Gaņeśa - The wonderful god!

Swami Harshananda, in his The Concise Encyclopedia of Hinduism, has penned a wonderful article on 

Gaṇapati

(‘lord of the groups [of deities]’)

LINK: https://references.rkmm.org/external/manual/a-concise-encyclopaedia-of-hinduism/article/gaṇapati?p=03408e62817b3af3099725755af0978b04fddd5ece0745ea1b7f78cbb5508433

Gaṇapati or Gaṇeśa, also known as Vināyaka, is perhaps the most popular of the Hindu deities worshipped by all sections of the Hindus. No undertaking, whether sacred or secular, can get started without first honouring and worshipping him. This is understandable and highly desirable, since he is said to be the lord of obstacles (Vighneśvara or Vighnarāja). However, what is not understandable and certainly not very agreeable is his repulsive origin and grotesque form! Even for those who admire Lord Śiva’s skill in the surgical art of head-transplantation, it becomes rather difficult to admire the end-product! Once we successfully manage to delve into the mysteries of this symbolism, our repugnance will give rise to respect and respect to reverence and worship.

The Ṛgvedic deity ‘Gaṇapati-Brahma-ṇaspati’—also called Bṛhaspati and Vācaspati—manifests himself through a vast mass of light. He is golden-red in colour. The battle axe is an important weapon of his. Without his grace, no religious rite can succeed. He is always in the company of a group (gaṇa = a group) of singers and dancers. He vanquishes the enemies of the gods, protects the devoted votaries and shows them the right way of life.

Another class of Ṛgvedic deities, known as the Maruts or Marudgaṇa, described as the children of Rudra, also have similar characteristics. In addition, they can be malevolent towards those who antagonise them and can cause destruction like the wild elephants. They can put obstacles in the path of men if displeased and remove them when pleased. They are independent, not subject to anyone’s sovereignty (Arājana = Vināyaka).

A perusal of these two descriptions will perforce lead us to the obvious conclusion that Gaṇapati is the metamorphosed form of the Bṛhaspati-Marudgaṇa deities.

॥ ॐ गं गणपतये नमः ॥

श्रीगणेशपञ्चरत्नम् - १

मुदा करात्तमोदकं सदा विमुक्तिसाधकं
कलाधरावतंसकं विलासिलोकरक्षकम् ।
अनायकैकनायकं विनाशितेभदैत्यकं
नताशुभाशुनाशकं नमामि तं विनायकम् ॥

तं मुदा करात्तमोदकम् Him holding joyously the Modaka in his hand

सदा विमुक्तिसाधकम् always ready to help actualise my liberation 

कलाधरावतंसकम् wearing the crescent moon in his crown

विलासिलोकरक्षकम् sportingly protecting the whole world

अनायकैकनायकम् who has no superior, and who is the exclusive leader of gods

विनाशितेभदैत्यकम् who destroyed the elephant demon

नताशुभाशुनाशकम् dispeller of evil of those surrendered to him

विनायकम् नमामि I bow down to Lord Vinayaka, Ganesha! 

॥ ॐ गं गणपतये नमः ॥

Sri Krishna Karnamritam 2.108

॥ वन्देऽहं रासकेलीरतमतिसुभगं वश्यगोपालकृष्णम् ॥

Hare Krishna! 

कस्तूरीतिलकं ललाटफलके वक्षस्स्थले कौस्थुभं

नासाग्रे नवमौक्तिकं करतले वेणुं करे कङ्कणम् ।

सर्वाङ्गे हरिचन्दनं च कलयन् कण्ठे च मुक्तावलिं

गोपस्त्रीपरिवेष्टितो विजयते गोपालचूडामणिः ॥ २.१०८ ॥  

Meaning: That crest-jewel of cowherds, Śrīkṛṣṇa, sporting the Kastūrītilaka on his forehead, Kaustubha gem on his chest, the pearl ornament at the end of his nose (an ancient adornment), a bamboo flute in his hand, bracelets on his wrists, anointed with red sandal paste all over, a beautiful pearl necklace around his neck, and surrounded by Gopīs, is resplendent!

व्याकरणांशाः
कस्तूरीतिलकं ललाटफलके वक्षस्स्थले कौस्थुभं
नासाग्रे नवमौक्तिकं करतले वेणुं करे कङ्कणम् ।
सर्वाङ्गे हरिचन्दनं च कलयन् कण्ठे च मुक्तावलिं
गोपस्त्रीपरिवेष्टितो विजयते गोपालचूडामणिः ॥ २.१०९ ॥
कस्तूरी-तिलकम्, ललाट-फलके, वक्षः-स्थले, कौस्थुभम्, नास+अग्रे, नव-मौक्तिकम्, कर-तले, वेणुम्, करे, कङ्कणम्, सर्वाङ्गे, हरिचन्दनम्, च, कलयन्, कण्ठे, च, मुक्तावलिम्, गोपस्त्री-परि-वेष्टितः, विजयते, गोपाल-चूडामणिः
सन्धयः
कस्तूरी-तिलकम्, कौस्थुभम्, नव-मौक्तिकम्, वेणुम्, हरिचन्दनम्, मुक्तावलिम् = मोऽनुस्वारः
वक्षः-स्थले = ससजुषो रुः, खरवसानयोर्विसर्जनीयः, वा शरि
गोपस्त्री-परि-वेष्टितः + विजयते = ससजुषो रुः, हशि च, आद्गुणः
गोपाल-चूडामणिः = ससजुषो रुः, खरवसानयोर्विसर्जनीयः
आकाङ्क्षा-अन्वयः
गोपाल-चूडामणिः कस्तूरी-तिलकम् ललाट-फलके वक्षः-स्थले कौस्थुभम् नास+अग्रे नव-मौक्तिकम् कर-तले वेणुम् करे कङ्कणम् सर्वाङ्गे हरिचन्दनम् च कण्ठे च मुक्तावलिम् कलयन् गोपस्त्री-परि-वेष्टितः विजयते
That crest-jewel of cowherds, Śrīkṛṣṇa, sporting the Kastūrītilaka on his forehead, Kaustubha gem on his chest, the pearl ornamemnt at the end of his nose (an ancient adornment), a bamboo flute in his hand, bracelets on his wrists, anointed with red sandal paste all over, a beautiful pearl necklace around his neck, and surrounded by Gopīs is resplendent!
सुबन्तप्रक्रिया
कस्तूरी-तिलकम् = अकारान्त पुं, २.१ अम्, अमि पूर्वः
ललाट-फलके = अकारान्त पुं, ७.१, ङि, आद्गुणः
वक्षः-स्थले= अकारान्त नपुं, ७.१, ङि, आद्गुणः
कौस्थुभम् = अकारान्त पुं, २.१ अम्, अमि पूर्वः
नास+अग्रे= अकारान्त पुं, ७.१, ङि, आद्गुणः
नव-मौक्तिकम् = अकारान्त नपुं, २.१ अम्, अमि पूर्वः
कर-तले= अकारान्त नपुं, ७.१, ङि, आद्गुणः
वेणुम् = उकारान्त पुं, २.१ अम्, अमि पूर्वः
करे= अकारान्त पुं, ७.१, ङि, आद्गुणः
कङ्कणम् = अकारान्त नपुं, २.१ अम्, अतोऽम्, अमि पूर्वः
सर्वाङ्गे= अकारान्त पुं, ७.१, ङि, आद्गुणः
हरिचन्दनम् = अकारान्त नपुं, २.१ अम्, अतोऽम्, अमि पूर्वः
च = अव्ययम्
कण्ठे= अकारान्त पुं, ७.१, ङि, आद्गुणः
मुक्तावलिम्= इकारान्त स्त्री, २.१ अम्, अमि पूर्वः
गोपस्त्री-परि-वेष्टितः = अकारान्त, पुं, १.१, सुँ, ससजुषो रुः, खरवसानयोर्विसर्जनीयः
कलयन् = तकारान्त पुं, १.१, सुँ, उगिदचां सर्वनामस्थानेऽधातोः, हल्ङ्याभ्यो दीर्घात्सुतिस्यपृक्तं हल्, संयोगान्तस्य लोपः
गोपाल-चूडामणिः= इकारान्त, पुं, १.१, सुँ, ससजुषो रुः, खरवसानयोर्विसर्जनीयः
तिङन्तप्रक्रिया
विजयते = वि+ जि जये भ्वादिः, अकर्मकः, अनिट्, परस्मैपदी-> आत्मनेपदी वि उपसर्गयोगे, लट्, १.१
समासाः, तद्धिताः, कृदन्ताः
कलयन् = कल गतौ, सङ्ख्याने च, चुरादिः, शानच् कृदन्तः, प्रथमा विभक्तिः, एकवचनम्, कलयत्.
कस्तूरी-तिलकम् = कस्तूर्याः तिलकः, तम्, ६तत्
ललाट-फलके = ललाटस्य फलकः, तस्मिन् ६तत्
वक्षः-स्थले= वक्षसः स्थलं, तस्मिन्, ६तत्
नास+अग्रे= नासस्य अग्रः, तस्मिन् ६तत्
नव-मौक्तिकम् = नवं, मौक्तिकम्, तम्, कर्मधारयः
कर-तले= करस्य तलम्, तस्मिन्, ६तत्
गोपस्त्रीपरिवेष्टितः = गोपानां स्त्रियः ६तत्, ताभिः परिवेष्टितः ३तत्

॥ हरिः ॐ तत् सत् ॥

PS; Attended a beautiful dance programme at BIC called Deva Nartana. The Dashavataram dance was concluded by the four dancers dancing together to this shloka! Hare Krishna!

My Sanskrit Essay on Mysore

 Guided by my teacher, Dr. Sowmya Krishnapur, I wrote this essay 🙏

मैसूरु नगरी 

भवन्तः मैसूरुनगरीं कच्चित् गतवन्तः ? भारते एका अतिसुन्दरी नगरी सांस्कृतिकनिधिः च द्रष्टव्या चेत् मैसूरुनगरीं गत्वा तस्याः रमणीयतां राजवैभवं च पश्यन्तु । मैसूरुराज-परम्परा विचक्षणराज्यनिर्वहणनिपुणा उदारा कलोपासिका च आसीत् । 

मैसूरुनगर्यां चामुण्डीदेव्याः मन्दिरं पर्वतोपरि अस्ति । सा देवी अस्मान् सदा पालयति । मैसूरुराजभवनानि उद्यानानि मृगालयं च विश्वविख्यातानि । प्रतिवर्षे नवरात्र-उत्सव-काले दसरा नाम पर्वणः कार्यक्रमाः महत्या शोभया आचर्यन्ते । अन्तिमदिने विजयदशम्यां राजहस्तिवाहिनी देवी चामुण्डी राजवीथ्यां संसृत्य शमीवृक्ष-उद्याने जनानां पूजां स्वीकरोति । 

मैसूरुविश्वविद्यानिलयः सर्वलोकमान्यः यतः अनेकाः प्रौढविद्वांसः तत्र अपाठयन् । तत्रस्तः शोधनिलयः बहुशतमानपूर्वस्य मौर्यसाम्राज्यमन्त्रिणः कौटिल्यस्य अर्थशास्त्रग्रन्थम् आविष्कृत्य लोकार्पणं अकरोत् । भारतस्य पुरातन-इतिहासग्रन्थाः वेदशास्त्रग्रन्थाः सर्वे तत्र सम्यक् परिष्कृताः प्रकाशिताः च । 

एशियाद्यन्ते प्रप्रथमविद्युद्दीपव्यवस्था , भारतस्य आकाशवाणी नाम प्रथमरेडियो , कार्मिकाणां कृते अग्रेसरा  उद्योगनीतिव्यवस्था निवृत्तिवेतनव्यवस्था इत्यादि सर्वं मैसूरुनगर्यां एव प्रथमतः अभवन् । तथैव मैसूरुनगरी भारतस्य शिखरप्राया नगरी वर्तते सदा ।

Beauty and Joy

Oh, dear friend from heaven, welcome to our wet and cool rainy morning!

Maybe you like all this because you announced yourself with a fragrance last night.

They say Krishna brought you from heaven for Rukmini. 

He did well, because you looked good in the garland yesterday around his neck on Janmashtami.

There is a rain of all you flowers we call Parijatas overnight every season.

It is a delicate carpet of beauty and fragrance by the morning.

But one might think, "What a waste!"

Not realising it is an act of fulfilment.

Just as Krishna's grace showers us all constantly, so do you, flowers brought by him.

We who know only how to buy, sell, hoard and put a price on things can't understand

What's limitless, unconditional, and a divine expression with no bounds or expectations.

Thank you. 

***

 

सच्चिदानन्दः

In our scriptures, where do we find the word सच्चिदानन्द? 

It is essential to understand that the word "सच्चिदानन्द" is crucial to understanding what we refer to in English as God or the Almighty. We call it in Sanatana Dharma as Ishwara or Bhagavan. It is BOTH with form and without form, as the essence of the Totality of Consciousness suffusing all that we call creation. 

That is why the VERY FIRST WORD in the Srimad Bhagavatam is 

"सच्चिदानन्द" 

It is made up of three aspects - 

Sat = The Supreme Reality (nothing else is). 

Chit = The Supreme Knowledge (all other knowledge derives from it). 

Ananda = The Supreme Bliss (all happiness and joy is derived from it).

सच्चिदानन्द is the core of all existence and the individual. 

***

Following is a compilation from Perplexity.AI.

The word "सच्चिदानन्द" (Sat-Chit-Ananda) is a compound of three Sanskrit words—सत् (Sat: existence or truth), चित् (Chit: consciousness), and आनन्द (Ananda: bliss). The expression refers to the ultimate nature or experience of Brahman (the Absolute) in Vedantic philosophy.

### Scriptural References to "सच्चिदानन्द"

- **Upanishads:** The direct compound word "सच्चिदानन्द" appears in the Tejobindu Upanishad (verse 3.11, composed before the 4th century CE), where it describes the realization of Atman as eternal, enlightened, and pure bliss-consciousness-existence. Though the earliest Upanishads like Brihadaranyaka, Chandogya, and Taittiriya refer to the components—existence, consciousness, bliss—as attributes of Brahman, the precise phrase "सच्चिदानन्द" is found in later texts. The Upanishads often discuss Atman and Brahman as being of the nature of existence, knowledge, and bliss[2].

- **Bhagavad Gita:** While the Gita discusses concepts of Sat (existence/truth), Chit (consciousness), and Ananda (bliss), it does not use the exact compound "सच्चिदानन्द" in the original text. However, commentaries and later interpretations do attribute this compound to Krishna and Brahman[4].

- **Puranas and Bhakti texts:** The word appears in devotional and Purana-based literature when describing figures like Krishna. For example: "ईश्वरः परमः कृष्णः सच्चिदानन्दविग्रहः"—a famous phrase from the Brahma Samhita ascribed to Krishna, describing the Supreme Lord as the embodiment of Sat-Chit-Ananda[5].

- **Vedic Literature:** The individual terms (sat, chit, ananda) are found in several Vedic texts, but the precise compound form "सच्चिदानन्द" is a philosophical synthesis appearing more distinctly in later Vedanta, especially in Upanishads like Tejobindu and in Vedantic commentaries and treatises[2][4].

### In summary:

- As a compound, "सच्चिदानन्द" is most explicitly found in the **Tejobindu Upanishad** and is indirectly described in other principal Upanishads. The phrase is central to **Vedanta philosophy**, signifying the unified essence of Brahman as existence, consciousness, and bliss[2].

- In devotional scriptures and later traditional commentaries, it is used to describe Lord Krishna and Brahman, such as "सच्चिदानंदविग्रहः" in the Brahma Samhita[5][1].

Thus, while you will see the exact word "सच्चिदानन्द" in summary form in certain Upanishads and devotional texts, the qualities (existence, consciousness, bliss) pervade the core ancient scriptures[2][4][5].

***

Citations (Click on the coloured links).

[1] सच्चिदानंद रूपाय विश्वोत्पत्यादिहेतवे! तापत्रय विनाशाय श्री कृष्णाय वयं ... 

Also in this blog itself, on the first day of Bhagavatam reading.

[2] Saccidānanda - Wikipedia 

[3] सच्चिदानंद का अर्थ | Swami Shri Raghavacharya Ji Maharaj - YouTube 

[4] ईश्वर का सच्चिदानन्द स्वरुप पर विचार 

[5] ईश्वरः परमः कृष्णः सच्चिदानन्दविग्रहः। अनादिरादिर्गोविन्दः ... 

[6] Prashnottari Satsang in Hindi | Pakefield Shibir 2022 | Pujyashree

[7] सच्चिदानन्द के हिंदी अर्थ - meaning in hindi | हिन्दवी डिक्शनरी 

[8] २६६- ॥ धार्मिक ग्रंथो से सामान्य जानकारियां /General insights ... - भक्तिपथ 

[9] The Foundational Principles of Sachchidananda - The Incarnate Word 

[10] Bhagwat Amrit दशम स्कन्ध (भाग १८३) भगवान्की वाणीकी पहचान ... 

Millet Magic

 

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"श्रीमाता" - The Splendour of Mother Worship

Imagine my sense of joy and fulfilment, when, recently,  Swamiji Yogamaya-ji  of ADY called me, while I was attending the Chaturmasya puja on the ADY campus, to tell me that I can participate in the editing of Dr. V. V. Buxi's book - an English translation of the Saubhāgya Bhāskara Bhāṣya on Śrī Lalitā Sahasra Nāma Stotram.

This was, in fact, the last trigger in a series of "coincidences" since Feb. 2024 when I joined the Trayee chanting classes. I moved then from being a casual listener (= Śrotṛ) to a student of the text.

Recently, someone even gifted me a 1700-page book set of talks on the Śrī Lalitā Sahasra Nāma Stotram. This book is largely based on the Saubhāgya Bhāskara Bhāṣya!

As a student of Sanskrit and Hindu Scriptures, I find the Śrī Lalitā Sahasra Nāma Stotram a unique composition with a musical cadence and verbal splendour with long strings of descriptions that tell the story of the Devī so poetically! Indeed, some of the 1000 names are as long as a full pāda or even 2 pādas (there are 4 pādas in Anuṣṭup)! 

One of them is, for example,

nijāruṇa-prabhāpūra-majjad-brahmāṇḍa-maṇḍalā🙏

(This universe is fully soaked in the radiance of Devī, who is of the reddish hue of Dawn).

Now, the worship of Devī is a very special tradition in Sanātana Sharma. Worshippers of the female deity are called Śāktas or Devī Upāsakas. A very famous Devī Upāsaka was Sri Ramakrishna Paramahamsa.

There are numerous holy shrines scattered from the Himalayas to Kanyakumari in India, dedicated to the Mother Goddess. We worship her twice every year during the 9-day Chaitra and Sharat Navarātras. In addition, we worship her during Basant Panchami, Varamahalakshmi, Gouri-Ganesha, Deepavali-Lakshmi Puja and so on! 

So, worshipping God as the Universal Mother is ingrained in us Hindus. Also, in the Kenopanishad, it is clearly stated that the Supreme Being who confers powers even on the gods like Agni (fire) and Vayu (wind) is Devī Umā!

***

The very first name in the Śrī Lalitā Sahasra Nāma Stotram is

Śrīmātā

A very simple meaning of this would be "the Divine Mother".

However, to me, having begun to educate myself over the past few months on the Śrī Lalitā Sahasra Nāma Stotram, it means something tremendous.

As the Divine Mother who is the Supreme Being, Devī has created this entire universe and everything in it. Including me: my parents (thereby giving through them my affectionate upbringing), and providing me all my sense faculties; as well as all the external stimuli for enjoyment, material pleasures and possessions- all beauty and delight that exists all around me. 

I should therefore see the presence of Devī in every flower, sunset and smile; every colour, taste and touch; every friend, teacher and even enemy! Every celebration, reward and gift. Every birth, death, danger and catastrophe!

The various meanings for the word Śrī given in the Śrī Lalitā Sahasra Nāma Stotram commentary state that all this creation adds up to the meaning of the first part,

Śrī. 

But then:

What gives happiness? Happiness is a feeling within me. So the key factor for happiness is NOT what is outside me, but my own propensity to feel happiness. That begins with being alive, being conscious, and being connected with the "faculty of happiness" or "a state of bliss".  The Sanskrit word for this is Ānanda. This is given to me by my mother in the womb itself. That means every conscious living being is infused with this faculty of Ānanda by the Universal Mother Devī or Śrī Lalitā Tripurasundarī. 

Mātā.

So the chemistry that is happening around me is a combination of 

Śrī + Mātā.

After the study of Śrī Lalitā Sahasra Nāma Stotram and after making progress in my Sādhanā under the Guru, I will realise that the key to the fullest realisation of my potential is (A) being centred in the faculty of bliss  (B) while experiencing life all around. The first part is given at birth by Mātā. The second part is created by Śrī. 

That is why the first name is ŚrīMātā.

And my truest prayer is expressing gratitude, for this grace, to the Universal Mother. 

Do you see my line of thought?

🙏🙏🙏

॥ श्रीमात्रे नमः॥