Guest guest Posted September 28, 2002 Report Share Posted September 28, 2002 This is a very detailed article on Ganesha from. Very good piece! BB AY source: http://www.dattapeetham.com/india/bhaktimala/september-Bhaktimala/ganapati.html GANAPATI {The word Ganapati, which forms a component of Sri Swamiji's name clearly indicates the intimate relationship of Sri Swamiji with Lord Ganapati. It is therefore natural for the devotees of Datta Peetha have a special affinity for Lord Ganapati. Affinity always leads to a longing to know more about the subject. Driven by this natural longing, Datta Devotees have been imploring Sri Swamiji since a long time to reveal the true concept of Lord Ganapati. Ultimately, it was when the devotees of DYC London requested Sri Swamiji to bless them with the knowledge of the concept of Ganapati, that a brief and yet highly informative essay flowed from Sri Swamiji. Constrained by His utmost busy schedule, Sri Swamiji has touched only very important aspects. Still, this essay is capable of kindling interest and inquiry in intellectual persons of today. At the same time, it also reinforces the devotion of seekers and religious minded persons.} - Editor Ganapati is one of the most popular names in India. Ganesh Chaturthi is a very special occasions for young children. As one grows, it is a common tendency for one to venture in to endeavours beyond one's capacity. Therefore failures too are common. To them, Lord Ganapati is very dear becauseHe is considered as the destroyer of obstacles. Sporting a huge face and a disproportionate belly, His form easily attracts children. The belief - that no endeavour will be successful unless Ganapati is worshipped before taking it up - leads elders to the path of devotion. While children evince curiosity, elders worship Ganapati for fulfilment of self interests. The real phenomenon of Ganapati has been narrated in the Vedas explicitly. Before knowing what has been mentioned in the Vedas, let us first analyse His physical form. Description of Ganapati's form All the forms of Godheads who have a human-animal appearance have special symbolic meanings. Lord Ganapati is the foremost among such combined forms. The most striking feature in Ganapati's form is his elephant head with a curled up trunk. Because of the curved trunk He is called as Vakratunda (vakra - curved, tunda - trunk). At the tip of the trunk is a laddu (modaka). His big ears and the beautiful crown adorning His head makes the from even more artistically attractive. Another conspicuous feature is the broken tusk. Another part of His body, which draws attention, is His huge belly. Around His disproportionate belly, Ganapati has tied a snake just as one wears a belt. The head and the tail of the snake have been knotted up near the navel. The shining precious bead on the hood of the snake makes the belly even more attractive. Ganapati has four hands. He sports pasha (noose) and ankusha (a hook, especially an elephant-driver's hook) in the two upper hands and a bowl of modakas (sweets) in the left lower hand and either a Abhaya Mudra (a sign assuring protection) or a broken tusk in the right. For a form so big, the legs are unusually short. In His sitting posture with the legs folded, Ganapati's form looks funny and terrible. It is from this appearance that the name 'Vikata' has come. (Vikata - hideous or distorted shape). Perhaps the most paradoxical aspect is the small mouse - His vehicle - stationed before Him. Ganapati is smeared with red sandalwood paste all over the body. He is also fond of red flowers. This in general is the most common description of Ganapati. Though most of the descriptions are found in the Puranas, it does not mean that they have no Vedic background. Even in the Vedas, there are instances where the forms of Godheads are narrated. But the Gods mentioned in the Vedas are basically of the form of Mantras. It means, their forms are essentially the Mantras themselves that describe them! Scientific correlation The fact that Gods are of the form of Mantras might not appear to be a scientifically sound concept. But an in-depth understanding will reveal that it is based on firm scientific footing. Let us see. When we a see a horse, the word 'horse' comes to the mind. Even when we think about a horse, the same word comes to the mind. What is the relation between the form and the name? Whether a horse is seen or imagined, its image gets printed on the mind almost instantaneously and the mind experiences a specific vibration. This vibration will kindle the Shareeragni (Shareera - body, Agni - fire) present in the body. (Shareeragni, a Vedic terminology should be understood as physiological electric impulses). This Shareeragni will cause the bodily Vayu (air principle) to expand. It is an well-observed fact that air expands when heated. Because the Vayu present in the body is very subtle, the expansion brought about by Shareeragni will only be in the form of increased activity of Vayu. This activated Vayu will stimulate its close associate - the Prana Energy. Normally, the Prana Energy will be lying dormant in the Mooladhara Chakra. When it is set to motion after being stimulated by the active Vayu, the bodily electric impulses will get transformed as potentially acoustic electric impulses. When these acoustic impulses - originating in the Mooladhara - traverse upward to the Vishuddha Chakra situated in the throat region, the physiological Vayu too will have reached there. They fuse together here and will impinge on specific sound producing spots and bring about sounds of different syllables. This is the scientific basis of the Shabdotpatti (mechanism of sound production) as explained by Bhagavan Panini in his treatise - Paanineeya Shikshaa. [some authorities consider Shareeragni to the Jaatharaagni (Jathara ñ stomach, Agni ñ fire) and declare that the origin of sound takes place in the Jathara. Their intention is to point out that when the impulse reaches the stomach area, it gets converted in to potentially acoustic energy form]. Thus, when a person thinks about an abstract object - in this context God - depending upon the attribute of the object of thought, a specific set of acoustic impulses originate in his Mooladhara Chakra. Subsequently they manifest in the Vishuddha Chakra in the form of a set of specific syllables - otherwise called as Mantras. When understood in this way, it becomes amply clear that there exists an inseparable nexus between God and the specific set of syllables produced. The Vedas have reiterated that the real nature of a form of God is the specific set of syllables (Mantra) generated by contemplating on that form. It must however be remembered that a heart steadied and purified by Yoga is required to perceive such Mantra forms of Gods. Those endowed with such hearts are called as Mantra Drashtas (Drashta - one who sees). When such Mantra Drashtas - in short, seers - contemplated on the aspect of Ganapati, the first syllable they perceived was the Omkara. This is written as (see at bottom - 1) in Sanskrit. Script is a form of representing the sound. Perhaps Sanskrit, the language of the Gods is the only language in which there is a successful effort to symbolically represent a sound with a letter has been carried out. As per the alphabetical rule, Om should be written as (see at bottom - 2). But Omkara has a unique symbol - i.e., (see at bottom - 1). In this symbol, the bottom half moon represents Ganapati's belly. The curved line on the right side represents the elephant trunk. This is the physical form of Ganapati we know. Another syllable 'seen' by the seers is 'Gam'. This is written as (see at bottom - 3) in Sanskrit script. This appears like the single tusk found by the side of Ganapati's trunk.(This is why Ganapati is called as Ekadanta) The next Beejakshara (seed letter) is Lam. This is the Beejakshara of Mooladhara Chakra. It is written as (see at bottom - 4) in Sanskrit. This represents the dwarf and stout form of Ganapati. Vamana (dwarf) is one of the names of Lord Ganapati. Though not a Beejakshara in the strictest sense, LAM combines with the seed letters ñ GAM and AUM to produce GLOUM, which is the Beejakshara of Ganapati. This is written as (see at bottom - 5) in Sanskrit. This represents the elephant trunk of Ganapati, His dwarf stature, single tusk, and in addition to all these, His crown (represented by the two lines above the letter) and thereby signifies His overall superiority. Thus, we must understand that the Devatas have exactly the same form as symbolised by the Varnas (syllables) 'seen' by the Rishis in their meditation. In Sanskrit, the word Varna has two meanings - a) letter and b) colour. Each Devata has specific seed letters and specific colour wave patterns. This is because, when the formless God manifests, He does in two forms. 1. That which can be perceived by the ears - Sound Beejaksharas (seed letters) and 2. That which can be perceived by the eyes - Light - i.e., colour. The combination of the seed letter and the particular colour collectively represents Varna. The grosser manifestation of the light form is the physical form. Because the two aspects - letter and light - come from one and the same principle, there will be natural synchronisation between the two. As Ganapati principle originates in the Mooladhara and is therefore proximal to the Prithwi Tattwa (Earth principle), the colour of the light He emanates is red. (According to Yoga Shastra, the colour of Earth Principle is red). Naturally, red flowers and red sandalwood paste are dear to Lord Ganapati. Also, the Yantra (diagram) in Mooladhara is a triangle. A Yantra with least possible points is a triangle. A single point can not be a Yantra. Two points crate a straight line. With three different points, a diagram can be completed. Thus, a triangle is the fundamental and primordial Yantra in the Creation. Therefore only a triangle can represent Ganapati who is the foremost of all divine manifestations. Therefore a triangle is Ganapati's first representative symbol. Also, with the formation of a triangle, a plane with two dimensions comes in to being. For all the other Yantras formed in this plane subsequently, the triangle will be the deciding Yantra. In other words, it will be the prime Yantra. Therefore Ganapati is considered as the primordial deity and is always worshipped first. Description of Ganapati in the Vedas We find the description of Ganapati in many contexts in the Vedas, undisputedly the most ancient literature. Other deities such as Mitravarunas, Maruts, Indra - Upendras etc., mentioned in the Vedas are seldom mentioned in subsequent treatises such as the Puranas. But Ganapati has been worshipped since time immemorial till today. "Ganaanaam tvaa ganapatim havaamahe....." is a popular hymn found both in the Rigveda and the Yajurveda. This mantra indicates that Ganapati is not only the head of the Ganas, but also of the Brahmas. The Ganapati Sooktas of Samaveda echo the same idea. In the Atharvana Veda, there is a separate Upanishad dedicated to Ganapati. It is called as Ganapati Atharva Sheersha Upanishad. There are nine other Upanishads such as Ganesha Poorva Taapini Upanishad, Uttara Taapini Upanishad etc. Vallabheshopanishat and Herambhopanishat are also available. In addition to these, there is Ganesha Geeta containing eleven chapters. Upanishads are parts of the Vedas that deliberate on the Ultimate Truth. They elucidate the way of achieving the Paratattwa through both Saguna and Nirguna methods. Ganapati Atharva Sheersha Upanishad first narrates about Nirguna form of worship and then about the Saguna form of worship. While describing the Saguna form of worship, the Upanishad has also revealed the significance of the various aspects of the manifest form of Ganapati. The Ganesha Upanishad has given us valuable mantras like 'Ganesha Ekakshari Mantra', 'Saptakshari Mantra', 'Ganesha Gayatri' and has thereby provided guidance to Tantra Shastras which have Upasana (intent practice of worship) as their theme.By stating that Lord Ganapati always resides in the Mooladhara Chakra, the Upanishad has established a relation between Yoga Shastra and Tantra Shastra. Considering all these aspects, the Tantra Shastras have said that the important Beejaksharas of Ganapati are Gam and Gloum. 'Ga' is the symbol for the fundamental principle of Ganapati. Lakara (the seed letter Lam) is the Beejakshara of Mooladhara Chakra. Omkara is the modified form of Pranava. Therefore it can be said that the seed letter - Gloum, represents the combination of Ganapati Tattwa, Mooladhara Yoga Tattva and the Nirguna Pranava Tattva. Based on the description available in the Vedas, the later scriptures - the Puranas - have given us an exhaustive description of the meditative form of Ganapati and His legend. Description of Ganapati in the Puranas Whether the form of Ganapati is a result of only fertile imagination or did such a physical Avatar really manifest in some distant past is indeed a very perplexing and challenging question to the modern day intellectuals. Puranas - which are in the form of epic poetry of legends - contain imaginary and yet symbolic verses interspersed with the account of events that took place in the celestial worlds. Therefore answering this doubt is not easy. It is a fact well appreciated by those who are well versed in the study of celestial worlds that what occurs in the heavens will repeat in this world as if it is a reflection. Sage Vyasa has therefore given an account of the happenings in both the worlds in the Puranas. The story of Ganapati being presented now begins in our world, immediately jumps to the celestial world and from there, gives an account of what transpired on this world because of the influence from up above. It is natural for anyone to become attracted to the narration of history that took place in the heavenly worlds, which has direct bearing on our world. Because of this natural curiosity, the Puranas have described the various aspects of the episode of Ganapati with minor differences. Let us ignore the differences and imbibe only the essence. Story of Ganapati Gajasura During the Krita Yuga, there lived a great devotee of Lord Shiva, called Gajasura. Because he had a head resembling that of an elephant, he got that name. Despite being a staunch devotee of Lord Shiva, he remained a demon because he could not get over his Tamas. Lord Shiva ignored the demon's Tapas carried out on earth because it had a tinge of Tamas. But after several thousands of years, Lord Shiva - who is responsive to sustained devotion - appeared before Gajasura and granted him a boon. Gajasura was full of selfishness. Selfishness which was detrimental to the world. In spite of the long penance, he did not acquire the positive kind of selfishness - selfishness of love for the world. When Shiva granted him a boon, he said ìYou should reside in my stomachî. (Because of the influence of Tamas, his love and respect for Shiva had turned in to egoistic and possessive attitude. This indicates that any amount of penance will not remove the demon nature unless Tamas is conquered). Shiva fulfilled Gajasura's desire. This created commotion in the celestial world. Parvati immediately requested Vishnu's help. Slaying of Gajasura Lord Vishnu is the supreme authority when it comes to management of the universe. One who possesses of plans and ideas up one's sleeve will be the most powerful manager. Now, Vishnu had to release Shiva from the belly of Gajasura. He hatched a plan. He decorated Nandi, the vehicle of Lord Shiva and He Himself disguised as a farmer, with clarion in his hand. Lord Brahma played drums. Many other angels accompanied them. The troupe went to Gajasura and there Nandi gave a wonderful dance performance.(It is a tradition in India - going back to several centuries - for the farmers to train the oxen in dance). Gajasura was very pleased with Nandi's performance and granted a boon. Lord Vishnu, who had assumed the leadership of the group said ìThis ox is Nandikeshwara. He is saying that Lord Shiva should climb on his backî. In that instant, Gajasura could understand everything. He could not go back on his promise because Lord Shiva was inside him. Also, Lord Vishnu Himself was asking on behalf of Nandi. How could he say 'No'? Realising his mistake, he prayed to Lord Shiva 'O ! Lord, not realising that the energy behind the entire creation is your energy, I made the mistake of limiting you to a physical form. I not only committed the blunder of limiting you to the physical form, but also wanted you only for myself and thus asked you to reside in my belly. I boasted that I had unfathomable love for you, but at the same time, I insulted you by my attitude - that of confining you to the physical form. On the one hand, I praised you as the father of all beings of the universe, but on the other hand, I prevented others from seeing you. Because of these two blunders, you chose to punish me through Lord Vishnu. Now I have to ask you to go out of my body. After having invited you to reside in my body, if I ask you to go out now, it will amount to treachery. O ! Lord, there is only one way to have you near me always. Irrespective of what is going to befall me, please keep my head always with you. Find a respectable place for itî. Gajasura had thus completely realised his fault - namely, vengeful selfishness. He had also remembered the omnipotence of Lord Shiva. But because of the faint residue of selfishness (which had made him to remain a demon), he desired that even after he died, his physical body should not be disrespected. After making his wish, Gajasura turned to Nandi and said ìYou may now beseech your Lord to come out. I will not come in the wayî and closed his eyes and went to samadhi state. Seeking permission from Lord Vishnu, Nandi pierced Gajasura's stomach with his horns and brought out Lord Shiva. Lord Shiva thanked Lord Vishnu and returned to Kailasa with the head of Gajasura. Ganesha's birth Parvati came to know that Lord Shiva was on His way back to Kailasa. She decided to have an oil bath (It is a custom in India to massage the body with oil before a bath on auspicious days. This is popularly called as oil bath). But the entire palace staff was away to greet Lord Shiva. There was no one to stand guard while she bathed. She prepared an idol with flour and instilled Prana (life) in to it. She made this boy to stand as guard at the door. After a while, Lord Shiva arrived. The boy standing at the door with a weapon in hand did not allow Shiva to enter. The Lord was surprised at being stopped in his own palace. He even told the boy that He was in fact the owner of the place. The boy did not budge. Shiva got irritated and beheaded the boy and entered inside. After Shiva and Parvati exchanged pleasantries, Parvati suddenly remembered about the boy she had posted as a guard and asked Shiva - ìwere you not stopped by anyone at the door ?î When Shiva told her that he had beheaded the boy, Parvati started sobbing with remorse. Gajanana Observing this sensitive situation, Lord Brahma, Lord Vishnu and others came there. As suggested by Vishnu, Lord Shiva placed the elephant head (which he had brought with him to Kailasa) on the beheaded body and infused fresh life to it. All the angels who had gathered there, showered boons and special powers on the boy. After sometime, Kumara Swamy was born to Shiva - Parvati. Once all the angels and Rishis approached Lord Shiva and said, ìO ! Lord Shiva, all the energies in the universe are in the form of splinter groups - GANAS. Because of lack of harmony among themselves, innocent and pious people are facing unnecessary obstacles. 'GA' represents progressive energies while 'NA' represents regressive energies. Because there is no single leader for the energies, they have engaged in unnecessary tussles and as a result, the entire world is suffering. Therefore, please appoint a leader and save usî. On hearing this, Lord Shiva called his two boys and said ìHere is a challenge to both of you. You should go round the world, bathe in holy rivers and oceans and visit sacred places. Whoever comes first will be made the leader of all energiesî Leadership of Ganas By then Gajanana had already become sluggish in movements because of a big belly, an elephant's head and a ridiculous vehicle - a mouse. On the other hand, Kumara Swamy was swift like mercury with Peacock as his vehicle. As soon as he heard the challenging words of his father, he took off in a flash. Gajanana slowly stood up, and with folded hands, went around his parents three times and prostrated at their feet. Looking at this gesture, Shiva said ìWhat is this ? Why are you still standing here ? Your brother will have already bathed in many rivers by nowî. Gajanana again folded his hands and said, ìFather, you are of the form of the Vedas. The Vedas have declared that Circumambulating the parents is as meritorious as going round the 14 worlds and bathing in all the sacred rivers. Not believing the Vedas will amount to not believing in you. Those who accept outwardly but disagree inwardly will never achieve the desired result. I have gone round you three times with unflinching belief in the above dictum of the Vedas. The decision is left to You.î Lord Shiva only smiled. Kumara Swamy, who was on a pilgrimage spree on earth had a very strange experience. Wherever he went, he saw that Vinayaka was already there and had already finished the holy bath. When he finally completed his pilgrimage tour and returned to Kailasa, he was dismayed to see that his brother (Ganapati) was already there, sitting in a relaxed fashion. ìHow come you are already back?î asked Kumara Swamy. Then Ganapati disclosed what he had done. Kumara Swamy remembered his experiences on the earth and was again surprised. He was fascinated by the Vedic authenticity for what Ganapati had done. He conceded that his elder brother, Vinayaka was a better choice and said, ìO! Father, my brother is indeed more intelligent. His mind is sacred too. Therefore he is truly eligible to take over the leadership of the Ganasî. The Trimurthis performed the coronation ceremony in a grand manner on the fourth day of the brighter half of Bhadrapada month. Vishwaroopa Prajapati, the progenitor got his two daughters ñ Siddhi and Buddhi ñ married to Ganapati. All the angels who were present there showered Ganapati with various boons. They also declared that anyone desiring to overcome obstacles should worship Ganapati and further proclaimed that irrespective of whom one worships, one should first worship Ganapati. Curse to Chandra After one year, the first anniversary of Ganapati's coronation was celebrated. On that day, a special type of sweet dish (which was very dear to Ganapati) was offered in every household. Ganapati's belly, which was quite big further swelled after consuming the offerings. In the evening, when he wanted to prostrate before his parents, he found it difficult to touch his forehead and the feet simultaneously, because of his bloated abdomen. However much he tried, he could not perform the Sashtaanga Vandana (a traditional posture which involves touching eight parts of the body simultaneously while prostrating). Seeing this, the moon, adorning the head of Lord Shiva giggled. Immediately, Ganapati's stomach burst open and he collapsed on the ground, lifeless. Parvati was furious now. She said, ìChandra, your crooked eyes caused my beloved son's belly to burst. Your face is most inauspicious. May those who see your face become victims of false allegationsî. Two undesirable incidents had taken place in quick succession. Immediately all the angels, including Brahma assembled there. They realised that there was no respite unless Parvati was pacified. They pooled all their energies together and fastened Ganapati's belly with a serpent and infused fresh life to Him. Parvati was now happy. The angels collectively prayed to Parvati. ìO Divine Mother, hitherto your son was the combination of the energies of Shiva and Shakti. He was Adipoojya (one who is worshipped first). But now, he is the agglomeration of all energies. Worshipping him will amount to worshipping all the Gods. Although the childish behaviour of Chandra brought about an unhappy incident, eventually it has turned out to be beneficial to Ganapati. But what about your curse? Because of your curse, no one dares to look at the moon. It is impossible for people to live without seeing Chandra, who confers a rare kind of coolness. Therefore, O! Divine Mother, please forgive Chandra by withdrawing the curseî Parvati thought for a moment and said, ìWhat you are saying is true. But it is not good to withdraw the curse completely either. Therefore, the curse continues to apply to only those who see the moon on the fourth day of the bright half of Bhadrapada month. I hereby limit the curse to that extentî. The angels were relieved to a great extent. The story of Ekadanta Treta Yuga arrived. Parashurama, the son of Sage Jamadagni became a disciple of Lord Shiva and a co-student of Ganapati. After completing his studies, on account of his utter rage against Kshatriyas (rulers), he trotted the globe 21 times and destroyed them all. After this, he went to Kailasa. He crossed all the doors of Lord Shiva's palace. Ganapati was guarding the last door which lead to Shiva's personal chamber. Ganapati refused to let Parashurama in saying that it was Shiva's resting time. Parashurama argued that he was like a son to Shiva and that he had all the right to go inside. Heated exchange of words took place. Parashurama, still raging with anger, assaulted Ganapati on his tusk. Ganapati too became angry and lifted Parashurama with his trunk, spiralled him high in the air and dumped him on the ground and finally drowned him in the seven seas. This act of Ganapati accorded atonement to Parashurama for his cruel deed of slaying the rulers. After repeating this several times, Ganapati finally dumped Parashurama on the ground again. Parashurama failing to appreciate the fact that Ganapati had infact purified him of his sins, launched the Parashu (a weapon which Lord Shiva had given him) on Ganapati. Ganapati did not want to insult the weapon given by his father to Parashurama and thus offered his left tusk to it. The weapon broke the tusk. Parvati came out. An ambassador came from the Vishnu loka and pointed out the foolish behaviour of Parashurama and condemned it. Parashurama realised his mistake and immediately fell at the feet of Parvati Devi and begged to be forgiven. This is how Gajanana became Ekadanta. (Eka - one, danta - tooth) Shyamantaka Gem Another Yuga elapsed. Towards the end of Dwapara Yuga, Lord Vishnu incarnated as Sri Krishna and was ruling the empire of Dwaraka. During that time, a person called Satrajit, who was a great Upasaka (worshipper) of Sun God lived in Dwaraka. Soorya, pleased by Satrajit's tapas, presented him with a gem stone called Shyamantaka. With the help of this precious stone, Satrajit started producing huge quantities of gold everyday. His wealth and fame increased day by day. One day Narada came to visit Sri Krishna. In the evening, Narada said that he had to return and sought Krishna's permission. Sri Krishna asked him why he was in such a hurry. Then Narada said, ìToday is the fourth day of the brighter half of Bhadrapada. On account of Parvati's curse, those who see the moon today will become victims of false allegations. I would like to return to the celestial world before moonriseî. Sri Krishna notified about Parvati's curse in his kingdom and advised his subjects not to see the moon that day. He also remained indoors. It was evening time and the children in the palace had to be given milk to drink. But there was no milk in the kitchen. Sri Krishna himself had to go to the cowshed to fetch milk. He walked carefully with his head bent down in order to avoid seeing the moon. While he was milking the cows, he accidentally saw moon's reflection in the milk pot. Krishna became perturbed by this and returned to his palace with a disturbed mind. Many days passed and Krishna forgot the incident completely. Krishna, who held the financial portfolio, came to know about Satrajit and his magic stone. He summoned Satrajit to his court one day and said, ìWhy don't you give that gem stone to me so that I can use it for the welfare of my subjects?î What made Sri Krishna to ask for it was beyond everyone's comprehesion. Satrajit flatly refused to part with the precious stone. One day, Prasena, the brother of Satrajit went to a forest for hunting. He was wearing this gem stone at that time. Many days elapsed and he did not return from the forest. Satrajit became sad and said ìIt would have been good if I had given the stone to Sri Krishna. Because I refused then, Krishna has killed my brother for the sake of the beadî. Surprisingly, everyone seemed to believe him. Gradually people started to spread this allegation levelled against Krishna. When Krishna came to know about this, he immediately concluded that this false allegations was because of the fact that he had seen the moon on the forbidden day. How to come out of this crisis? He had to find a way out. Search Sri Krishna set out to search Prasena and went to the forest. During his search, he found Prasena's horse lying dead. He also spotted a lion's foot marks near the dead horse. He followed the trail and came near the lion's cave, where he saw the dead body of Prasena. The gem stone was not there on his body! He continued to follow the foot marks of the lion. After a while, he saw even that lion lying dead. There were signs of a fierce fight between the lion and a bear in that place. Now he followed the foot marks of the bear. It lead him to a cave. Krishna asked his men to wait outside and entered the cave all alone. The inside of the cave looked like a big palace. There, in a corner he saw a woman singing lullaby and a baby sleeping in the cradle. The lullaby was : Simhah prasenamavadheet simho jaambavataa hatah Sukumaraka ! maa rodih tava hyesha shyamantakahtc "Sukumaraka ! maa rodih tava hyesha shyamantakah" (Meaning : The lion killed Prasena. Subsequently, the lion was killed by Jambavanta. Dear child, don't cry. This Shyamantaka gem is all yours now) Hearing these words, Sri Krishna came to know everything. When he heard the name Jambavanta, some hazy memories came to him. The woman, seeing the intruder, screamed loudly. Jambavanta Immediately, a huge bear came roaring and pounced upon Krishna. The two fought fiercely. After waiting for 12 days, Krishna's men who were waiting outside concluded that Krishna had died and returned to Dwaraka. Krishna's relatives heard about this, their grief knew no limits. They bagan preparing for the final rites for Krishna. The citizens of Dwaraka, after coming to know the real cause of Prasena's death, started blaming Satrajit for the false allegation he had made against Krishna. The fight between Krishna and Jambavanta continued for 21 days. Jambavanta, who was very old, started losing and finally cried out ìRama ! Ramaî and fell at the feet of Krishna and said, ìO! Lord, You are none other than Rama. I am Jambavanta, your servant during the past Yuga. During that Yuga, I had once expressed a desire to have a one-to-one fight with you. You had then said that it was not proper to do so then and that you would grant my desire during the subsequent incarnation. You have done so now and you have successfully demolished my ego. To fulfil my desire, you have incarnated again. I beg for your mercy and forgivenessî. Sri Krishna then appeared as Rama and Jambavanta was overjoyed with nostalgia. Krishna caressed Jambavanta's body. All of a sudden all the injuries that Jambavanta had sustained during the 21 day fight disappeared and Jambavanta was free from pain now. Jambavanta surrendered the Shyamantaka Mani to Krishna. He also gave his daughter Jambavati to Him and accorded a respectful farewell to him. Relief from blame By the time Krishna returned to Dwaraka with his new wife Jambavati, his relatives had already started his last rites. Seeing Krishna, all his relatives jumped with joy and pleasant surprise. Krishna called for an emergency meeting of His ministers and other important people and in their presence, handed over the Shyamantaka gem to Satrajit. Now Satrajit put his head down in shame. He also trembled at the fact that he had become Krishna's foe. He was sure that the people on the street outside would chide him for his act. He thought for a while and sent a message to saying that he would give his beautiful daughter, Satyabhama to Krishna. Krishna agreed instantaneously. During the marriage, Satrajit gifted the Shyamantaka gem to Krishna. But Krishna politely refused. Withdrawal of curse Narada, who was present at the marriage ceremony pleaded to Krishna thus : ìLord! By seeing the moon on the forbidden day (fourth day of Bhadrapada), even you had to suffer the curse. Because of your immense power, you not only came out of the embarrassment, but also earned two more wives. But what about ordinary human beings? Is it fair to undergo humiliation just because one sees the moon? You should do something about this.î Krishna closed his for a while and said, ìNarada, I am hereby passing a statute today. Those who worship Ganapati on the day of Bhadrapada Chaturthi (fourth day of Bhadrapada) and listen to the episode of Shyamantaka Gem and how I became acquitted of the false charges, will not suffer this curse even if they accidentally see the moon on that dayî. Thus the curse executed in the celestial world influenced Lord Vishnu on earth and eventually the day of Ganapati's coronation assumed great importance. Vishnu, who has played key roles in each and every stage ñ from the Gajasura stage to removal of curse ñ has indeed conferred more prominence to Ganesha phenomenon. This in short is Ganapati's story. As mentioned before, it is full of symbolic episodes and contains pieces of history from the celestial world. Bhagavan Vyasa has clearly stated that because of the difference in Kalpas (see below for the meaning of Kalpa), there will be minor differences in the history. Krita-Treta-Dwapara-Kali yugas (eras) put together make 43,20,000 years. This is one circle. Thousand such circles constitute the daytime (half day) of Brahma. It is called as one kalpa. After this period, Brahma rests for exactly the same duration. That is His night. With His dawn, creation begins afresh. That is Brahma's second day, the second Kalpa. Creation takes place almost similarly in all the Kalpas. There may be minor differences. Puranas contain stories pertaining to several Kalpas. In addition to this, they also contain narration of episodes in a symbolic manner. This is the reason why there is minor difference in the story of Ganapati in different Puranas. Let us take a look at the Ganapati story found in different puranas. Padma Purna When Parvati created an idol with flour (used for bath), the idol took the form of Gajanana (it must be understood here that for the sake of briefness, details have been left out here.) Brahma Vaivarta Purana Parvati performed a ritual called "Punyaka Vrata" and begot Vinayaka. Because of the evil effect of Saturn, the child lost its head. The angels then fixed an elephant's head and infused life in to the child. (This story is from a different Kalpa) Linga Purana Parvati's son took birth sporting an elephant's head. In order to cause hindrance to the activities of the demons, he was made the leader of obstacles. (Here also, the story has been shortened for the sake of briefness) Shiva Purana The name of the child created by Parvati is Dandapani. He was beheaded by Shiva Himself. Later, Shiva travelled north and brought the head of an elephant, which was sleeping with its head towards north. He fixed the head to the beheaded child. (This story compares with the story of Ganapati narrated above. But there is no mention of Gajasura. This may be due to the change on account of the difference in Kalpa) Ganesha Purana Ganapati himself cursed Chandra. We see similar description in Skanda Purana also.(This pertains to a different Kalpa). According to Ganesha Purana, Ganapati's form is different in different Yugas. In Krita Yuga He has Lion as his vehicle and sports eight hands In Treta Yuga He has Peacock as his vehicle and has six hands In Dwapara Yuga He has elephant head and two hands In Kali Yuga He has two hands and is white in colour. Shaivagama Ganapati was born to Parvati and Shiva, who had assumed the form of elephants. Skanda Purana Similar description (belongs to different Kalpa) Symbolic representations in Ganapati Even if we were to ignore the differences in the story of Ganapati mentioned in different Puranas and confine to the discussion of symbolic representations of different episodes, it will run to several pages. Therefore, let us discuss the salient features only and desist from going to details. Gajasura: Elephant's head signifies intelligence, but affinity for physical pleasures. Elephant is vegetarian, has enormous strength, but is thick skinned. Because of these qualities, Gajasura became a demon. Hiding Shiva in the belly: This signifies selfish attitude that divinity should be limited to me only (possessive nature) Creating an idol with special flour: The special flour paste used as soap is known to activate bodily energy. It signifies that Ganapati came from a substance which stimulates energy. Guarding the door: The door to energy is the Mooladhara Chakra. Ganapati is the presiding Lord of Mooladhara. The shoola (lance) in his hand signifies the Sushumna Nadi. Shiva beheading Parvati's son: Shiva is of the form of knowledge. Pure knowledge will reject Siddhis (supernatural accomplishments) which become available by the power of the Kundalini and will attain oneness with the energy itself. Ganapati's elephant head: This head represents intellect which has freed itself from demonic tendency. That is, it represents the power of intellect. The instilling of intellectual power to the offspring of Shakti (energy) is the significance behind the creation of Gajanana. (The Upanishads have used the term ëGaja' to denote elephant. The term ëGaja' in sanskrit has several special meanings). Ganapati's big belly: The fire energy situated in the Manipura Chakra has the capacity to initiate and carry on physical and mental activities. This has to be understood as the physiological electric energy. The big belly signifies the exaltation of that energy. The serpent around the belly further supports it. Snake signifies Kundalini shakti (serpent power). Ekadanta (solitary tusk): Danta (tooth) signifies strength as well as knowledge. The loss of one tusk signifies removal of plurality and confirms the acquisition of non-duality. An intellect which has freed itself from demonic tendency alone will be able to perceive and experience oneness and non-duality. The left tusk which signifies ego is broken. Absence of the tusk on the left signifies giving up of the feeling of doership. The remaining tusk signifies the intellect which denotes the strength of divinity. Curled up trunk: This signifies OMKARA.. We have already learnt about this. The Mouse Vehicle In Vedanta, mouse signifies that which deceives; i.e., Maya (delusion). Having mouse as the vehicle signifies absolute control over Maya. Siddhi and Buddhi Ganapati is popularly known as a Brahmachari. The term brahmachari means a realised soul. To a man of wisdom, Siddhi (Sankalpa siddhi ñ accomplishment of an object by the strength of will) and Buddhi (Atma Siddhi) will come automatically. In the story narrated before, they (Siddhi and Buddhi) are the daughters of Vishwaroopa. The term Vishwaroopa stands for Viradrupa (supreme being). Chandra's giggle: According to Yoga, Chandra symbolises Amrita Kala (immortality) and Kama Kala (cupidity). Depending on the situation, the meaning changes. Here, Chandra signifies the second meaning. He laughed at Ganapati, who is the combination of energy and knowledge. Those who entertain lustful thoughts will inevitably become victims of blame. Shyamantaka Gem: This gem denotes the Sun. According to Yoga, Sun opens the inner eye and bestows insight. He also illuminates the moon. A subtle change in sight will convert the moon (who is basically of the nature of Kama Kala - cupidity) to Jnana Kala ñ knowledge form. This conversion is brought about by listening to the episode of Shyamantaka gem (which signifies Sun). Modaka at the tip of the trunk: Moda means bliss. Modaka means absolute/supreme bliss. 32 FORMS OF GANAPATI After having understood the concept, if the method of worship is also understood, it will be even more beneficial to us. Because the Divine phenomenon is multifaceted and acts in innumerable ways, it is impossible to symbolise all the aspects in one single form. Therefore the sages have mentioned 32 different forms of Ganapati for the convenience of seekers. Why only 32? The number 32 reminds us of the number of teeth. The word tooth reminds us of the solitary tooth of Vinayaka. To symbolically indicate Ganapati who eliminated plurality (of teeth) and established oneness by exactly the same number of forms (as that of teeth) is indeed an indication of the wonderful skill of our Maharshis. It was Chandrawho gave a curious twist to the story of Ganapati. He has Shiva's head as his place. It is the sixteenth Kala (the sixteenth phase). He has a total of 31 phases -15 from the bright half of a month and 15 from the dark half. Ganapati is of the form of the Kala which has transcended these 31 Kalas. Therefore the rishis of yore have enumerated 32 forms of Ganapati. Let us acquaint ourselves with the 32 names and what each form signifies. Form Significance Bala Ganapati Wholesome mental disposition to children Bhakta Ganapati Protection of devotees Taruna Ganapati Compassionate attitude Veera Ganapati Abundance of strength Shakti Ganapati Achieving aims Dwija(Dhwaja) Ganapati Accomplishing victory Siddha Ganapati Eight supernatural accomplishments Uchchishta Ganapati Protection of the state Vighna Ganapati Removing the obstacles Kshipra Ganapati Quick accomplishments of tasks Heramba Ganapati Destroying of enemies Lakshmi Ganapati Enhanced prosperity Maha Ganapati Various glorious things. Vijaya Ganapati Success in battle Nritya Ganapati Excellence in arts Urdhwa Ganapati Spiritual outlook Ekakshara (Akshara) Ganapati Knowledge accomplishment Runa Mochaka Ganapati Freedom from (the three) debts Pratyaksha Ganapati Educational accomplishment Prasada Ganapati Peace of mind Haridra Ganapati Accomplishment of auspicious endeavours Ekadanta Ganapati Overcoming desire/lust Srishti Ganapati Power of discrimination Uddanda Ganapati Presence of mind which gives an edge over others Dunthi Ganapati Destruction of internal enemies Dvimukha Ganapati Accomplishment of happiness Trimukha Ganapati Blessings of Dattatreya Simha Ganapati Destruction of evil qualities Yoga Ganapati Accomplishment of Dhyana Durga Ganapati Protection while travelling Sankashta Ganapati Eradication of hardship Vara Ganapati Fulfilment of desires ('Baalaka priyane baala Ganapati' , a composition by Sri Swamiji describes the 32 Ganapati forms and their significance.) Arka Ganapati Two types of Ganapati ñ Haridra Ganapati and Arka Ganapati ñ are very popular in India. The tradition of preparing the idol of Ganapati with turmeric and worshipping it before worshipping any deity is prevalent in India. Worshipping this Haridra Ganapati (not the 21st type above) will remove all obstacles which may otherwise crop up when a particular work is undertaken. Arka Ganapati is more popular among those who follow the Upasana path ñ the path of intense worship. Arka plant (Calotropis procera) is very much dear to Ganapati. By worshipping Ganapati under this plant for 12 continuous years will make its main root assume the form of Ganapati. No carving is necessary. After 12 years, if the seeker unearths the root and worships the Arka Ganapati thus formed in accordance with the scriptures, he will actually have the darshan of Ganapati. This is the statement of Mantrashastra. Some tantrics (people belonging to occult groups) carve out Uchchishta Ganapati of the size of their thumb from an ordinary Arka root and worship it for accomplishing occult powers. This is not acceptable to traditionalists. Some householders get the idol of Ganapati carved from the Arka root for their daily worship. This is not objectionable. Ganapati in other countries The worship of Ganapati is not limited to India only. There are still evidences to show that Ganapati was, and is still being worshipped in many countries. Buddhism has included Ganapati in the list of Gods and thus, Ganapati is familiar wherever Buddhism flourished. There are idols of Ganapati in various Asian countries like Java, Cambodia, Sri Lanka and even Japan. In addition to countries like Indonesia, Thailand, where Indian culture had spread, Ganapati idols have also been found in countries like Vietnam, Afghanistan and Mongolia, needless to mention Tibet and Nepal. In our country, Ganapati in feminine form is also worshipped. For example, in a place called Sucheendram near Rameshwaram, in the temple of Champakarama, such a form is found on one of the pillars. This idol is called as 'Ganeshaani'. In the Sundareshwara temple in Madhurai, an even more peculiar idol of Ganapati is seen, in which the portion from the feet till the waist resembles that of a tiger, from waist to neck is woman. Above the neck is the elephant. This idol is called as Vyaghrapada Ganeshaani. Some say that this form belongs to the Rudra Ganas. We also see the description of the female form of Ganapati in the Mantra Shastras. This form is called as Vallabha Ganeshaani. This form has not gained much popularity. Ganapati in Swamiji's life In Swamiji's life, Ganapati has played the role of a director, guiding in his activities.1 Although in the present incarnation, Swamiji's mother was the initiator in Yoga, she had to leave the body before she could give Mantra deeksha. Her Guru had passed on the sacred Chintamani Ganapati stone to her. She has designated Ganapati as Swamiji's guide in this incarnation. Subsequently, during his secret Sadhana in Mysore, the Ganapati in the temple situated in Chamundivana was Swamiji's friend. At the time of thread ceremony, Jyotirganapati appeared and conferred Brahmopadesha. During his schooling, the two Arka plants ñ one at home in Kesare and the other in the school ñ bestowed two Arka Ganapatis. In the meanwhile, the Chintamani Ganapati appeared again and performed the job of Prashna Ganapati, solving the day to day questions of the devotees. While Chintamani Ganapati became the guide for the present incarnation, Arka Ganapati became the prime deity of worship. Ganapati, who has steered this incarnation has made Himself present in the beginning part of Swamiji's name. Ganapati is ever ready to help the devotees of Swamiji. The devotees should realise this and worship him with love and devotion. Vinayaka Chaturthi Vinayaka Chaturthi is perhaps the most popular festival to the devotees of Ganapati. This festival is also called as Vara Siddhi Vinayaka Vrata.. It falls of the fourth day of the brighter half of Bhadrapada. This is the day on which Gajanana was made the leader of Ganas. This festival is celebrated in the form of Navaratri (nine-day long celebrations) in many places. On this auspicious day, Vinayaka is worshipped along with Siddhi and Buddhi. Because Siddhi and Buddhi are by His side, He confers boons immediately. Therefore Ganapati is also called as Vara Siddhi Vinayaka (Vara = boon) This festival is very special for students. It is also important for farmers. Because this festival falls during the rainy season, the tress will be lush green. Interestingly, there is a tradition of worshipping Ganapati with 21 different types of leaves on this day. Therefore, this festival holds important significance for doctors too. Mouse, the vehicle of Ganapati is notorious for damaging the crops as well as for spreading diseases. Because Ganapati has successfully controlled the mouse (signifying nullification of its bad effects), He is dear both to the farmers and doctors. Because Ganapati is Vighna Nivaraka (remover of obstacles), He is dear to one and all. We see that people worshipping Ganapati not only in their homes, but also in public places in every town in India. In educational institutions, Ganapati is worshipped as Vidya Ganapati (bestower of knowledge), in business houses as Chintamani Ganapati and in homes as Vara Siddhi Ganapati. Shodashopachara (Sixteen fold worship) Irrespective of whom we worship, there are sixteen basic steps in Pooja. These steps are common for all Poojas. Therefore everyone should learn these steps. Though the God we worship is not visible to our naked eyes, we have to offer these sixteen sevas (services) to the idol, which is the physical representative of the formless Almighty. This is a mental activity. Such physical actions which help us to successfully perform that mental activity constitute Pooja. Pooja is one of the important means to achieve concentration of mind. Normally, we install the idol in a clean and aesthetically beautiful place. The surrounding gives us a sense of tranquillity and love. It is the tendency of the mind to acquire the qualities of the objects on which it concentrates. When the mind is concentrated on the Almighty, it imbibes the qualities of the Almighty and will eventually become the Almighty Itself. This is the ultimate aim of performing Pooja. But we are in an era where speed is everything. No one has time. It has therefore become difficult to understand the meaning of Mantras. Because it is difficult, we are not even trying to understand. This is wrong. Infact, the sixteen services are not much different from what we do every day in our daily life. To make it clear, let us understand the meaning and significance of the sixteen sevas. Dhyana, Aavaahana: It means 'to invite'. When we want an important person to visit our house, we extend a formal and respectful welcome. This is 'Avaahana'. While inviting, we remember his good qualities. This is called 'Dhyaana'. Aasana We offer a chair to our guest. This is called as Aasana Samarpana Paadya It is a tradition in India to offer water to wash the feet when a guest visits a house. (This practice may not be prevalent in cold regions. According to Yoga Shastra, the Nadis [nerves] terminate in the hands and the feet. It is therefore important to keep the hands and feet clean. Therefore, offering water to wash the legs and hands has been included in Pooja) Arghya Arghya means water to wash the hands Aachamana Taking three gulps of water. This is an important practice among those who follow ancient tradition of Rishis. By drinking water three times, the throat and other parts pertaining to speech faculty become smooth and the speech also becomes soft. Madhuparka We then offer to the guest something to drink. Any drink sweetened with honey is called Madhuparka. Snaana We request the guest to bathe. In the case of an idol, we bathe it with different articles like milk, curd, ghee etc.. We can also bathe the idol with plain water. Vastra, Upaveeta We offer clothes to wear after the bath. Gandha It is an ancient tradition to apply sandal paste (gandha) on the forehead. Pushpa Nowadays only women use flowers. In ancient times even men used to wear flowers just like women. Symbolically, flower signifies our heart. In pooja, we offer different flowers while chanting the 108 or 1008 names of God. Dhoopa Dhoopa means fragrant smoke. According to Ayurveda, inhaling of smoke by burning certain herbs is considered to be good for health. Deepa Deepa means light. To acknowledge the fact that the Almighty is of the form of light, this particular aspect has been included in Pooja. Naivedya Naivedya means offering different kinds of dishes. The practice of offering something to eat is prevalent everywhere. Taamblooa 'Tamboola' means betel leaf. According to Ayurveda, chewing the betel leaf with other herbs after food is considered a healthy habit. Aarati We are nearing the end of Pooja. Aarati consists of showing a big flame of camphor light to the deity. This is to remind the person that the Almighty is of the form of light. Mantrapushpa, Pradakshina To experience the original nature of the Almighty ñ i.e., His Mantra form ñ is the purpose of offering this service. By going round (pradakshina), we imply that the Almighty is present in all directions. These are the sixteen services. Barring a few which have only spiritual meaning, the rest are very common things we do in our day to day life. Therefore, it is not difficult to mentally perform those while during Pooja. In order to help you understand the purpose and significance of Pooja, these aspects have been explained in common man's language. All these have still deeper meaning. But for our daily sadhana, this is sufficient. Even the concept of Ganapati has been presented very briefly in this article. There is abundant information in texts such as Upanishads, Puranas, Agamas, Tantras and Shastras. There is a secret in Upasana (act of worshipping). If we somehow climb the first step, the Divine will show us the remaining steps in some way. Therefore, you should all try to understand the phenomenon of Ganapati by thinking about it constantly. Certain aspects may be difficult to understand at first. Certain aspects may not appear to be acceptable. Have patience. Contemplate on what you have read. Then the real phenomenon will reveal itself to you. The concept as well as the method of worship have been explained in simple language. May Lord Ganesha make you eligible to receive His blessings. May He bless everyone with peace and prosperity. Jaya Guru Datta Tat Twam Asi Messenger for SMS - Always be connected to your Messenger Friends Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.