Monday, August 29, 2011

GANESHA WORSHIP—ORIGIN AND POPULARITY

GANESHA WORSHIP—ORIGIN AND POPULARITY


(DISCOURSE BY N.R. SRINIVASAN—JULY 2011)


 

Among the many deities worshipped by the Hindus, Lord Ganesha has in some ways a pride of place. It is not that he is considered to be superior to the great Lords Shiva and Vishnu or the Goddesses, but he has a special place in the affection of the people and no worship of any kind or of any other deity can begin without an initial worship to Ganesha, among whose many names is Vighneshwara, remover of obstacles.


 

Hindu civilization, with its belief, "Ekam Sat, vipraha bahuda vadanti" (the great God is one, the learned call Him by different names), adopted and assimilated the religious beliefs of all tribes and peoples with whom the early vedic people came into contact. Each of these groups had its own gods and beliefs. The Srutis were purely for intellectually evolved persons and aimed at the attainment of Brahman through spiritual enlightenment and Jnana Yoga or the path of knowledge and wisdom. The masses were however depended on stories from Ramayana and Mahabharata, as also from plethora of legends and stories recounted in the various Puranas.


 

The Puranas, much later in age than the Vedas and Upanishads, are revelations of Rishis, who conveyed their messages to the masses in an understandable and acceptable form. All the Puranas are attributed to Sage Vyasa, but as they have been compiled in different periods, it is plausible that they were compiled by different sages but attributed to Vyasa, the most respected of them all. Puranas teach the truths and beliefs of the religion in the simplest ways possible, leaving a lasting image in the minds of adults and children. Myriads of gods and goddesses of the various local tribes and peoples, not mentioned in the Vedas, Smritis or the Epics, found place in the Puranas, however emphasizing that, ultimately, all gods and divinities are but different aspects of the one Brahman, the Supreme, or His manifestation as one of the Trinity.


 

Ganesha in other forms was known as early as 1200 B.C. and was apparently worshipped by several sects in different parts of the country. However, images of this deity are only rarely and infrequently seen in arts and sculpture till the fourth century A.D.


 

Ganapathi was a folk deity of various pre-vedic and Tantric sects. Ganapatya sect was very powerful and wide-spread and the great philosopher Adisankara himself gave them importance by including this sect as one of the six systems (shanmatas) of Hindu worship of personal God. The absorption of Ganesha was achieved through legends and stories in the various Puranas which abound in stories of Ganesha. Although most of the Puranas and Upa-puranas have incidents from the life of Ganesha, the main legends are in the Shiva Purana, Linga Purana, Brahmavaivarta Purana, Skanda Purana, Varaha Purana, Matsya Purana and Padma Purana as well as the two Upa-puranas, the Ganesha Purana and Mudgala Purana.


 

Readers of the Puranas are often confused by different stories regarding the origin of Ganesha, as they appear contradictory. The Shivapurana explains this away stating that Ganesha originated in different ways in the different yugas, each time for a different purpose.


 

Scholars and devotees through the ages have felt that the Puranas have actually belittled the importance of Ganesha by the various legends attached to his birth.


 

To philosophers, Ganesha represents OM, the symbol of the Brahman, the sound from which the World emanated. Ganesha is also the embodiment of Vaak, the Word and Kumaara, the other son of Shiva and Paarvati symbolizes 'action'. The letter OM" in Samskrit and in Tamil as written inthje respective languages symbolizes the divine sound "OM" called Pranava and according to Ganapatya the elephant head and the curved trunk of Ganesha.


 

The earliest reference to the name Ganapati as the "Lord of the Ganas" is in connection with deities other than Ganesha himself Brihaspati is addressed as "ganaanaam tvaa ganapatim havaamahe" in Rigveda. However, as in several other cases, the description is transferred to Indra, on another occasion, when he is also addressed as Ganapati. The Taittareeya Aranyaka refers to Dantin, who has a twisted trunk (Vakratunda) and who holds a sheaf of corn, a sugar cane and a club. In later literature, the Ganaas are short, hardy spirits, a sort of Yaksha and the Lord of Ganas could mean the lord of host of spirits.


 

It is unlikely that Ganapati of Rigveda was the elephant-headed God. Firstly, there is no reference in Rigveda to the elephant, which is too large an animal to miss. Secondly, Brihaspati and Indra are referred to as Ganapati in the sense of "Lord of Ganas" or group leader. The root gana means to count or to list countless ones, either an epithet for the countless spirits inherent in the material world or Devas themselves.


 

It is Mahabharata legend which describes the earliest form of the elephant-headed god, as we know. Excavations carried out in Western Iran revealed a plaque containing an elephant headed figure. This plaque has been dated between 1200 and 1000 B.C., corresponding to later vedic period in India, just preceding the period of Taittireeya Aranyaka. This also corresponds to the date of the Mahabharata war, which date is disputed by some recently. Vedic people celebrated nature, the rain, the wind, waters, the sun and the stars. There is little or no veneration of other elements. Even the cow is cherished for its economic value rather than for her qualities. It is thus most unlikely that 'Dantin' originated with vedic civilization.


 

History of certain indigenous people of India is replete with instances of animal and tree worship. The snakes (nagas) and peepul (Aswattha) tree are, after Ganesha, the most popular. Every tribe has its totem and non-vedic deities like Kartikeya, and Devi, that are invariably associated with animals like peacock and lion. Vedic Indra, Varuna and Sun were given animal vehicles later. Dantin himself appears in Taittareeya Aranyaka, compiled long after Rigveda, the earliest work.
By this time, non-vedic deities had crept into the Rig-veda, and, Ganesha was one such instance.


 

Words like 'pallu' and 'pella' in Dravidian languages signify 'teeth'. The Tamil name for Ganesha "Pillaiyar" came to mean the "noble child", but this is a later development. The earlier meaning was obviously the tusked one from Pallu or Dantin. In Pali language 'pallika' meant a young elephant. The name Dantin is probably the original Samskrit name of the Deity.


 

The rise in popularity of Ganesha along with Shiva and Vishnu coincides with the decline of Buddhism. The importance of Ganapati in the post-Buddhist Hindu Renaissance is affirmed by the fact that Mahaayaana Buddhism believed that the 'Ganapati Hridaya Mantra' was taught to Aananda by Buddha himself.


 

The Yajnavalkya Samhita mentions that a Vinaayaka was the son of Ambika. This text does not identify the elephant-headed deity, but this was done later. This identification was the beginning of a confused mythology about the origin of Ganesha, his elephant head and his association with Shiva and Parvati, a mythology required for integrating him with the official religion.


 

To sum up, the elephant headed God, worshipped as a scribe and a harvest deity was the deity of the Nagas. He combined within him the qualities of the elephant, strength and wisdom, and the qualities of the spirits of the other world. As the lord of the wise, he was their scribe. As the head of the farmers, he protected their fields from rats and ensured a good harvest.


 

His earliest avatara was as a scribe of the Naga tribes. His worship moved southwards, some- where in the course of Indian history, where the farmers, particularly sugarcane growers, venerated him for good harvest. His destruction of their enemy, the rat, gave the rodent a position beneath him or his foot. To satisfy the elephant's teeth, his devotees gave him the sugarcane in one hand and sweet in another.


 

By the Gupta period, an age of Hindu Renaissance and consolidation, the integration of his various associations was complete and Ganesha Sampradaya(worship) became very popular. Later, Adi Sankara listed Ganapatya as one of the "Shanmata" or the six paths of the Hindu worship. At the end of his Digvijaya Yatra and after establishing four Mathas (monasteries) to propagate his philosophy of Advaita, Sankara felt the needs of the untutored devout hearts. He established a new system of worship for their guidance. He grouped all the Gods and Goddesses under six main streams of worship. They are Shaiva (worship of Shiva), Vaishnava (worship of Vishnu), Shakti (worship of Shakti, Mother Goddess), Saurya (worship of Surya, the Sun God), Ganapatya (worship of Ganesha or Ganapati) and Kaumarya (worship of Kumara also known as Murugan or Subramanya). Murugan was well known as a Hill God in the South. Sankara taught that these six bhakti-darshanas or paths of prayer are not in conflict but are for the choice of the worshipper striving to reach the Supreme. He did not destroy any existing belief but brought order into the Hindu fold in a form which did not exist earlier.


 

Later Upa Puranas promoted Ganapatya with greater force identifying Ganesha with Brahman. Ganapatya believes that OM or the Pranava Mantra as the symbol of Ganesha. He is the first word "Vaak", the first Cause.


 

With the sound of OM resounding through the Universe, Ganesha appeared against the light of the first dawn blowing the conch through which the sound of OM had emanated. He came in the form Nritya Ganapati, dancing in great abandon, swirling, whirling and his movements beyond human understanding. He called the Trinity and asked them to create and preserve the world and destroy the evils in it. But they were confused as to what they should do and how to do it? Ganesha told them that he was the Universe itself and swallowed them and asked them to see all the worlds reflected inside him and to meditate on them.


 

Brahma even then realized that he was unable to create the world or other beings in it as they should be created. Ganesha appeared before him and chastised him, saying that he was not able to achieve the role given to him as he had not first meditated on Ganapathi nor on the symbol of God, OM which Ganesha symbilised. Brahma then meditated on Ganapathi who asked the Goddesses Siddhi and Buddhi to help Brahma. And with their help the Universe in all its beauty came into being. The Gods and all the world rejoiced and sang:


 

Oh! Praise is to thee, Oh Ganapathi, Thou art the Ultimate Reality, the One Truth. Thou art Brahma, the Creator, Vishnu the Preserver, Rudra-Shiva, The Destroyer, The Supreme Brahman, the Manifest Spirit.

The Universe is born from Thee. The elements earth, water, fire, air and ether are manifest in Thee.

We meditate on Thy countenance; enlighten therefore our powers of understanding.

Thou art the eternal Brahman, OM!

Thus according to Ganapathya was the present Universe was created and with it the present age, Swetavaraha Kalpa dawned.


 

Mudgala Purana also mentions of several avataras of Lord Ganapathi like Dasavatara.These avataras also signified great symbolism, which is a significant feature in Ganapathya. These are:

  1. To conquer the demon of lust, Kaamaasura, Ganesha was born as Vikala.
  2. To vanquish Krodhaasura, he incarnated as Lambhodara.
  3. To subdue the demon of inflation and delusion, he assumed the form of Mahodara.
  4. To subdue the demon of avarice and greed, Lobhaasura he is born as Gajaanana.
  5. To subdue the demon of vanity, Madaasura, he was born as Ekadanta.
  6. To subdue the demon of attachment and desire, he was born as Vighnaraaja riding Sesha, the celestial serpent.
  7. For the conquest of the demon of egostic pride, Abhimaanaasura, the role of Dhoomravarna was taken.
  8. To subdue the demon personifying envy and jealousy, Matsara, the role of Vakratunda was taken riding on a lion.


 

Ganapathya is vigorously followed by the Tamil and Marathi speaking people. Seeing the powerful trend of Ganapathya Matha, the Tamil speaking Vaishnavites introduced also in their worship 'Vishwaksena' called 'Tumbikkai Aazhwar' adding to the list of Twelve Azhwars, the Vaishnavite saints. He is also invoked as the first deity before commencing any form of worship. Tumbikkai in Tamil means the trunk of an elephant.


 

In Maharashtra where Ganapathya is vigorously followed, there are eight important Ganesha shrines, the Ashtavinayakas. These eight forms of Ganesha are believed to be "Svaayambhu", self emerged and not made by man:

  1. Ganesha riding on a peacock—Mayureshwar who is believed to have destroyed the demon Sindhu.
  2. Chintaamani, at Theur close to Pune. Ganesha is believed to have got back the prescious Chintaamani jewel from the greedy Guna for sage Kapila at this spot.
  3. Mahaaganapati at Ranjangaon. The legend here refers to Shiva worshipping Ganesha before fighting the demon Tripuraasura.
  4. Sidddhivinayak at Siddhatek. It was here Vishnu was reminded to pray to Ganesha before his fight with Madhu and Kaitabha. By doing so, he achieved success or Siddhi. This icon has a right-hand turned trunk.
  5. Vignahara or Vighneshwara at Ojahar—a form taken by Ganesha to destroy the demon named Vighnaasura created by Indra.
  6. Girijaatmaja at Lenyadri, son of Girija or Parvati.It is believed that Parvati performed penance here to beget Ganapati as her son.
  7. Ballaaleshwar at Pali near the Bombay-Goa road where Ganesha saved his devotee, a boy Ballal who was beaten up by villagers for his single minded worship of Ganapati
  8. Varadavinayak at Mahad near Khopoli, the giver of bounty and success. A lamp, Nandaadeep is kept permanently lighted here and has been burning since 1892.


 

Mudgala Purana and Ganesha Purana have glorified Ganapathi as the Ultimate Realityand have mentioned many forms of Ganesha images. The former mentions 32 forms befitting the various roles taken by the God:

1) Bala Ganapathi—beloved child 2) Taruna Ganapathi—youthful Ganesha 3) Bhakti Ganapathi 4) Veera Ganapathi 5) Shakti Ganapathi 6) Dwija Ganapathi—the Twice Born 7) Siddhi Ganapathi—achievement 8) Ucchhishta Ganapathi—a tantric deity 9) Vighna Ganapathi—creator of obstacles of for the evil 10) Kshipra Ganapathi—quick acting 11) Heramba Ganapathi—protector of the weak 12) Lakshmi Ganapathi—giver of wealth 13) Mahaa Ganapathi—the great one 14) Vijaya Ganpathi—the giver of success 15) Nritya Ganapathi—the happy dancer 16) Urdhva Ganapathi—tantric God 17) Ekaakshara Ganapathi—of the single syllable Gum 18) Vara Ganapathi 19)) Trayakshara Ganapathi—of the three letters AUM 20) Kshipra Prasada Ganapathi—who promptly rewards 21) Haridra Ganapathi-golden 22) Ekadanta Ganapathi—one tusked 23)Shrishti Ganapathi—the creator 24) Uddanda Ganapathi—punisher of evil 25) Rinamochana Ganapathi—who releases humanity from bondage 26) Dhundi Ganapathi—of Kasi 27) Dwimukha Ganapathi—two faced 28) Trimukha Ganapathi—three faced 29) Simha Ganapathi—riding a lion 30)Yoga Ganapathi—the great Yogi 31) Durga Ganapathi—the savior 32) Sankatahara Ganapathi—remover of sorrow.


 

The worship of divinity through images and icons is part of Bhaktiyoga. Bhakti itself has two aspects—Para and Apara. In Para Bhakti, the higher stage, the devotee is connected with love for his Ishta-devata, his personal deity. He is intoxicated by the love. He performs no rituals but through Ekaanta-bhakti or single minded devotion, he sees his Ishta-devata everywhere. Saints and mystics are part of this form of Bhakti and they ultimately become one with Divinity. The other aspect followed by the majority is Apara Bhakti where the devotee chooses a personal deity called his Ishta-devata, to whom he offers worship and in whose name he performs rituals. Intoxicated by Para and Apara bhaktimargas, upa-puraanas created conflicting mythologies contradicting the major Puraanas, which were either written by Sage Vedavyasa, or attributed to him with reverence as the author, who codified Vedas and presented them to humanity.


 

There are several attributes of Ganesha that are used in different Ganesha iconography and images: 1. Paasa—noose 2) Ankusha—elephant goad 3. Broken- tusk 4. Goblin 5. Shakti weapon 6. Arrow 7. Bowl 8. Chakra—discus 9. Knife 10. Shield 11. Large hammer 12. Gada —mace 13. Serpent 14. Trident 15. Pick-axe 16. Battle axe 17. Banner 18. Stick 19. Kamandalu—worship vessel 20. Axe 21. Bow of sugarcane 22. Shanka—conch 23. Flower arrow 24. Prayer beads 25. Fly-whisk fan 26. Sword 27. Fire 28. Veena 29. Lotus 30. Bowl of modaka-sweet balls 31. Sheaf of paddy 32. Book 33. Coca-nut 34. Flower garland 35. Kalpataru (divine) tree 36. Bowl of paayasam—pudding 37. Moolaka—radish 38. Fruits favored by Ganesha—banana, pine-apple, rose apple, wood apple, pomegranate and mango.


 

Legends of Ganesha are many and varied. Birth of Ganesha is attributed to Shiva as mind born (not womb born) as well as to Parvati as mind born (not womb born).

  1. At the request of Devas Shiva created a glowing figure of a child with the head of a powerful elephant and trident in one hand, to protect them from demons.
  2. In another Purana, Parvati annoyed at the creation of Ganesha without her consent, willed that the head should be turned to that of an elephant.
  3. Ganesha created by Parvati at the time of her going for a bath, cut off by angry Shiva and later replaced by elephant head by Brahma and Vishnu.
  4. Parvati's longing for a child is fulfilled by Shiva. The beautiful child faces Saturn and its head shatters, then replaced by an elephant head.
  5. Parvati created Ganesha out of the perspiration that came off her body. She then lowered the child to Ganga. The large effulgent child that grows is called "Dwaimaatura", the son of two mothers.
  6. The two Upa Puranas treat Ganapathi as the Great God himself, to whom even Trinity pay obeisance and ask for his help to save world from evil.


 


Why Ganesha has a broken tusk?


 

  1. Parasurama hot tempered at all times, struck Ganesha's tusk when Ganesha, refused admission to Shiva's chambers in Mount Kailasa which he was guarding, with his axe Parasu.
  2. Ganesha broke his tusk himself in war with demon Gajamukha, whom he cursed as he was invincible by the vow granted by Shiva and used him as his vehicle, transforming him to a rat.
  3. In another story Ganesha's rat was really the Gandharva, Krauncha, who insulted sage Vamadeva. He was turned into a large rat after being hit by his broken tusk. The rat was made his vehicle and kept under control while caught in the act of sabotaging the Ashrama of Paarashra as a rat.
  4. The most interesting story concerning Ganesha is the belief that he was the scribe who wrote the Mahabharata dictated by sage Vedavyasa. He broke his tusk and used it as a stylus for etching on bilva patra, bark sheet of paper.
  5. Ganesha threw his broken tusk at the moon, cursing him, while moon made fun of him when he tripped from his vehicle after a heavy meal at Kubera's, which made a scar in moon's face.


 


 

Other Stories


 

  1. Ganesha in his right wisdom, selected right place for the origin of river Kaveri and left the Kamandalu (holy water vessel) at the spot, given by sage Agastya.
  2. Ravana was prevented from being invincible as he could not carry the Linga to Lanka which was temporarily left in the possession of Ganesha (at Gokarna). Ganesha rolled Ravana into a ball and threw him into the sky and played with him to subdue him.
  3. Ganesh's appetite could not be appeased even with a grand dinner at Kubera's, but a handful of beaten rice from his father did the trick.

4. Ganesha stayed single for many years as none could find an equal to the lovely Uma.The Gods are still searching and so Ganesha is bachelor even to this day.


 

5. Ganesha won a race against his brother Kumara circumambulating his parents three times, who then married him to the daughters of Vishwaroopa, Siddhi (Achievement of Success) and Buddhi (Wisdom). In some mythologies Ganesha is married to Siddhi and Buddhi.


 

Symbolism


 

  1. His huge body symbolizes the Cosmos or the Universe. Ganesha in the form of Viswaroopa shows his body covers the whole Universe. This shows the importance of this deity who is the Universe itself.
  2. Elephant's head is symbolic of auspiciousness, strength and intellectual prowess. The elephant is the largest and strongest animal of the forest. Yet, a gentle and amazingly, a vegetarian so that he does not kill to eat. He is very affectionate and loyal to his keeper. Ganesha, though a powerful deity, is loving and forgiving and moved by the affection of his devotees. Ganesha's large head is symbolic of the wisdom. It can destroy the whole forest with its trunk and can even pick up a needle with it. His large ears, like the winnow, sift the bad from the good, and the essential Truths are conveyed to his worshippers. His large ears also point to the Vedic thoughts and ideas that can be learnt only when listened to at the feet of a guru.
  3. Devanagari script OM is believed to resemble the elephant and his extended trunk ( ). Similarly the Tamil OM ( ) has the appearance of an elephant's head and hanging trunk. Ganesha himself is believed to be the embodiment of OM and the curved trunk (Vakratunda) is symbolic of Pranava.     The trunk of an elephant has the unique capacity of performing both gross and subtle activities. So Ganesha'a intellect penetrates the realms of the material and spiritual worlds. That is the state which man must aspire for. Ganesha breaking the tusk to fight with a demon or to write Mahabharata signifies the great sacrifice which Divine Beings make for helping mankind.
  4. The huge belly signifies that Ganesha swallows the sorrows of the Universe and protects the world. A man of perfection can consume and digest whatever experiences he undergoes. Figuratively, he is represented as being able to stomach and digest all types of experiences. The awkward and corpulent body of Ganesha is symbolic that the beauty of the outward form has no connection with inner beauty and spiritual perfection.
  5. The mouse symbolizes the petty desires of man which nibbles away at their personalities and their inner selves. Beside the food the tiny rat is looking up towards Ganesha. The rat is the greediest of all animals and represents desire. The rat looking up therefore denotes that the desires in a perfect man are absolutely under control.


 

  1. All deities are symbolically given several arms and hands. Only the natural arms (the two in front) are found in "action" poses such as the abhaya (protection) mudra and varada (boon giving) mudra. The other hands symbolize the different attributes of the deity, and the various roles taken by the deity. Ganesha is normally shown with one hand in the abhaya pose and the second holding a modaka sweet, symbolic of the sweetness of the realized inner self. In the two hands behind he holds ankusa (goad) and paasa (noose). The noose is to convey that worldly attachments and desires are a noose. The goad is to prod the man to the path of righteousness. He sometimes holds broken tusk in the hand, symbolic of knowledge and erudition. Equally important to Ganesha is the sugarcane a favorite elephant's food. Eternal Truth is outwardly hard of attainment, but once reached, the inner layers are infinitely sweet, as sweet as the sugarcane.


 

  1. Ganesha is shown with other attributes depending on the roles taken by him in various avataras with various weapons used against various demons of evil. Other attributes seen in his hands in more peaceful roles are a banner, prayer vessel, pot of nectar, pot of gems, prayer beads, flower garland, fly whisk, veena, fruits of various kinds, a sheaf of grain, a bunch of flowers, the lotus, radish, book, Kalpa vriksha tree and others. The veena is symbolic of Nada-brahman, the music and rhythm of the cosmos. The lotus is a symbol of purity. Ganesh's four arms represent four inner equipments –buddhi, manas, ahankara and chitta (intellect, mind, ego and conditioned consciousness)


 

  1. Ganesha is sometimes shown with three eyes. The two front eyes symbolize the power of Surya, the sun and Chandra, the moon. The third eye is believed to be symbolic Agni, the powerful God of Fire. It is located at the seat of wisdom, the center of the forehead.


 

  1. Ganesha sometimes wears a crescent moon on his head. Symbolically this crescent without blemishes (3rd day) leads human beings to attain pure knowledge and spiritual enlightenment.


 

  1. The snake worn around Gnaesha's stomach is symbolic of cosmic energy. It is sometimes worn by him as sacred thread, across his left shoulder.


 

Every aspect and role of Ganesha has meanings and interpretations by which wisdom of this great God is conveyed to his devotees in easiest way by way of symbols and messages.


 

Ganesha in many lands


 

Hindu culture based on the multifaceted Hindu religion has quietly spread beyond the geographical boundaries of India. This Hindu cultural impact is evident from the popularity of Ganapatya in many lands. Ganesha icons and images were seen and found in many lands from the beginning of the first millennium.


 

Afghanistan—Two images of Ganesha have been found in this century, a) one at Gardez (belonging to the 6th century A.D. b) another at Sakar Dhar near Kabul (4th centuryA.D.)


 

Bali & Java—Saivism made its first appearance in Java around 4th century A.D. The oldest image of Ganesha has been found in Dieng Plateu.


 

Borneo—Images of Ganesha discovered date back to 5th century A.D.


 

Cambodia (Kampuchia)—Temple of Ganesha exists even now.


 

Campa (South Annan, Vietnam)—a four armed standing Ganesha has been discovered at the temple site of Mison (5th century A.D.)


 

China—Ganesha pictures have been discovered on wooden panels and frescoes in Khotan in West China.


 

Malaysia—Archaeologists have found the relief of Ganesha image, belonging to the 7th century A.D.


 

Mangolia—Images of Nritya Ganapathi has been found.


 

Iran—Plaque containing an elephant headed figure was discovered in the excavations carried out in Western Iran dating back between 1200 & 1000 B.C.


 

Mexico—Images of Ganesha have been found in many places along with the images of other Hindu Gods.


 

Nepal—Ganesha Temple at Zimpi Tandu (800 A.D.) is quite famous.


 

Peru—Aztecs of Central Mexico, Incas of Peru and Mayas of Yucatan worshipped Indra and Ganesha.


 

Sumatra—In Sungve Batu, a temple with Ganesha images has been found.


 

Thailand--Archaeological discoveries at Prah Pathom and Pong Tak include a bronze image of Ganapathi (6th century A.D.)


 

Pakistan—Harappan site has an elephant headed composite image. Luristan plate has an elephant headed composite image that holds a quill in one hand while a snake slithers at his feet.


 

India—In an Amaravati copying there is a pot bellied elephant headed figure below a long garland held by ganas.


 


 


 


 


 


 


 


 


 

This lecture has been prepared by N.R.Srinivasan by extracting, abridging and editing texts from the following sources:


 

  1. Shakuntala Jagannathan, Hinduism, Vakils, Feffer and Simons Pvt. Ltd., Mumbai, India
  2. Shakuntala Jagannathan& Nandini, Ganesha, Feffer and Simons Pvt. Ltd.,Mumbai, India.
  3. Ed. Viswanathan, Am I a Hindu? Rupa & Co., New Delhi, India.
  4. A. Parthasarathy, Symbolism of Hindu Gods and Rituals, Vedanta Life Institute, Mumbai, India.
  5. Viswam, Sanatana Dharma, Bharatiya Vidya Bhawan, Mumbai, India.


 


 


 


 


 


 

SQUEEZING THE EARS IN GANESHA WORSHIP


SQUEEZING THE EARS IN GANESHA WORSHIP

(DISCOURSE BY N.R. SRINIVASAN--JULY 2011)


 
Religious Hindus pay their obeisance to one of their deities by standing before the deity with legs crossed and hands also crossed along the breast, with their fingers squeezing the air lobes. In this posture one has to sit down touching the floor and then get up and repeat this exercise as many times as one has vowed to do. This exercise is not easy. It purifies vital plexus which tunes the psychic power of the worshipper. Though many make fun of this practice there are medical studies made in U.K. which show health benefits.

 
Squeezing the ear could be useful in treating heart problems according to an Indian Medical Team, working at the Queen Elizabeth Hospital for Children in London. The simple procedure of squeezing the ear produces a temporary effect on heart dynamics, causing a small reduction in pulse rate, a profound drop in the amplitude of the pulse and a drop in the peak and mean flow velocity.

 
Orthodox Hindus tie around their ear tightly their holy thread worn in the fashion of a garland. According to Dr. Saxena working at Queen Elizabeth's Children Hospital, London, the act of tying the thread on the ear enhances spasmodic movements of the intestines enabling easy and complete evacuation of fecal matter. At the same time the bladder evacuates the urine completely without hindrance.

 
In the opinion of Ayurveda, Indian Medicine, the nerves around the right ear are linked with muscles controlling evacuation of the bladder and those on the left are linked with anus. Orthodox Hindus tie their long holy thread worn in the form of garland around their neck round their right ear when passing urine and when passing stools on the left side. These keep one free of diseases like excessive urination, diabetes, piles, fistula and other ailments pertaining to passing urine and stools.


Please go through the  following interesting article from IndiaDivine.Org in this context: 
 
Thoppukaranam or Super Brain Yoga and the Vedas
Posted by Mathomathis | Dec 25, 2015  

The movement begins from a standing position. Weights are often used, either in the hand or as a bar braced across the trapezius muscle or rear deltoid muscle in the upper back.

What is a Squat?
In strength training and fitness, the squat is a compound, full body exercise that trains primarily the muscles of the thighs, hips and buttocks, quadriceps (vastus lateralis, vastus medialis, vastus intermedius and rectus femoris), hamstrings, as well as strengthening the bones, ligaments and insertion of the tendons throughout the lower body.
  
Squats are considered a vital exercise for increasing the strength and size of the legs and buttocks, as well as developing core strength. Isometrically, the lower back, the upper back, the abdominals, the trunk muscles, the costal muscles, and the shoulders and arms are all essential to the exercise and thus are trained when squatting with the proper form.

The squat is one of the three lifts in the strength sport of powerlifting, together with deadlifts and bench press.

And the following topic of discussion will be discussed as per the author (Dr. Paul Nogier MD, a neurologist, who has spent 20 years from 1950 to about 1970 doing medical research.) research on the following concept of Super Brain Yoga.

Author indeed rediscovered that the ears correspond to the whole body. The ear corresponds to an inverted fetus curled in the womb. The ear lobe corresponds to the head [ref: Nogier, Dr. Paul M. F., Handbook to Auriculotherapy, (France, 1981)].

The correspondence of the ear to the whole body was already recognized by the ancient Chinese acupuncturists and also to the great rishis (teachers) in India, who developed a technique to increase people’s intelligence. Now we know it worked because it was based on the principle of ear acupuncture.

Well there is a tradition in Vedantist that, when we visit any temple, most of them hold their ears through their hands in a cross section manner. In the sense, a left hand been positioned to the right ear and the right hand to the left ear and squat 9/11/21 times or even more as a part of offering their namaskara in front of the deity. Now for most of them who see that as a part of mediocrity, well we have an explanation scientifically as per the author’s research on it.

The Energy Body
Clairvoyants, with the use of their psychic faculties, have observed that the physical body is surrounded and interpenetrated by a luminous energy body, which resembles the visible physical body.

Clairvoyants call this the etheric double or etheric body. The “energy body” as they called it was first photographed by Russian scientists Semyon Davidovich Kirlian and his wife in 1939. With the aid of Kirlian photography, they observed, studied and photographed small bioplasmic articles* like the “light” or bioplasmic energy of the fingers, leaves, etc.

It is through this energy body that prana or vital life energy is absorbed and distributed throughout the whole physical body [ref: Master Choa Kok Sui, Miracles Through Pranic Healing, (Phil, 1987), 5]
Prana or ki is the life energy which nourishes the whole physical body. The visible physical body is molded after the energy body. They are so closely related that what affects one affects the other.

Without life energy, the body will die. If the energy body is depleted or congested, the physical body gets sick. When the physical body is healed, the corresponding energy body also gets healed.

This may manifest gradually or may happen almost instantaneously if there are no interfering factors. The energy body, through energy centers (also known as chakras) , controls and is responsible for the proper functioning of the whole physical body including its different organs and parts.
Major energy centers are actually major acupuncture points. Energy centers are very important parts of the energy body.

Based on the research of Dr. Joie P. Jones, Dept. of Radiological Sciences, University of California in Irvine, California: The acupuncture points are made up of 2 parts: an upper part and a lower part.
These 2 parts are constantly moving in opposite directions. When the upper part is moving clockwise, the lower part is moving counter clockwise. This motion alternates from clockwise to counterclockwise.

Dr. Jones calls this the “twisting motion” of the acupuncture point. The major acupuncture points in the Indian tradition are called chakras  which means whirling energy centers.

The major energy centers or chakras are just like power stations that supply life energy to major and vital organs of the visible physical body. They are responsible for the proper functioning of the whole physical body as well as its different parts and organs.

A lot of ailments are caused partially by the malfunctioning of the energy centers. Some energy centers are sites or centers for psychic faculties. When activation of certain energy centers occurs, they can even result in the development of certain psychic faculties.

The energy centers may be understood more easily as energy transformers. When energies from the lower energy centers move upward into the higher energy centers, they are transformed into other forms of energies of a much higher frequency. When higher forms of energies from the upper energy centers move down into the lower energy centers, they are transformed into other forms of energies with a much lower frequency.

How to Energize and Activate the Brain
The physical body is a very complicated subtle electronic equipment. When a proper energy wiring connection is made, it produces the right results. When the connection is wrong, expected results are not achieved.

The right ear lobe corresponds to the left brain. The left ear lobe corresponds to the right brain.

When the right ear lobe is gently squeezed with the left thumb and left index finger with the thumb outside, it produces the necessary energy connection. This connection causes the left brain and pituitary gland to become energized and activated.

Similarly, when the left ear lobe is gently squeezed with the right thumb and right index finger with the thumb outside, it produces the necessary energy connection, which causes the right brain and pineal gland to become energized and activated.

For energizing and activating the Left Brain and the Right Brain, the left arm must be inside, while the right arm must be outside.

The correct arm position is important for energizing and activating the brain.
Super-brain Yoga

Supe-rbrain Yoga transforms or internally alchemizes the energies from the lower energy centers into higher subtler energies. These energies are then utilized by the upper energy centers. When those centers are highly energized, they energize the brain so it can function with greater efficiency and effectiveness.

Supeirbrain Yoga not only energizes and activates the brain, but also assists in balancing the energies of the heart, throat, Ajna, forehead and crown energy centers. When energies from the basic energy center and sex energy center move up to the heart energy center, they are transformed into inner peace.

When the energies go up to the throat energy center and the Ajna energy center, they are transformed into greater intelligence and creativity. When they go up to the forehead energy center and crown energy center, they are transformed into a higher degree of spirituality. The lower energies are transformed into subtle energy, which is utilized by the brain to enhance its proper functioning.





SRI GANESHA

SRI GANESHA

(Lord of All Beings)


 

(Discourse By N.R.Srinivasan July 2011)


 

Ganesha is the widely worshipped Hindu deity. All ceremonies, religious as well as secular begin with an invocation to Lord Ganesha.


 

Lord Ganesha is the son of Shiva and Parvati. The sixteen step pooja vidhaanam (worship procedures) as well as other pooja rituals in Hindu Temples begin with a salutation to Lord Ganesha (Lord of all beings). He is also known by other names – Gajaanana (elephant faced), Vinaayaka (Supreme Leader), Ganapathi (same as Ganesha), Vighneshwara (remover of all obstacles, Vighnaraja (ruler of all obstacles).


 

In Hindu mythological literature, he is described as being created by Parvati as Ayonija (unborn in the womb) to guard her privacy. He is endowed with supreme power and intelligence. He successfully fights his own father Siva, who tries to break the privacy of his wife. Siva rewards him with supreme intelligence by placement of an elephant-head on a severed human body to appease Parvati. Ganesha chooses supreme intelligence to power to defeat his own brother Shanmukha, who is a child prodigy in a contest. He was an honored guest of Lord Kubera and he alone consumes all the food prepared for the guests. Yet he is not satisfied. With a handful of roasted rice from his father Siva, his hunger is satisfied. This incident is cited as the cause of his big belly. He is supposed to have written the great epic, Mahabharata with one of his broken sharp tusks etching on 'bhoj patra' (paper thin bark) with lightning speed and instant understanding as dictated by Sage Vedavyaasa.


 

The physical form of Ganesha is corpulent and awkward which reminds us that the outward appearance has no connection with the inner beauty and spiritual perfection.

The elephant's head on a human body in Ganesha is meant to represent supreme wisdom. The trunk of an elephant has the unique capacity of performing both gross and subtle activities. It can uproot a tree with its trunk and can also pick up a needle from the ground. Its large ears symbolize the importance of listening and learning. It is important for the intellect to have a capacity to discriminate with regard to bigger issues as well as finer issues. Ganesha's intellect penetrates the realms of material and spiritual worlds, the state which one must aspire to reach. He is "dvanda atita" beyond opposites. This is ideally represented in Ganesha having two tusks, one of which is broken. Heat and cold, joy and sorrow, honor and dishonor, do not affect him, influence him or harass him. Ganesha's large belly is meant to convey that 'Man of Perfection' can consume and digest whatever experiences he undergoes. He is therefore represented as being able to stomach and digest all types of experiences. Ganesha sits with one leg folded up with toes pointing upwards and the other resting on the ground. The leg on the ground indicates that one aspect of his personality in dealing with the material world while the other is ever rooted in single pointed concentration upon the Supreme Reality. At the feet of the Lord one always finds an abundance of food, which represents material wealth, power and prosperity. Beside the food, a tiny mouse is seen looking up to Lord Ganesha waiting, as if, for it's master's sanction. The mouse, greedy by nature, represents desire. The mouse looking up therefore denotes that the desires in a faithful devotee are absolutely under control.


 

Ganesha is always seen with four arms. The four arms represent subtle body called 'manas', intellect called 'buddhi', ego called 'ahankaara' and conditional consciousness called 'chitta'. Ganesha represents pure consciousness, Aatman. In one hand he holds an axe which symbolizes the destruction of all desires and in the other hand a rope, which is meant to pull the seeker out of his worldly entanglements. Sometimes Ganesha idol is seen with a noose and a hook in these hands. The noose is to remind us that the worldly attachments are a noose and the hook in his hand is to prod one on to the path of righteousness. In the third hand he holds a Modaka, a sweet rice ball. Modaka represents a joyous reward for spiritual seeking. In the fourth hand sometimes he holds a lotus, padma. The lotus represents the Supreme goal of human evolution. Sometimes this hand is in the 'abhaya mudra' posture with palm facing the devotee and all fingers pointing upwards. This indicates 'Do not fear, I shall protect'.


 

His huge body also represents the cosmos or universe and his trunk the Pranava or OM, the symbol of the Brahman. The snake around his waist represents cosmic energy.


 

Different iconographical features of Sri Ganesha as seen in idols, pictures, paintings, carvings etc., depict the different roles he played at different times as narrated in Puranas and the messages he conveys his devotees, symbolically. This symbolism helps the devotee in his meditation and his thoughts progressively pervade on Brahman or the Universal Soul. "Vedas proclaim, 'Eko Vipraaha Bahudaa Vadanti' meaning 'the ONE (Brahman), the learned call by many names'. In this way, Lord Ganesha occupies a place of distinction in the Hindu pantheon. He blesses all his devotees to reach Supreme state of wisdom and Reality.


 

Why is Ganesha not made as a lovely idol? The answer is perhaps if he is so presented, the devotee is very likely to be attracted to the form only and forget about the real significance of seeing Brahman through him.


 

We prostrate before Ganesha squeezing both the ears with fingers of crossed arms and with crossed legs bending down and getting up many a times. It is a difficult exercise. You might have observed our priests doing it even though many do not do it except for few Ganesha Bhaktas from Tamilnadu. This is called "Thoppu Karanam" in Tamil Nadu which is a popular scene in Ganesha Temple worship all over Tamilnadu. This word is a corrupted form of "Dhorbit Karana".


 

Saivite Mythology has an interesting story behind it! Sri Devi gazing steadfastly at the face of Kameswara created Gajamukha to destroy Gajamukha asura. The celestials were forced to kneel with their hands holding their ears cross-wise as also their legs, during the sway of Gajamukha asura. Thus having got into the habit they began to adore Lord Ganesha in this manner, even after the asura (demon) was destroyed.


 

Squeezing the ear could be useful in treating heart problems according to Dr. Siddeshwar Raj Saxena (London Sep. 26, 1976 Medical journal Lancet). He has found from experiments that the simple procedure of squeezing the ear produces temporary effect of heart dynamics, causing small reduction in pulse rate, a profound drop in the amplitude of the pulse and a drop in the peak and mean flow velocity. His researches would have continued to know the clinical application of ear squeezing for both diagnostic and therapeutic application. An American doctor has also reported a theory that a metal staple inserted in the ear might help stop smoking, drinking or doing drugs.


 


 


 

 

HOW GAJAVADANA RESTORED BY SIVA WITH TWO TUSKS BECAME EKADANTA


 How Gajavadana Restored by Siva with Two Tusks Became Ekadanta



 
(Discourse By N.R.Srinivasan, July 2011)

 

Ganesha was a sweet little spoilt kid. Parvati, his mother was very fond of him and always fed him with delicious sweet cakes called Modaka. Subrahmanya is his younger brother who was born exclusively out of his father Siva's energy who is his friend, philosopher and even at times his Guru. Still Siva was partial and showed preferences to Ganesha more than his brother at times. Ganesha always liked to carry modaka and sugarcane in his hands. Over a period he became a glutton and his pot belly did not bother him at all.

 
On one of his birthdays, which falls on chaturthi (4th day), the bright fortnight of Bhaadrapada Ganesha was going around house to house accepting modakas (sweet cakes) offered by his favorite devotees. After having eaten too much, he needed the help of his mount Mooshika (mouse) to move further in the night. Suddenly the mouse stumbled due to overweight. His stomach which was over-loaded with modakas burst and the modakas came out. Ganesha did not like to part with the modakas devotedly offered by his devotees. He quickly stuffed them back and wanted to hold them in his belly. A snake moving around nearby obliged him and acted as a waist-belt holding the modakas secure in the belly. With his elephant head and mouse mount he had no difficulty in getting the help from another fellow-mate animal. Ganesha was not only a favorite of all people, but also equally a friend of all animals.

 
Seeing the short stature of Ganesha with his elephant head and human body, mouse as his mount and snake as his waist belt around his bulging belly, the charming moon could not contain his laughter and burst forth into a hearty and loud laughter. This annoyed Ganesha. In a fit of anger he broke one of his tusks and hurled at him. He also cursed him that no one should look at him on his birthday. If any one dared to look at the Moon on that day he would positively earn a bad name, censure and ill repute according to his curse. Moon begged his mercy and repented for ridiculing him. He did not want his fair name to be maligned because of this isolated incidence. Moon is always known for its cool temperament, calm nature and beauty. But Moon got a permanent scar on its face because of this incidence. It had to live with the scar as a punishment. Moon became his favorite devotee when it learnt he was the son of Parvati. Indeed! Ganesha is always kind to those who repent and worship him. Pleased by its repentance Ganesha suggested a quick remedy for those who became victims to his curse. Those who listened or read the story of how Lord Krishna cleared his name from being accused of stealing Syamantaka Jewel would not be affected by this curse as ordained by the merciful Ganesha. Ganesha was a strong friend, admirer and devotee of Lord Krishna.

 
Facinated by this story of Ganesha and impressed by his merciful nature even at his own offenders, Vedavyasa, the divine sage and compiler of Vedas and Puranas, included this story in Srimad Bhagavatam. The followers of all pervading Supreme (Vishnu), Vaishnavites started worshiping Ganesha whose name appeared in their sacred-most Purana. They had no hesitation in worshiping elephant headed God as they were quite at home worshipping Narasimha (Lion-headed God), Sesasayee (Vishnu reposing on the bed of serpent Adishesha) also known as Ranganatha and Hayagreeva (Horse-headed God). Goddess Lakshmi is always found in the company of elephant and often they worship Laksmi as Gajalakshmi. Of course they called him Vishwaksena and made him their favorite God to commence any ritual or work. They did not forget to put the Oordhwa Pundram (namam) to their favorite deity and affectionately called him "Thumbikkai Azhwar"-elephant headed Azhwar, making him leader of all Azhwars, the Vaishnava saints, instead of being the leader of Ganas, Sivas's attendants. Ganesha was also a devotee of lord Krishna, the favorite God of Vaishnavites. Vaishnavites worship all Azhwars with same reverence as their Favorite Gods Ishtadevatas).

 
Vedavyasa also requested Ganesha to help him in scribing the Mahabharata as fast as he dictated. Ganesha was pleased to do so. He wrote Mahabharata with the help of his broken tusk which he had carefully preserved after hurling it at the Moon, by etching on the Bhojapatra, bark of a tree.
His broken tusk however caused a permanent scar on Moon cautioning everyone what irreversible harm can bring by ridiculing others, stressing on the value of Purity of speech. In appreciation of his yeoman service, Vedavyasa included this invocation sloka in Vishnu Sahasra- nama: "Vignam nighnanti satatam Vishwaksenam tamaasraye", when he included Vishnu Sahasranama later in Mahabharata in Shanti Parva.

 
Let us pray to Lord Ganesha with the following mantra and receive his blessings:
" Mooshikavaahana moedaka hasta, tat purushaaya vidmahe, vakratunda mahaakaaya tannoe dantee prachoedayaat" May Lord Ganesha inspire us in all our undertakings, who rides on a mouse, holds a modaka in his hand, who carries a curved trunk and who has a pot belly"

 
 MIGHTY GANESHA AND TINY MOUSE

Initially Ganesha idols were not associated with rat. It was a later mythological introduction while Ganesha himself is mythological. Ramayana devotes one full Sarga (chapter) in Ramayana on Skanda but not a word about Ganesha though Puranas claim Ganesha is elder to Skanda. Popularity of Ganesha worship today cannot be ignored and this confirms how Spiritual Vedic Religion got degenerated to myths and beliefs which foreigners termed as Hinduism, a geographical name meaning all those who lived in the Land of Sindhu River and not to signify any one religious group. They later ridiculed them as belonging to Pagan Religions.

The mythological story, according to Ganesha Purana goes like this:
There was a celestial musician-god by the name Krauncha. One day, in the court of Lord Indra, Krauncha accidentally stepped on the foot of Muni Vamadeva, who (as all sages) got enraged and cursed Krauncha to become a mouse. However, Krauncha became a huge mountain-sized mouse and ended up damaging everything in its path. Once, he ended up stepping on the ashram of Maharshi Parashar, with whom Lord Ganesha was staying, and destroying it. Lord Ganesha, in order to teach Krauncha a lesson, unleashed his pasha (noose which Ganesha holds in one of his hands) on Krauncha which ended up looping around the mouse and bringing him to Lord Ganesha's feet. Ganesha then said something like, "Krauncha...you have caused a lot of trouble and you deserve a severe punishment. But since you ask for my forgiveness, I will pardon you and use you as my vehicle". However, when Ganesha mounted on Krauncha, he couldn’t bear the weight of Lord Ganesha. Krauncha pleaded for Ganesha to become light-weight so that he could support him. Lord Ganesha obliged and since then, has been using the mouse as his vehicle.
Another belief is that Lord Ganesha is able to go into nooks and corners of the world and do his job as the Destroyer of Obstacles because his vehicle is a mouse, who basically can slither through tiny holes and narrow pathways, even in the darkness of night. This gives the quality of all-pervasiveness to Ganesha.

However, the most likely reasoning for why the rat is the vehicle of Lord Ganesha is this:
Lord Ganesha is known as the Conqueror of Obstacles (Vighnaharta). In ancient times, when agriculture was the primary mode of sustenance, rodents were one of the biggest obstacles to prosperity. Rodents would destroy standing crops, eat up stored grains and thereby result in severe losses for the common man. Lord Ganesha, in having a mouse/rat as his vehicle, is symbolically shown to have conquered this pest, thus staying true to his name of Vighnaharta. Elephant, sugarcane etc., are all associated with farmers and Ganesha is their deity as protector.  
A mouse is a small little animal with tiny teeth, and yet, in a barn of grain a solitary mouse can bring disastrous losses by continuously gnawing and nibbling at the grain. Similarly there is a “mouse” within each personality, that can eat away even a mountain of merit and this mouse is the power of desire. The Man of Perfection is one has so  perfectly mastered this urge to acquire, possess and enjoy this self-annihilating power of desire, that it is completely held in obedience to the will of the Master.  And yet, when the master wants to play His part in blessing the world,   He rides upon the mouse—meaning it is a desire to do service to the world that becomes His vehicle to move about and act.
Puranas have another interesting story how Vighnesvara while riding His mouse, was thrown down and it looked so ridiculous that the Moon laughed at the comic sight. Puranas also tell He broke his tusk and hurled it at the laughing moon to cause a permanent scar on Moon (kalanka), which we notice always. I have sent you  a discourse on this long time back.

Even considering He is a mythological creation, Ganesha as He was restored by Lords Siva with an elephant head had two tusks but what we worship today is a Ganesha idol with broken tusk, which is against Silpasastra ( as a mutilated idol ) and then glorify also.  Perhaps you are aware of the story how Jakanacahri, the famous sculptor carved a defective idol that was challenged by his son. Jakanachari thus humiliated on finding truth cut off his right hand and built another temple with his left hand alone and proved to the world what a great sculptor he was! Again here people have misread  the sloka of Sankaracharya “anekadam tam bhaktanam ekadam tam upasmahe”--I worship Him who is many to others as One”—which is mistranslated as “I worship him as Ekadanta who is many tusked  to devotees”.

But who can argue with blind-faith devotees and set the records right? Musicians have glorified Him as Ekadanta and Saivites have replaced Sarasvati with Ganesha where possible. So all music by Saivites start with Ganesha invocation.