The Ganapati Akhyan of the Shiv Mahapuran — Rudra Samhita, Kumar Khand 13

The live opens with the remembrance of Ganapati through the well-known dhyana shloka beginning Gajananam bhutaganadi sevitam (the transcript's rendering of the verse is ASR output and is not reproduced here as a text to recite). The speaker frames the session. The story of Ganesh, he says, is something almost everyone knows — what the story is like, what incident took place — nearly all people of Sanatan Dharma know the subject to that level. But today, along with the story of the Shiv Mahapuran, some further particular things about Ganapati will be learned, and many special subjects concerning Bhagavan Vinayak will become clearer. The first thing we should know, he says, is what the story of Bhagavan Vinayak's origin is as it stands in the Shiv Mahapuran, and what the difference is from the story we hear according to other Puranas. The subject itself begins in the Purana in the Rudra Samhita, Kumar Khand.

The speaker points back to an earlier live on the Shiv Mahapuran, in which this subject was described at length: that as time allows and capacity permits, we should study or hear the Shiv Puran. Even if it is only half a shloka that we study, understand its meaning. He then states it plainly. Nothing will come from listening alone — you must also study it yourself. If you study the Shiv Mahapuran on your own and read it, even a chapter or so daily, a great deal will come to you to be known, heard and understood. He notes what has already been covered: about a year before, the Rudra Samhita had been carried to the twelfth and thirteenth chapters, through the complete account of Swami Kartikeya's character; and the live a day earlier had again described the greatness of the Shiv Mahapuran, of Bhasma, Rudraksha and the Panchakshari, so that anyone new would understand the Purana's subjects, give time to hearing them, and study them for themselves.

The speaker announces the day's text: the auspicious beginning of the thirteenth chapter of the Rudra Samhita's Kumar Khand, in which the complete narrative of Bhagavan Ganapati stands. Among the seven Samhitas, the Kumar Khand lies in the Rudra Samhita, the second. The first thing to settle, he says, is who this Ganapati described in the Shiv Mahapuran actually is. On the frame: Sut ji asks, and the conversation being reported is between Brahma and NaradaA celestial sage and recurring listener/questioner figure across Puranic literature.. Narad too is present from the beginning, according to the Kalpa — a point, he notes, that will be found on studying the Vidyeshvara Samhita. So what is being discussed here is something that has already passed, taken up between Brahma and Narad.

Before beginning the narrative the speaker gives its PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it., as stated for the Akhyan itself: that merely by hearing it, and by daily recitation of the complete Akhyan with whatever desire one holds, that desire is certainly and without fail fulfilled. Those who have no son obtain a son. A girl who is not obtaining a groom, if she recites this account daily, obtains a groom very quickly indeed. If wealth has been destroyed — someone formerly wealthy whose wealth was lost — wealth is obtained. Such desires are fulfilled. There are some particular points, he adds, that will be discussed again later at the time of the Phalashruti. The narrative then opens with Narad asking Brahma to recount Ganapati's character now that Kartikeya's has been heard, so that every kind of auspiciousness and divinity may be obtained.

Brahma answers that by the distinction of the Kalpa, Ganesh's birth is spoken of as being even before Brahma's own. That is: the Ganapati who is to be discussed in today's narrative is not appearing for the first time; Ganapati has appeared before this as well, and his manifestation took place even before Brahma's, as the Puranas say. What is said here in the Shiv Mahapuran is that at one time, by the falling of the glance of Shanishchara — of Shani — his head was severed, and an elephant's head was joined onto it. And now, Brahma says, I am telling how Ganesh's birth took place in the Shvet Kalpa, in which the severing of his head was done by the compassionate Shankar himself.

The speaker makes the distinction the whole discourse rests on. There is one Maha Ganapati, who is from the beginning of creation and who is a Mahashakti — always keep this in mind — and the Ganapati who is discussed in the Shiv Mahapuran or whom we all hear of in various places; there is a difference between the two. According to the Kalpa many Ganapatis have been, in the same way that we all hear that there are many Brahmas, many Vishnus, many Rudras. In the same manner Ganapati too is many, and by the distinction of the Kalpa his birth has taken place in different ways.

The speaker locates Maha Ganapati in the text where his account is found. In the Devi Bhagavata Mahapurana you will find the story of Maha Ganapati, where Bhagavati Lalita Tripurasundari, Ma Bhagavati, manifests Maha Ganapati from her own Shakti; and the Maya that was being spread, fashioned by Mayasura, he performs the Uchchatan of, and destroys it. That Maha Ganapati is present from the beginning of creation, and is worshipped together with Bhagavati's ten Mahavidyas. He is the most distinctive form of Bhagavan Ganapati. And this should be known about him, the speaker adds: whichever Devi's sadhana you are performing, if you have already performed Maha Ganapati's sadhana and have obtained the grace of Bhagavan Maha Ganapati, then every kind of sadhana will be completed free of obstruction.

Turning to what is available on the internet about Krodh Bhairav and Krodhraj, the speaker says people hear it there and that the subject is presented in a greatly inflated way — nobody has as much capacity as is described in it. The form of the deity is as it is, he grants; but when someone speaks on such a subject, the effect on the listener is that this person must be a practitioner of Krodh Bhairav or Krodhraj and must therefore have indescribable capacity. Know this, he says: the more capable the power whose sadhana you perform, the more your rules and your life become bound, somewhere or other, in all the rules connected with that power. You cannot then live life freely. The more intense and the more formidable the power, the more you will have to live your life bound in discipline, so to speak. So if a person is speaking on this subject, look at his life. On social media, what kind of life is it — such people become visible after some time. Look at his life and at the power he says he has performed the sadhana of, and see whether it is really possible.

The speaker sets out the claim as it is made, before turning it around. It is said of Krodhraj that by the capacity of his mantras any kind of deity can be subjected to Akarshana and can be bound. Without his sadhana, the powers of the Upadevata category — the Upadeva ranks of powers — cannot be invoked by you in any way. And by the effect of his mantras even Indra and the other Devas can be rendered unconscious. That, he says, is the whole subject as it is told there. But do you know anything about Maha Ganapati, he asks.

The speaker gives Maha Ganapati's measure as the answer to the Krodhraj claim. Maha Ganapati is such a Mahashakti that if the Siddhi of his mantra is obtained by anyone, if anyone performs the Mahapurashcharan of his mantra — One PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of his is eighteen lakh. The Mahapurashcharan means eighteen lakh done four times over. And that too, performed duly, initiated by a Guru capable enough to be already in some Kula and tradition — no newly formed Kula, none of the new sort. If your Diksha took place duly and the Guru ordered you to perform its Purashcharan, and you performed it, then it is said of the use of his mantras that there is no power in the world that will not be quietened by the effect of that mantra, and none that cannot be enchanted. That is, by the prayoga of Maha Ganapati, enchanting powers, rendering them unconscious, drawing them, bringing them under control — all this is possible from his mantras alone, and completely so, however formidable the power may be. Such a description, he says, will be found in the Tantra texts.

The speaker describes what the capacity looks like from outside. Those practitioners who come to hold that kind of Siddhi obtain such things that they become void of consciousness. They then do not speak very much either. You will find such people, he says — there are practitioners of this kind in the Digambar field as well. But if you should want to have some work done through them, or have something performed, they are in no condition even to speak or move about. You cannot even address them, and they will give you no reply. And that, he says, is in reality a true thing: one to whom powers of this kind come will not then speak so much. He will have seen such a thing, such divinity will have appeared to him, that the things of the world, honour and insult, will no longer have any effect on him at all. Such is the capacity in Maha Ganapati.

The speaker gives the cosmological claim behind the distinction. It is also said that the Pranav, the Vedic Pranav — the sound that manifested at the root of the first creation — the piercing that was done in it was done by Maha Ganapati. Then, with Shabda-Brahma, Nada and Bindu, Bhagavan Maha Ganapati manifested. So in the same way that Brahma, Vishnu, Mahesh and the Mahashakti are present from the beginning of creation, from that same beginning the form of Maha Ganapati is manifestly seated. This, he says, is why it is stated in the Shiv Mahapuran that before the beginning of creation — that is, before Brahma's creation — Ganapati was already seated. And the story we are hearing today is the story of the birth of the Ganapati of the Shvet Kalpa. In the Kalpa before this one, at the mere falling of Shanishchara's glance, Ganapati's head was separated. That story too is shown on television, and it is true — but in the Rudra Samhita's Kumar Khand the severing of Ganapati's head is done by Shankar.

The speaker begins the Shvet Kalpa narrative. After the marriage, Bhagavati Parvati remained with Shiva on Mount Kailash, and after Skanda's birth and so on, this is the matter that arises. With Jaya and Vijaya, Bhagavati's principal Shaktis, she considers together: all the countless Ganas who remain under Shiva's command do indeed carry out our orders, but independently we have no Gana of our own. Bhagavati is thinking this over with her companions, and her companions are speaking. There is Nandi, there is Bhringi, there are many Pramath Gana. All of them carry out Bhagavan Shankar's orders and remain stationed at the door — but these are not our Ganas. Our mind does not meet with theirs. Here, the speaker notes, the word Anagha appears — He Anaghe. We too should have one independent Gana; therefore create some such Gana. He flags the question he will return to: what is the secret behind the severing of Ganesh's head, and why Shiva cut off his own son's head — what the reason behind it was.

The speaker gives the incident that turns the resolve into an act. Parvati had begun thinking that yes, this must certainly be — we too should have a Gana, a Pramath Gana, who independently carries out our orders and is ours alone. And once it happened that Shiva entered within the door, into the house, while Bhagavati was bathing and so on; and the Mother felt that this was not proper. Nandi ji was seated at the door. Shiva scolded Nandi and went inside. Then Bhagavati thought: there should be some servant who is excellent, who is fit, and who would not be moved this way or that without my order.

The speaker asks the listener to note a parallel. When you read the Devi Bhagavata Mahapurana — the Shri Devi Mahapurana Mahabhagavata, he specifies, not the Shrimad Devi Bhagavata Mahapurana — you will find in the description of the Devi's realm that for the protection of Bhagavati's loka, Ganapati is seated at each and every door. At Bhagavati's principal Prasada-shikhara, her Prasada place at the gate, Bhagavan Vinayak is present in Bhagavati's service; and at the principal outer gate the place belongs to Bhairava. He maps it onto a temple. As we approach a temple, the Mandapam comes first — and the place near the Mandapam belongs to Bhairav ji; Bhagavati's Ganas of that sort are present there. But when we go inside, to the principal inner GarbhagrihaA temple's innermost sanctum sanctorum, housing the main deity — water or offerings from here carry the site's full concentrated potency., the door there is where Vinayak's presence is.

The speaker gives the making. Bhagavati thought that she too should have a servant of her own, and from the Ubtan applied to her body, from the film of it, she fashioned a figure complete in all auspicious marks, with every limb of the body finely made; and by her Sankalpa-shakti she made of it a valorous person, and gave that image an actual living form. He manifested and stood before her. Then that person says: what is your work? Every work spoken by you I shall complete. Then Bhagavati says: O son, hear my words. You are my son; today you are to become my doorkeeper. You alone are mine; besides you I have no one here. O good son, without my order let no one whatever be able to enter within my house, not even by force. O son, this I have told you truly. Brahma says that after Parvati had spoken thus, Bhagavati gave him a staff — the form of Shakti as a staff. Seeing the beautiful form of the boy the Mother was greatly delighted; she took his face lovingly into her lap and seated him, and placed the staff into his hand. After that Ganesh went and stood at the door, keeping watch with the staff in his hand for her protection.

The speaker draws the operative consequence out of the narrative's instruction. Connect this subject to Tantra again, he says: wherever Ganpati's worship has been performed, and whenever the Aavaran Puja of Bhagavati takes place, the first worship is Ganpati's. And after Vinayak's worship has been done, if at that place a disruptive power of any kind is present, then once Ganpati's worship has been done, its entry becomes forbidden. They are not able to come.

Bhagavati went into the bathing chamber with her companions. Shiva — who knows everything, but only for the sake of Lila — arrived there. Ganesh does not let Shiva go in. He said that without the mother's order you cannot go inside; the mother is bathing, and where are you going. Go away from here. To stop him, Ganpati at once raised his staff. Shiva said: fool, whom are you forbidding? You do not know me, O dull-witted one. I am Shiva and no other. Ganpati was not one to listen to much. Having heard that far, he struck Shiva with the staff, at once. Shiva, angered, says: O boy, you are a fool, you do not know me. I am Shiva, the husband of Parvati. O boy, I am going to my own house — why do you forbid me? And saying so, letting the matter of the staff-blow go, thinking he is a child, he began again to enter the house, saying this is my own house. At that Gananayaka Ganpati, growing angry, struck him again with the staff. Ganpati is wholly intent on Bhagavati's order and has no awareness of who this is — and he raised the staff even against Shiva.

Then Shiva ordered his Ganas: see who this is and what he is doing here. Bhagavan Shiva knows everything, the speaker notes, but even so he is performing this Lila in the manner of the world. And Bhagavan Shiva stationed himself outside the house and sent his Ganas there. The Ganas went and first attempted to explain matters to Ganesh. All of them go and reason with him: who are you, where have you come from, what do you wish to do — if you wish to live, go far away from here. They began speaking in this manner.

Girija's son, fearless and showing the staff in his hand, says to all the Ganas: who are you and where have you come from? You people are very beautiful indeed. Understand what lies behind that, the speaker says. All of Bhagavan Shiva's Ganas are very different to look at; they are strange; every one of their forms is odd and peculiar. That is why Ganpati is making this taunt. Ganpati is not speaking out of affection — he is taunting them: you people are very beautiful. Go far from here at once, he says. Why are you standing here to oppose? At that all the Ganas were astonished, and began saying among themselves: who is this who speaks to us in this manner?

The Shiva Ganas said: we are the foremost Ganas of Shiva ji, and we are all the doorkeepers here. And it is by Shiva ji's order that we are telling you to move from here. You too are a Gana and we too are Ganas. If you were not a Gana, we would have killed you by now. That threat is being made to Ganpati — that had you not been a Gana, you would have been killed by now. Why do you wish to die? But hearing all the scolding and rebuke of the Ganas, Ganpati did not stir in any way from the spot; he stood there in the same place. They went again to Bhagavan Shiva and said he simply will not move — going to complain to Shiva. And Shiva says: why have you come running back here like cowards and brought me news of this kind? Go and remove him.

The speaker pauses the narrative to give the reading. Keep this in mind here about the Ganas: if someone is serving Bhagavati or Bhagavan Shiva or any Mahashakti, and the pride of performing that service enters him — we have done crores of japa, we have done so many Anushthans, we have done so much sadhana, these siddhi have come to us — then to break that ego, the Lord performs a Lila of this kind. For this same reason the Lord himself will sometimes appear in a battle and, even after having given someone a boon that he would protect them, will go to protect and then lose himself. This is his Lila; he never wishes his devotee's welfare to be lost. Because of ego a person's destruction can come, and so that this destruction does not occur and the motion of his world is not blocked, Bhagavan Shiva too is performing a Lila here. Whatever staff-blows are about to fall on the Ganas here, he adds, are the washing away of some old ego-laden deeds and some misdeeds of theirs, through the medium of Bhagavan Shiva — and it is so for all the Devas.

The Shiva Ganas went again and began threatening Ganpati: you do not wish your own welfare, you are still roaring, fool, go away from here or you will be laid low. At hearing that much, extreme anger came over Ganpati, and filled with anger he raised the staff and, chasing them, began beating the Ganas. The Ganas ran this way and that. And consider, the speaker says, that Ganpati holds the Shakti given by Bhagavati — who can bear the blow of it? He is beating them and driving them. Swift and exceedingly fierce, and born from Bhagavati's own body, he is himself such a Mahashakti; he is chasing and striking them, so who could bear his weight? All of them, well thrashed, went back again to Shiva ji. As they ran, Parvati's son said: go, go far away from here — otherwise I will show you a fierce valour by which you will become objects of ridicule.

The Ganas said: what should we do now — he does not accept what is said. We protect Maryada, and he has said a thing of this sort. That is, the speaker explains, Shiva's Ganas had so far only been threatening him. But Ganpati thrashed them. So now they are saying that we are protecting Maryada, that we did not wish to beat him, but that Ganpati spoke in this way. Then, at a distance of one Kos, where Bhagavan Shiva was stationed holding the Trishul, the Ganas went and told the whole matter again. Shiva said: O Ganas, you are cowards; heroes in name, not heroes. You are not fit to speak so before me. Go and strike him again, whoever he may be. Remove him from there by any means. Having heard the rebuke again, the Ganas went again and began scolding: go far from here or your death will come. Why do you talk nonsense stubbornly?

When Parvati's son Ganesh heard the resolute words of the Shiva Ganas, he was greatly grieved. Why grieved, the speaker asks — because he is bound by Bhagavati's order, and these people are angry and saying that they will now kill him. When such an uproar began there, Bhagavati told one of her companions to go and see at the door what quarrel was taking place. Her companion came and saw, and went and told Parvati everything that had happened: O Maheshwari, our Gana who is stationed at the door is certainly being threatened by Shiva ji's heroic Ganas. How can Shiva and all those Ganas of his force their way into the house without occasion? This is not auspicious for you.

Bhagavati says: this boy has done very well. He is answering the heroic Ganas very happily and rightly, for the very work for which he was manifested. Then she sets her condition. If it is a matter of argument, well and good. But if by making war and defeating my Gana and obtaining victory they enter the house, only then will they be able to enter. Without conquering my Gana, no one at all can enter the house. Bhagavati Parvati adds: it is a matter of great astonishment. Shiva ji's Ganas could not stop even for a moment. How did they conceive such a stubbornness about entering? On this account, entreaty or any other means no longer seems proper to me. What is to be will be. What I have said, how can I make otherwise?

Saying that, Parvati sent her companion there. The companion comes and says to Ganpati: O good one, you have done very well. These people will not now enter the house by force. What are these Ganas before you, that they should conquer a Gana such as you. Whatever the duty may be, fit to be done or not fit, you should certainly do it. One who is once conquered will not then bear enmity. Bhagavati's command, carried by her companion, reached Ganpati. Now Ganesh's enthusiasm rose to its very peak. He was greatly delighted when Bhagavati raised his spirit in this way — that whatever happens, do not fall back, and conquer them all. If you conquer them, these people will drop their enmity of themselves; they will not even be able to bear enmity.

Girding his loins, tying his turban and slapping his thigh, fearless, Bhagavan Ganpati says: I am Parvati's son. You are Shiva's Ganas. Both are alike. Let us each perform our own duty. Can only you be the doorkeepers? Can I not be a doorkeeper? If you are stationed at Shiva's door, then I too am certainly stationed here. When you stand here, you obey Shiva ji's order; at this moment I am obeying Parvati's order here. O heroes, this is the truth; I have taken the proper decision. A very clear-cut answer, the speaker says: when Bhagavan Shiva told you to be stationed here, obey his order — and at present I am here by Parvati's order, and this door will be guarded according to her command alone. O Shiva Ganas, hear my word respectfully: neither by stubbornness nor by entreaty can you go within the house in any way whatever. The Shiva Ganas went back to Shiva ashamed and told the whole account.

Shankar ji says again: O Ganas, hear — making war is also not proper, because you are our Ganas and that boy is Parvati's Gana. But if meekness is displayed, then this blameworthy position of mine will become well known in the world, that Shiva ji always remains under the control of a woman. Shiva ji's Ganas are pure. One should behave with each as he behaves; this policy is the very best. What valour can that single boy, a Gana, show? This, the speaker notes, is a household matter being played out here — a very good message about how a war takes place within the house itself.

Shiva says: you are all my Ganas and are exceedingly skilled in war. Abandoning war now, how would you come to littleness? In particular, how should a wife be stubborn before her husband? Parvati, by being stubborn, will certainly obtain the fruit of it. Therefore, O heroes, hear my words respectfully. You must all certainly make war. What is destined will happen and remain. With that, the speaker says, Shiva ji too has given the order — go and make war. And hearing Shiva ji's order, Bhagavan Shiva's Ganas arrived to fight, all of them coming near the building wearing their armour.

Ganesh, seeing that they had come prepared for war, says: you Ganas who obey Shiva ji's order have come. Though I am alone and a boy, I shall obey my mother's order. Even so, let Devi Parvati today see her son's strength, and let Shankar see the strength of his Ganas. From Bhavani's side this boy, and from Shiva ji's side the powerful Ganas — today the battle will be between them. You Ganas, expert in war, have fought many battles in former times. I am still a boy; I have never made war — but today I shall. Even so, if this battle of Shiva and Parvati is lost, it is you who will have to be ashamed. Being a boy, I have no shame in defeat or victory. Quite right, the speaker says: whether a boy loses or wins, what difference will it make. He compares it to a well-known line from the Mahabharata serial — that before the battle is played on the field, it is played in the mind. That is exactly what Ganpati is doing: he has already made a full attempt to break their morale. Ganesh is an expert of the intellect in any case.

Ganpati says: the fruit of this battle will also go against me. My shame and yours is the shame of Bhavani and Shankar. If Shiva ji's Ganas win, Shiva ji's honour stands; if Bhavani's Gana, her son Ganpati, wins, hers stands. You will fight looking toward your master, and I looking toward my mother. What this battle will be like cannot be imagined. No one in the three worlds will be able to stop it. What is destined will happen even now. Everyone is saying this, the speaker points out — that what is destined will happen. First Bhagavati said it, then Bhagavan Shiva said it, and again now Ganpati is saying it. So this is a signal given in the Purana; understand from it which way the signal points.

This, the speaker says, is why it is said in places that a Purana is not a matter of everyone's understanding. If you merely hear the story, understand it as story and then recite and study it, it will remain a story only. That is why there are many people who have completed the full recitation of the Shiv Mahapuran but, the intellect being what it is, having read it as one reads a story, understood nothing at all. They say we did it and no difference came. Where would the difference come from, he asks. Take the message that is being attempted, he says — then it will come. Do not read it like a child of the second or third class, like a parrot, merely reading that this happened and that happened. Is a mere story running here? One should also try to understand the message hidden behind the story.

After the rebukes, Shiva ji's Ganas came with rods and weapons in hand, gnashing their teeth and roaring, and all ran at Ganpati. Nandi ji came first and pulled Ganesh's foot. After him Bhringi ji came and caught the other foot and began pulling. The two of them were dragging him by the legs. Ganesh struck with his hands and freed his feet. Then, taking up a Parigha, the Devi's son Ganeshwar began striking all the Ganas. And when Ganpati comes into his terrible form and descends into battle and begins to strike, no one can stand before his skill in war. Not for nothing did he become Ganadhyaksha, the speaker says. As soon as he began striking, one's arm broke, one's back split open, one's head was shattered, one's skull cut, one's thigh broken, one's shoulder broken away, one struck upon the heart. Some began to fly upward; some had their legs broken and went dragging themselves away to Shiva.

There was not one Gana among them who could be seen facing Ganesh in the engagement. Just as deer, on seeing a lion, flee into the ten directions, so those thousands of Ganas fled. And Ganesh, returning, took his place at the door again. Just as at the end of a Kalpa, Kala appears fearsome, so did they all see Ganesh as one who destroys, like Kala. All of them saw such a wondrous form of Ganpati. When anger mounts to the head, the speaker adds, anyone's form becomes fierce — and seeing Bhagavan Ganesh's form they all became greatly afraid.

In the meantime Narad reached there with Vishnu ji, Indra ji and all the Devas. These Devas say to Bhagavan Shiva: give us your order, we are all your servants. You are the creator, sustainer and destroyer of creation, the Supreme Lord. By your Lila you are of the form of Sattva, Rajas and Tamas. Tell us which Lila you have begun at this time. Such a great battle had taken place, the speaker notes, so all were bound to learn of it; and all understand too that some kind of Lila is going on — otherwise why would Bhagavan Shiva have a war fought in his own house, on Mount Kailash, where nothing at all can run except by Shiva and Parvati. As this was being said, all the wounded Ganas began arriving slowly. Seeing them, Bhagavan Shankar laughs and speaks to Brahma — laughing at his own Ganas, because Ganesh has driven off their arrogance. Shiva says: O Brahmana, listen. At my door stands a very mighty boy holding a staff in his hand. He stops everyone from going into the house. He is a fearsome striker. He has felled my attendants and defeated my Ganas by force. Now go there and please this mighty one. O Brahmana, behave as policy requires.

Brahma, hearing Shiva's words and not knowing that particular matter, deluded by ignorance, arrived there with the Rishis. Read the signal, the speaker says. When Brahma goes there, it is Brahma himself who says in the Shiv Mahapuran: not knowing that special matter, deluded by ignorance, I went there with all the Rishis. Now Ganesh, on seeing us, came into anger and began pulling out my beard. Brahma says: O Deva, forgive me, forgive me — I have not come here for war. I am a Brahmana; be gracious to me; I am without disturbance and I am one who makes peace. Brahma tells Narad: I was saying just this when that greatly valorous, mighty boy took the Parigha into his hand. Ganpati made ready to strike; he was in no way ready to listen. Seeing the Parigha, Brahma began to flee in haste, and with him all the Rishis who had gone began to run.

Ganpati chased the fleeing Rishis and struck some of them; some fell on the road, some this way, some that. All came running to Shiva and told him everything, and Shiva ji grew very angry. Here the speaker pauses on Indra. If a Rudrabhishek is going on near you and the Rudrashtadhyayi is being recited, read the third chapter: there, Shakra — who is Indra — is prayed to for the subduing of enemies, and in the third chapter of the Ashtadhyayi he is held to be the very form of Shiva. A Vedic deity. So Indra, who is an exceedingly fierce Deva and skilled in the destruction of enemies, was ordered in, along with Kartikeya, who is the commander of all the Devas; and all of Shiva ji's principal Ganas, the Bhuts, Prets and Pishachs, were ordered to go and make war. All of them, taking their weapons in hand and desiring to kill that one Gana, went surrounding him from every direction, and with whatever special weapon each held they began striking the boy Ganesh with force.

At that time an outcry arose in the moving and unmoving three worlds. All fell into great doubt. Astonished, they began saying: Brahma's lifespan is not yet ended, so how is this universe being destroyed? Surely by Shiva's will such an untimely condition is arising. But all the Devas who went there, and every kind of weapon they used, now became useless.

Bhagavati's companion had been bringing her the whole report of how the battle was going and what blows were falling. Then Bhagavati was swept into boundless anger, and manifested two Shaktis. Keep this in mind, the speaker says. Ma Jagadamba"Mother of the World" — an epithet of the Devi. Parvati, whom you see in an entirely gentle form in Shiva's family in any temple, seated with folded hands, quite ordinary. Whom do you prefer? If you wish to destroy enemies you prefer Mahakali, with ten faces and ten or twenty arms and twenty feet — the form described in the first Charitra of the Durga Saptashati. You wish to please a power of that kind, because you think that only such a power will destroy the enemy. And within Bhagavati Parvati, he says, a thousand such Shaktis are present. She is Mula Prakriti.

The speaker explains a standing recommendation of the channel here. It is for this reason, he says, that we have publicised on the channel Bhagavan Shiva's Panchakshari Mantra together with Bhagavati Parvati's Saptakshari mantra — one which can be performed by anybody — so that you all do it. Take these two mantras into your life. When by Bhagavati's grace a Guru is found, take that mantra again from him. It is welfare upon welfare, because the Mother is the most root power. Her Mahashaktis and Mahatantras are a separate subject entirely. But for one who has no path, no such particular Guru, who must live his life gently, who must obtain everything, must also have enemies destroyed, and must live life successfully — these two mantras are capable of giving everything in life. The Panchakshari, he says, is all-capable in itself. But because we are somewhere in the Pravritti Marga rather than the Nivritti Marga, and desires are present as well, we should serve the female power along with the male. That is why the Saptakshari is told to be done alongside.

Bhagavati manifested two fierce principal Shaktis. The one of Bhagavati's forms that was like a black cave, her mouth spread wide, was eating up all the weapons the Devas were throwing to kill him. Not one Deva's weapon was to be seen in that place. All around, only Ganesh ji's Parigha was visible. Such a wondrous character it became. The speaker draws attention to the simile used, an Upama Alankara if you have studied Hindi: it is said that as the best of mountains, Mandarachal, churned the ocean of milk, so did Ganesh alone, that boy, churn the whole unassailable army of the Devas. Beaten by Ganesh alone, Indra and the other Devas and the Shiva Ganas became distraught. They began saying among themselves: what should we do now, where should we go? We have no knowledge even of the ten directions. This boy is whirling the Parigha to right and left. When someone is thrashed heartily, the speaker adds, the head stops working — and the Devas had been so beaten by Ganpati that their minds stopped working. They could not tell where to go; they had no knowledge of the directions; they became confused.

At that time the Apsaras, the Saptarishis and all who watch battles were present there and had come, and the whole sky-path was filled with them. The capacity to travel the sky-path, the speaker notes, is not with ordinary men in the Kali age. Those who are supremely accomplished Ganas move by the sky-path. So, stationed in the sky-path, everyone came there to watch — because one boy had managed so many Devas single-handed, and Devas of the kind who have won many battles. Because of this battle the whole earth began to tremble and mountains began to fall. He offers a modern comparison, with a caution that the subject has lately been presented in strange ways: the Doli of the deities that is shown on many YouTube channels — where it is genuinely being shown rightly, see how much force and how much speed there is in it. If that much force is possible now, then consider how much capacity Bhagavan Ganesh and all the Devas would have had at the time being discussed, and with what fierceness the battle would have been fought, that the earth began to shake and mountains to fall. The sky, the Nakshatras and the Mandalas all began to spin.

All the Devas there fled. Only the valorous Mahavir Kartikeya did not flee; holding everyone back, he stood firm before Ganesh. Those two Shaktis made everyone fail in that battle — the two whom Bhagavati had sent, one a Mahadevi and one a fierce form of Bhagavati Kali. The two of them made the powers of all the Devas who were there fail, and cut apart all their weapons. Those that remained all ran back to their own masters, and all the Devas and the Shiva Ganas came running back to Shiva. Here they all say: we have seen many battles, but such a battle we have neither seen nor heard of. Now you yourself consider it. You alone are the protector of this universe; there is no doubt in it.

Bhagavan Shiva, taking the form of Rudra, became greatly angered; and the army of the Devas, with the discus-bearing Vishnu, went behind him. Narad, present there, says with folded hands: O Vibhu, hear my word. You are present everywhere. You are skilled in performing many kinds of Lila. By performing a Mahalila you have removed the pride of your Ganas. See what is written here in the Shiv Mahapuran, the speaker says. Devarshi Narad is saying that you have performed a Mahalila and removed the pride of the Ganas. The battle with Tarakasura has already taken place before this, with Kartikeya; this account comes after it. So within the Ganas too this pride had somewhere filled — that we are very strong. To remove the pride of that strength — not the Ganas' only, but the Ganas of Indra and the other Devas as well — this Lila was fashioned by Bhagavan Shiva. And Narad says exactly that: you have removed the pride of your Ganas; by giving this one strength you have destroyed the pride of the Devas too. O Nath, O Shambhu, independent and crusher of everyone's pride, you have shown your wondrous strength in this world. O lover of devotees, now do not perform that Lila; honour your Ganas and the Devas and protect them. Now do not indulge him further, and kill this Ganesh. Saying so, Narad disappeared.

Hearing this, Bhagavan Shiva arrived to fight with the boy, and Vishnu ji first began the battle with Ganpati. Then the boy Ganesh, holding the staff that had been given by Bhagavati, began striking Vishnu with it. By the blow of that staff the strength of Vishnu together with all the Devas was blunted, and they turned away from the battle. There was so much capacity in it that Vishnu's own powers were blunted there. Seeing Ganesh in an exceedingly terrible form, all the Devas again became anxious. And Vishnu says to Shiva: this boy is greatly Tamasic and hard to face in battle. In what way is he to be killed? Then, seeing Vishnu speaking in this way, the two Shaktis Bhagavati had sent surrendered all their power to Bhagavan Ganesh and disappeared.

Now only Vishnu and Bhagavan Ganesh were present there, and Ganesh threw his Parigha at Vishnu. Remembering Maheshwar, Vishnu made the Parigha's motion fail. At that same moment Shiva too arrived, taking his Trishul, with the desire to fight. On the hand in which Bhagavan Shiva held the Trishul, Ganpati struck with that same rod, that same staff which Bhagavati Parvati had given, and the Trishul fell from Shiva's hand. When the Trishul fell, he took up the bow named Pinaka. So Ganeshwar threw his Parigha and brought that bow too down to the ground. And Bhagavan Shiva is present there in his Panchanana form — this too is described, because he is present there with five and with ten hands. So Ganesh struck with his Parigha upon all five hands of one side, and injured all five of his hands. Then Shankar ji, again displaying the worldly course, took the Trishul up.

Holding the Trishul in his hand, Shankar began to consider: when this boy is injuring me in this way, then in what ways must he have wounded the Devas and the Ganas with his Parigha and his Shakti — nobody at all is able to stand before him. Vishnu too, seeing Ganesh, says: this greatly strong one is blessed. He is a warrior who loves battle. I have seen many Devas, Danavas, Daityas, Yaksha, GandharvasCelestial musicians and attendants in Vedic and Puranic cosmology. and Rakshasas, but in the three worlds none can equal him in splendour, form, quality or valour. Vishnu was still saying this when Ganpati whirled his Parigha and hurled it at him. Vishnu used his Sudarshana ChakraLord Vishnu/Narayana's discus weapon, invoked in scripture as the protector of devotees who observe vows like Ekadashi with strict devotion. and cut the Parigha to pieces. And the piece that broke off and fell, Ganesh picked up and struck Vishnu with the broken Parigha itself. When he struck with it, Garuda was present there and made the fragments fail — he devoured them. In this way Vishnu and Ganpati went on fighting for a long time.

Then Bhagavan Vinayak, the son of Shakti, taking the staff in hand, struck Vishnu again. And since it was a Shakti given by Bhagavati, Vishnu too was not able to bear it; he fell to the earth. Having fallen, he rose at once and began fighting again. The battle was going on in this way when Shiva became exceedingly angry and enraged, and appearing before him he performed the severing of Ganpati's head. Ganpati's head was separated from the trunk.

The speaker halts the story at the beheading to give the reason for it in this Kalpa. There were two great devotees of Bhagavan Shiva, two Rakshasas named Mali and Sumali. Mali and Sumali had the boon that whenever they fought anyone and remembered him, Bhagavan Shiva would come and protect them. Mali and Sumali created much havoc and attacked Devraja Indra. At that time Sur Narayan fought with these two Rakshasas and began tormenting them. Then they remembered Shiva ji. Bhagavan Shiva appeared and began restraining Sur Narayan. But Sur Narayan was in great anger and wished to kill the two Rakshasas. Before Sur Narayan could kill them, Shiva struck first with the Trishul, and by that Sur Narayan's life left him. Such is the description. When Sur Narayan's life had gone in that battle, his father was Kashyap Rishi. We are all Kashyap's children, the speaker adds, and Kashmir is named after Kashyap Rishi. Those who have no GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa. — who simply do not know which Gotra they belong to — are told to say Kashyap Gotra, because Kashyap is the first Rishi through whom the responsibility for the origin of human beings in the whole creation was taken up. That is why it is said that we are all the children of the Rishis. Maharshi Kashyap was exceedingly enraged, and in anger gave the curse: as you have killed my son, so one day you too will kill your own son yourself. This very curse, the speaker says, was fulfilled through the severing of Ganpati's head. Bhagavan Shiva is free of curse and boon alike, but to keep the honour of the Maharshi's curse this Lila was fashioned in this Kalpa.

When the news reached Bhagavati that Ganpati's head had been severed, she was greatly grieved — and along with the grief became greatly enraged and greatly afflicted. From her body she produced crores of Shaktis, manifesting them in a moment. Note it well, the speaker says: this is the same Bhagavati Parvati who is seated in an entirely gentle form with Bhagavan Shiva. From that very form crores of Shaktis arose. When they asked for her command, Bhagavati gave the order to all those blazing Shaktis: by my command, make Pralaya in the whole world, in the whole of creation. You are not to consider who is a Deva, who a Rishi, who a Yaksha, who a Rakshasa, who is our own and who another's. Devour them all; eat them all up. Eat them all up by force, by stubborn force — the speaker quotes the text's own phrase for it. On receiving Bhagavati's command, all the Shaktis, filled with anger, began the destruction of all the Devas. As fire destroys blades of grass, so did all those Shaktis begin their destruction.

Wherever their powers were seen — the Ganadhipas of Shiva, Vishnu, Brahma, Shankar, Indra, the Yaksharaja Kubera, Skanda (Kartikeya), Surya — the Shaktis went on destroying them. Wherever the gaze went, only Shaktis were to be seen. The names are given too. Their names occur among the sixty-four Yoginis — Bhagavati's sixty-four Yoginis. Karali, Kubjika, Khanja, Lambshirsha. Only these four Shaktis are named there, but infinite such Shaktis were seated there. These Shaktis began catching the Devas by the hand and putting them into their mouths. Consider, the speaker says: when you perform the worship of the sixty-four Yoginis, Bhagavati's principal powers, one among them is Preta Bhakshani. She literally devours Pretas. Such a Shakti is present among the sixty-four Yoginis — and here they were devouring the Devas themselves.

See, the speaker says: as long as Bhagavati is calm and gentle, she is exceedingly gentle, one who forgives many of our sins and misdeeds. But when you go too far — when the offence goes above the head — then her Shaktis do not spare. That is why one upon whom the wrath of the Yoginis falls does not easily find anyone to save him. Where a Yogini is angered, it means that Bhagavati herself is showing wrath. Seeing this destruction, Hari and Hara — Shiva, Vishnu, Brahma, Indra and all the assembled Devas and Rishis — fell into doubt: will Bhagavati, being angered, make the Pralaya untimely? The time of Pralaya has not yet come. Everyone began to consider this.

They then considered how Bhagavati Ma Parvati might be pleased — and that Bhagavati would not be able to become pleased or calm at all. What means could be adopted now? At present it is not even possible, the way all this is happening. Bhagavan Shiva too, taking refuge in the worldly course, fell into sorrow. He has already deluded everyone and fashioned this whole Lila, and he too has become sorrowful himself. But the backs of all the Devas broke when the question of going before Parvati arose. They thought that Parvati is the very image of wrath; nobody can gather the courage to go before her. Devas, Danavas, Digpala, Yakshas, Kinnaras, Munis, Vishnu, Brahma — none, of their own or another's, was able to appear before Bhagavati or to go before her. Seeing that blazing, burning form of hers, all stood afraid. If someone's son should die, the speaker adds, the anger and the torment within them is just like this.

At that time, seeing all the Rishis, Narad went to Parvati and made the attempt to quieten her anger and to please her. He made a stuti: O Jagadamba"Mother of the World" — an epithet of the Devi., salutation to you. As the transcript has it: जगदंब नमस्तुभ्यं शिवाय च नमस्तुते। चंडिकाय नमस्तुभ्यं कल्याणै च नमस्तुते। In this manner he made the stuti — be calm, be pleased. And the stuti here by Devarshi Narad, the speaker notes, is a stuti of only six shlokas.

The speaker gives the application of the stuti, prefacing it with an apology for raising the subject at all — but it is the Kali age, he says, and many people commit offences of this kind. If there is Devi-kopa in someone's house, if someone says there is a Devi-dosha, if some kind of Matri-dosha is present in the chart, or if you have knowingly committed an offence — and particularly this one: an Akshatayoni, a girl whose Kanyadaan has not taken place and whose marriage has not taken place, whose youth someone violates by deceit — then a very harsh punishment is received from Bhagavati. When that punishment comes, he says, the skin disease is of a very bad kind; the skin and the private parts come into a condition of rotting. Very particular kinds of Dosha arise if such a thing is done by deceit. The matter of love is separate; marriage and so on is a separate subject. If such wrath is present, then along with the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. — it is said that in such a case the thumb should be washed and the water drunk in asking her forgiveness — this stuti should also be performed. Recited together with the Tantrokta Devisuktam, it quietens Bhagavati's wrath. And for other offences too, he adds, even an offence of the gaze — if you look at someone with a wrong eye and remorse arises in you afterwards, that you have committed an offence mentally — through this you may ask Bhagavati's forgiveness, and the Mother becomes calm.

When Narad began the stuti, Bhagavati said nothing; she only looked with anger. All the Rishis who had gone there said to Bhagavati with folded hands: forgive, forgive; at this time Pralaya is about to come. O Ambika, your husband is stationed right here. Who are we all? We are your subjects, your sons. Forgive our offence. Everyone is distraught; give them peace. Very humbly, everyone stood before Bhagavati with folded hands. Then Bhagavati spoke. If my son becomes alive and becomes the first to be worshipped among you all, then this destruction will not take place — the destruction that is going on will stop. Let him from today become the president of all. And if you people do that for him, there can be peace in the world; otherwise you will not obtain happiness. Hearing this, the Rishis went with the Devas to Shankar again and reported the whole account.

Shiva gives the Devas the order: whatever brings about the welfare of the world should be done. All of you go toward the northern direction, and bring the head of whatever you meet first and join it upon this trunk. In this, the speaker notes, the account of Gajasura also comes in — that he had the boon of being established in the place of Bhagavan Shiva's son; that is a separate story. Obeying Shiva's command, all the Devas went to the north. There, the Shiv Mahapuran's account is that they first found a one-tusked elephant. Relate this, the speaker says, to what we have read: that one of Ganpati's tusks broke during a battle with Parashuram, which is why he is called Ekadanta. And there again one must say that only the story of the Shvet Kalpa is being discussed here; by the Kalpa, all the subjects differ. In this Kalpa, the head he received was that of a one-tusked elephant. Having joined it, everyone made obeisance and stood before Shiva. Then Bhagavan Shiva, to give happiness to all, by the power of his Vedic mantras and by the power of his own splendour, consecrated water and sprinkled it upon Ganpati — by whose touch alone, by Shiva's will, he became alive and conscious: with a beautiful elephant's face, of red hue, of pleasant countenance, exceedingly splendid and of charming form.

Seeing Parvati's son alive, everyone became greatly pleased and all their sorrow was destroyed. They took Bhagavan Ganesh to Bhagavati and showed him to her, and seeing her son alive the Mother was greatly pleased. When Bhagavati had seen that her son had become alive, she was pacified; and after that Ganpati was consecrated by the Devas in the post of Ganadhyaksha. Seeing her son consecrated, Parvati was exceedingly delighted; she took the boy into her lap and began to embrace him, and pressed him lovingly to her breast. She gave her son garments and ornaments of many kinds and bestowed many kinds of siddhi on him. With her auspicious hand, which removes all sorrow, she touched him, kissed his face and gave him many boons. She said: son, at this time you have endured great hardship. O son, you are blessed and your purpose is accomplished. You will be worshipped before all the Devas and will always remain free of sorrow.

Parvati says: because at this time Sindoor is seen on your face, therefore you will always be worshipped by people with SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess.. Keep in mind, the speaker says, that Sindoor should certainly be used for Ganpati's worship. And further — the red Sindoor. Do not offer Sindoor mixed with blood. Use the red kind; and in many places what we call Bhakra Sindoor, which is said to be the original Sindoor, is the orange one. Of the two, both accounts are found — either the red Sindoor or the orange one is what should be offered to Ganpati. Bhagavati herself said that he will always be worshipped with Sindoor; and that whoever worships you with flowers, sandal, fragrant substances, excellent NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras., Aarti performed by rule, the gift of TambulaA betel leaf offering, made as part of Panchopachara or Shodashopachara worship — such as in the consecration of a coral (Rinaharta) Ganapati., circumambulation and salutation by prescription, will obtain complete siddhi — there should be no doubt in it.

By your worship all obstacles will undoubtedly be destroyed, Bhagavati says. Those in whose sadhana and Anushthan obstacles come again and again should certainly perform Ganpati's service and worship — those in whose lives many kinds of obstacles remain present. You are doing some work and it is always left just short of completion, the speaker says; such people should certainly take Ganpati's shelter. And how it is to be taken will become fully clear in this very account. It is not very difficult; hear a little more of it. Then Bhagavati worshipped her son with many kinds of excellent substances. When all this had happened, Bhagavati became calm, the Shiva Ganas obtained peace, the Devas too became calm, all became pleased and began to make stuti. Then Bhagavan Shiva seated his son in his lap and said: this is my second son. Ganesh too rose and made obeisance to Shiva and Bhagavati Parvati, and to Vishnu, and to everyone, and asked forgiveness for his offences, saying: forgive my offence; among men, pride is of this kind.

Brahma, Vishnu and Mahesh, the three deities together, gave that boy an excellent boon. What they said is this: as we three foremost deities are worshipped in the three worlds, so let this Ganesh also be worshipped by all. As we are Prakrita deities, so is he Prakrita. Ganesh is the remover of obstacles and the giver of the fruit of all desires. Let men worship him first and then worship us. And O Devas, if anyone worships other deities without worshipping him, he will not obtain the fruit of the worship; there is no doubt in it.

The speaker breaks off from the text to name a present practice, declining to give names again. Matters have reached a state, he says, where people are making videos saying that when you perform Shiva ji's Abhishek this Savan, do the Rudrabhishek taking the name of Bhagavati Radha in Shiva ji's place. Please avoid all these things, he says. Do not commit such an offence. If that were so, why would Bhagavan Shiva's Rudrashtak have become renowned, why would all these things have been said. These are invented things: whatever was made for whichever deities, let it remain limited to them. He extends the worry: that people will stop taking the name at all — that they will not take Ganpati's name, that they will ask why Ganpati should be worshipped when Narayani is everything for us. You understand where we are trying to point, he says. This mistake is not to be made.

It is clearly written here, the speaker says: it is the boon of the three deities, Shiva, Brahma and Vishnu, that if anyone worships anybody at all without his worship, it will not be successful — that worship will not even be accepted. Saying that, Shiva himself worshipped Ganesh with many kinds of things; then Vishnu worshipped him, and then Brahma. All the assemblies of Devas one by one, and all the Rishis, worshipped him for the pleasure of Bhagavati Parvati, Bhagavan Shiva and Ganesh, and all addressed him by the word Sarvadhyaksha. Then Shiva, with a pleased mind, gave Ganesh many boons. Bhagavan Shiva says: O son of Parvati, I am pleased with you; there is no doubt in it. When I remain contented, the world becomes contented; nobody can be opposed. You are in the form of a boy and are the greatly valorous and supremely splendid son of Shakti; therefore always be happy. O boy, your name will be the foremost in destroying obstacles. From today you will be the president of all my Ganas and worshipful to all. Saying that, Shankar told Ganesh his many methods of worship and at that very moment bestowed many blessings upon him. Bhagavan Shiva made Ganesh the Ganadhyaksha, the lord of all the Ganas — and also told the many prescriptions of his worship. Some of those prescriptions are made clear here, the speaker says, and you should certainly hear them too: what the prescriptions are, and what kind of fruit is obtained within a year by doing them.

Bhagavan Shiva says: O Ganeshwar, you were born on the Chaturthi of the Krishna Paksha of Bhadrapada, at the auspicious hour of moonrise. Now in particular, the speaker notes, people observe Ganesh worship on the Shukla Paksha Chaturthi of Bhadrapada Maas — but Bhagavan Ganesh's worship takes place on the Chaturthi of both Pakshas, and indeed in all twenty-four Chaturthis that fall in the twelve months. So here Bhagavan is saying that you were born on the Chaturthi of the Krishna Paksha. This is a matter of the Shvet Kalpa; do not be confused again on the point that we observe Chaturthi in the Shukla Paksha while Krishna Paksha is being spoken of here. Have no doubt in it — both are his. In the first watch of the night your form appeared from Girija's mind, therefore on that same day your excellent vrat will be. Beginning from that tithi and on that same tithi, for the sake of all Siddhis a person should joyfully perform the observance of this beautiful vrat.

What Anushthan will there be in this vrat, the speaker asks, and gives Shiva's answer. Until, in one year, the Chaturthi tithi of the Krishna Paksha of the month of Bhadrapada comes again — that is, if you begin this year on Bhadon's Krishna Chaturthi, then the time given runs to next year's Bhadon Krishna Chaturthi. Until then your vrat should be performed by my command. This is Bhagavan Shiva's instruction: that this vrat should be performed for one year. Those in this world who want the many kinds of incomparable happiness should worship you by the prescribed method on every Chaturthi day.

The description of how the worship is to be done runs as follows. First bathe in the morning and make the request to Brahmins for the vrat. Take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. and so on, worship with Durva GrassA sacred grass offered to deities — especially Ganesha — and included among the items used to formally invite a deity before moving to a new location., and keep the fast. When the first watch of the night has arrived, bathe and perform Ganesh's worship. Make the image of Ganesh from metal, from coral, from white Arka, or from clay; and having had its Prana Pratishtha performed, a person should attentively worship him with divine fragrances of many kinds, sandal and flowers. Which metals, he asks, and answers: you can worship in copper, in brass, in silver and in gold. And if you fashion Bhagavan Ganpati's image from coral, the gem, and worship it — wonderful.

Shvet ArkaThe white Calotropis (Akwan) plant, whose fresh leaves are fastened into a bowl with neem-wood splints for the Dugdha-Dhar Utra ritual., the speaker explains, is what is called the white Aak plant. It is said that it should be at least forty years old — Madar, the white Madar. From its root, then, the Vigraha of Bhagavan Ganpati should be made. In that too there is the description of Pushya Nakshatra and the rest, of Guru Pushya and Ravi Pushya Nakshatra; that becomes a Tantrokta prescription. Or else Ganesh's image should be made of clay. And having performed their Pratishtha, their worship should then be done by the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. method.

The speaker says this should be known properly. It is said here that the Durva GrassA sacred grass offered to deities — especially Ganesha — and included among the items used to formally invite a deity before moving to a new location. for Ganesh's worship should be one span, twelve Angul, in length. If twelve-Angul-long Durva is found, it is excellent. And it should be possessed of three knots and should be rootless — meaning there will be no root in it, there will be three knots, and it should be at least twelve Angul long. Durva of that kind alone is what is surrendered to Ganesh. And a hundred and one such Durva, or twenty-one, should be offered upon the installed image. And this, he says, is a wonderful subject being told by Shiva ji himself: consider that Bhagavan Shiva himself is prescribing worship with Durva upon Bhagavan Ganpati's consecrated Vigraha.

If you have many kinds of hardship, the speaker says, then on the Chaturthi tithi perform Ganesh's Abhishek, worship with fragrance and the rest, and offer twenty-one Durva while reciting the Sankat Nashan Stotra over him. Recite twenty-one times. And the Doob grass as described here — twelve Angul long, possessed of three knots, and free of root, without a root — such Doob grass you should offer. Do this for the whole year, that is worship Ganesh on the twenty-four Chaturthis, and that desire is fulfilled by the vrat. Though if you keep the fast and do it, it is excellent. When no way is to be seen, he says, one should take the refuge of Ganpati, the remover of obstacles. After the offering of a hundred and one or twenty-one Durva upon the installed image, then Dhupa-DeepaIncense and a lamp, offered morning and evening — the basic minimum daily worship even a busy household or apartment can always sustain., NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras., TambulaA betel leaf offering, made as part of Panchopachara or Shodashopachara worship — such as in the consecration of a coral (Rinaharta) Ganapati. and ArghaThe base and water-channel surrounding a Shivling, through which abhishekam offerings drain away. — and there is a special Argha too, with a prescribed manner of giving it, in which fruit, flowers, Dakshina, sweets and gold are taken and the Argha is given with the mantra beginning Raksha Raksha Ganadhyaksha. You obtain that at the very beginning of the Shodashopachara method; the prescription is given in the Nitya Karma Puja Prakash as well.

Then by means of excellent substances Ganesh's worship should be done and his stuti made. After your worship of him, worship the young moon — the moon that rose in the first watch at that time should also be worshipped. Give the moon ArghaThe base and water-channel surrounding a Shivling, through which abhishekam offerings drain away., show him Dhupa and Deepa, and perform his worship too as far as the offerings allow. Then, worshipping Brahmins, feed them sweet substances; and eat sweet food without salt yourself — no salt is to be eaten. After that, dissolve your whole observance and remember Ganesh — that is, surrender all the Punya of the acts and the worship you have performed to Bhagavan Ganesh. In this manner this auspicious vrat is completed. That is one vrat.

Once a year is complete — that is, when a full year has been finished observing the vrat on both Chaturthis — then for the completeness of that vrat the Udyapan should be performed. After the year, Bhagavan Shiva says, feed twelve Brahmins by my command, and having established a Kalash, worship your image. That is, the image of Bhagavan Ganpati remains with the Kalash. Making an eight-petalled lotus on the altar, a person should perform the homa by the Vedic rule without any miserliness of wealth. That is: the whole set of mandalas is made — the Navagraha, the sixteen Matrikas (Shodash MatrikaThe sixteen mother-goddesses invoked at the outset of major domestic rites.) and so on; the Kalashas of the sixteen deities are established; Ganesh's worship is performed duly; and after that his homa takes place. At the Udyapan the homa is performed with Ganesh's Gayatri mantra and with his SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and the rest, and then the further process of the Udyapan follows.

After the homa and the rest before the image, worship two women and two Batuks by rule and feed them respectfully. Where only Stri is described, the speaker explains, it means Suhagan women — two of them; and two Batuks, that is Brahmin boys, two young Brahmins under twelve years of age. Worship them by rule and feed them. Keep the night vigil, and worship again at dawn. After this, request Ganesh to come again and perform his Visarjan. Do not let the objection be raised here, he adds, that Ganesh's Visarjan is said not to be done. For the procedure of the Udyapan, the Visarjan will be of the clay image that will have been installed there. After that, in the morning, take blessings again from the Batuk boys and have the Svastivacana performed. For the completeness of the vrat, surrender PushpanjaliA closing offering of flowers held in cupped hands and placed at a deity's feet, accompanied by a prayer of self-surrender. and make obeisance. Whoever performs the observance of the vrat in this way obtains his desired fruit. This whole closing procedure, he notes, is to be done on the final Chaturthi after the year is complete — that is, on the Krishna Paksha Chaturthi, the Bhadon Krishna Chaturthi on which the year turns.

Before the Udyapan, the speaker says, what was to be done is this: having installed Ganesh's image, his worship by the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. method, worship with Durva GrassA sacred grass offered to deities — especially Ganesha — and included among the items used to formally invite a deity before moving to a new location., the Sahasrarchana, the Ganapati TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. — the whole prescribed procedure of worship you may perform. Then Bhagavan Shiva says again: O Ganeshwar, whoever with faith daily, according to his own capacity, and to obtain the fruit of all desires, worships you with SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess., sandal, Ketaki flowers, Tandul and many kinds of Upacharas — and whoever worships you with devotion through many Upacharas — will always obtain Siddhi and his obstacles will be destroyed. Ketaki flowers are offered to Bhagavan Ganesh here, he notes; such is the description. TambulaA betel leaf offering, made as part of Panchopachara or Shodashopachara worship — such as in the consecration of a coral (Rinaharta) Ganapati. too, the Paan leaf, all of it will be offered to Bhagavan Ganpati.

The speaker calls this a special point that should certainly be known. All the Varnas (Varnashrama) — Brahmin, Kshatriya, Vaishya and Shudra — have been given the order to perform Ganpati's worship. And along with that, women in particular should certainly perform Ganesh's worship. Bhagavan Shiva himself is saying that all the Varnas, and especially women, should certainly worship Ganesh. Kings who hold the desire of their own prosperity should also worship Ganpati in a special way. Whatever a man desires, he will certainly obtain it by your worship. Therefore a man who holds a desire should always perform your worship.

When Bhagavan Shiva had given his blessings and boons, all the assemblies of Devas, the Rishis and all the Ganas dear to Shiva said Tathastu and performed Ganpati's worship by rule. After that all the Ganas made obeisance to Ganesh and worshipped him respectfully with many kinds of things in a special way. Bhagavati Parvati at that time was exceedingly delighted. And keep in mind, the speaker says, that the first worship we perform is of Ganesh together with Bhagavati Ambika. Ma Parvati and Ganesh are the first worshipped; Ganesh and Parvati are the first invoked, and by Ganesh's worship Bhagavati becomes pleased of herself. There is a description of it here too: if Ganesh's worship is taking place, Ma Parvati herself becomes pleased, exceedingly pleased. A mother is certainly pleased by the worship of her son.

Dundubhis began to sound at the hands of the Devas; the Apsaras began to dance; the GandharvasCelestial musicians and attendants in Vedic and Puranic cosmology. began to sing; a rain of flowers began from the vault of the sky. In this way, at Ganpati's establishment, the whole world became happy. A great festival began; all sorrow and hardship was destroyed. At that time Parvati and Bhagavan Shiva in particular were pleased, and auspiciousness began everywhere. All the assembled Rishis who had come there, by Shiva's command, praised and made stuti of Bhagavati Parvati and Ganesh again and again, and made stuti of Shiva; and describing what this battle had been like, they all departed. When Bhagavati Parvati's anger was quietened, Shiva too came before Bhagavati as before, and began performing in many ways the whole prescribed conduct of the world's governance.

The speaker gives the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. of what has just been narrated, and tells those who did not hear all of it to hear it later and to study it themselves. It is said that one who, restrained, hears this auspicious-making Akhyan becomes possessed of all auspiciousness and becomes an abode of auspiciousness — so many auspicious things become an abode in him that everything begins to go auspiciously. A son to the sonless. Wealth to the poor. A wife to one who desires a wife — meaning, he clarifies, one whose marriage is not taking place; do not attach any other kind of subject to it. One who desires subjects obtains subjects — that is, in the present age, those who wish to win an election. Health to the sick. Good fortune to the unfortunate. To one whose sons have been destroyed, sons; to one whose wealth has been destroyed, wealth. To a woman whose husband has abandoned her, her husband is obtained. And a man who has become full of grief becomes free of grief merely by hearing this whole Akhyan. This Ganesh Akhyan, in whose house it remains, that house is always possessed of auspiciousness; there is no doubt in it. And whoever hears it attentively at the start of a journey and at a sacred Parva obtains all his desires by Ganesh's grace.

When Bhadrapada comes, the speaker says, remind him and he will put this Akhyan forward again and make a PDF of it, so that for at least a month, through the whole of Bhadon, it can be recited daily. It will take about fifteen minutes — recite it daily for Ganesh's pleasure. Whatever Vigraha of Ganesh you have, bathe him daily. Though a small Vigraha, he notes, should not ordinarily be bathed — but for the month alone let there be a daily bath; and after performing his Abhishek let a fine Tilak be done and NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. and so on be offered. Let Doob grass be offered, let the Sankat Nashan Stotra be recited, and let this Akhyan be recited — for the obtaining of whatever desire you hold. Those with mantra Siddhi too, he says, those with Tantra Siddhi too, those walking the path of Adhyatma too, those with competitive examinations — hold whatever desire it is and do it with that. Note it from now and keep it in mind. By this the month of Bhadrapada too will be successful, and by Ganesh's grace the many desires we hold will be fulfilled as well.