, 22 Apr 2003 Nagraj wrote : >Do Iyengar worship lord Ganesha,But lot of them say no pl let >me >know what wrong in worshiping Lord ganesh/Vinayaka. I have been mulling over some of these very same issues and so far have formulated the following. In an earlier post, I have drawn the relationship between bhakti yoga, ( http://groups.yahoo.com/group/bhakti-list/message/16746) jnana yoga and karma yoga. Having drawn that relationship, it is clear that knowing "How to act" is the first step and is vital to the realization of karma, jnana and bhakti. The primacy of all actions can best be summed up by Kurugur SaThakopan's pasuram in Thiruvaimozhi 2.9.2 O my Dark effulgent Lord, here is all I ask for at all times. Grant me the hands of knowledge, that I may grasp your precious lotus feet. Which leads us to deal with all the remaining daily actions as noted in the Bhagvad Gita No man experiences freedom from activity (Naiskarmya) by abstaining from works; and no man ever attains success by mere renunciation of works. 03.04 No man can, even for a moment, rest without doing work; for everyone is caused to act, in spite of himself, by the Gunas born of Nature. 03.05 He who controlling the organs of action, lets his mind dwell on the objects of senses, is a deluded person and a hypocrite. 03.06 But he who, subduing his senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment - he excels. 03.07 Ganapati - The Lord of categories OR The Lord of Obstacles is a pictographic representation that epitomises "How to act" with "Why to act" all wrapped in a structure that embodies the relationship between Knowledge and action (Jnana and Karma) whilst patently representing the tattva or Narayana circling the three worlds i.e. Bhur-Bhuva-Swaha. The Puranic wrapper of Ganapati's creation reads as follows: Parvati, wife of Shiva was bathing one day. Shiva was away and she used the sandalwwod from her body to create a little boy. She blew life into him. She then asked him to stand guard in front of her door so no could come in. Shiva arrived, when the boy asked him not to enter as Parvati was bathing, He asked the boy "Who are you". The boy said I'm her son, on this Shiva got enraged and with one stroke cut of his head and barged in. Parvati, wept incolsolably and finally Shiva went out and the first creature he came across was an elephant. He cut of it's head, rushed back and placed it on the boy's body and Parvati breathed life into it and thus was born Ganapati. Looking at the same tale metaphorically Parvat-vati or three Parva's/aspects. The three aspects are Knowledge, Will and Action. These 3 factors however cannot mingle together and do anything unless a fourth factor i.e. chit/consciousness enlivens them. Shiva is the chitaswaroopa (face of chit). The product of these four factors is the human mind. This mind is embodied in a body which is made of achit/matter which is what the earth is made of. This combination of mind/body is akin to the fragrance of the earth, the body of Ganapati being created out of fragrant sandalwood, which is also from Parvati's body essentialy an achit combination. Shiva's intervention gives the child a unique appearance. essentially the embodiment of creativity in the combination of the 4 factors. Symbolism of the elephant's head: It's trunk when curled represents Om (in Tamil & Sanskrit the Om symbol is that of an elephant in profile). The elephant is the only animal that combines in one organ both reason and action i.e. it's mind & trunk. The ears of the elephant are large and they flap representing the sifting of truth from untruth. The spread ears, represent the Yoni and the trunk the linga, representing the sexual act as the product of life. Noose, goad & modaka Ganapati is shown holding a goad in one hand and a noose in the other and loves the modaka (or sweet). The noose represents desire or the fact that desires are traps much like the noose, the goad represents anger, anger which results from not getting what one wants The sweet represents the reward and wanting rewards, produces the trap and anger. Bhur-Bhuvah-Swaha The head represents - Swaha, the human body - Bhuva and the mouse Bhur. Ganapati's mount is the mouse. The mouse is symbolic of how to act, i.e. the mouse accomplishes its tasks by nibbling away and moving with agility. A Puranic wrapper on the mouse and action Ganesha on his mouse mount & his brother Muruga on his peacock mount were both competing with each other, when Parvati & Shiva came in with a platter of fruit. There were apples, oranges and one mango. Both of them wanted the mango. So, Parvati said whoever goes around the world first will get the mango. Murugan laughed and went bounding away on his peacock. Ganesha thought and than circled his parents and said, I am first! Please give me the mango. Murugan huffing and puffing came over the horizon and got upset, to which Ganesha replied:- My parents are the whole world and when I went around them I went around the whole world so I am first. The metaphor Besides the aforementioned combination of 4 factors being chit/achit i.e. the universe, and the knowledge that I am he or Aham Brahmasmi. The Karma-Yoga aspect is that one needs to only take simple and easy actions (i.e. a mouse as the transport) with knowledge (jnana) and love(bhakti), not elaborate and hard actions with pride and desire for the reward to accomplish one's goals. Asuras, Avatars and Metaphors Mada, Matsarya - Avatar Ekadanta Metaphor - Reality Reason and reality help us to send these asuras to Patala, thereby allowing us to "act well" Lobha, Moha - Avatar Mahodara Metaphor - Massive Belly, Distance Staying away from temptation, helps us to send these asuras to Patala. Kama, Krodha - Avatar Lambodhara Metaphor - Long Belly, Time These are the hardest asuras and time is needed to deal with the effectively. Metaphorically Praying to Ganapati before taking any action G - Greed, Desire & Anger should not be the motivators of action A - Actions must be motivated by one's Duty N - Namo Not mine, the results of the action are not yours E - Easy S - Small H - No Hurry The striking image of Ganesha provides a comprehensive metaphorical representation of the appropriate means to take an action, thereby facilitating the pathway from karma to jnana and bhakti. Time and Insecurity Inherent to Time is insecurity or not knowing what will happen tomorrow and the samsaric cycle of birth&death. Ganesha does not offer insight into how to deal with them, this is offerred by Narayana and by placing one's insecurity at his lotus feet. Which brings us right back to: O my Dark effulgent Lord, here is all I ask for at all times. Grant me the hands of knowledge, that I may grasp your precious lotus feet. Another prayer which makes a similar request is the Gayatri-mantra (Pranava) Bhur-Bhuvah-Swaha Tat Savitur Vareniyam Bhargo Devasya Dhimahi Dhiyo yo na prachodyat. ----------- My rudimentary understanding is book&web based without the privilege of tutelage under a qualified acharya, so may be filled with subjective & conceptual inaccuracies. Thanks Srinivasan Sriram
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