Om Shreem Hreem Kleem Klowm Gum Ganapathaye Vara

Varatha Sarvajanamay Vasamaanaya Swaha

Lord Ganesha

Compiled by K.Raman
 Lord Ganesha

Lord Ganesha - the Hindu deity in a human form but with the head of an
elephant - represents the power of the Supreme Being that removes
obstacles and ensures success in human endeavors. For this reason,
Hindus worship Ganesha first before beginning any religious, spiritual or
worldly activity. In Hindu mythology, Lord Ganesha is the first son of Lord
Shiva and the Divine Mother Parvati. Their second son is Lord Subramanya
and their daughter is Jyoti. As explained below, the portrayal of Lord
Ganesha as the blend of human and animal parts symbolizes the ideals of
perfection as conceived by Hindu sages and illustrates some philosophical
concepts of profound spiritual significance.

Elephant head, wide mouth, and large ears: the large head of an elephant
symbolizes wisdom, understanding, and a discriminating intellect that one
must possess to attain perfection in life. The wide mouth represents the
natural human desire to enjoy life in the world. The large ears signify that
a perfect person is the one who possesses a great capacity to listen to
others and assimilate ideas.

The trunk and two tusks with the left tusk broken: there is no known
human instrument that has an operating range as wide as that of an
elephant's trunk. It can uproot a tree and yet lift a needle off the ground.
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Likewise, the human mind must be strong enough to face the ups and
downs of the external world and yet delicate enough to explore the subtle
realms of the inner world. The two tusks denote the two aspects of the
human personality, wisdom and emotion. The right tusk represents
wisdom and the left tusk represents emotion. The broken left tusk conveys
the idea that one must conquer emotions with wisdom to attain perfection.
Elephant eyes: the elephant eyes are said to possess natural deceptiveness
that allows them to perceive objects to be bigger than what they really are.
Thus the elephant eyes symbolize the idea that even if an individual gets
"bigger and bigger" in wealth and wisdom, he should perceive others to be
bigger than himself; that is, surrender one's pride and attain humility.
The four arms and various objects in the four hands: the four arms indicate
that the Lord is omnipresent and omnipotent. The left side of the body
symbolizes emotion and the right side symbolizes reason. An axe in the
upper left hand and a lotus in the upper right hand signify that in order to
attain spiritual perfection, one should cut worldly attachments and
conquer emotions. This enables one to live in the world without being
affected by earthly temptations, just as a lotus remains in water but is not
affected by it. A tray of Laddus (a popular snack) near the Lord denotes
that He bestows wealth and prosperity upon His devotees. The lower right
hand is shown in a blessing pose, which signifies that Ganesha always
blesses His devotees.

A human body with a big belly: the human body possesses a human heart,
which is a symbol of kindness and compassion toward all. Ganesha's body
is usually portrayed wearing red and yellow clothes. Yellow symbolizes
purity, peace and truthfulness. Red symbolizes the activity in the world.
These are the qualities of a perfect person who perforrns all duties in the
world, with purity, peace, and truthfulness. The big belly signifies that a
perfect individual must have a large capacity to face all pleasant and
unpleasant experiences of the world.

A mouse sitting near the feet of Ganesha and gazing at the tray of Laddus:
a mouse symbalizes the ego that can nibble all that is good and noble in a
person. A mouse sitting near the feet of Ganesha indicates that a perfect
person is one who has conquered his (or her) ego. A mouse gazing at the
Laddus, but not consuming them, denotes that a purified or controlled ego
can live in the world without being affected by the worldly temptations.
The mouse is also the vehicle of Ganesha, signifying that one must control
ego in order for wisdom to shine forth.

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Right foot dangling over the left foot: as stated above, the left side of the
body symbolizes emotion and the right side symbolizes reason and
knowledge. The right foot dangling over the left foot illustrates that in
order to live a successful life one should utilize knowledge and reason to
overcome emotions.

Ganesh Legends

Ganesha in World Religions

Ganesha, the global traveler! Besides His more celebrated attributes, He

could well be called the Peripatetic One, given His large footprint in other
lands and religions. How and why did this happen? Because He is the Lord
3
of Adaptibility who defies quick definition. His multiple and often
contradictory qualities make it easy for Him to cross cultural and religious
borders, synthesize local sentiments and assume new forms. This traveler
has many tales to tell.

Jainism
Ganesha is widely worshipped by Jains, though there is no mention of him
in early Jaina religious writings. He first emerges in a 12th century literary
work by Hemachandra, a Jain scholar, philosopher and historian who
variously names Ganesha as Heramba, Vinayaka and Ganavignesa.
Between the two historical Jaina sects – Swetambara and Digambara – it
was the more liberal Swetambaras who embraced Ganesha, along with
other Hindu deities. Swetambara texts extol Ganesha as a deity whom
even other gods propitiate to attain their wishes. Swetambara Jains
observe the Hindu practice of commencing all auspicious ceremonies and
new enterprises with obeisance to Ganesha.

A 9th century Jain temple at Mathura (Uttar Pradesh) has the earliest
known image of Ganesha in this religion, along with Ambika (another
name for His mother, Parvati). Several temple images of Vinayaka are also
found in the Jainism dominated states of Rajasthan and Gujarat. Travelers
to Mumbai can find a Ganesha carving at the beautiful, marble Jain temple
in Walkeshwar.

Typically, Ganesha is looked upon as a guardian and not a principal deity in

Jainism – hence, His image on doorframes or basements of Jain temples.

Buddhism
Somewhere between the sixth and tenth century, ancient India saw a
surge in trade and commercial activity. This period coincided with a rise in
Ganesha worship among the merchant community – early inscriptions
suggest that the practice of ‘Ganesha first’ originated with traders. It’s
also possible that Ganesha took on some of the functions traditionally
associated with Kubera, the god of wealth and naturally, became attractive
to merchant communities.

Ganesha travelled into neighboring Asian countries along with merchants

seeking new markets – this is based on the finding of fifth or sixth century
Ganesha images in Myanmar, where Mahayana Buddhism had taken root.
In Nepal, Heramba a 16-headed form of Ganesha was popularly
worshipped.
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Ganesha plays a dual role in Buddhism – a Buddhist god in His own right,
as well as a Hindu deity, known as Vinayaka. The Buddhist Vinayaka
assumed the form of Nritta Ganapati or Dancing Ganesha, whose
popularity in North India spread into Nepal and later, Tibet.

Ganesha, The World Traveler Series – Tibet

Tibetan Buddhism, with its strong Tantric leanings, took a fascinatingly

ambivalent view of Ganesha. Robert L. Brown (Ganesh: Studies of an Asian
God) says these sharply contrasting versions can best be understood by
seeing Ganesha as a Janus-like deity, rather than two different gods. As

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Lord of Obstacles, He controls impediments in their entirety. In His
negative – read Tantric – aspect, He creates or chooses to condone the
existence of problems. The benign Puranic Ganesha, removes obstacles or
refrains from creating them. Seventh and eighth century Buddhist texts
from China, originally authored by Indians, state that Ganesha started off
as an obstacle-creator – vigna-karta – who had to be ritually appeased so
He would keep away. Around the sixth century, this willful, dangerous
being metamorphosed into a benign vigna-harta or obstacle-remover and
entered the Hindu pantheon!

In Tibetan Buddhism however, the Tantric, malevolent Ganesha prevailed

over the kindlier version. Tibetan iconography shows Him being trampled
underfoot by Mahakala, the Protector of Dharma. He is known as Maha
Rakta Ganapati, a fearsome emanation of Avalokiteswara, with a red body,
three eyes and twelve hands holding various weapons as well as skull cups
filled with human flesh and blood.

Ganesha, The World Traveler Series – Cambodia and Vietnam

Stone and bronze statues found in excavations suggest that Ganesha

arrived in Cambodia around the 6th or 7th century, long before the vast,
powerful Khmer Empire co-opted Hinduism and Buddhism as its official
religions. Temple inscriptions in eastern Cambodia’s Champa region
suggest that Shiva worship was widely prevalent.

Cambodia’s early Ganesha closely resembled Gupta representations –

large, fan-shaped ears, no headgear, two arms and only slightly pot-
bellied. Strangely, other Indian representations like the Nritta Ganapati,
Ganesha with his consorts or parents failed to reach Cambodia during the
Khmer era.

Innumerable Ganesha idols have also been unearthed in Vietnam, once

part of the Khmer Empire. They can be seen in the Cham Museum of Art,
Danang and Saigon Museum. In both Cambodia and Vietnam, Ganesha
continues to inspire artisans who produce images in varying forms.

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 Ganesha, The World Traveler Series – Indonesia

Indonesia’s historical ties with India, in particular the island of Java, find
mention in the Ramayana. In Java, where Hinduism struck strong roots,
Ganesha was represented in a huge variety of forms, an indication of His
popularity. A seated, four-armed Ganesha holding a broken tusk, garland
and bowl of sweets, thought to be from the 8th century was found in
Chandi Banon temple, central Java. Other ancient statues bear similarity to
the iconography of the Ellora caves in India.

The Tantric Ganesha found in other Southeast Asian countries has echoes
in Java as well. A 13th century Ganesha statue from Bara in east Java
represents him as both Creator and Destroyer of Obstacles. Over the years,
excavations have thrown up several Ganesha images all over the island. On
Borneo Island, 5th century inscriptions suggest that this was the
7
easternmost limit reached by Ganesha. The 8th century cave Genung
Kombeng has Buddhist and Hindu stone carvings of a four-armed Ganesha
along with Shiva and Durga.

In Bali, Islamic Indonesia’s Hindu enclave, every village has a minimum of

three temples and Ganesha is a familiar entity. He presides over
knowledge, along with Goddess Saraswati. More prominently, he is a
guardian deity of temples – Dvarapala – and is therefore, stationed at their
gates. Since his task is to obstruct demons, the Balinese Ganesha is
typically stern-faced.

Among the best known Balinese Ganesha temples is the 11th century cave
of Goa Gajah – literally Cave of the Elephant – with representations of the
Hindu trinity and Ganesha. Skilled Balinese artisans produce Ganesha icons
in varied materials and forms. Stone idols from Batubalan are usually in

8
the classical style. In the Ubud region, elaborately carved Ganeshas are
made from a soft, white wood (known locally as “crocodile wood”); a
simple, rounded Ganesha is carved from suar, a mahogany-like wood.
Artisans paint Ganesha on finely carved cattle bone, imported mammoths’
tusks and egg shells. Bronze statues with a patina of green are sold in
Java. Balinese shadow theatre, portraying themes from the Ramayana and
Mahabharata, features a Ganesha puppet character made of buffalo skin.

Ganesha, The World Traveler Series – Japan

Ganesha, the global traveler! Besides His more celebrated attributes, He

could well be called the Peripatetic One, given His large footprint in other
lands and religions. How and why did this happen? Because He is the Lord
of Adaptibility who defies quick definition. His multiple and often
contradictory qualities make it easy for Him to cross cultural and religious
borders, synthesize local sentiments and assume new forms. This traveler
has many tales to tell.
Early Buddhists brought Ganesha to Japan. Ganesha worship gained
ascendance during the time of Kukai, the 9th century founder-sage of the
Shingon school of Japanese Buddhism. Known as Kangiten or Binayaka-
ten, Ganesha was worshipped as a principal deity in Shingon Buddhism;
9
the sect’s rituals and beliefs bear a close resemblance to those of the
Hindu Ganapatya cult, who consider Ganesha to be the Supreme Being.
Among other Japanese Buddhist sects, Ganesha is a minor deity, varyingly
known as Daishokangi-ten or Ganabachi.

In Japanese Buddhism, Kangiten’s blessings are sought primarily for

material progress, followed by enlightenment. Sacred offerings to this ‘God
of Happiness’ include “bliss-buns” prepared from dried flour, honey and
yoghurt besides fresh fruit, radishes and wine. These are distributed to
worshippers much like the Hindu practice of giving prasad.

Ganesha assumes 30 distinctive forms in Japanese iconography, often as a

dual entity. One erotic form, specific to Shingon Buddhism, features two
embracing male and female forms with elephant heads and human bodies.
These are rare idols, worshipped with secret rituals inside temples.
Typically, they are made of metal as they must be immersed in oil during
worship. Gumyo-ji, an 8th century temple in Minami, Yokohama has one
such image. Often, Japanese temple doors feature two long-robed,
elephant-headed figures in an embrace.

Young Japanese popularly worship Kangiten as a symbol of conjugal bliss.

Many entrepreneurs, especially those whose business involves food and
drink, worship Ganesha as Shou Ten, a benevolent obstacle-remover and
enhancer of wealth.

What is Ganapati Atharvashirsha?

Visitors to the Ganesha temple at Ranjangaon, Maharashtra – one of the

Ashtavinayak shrines – invariably look up at the entrance to the main hall,
so that their eyes may rest upon a sacred text carved into the stone. This is
the Ganapati Atharvashirsha, often referred to as the Ganapati Upanishad.
Among Maharashtrians, the Atharvashirsha holds pride of place as the
most widely chanted Sanskrit text devoted to their favored deity.

Origin

Nobody knows for sure when the Atharvashirsha was composed. Scholars
believe it could have been sometime between the sixteenth and
seventeenth centuries. Some say it was composed by the Sage Atharva,
but that is doubtful, since none of the Upanishads bear an author’s name.
History records that the Atharvashirsha came into prominence during the
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early 1900s when Ganesha worship among Pune-based Maharashtra
Brahmins became popular.

What does ‘Atharvashirsha’ mean?

The scholar John A. Grimes (Ganapati: Song of the Self) surmises that
Atharvashirsha implies "firmness or singlepointedness of the intellect as
directed towards one's realization of the Divine." Studying this text helps
the worshipper reach the four goalposts of life as laid out in Hinduism –
Dharma (doing the right thing), Artha (material prosperity), Kama
(enjoyment of sensual pleasures) and finally, Moksha (liberation of the
soul).

What does it say?

The Atharvashirsha is the definitive text on Ganesha. It pays homage to

Him as the Supreme Deity, one who subsumes all other divinities. He is the

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Holy Trinity who cyclically creates, sustains and destroys the universe. He
embodies within Him the five elements, the past, present and future and
all celestial bodies.

Importantly, the text contains the bija or ‘seed mantra’ of Ganesha – Gam
– and teaches a devotee how to use the mantra appropriately and worship
Ganesha. Further stanzas reverentially describe Ganesha’s attributes – His
tusk, multiple arms, belly and weaponry. These are for the devotee to
meditate upon as they contain the philosophical essence of Ganesha
worship.

Studying the Atharvashirsha enables the worshipper to remain free in

spirit, unmoved by obstacles and liberated from sin. Meditating upon the
text every morning and evening wipes out the consequences of any sinful
actions committed in the intervening periods.

The text sounds a cautionary note – it should not be taught to those

without faith and devotion. A teacher who does so out of greed is
considered a great sinner.

Reciting the Atharvashirsha regularly empowers a devotee tremendously.

Different means of worship confer different benefits. Ritual bathing of
Ganesha helps one master the art of eloquence. Worship with Durva grass
brings wealth. With rice flakes come fame and scholarship. Offering
modaks brings the devotee his heart’s desire. He who offers all of these,
along with ghee, attains everything.

What is Sankashti Chaturthi?

Sankashti Chaturthi is a special day of the month in the Hindu calendar

when Ganesha’s devotees invoke His blessings to rid themselves of
problems and impediments. This sacred time falls on the fourth day after
the full moon.

“Sankata” in Sanskrit means difficulty, crisis or obstacle, while “hara”

refers to removal or elimination. On this day, devotees fast from morning
until moonrise. In the evening, after a ritual bath, Ganesha is worshipped
with sacred Durva grass. Devotees recite His prayers – the Ganesha
Gayatri, the Ashtothram Shatanamavali (His 108 names) and the Ganesha
Atharvashirsha Avartan. The moon is also worshipped with offerings of
flowers and sandalwood paste.
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On Sankashti Chaturthi, Ganesha temples close down about an hour before
moonrise. The idol is bathed with milk and rosewater to the chants of
Vedic prayers. Ganesha is offered steamed modaks and His other favored
foods.

Performing this puja is believed to liberate the worshipper’s soul from the
cycle of birth and death.

The Legend of Chintamani – The Mystic Gem

King Abhijeet was a wise and powerful ruler with no heir to his throne.
Upon the advice of Sage Vaishyampane, Abhijeet and his queen undertook

13
a long penance. They were rewarded with a baby boy whom they named
Gana.

The child, who grew up to be called Prince Ganaraja, once received an

invitation to visit Sage Kapila’s renowned ashram. The sage was a
generous host for he had in his possession, the mystic wish-fulfilling gem
Chintamani. Using this he conjured up a delectable feast for his royal
visitor. Ganaraja was astonished and impressed. He was filled with intense
desire to obtain the gem for himself. Would the sage give it to him? Kapila
predictably refused, whereupon the prince wrested it out of his hands and
made off to the palace. The distraught sage prayed to Goddess Durga, who
advised him to approach Ganesha for help.

Ganesha battled Ganaraja beneath a Kadamba tree and won the

Chintamani back for the sage. By this time however, Kapila had lost all
interest in the stone. In gratitude however, he hung it around Ganesha’s
neck.

Theyoor, near Pune (Maharashtra) where this incident is believed to have

taken place is also called Kadamba Nagar. In the temple erected nearby is
the idol of Chintamani Vinayak – one of the eight pilgrimage centres for
Ganesha’s devotees, known as the Ashtavinayak circuit.

Who would not want to own a gem imbued with magical powers to fulfil
one’s every worldly need and desire? Prince Ganaraja was no exception to
this all too common human weakness. But more interestingly, why did
Sage Kapila, after seeking Ganesha’s help, lose interest in the stone?
Watching the Lord do battle with Ganaraja, Kapila realised that having
Ganesha on his side was a far greater asset than owning the gem. The
legend is a reminder to visiting devotees that the benevolence of Ganesha
will always ensure their well-being and prosperity; they need seek nothing
beyond His blessings.

The Legend of Ganesha and the Cat

As a child, Ganesha loved playing with his bows and arrows. Spotting a
white cat one day, he decided to play hunter and shot arrows at it. The
terrified creature ran for cover, but Ganesha thought it was playing a
game.

14
He looked behind a tree – there it was, trembling and round-eyed. “Aha,
got you! ” said the chubby god and shot at it again. Miaowing with fear, the
cat scooted for cover under a log. Ganesha chased it down and pulled it
out. He rolled it around in the mud and threw it up in the air like a furry
ball! Once more, the cat escaped. Ganesha lost interest and went back
home.

15
He was in for a shock. There sat Parvati, his lovely mother, her face and
arms scratched and mud-stained.

“Ma, how did you get hurt?” cried the little fellow.
16
“I’ve no idea,” said Parvati. “What have you been up to?”

“I was playing with a cat and..um...I was pretty rough with her.”

“Now I know why I have these bruises!” said Parvati. Drawing Ganesha
close, she explained, “Ganesha, my body is the world and every living
creature in it. I was that cat, too! Whatever you do to other beings, you do
to me as well!”

Ganesha was stunned and deeply remorseful. “So my every little action
matters…wow! I’m so sorry, Ma, I’ll never do harm to anything…ever!”

Smiling at her son, Parvati said, “That may not be possible, son. But do be
aware of your actions and harm as little as possible.”

Nodding, Ganesha ran off to find the little cat and make peace with her.

This ancient myth works at many levels. When told to a young person, it
brings home the message of non-violence, for which child can bear to see
its mother hurt? It also exemplifies the concept of the sacred feminine. By
personifying the earth and all of creation as a benevolent and beautiful
goddess, the legend drives home the vital importance of respecting the
environment and caring for it.

The Legend of Ganesha’s Sacred Grass

Analasura was a ferocious demon whose voice made the earth tremble and
whose eyes emitted fire. His thirst for bloodletting spared none – powerful
sages and strong men included. The god Indra engaged him in battle
several times and retired defeated.

Weary of his rampaging, all the celestials trooped to Lord Shiva for advice.
Shiva did have a remedy for them – that they should approach Ganesha,
whose huge pot belly alone could contain Analasura.

Ganesha agreed to help and transformed himself into a chubby, little boy.
Analasura approached him, his eyes shooting fireballs, reducing the
environment around Ganesha into cinders. In the battle that ensured,
Ganesha suddenly assumed enormous proportions and gulped down the
demon.
17
This was somewhat akin to our swallowing a plateful of chillies. Ganesha
was in agony, unable to lie down or remain still. The panicked gods offered
several remedies to cool Him down but nothing worked. Finally, relief came
in the form of 88,000 sages, each of whom performed healing rituals with
21 blades of Durva grass.

Ganesha declared that henceforth, anyone worshipping Him with Durva

grass would be the recipient of his benevolence.

Durva grass has played an important role in Hindu rituals since ancient
times. It is believed to have purifying and healing properties. When
plucked, it grows back rapidly. It is thus an enduring symbol of renewal,
regeneration and fertility leading to associations with prosperity. For this
reason, Durva is linked to a householder god like Ganesha, rather than His
hermit father, Shiva.

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Durva is derived from two words – duhu, the first word means “that which
exists afar” while avam is “that which pulls closer”. Interpreted in the
context of Ganesha, the use of Durva during worship draws His great
power, which in turn dispels the negativity within our bodies.

The Durva’s three blades symbolize the essence of Shiva, Shakti and
Ganesha.
At a more basic level, the ritual exemplifies how easy it is to please
Ganesha with the offering of this humble grass.

Puja Rituals in Ganesh Chaturthi

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The nicest part of Ganesha’s birthday, Ganesh Chaturthi, is that anyone can
celebrate it, thanks to its relative lack of mystifying ritualism. Ganesh
Chaturthi is a social event, spreading goodwill and bonhomie and marking
the start of the Indian festive season in the latter half of the year.

Traditionally, a thorough house-cleaning is carried out the day prior to the

festival, in much the same spirit when expecting a very special guest. In
some Maharashtrian homes, women fast to invoke the blessings of Parvati,
Ganesha’s mother (again, this isn’t mandatory).

The festival officially takes off on the evening of Day One, when the
services of priests are requisitioned for installing the idol, either in homes
or in public mandals. While beautifully painted idols are sold all over, you
can go creative and make your own Ganesha out of clay, much like his
mother, Parvati did! Yellow Calendula flower garlands are the prescribed
form of decoration for Ganesha; in their absence, he is adorned with the
more easily available marigolds. A bunch of holy durva grass is also a
must. Ganesha’s favourite snack, a plate of modaks, is placed before him.
With the entire family assembled, the priest lights the oil lamp and incense
sticks and chants prayers and incantations that will charge the idol with
prana, the universal life-force. During the festival, it is believed that the
home and those who visit it will benefit from the power of this force. The
ceremony ends with arti and a round of modaks for everyone.

For the next nine days, Vinayaka is worshipped morning and evening with
simple prayers and readings from sacred texts. It’s open house season,
with friends and relatives shuttling between homes or alternatively,
visiting the huge public celebrations at temples and mandals. In many
places, cultural activities are organized, when devotees showcase their
talents in traditional music and dance, skits, debates and food fairs. The
large, public celebration committees also organize social service activities
alongside, such as free medical check-ups and blood donation camps...

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 The 32 forms of Ganesha

Ganesha is best loved as a household God, one who smoothens the many
large and small bumps of daily life, helps us overcome weaknesses like
pride, jealousy and greed and bestows abundant material prosperity. But
there’s also the other aspect of Ganesha – the immense, elemental force
that orders the universe. How does one understand Ganesha as a whole?
Impossible as it is to contain Him, ancient Sanskrit texts list thirty-two
forms of the Lord that give us a glimpse of His manifold attributes. Below
is the list of all 32 forms of Ganesha. In the future weeks we will post
description of each of these forms.

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Bala Ganapati

Taruna Ganapati

Bhakti Ganapati

Shakti Ganapati

Vira Ganapati

Siddhi Ganapati

Dvija Ganapati

Ucchhishta Ganapati

Kshipra Ganapati

Vighna Ganapati

Heramba Ganapati

Vijaya Ganapati

Maha Ganapati

Lakshmi Ganapati

Nritya Ganapati

Urdhva Ganapati

Varada Ganapati

Ekakshara Ganapati

Tryakshara Ganapati

Haridra Ganapati

Ekadanta Ganapati

Kshipra Prasada Ganapati

Uddanda Ganapati

Srishti Ganapati

Rinamochana Ganapati

Dhundhi Ganapati

Dvimukha Ganapati

Trimukha Ganapati
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Yoga Ganapati

Sinha Ganapati

Sankatahara Ganapati

Durga Ganapati

1-5 of 32 Forms of Ganesha

Shakti Ganapati

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Impossible as it is to contain Ganesha, ancient Sanskrit texts list thirty-
two forms of the Lord that give us a glimpse of His manifold attributes.
Below are the first five forms.

Bala Ganapati

As a chubby child, Bala Ganapati is golden-hued. He is depicted holding the

fruits of the earth – sugarcane, jackfruit, banana and mango – while his
trunk is curled around his favored sweet, the modak.

Taruna Ganapati

He bears a goad and noose. Green paddy, a sugarcane stalk, rose apple
and wood apple in his many hands symbolize fertility. His body glows red
with the effulgence of youth.

Bhakti Ganapati

An enduring symbol of faith. Flower bedecked, bearing his devotees‘

offerings of a coconut, a mango and a small pot of sweet milk pudding,
Bhakti Ganapati is a pleasing sight for his devotees.

Shakti Ganapati

“Shakti” or creative power assumes a female form seated on Ganesha’s

knee. This vermilion hued Lord protects the householder. His three hands
each hold a noose, goad and a garland. The fourth, in abhaya mudra offers
reassurance of his protection.

Vira Ganapati

As an awe-inspiring warrior, this 16-armed Ganapati stands tall and strong

with a veritable armory of weapons. With his goad, bow and arrow, discus,
shield, spear, sword, axe, trident, mace and more, Vira Ganapati
vanquishes both ignorance and evil.

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 6-10 of 32 Forms of Ganesha

Dvija Ganapati

Impossible as it is to contain Him, ancient Sanskrit texts list thirty-two

forms of the Lord that give us a glimpse of His manifold attributes. Below
are the next five forms of Ganesha:

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Siddhi Ganapati

Siddhi Ganapati assumes the relaxed pose of one who is the master of the
intellect. Resplendent in golden-yellow, he bears in his hands, a posy of
flowers, a mango, a stalk of sugarcane and the familiar axe. His trunk
curves around a sweet sesame ball, another favorite food.

Dvija Ganapati

“Dvija” is twice-born – remember the tale of Shiva beheading Ganesha and

resurrecting him with an elephant’s head? In this form, he holds a palm-
leaf inscription, a staff, meditation beads, water pot, noose and goad.

Ucchhishta Ganapati

As the blue-complexioned Ucchista Ganapati, he presides over culture. The

“shakti” of creativity perches on his knee. Ganesha’s hands hold the veena
(a musical instrument), a blue lotus, pomegranate, meditation beads and a
stalk of paddy.

Kshipra Ganapati

He is quick to reward his devotees with boons. This gracious, red-bodied

Ganapati holds a twig of the kalpvriksh or wish-fulfilling tree. One tusk is
broken. His trunk encircles a small bowl of jewels, symbol of the prosperity
he can bestow upon followers.

Vighna Ganapati

As the one who effortlessly overcomes obstacles, Vighna Ganapati’s

handsome figure is golden-colored and adorned with jewels. His weaponry
to fight impediments is the noose, goad, axe, discus and a sharp tusk. Food
and love are never far away from him – his other arms bear a flower-
tipped arrow, sugarcane and a modak!

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 11-15 of 32 Forms of Ganesha

Dvija Ganapati

Impossible as it is to contain Him, ancient Sanskrit texts list thirty-two

forms of the Lord that give us a glimpse of His manifold attributes. Below
are the next five forms of Ganesha:

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Heramba Ganapati

The magnificent Protector of the Helpless is white-bodied, five-faced and

seated on a lion. Two of his hands gesture abhaya (protection) and varada
(blessings), while his other arms bear food and weapons.

Vijaya Ganapati

As the Victorious One who vanquishes all dark forces, this red-hued
Ganesha is seated atop his divine vehicle, Mooshika, the mouse. His four
arms bear a broken tusk, noose, goad and a ripe mango.

Maha Ganapati

Seated majestically with one of his shaktis on his knee, Maha Ganapati
(“Great One”) is awe-inspiring in red. Eight arms fan out holding his
broken tusk, blue lily, lotus, a pomegranate, a stalk of sugarcane, sprig of
paddy and his familiar weapons. Secure in his trunk is a pot of jewels. For
those who worship Maha Ganapati, intellectual powers, prosperity and
protection from evil are guaranteed.

Lakshmi Ganapati

Riddhi and Siddhi – achievement and wisdom – are Ganesha’s companions,

here depicted as two maidens seated on the knees of this pure, white form
of the Lord. Worshipping Lakshmi Ganapati brings success in every field.
One right hand is held in varada mudra, bestowing blessings.

Nritya Ganapati

A beautiful, vibrant form! Ganesha the Dancer glows golden. On his fingers
are rings; his four arms bear the tusk, noose, goad and modak. He dances
under the kalpvriksh, the epitome of exuberance!

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 16-20 of 32 Forms of Ganesha

Ekakshara Ganapati

Impossible as it is to contain Him, ancient Sanskrit texts list thirty-two

forms of the Lord that give us a glimpse of His manifold attributes. Below
are the next five forms of Ganesha:

Urdhva Ganapati

Lord of lords, the Resurgent One. This golden colored form of Urdhva
Ganapati sits upon a lotus. His six arms bear a paddy stalk, a lotus, a blue
lily, sugarcane bow and his broken tusk.
29
Varada Ganapati

As the Bestower of Boons, Varada Ganapati bears some of his father

Shiva’s attributes – the ‘third eye’ of perception in the middle of his brow
and the crescent moon upon his brow. His trunk secures a bowl of gems;
his other hands hold the noose, goad and a pot of honey. Shakti sits upon
his knee.

Ekakshara Ganapati

“Gam”, the single syllable ( “ekakshara”) that is part of the Ganesha

mantra Aum Gam Ganapataye Namah, invokes the blessings of the Lord.
Ekakshara Ganapati is red-complexioned and adorned with red garments.
Seated on Mooshika the mouse, Ganapati’s one hand gestures blessings,
while the other three hold the goad, noose and a pomegranate. The
crescent moon and third eye are present too, in this form.

Tryakshara Ganapati

He derives this name from the word A-U-M in which three sounds are
mingled. This golden-skinned Ganapati has large, floppy ears with fly
whisks tucked into them! The noose, goad, tusk and mango in his hands
and a modak in his trunk complete the picture.

Haridra Ganapati

Gold-colored and clad in yellow, Haridra Ganapati is seated on a throne,

the picture of poise. His tusk holds his favorite modak, his hands wield the
noose and goad.

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 21-25 of 32 Forms of Ganesha

Uddanda Ganapati

Impossible as it is to contain Him, ancient Sanskrit texts list thirty-two

forms of the Lord that give us a glimpse of His manifold attributes. Below
are the next five forms of Ganesha:

Ekadanta Ganapati

The Single-Tusked One (Eka=One Danta=Tusk) is blue in color. His axe

cuts through ignorance. Another hand holds prayer beads, while a third
grasps his broken tusk. For Ekadanta, a sweet laddoo is a delightful snack.

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Kshipra Prasada Ganapati

“Kshipra” means the quality of quickness. Ask of him what you will with
devotion and faith – this Ganapati, seated on a throne of kusha-grass, will
reward you in no time at all. His other attributes: the goad, tusk, noose,
pomegranate, lotus and the kalpvriksh.

Uddanda Ganapati

This ten-armed form of the Lord is the one who enforces Dharma, the
moral law of the Universe. For this task, he bears ten attributes: the blue
lily, sugar cane stalk, lotus, mace, noose, paddy, a broken tusk and a
garland.

Srishti Ganapati

The red-hued Lord who presides over manifest creation sits astride
Mooshika, his divine mouse vehicle. The noose, goad and a ripe mango are
his attributes. His broken tusk represents his willingness to sacrifice.

Rinamochana Ganapati

Marble skinned and clad in red silk, this Ganapati offers salvation from
guilt and attachment. His trunk holds another favored fruit, the wood
apple, while his hands bear the noose, goad and broken tusk.

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 26-32 of 32 Forms of Ganesha

Dhundhi Ganapati

The Ganapati whom all devotees seek out (dhundh=search) He holds

prayer beads, his broken tusk and an axe. The pot of gems nestled in his
trunk symbolizes the spiritual enlightenment that his faithful devotees will
receive.

Dvimukha Ganapati

“Dvi” is “two” and “mukha” is “face”. Ganapati’s two faces can see in all
directions. His form is a luminous blue-green. A jeweled crown graces his
head. His hands hold the goad, noose, a pot of gems and his tusk.

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Trimukha Ganapati

This three-headed, red-complexioned Ganapati is seated on a golden lotus.

One hand turns prayer beads; the others each clasp a goad, noose and a
pot of nectar. Two hands are held in abhaya mudra and varada mudra.

Yoga Ganapati

This blue clad form of the Lord has the complexion of the rising sun.
Seated with his knees strapped, he is completely immersed in meditation;
his hands hold a stalk of sugar cane, a staff, prayer beads and a noose.

Sinha Ganapati

This dazzling white form of the Lord, seated on a lion, symbolizes his great
strength and courage. In his hands, he displays another lion, a twig from
the kalpvriksh, the veena, a lotus flower, a floral bouquet and a pot of
gems.

Sankatahara Ganapati

The Lord who dispels sorrow and difficulty is appropriately sun-colored,

with contrasting blue vestments. He sits on a red lotus with a noose and
goad. Another hand bestows boons, while his trunk secures a bowl of
sweet rice pudding.

Durga Ganapati

In this form, Ganapati takes on the attributes of Mother Durga, the

invincible goddess. Magnificently golden in color, he wears red garments.
His weaponry includes a bow and arrow, goad and noose. Also present are
his prayer beads, a rose apple and his broken tusk.

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 Eight Avatars of Ganesha

Avatar in Sanskrit means “descent”; in Hindu mythology, a deity descends

from heaven to earth for a specific purpose. Sacred texts like the Ganesha
Purana and Mudgala Purana state that Ganesha assumed eight avatars,
each manifesting in a different epoch and descriptive of a single attribute.
All the avatars had one purpose – to slay a demon.

Vakratunda (Lord of the Twisted Trunk)

Ekadanta (Lord of the Single Tusk)
Mahodara (Great-Bellied One)
Gajanana (Elephant-faced One)
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Lambhodara (Long-Bellied)
Vikata (Misshaped One)
Vighnaraja (King of the World)
Dhoomravarna (Smoke-Colored)

1/8: Avatars of Ganesha

Vakratunda (Lord of the Twisted Trunk)

As Vakratunda, Ganesha embodies the formless spirit of the Universe or

Brahman. In this avatar, He defeated the demon, Matsaryasura (Envy),
who came into being when Indra, king of the Gods, once lapsed into
absent-mindedness. Performing austere penances to Shiva won
Matsaryasura the boon of fearlessness. He soon brought all the gods,
including mighty Shiva, to their knees. Dattatreya, the unified form of the
Holy Trinity, advised them to invoke Vaktratunda and divulged to them, the

36
powerful seed mantra ‘Gam’. Their penance bore fruit – Vakratunda
appeared seated on a lion and defeated Matsaryasura.

In the long run, there is nothing that envy cannot overcome; it can only be
defeated by the purely abstract form of the divine, here symbolized by
Ganesha’s trunk.

Avatar in Sanskrit means “descent”; in Hindu mythology, a deity descends

from heaven to earth for a specific purpose. Sacred texts like the Ganesha
Purana and Mudgala Purana state that Ganesha assumed eight avatars,
each manifesting in a different epoch and descriptive of a single attribute.
All the avatars had one purpose – to slay a demon.

2/8 Avatars of Ganesha

37
 Ekadanta (Lord of the Single Tusk)

Madasura, demon of Intoxication, was the creation of Sage Chyavana.

Shukracharya, guru to the Asuras, imparted to him the Shakti mantra of
‘Hrim’. Madasura meditated upon this mantra for centuries, until Shakti
appeared and granted him the boon of fulfilling all his desires. Madasura
ran amok and subjugated the three worlds. All virtue and goodness
disappeared. The gods were then advised by Sanatkumara, Lord of
Humanity, to invoke Ekadanta.

Seeing Ekadanta’s blue-skinned, terrifying form, seated upon a mouse,

Madasura surrendered to the Lord. Ekadanta spared him but commanded
that he never appear in places where the Lord is worshipped with true
devotion. Madasura however, was left free to enjoy the fruits of any
activity imbued with demonic qualities.

Avatar in Sanskrit means “descent”; in Hindu mythology, a deity descends

from heaven to earth for a specific purpose. Sacred texts like the Ganesha
Purana and Mudgala Purana state that Ganesha assumed eight avatars,
each manifesting in a different epoch and descriptive of a single attribute.
All the avatars had one purpose – to slay a demon.

3/8 Avatars of Ganesha

Mahodara (Great-Bellied One)

The legend of Mohasur’s creation is an interesting one, evocative of the

demon’s defining characteristic – delusion. When Shiva was once so lost in
meditation that he did not emerge from his trance to help the gods, Parvati
assumed the form of an alluring tribal girl and wandered close by, creating
disturbance. Shiva opened his eyes and gazed at her, momentarily
confused. From that ‘confusion’ emanated Mohasura, who was promptly
whisked away by Shukracharya. The guru initiated Mohasura into the
secret of propitiating the sun god. Mohasura soon received the boon of
invincibility from Surya and wreaked havoc in the universe. Surya then
advised the gods to seek Ganapati’s help. When Mahodara manifested,
Shukracharya told Mohasur to surrender or face death. Accordingly, the
demon pleaded for mercy. Mahodara spared his life and banished him
forever to the underworld.

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Mahodara also destroyed two other demons – Durbuddhi (Negative
Thought) and Jnanaari (Ignorance). In this form, He embodies the wisdom
of the Universal Spirit.

Avatar in Sanskrit means “descent”; in Hindu mythology, a deity descends

from heaven to earth for a specific purpose. Sacred texts like the Ganesha
Purana and Mudgala Purana state that Ganesha assumed eight avatars,
each manifesting in a different epoch and descriptive of a single attribute.
All the avatars had one purpose – to slay a demon.

39
 4/8 Avatars of Ganesha

Gajanana.

IN HIS FOURTH INCARNATION, GANESHA ASSUMED THE FORM OF

"GAJANANA", WITH THE MOUSE AS HIS VEHICLE. Gajanana made the
demon Lobhasur or Lobha (son of Kuber) submit and surrender before him,
before putting him to death. Gajanana means "the Lord with an elephant
face", and Lobha was the demon of greed.

5/8 Avatars of Ganesha

Lambodara

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THE LORD WITH THE PROTUBERANT BELLY, WHO MASTERED KRODHA, THE
DEMON OF ANGER. Ganesha's ever-present obesity is emphasized in this
particular manifestation. For the Ganapatiya devotees, who consider
Ganesha as the Supreme God and the Master of the Universe, the sweet
given as offerings are seen like seeds of innumerable worlds inhabited by
innumerable living creatures, and the god's belly is large enough to contain
within all these worlds and creatures.
6/8 Avatars of Ganesha
Vikata

VIKATA ("THE MISSHAPEN"), WHO SUBDUED KAMA (KAMASUR), THE

DEMON OF DESIRE. Interestingly, Ganesha traded in his Mouse Vehicle to
ride a peacock in this manifestation.
7/8 Avatars of Ganesha
Vighnaraja

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VIGHNARAJA, THE 7th INCARNATION OF GANESHA, HAD AN EVEN MORE
UNUSUAL MODE OF CONVEYANCE -- a Sheshnaag or Shasha. In this
lifetime Ganesha managed to subdue the demon Mamasur (also known as
Mamtasur or Mama), the demon of the ego.

The Hindustan Times has this story to tell of Vighnaraja: "This is His
(Ganesha's) most popular incarnation, known as The Remover of
Obstacles. Riding his vehicle called Sheshnag, a serpent, he strode into
battle with Mamtasur, and overcame him."

8/8 Avatars of Ganesha

Dhoomravarna

IN HIS FINAL INCARNATION, GANESHA RETURNED TO HAVING A MOUSE

AS HIS VEHICLE. His life mission this time around was to defeat the demon
Ahamkarasur, the demon of self-infatuation.

It is worth noting that (as all India-philes must know!) the word "Aham"
means the human ego. Aham is the demonic force which grips the human
mind like a vice, with cruelty and deception, and never lets go until the
very bitter end. Like a parasitic worm Aham is so entrenched in the psyche,
the human host eventually thinks that this is all that s/he can identify
with. This demon has also been called Ahamkarasur, or Abhimanasur, both
words again pointing to the inextricable control of the ego on the human.
Ganesha can smash the bonds of your ego, if you call on Him. So call on
Him. Go ahead and do it!

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 Ganapathi Yanthram

Video links:

Maha Ganapathi Moola Mantra

http://www.youtube.com/watch?v=sEte1WfP5yI

Maha Ganapathi Moola Mantra Homam during Ganesh Chaturthi

http://www.youtube.com/watch?v=LrRfRWyhwe4

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