GANESH PURAN IN ENGLISH PDF
Ganesha Purana – Upasana Khanda by. Srila Krishna Dvaipayana Vyasadeva. Obeisances unto the Glorious Lord Ganesha. Chapters 1 - 5. Chapter 1. The truth about Lord Ganesha revealed in the Ganesha Purana. the Sanskrit texts into the English language by the honorable scholar - Professor Dr. Gregory . Ganesha Purana (English) - Free download as PDF File .pdf), Text File .txt) or read online for free.
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Ganesh Puran - Download as Word Doc .doc /.docx), PDF File .pdf), Text File . txt) or read online. Ganesha Purana – Translated by Prof Gregory Baily and Edited by C. Sri Vishnu Sahasranamam Slokha English Meaning. The Ganesha Purana is a Hindu religious text dedicated to the Hindu deity Ganesha. It is an upapurāṇa that includes many stories and ritualistic elements. A compact, English-only version of the Major 18 Puranas in one document. ( overview of 18 Upa-Puranas, and 28 additional Puranas - TBD).
In time yogis realize the self through yoga. The devotee who conquers the senses and concentrates the mind on the Self, he will obtain divine knowledge. After gaining That, which is Supreme, he becomes liberated after a short time. But the person who has no devotion, who has no faith and always doubts, he has no discriminating knowledge that is a refuge here or in other worlds.
There are those who the results of actions have been destroyed by yoga, who are intent upon knowledge of the self, and whose doubts are destroyed through knowledge. These actions do not bind. Therefore, having forcibly cut the doubts in the heart, which have arisen by ignorance, by the sword of knowledge, a man should stay fixed in yoga. It is the third chapter in the conversation between Ganesha and Varenya in the Uttarakhanda of the illustrious and great Ganesha Purana in the learned treatise on the immortality of yoga, in the illustrious Ganesha Gita which is in the essence of the Upanisads.
But of these two, tell me Lord, which one is certainly the best. Between these two the yoga of action is distinguished from the renunciation of action. That person who is not affected by duality, who does not hate and desires nothing, renounces and is instantly and easily freed from bondage.
They say that the acceptance of action and the renunciation of action have two different results. With just incomplete knowledge influenced by attraction for that yoga, the wise man attaches him self to one.
Whatever is gained by renouncing the result of action is the fruit of yoga. Whoever knows this yoga as the acceptance of action, knows truly. Only the wise know that renunciation is not the abandonment of action.
The yogi in action who acts without desire becomes situated in Brahman. Pure, with his self and mind restrained, his senses conquered, he is completely absorbed in yoga. Whilst seeing the self in all beings, he acts without being tainted. They regard the eleven senses as the enumeration of actions. He who acts should offer all actions to God and is not tainted by evil or merit, in the same way as the light of the sun, which moves, truly is not affected by which it touches.
After giving up desire — pertaining to the body, speech, intellect, the senses and the mind — for the purification of consciousness, those who know yoga perform actions.
One who is not situated in yoga who simply desires the fruits of action, is bound by the seeds of action. After mentally renouncing all action within the mind the yogi becomes happy.
Neither acting for his own enjoyment, nor causing others to act in the same way, he rejoices in any condition either good or bad. Neither action nor the vehicle of action is created for anyone by Me. There is no interference and every action is done automatically through My energy. King, I do not cause the good or evil reactions for anyone.
Those who have a poor fund of knowledge, their intellect covered by maya, are perplexed. Of those whose ignorance is destroyed by the self through discrimination of the self, their excellent knowledge shines like the sun. Those who are absorbed in Me, those whose minds definitely rest in Me, whose thoughts are on Me, who are fixed on Me, having discriminating knowledge, they are not reborn, their karmas destroyed.
Those great munis who see with equal vision a dog, a dog eater, cows and elephants and all living creatures, and a brahmin who has discriminating and intuitive knowledge, always experiences the world as heaven. Seeing all equally, they are liberated whilst alive. Since Brahman is pure and equal, It is therefore perceived by them. After having experienced what is considered pleasant or unpleasant, they are neither elated nor distained.
Resting in Brahman, in full knowledge, they know Brahman, regarding all things as the same spirit. Kindly, tell me Lord, as you are skilled in all knowledge. Enjoyments which arise from the objects of the senses are the causes of misery and are connected to birth and death.
The wise man is not attached to them. Given that desire and anger have a cause, he is able to conquer them by leaving aside worldly aspirations and he thus attains lasting happiness. Absorbed in the soul, eminating in the soul, happy in the soul, he who delights in the soul, and is the well-wisher of all living beings, will certainly gain the imperishable Brahman.
They conquer the six enemies and are tranquil and controlled. For those who know their own self Brahman eminates everywhere. Seated in yogic asanas having controlled the mind through detachment from the objects of the senses. After concentrating the mind in the center of the brow, he sits, focused on breath control, which is the suspension of the inward breath.
The insightful sages declare it to be of three kinds.
Understand the division to be of weak, middle and highest standard. Pranayam is said to be the weakest because it has twelve vowels. It is declared to be middlle because it has twenty-one vowels. It is declared to be at the highest standard when it has thirty-six light vowels. Just like a lion or a tiger is compared to a furious elephant in weakness, so are ordinary living beings compared to the yogi. A person should control outward breath and the inward breath.
In whatever way a man might climb the stairs, so the yogis will bring the breath and the downward-moving-breath under control. After that the man should practice the drawing up of air, the stopping of breath and breathing out through one nostril. After that he will become one with the world and will know the past and the future. The concentration of the mind is considered be the result of the excellent twelve-vowel exercise of hatha yoga.
There is yoga that encompasses two acts of concentration. The master of yoga should always practice one. Whoever does this, lord, comes to know the three worlds. The triple-world will effortlessly come under his control, king. He sees the world in his own self under the form of Brahman. In this way yogic asanas or renunciation of action give the same result to the person who does good for people and is not attached to the results of his action.
After he knows Me as the mighty Lord of the triple-world, he gains liberation. It is the fourth chapter in the conversation between Ganesha and Varenya in the Uttarakhanda of the illustrious and great Ganesha Purana in the learned treatise on the immortality of yoga, in the illustrious Ganesha Gita which is in the essence of the Upanisads.
Mighty-armed King, I consider that devotional service alone is the cause for attaining yoga. Peacefulness and restraining the senses are considered the causes for success in siddha-yoga. Focusing on the objects of the senses is considered the enemy of oneself.
The yogi who ignores the craving of the senses gains success. We do not exist as separate from the self. Whether in friendship, or enmity, in freedom or imprisonment, in honor, disgrace, unhappiness and happiness, or with a close friend or amongst the good, in a friend, in an enemy, in indifference and hatred, sees iron and gold, the person who has conquered the self, who has discriminating knowledge, intuitive knowledge and continually has control over the senses, maintains the same equanimity.
He becomes highly controlled when he practices yoga continually. Whether he is distressed, exhausted, confused, hungry, agitated in his thoughts, whether in time, in excessive cold, excessive heat or a mass of wind, fire and water, when quiet, very old, in a cow pen, in fire, near water, in a pool or in a hole, in a cemetery, on the bank of a river, near an old wall, near a funeral monument which has an anthill, in a country abounding in demons, etc. Forgetfulness, being dumb, deaf, drunk, feverish and stupid always occur.
They are flaws that arise through separation from knowledge. These flaws must be completely eradicated by one who habitually practices yoga, because a lack of diligence in respect of yogic practice, loss of memory and the rest certainly occur. The yogi, never eating too much, but not eating too little, does not sleep excessively, nor does he remain awake to excess.
He achieves success, Protector of the Earth, always practicing yoga. He should give up intentional desires and when restrained in eating and sleeping, after controlling all the senses, he should slowly withdraw the senses by means of the intelligence. He should withdrawal the fickle consciousness away from whatever it dwells on and, after concentrating the mind, he should diligently bring it under control of the self. Doing this always, the yogi attains the highest bliss and perceives his own self in everything and everything in his own self.
Whoever approaches me through yoga, I respectfully approach him also. I will liberate him, yet he should never abandon Me or I cannot free him. A person who has the same attitude in happiness, pain, exaltation, hatred, satiation and in thirst knows Me as omnipresent and knows all beings through the identity of the self.
And he will be praised by the demigods led by Brahm. I created the solid wheel with saws which are the sense objects. A man cannot split it when it is completely covered by the spokes of karma. Austerity, dispassion, absence of desire in regard to corporeal enjoyments, the blessings of a guru, association with the good: Or, through yoga, he should bring the mind under control for its success.
Varenya, this yoga is difficult to gain without victory over the mind. What is his opinion and what will the result be? Lord, you are omniscient, so resolve this doubt which carries with it the wheel as the intellect. This yogi is reborn again due to the mental formations produced by prior karma, for one who has accumulated merit never reaches hell. By being fixed in knowledge, fixed in intellect, fixed in austerities and fixed in right action, overlord of men, he becomes the best yogi.
Amongst them, the very best is the yogi who is devoted to me. It is the fifth chapter in the conversation between Ganesha and Varenya in the Uttarakhanda of the illustrious and great Ganesha Purana in the learned treatise on the immortality of yoga, in the illustrious Ganesha Gita which is in the essence of the Upanisads.
Ganesh Purana describes the incarnations of Lord Ganesh as taking place in four yugas viz. In the Vana kingdom, on the banks of river Ganga, there lived a pious Rishi Rudraketu with his wife Sarada. The boys were handsome and strong and they propitiated Lord Siva and got a boon from Him that none whomsoever, whether it be a god, angel, human, demon or animal, could kill them. Thus they became invincible, and conquered all the three worlds. Narantak assumed sovereignty over the nether worlds and human world, and Devantak that of the heavens.
Soon they upset the normal equilibrium of universal life by unleashing the rule of demonism everywhere. The ancient sage Kasyapa and his wife Aditi were living happily in their Ashram. Aditi approached Kasyapa one day and said: Kindly instruct me on the austerities that I should follow to fulfil my desire. The sage thereupon initiated Aditi into the secrets of meditation on Lord Vinayaka She performed severe penance and propitiated Lord Vinayaka.
The Lord promised to be born as her son. All the three worlds were suffering from the demonic rule of Narantak and Devantak and it was high time that the rhythm and harmony of universal life was set right And so Lord Ganesha decided to descend to the world as the son of Aditi. He manifested Himself in the humble Ashram of Sage Kasyapa and Aditi in all divine splendour The mother praised Him and at her request.
He vieled His divine form and assumed the form of a normal human baby. His body was strong and muscular, and his face was serene and beautiful- Sage Kasyapa named him Mahotkata, meaning a person of strong physique. The Asuras who were having a great time under the demonic rule of Narantak and Devantak also heard about the child and his million to destroy the evil doers. They also came disguised as humans and rishis to the Ashram to rid themselves of their enemy, Mahotkata, but they were all slain as stealthily by the child, as they approached.
The king of Kashi one day paid a visit to the Ashram to request sage Kasyapa, the preceptor of his dynasty, Kula-guru to solemnise the wedding of his son, the crown prince of KasiSage Kasyapa was at that time engaged in a long austerity and therefore he deputed his son Mahotkata who had attained sixteen years of age by then, to do the needful. The boy was ceremoniously taken to the kingdom. On their way, while passing through a forest, they suddenly beheld all the quarters filled with a strange light.
Mahotkata jumped out of the chariot and rushed through the forests in the direction of the light and came upon Dhoomraksha, a demon who was practising severe austerities. He had succeeded in propitiating the Sun deity, and was about to receive an invincible weapon of destruction from the Sun. The king was aghast with astonishment. He was out most of the time exhibiting his talents and strength which kept the citizens wondering at his super-human powers and skill.
Soon he won the hearts of everybody, and the people could not just think of passing a day without meeting Mahotkata. He destroyed a number of demons who had disguised themselves in the palace and in the kingdom as citizens.
Narantak had placed his spies all over the worlds. The reports from Kashi were very disturbing. Soon a time came when Narantak had to drop all disguises and attack the kingdom straightaway. People became panicky at the sudden assault of the most powerful ruler of those days, but Mahotkata gathered them up and put up a great fight and killed Narantak.
Oevantak could not tolerate the humiliation of a mere brahmin boy killing his invincible brother. He sent his eight powerful demons Kardama, Deerghadanta, Taalajangha, Yakshma, Ghantasura, Raktakesa, Kalaanthaka and Durjaya to destroy the armies of the king. But they were killed by the eight powers materialised by Mahotkata in the form of goddesses, namely Anima, Mahima, Garima, Laghima, Eesithwa, Praapti and Praakasya. Thereafter, it was a direct confrontation between Mahotkata and Devantaka.
When Devantaka resorted to mean methods of fighting through black magic, Mahotkata assumed his divine form as Ganesha and confronted the demon. Lord Ganesha thrust His other tusk into the head of Devantaka and killed him.
Thus the demonic rule came to an end and peace and goodwill returned to all the three worlds. Mahotkata was honoured profusely by the king and the citizens. After solemnising the marriage of the crown prince, Mahotkata returned to his earthly parents, sage Kasyapa and Aditi. He told them that the purpose of His incarnation was over and that He had decided to withdraw from the world of humans. The parents were overcome by sorrow at the thought of separation from their darling son, but Mahotkata assured them that He would be present in astral form wherever the Divine Mother Bhavani is worshipped.
And then He folded up His human form and ascended to His heavenly abode. In the Treta Yuga. His queen was Ugra. The king was sad that he had no son to inherit the kingdom.
Sage Saunaka of Puranic fame advised him to propitiate the Sun deity to beget a son, and initiated him and the queen Into a year-long austerity. After a few months, the queen became pregnant.
As the child developed in her womb, she was subjected to extreme physical uneasiness and her body temperature started rising. A time came when she was unable to bear the foetus in the womb any longer and so she secretly went to the sea shore along with her nurses and abandoned the foetus in the sea.
The king was sad at this act but he could do nothing. The foetus developed into a boy It had a brilliant face with three eyes and its body was strong and muscular. When it cried, the whole earth trembled, and the terrified creatures of the sea fled for their lives.
The sea god brought the boy to the palace and handed him over to the king. The king was overjoyed to get his son. The boy was named Sindhu because of his birth on the sea shore He grew up fast, and after completion of his studies, performed severe austerities, propitiated the Sun deity and obtained from him powerful weapons of destruction, which made him invincible. The king handed over his kingdom to the son and retired to the forests with his queen. Sindhu defeated all the kings on earth and even extended his power to the nether worlds and heavens.
He invoked Lord Vishnu by his penance and requested Him to come down to earth and stay in his capital city. Hearing this. Lord Siva decided to go away for the time being from Kailash along with Goddess Parvati and all the attendants Ganas. As they passed over the plains. Mother Parvati was attracted by a serene and beautiful place, and alt of them decided to settle down there. Lord Siva, as usual, went into long spells of meditation while the Ganas served and worshipped Him along with the Rishis and other pious people who had gathered and camped around the place.
One day Mother Parvati asked the Lord: Lord Ganesha appeared before Her and asked what boon She wanted. Mother Parvati said: And in due course, on the fourth day of the bright half of the Bhaadrapaada month, when the Swati star was in combination with the Moon, when the constellation of Leo was ascending Simha Lagna , Lord Ganesha manifested Himself in front of Mother Parvati in all His divine glory.
After prostrating to Him, the Mother requested Him to reveil His divine form and assume the form of an ordinary child so that She could take Him in Her arms and fondle Him.
The Lord accordingly assumed the form of a handsome young child. Lord Siva performed the Jata Karmas of the child. The Rishis and the pious men beheld the boy as a personification of all great qualities Gunas. On the eleventh day. Gunesha grew up under the tender care and love of the divine parents ang in the company of the children of the Rishis.
A number of demons who came to disturb the peaceful life there, were killed by Ganesha. Once while chasing a demon, Ganesha along with the children came upon a mango grove full of ripe juicy fruits.
They let themselves loose in the garden, plucking and eating the mangoes and throwing the seeds at each other. In that garden, atop a tree, a woman was keeping guard over a big egg and one of the seeds thrown by the children fell on her. Disturbed in her roost, she came down and started chasing the children. Ganesha immediately climbed the tree and took the egg in his hands.
As soon as he did so, the egg cracked and out came a huge bird from it having a blue neck, a powerful peacock. It was so hungry that it jumped down in search of food and tried to swallow the running boys Ganesha jumped on the bird caught hold of its wings Then he mounted the bird and brought it under his control. Seeing the victory of Ganesha the woman prostrated to him and said: I had been waiting here for years on end for this to happen- Now I am happy and have fulfilled my duty- My other sons like Jatayu, Shyena.
Sampaati and others are held captive by the powerful serpents in their kingdom- Please be kind enough to release them. The peacock by this time had recovered from the pains of fight with Ganesha and surrendered to him.
He conquered a number of demons who had become powerful under the reign of the demonic king Sindhu. Seeing the superhuman capabilities of Mayuresh, Brahmaji offered His two daughters Siddhi and Buddhi in marriage to Mayuresh.
However, he declined to marry them immediately. He wanted first to fulfil his mission of destroying Sindhu. Seeing that Mayuresh had come of age. Lord Siva and Parvati decided to return to Kailashh, and the whole entourage set forth on their journey.
On the way, a number of Asuras attacked them, but Mayuresh vanquished them all. Sindhu became restless. He waged a war against Mayuresh, and sent his two powerful sons Dharma and Adharma to defeat the enemy. They were killed in the battle.
Sindhu himself came upon the field; a fierce battle ensued and at last Sindhu was killed. With his death. Lord Vishnu and others were free to go back to their respective worlds. The cosmic rhythm disturbed by Sindhu, was set again to its normal equilibrium The marriage of Mayuresh with Siddhi and Buddhi was solemnised.
It was time for Mayuresh to fold up his manifestation in the world. I will again be born to you to kill the terrible demon Sindur, said the Lord. Kartikeya, younger brother of Mayuresh said: It was Dwapara Yuga. Brahmaji was having a seista then; he woke up, stretched him self up and yawned.
As soon as he materialised, he roared and his roaring rent the skies, upset the oceans and shook the mountains. Brahmaji recovered from his sleep and asked him: What do you want? I am your son, born out of your yawning face. Please accept me, give me my name, allot me a place to live, grant me my food, and tell me my duties. Whomever you would catch hold of in anger will drop down in a hundred pieces from your arms.
You shall not fear anyone anywhere in all the three words, and you are free to roam about wherever you want. Sindur was happy and wandered through the worlds, setting waves of fear wherever he went. As he went about, a thought came to his mind: How is that Pitamaha bestowed on me all these boons? How can I verify whether they are true? He did not find anyone on whom he could experiment his strength. So he returned to Brahmaji and wanted to try the strength of boon on him.
Brahmaji was taken aback. I was enticed by your beauty and gave you all the boons, little knowing that behind your charming form was concealed a crooked mind.
You have become a demon now. Lord Ganesh will soon incarnate as Gajaanan and destroy you. But Sindur did not leave Brahmaji in peace. He chased the Creator. Brahmaji took to his heels and ran all over the three worlds. He reached Vaikunta, the abode of Vishnu and sought shelter. Vishnu stopped the demon who was close behind Brahmaji and said: Your father is such an old person that it does not behove a man like you to fight him.
Leave him alone. Vishnu was in a predicament. He said: To defeat me is not at all a problem for you. Well, if you really want a good fight there is Lord Siva in Kailash and He is an equal to you.
He is not fit for a fight with me. But then his wife is a beautiful woman. I would rather have her. The Ganas of Lord Siva gave a stiff fight but they were all defeated by Sindur. With a few powerful blows. Lord Mayuresh vanquished the demon and sent him down to the worlds below. He then assured Mother Parvati that as promised earlier. He would be born as Gajaanan through Her and redeem the world from the cruelties of demon Sindur; so saying He disappeared.
In the lower worlds, Sindur, the personification of brute force and blunt intellect, easily became a hero of the demons. He organised them into a powerful gang and let loose a reign of terror in the world.
The pious and learned ones left their homes and took shelter in mountain caves. The gods were also not spared by Sindur and his gang. The helpless victims of his tyranny assembled together and sang hymns on Lord Ganesha. In Kailash, Mother Parvati developed signs of pregnancy. After a few months, She told Lord Siva of Her wish to go down to the plains. And so they all came down, and while moving about, they spotted a beautiful lake surrounded by deep woods, and set up their camp there.
In due course, Mother Parvati gave birth to a divinely beautiful child. It immediately took the form of the Supreme Lord in all His replendence. The Mother praised Him with divine hymns, and at Her request, the Lord changed Himself into the form of a small child, but with a difference.
It developed a round bulging head, its eyes were small, its ears were like two windows, and its nose was like the trunk of an elephant. It had four arms, its stomach was pot bellied and its legs were short and its complexion was red. The Mother was sad to see the distorted form to which the child had turned. All the people around Her were expecting to see the handsome child of the divinely beautiful Mother Parvati and the Supreme Lord Siva.
They would all laugh at this ugly form, and would even say: He said to her: By looking at the external appearance, no one can know the inner make-up of people. Who do you think this red complexioned, four-handed elephant faced, pot-bellied form is? How is it that you are not able to recognise Him in all forms; for He is the One in Whom all these worlds exist, and all forms are His only. The child turned to the Mother and said: What the Lord has said is true.
I have been born to kill the demon Sindur. Now, you have to do a job for me. Please transport me immediately to the palace of King Varenya in the city of Maahishmati on the banks of river Narmada.
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Varenya and his queen Pushpika are both deeply devoted to me. Pleased by their devotion, I had promised them that I would be born as their son.
Pushpika has just given birth to a baby, and she is lying unconscious by the pains of labour; and the baby has been stolen by a demoness. If the queen comes to know of that, she will die of sorrow. Lord Siva immediately summoned Nandi, the chief of the Ganas, and asked him to carry out the mission. When queen Pushpika came to her senses, she saw her newborn child lying by her side.
She was aghast to see the weird form of the child, which had four arms, an elephant face, potbelly and of red complexion. All the people who came to see the child were taken aback by its ugliness.
Ganesha Purana (English)
The court astrologer predicted that the child would be the cause of destruction of the royal dynasty I So they decided unanimously to abandon the child in the forests where it would be eaten up by wild animals. And thus the child was carried to a deep jungle and left there. Sage Paraasara had his ashram nearby He spotted the child laughing away in its innocence, and was struck with wonder at its strange form.
He took a close look at the child and saw divine signs on its legs, hands and forehead. With least hesitation he lifted the child, embraced it and took it home.
He explained to his wife, Vatsala, the strange signs on the child. They brought him up with all tender love and care. They decided to return to Kailash. Gajaanan mastered all the knowledge and arts which his foster father imparted to him. When he was nine years old, a strange thing happened in the ashram.
A huge mouse appeared there and it set about destroying everything that came its away. It was so big and powerful that all creatures in the forest were afraid of it. Mother Vatsala and sage Paraasara were helpless against the ferocious mouse. Gajaanan who was playing outside, came in and saw the terrified parents. On seeing Gajaanan the mouse disappeared into the lower worlds.
Gajaanan however, made a loop with the rope in his hands and threw it down and entangled the huge body of the mouse in it. The mouse tried to wriggle out, but in vain. Gajaanan pulled it up to his side and subdued it. He then mounted it and made it his vehicle The humbled mouse then narrated its story. In the fight that followed, Gajaanan strangled the demon by his powerful hands and killed him.
The Rishis and Devas showered flowers on the victorious Gajaanan and sang his praises King Varenya who had abandoned him because of his ugliness, repented and prostrated to the Lord. And then. He disappeared from the mortal world. In Kali Yuga, the present cosmic epoch in which we are now living, the Lord will incarnate as Dhoomraketu with smoky complexion and riding a horse. In Kali Yuga people will be short-lived and their minds will be laden with all kinds of negative thoughts and feelings There will be general chaos in all spheres of life, and people will give up all good and noble values of life.
Dhoomraketu will redeem the world from its fall into dark age of Kali and restore peace and happiness and re-establish the righteous pattern of living. Shakti Ganapathi — Red colored image of 4 armed Ganapathi, seated with his consort to his left. Heramba Ganapathi — Black colored image of ten-armed Ganesha with five faces, seated on a lion. Makara Ganapathi — Red colored image of Ganesha with a third eye, 10 arms, bearing a ratna kumbham, with his consort.
Dhryakshara Ganapathi — Gold colored image of four-armed Vinayakar, decorated with Chaamara ear rings. Srishti Ganapathi — Red colored image of four armed Ganapathi seated on his mooshika mount. Utthanda Ganapathi — Red colored image of 10 armed Ganesha with his consort to his left.
Dundi Ganapathi — Four-armed image of Ganesha bearing a tusk, a garland, an axe and a gem studded vessel. Trimukha Ganapathi — Red colored image of Ganesha with three faces and six arms seated on a golden lotus.
Simha Ganapathi — White colored image of Ganesha with eight arms with an arm bearing a lions face. Sankatahara Ganapathi — Red colored image of four armed Ganesha clothed in blue, seated on a lotus peetham with his consort to his left. Bala Ganapati — The beloved child The elephant-faced child is depicted with four arms and is the color of the rays of the rising sun.
He holds a banana, mango, jackfruit and sugarcane in his hands and his favourite sweet, the modaka, in his trunk. Taruna Ganapati — The youthful Ganesha The young Ganapati is shown as being red in colour like the noon-day sun. In his hands he holds a noose, an elephant goad, modaka sweet, wood-apple, rose-apple, his broken tusk, a sprig of paddy, and a sugar cane branch.
Bhakti Ganapati — God of devotees Depicted as being of the colour of the full moon of autumn, in his hands a coconut, mango, banana, and a cup of payasam milk-sweet.
Veera Ganapati — The valiant warrior In this form Ganapati is shown with a red complexion, eight pairs of arms and a stern look. In his hands he holds a goblin, spear, bow, arrow, chakra discus , sword, shield, large hammer, gada mace , goad, noose, pick-axe, battle-axe, trident, serpent and banner.
Shaki Ganapati — The powerful one Holding in one arm the green-coloured Shakti power personified in female form , Shakti Ganapati is depicted as being the colour of the sky at sunset. He holds a noose, a garland of flowers and one hand in the abhaya mudra, offering blessing to his devotees. This form of Ganapati is part of Tantric worship. Dwija Ganapati — The twice-born Four-headed, like Brahma, he holds a book, rosary beads, kamandalu vessel used during worship , and a danda staff.
He is the colour of the moon and wears lightning-like bangles on his arms. Siddhi Ganapati — God of achievement Of the colour of golden yellow, he holds a mango fruit, stick of sugarcane, a bunch of flowers and an axe. In his trunk, the fifth hand, he holds a sweetened ball of sesame seeds. Uchhishta Ganapati — A Tantric deity Holding Shakti his female power in one arm, in his remaining hands he holds a blue lotus, pomegranate, a sprig of paddy, veena musical instrument , and prayer beads.
He is depicted as being blue in colour. Vighna Ganapati — Creator of obstacles for the evil Of golden hue, he is eight-armed and holds, like Vishnu, a shankha conch and chakra discus. He also holds a sprig of flowers, sugarcane bow, flower arrow, axe, noose and garland.
Kshipra Ganapati — Quick-acting god Handsome of appearance and red in colour like the hibiscus flower, he holds his broken tusk, noose, goad and a sprig of the kalpavriksha wish-fulfilling tree in his hands and ratnakumbha pot of precious gems in his trunk.
Heramba Ganapati — Protector of the weak With five faces and the dark green colour, he rides a lion. Two of his hands are in the abhaya protective and varada giving postures. In his other hands he holds a noose, tusk, prayer beads, garland, axe, big hammer, modaka sweet and fruit.
Lakshmi Ganapati — Giver of success The goddesses, Siddhi achievement and Buddhi wisdom in either lap hold blue lotuses in their hands. His one hand is in the varada giving posture, and in his other hands he has a noose, goad, parrot, a sprig of the kalpavriksha tree, kamandalu prayer vessel , sword and pomegranate.
In this form he is of pure white colour. Maha Ganapati — The great one With a complexion like ripe paddy, he holds his shakti, who has a lotus in her hand, on his lap. He has three eyes and the crescent moon on his crown. He holds a pomegranate, gada mace , sugarcane bow, chakra discus , lotus, noose, blue lily, sprig of paddy, tusk, and pot of gems.
This again is a Tantric form. Vijaya Ganapati — The giver of success Of red complexion and riding a rodent, he holds a goad, noose, tusk and mango in his hands.
Nritya Ganapati — The happy dancer Of golden colour, Ganapati in this form dances under the kalpavriksha Tree. He wears rings on his fingers and holds a noose, goad, axe, tusk and sometimes a sweet cake in one of his hands.
Urdhva Ganapati — Tantric god Holding a green-complexioned goddess, he holds in his hands a blue flower, sprig of paddy, lotus, sugarcane bow, arrow and tusk. He himself is of golden colour. Ekaakshara Ganapati — Of the single letter Gam Red in colour, clad in red silk, wearing a garland of red flowers and with the crescent moon on his crown, he is three-eyed with short arms and legs.
He carries a pomegranate, noose and goad in his hands. His fourth hand is in the varada wish-giving pose. He sits in padmaasana yogic lotus pose and rides the mouse.
Vara Ganapati — The giver of boons Of red complexion, he has three eyes and wears the crescent moon on his head. He holds the noose, goad, a dish of honey in his hands, and a pot of jewels in his trunk. In the Tantric representations of the deity, he is shown with a goddess on his lap. He holds a noose, goad, tusk, and mango fruit in his hands and a modaka sweet in his trunk.
Kshipra-Prasada Ganapati — Who rewards promptly Adorned with ornaments and seated on a throne of kusha grass, in his form his huge abdomen stands out. He holds a noose, goad, lotus, pomegranate, tusk and a sprig of the kalpavriksha tree. Haridra Ganapati — The golden one Yellow in colour with bright yellow raiments, he holds a noose, goad, tusk and modaka sweet in his hands. Ekadanta Ganapati — Of the single tusk Blue in colour and with a huge abdomen, he holds in his hands an axe, rosary beads, laddu a sweet and his broken tusk.
Shrishti Ganapati — The creator Riding a large rodent and of red complexion, he holds in his hands a noose, goad, tusk and mango. Uddanda Ganapati — Punisher of evil This Tantric deity carries on his lap his shakti power a green-coloured female form holding a lotus in her hand.
In his ten hands he holds a pot of gems, lotus, blue water lily, gada mace , sugarcane, sprig of paddy, noose, garland, pomegranate and tusk. Runamochana Ganapati — Who releases humanity from bondage Of white crystal-like mien, he is clad in red silk garments.
He holds a goad, noose, rose apple and his tusk in his hands. Dhundhi Ganapati — Of Kashi Often of sindura or red colour, he has prayer beads, his tusk, a ratnakumbha pot of gems and an axe in his hands. Dwimukha Ganapati — The god of two faces Bluish-green in colour, wearing red silk garments and a gem-studded crown, he holds in his four hands, a noose, goad, tusk and a pot of gems.
Trimukha Ganapati — The three-faced deity Seated in the middle of golden lotus seat with a complexion as red as the palasa flower, this form of Ganapati is shown with the left hand in an abhaya protective pose and the right in the varada reward-giving pose. He also holds a sharp goad, prayer beads, noose and pot of nectar. Simha Ganapati — Riding a lion With the lion as his vehicle, in this form Ganapati is white in colour and also holds a lion in one hand.
In his other hands are a sprig of the wish-fulfilling tree, the veena musical instrument , a lotus, a bunch of flowers and a pot of gems. Yoga Ganapati — The great yogi Holding himself in a yogic stance, and bound in a yogic girdle, he is the colour of the easily morning sun and wears garments of the blue of Indra.
In his hands he holds prayer beads, staff of the yogi, noose and sugarcane. Durga Ganapati — The saviour Of a huge body and burnt-gold complexion, he holds prayer beads, an arrow, goad and tusk in his right hands and a noose, bow, flag, and rose apple fruit in his left. His garments are of red colour. Sankatashara Ganapati — Remover of sorrow Seated on a red lotus seat and clad in blue, his complexion is that of the rising sun.
On his lap he holds his shakti, power who is of female form, green in colour, holdinga blue flower in her hand. In his hands he holds a goad, noose, and a vessel of payasam milk-sweet.
His right hand is in the varada or boon-giving pose. When not in the Tantric form, Sankatahara Ganapati is represented in celibate form. Gajavaktra — Elephant-Mouthed the elephant-mouthed Ganesha is very fond of sweets.
With a huge belly signifying wealth and the modaka sweet in his hand, symbolic of the realised Inner Self, he persoifies love. The hugeness matters little when the study of life principles is considered. The soul may be the greatest or the smallest. This represents life in its totality and Lord Ganesha is suggestive of these cosmic aspects. Alampata — The Eternal By whose puissance this world of illusion is manifest, whose creation is this universe, who is the Lord of all gods and creation, he is the Eternal, Lord Ganesha.
He is the Eternal Sprit, the Beginning of all beginnings, beyond comparison. Anantachidrupamayam — Infinite and Consciousness Personified He who is the root cause of the worlds, who is uniquely manifest in the hearts of all, can be realised only by concentrated meditation.
Lord Ganesha, the Infinite, is beyond distinctions and beginning. Heis the protector of the visible world and leader of the helpless, destroying all evil and obstacles. Avighna — Without Obstacles The mighty, massive Ganesha, mounted on his vehicle, bestows everything desired if his devotees chant his name with fervour and devotion.
He is also responsible in keeping away all obstacles from their path. As the elephant- faced child, he is the colour or the rays of the rising sun. It denotes a pot of nectar, providing divine coolnes to the wearer. It is also denotes intelligence and mental enlightenment, the moon being the symbol of mind and peace. Bheema — Gigantic The massive Lord Ganesha reposes on the jewelled throne with the snare, the hamulus and the lotus flower in his hands.
On his forehead reposes the moon. He is four armed, has a single tusk, a trunk askew, a pot belly and he is gigantic. Bhoopati — Lord of the Lords Bhoopati, also called Ganapati, is the Lordof the lords, the Master of the ganas or celestial hordes. He is worshipped by Brahma himself and is worshipped in all the three worlds. His illimitable erudition makes even Goddess Saraswati and Sage Narada bow their heads in awe.
Buddhipriya — Bestower of Knowledge Buddhipriya, the repository of knowledge, bestows guileless discreation to the worshipper. Buddhividhata — God Of Wisdom By chanting Lord Ganesha,s name day in and day out, one gets richer by imbibing all knowledge and wisdom from him, who is of enlightened heart and unwavering wisdom.
Chaturbhujeti — Four-Armed The four-armed Ganesha is an embodiment of truth, discreation, having control over money power and bondage.
These four arms represent the four castes: Brahmin, Kshatriya, Vaishys and Shudra, symbolically indicating his divinity. He is always worshipped in the three worlds by all, and is the first to be reverenced among the celestials. Devantakanashakarin — Destroyer of Demons Lord Ganesha, the destroyer of evils, slew the powerful demons, re-establishing righteousness and peace in the three worlds.
With a large form, who has the mouse as his vehicle, he is the embodiment of peace and tranquillity — the giver of peace to all. He likes to prod man with his goad to the path of righteousness and truth so that he can leara to be charitable. His body is sometimes compared with a red lotus.
His hands are ornamented with gem-studded bangles and his whole smoke-coloured image is enchanting. He is deathless, has no beginning or end — he is invincible.
Dvaimatura — Son of Two Mothers Goddess Parvati created a child from the perspiration that came off her body. Shelowered him into the River Ganga and he grew into a large being. Both Parvati and Ganga claimed to be his mother. He is also known aas Pranava, the sound from which the world emanated. Ekadanta — He Of Single Tusk The rorund, massive Ganesha sports a single tusk, a broken one, which symbolises him as beyond the rules of cosmic orderliness, as he is the cosmas itself.
The broken tusk represents the shedding of the ego. Ekadrishta — Single-Tusked The single-tusked Ganesha stands for one direction. He gathers information from various directions, but having decided his course of direction, he does not waver. The single tusk represents the non-dualistic nature of reality.
Heis the elephant-faced son, having a simple broken tusk and trunk that is askew. He is the delight of them. The gada or mace is the divine weapon used to wipe out evil and slay the asuras. Gajakarna — Elephant-Eyed The elephane-eyed Ganesha is the embodiment of goodness and virtue, his size belying his non-violent nature. The small eyes radiate wisdom and compassion, powerful, yet gentle.
Gajanana — Elephant-Faced Lord Ganesha in the form of Gajanana, with an elephant face, is deemed to be a very auspicious symbol, warding off possible mishaps and troubles. Gajananeti — Elephant-Faced The elephant-faced Lord Ganesha is one-tusked, has a large body with a huge belly, and is capable of destroying all obstacles. Gajavakra — Elephant Trunk Ganesha with his twisted trunk is symbolic of his vast knowledge and powers of discrimination, vital for spiritual progress.
He is the Lord of all he surveys, the Master of the earth, the universe, the cosmos, all creation. As the Chief and Supreme God among gods, he is worshipped by all. He is the Supreme Deity, Lord Almighty, who rules over the entire kingdom of the gods. Gaurisuta is Lord Ganesha, the deft son of Gauri. His immense grace and radiance is supreme and ethereal, and is adored by one and all.
Haridra — The Golden One Lord Ganesha, although smoke-coloured, is the Golden One, as he has a moon crest on his forehead, a sacred thread in the form of a serpent round his body, cheeks anointed with a vermilion paste, glowing golden like the rays of the sun.
Kapil — Tawny-Coloured The tawny-coloured elephant-faced Ganesha is the God of wisdom who teaches that the path of sucess and achievement is through the use of intellect, and that through wisdom alone can one reach salvation. All poets invoke his grace before picking up their pens, for he is the Lord of poets from whose divine pen flow divine words.
He is the repository of knowledge and a mine of virtues from whom emanates illimitable erudition, and cosmic music and rhythm. He is the playfully deft son and is adored by his parents. Shashivarnam — Moon-Complexioned He who is attired in a white garment abnd who is all-pervading, is Lord Ganesha, the elephant-faced Lord with a moon — complexion that glows brightly, indicating mental enlightenment, the moon being the symbol of peace.
He is the witness of all that is happening in the world. He is the Lord of the universe, the Supreme Being who has no beginning, who has no end. Yagnakaya — Accepter of Sacrificial Fires The clam and majestic Ganesha, with the strength and power of an elephant, is the Lord of the universe.
He evokes great love and accepts the sacrificial fires offered to him by gods and mortals. Kripakaram — Who Is Merciful Lord Ganesha, as Kripakaram, wavy with profound kindness, is the sea exhibited by his eyes.
He is ever merciful and the beacon of divine light. Krishapingaksha — Black-Yellowish-Brown-Eyed Lord Ganesha, whose eyes radiate power, compassion, wisdom and love, is omnipotent and infinite. His small eyes dazzle with the exuberance of the light of a million suns. He is the adobe of forgiveness, the seat of compassion, and most forgiving. Repose faith in him and he will protect you. Kshipra — Quick-Acting Handsome of appearance and red in colour like the hibiscus flower, he holds his broken tusk, noose, goad, and sprig of the wish-fulfilling tree in his hands and a pot of precious gems in his trunk.
Lambakarna — Large-Eared The large-eared Ganesha is a mine of information gathered from all directions. His large ears are used for winnowing information, retaining only the essentials. Lambodara — Huge-Bellied The big-bellied Ganesha is the symbolof the whole universe — all that is conceivable in the whole cosmos — from which all events of the world emerge.
It is symbolic of his capacity to assimilate the whole information. Mahabala — Extremely Strong Lord Ganesha, with his huge body, is symbolic of the cosmos or the universe. He is extremely strong and powerful, endowed with intellectual prowess. All the elements — earth, fire, air, water and ether — are manifest in him.
He is the Supreme Lord of the universe. Mangalamoorti — The Auspicious Lord Ganesha is the personification of all that is auspicious. He who was worshipped by Lord Shiva before his vanquishing Tripurasur, by Lord Vishnu before his tying of Bali in the rope, by Lord Brahma before creating the world, by Parvati before her slaying the demon Manisha, is Mangalamoorti.
He is compassionate and forgiving, wise and intellectual. Mritunjaya — Deathless the Infinite Lord Ganesha has no beginning or end. He is deathless and the root cause of the creation. He bestows happiness and welfare to all. He destroys all the obstacles that one may face when entreated by his devotees. The mouse, known to cause great havoc, is kept under the control of Ganesha by Serving as his vehicle. He loves music and some times a veeena is one of the attributes seen in his hands.
He is the patron of music and dance. He purges the devotees of all sins by and impieties by his holy fire. He is the elder son od Shankara, and the belovedof his mother, Uma. Nideeswaram — Master Of All Kinds Of Treasures Lord Ganesha, the repository of knowledge, is adorable, with his plump body, his tusk broken and single. His is the Lord of all wealth — material as well as spiritual — endowed with intrinsic qualities that command the respect of all. Pashin — One Who Sits Like A Rock Lord Ganesha is Infinite and Consciousness personified, solid and unwavering like a rock, who is unshakeable, Invincible, the seat of infinite power, the pure essence of luminous mind.
Pitambar — Wearer Of Yellow Clothes Lord Ganesha, who wears clothes of white and yellow, personifies purity and uniqueness. With a deep knowledge of the self, he is the eternal sprit who is changeless yet causes change all around. He is the Lord of the gods, the repository of wisdom, the seat of spiritual awakening, from whom creation has come. He is the Beginning of all beginnings, worshipped by Mahesha and other gods.
He is the Omniscient Lord Almighty who rules over the entire universe. Rudrapriya — Beloved Of Shiva Lord Ganesha, the beloved son of Shiva, is the Master of all, whose virtuous qualities are orisoned by even the creator, Brahma. They adore and worship him, and as their master, and he bestows his grace on them. He who chants his name continually will be sure of being blessed with the ability to be adept in all his actions.
Savatman — Blesser Of The Universe He who dwells in every heart in asecret manner, by whose command this entire world exists, who is Infinite and the Enlighter of the hearts, by knowledgw, he is Sarvatman, Lord Ganesha.
These large ears serve the purpose of gathering information from alll possible directions. Shuban — One Who is Auspicious A prayer to Lord Ganesha precedes all worship for he is auspicious and nothing can take place without invoking his name. Shubhagunakanan — Mine Of All Virtues Lord Ganesha is the Lord of all treasures and virtues, symbolic of perfection and infinite beauty he is compassionate, forgiving, endearing and protector of all that is good.
Shwete — White Colour The huge-bellied Lord Ganesha, with an elephant face, a single-tusk which is askew, has his body and clothes white, being worshipped on the shore of ocean of milk with white flowers. His face beams the beatitude. The Lord is the bestower of the desired abilities. Being compassionate and large- hearted the elephant-faced Ganesha fulfils the wishes of workshippers.
He bestows both on his devotees, being the kind and compassionate Lord who grants them boons and showers them with success. He protects and loves his brother SKanda. He is the symbol of auspiciousness. Swaroop — Lover Of Beauty Lord Ganesha, the Master of resourcefulness and prefection in all spheres, is a lover of beauty. His awkward body signifies that outward form has no connection with inner beauty and spiritual prefection. His huge body takes on the colour of red like the noonday sun, depicting the strength of youth.
He also forgives those who seek his pardon. He is the vanquisher of demons and remover of all obstacles. Lord Shiva granted her wish and Ganesha took form. He is the beloved son of Uma, her delight, and obedient servant, ever ready to serve her. Vakratunda — Askew-Trunked Lord Ganesha, the single-tusked one, is attribute with an askew proboscis or trunk, which symbolises power, capable of destroying all obstacles and evil. Varaganapati — Bestower Of Boons Ganesha is the bestower of all fruits of desire and granter of all adeptness that his workshippers seek.
He is magnanimous and forgiving, being a wealth of knowledge and wisdom. Varaprada — Granter Of Boons Lord ganesha grants boona to his devotees. He is most efficacious. He gives knowledge to tha seeker of wisdom, prosperity to those desiring wealth.
Varadavinayaka — Bestower Of Bounty And Success The massive Ganesha, the granter of boon to his devotees, is the guarantor of success in all ventures.
His devotees need never fear failure. Ausanasa Brahmanda Mahesvara The above listing tallies with the one as in the Venkateshvar Press edition of the Kurmapurana except that the third upapurana named here is Bhamda which could be a printing error for Skanda. There is no Vayaviya, no kalki, no Daiva here.
Are we now to conclude that Sriganesapurana was not known to the author of the Kurmapurana? But the fact that at least the Ganesagita forming part of the Ganesapurana as already available in print was commented upon by Nilakantha establishes the relative antiquity of this Purana. Moreover, there is every reason to believe that Bhargava and Ganesa Puranas are one and the same, inasmuch as the extant text of the Sriganesa Purana represents a dialogue betweent eh Trikalajna Sage Bhrgu and leprosy-stricken king of Saurastra-Somakanta.
So this Purana may have earlier been named as Bhargava Purana. Some beginning has already been made in the direction of stylistic studies into the distinctive features of the Mahabharata as an oral composition Vide Sharma, Elements of poetry in the Mahabharata, Berkeley ; Reprint, Delhi No such a study seems yet to have been made with regard to the Puranas in general or even a specific Purana.
It is unfortunate that except four or five Puranas that have been critically edited and brought out under the auspices of the All India Kashiraj Trust no crticial editions of the Puranas or Upapuranas are yet available. Even the editions available are full of printing and other errors except the Srimadbhagavatam. To my mind a stylistic study with special reference to oral poetic technique as reflected in the Puranas and identification of the oftrepeated poetic formula in the Noun-adjective combination, similes, vocatives etc.
That will also help us in determining the relative priority or posteriority of a Purana. As regards this Purana, it must have attained eminence centuries earlier than Nilakantha 16thcen.
According to R. We can certainly try to determine the date of a text when it was standardized in the process of its oral evolution and was written down. But it is perhaps not possible to determine even approximately, the date of the beginning of an oral tradition with regard to a particular text, specially when no critical edition representing the oldest available reading of the text is accessible to us.
We can thus only conclude that the Ganesa Puranas was written down long before the 16th cen. D, may be, between - A. As usual, Ganesa Purana is also recited by Suta in the naimisaranya in the course of the twelve-year sacrifice performed by Saunaka. The sages have already grasped the eighteen Puranas. Now they request Suta to recite other Puranas anyany api. So Suta prefers to recite the first upapurana dealing with Ganesa.
The order of transmission of this Ganesapurana is mentioned as Brahma-Vyasa-Bhrgu. Eventually Somakanta suffers from leprosy. Despite the appeals to the contrary from his ministers, subjects, family members, he desperately prefers to relinquish his throne.
The unwilling son-Hemakantha is compelled to succeed him. Somakanta, together with his wife Sudharma and the two ministers - Subala and Jnanagamya quits his kingdom and ultimately reaches a beautiful forest. The king sleeps. The two ministers go somewhere in search for fruits etc. The child is none else but cyavana himself who conveys the entire story to his father - Bhrgu.
Being asked by the sage, somakanta tells him everything about himself as it happened in this life. Somakanta is his previous life was a Vaisya-Kamanda by name. He went to a forest and started persecuting innocent passers by including Brahmins.
Once a Brahmin, Gunavadhans by name was caught by him. Gunavardhana tried his best to invite his compassionate treatment towards himself. But Matanga did not spare him even and thereby subjected himself to his infallible curse.
When he was old, he repented for his misdeeds and tried to donate the entire plundered wealth to the deserving Brahmins.When there is confusion, always choose the right path. He comes to be without passion and when passion disappears he will see Brahman. The Ganas of Lord Siva gave a stiff fight but they were all defeated by Sindur. D, may be, between - A. He is a strong leader.
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