-9.
Pal, Pratapaditya (1995). Ganesh: The Benevolent. Marg Publications. ISBN 81-85026-31-9.
Ramachandra Rao, S. K. (1992). The Compendium on Gaņeśa. Delhi: Sri Satguru Publications. ISBN ISBN 81-7030-828-3.
Thapan, Anita Raina (1997). Understanding Gaņapati: Insights into the Dynamics of a Cult. New Delhi: Manohar Publishers. ISBN 81-7304-195-4.

External links
Most of the source scriptures on Ganesha are in Sanskrit. A collection of useful documents can be found here. At the same site can be found some documents and translations in English here.

Ganesh: Symbol and presence
Ganesha: The Elephant-God

Hinduism Hindu mythology Indian epic poetry
Female Deities: Devi Saraswati Lakshmi Dakshayani Parvati Durga Shakti Kali Gayatri Sita Radha Mahavidya more...
Male Deities: Deva Brahma Vishnu Shiva Rama Krishna Ganesha Murugan Hanuman Indra Surya more...
Texts: Vedas Upanishads Puranas Ramayana Mahabharata Bhagavad Gita

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KHAPRE | गणपती आरती संग्रह

2007-08-03T22:05:00.000+05:30

KHAPRE | गणपती आरती संग्रह

075 - The Naivedya to Lord Ganesha «

2007-08-03T08:13:00.000+05:30

075 - The Naivedya to Lord Ganesha «

Ganesh: Definition and Much More from Answers.com

2007-06-21T09:29:00.000+05:30

Ganesh: Definition and Much More from Answers.com

Discourses - On Ganesha

2007-06-19T08:39:00.000+05:30

Discourses - On Ganesha

SAMASKARAS - RITUALS IN HINDUISM : Lord Ganesha and the Tulasi Leaves. , Vaidyanathan Pushpagiri blogs on sulekha, blogs, Vaidyanathan Pushpagiri blog from india

2007-06-14T23:26:00.002+05:30

We are in the naimisharanya and the sages are assembled there. This time Shounaka and several other sages have also arrived there to hear the Puranas. It is noon. After having their lunch, the rishis are taking their rest, when in the afternoon Souti, the illustrious son of Romaharshana arrives there. Both father and son, belong to the suta class meaning they are raconteurs or ballard singers.

[Suta = the offspring of a brahmana mother and a kshatriya father]

Souti (son of a suta, hence Souti) is requested by Shounaka and the new crop of sages to recite a story from the Puranas so that they can increase their knowledge.

Being well versed in all the Puranas he begins to recite the Brahmavaivarta Purana which contains all the wisdom that one can find in the other Puranas. It has four parts and our present story is from the second part which is in the 'nature of gods and goddesses and the way in which they should be worshipped'.

Parashurama is in Kailas and he is in a hurry to meet Lord Shiva and Parvathi. Unfortunately the Lord and his consort are taking rest and their first born Ganesha is guarding the gate to Kailas.

"Satre Nagarum Pillai" (Please move a little) "I am in a bit of a hurry; let me go in and return quickly so that I can hasten home" so saying Parashurama pushes aside Ganesha.

"I do not know who you are"... "But even if you are the representative of the mightiest of the mighty I am sorry you will have to wait." "I am standing guard here on their express orders"

"Is that so? Since you are only a child I will tell you who I am. I am Parashurama - the destroyer of all the kshatriyas of this world. I am proceeding and stop me if you can." Such arrogance!!

There ensued a Dwandha Yudham (wrestling) between Ganesha and Parashurama and unable to withstand the onslaughts of Ganesha with his four hands and the trunk, Parashurama throws the Parashu at his tormentor. Now this axe, is a gift to Parashurama from Lord Shiva himself. So being a weapon from his father, the son could not deflect it completely. Instead of severing Ganesha's head, it broke Ganesha's left tusk.

Ganesha's face is covered with blood and just then Parvathi and Parameshwara, disturbed in their sleep come to enquire what the commotion is all about. Seeing her son in distress, she counsels Parashurama "He can take care of countless warriors like you, but because of his self control he is soft and does not even hurt a fly."

Parashurama, a true warrior, the world has ever seen, immediately worships, Ganesha with flowers, incense and other offerings but not tulasi (Basil)

Why? Before I proceed further I need to digress here, to show you how the people on earth worship him and the praise they heap on him for the services that he renders to them.

"Vakratunda Mahakaya Surya Koti Samaprabha
Nirvighnam Kurumeydeva Sarva Karyeshu Sarvada "

"O Lord Ganesha of Large Body, Curved Trunk,
With the Brilliance of a Million Suns,
Make All My Work Free Of Obstacles, Always."

"Mooshika Vahana Modhaga Hasta
Shyamala Karna Vilambitha Sutra
Vamana Rupa Maheshwara Putra
Vigna Vinayaka Pada Namaste"

"Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the god that protects his devotees from any obstacles ( vighnam ). Hence the name Vighneswara. He is also described as the Supreme Leader ( Vinayaka). Thus he is the master of knowledge and achievement.As Ekadanta, the Lord has limitless powers. As Heramba, he removes obstacles. As Lambodara, He protects all worlds. As Surpa Karna, He shows compassion by giving the highest knowledge. All these names for Lord Vinayaka, who is the Lord of all Lords."

"Ganesha's Vehicle (Vahana) is the Mouse, symbolic of gnawing its way through everything, thus depicting the God's ability to cut through all obstacles".

Swami Chinmayananda, describes his Pranavaswaroopam in the following words: The term omkārasvarūpa ("Aum is his form") refers to this belief that he is the personification of the primal sound "AUM".

"(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire and air. You are the sun and the moon. You are Brahman. You are (the three worlds) Bhuloka, Antariksha-loka, and Swargaloka. You are Om. (that is to say, You are all this)."

"Remover of all obstacles,
Pranava Swaroopi,
Embodiment of wisdom,
Devata of Muladhara Chakra!
O Lord Vinayaka,
The bestower of happiness
Who has Modaka in hand!
O Elephant-headed Lord!
Salutations unto Thee.
Om Gam Ganapataye Namaha."

In the meantime Narada, has also joined the crowd at naimisharanya and his curisoty is kindled. "Why, One should not offer the Tulasi leaves to Ganapathi as an offering?"

Souti continues....

One evening when the clime is pleasant, a most beautiful damsel, with all the 32 Samudrika Lakshanams, presents herself before Ganesha, on the banks of the river Ganges where HE is meditating. Prodding him, with the stem of a lotus flower, she utters: "I am Tulasi. I am the daughter of King Dharmadhvaja and I am also meditating to get a good husband. I am attracted by your strange appearance and I have chosen you as my husband."

"Who Me?" is the immediate retort from Ganesha. "Listen woman, I cannot marry you. I am holding you in an equal position to that of my mother. Besides, I have no intention to get married. I think, it is foolish, to get married, as it brings a lot of unhappiness in one's life."

Rebuffed, she curses Ganesha. "Whoever you are, since you did not accept me in marriage, I curse you that you will never remain a bachelor in your life."

Ganesha loses his cool, and returns that curse with another curse. "For the affront that you showed me, I curse you that you will marry a Rakshasa, and then become a shrub."

Whether it is puranic days or the present times, when a woman is outwitted, by a man, God or Mortal she immediately supplicates to him.

When humbly, Tulasi approaches Ganesha for redemption from the curse, HE blesses her that she will be the most important ingredient in the offerings to Gods by mortals, and would be favoured by Narayana, in due course of time. "But I will not accept either you, your flowers or leaves."

The Purana ends here. My story continues for a couple of more paragraphs.

Tulsi ( Ocimum Sanctum)

"Leaves, flowers, fruits, root, branches and the main stem and everything about Tulsi is sacred; even the soil under the Tulsi plant is holy. In Sanskrit Tulsi is known by many names, including Surasah, Ajaka, Parnasa, Manjari, Haripriya (the beloved of Lord Vishnu) and Bhutagni (the dstroyer of demon). Hindu denominations defer in how they regard the Tulsi plants as the Goddess. Generally worshipers of Lord Vishnu revere Tulsi as Lakshmi or Vrinda, devotees of Lord Rama honor Tulsi as Sita , while followers of Lord Krishna vernerate Tulsi as Vrinda, Radha and Rukmani ."

Commonly called sacred or holy basil, it is a principal herb of Ayurveda, the ancient traditional holistic health system of India.

"Tulsi has, for thousands of years, remained one of the most cherished of India's sacred healing plants. Furthermore, in addition to being a pillar of the traditional Ayurvedic holistic health system, Tulsi continues to be spiritually honored daily by millions. So, it really can't be much of a surprise to discover that modern science is accumulating evidence in support of many of the traditional health promotion and disease treatment uses of Tulsi."

from the Introduction to Tulsi Mother Medicine of Nature by Dr.Narendra Singh and Dr. Yamuna Hoette. by Dr. Miller, who is a former Director of Research for the Canadian National Department of Health and Welfare.

In South India, Lord Ganesha, is credited with two wives, Anima and Mahima, the personification of the Ashta Sidhis. In the North, it is Riddhi and Siddhi, the consorts of Ganesha or Buddhi (intellect) and Siddhi(achievement).

The Siddhivinayak Temple in Mumbai is very famous among aspiring intellectuals, because here Lord Ganapathi, bestows intellect on whosoever prays to him.

GANPATI BAPPA MORIYA

Ekadanthaaya Vidhmahee
Vaakrathundaaya Dheemahi
Thanno Dhantihih Prachodayaat

I am personally indebted to those unnamed contributors whose works has made this blog meaningful.

Rajaputhran.

Your latest photos slideshow on Flickr

2007-01-26T08:12:00.001+05:30

Your latest photos slideshow on Flickr

drmoraleslist : Message: Dharma Wisdom - October 26, 2005

2007-01-22T22:25:00.000+05:30

drmoraleslist : Message: Dharma Wisdom - October 26, 2005

SOME : Wisdom ..

2007-01-22T21:55:00.000+05:30

SOME : Wisdom ..

PRAAN JAAYE PAR SHAAN NA JAAYE

2007-01-16T22:57:00.000+05:30

PRAAN JAAYE PAR SHAAN NA JAAYE

Indian Food Ethos

2006-12-23T08:22:00.000+05:30

Indian Food Ethos

Indian Temples and Iconography: The unknown side of Hinduism

2006-11-19T08:52:00.000+05:30

Indian Temples and Iconography: The unknown side of Hinduism: " Notify Blogger about objectionable content.
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BlogThis!Indian Temples and Iconography
Hi! This is a sincere effort on my part to bring back to a lot of people of our generation and younger, a rich heritage that we seem to have missed out. I hope with these blog postings i will be able to bring back the lost value of our culture, in my own small way.8.28.2006
The unknown side of Hinduism

Hinduism is a whirlpool of knowledge, that which cannot be understood at first glance. To be a Hindu is not just about being gifted, but it’s an experience we need to live out in accordance with the Shastras.

Walking through a temple might be an overwhelming experience, where we would believe the superior powers are embedded within the deity. Sure enough, but how did this power get there? How did the idol get a life and how are we sharing this power? Or rather...what is this power that we define as 'the ultimate truth'?

The power of the stone is not generate within the stone itself but is generated through the mystical diagram that defines the nature of the deity enclosed within the shrine. Various 'bija mantras' attributed to the deity are embedded within this mystical diagram. For now this is just a copper/gold plate that carries the lines that define the true nature of the deity.

The real play starts at the dwajastambha, the main pillar in front of the temple. The fire of life is ignited along a darbha grass rope that connects the main dwajastambha to the shrine within the sanctum. The dwajastambha itself is a complex flag post, which contains designs all of which are attributed of the enclosed dei"

Laksminarayana

2006-11-19T08:45:00.001+05:30

Laksminarayana: "

Çaunaka said:
O glorious Süta, you are blessed that you make us, plunged deep in the ocean of mundane existence, drink a large quantity of nectar.
O good one, tell us, desiring to cross the worldly existence, the gem of a formula, pure to devotion, of which the mobile and the immobile are full.
Süta said:
O Çaunaka, listen. I shall tell you the very wonderful gem of formula, which the noble Vasiñöha spoke to Dilépa. Once Dilépa having saluted Vasiñöha, the best Brähmaëa, his preceptor, asked him as you did now.
Dilépa said:
O revered one, you have particularly told me all the practices with those of castes and the stages of life and the daily and occasional obligatory rites. O best sage, I have also heard the kingly duties, sacrifices, gifts to be made at holy places and vows etc., which give inexhaustible pleasures in heaven. Now I desire to hear about the ancient path leading to salvation. Tell me about it along which I can luckily go. What is the best of all sacred formulas, the only medicine for all the diseases in the worldly existence? What is the best formula giving salvation to all human beings? Tell all that truthfully and ofr the love and regard that you have for me.
Vasiñöha said:
O king, you desiring the good of all the world, have asked. I shall, inprivate, tell you a great secret, emancipating you from worldly existence. Formerly all holy sgaes intent on performing sacrifices and giving gifts asked Närada, Brahmä’s son, the best sage:
The Great Sages said:
O revered one, by what formula shall we go to the highest p"

Thai Gem & Jewelry Traders Association :: "Navaratna" The Ancient Nine-Gem Talisman

2006-11-19T08:43:00.001+05:30

Navaratna
The Ancient Nine-Gem Talisman

Since man first scratched the surface of the earth, fine gemstones have been treasured as the elemental essence of the planet. Their dazzling beauty, rarity, ever-enduring value, and convenient portability have made gemstones one of the most concentrated and highly prized forms of wealth in the world.
Less known today, but perhaps of even greater value to the individual owner, are the potent astrological powers of fine gemstones. Like the crystals used in radio receivers that decode invisible radio waves into sound, gemstones attract and condense the astral energy waves that rain from sky to earth and transforms them for use by the human energy system.

For countless centuries, the cultures of Thailand and Southeast Asia have revered the beautiful nine-gemstone talisman known as 'Navaratna.' Combining the gemstones representing each of the nine planets in Sidereal astrology, the Navaratna is esteemed by ancient tradition as a harbinger of good fortune through its favorable balance of the "

Vaastu : Purush

2006-11-19T08:41:00.001+05:30

Vaastu : Purush: "

Vaastu Purusha MANDALA
A specific type of mandala used in Vaastu Shastra, the Vaastu Purusha Mandala is central to Vaastu Shastra, and serves as the mathematical and diagrammatic basis for generating an architectural design which incorporates the influence of physical, environmental and spiritual factors. The symmetrical geometric shapes of the mandalas draw the attention of the viewer towards their center
The Vaastu Purusha is the presiding deity of any site. Usually he is depicted as lying on it with the head in the Northeast and the legs in the Southwest but he keeps changing his position throughout the year.
Click on the various directions on the Vaastu Purusha to know their significance

North East (Ishaan) -
The North-east corner, also called the Ishaan Corner, is ruled by Sadasiva or God Himself. Hence this direction is the most important, and deserves to be kept scrupulously clean, open and highly receptive.

Translated Version of http://www.rudraksha-ratna.com/saguna_mantra.php

2006-11-18T09:27:00.001+05:30

Translated Version of http://www.rudraksha-ratna.com/saguna_mantra.php

CrystallotusEzine

2006-11-18T09:22:00.001+05:30

CrystallotusEzine: "

updated 19th November 2006

“Your task is not to seek for love, but merely to seek and find
all the barriers within yourself that you have built against it.”
Jalal ad-Din Muhammad Rumi

'Pinball machine' generates cosmic rays
Astronomers explain mechanism for emissions from supernova remnants. The blue, wispy arcs in this image of Cassiopeia
A show where the acceleration is taking place in an expanding shock wave generated by the supernova explosion. A sequence of colorful images detailing a stellar explosion in another galaxy show a supernova's massive, morphing shock wave, providing scientists with a case study in the structure and evolution of the events.

Could it happen here?The last known supernovas in our own galaxy exploded in the 1700s. The effect on Earth of a nearby stellar explosion could be traumatic, and the new images may help researchers understand supernovas in general as well as the remnants of ancient supernovas in the Milky Way.

The Cats Eye Nebula
Three thousand light-years away, a dying star throws off shells of glowing gas.

Unruly star may be swallowing embryonic planets
The sudden appearance of a bright cloud near a low-mass star may be evidence of a grisly feast
Messier 76
'Nebula at the right foot of Andromeda ... 'M76 is recognized as a planetary nebula -
a gaseous shroud cast off by a dying sunlike star.

Milky Way Shaped Life On Earth
Frenzied star-making in the Milky Way Galaxy starting about
2,400 million years ago had extraordinary effects on life on Earth.

A changing Mars
.Mars gullies could be gold mines
One of the more perplexing finds on Mars are features that look like the product of groundwater"

The Official Site of Dr. Jonn Mumford, Swami Anandakapila Saraswati

2006-11-18T08:33:00.001+05:30

The Official Site of Dr. Jonn Mumford, Swami Anandakapila Saraswati

Translated version of http://www.salves.com.br/yantra/y_saraswati.htx

2006-11-18T08:29:00.000+05:30

Translated version of http://www.salves.com.br/yantra/y_saraswati.htx

Spiritual Experiences
Name of which deity?	Those seeing faint light	Those seeing bright light	Total number of those seeing light	Those unable to see light	Total
1. Brahma	7	4	11	31	42
2. Vishnu	8	1	9	33	42
3. Mahesh	7	3	10	32	42
4. Ganapati	8	12	20	22	42

Deity	Ability to comprehend the language of light (%)	Ability to comprehend the language of sound (%)
1. Brahma	98	2
2. Vishnu	80	20
3. Mahesh	80	20
4. Divine Energy (Shakti)	70	30
5. Ganapati	60	40

ganeshchandni

Idagunji Ganesh

vighnesh

Why Lord Ganesh is easily appeased?

Contents

1. Mission and special features

1.1 Vanquisher of obstacles (Vighnaharta)

1.2 One who eliminates distress caused by distressing energies

1.3 One who augments the vital energy (pranshakti)

1.4 Presiding deity of knowledge (Vidyapati)

1.5 One who converts the language of sound (nadabhasha) into the language of light (prakashbhasha) and vice versa

1.6 One granting an embodied soul (jiva) the permission to take birth

1.7 Worshipped by all sects

1.8 Deity praised by saints

1.9 Expert in music and dance

1.10 Principle, ability and manifest energy

2. Retinue

2.1 Family members

2.2 Vehicle (vahan)

st

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Thai Gem & Jewelry Traders Association :: "Navaratna" The Ancient Nine-Gem Talisman

Vaastu : Purush

Translated Version of http://www.rudraksha-ratna.com/saguna_mantra.php

CrystallotusEzine

The Official Site of Dr. Jonn Mumford, Swami Anandakapila Saraswati

Translated version of http://www.salves.com.br/yantra/y_saraswati.htx