Significance of Ganapati and Makkhan-chor Gopalnanda

[Guest guest]

THE SIGNIFICANCE OF GANAPATI

AND `MAKKHAN-CHOR' GOPALNANDA

 

In Sanskrit language, there are more than one meaning attached to a

word. For example, the word GO means cow as well as sense organs.

Gopal means cowherd. Gopal also means a yogi whose sense organs are

completely under his control. This dual meaning enables poets to

bring out their best on the physical plane as well as on the

spiritual plane.

 

We have Krishna the cowherd boy in Vraj and Vrindavan, and we have

Gopalnanda Krishna, the yogeshwar, milking the Upanishads, and the

milk is the great nectar of the Bhagavad Gita.(Gita Dhyanam, verse

4, usually found at the beginning of Bhagavad Gita books). The

maakhan (cream) or the gist or essence of the Upanishads is

presented in the Bhagavad Gita. This is what the `makkhan chor' took

from the Upanishads and distributed for the benefit of mankind.

Similarly, a common Sanskrit word to denote elephant is GAJA. Here

Gajanan means elephant faced - a name for Ganapati. But the word

Gaja has a much deeper connotation. GA indicates gati, the final

goal towards which the entire creation is moving, whether knowingly

or unknowingly. JA stands for janma, birth or origin. Hence GAJA

signifies GOD from whom worlds have come out and towards whom they

are progressing, to be ultimately dissolved in Him. The elephant

head is thus purely symbolical.

We observe creation in its two fold manifestation as the microcosm

(sukshmanda) and the macrocosm (brahmanda). Each is a replica of the

other. They are one in two and two in one. The elephant head stands

for the macrocosm (representing vastness or bigness), and the human

body for the microcosm. The two form one unit. Since the macrocosm

is the goal of the microcosm, the elephant part has been given

greater prominence by making it a head.

The Chandogya Upanishad has pronounced a philisophical truth as TAT-

TVAM-ASI, THAT- THOU -ART. It simply means "You, the apparently

limited individual, are in essence, the cosmic Truth, the Absolute".

The elephant-human form of Ganapati is the iconographical

representation of this great Vedantic dictum. the elephant stands

for the cosmic whereas the human stands for the individual. The

single image reflects their identity.

Vedanta is the synthesis of the `within' and the `without'; the

macrocosm and the microcosm. The study of this `within' of nature

through an inquiry into the `within' of man, who is the unique

product of nature`s evolution, is religion according to Indian

thought. The synthesis of the knowledge of the `without' , which the

physical sciences give, and the `within' which religion gives, is

what India achieved in her Vedanta. This she calls BRAHMA - VIDYA or

philosophy; God or Brahman(`BRAHMAN' is the Upanishdic term for the

Supreme Reality, God) standing for the totality of reality, physical

and non-physical. Brahma - vidya is Sarva - vidya- pratishtha

(philosophy is the basis and support of all knowledge) says the

Mundaka Upanishad (i.i.i.).

The Ganapati Upanishad identifies Lord Ganesh with the Supreme Self.

Lord Ganesh represents the Pranava (AUM) which is the symbol of the

Supreme Self. Taitiriya Upanishad (1.8.1.) states: "AUM ITI BRAHMAN -

AUM is Brahman (GOD). AUM is all this . Nothing can be done without

uttering it. This explains the practice of invokong Lord Ganesh

before beginning any rite or undertaking any project.

Lord Ganesh removes all obstacles on the path of the spiritual

aspirant, and bestows upon him worldly as well as spiritual success.

So he is called VIGNA VINAYAKA or VIGHNESHWAR.

 

URL: http://www.hinduism.org.za/newpage24.htm

[Guest guest]

Namaste,

 

A good article this, thank you. I enjoyed the fact that it went a bit

deeper into the symbolism of Lord Ganesh and a little into Sanskrit

etymology, which can be so very revealing and insightful. Good

one! : )

 

Om Shanti

Neil

 

 

, "Aum Ganesh" <aumganesh> wrote:

>

> THE SIGNIFICANCE OF GANAPATI

> AND `MAKKHAN-CHOR' GOPALNANDA

>

> In Sanskrit language, there are more than one meaning attached to a

> word. For example, the word GO means cow as well as sense organs.

> Gopal means cowherd. Gopal also means a yogi whose sense organs are

> completely under his control. This dual meaning enables poets to

> bring out their best on the physical plane as well as on the

> spiritual plane.

>

> We have Krishna the cowherd boy in Vraj and Vrindavan, and we have

> Gopalnanda Krishna, the yogeshwar, milking the Upanishads, and the

> milk is the great nectar of the Bhagavad Gita.(Gita Dhyanam, verse

> 4, usually found at the beginning of Bhagavad Gita books). The

> maakhan (cream) or the gist or essence of the Upanishads is

> presented in the Bhagavad Gita. This is what the `makkhan chor'

took

> from the Upanishads and distributed for the benefit of mankind.

> Similarly, a common Sanskrit word to denote elephant is GAJA. Here

> Gajanan means elephant faced - a name for Ganapati. But the word

> Gaja has a much deeper connotation. GA indicates gati, the final

> goal towards which the entire creation is moving, whether knowingly

> or unknowingly. JA stands for janma, birth or origin. Hence GAJA

> signifies GOD from whom worlds have come out and towards whom they

> are progressing, to be ultimately dissolved in Him. The elephant

> head is thus purely symbolical.

> We observe creation in its two fold manifestation as the microcosm

> (sukshmanda) and the macrocosm (brahmanda). Each is a replica of

the

> other. They are one in two and two in one. The elephant head stands

> for the macrocosm (representing vastness or bigness), and the human

> body for the microcosm. The two form one unit. Since the macrocosm

> is the goal of the microcosm, the elephant part has been given

> greater prominence by making it a head.

> The Chandogya Upanishad has pronounced a philisophical truth as TAT-

> TVAM-ASI, THAT- THOU -ART. It simply means "You, the apparently

> limited individual, are in essence, the cosmic Truth, the

Absolute".

> The elephant-human form of Ganapati is the iconographical

> representation of this great Vedantic dictum. the elephant stands

> for the cosmic whereas the human stands for the individual. The

> single image reflects their identity.

> Vedanta is the synthesis of the `within' and the `without'; the

> macrocosm and the microcosm. The study of this `within' of nature

> through an inquiry into the `within' of man, who is the unique

> product of nature`s evolution, is religion according to Indian

> thought. The synthesis of the knowledge of the `without' , which

the

> physical sciences give, and the `within' which religion gives, is

> what India achieved in her Vedanta. This she calls BRAHMA - VIDYA

or

> philosophy; God or Brahman(`BRAHMAN' is the Upanishdic term for the

> Supreme Reality, God) standing for the totality of reality,

physical

> and non-physical. Brahma - vidya is Sarva - vidya- pratishtha

> (philosophy is the basis and support of all knowledge) says the

> Mundaka Upanishad (i.i.i.).

> The Ganapati Upanishad identifies Lord Ganesh with the Supreme

Self.

> Lord Ganesh represents the Pranava (AUM) which is the symbol of the

> Supreme Self. Taitiriya Upanishad (1.8.1.) states: "AUM ITI

BRAHMAN -

> AUM is Brahman (GOD). AUM is all this . Nothing can be done without

> uttering it. This explains the practice of invokong Lord Ganesh

> before beginning any rite or undertaking any project.

> Lord Ganesh removes all obstacles on the path of the spiritual

> aspirant, and bestows upon him worldly as well as spiritual

success.

> So he is called VIGNA VINAYAKA or VIGHNESHWAR.

>

> URL: http://www.hinduism.org.za/newpage24.htm