Athrvashirsha (Critique in English)

GANAPATI ATHARVASHIRSHA

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EaIgaNaptIEaIgaNaptIEaIgaNaptIEaIgaNaptI

Aqava-XaIYa-

Shri Ganapati Atharvashirsha

! gaM gaNaptyao nama:! gaM gaNaptyao nama:! gaM gaNaptyao nama:! gaM gaNaptyao nama:

Salutation to Shri Gajanana


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SHRI GANAPATI ATHARVASHIRSHA

© 2011 Anil Sohoni

All rights are reserved. No part of this publication may be

reproduced, stored in a retrieval system or transmitted, in

any form or by any means, mechanical, photocopying,

recording or otherwise, without prior written permission of

the author Anil Sohoni.


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Contents FOREWORD ...................................................................... 6

GRATITUDE .................................................................... 14

JUST A MINUTE … .......................................................... 15

DEDICATION .................................................................. 17

INTRODUCTION.............................................................. 18

ATHARVASHIRSHA – SCRIPT.......................................... 23

ATHARVASHIRSHA - DATING ......................................... 25

HARI OM NAMASTE GANAPATAYE .................................. 26

TWAMEVA KEVALAM KARTASI........................................ 29

RUTAM VACHAMI SATYAM VACHMI ............................... 31

AVA TWAM MAM............................................................. 32

AVA VAKTARAM.............................................................. 33

AVA PASHHATTAT AVA PURASTTAT............................... 35

TWAM BHUMIRAPONALO................................................ 42

TWAM CHATWARI WAK PADANI..................................... 44

TWAM GUNATRAYATITAHA ............................................ 46

TWAM AVASTHA TRAYATITAHA...................................... 50

TWAM DEHATRAYATITAHA............................................. 51

TWAM MULADHARASTHITOSI NITYAM........................... 53

GAKARAH PURVAROOPAM.............................................. 56

FORMATION OF A-KAR AND OM-KAR.............................. 58


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TO SUMMARIZE .............................................................. 61

SAISHA GANESHVIDHYA GANAKRISHI......................... 63

EKADANTAYA VIDMAHE ................................................. 64

EKADANTAM CHATURHASTAM........................................ 65

NAMO VRATAPATAYE NAMO........................................... 66

CONCLUSION.................................................................. 68

APPENDIX ...................................................................... 69

BIOGRAPHY OF SADGURU SW. CHINMAYANAND .......................................69 BIO DATA OF TAOSHOBUDDHA.......................................................................71 PILLARS OF HINDUISM.....................................................................................73 FLOWERS AND LEAVES USED IN GANESH PUJA ..........................................75 BIBLIOGRAPHY...................................................................................................77


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Foreword By

Taoshobuddha

We worship the unborn, unchanging, formless, the one

beyond bliss and full of bliss, which is the fullness of non-duality, the supreme, devoid of qualities, without

differences, and beyond desire, Sri Ganesha, the Supreme Brahman personified.

We worship the one beyond the gunas, the embodiment

of bliss consciousness, the light of consciousness, the all-pervading, who is the source, course, and goal of

knowledge, whom the sages meditate upon, who is formless as akasha, the highest Lord, Sri Ganesha, the

Supreme Brahman personified.

We worship ‘Him’ who is the cause of the universe, the source of knowledge, the origin of the Devas, the source

of happiness, the Lord of the gunas, Sri Ganesha, who pervades the universe and is worshipped by all, the Lord

of the Gods, Sri Ganesha, the Supreme Brahman personified.

Ganesha is the foremost Hindu Deity worshipped at

the beginning of each prayer. In fact no prayer can begin without invoking Ganesha first.

The word Ganesha is of Sanskrit origin, that is obtained

by joining two words ‘gana’ meaning a group, multitude, or categorical system and ‘isha’ meaning

lord or master.


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The word gana when associated with Ganesha refers

to the ganas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally

means a category, class, community, association, or corporation. The name Ganesha signifies ‘Lord of the

Ganas’ to mean ‘Lord of Hosts’ or ‘Lord of created categories’, such as the elements.

Ganapati is a synonym for Ganesha, that comes from two words gana, meaning ‘group’, and pati, meaning

‘ruler’ or ‘lord’. The Amarakosha, an early Sanskrit

lexicon, lists eight synonyms of Ganesha:

1. Vinayaka – God of knowledge and learning

2. Vighnaraja - equivalent to Vignesha, destroyer

of difficulties

3. Dvaimatura - one who has two mothers,

4. Ganadhipa - equivalent to Ganapati and

Ganesha,

5. Ekadanta - one who has one tusk, ruler of ‘Maya’

6. Heramba – exhibiting self importance

7. Lambodara - one who has a pot belly or has a

hanging belly

8. Gajanana - having the face of an elephant

Vinayaka is a common name for Ganesha that appears

in the Puranas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha

temples in Maharashtra known as the Ashtavinayak. The names Vignesha and Vigneshvara, (Lord of

Obstacles) refer to his primary function in Hindu mythology as the master and remover of obstacles

(vighna).


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A prominent name for Ganesha in the Tamil language is

Pille or Pillaiyar (Little Child). A. K. Narain differentiates these terms by saying that pille means a

‘child’ while pillaiyar means a ‘noble child’. He adds that the words pallu, pella, and pell in the Dravidian family

of languages signify ‘tooth or tusk of an elephant’, but more generally ‘elephant’. Anita Raina Thapan notes that

the root word pille in the name Pillaiyar might have originally meant ‘the young of the elephant’, because the

Pali word pillaka means ‘a young elephant.

Ganesha has the head of an elephant and a big belly. This form has four arms, which is common in depictions

of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which He samples with

his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in

his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this

general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue

shown.

In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a noose in the

other upper arm.

The influence of this old constellation of iconographic elements can still be seen in contemporary

representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-

right hand does not hold the broken tusk but rather is turned toward the viewer in a gesture of protection or

fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha

dancing, which is a very popular theme.


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Although He is known by many other attributes,

Ganesha’s elephant head makes ‘Him’ easy to identify. Ganesha is widely revered as the Remover of Obstacles

and more generally as Lord of Beginnings and Lord of Obstacles Vighnesha, Vighneshvara patron of arts and

sciences, and the deva of intellect and wisdom. He is honored at the beginning of rituals and ceremonies and

invoked as Patron of Letters during writing sessions.

The Ganesha Upanishad is one of the central texts of the Ganapatya Sampradaya, the groups of devotees

for whom Ganesha was the central divinity, who are thought to have become established in India from the 6th

Century onwards. There are thought to have been at least six groups of Ganapatyas, including one Tantric

grouping, although relatively little is known about them.

The Ganesha Upanishad belongs to the class of Hindu Vedic texts that are considered to be revelatory - Sruti

– ‘that which is heard’, and in some quarters, are held to

be without 'origin'. It is a manifestation of a particular 'Truth'. It should be noted that the Ganesha

Upanishad, like other Upanishads, is not merely to be studied as a written text, but to be spoken. It

functions both as instructive scripture, and also as a performative liturgy. And the act of speaking the

Upanishad becomes a revelatory experience. It is important to note that in the Tantric traditions, written

texts have only a secondary importance in relation to their oral utterance and interpretation.

The aim of the following commentary is to shed some light on certain verses in this Upanishad. Ultimately, it is for each devotee to meditate on the Sutras of the

Upanishad as revealed through experience. This is merely a beginning.


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1. Om Lam I bow to Ganesha

Om

‘Om’ (AUM) is the primordial sound of creation that

signifies the absolute. This is uncreated sound that was in the beginning and will remain at the end of creation as

well. It means ‘I accept’, or ‘I assent’. All devotional acts begin with the chanting of ‘Om’. Om serves to focus

the attention of the Divine towards the devotee, and the attention of the devotee towards the divine. Significantly

Ganesha is the personification of the primal Om.

Lam

‘Lam’ is the seed-mantra of the Muladhara Chakra, of which Ganesha is the gatekeeper or Deva.

You are clearly the Tattva. You alone are the Creator. You alone are the Maintainer. You alone are the

Destroyer. Of all this, you are certainly the Brahma. You are the essence.

Ganesha is praised as the Tattva. This word can be

translated as ‘principle’ - so Ganesha could here, be identified as the ‘Eternal Principle’ underlying reality.

Further, Ganesha is identified as the personification of Trimurti - the Creator (Brahma), the Sustainer

(Vishnu), and the destroyer (Shiva).

As Brahma, He continually creates. As Vishnu He holds, those creations in equilibrium; as Shiva He

breaks down those combinations of matter. Furthermore, Ganesha is identified as the Absolute (Brahma), and

the eternal indwelling ‘essence’ - the Atman (Self).


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2. Always I speak Amrita. The Truth I speak.

The speaker asserts that He speaks ‘Truth’ which to him is experiential and revelatory - spoken from his heart,

rather than just parroting or reciting lines. Further, ‘Amrita’ means ‘imperishable’ - i.e. that this is an

imperishable truth.

Protect me. Protect the speakers. Protect the hearers. Protect the givers. Protect the holders. Protect the

disciple that repeats. Protect that in the East. Protect that in the South. Protect that in the West. Protect that

in the North. Protect that above. Protect that below. Everywhere protect. Protect me everywhere!

You are Speech. You are Consciousness. You are Bliss.

You are Brahma. You are Being-Consciousness-Bliss.

You are the Non-Dual. You are plainly Brahma. You are Knowledge. You are Intelligence.

Ganesha symbolizes three aspects of existence.

Being (Sat); Consciousness (Chit); Bliss (Anand) or Reality-Consciousness-Experience denotes the Supreme

Power. Ganesha is further identified as the ‘Non-Dual’ - Brahma dwells within ‘Him’. Here is an indication that

Ganesha can lead his devotee towards that experience of bliss which is realization of one’s inner divinity.

Dissolving the difference between devotee and deity is the object of puja. You create this world. You maintain

this world. This entire world is seen in you. You are Earth, water, Fire, Air, and ether. You are beyond the

four measures of speech. You are beyond the Three Gunas. You are beyond the three bodies. You are

beyond the three times.


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Here, Ganesha is also identified as both finite and

infinite: as the five elements; as the embodiment of the four stages of speech (para, pasyanti, madhyama,

vaikhari); as the three Gunas (Rajas, Sattva and Tamas); as the three bodies (physical, subtle,

causal); as the three times (past, present, future). Moreover, Ganesha is beyond these finite forms.

The consciousness of man always remains situated in the

Muladhara. Ganesha is identified as the Deva of the Muladhara Chakra - the ‘root-support’ of all beings.

Equally, the elephant is the ‘vehicle’ associated with

Muladhara.

Just a few days ago Anil Ji mailed me to look into this

script and also requested a foreword. It is always joy to overflow the scriptures bringing deeper insights from the

eternal scripture. And secondly when someone like Anil ji requests it becomes a double oblation because of my

love for him, Swami Chinmayanand ji, Swami Tejomayanand, and the entire Sandipini Sadhyanala

for the work they are doing and also because of my work

in the process of transformation of human consciousness.

When he spoke to me I was in the process of finishing

Life - Mystical Insights and I decided to undertake this project as the next one. In preparing the foreword I

have taken a few chapters from Om Ganeshyah Namah, and Life–the Mystical Insights both books

are available on Internet in print and digital form as well.

Anil ji is sincere seeker with a deep understanding

and a deep voice as well that can chant the Sanskrit Sutras with correct pronunciation,

intonation, and deepest feeling that take the


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listener into a state of bliss and at the same time

connect to the inner being. These videos are available on Anil Sohoni’s channel and also

Taoshobuddha 9 Channel on You Tube .Com the following is the link:

http://youtu.be/DQR4iADy9JU

The efforts of Anil ji are indeed commendable in overflowing this text. Not only he has translated

but put the message in a palpable along with support text.

Now the text is in your hand drink this nectar to

your heart’s content and the rest will happen on its

own. Do not consider this as another text. This is the blessing of a Guru to his sincere disciple. Also

it is the grace of the ‘Gajanana’, the unknown and unknowable reflecting through each syllable.

May you grow in awareness for transcendence to

happen?

Love Taoshobuddha West Indies


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Gratitude

• I express my deepest gratitude towards my mother

and father who brought me up and made me capable

of developing faith unto ‘Shri Gajanana’.

• With the same intensity and priority, I owe my

‘Sadguru’, H.H. Swami Chinmayanand ji who

kindled my life.

• I express my gratitude towards the present head of

Chinmaya Mission, ‘Swami Tejomayanand ji,

whom we call ‘Poojya Gurujee’ with love.

• I owe saints of all religions and scholars of all school

of thoughts who inspired me to lead a spiritual life.

• I must mention my sincere thanks to

‘Taoshobuddha’, from West Indies for writing

foreword.

• I am thankful to ‘Swami Anand Neelamber’, who

helped me to edit and format the book.

• Finally, yet importantly, I express my gratitude

towards, ‘Lord Gajanana’ who dwells in the heart of

all things and beings.


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Just a Minute …

In many parts of the world especially in eastern globe

‘Shri Gajanana’ is worshipped popularly. In India right from olden days, ‘Shri Gajanana’, is worshipped.

Before starting daily ritual the first ‘God’, worshipped is always ‘Shri Gajajnana’. In all holy events ‘His’, place

is at the top. In Indian culture this deity is so much

mingled that even in marriage ceremony, thread ceremony, home warming and many other auspicious

ceremonies like opening ceremony of a shop or workshop, this God is worshipped at first. If ‘He’ is

remembered before staring any work, even before starting war, one gets success, so is the faith.

May be because of well upbringing by my parents, may

be due to my good deeds in past or may be due to grace of my Sadguru, Swami Chinmayanand ji, I

started worshiping Gajanana with ‘Abhishek’, (pouring water on ‘Him’, and chanting Athatvashirsha) daily for

twenty one times. Days passed, I realized that mere action could not quench my thirst. I must study and

contemplate upon ‘Atharvashirsha’.

Our Sadguru ‘Swami Chinmayananad ji’, taught us

Vedas, Upanishadas and other vaidic text books for last thirty years. So I decided to write critique on

Atharvashirsha.

I humbly mention that whatever I have written, nothing belongs to me. All is the collection of thoughts from

sacred books like Upanishadas, Bhagwat Geeta, Dnyaneshwari, teaching of Swami Chinmayanand ji

and many other saints and scholars. What all I did is that I have collected beautiful flowers of thoughts from

various places and made bouquet and offered you.


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This writing initially I did in my mother tongue ‘Marathi’

and published on www.scribd.com . To my surprise the book is read by twelve thousand readers so far, up

to June, 2011.

In Feb-2011, my Internet friend, Mr. Nimish Pancholi, requested me to translate the work in English, so that it

will be useful globally. I know that my English is not that good as I was a technical hand, still I tried my best

to do so. Kind reader will definitely excuse me for my poor English.

Your suggestions and corrections if any are invited.

You may kindly send E-mail to [email protected]

This is all what I want to say………………

Anil Sohoni

Disciple of

H.H. Swami Chinmayanand ji, Founder of Chinmaya Mission


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Dedication

Dedicated To

Sadguru

H.H. Swami Chinmayanand ji

Baraoina sadBaraoina sadBaraoina sadBaraoina sad\\\\BaavaaBaavaaBaavaaBaavaaMMMMcaI AMjauLIcaI AMjauLIcaI AMjauLIcaI AMjauLI imayaa vaaoMivayaa fulaoM maaokLIimayaa vaaoMivayaa fulaoM maaokLIimayaa vaaoMivayaa fulaoM maaokLIimayaa vaaoMivayaa fulaoM maaokLI

AipAipAipAip----laIM AMiGa`yaugaulaIMlaIM AMiGa`yaugaulaIMlaIM AMiGa`yaugaulaIMlaIM AMiGa`yaugaulaIM ivaSva$pacyaaivaSva$pacyaaivaSva$pacyaaivaSva$pacyaa

I am offering flowers of my pure emotions

Unto the Lotus feet of my Sadguru Who is all-pervading


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Introduction Each and every living being is craving for happiness and

wants to get rid of misery. In this complex era of computer age it is very difficult to keep our mind calm

and quiet. Human mind is enshrouded with fear. The loss of name, fame, money and dear ones are major

concerns in today’s life.

Yes everybody lives! From unicellular amoeba to the most advanced species like human beings, all live and

die. What is ‘Life’? What do you meant by ‘Living’? Is it just to be born, to eat, to grow up, to loiter here there,

and to survive, to meet, to produce children, to bring them up and die thereafter?

The material scientists enquired into the world of

objects and by close observation, intelligent and rational analysis, deduced the laws of nature. No doubt, it was

the greatest achievement of human beings. The material scientists made human life more comfortable.

The Rishis, the scientists of Religion, with the same purpose of analysis and deduction, undertook subjective

enquiries into the personality of man and arrived at philosophy and religion. The difference between the two

types of enquiry lay only in their respective fields. Naturally, therefore, in the ‘Upanishads’, the

discussion was about Life and its meaning and purpose.

The term ‘Life’, is easier to understand through analyzing and understanding its antonym, ‘Death.’ An

organism is said to be dead when it ceases to receive or respond to external stimuli from external objects. In

other words, ‘Death’, is the state of total cessation of experience.


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Life therefore is defined as continuous series of

experiences.

Why do you live? The spontaneous reaction to the

question is, ‘I live for happiness’. Obviously nobody wants misery. Life is nothing but a series of

experiences. Our pilgrimage from womb to tomb is incessantly motivated and propelled by two inevitable

impulses, namely, revulsion towards sorrow and craving

for joy. One avoids and discards disagreeable things and un-conductive environments and continuously runs after

the agreeable and conductive. Though objects and environments continuously change in the world, one is

engaged in an endless chase after happiness. The methods may differ from man to man, but the goal is

common to all. It should, therefore, be interesting to analyze and discover where exactly happiness is

located.

Our firm belief today is that the joy we experience through our senses lies in the respective objects of the

world. Consistent with this belief, we constantly engage in acquiring, possessing and aggrandizing more and

more wealth. Alas! For wealth is no measure of the quantum of one’s happiness. We are too familiar with

the striking contradiction in life between the millionaire sitting and mourning in his palace and the ill clad

peasant roaring in ecstatic joy admits his poor circumstances.

If joy is inherent in sense objects then each object

should provide the same quantum of joy that come in contact with it that too always. It is not true. For

instance a cigarette gives joy to one and it drives another mad. One piece of sweet gives happiness and

6th piece of the same sweet may result in vomiting. Therefore, neither an object nor quantity can give


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pleasure to all for all time. This leads us to the

fundamental question …. What is happiness?

On careful analysis we find that one’s happiness is

entirely a subjective phenomenon, for there seems to be a distinct relationship between the state of mind and

the joy that is experienced. When the mind is agitated sorrow is experienced and when it is tranquil, there is

joy. Happiness, therefore, is measured by the tranquility of one’s own mind.

When there are desires, the mind is full of thoughts, and agitation. At this stage one feels unhappy. When

desires are fulfilled, thoughts subside and the mind becomes calm. At this stage he feels happy. Actually

happiness is one’s own nature, but this happiness is

shrouded by agitation. The fulfillment of desire just causes the mind to become calm, and so one

rediscovers his former state of happiness.

Therefore, tranquility of mind is happiness

All people cannot reach to the state of tranquility of mind. Almost all people become happy or unhappy

through fulfillment of desires. The texture of happiness or misery depends up on quality of desire and the

quality of desire depends upon their type of faith.

Vedanta has classified faith in three groups … Bhagwan Shri Krishna says in Gita,

i~ivaQaa Bavait Eawa di~ivaQaa Bavait Eawa di~ivaQaa Bavait Eawa di~ivaQaa Bavait Eawa dooooihnaaM saa svaBaavajaaihnaaM saa svaBaavajaaihnaaM saa svaBaavajaaihnaaM saa svaBaavajaa saai<vakI rajasaI caOva tamaisa taM EauNausaai<vakI rajasaI caOva tamaisa taM EauNausaai<vakI rajasaI caOva tamaisa taM EauNausaai<vakI rajasaI caOva tamaisa taM EauNau

Gita Chapter XVII-2

Three-fold is the faith of the embodied, which is

inherent in their nature --- the Sattwic (pure), the Rajasic (passionate) and the Tamasic (dull, dark).


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The 'faith' (Shraddha) itself is of three kinds: the

divine, the un-divine, and the diabolic. Shraddha determines the texture of our impressions (vasanas) in

us, which, in their turn, command our view-of-life. Our desires, thoughts, and actions are charted by our view-

of-life. Naturally, an individual's physical activities, psychological behaviors, and intellectual make-up are all

ordered by the type of Shraddha he has come to maintain in himself. And, if the Shraddha is of the

wrong type, the entire expression of his personality, in all walks of life and in every field of Endeavour, can only

be ugly. As his inner disposition, so will be the man. The more an individual identifies himself with his physical

sheath, the more crystallized becomes his ego, under the influence of his inner disposition. The temperaments

that rule the behaviors of the human are three in

number, the 'Good' (Sattwic), the 'Passionate' (Rajasic) and the 'Dull' (Tamasic).

The faith of each individual is in accordance with his nature. Man consists of his faith; as a man's faith is, so

is he. The Sattwic, or "pure" men, worship the Gods (Devas); the Rajasic or the "passionate,” the Yakshas

and the Rakshasas; the others --- Tamasic people, or

the "dark or dull" folk, worship the ghosts (Pretas) and the hosts of Bhutas, or the nature/spirits.

So it is necessary to switch over from ‘Tamasic to Rajasic and ultimately to Satwic faith because only

Satwic faith help us to gain knowledge and ultimately to liberate.

Lord Gajanana is ‘Satwik’, God who nourishes pure happiness and He is God of pure knowledge too.


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Ganapati Atharvashirsha is not only a prayer or a

praise of God but it is an Upanishad the ultimate source of the knowledge.

Aapuilayaa baLo naahI maI baaolatAapuilayaa baLo naahI maI baaolatAapuilayaa baLo naahI maI baaolatAapuilayaa baLo naahI maI baaolat | saKa kRpavaMt vaacaa %yaacaIsaKa kRpavaMt vaacaa %yaacaIsaKa kRpavaMt vaacaa %yaacaIsaKa kRpavaMt vaacaa %yaacaI | saaLukI maMjaUL baaolatasao vaaNaIsaaLukI maMjaUL baaolatasao vaaNaIsaaLukI maMjaUL baaolatasao vaaNaIsaaLukI maMjaUL baaolatasao vaaNaI | baaolavaIta QanaI vaogaLacaIbaaolavaIta QanaI vaogaLacaIbaaolavaIta QanaI vaogaLacaIbaaolavaIta QanaI vaogaLacaI || kaya myaa paMmaro baaolaavaI ]<arokaya myaa paMmaro baaolaavaI ]<arokaya myaa paMmaro baaolaavaI ]<arokaya myaa paMmaro baaolaavaI ]<aro | pir %yaa ivapir %yaa ivapir %yaa ivapir %yaa ivaSvaMBaro baaolaivalaoSvaMBaro baaolaivalaoSvaMBaro baaolaivalaoSvaMBaro baaolaivalao |

tuka mhNao %yaacaI kaoNa jaaNao kLatuka mhNao %yaacaI kaoNa jaaNao kLatuka mhNao %yaacaI kaoNa jaaNao kLatuka mhNao %yaacaI kaoNa jaaNao kLa | vaagavaI paMgauLa payaavaINavaagavaI paMgauLa payaavaINavaagavaI paMgauLa payaavaINavaagavaI paMgauLa payaavaINa ||

saMt tukaramasaMt tukaramasaMt tukaramasaMt tukarama Saint Tukaram

I can’t speak on my own ability. The God ‘Pandurang’,

is my kind friend, whose speech is coming out of my mouth. A sparrow sings in a sweet voice but singer is

somebody else. I’m so insignificant, that I don’t, even dare to think of speaking about scripture. Still Lord of

Universe makes me talk. He is legless but runs this

whole universe. Nobody ever knows His greatness. So says ‘Saint Tukaram’ ……

Saint Tukaram was more truthful than modest to say that he can’t talk about sacred scriptures. Even all four

Vedas confess that they cannot explain what the God is.

They tried their best to explain and ultimately said naoit naoit naoit naoit naoit naoit naoit naoit … … … … na [it nna [it nna [it nna [it na [it a [it a [it a [it means, we tried to explain best of our ability but it is not like that.

I’m extremely insignificant person in comparison with

Saint Tukaram, really know nothing.

Still let me start contemplating on this wonderful ‘Stotra’, as my personal Sadhana i.e. offering service

to Lord Gajanana, with remembering and saluting my

Sadguru Swami Chinmayananad ji.


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Atharvashirsha – Script

ÈÈÈÈÈÈÈÈ AqavaAqavaAqavaAqava----XaIYaXaIYaXaIYaXaIYa----mamamama\\\\ ÈÈÈÈÈÈÈÈ

! namas! namas! namas! namasto gaNaptyao È %vamaova p`%yaxanato gaNaptyao È %vamaova p`%yaxanato gaNaptyao È %vamaova p`%yaxanato gaNaptyao È %vamaova p`%yaxana\\\\ t<vamaisa È %vamaova kovalaM kt t<vamaisa È %vamaova kovalaM kt t<vamaisa È %vamaova kovalaM kt t<vamaisa È %vamaova kovalaM kt----aisa È aisa È aisa È aisa È %vamaova%vamaova%vamaova%vamaova kovalaM QatakovalaM QatakovalaM QatakovalaM Qata----isa È %vamaova kovalaM htaisa È %vamaova kovalaM htaisa È %vamaova kovalaM htaisa È %vamaova kovalaM hta----isa È isa È isa È isa È

%vamaova %vamaova %vamaova %vamaova savasavasavasava----mamamama\\\\ KilvadM ba`mhaisa È %vaaO KilvadM ba`mhaisa È %vaaO KilvadM ba`mhaisa È %vaaO KilvadM ba`mhaisa È %vaaO saaxaat Aa%maaisa ina%yama saaxaat Aa%maaisa ina%yama saaxaat Aa%maaisa ina%yama saaxaat Aa%maaisa ina%yama\\\\ ÈÈ ÈÈ ÈÈ ÈÈ

?t?t?t?taO vaicma È sa%yaaOaO vaicma È sa%yaaOaO vaicma È sa%yaaOaO vaicma È sa%yaaO vaicma ÈÈ vaicma ÈÈ vaicma ÈÈ vaicma ÈÈ

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namaao vaàtptyao namaao gaNaptyao namanamaao vaàtptyao namaao gaNaptyao namanamaao vaàtptyao namaao gaNaptyao namanamaao vaàtptyao namaao gaNaptyao namaÁÁÁÁ p`maqaptyao namasto|Astu p`maqaptyao namasto|Astu p`maqaptyao namasto|Astu p`maqaptyao namasto|Astu lambaaodrayaOkdntayalambaaodrayaOkdntayalambaaodrayaOkdntayalambaaodrayaOkdntaya ivaGnanaaiXanao iXaivaGnanaaiXanao iXaivaGnanaaiXanao iXaivaGnanaaiXanao iXavasautaya vardmaUtvasautaya vardmaUtvasautaya vardmaUtvasautaya vardmaUt----yao namayao namayao namayao namaÁÁÁÁ ÈÈ ÈÈ ÈÈ ÈÈ

ÈÈÈÈÈÈÈÈ ! Xaaint! Xaaint! Xaaint! XaaintÁÁÁÁ Xaaint Xaaint Xaaint XaaintÁÁÁÁ Xaaint Xaaint Xaaint XaaintÁÁÁÁ ÈÈ ÈÈ ÈÈ ÈÈ

Note: The script is with practical pronunciations.

e.g vard:vard:vard:vard: ‘vardah’ to be pronounced as vardavardavardavarda O O O O ‘vardau’


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Atharvashirsha - Dating

Ganapati Atharvashirsha was written by Atharva Rishi, who is said to have had Ganpati Darshan. It is

a late Upanishad, which celebrates Ganesha as the embodiment of the entire Brahman, or the universe.

There is some dispute regarding the dating of the text. Courtright reviews various views and concludes that it

was probably composed during the sixteenth or seventeenth centuries A.D. It was mentioned by Shri

Upanishaad Brahma Yogin in his commentary on 108 Upanishads in 1751. Ghurye notes its emergence in

the early nineteenth century, corresponding to the rise of the Ganapati worship in Maharashtra among

Brahmins centered in Pune.

Internally the text asserts that it traces its own lineage to the Athatva Veda in a passage that Swami

Chinmayananand translates as "Thus says

Atharvana" (इ�यथव�णवायम ् ityatharṇaavakyam).

Court right translates the verse as "This text was told by

the Atharvan sage.

‘Swami Chinmayanand’ comments on this claim of lineage saying that "it may or may not be so", noting

that such an attribution of authorship is not found in the body of many of the Upanishads.


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Hari OM Namaste Ganapataye

Twameva Pratyksham Tatvamasi

Transliteration: Oh, Gajanana, I salute you by addressing you as ‘Hari Om Namaste’. You are the ultimate truth.

Reflection:

Hari OM Namaste Ganapataye

According to ‘Vaidic Dharma’, at beginning of any

prose or poem normally ‘OM’, syllable is attached. It is believed that vibrations created by ‘OM’, purifies

everything.

When we wish to establish dialogue with somebody generally we address with words, Hello Brother, Sister,

Gentleman, Madam or Sir Etc. Such etiquette and manners are observed in any cultured society. Even in

day to day life we address elderly people with respect by calling him or her as Sir, Madam.

The Lord ‘Ganesha’, is ultimate principle which

enshrouds all universes. Hence it is appropriate to address ‘Him’, as ‘OM’, or ‘Hari OM’. By saluting ‘Him’

in such a way we are submitting us unto ‘Him’. We are expressing our respect to ‘Him’, and try to say that Oh,

Lord, you are just great; I accept your supremacy and request you to look after me. This is the total

submission unto ‘Him’.

Verbal meaning of ‘Ganapati’, is Master of ‘Ganas’. Ganas are followers of Lord Shiva and Gajanana. Let

us try to reflect on this in different way.


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In Sanskrit the meaning of the root verb ‘Gan’ is ‘to

count’. ‘Ganya’, means that all which is countable. Whatever we can count falls under realm of relativity.

All things and beings, phenomenal world of names and forms is abided by frame work of mass, energy, space,

and time.

The Lord Gajanana rules over all countable things and

beings of this phenomenal world. ‘Pati’ means master

or ruler or a care taker. Gajanana is the ruler, the master and the care taker of all manifested universe;

but The Lord himself is beyond this world of relativity. He cannot be counted. Though ‘He’, is ‘Ganpati’,

master of countable world but He himself is ‘A-Ganya, means, countless or can’t be counted.

Another meaning of ‘Gan’ is, ‘a category’. So He is the

Lord of categories, the Lord of things and beings; but He can’t be categorized as He is not matter, He is the

Absolute.

In the very first ‘Mantra’ of Atharvarvashirsha’, the

great ‘Ganak Rishi’, the composer of this wonderful stotra tries to tell us, though we revere manifested

form of ‘Gajanana’, we must remember in mind that

‘He’ is the ‘Un-manifested’.

While praising ‘Him’, we should confess that Oh, Lord

you are un-manifested, the absolute, beyond this world of name of forms. I cannot count you, measure you. I

cannot understand you. I cannot meditate on your real

nature so I am revering you in this manifested or deity form.

Another version of, “Hari OM Namaste Ganapataye”, is “OM LAM Namaste Ganapataye”. This is called as

‘Path Bheda’ of original version.


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‘Lam’ is the seed-mantra of the Muladhara Chakra,

of which Ganesha is the gatekeeper or Devata.

Twameva Pratyksham Tatvamasi

You are only the ultimate principle.

Atharvashirsha is not written just for praising the God

but as an ‘Upanishad’, the ultimate source of the knowledge. Let us find out meaning of ‘Tatvamasi’.

Tat + Tvam + Asi = Tatvamasi

Tat = that; tvam = you; asi = is

It means ‘That you are’.

Tat: means ‘That’, which indicates total manifestation. This includes all seen and unseen, phenomenal world of

things and beings. This is the universe of names and forms which is bound by frame work of mass, energy;

space and time i.e. frame of relativity.

Rishi says loudly that Oh, Gajanana, all manifested word of relativity is you, yourself. So ‘Sadhak’, is

supposed to bear in mind that he is not body, mind and intellect. He is the supreme principle which is the

Absolute, the Gajanana.

We can easily love our own nature. Rather we can love

only ourselves. Gajanana is our substratum. Rather I

am not body but the Gajanana principle. Once this concept is accepted, one can easily start loving Lord

Gajanana and will develop faith unto Him.


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Twameva Kevalam Kartasi

Twameva Kevalam Dhartasi

Twameva Kevalam Hartasi

Twameva Sarvam Khalvidam

Brahmasi

Twam Sakashadatamasi Nityam

Transliteration:

You are only the creator of the world. You are only the protector of the world. You are only the destroyer of the

world. You are the ultimate supreme principle. You are the soul which is present in each and every living being.

Reflection:

Twameva Kevalam Kartasi

You are only the creator of this universe is normal

meaning of ‘Tvamev kevalam kartasi’. The Rishi has already declared that Gajanana has created the world.

We have to take meaning of ‘Karta’ as ‘doer-ship’. We think that I’m the doer or the subject. Actually

Gajanana is “I-ness” in us. But due to veiling power of God, this ‘I’ does not know that he is the Gajanana. So

the Rishi says Oh, You small ‘I’, you are not doer but Gajanana is the doer. You don’t exist. This is how one

has to go beyond the false I-ness.

Obviously Gajanana is support of the universe. This

support is not like pot is supported by table. Gajanana

is substratum. As a wall is built by bricks, the complete world is built up by Gajanana Principle only.

By this time ‘Sadhaka’ may start thinking that

Gajanana is an alien living somewhere out side of our


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world and ruling the universe. It is not like that.

Gajanana is the supreme principle which has enshrouded complete universe. He is all-pervading

principle.

Tvam Ev Sarvan khalu Idam Braham asi

All this phenomenal world of names and forms is nothing but Gajanana itself.

Let us try to learn basic principle stated by Vedanta or findings of Vedanta.

We know that if anything is to be produced one needs,

1) Material: as Material cause 2) The maker: as Efficient cause 3) Instruments: as Instrumental cause.

For example in manufacturing of earth-pot, mud is the

material cause. The pot-maker is efficient cause and the wheel is instrumental cause.

This universe is not created like pot or cloth. In creation of the world, the God principle is the material cause,

efficient cause and instrumental cause too.

Vedanta says the world is a mere appearance on God

Principle, as a ghost on a post or a serpent on a rope. In short the world is mere illusion. Rather world does not

exist.

Ultimately the Rishi establishes identity of Gajanana

principle and individual I-ness. The Rishi says I-ness

does not exist, but only Gajanana principle exists. I-ness is an illusion or a notion.

Twam Sakashadatamasi Nityam: Gajanana is all pervading so obviously ‘He’ is present in all things and

beings. He is the essence of all things and beings.


31

Rutam vachami Satyam vachmi

Transliteration:

I am telling an appropriate truth (which varies according

to time, place and person) and the absolute truth.

Reflection:

The great sage Ganaka is speaking the appropriate and universal (absolute) truth.

In Sanskrit ‘Rutam’ and ‘Santyam’ are two different

words with different meaning. Though they, apparently look of same meaning but not so.

‘Rutam’ is that truth which varies according to time and

place. For example, to take bath every day is true, but in chilling cold winter one need not. To speak truth is

correct, but not always, if it harms someone.

Where as ‘Satyam’ in Sanskrit, means that thing or a statement, which never changes with time or place.

Sun is the shine is the truth for ever and at all places.

So the great sage ‘Ganaka’ says that now he will tell

something which may vary with time and place and something which never change.

Hence forth whatever will be told about nature of

Gajanana is called as ‘Satyam’ and method of worshiping Him is called as ‘Rutam’.

The Gajanana principle never changes, so it is

‘Satyam’; where as methods of worshipping Gajanana may vary from time to time, man to man or place to

place, so it is ‘Rutam’.


32

Ava Twam Mam

Transliteration:

Please, safeguard me, protect me from all evils.

Reflection:

In Sanskrit root verb ‘Ava’ has many meanings…

1) to protect 2) to make happy 3) to perceive 4) to understand 5) to like 6) to wish

‘Ganaka Rishi’ says Oh, Gajanana, please, protect me

from evils, confusions, ignorance and make me understand that I’m not small powerless, separate

entity, but I’m all-pervading Gajanana principle itself.

In philosophical evolution first step is to blossom desire

in one’s mind to know the truth. In Sanskrit it is called

‘Mumukshutwa’.

Ganak Sage make prayer ‘Prarthana’, to Ganesha,

please, develops desire in my mind to know you.

The word ‘Prarthana’ in Sanskrit means, Artham Prati neeyate iti Prarthana’, which takes you to basic

understanding and to fulfill basic needs.

Vedanta has prescribed four ‘Arthas’ in life which everybody has to achieve.

1) Dharma Artha: to live according to guidance of religion.


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2) Artha Artha: to prosper and earn money in righteous way.

3) Kama Artha: to fulfill all righteous desires. 4) Mokhshya Artha: to evolve and to know truth or God principle and ultimately to liberate.

In this ‘mantra’ Sage is praying mainly for ‘Dharma’ and ‘Mokshya’.

Ava Vaktaram

Ava Shrotaram

Ava Dataram

Ava Dhataram

Avanuchanavamshishyam

Transliteration:

(Oh, Lord Ganesha) protect me. Protect the speaker, protect the listener, protect the donor, protect the

sustainer and protect the learner and the teacher.

Reflection:

Now Sage says please, protect the speaker who is

narrating your principle. Obviously he is the ‘Guru’ who is teaching to the students.

‘Guru Seva’ means service to ‘Guru’, is most important

for a student. Best service to ‘Guru’ is to follow his teaching.

The first step towards God is to gain knowledge from

the ‘Guru’. So praying well-being of ‘Guru’ is essential. It is one way service to ‘Guru’.


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After careful listening from ‘Guru’ one has to store

whatever is heard in his own memory. And therefore the Sage is requesting Gajanana to protect the listener.

Here it important to note that one should listen carefully not just hear and forget. The word ‘listen’ is meaningful.

List + ing = Listening means we have to make list of

whatever is herd and store in memory for further contemplation.

Next prayer is for protection of all agencies who hold

this knowledge and all students who are helpful in this process of acquiring knowledge.

The Sage ‘Ganak’ knows that thought the ‘Guru-

Student’ pair is not only the factor in the process of knowledge spreading. It is a team work. So he is

praying for all. Let us do comparative study of this team the ‘University of Education’, the ‘Gurukul’.

Element During Vaidic Era In Present Time

Vakta Speaker

Chief Guru Professor, Din of university

Shrota Listener

Sadhak, Student, listener

Students, listener

Data

Donor

Other teachers and

Text books, donors

Lecturer, library,

documents, donors

Dhata

One who preserves

Writer other Sage Documenter

Shishya

Student

Other participating

and helping students

Other participating

and helping students

The Sage tries to explain that all factors involving in process of knowledge are necessarily be blessed by the

Gajanana, as they are controlled by ‘Him’ only.


35

Ava Pashhattat Ava Purasttat

Avo Tarattat Ava Dakshinattat

Ava Chordhvattat Ava Dharattat

Sarvato Mam Pahi Pahi Samantat

Transliteration:

(Oh, Lord Ganesha) Protect me from West direction,

protect me from East, protect me from North and protect me from South. Protect me from top, protect me

from bottom. Protect me from all sides and from surrounding.

Reflection:

Oh, Lord Ganesha, protect me from all the obstacles when I am praising about your appearance, when I am

listening about your merits/qualities. When I am passing the merit of your worshipping to others, protect

me. When I am learning how to worship you from the Guru, protect me. The obstacles which will come across

in my devotional worship you protect from East, West, North, South and other surrounding directions.

Disasters or difficulties are two types:

1) Internal

2) External

Internal problems are within us. These are of four types

1) Physical: Illness, permanent defects Etc 2) Mental: too many thoughts, Erratic thoughts, Depression Etc


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3) Intellectual: Dumbness, Confusion, Cannot

understand Etc 4) Philosophical: Veiling, Cannot reflect upon, No faith Etc

External problems are innumerous. Few of them are ….

1) Friends and relatives are problematic 2) Social problems 3) Poverty 4) Natural disaster 5) Problem at work place 6) Political unrest 7) Terrorism

Sage Ganak prays Lord Ganesha, protect us from all

sides. Main objective of this prayer is to have peace of mind so that one can do his Sadhana and progress

towards God.


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Twam Vangamaystyam Chinmayaha

Twam Anandmayastvam

Brahmamaya Twam

Satchidanandadvitiyosi Twam

Pratyaksham Brahmasi Twam

Dhyanamayo Vidhnyan-Mayosi

Transliteration:

You are the real speech and you are the real awakening. You are the real spirit of joy. You are the real universal

divine knowledge. You are the incomparable everlasting real supreme joy. You are the perceptible/actual divine

(substance) or as cause of the universe or an enigma. You are the actual knowledge and actual science and

intelligence. The meaning of science is spiritual experience.

Reflection:

Twam Vak-maya

You are the speech is literal meaning. When ‘maya’ suffix is attached, meaning becomes, ‘like’, ‘full of’. For

example ‘Jalamaya’, means full of water, or like water or just water only. Similarly ‘Gajanana, is full of

vibration or vibration is ‘Gajanana’.

Meaning of ‘Vacha’, is word, language, Goddess of knowledge ‘Sarswati’.

From sound word is formed. In Sanskrit sound is called

‘nad’. It means vibrations. Different combination of


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sound makes different words. A group of words which

expresses some meaning is a sentence. Thus language is formed. Science of speaking is invented by Lord

Gajanana and ‘His’, dynamic power, the Goddess ‘Sarswati’.

In further mantra, ‘twam chatwari vak padani’, we

will go in more details about present mantra, ‘twam vacmaya’.

According to Vedanta the principle, the Brahman’ or the Absolute is described as ‘SAT’ CHIT’ and ‘ANAND’

and called ‘Sacchidananda’.

The first part ‘SAT’ means mere existence is denoted by above mantra ‘Vacmaya’. Gajanana principle is in

vibration form. He does exist. He is mere existence

without any attributes.

Twam ‘Chinmaya’

As well it is full of energy and activities, so it is ‘Chinmaya’. We classify whole universe into two

groups, one sentient and other insentient. In other words there are some living beings and some non living

beings. The absolute does exists, ‘it is SAT’, but it not dumb like stone. It is lively. Sentiency of Gajanana is

not like worldly type. His Sentiency is beyond explanation.

Twam ‘Anandmaya’

Now Sage says ‘You’, are ‘Anandmaya’. You are sheer happiness. Somebody may think that Gajanana

‘tatwva’, (principle) no doubt does exist and is vigorous but is it sad or dry feeling type? So sage tells it is not

sadness but mere happiness.


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What is worldly happiness?

Why do you live? The spontaneous reaction to the

question is that I live for the happiness. Obviously nobody wants misery. Our firm belief today is that the

joy we experience through our senses, lie in respective objects of the world. Consistent with this belief, we are

constantly engaged in acquiring, possessing and aggrandizing more and more wealth. We see that all

wealthy men are not happy on the contrary poor men are roaring in ecstatic joy amidst his poor

circumstances.

Again if the joy is inherent in sense-objects, then each one of them should provide same amount of joy who

come in contact with it that too all time. It is not true.

Cigarette gives pleasure to some people while it drives another mad with annoyance. Secondly first few

cigarettes are enjoyed but after certain quaintly one gets fade up with it. So neither an object nor quantity

can give pleasure to all for all time. This leads us to the fundamental question ----- What is happiness?

On a careful analysis we find that one’s happiness is

entirely a subjective phenomenon for there seems to be a distinct and clear relationship between one’ state of

mind and joy or sorrow that experienced by him. When our mind is agitated sorrow is experienced and when

mind is tranquil there is a joy. Happiness, therefore, is measured by the tranquility of one’s own mind.

When we wish something immediately our mind is agitated and we are in stress which is a state of sorrow.

And when that wish is fulfilled at once that agitation or anxiety is vanished and mind becomes tranquil and

we feel happy.


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In case of ‘Gajanana principle’ the happiness is ‘His’,

own nature. Secondly the absolute does not have any mind instrument. In case human being when his mind is

at tranquil state, the mind does not remain as mind but becomes ‘Brahman’ itself. When it looses tranquility it

thinks that ‘I was feeling happy’.

The Gajanana principle does not become either happy or sad but the ‘Happiness’ is Gajanana. It is just like

Sunshine is the Sun.

Therefore the sage says in nut shell that such a Gajanana tatwa is known as ‘Brahman’. And it is

known as ‘Sat-Chit-Ananad’ or ‘Sacchidananda’.

Sarvam Jagadidam Twatto Jayate

Sarvam Jagadidam Twattas Tishthati

Sarvam Jagadidam Twayi

Layamesheti Sarvam Jagadidam

Twayi Pratyeti

Transliteration:

The whole world is produced from and by you. The whole world exists in you. The whole world will merge

back into you. The whole world is experienced onto you.

Reflection:

Now the Sage ‘Ganaka’ explains how world has been

produced.


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We have seen earlier that production of world is not like

a pot or like a cloth. In creation of the world, the God principle is the material cause, the efficient cause and

the instrumental cause.

Therefore it is said that the word is produced from you.

You are the material cause of the world as mud is material cause of pot.

At same time the world cannot go away anywhere else than the ‘Gajanana’; because Gajanana is both

efficient cause and material cause. Where as pot and pot maker are two separate entities. So pot can go

away from the pot-maker, as well pot can remain without pot-maker. The world neither can go away from

Gajanana nor can it remain without Gajanana.

So the world is identical with Gajanana principle. Vedanta says “Tat twam Asi”. Means ‘You’, are that

principle. The world is the ‘Brahman’.

Now last but not least Ganaka Rishi declares in roaring

voice that ‘Sarvam Idam Jagat Twai pratyati’.

Word ‘jagat is formed as follows. ‘J’ means ‘Jayate,

means ‘is born’ and ‘Ga’ means ‘Gachyati’, means disappears, goes away, changes or get modified. So

world takes birth, remains there for some times, gets modified and ultimately vanishes.

Sage says, this world is seems to be appeared on You, Oh, Gajanana. It means world is not real. It is mere

illusion as ghost is seen on a post or a mirage is

appeared on sand dune.

This is the finest and the ultimate finding of Vedanta

that the world doesn’t exist (Ajata Vada).


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Twam Bhumiraponalo

Neelo Nabhaha

Transliteration:

You are the Earth, the water, the air, the fire and the

sky, the panchamahabhutas, the five basic elements.

Reflection:

The universe is an illusion appearing on Gajanana

principle. Only the absolute, the Gajanana principle exists, is the ultimate conclusion of Vedanta. This is

what we have studied just now.

Still we see the world, feel and perceive it. The world is

well designed, organized and works on certain rules and regulations.

So Sage Ganaka explains further how this world had been evolved to the present state.

� The Gajanana principle, which is time-less entity, the absolute, did exist before creation.

� It was alone and thought that, ‘Ekoham Bhaushyam’. I’m only one and alone, let me become many. So with its mystic power called

‘Maya’ (Ya Ma Sa Maya, means which does not exist; it is imaginary mystic power) first ‘Mahad’

was manifested. This is also called as ‘Mahesh or Shiv principle. As per modern thinking we can

call this as ‘God Particles’. This ‘Mahad’ was almost invisible or un-manifested state. Here it

reminds us of the Black hole. � From ‘Mahad’, or ‘Shiva’, the Omkar or

Gajanana principle took place. As per Hindu mythology Shri Ganesha is son of God Shiva. In

Sanskrit Ganesha is called as ‘Shivasuta’.


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‘Suta’ means an extension or a son. That way

son is an extension of father. So from ‘Mahad’, Omkar was extended. Omkar is first manifested

form of the world. � From Omkar Space was created. � From Space primitive Gas was generated. In Sanskrit it is called ‘Aabhu’ means sphere of Gas

(Vayu); it is not actually gas that is found on the earth. The meaning of ‘Vayu’, is that which flows.

We can say it is an entity which is in pulsating or in wave form.

� This ‘Abhu’ or compact ‘Vayu’ got heated up and burst into Fire. This phenomenon reminds us of

‘Big Bang Theory’. � From ‘Vayu’, water was formed � And lastly form Water, solid earth principle was created.

Here we must understand that whatever seems to be empty or unseen is called space. The space is not

a ‘Null’, or mere emptiness but it is an element. Whatever flows and is in unseen form, is an Air.

Whatever is in liquid form is water and whatever in solid form is an earth. This is the contemplating

language of Vedanta.

With permutation and combination of these five

elementary products further worlds of things and beings was formed. At the time of dissolution the

whole world will be wound up in the reverse order. Earth will merge into water, water into fire, fire into

air and air will merge into space. Then space will

dissolve into Onkar or Gajanana. Gajanana will go back to Shiva or Mahad. Ultimately Mahad will

dissolve into the Absolute.


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Twam Chatwari Wak Padani

Transliteration:

Oh, Ganesha, you are the four states of speeches.

Reflection:

The four states of speeches are

1) Para: from region of naval. 2) Pashyanti: from place in the heart. 3) Madhyama: from throat. 4) Vaikhari: from movement of tongue and lips.

Last three sounds, ‘vaikhari, madhyama and

pashyanti are ‘Aahat Dhwani’. ‘Aahat’ means the sound which is created by stroking. This is audible

sound. E.g., tuning fork when struck creates musical note.

The ‘para’ is ‘anahat’, sound. This sound is generated

without stroking. This can’t be heard.

Repetition of name of God or a ‘Japa’ should be done in certain sequence. To begin with one must do chanting

loudly with rhythm that is using ‘vaikhari’. Once our mind is established in this practice we should go to next

stage, madhyama. Now we should chant such a way

that it may sound like murmuring sound coming from throat. After practicing this way for long period one may

switch over to next stage ‘pashyanti’. This sound comes deep down from heart. This stage onward one

needs guidance of, ‘Guru’.


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Lastly ‘para’ sound is to be sensed. This sound is

created automatically when student is highly evolved.

So Gajanana is ‘Omkar’. Omkar is ‘Vac’ or vibrations. It is not ordinary sound but the waves. So initially world

was in wave or in vibration form, known as the ‘Omkar’.

The Vedas are manifestation of Ishvara in sound form.

That sound has four types. Para is manifested only in Pran. Pasyanti is manifested in the mind. Madhyama

is manifested in the Indriyas and Vaikhari is manifested in articulate expression.

Articulation is the last and grossest expression of divine

sound-energy. The highest manifestation of sound-

energy, the primal voice, the divine voice is Para. The Para voice becomes the root-ideas or germ-thoughts. It

is the first manifestation of voice. In Para the sound remains in an un-manifested form. Para, Pasyanti,

Madhyama and Vaikhari are the various gradations of waves. Madhyama is the intermediate unexpressed

state of wave. Its seat is the heart.

The seat of Pasyanti is the navel or the Manipura Chakra. Yogins who have subtle inner vision can

experience the Pasyanti state of a word which has color and form, which is common for all languages and

which has the vibrating homogeneity of sound. Indians, Europeans, Americans, Africans, Japanese, birds,

beasts—all experience the same Bhavana of a thing in

the Pasyanti state of voice or sound. Gesture is a sort of mute subtle language. It is one and the same for all

persons. Any individual of any country will make the same gesture by holding his hand to his mouth in a

particular manner, when he is thirsty. As one and the same power or Shakti working through the ears


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becomes hearing, through the eyes becomes seeing and

so forth, the same Pasyanti assumes different forms of sound when materialized. The Lord manifests himself

through his Mayaic power first as Para Vani in the Muladhara Chakra at the navel, then as Madhyama

in the heart and then eventually as Vaikhari in the throat and mouth. This is the divine descent of His

voice. All the Vaikhari is His voice only. It is the voice of the Virat Purusha. This subject can be learned from

Guru alone.

Twam Gunatrayatitaha

Transliteration:

You are beyond three properties (Raj, Satva, Tam).

Reflection:

Gajanana principle is really beyond ‘Gunas’ or

properties. Human mind can hardly conceive this state of property-less-ness. This really requires grace of the

‘Sadguru’. Still let us try to contemplate.

Meaning of Sanskrit word ‘Guna’.

1) Property of material 2) A person or a thing with virtue 3) Usefulness 4) Effects or results 5) Restriction, noose, net, bondage 6) A string

Ref: Laghukosh (Sanskrit Dictionary) by Apte


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Creation of the world as per ‘Sankhya’ (Please, refer to critique on “Twam Bhumiraponalo

Neelo Nabhaha”)

We have seen that from the absolute everything was produced. Order of creation was as following:

Absolute…Mahad…Omkar…Space…Air…Fire…Water…Earth

Each element has three properties i.e. ‘Satwa’, ‘Raja’,

and ‘Tama’. These are called three ‘Tanmatra’ of the basic element.

Effects of the ‘Satwa’:

Sentiency, perception, Light Knowledge, pure happiness

Effects of the ‘Raja’: Movement, flow, power / energy, Desire to enjoy,

Attachment, Confusion

Effects of the ‘Tama’:

No movement, Dullness, Ignorance, Darkness

Permutation and combination Panchikaran

Sum of Tam Portion of Elements Evolved To

½S + 1/8A + 1/8F + 1/8W + 1/8E Raw (Visible) Space

1/8S + 1/2A + 1/8F + 1/8W + 1/8E Raw (Visible) Air

1/8S + 1/8A + 1/2F + 1/8W + 1/8E Raw (Visible) Fire

1/8S + 1/8A + 1/8F + 1/2W + 1/8E Raw (Visible) Water

1/8S + 1/8A + 1/8F + 1/8W + 1/2E Raw (Visible) Earth

In the beginning all five elements were in their primitive form. There was no creation of names and forms as


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such before. The skeleton material was required for the

world of names and forms.

Tam parts (tanmaatra) of all five elements combined

and raw elements were created which were useful as building block for creating the universe. One-half part of

Space combined with one-eighth parts of the remaining four elements, and a raw Space was formed. This

process is called ‘Panchikaran’, permutation and combination of five. In this same way, the other four

elements were formed. Now using these raw materials, bodies of all things and beings were created.

Tam part (tanmaatra) of each element was combined

with Tam parts of other elements in certain proportion to create raw element. This happened as follows:

½ Space +1/8 Air+1/8 Fire+1/8 Water+1/8 Earth

= Space (in Raw Form)

Alas! All things and beings JUST were created lifeless

like a pot made from clay. It will be interesting to see how this lifeless world became dynamic and throbbing

with life.

1: From Tam part: At macro level gross elements and

at micro level gross bodies of all living and non living are created.

2: From Raj part: At macro level different types of energies and at micro level life controlling energy,

‘Prana’s, were created. 3: From Satwa part: The creator, the Brahmajee, or

total sum of consciousness was created at macro level

and at micro level individual I-ness or mind equipment was created.


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‘Tanmatra’ Micro Property of

five Elements

‘Samasthi’, Macrocosms

‘Vyasthi’, Microcosms

Combination of all

‘Satwa’, of all five elements

‘Hiranyagarbha’

The Creator Total sum of

Consciousness

Ahamkara’

Indivdual I-ness Mind

Combination of all

‘Raja’, of all five elements

Main ‘Prana’

Total Energy/Power

‘Panchprana’

Life controlling energy in body

Combination of all ‘Tama’, of all five elements

Sthula Mahabhutani World of Raw

Materials

‘Sthula Deha’ The body of all living / non living

beings

We can see that whatever is created in this universe is all from five basic elements only. Even cosmic

consciousness, all energies and human mind and so called soul, are all termed as material and made of five

elements.

As per definition of matter in physics,

1) Matter requires space 2) Matter has volume 3) Matter has mass 4) Matter has properties

Ganaka Rishi says Gajanana is beyond properties means He is not a matter.

Gajanana principle is an entity which is Space less,

Mass less, Energy less and Time less. It is the ‘Absolute’.

This concept is very difficult to understand. To understand this concept, highly purified mind and grace

of Sadguru is essential.


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Twam Avastha Trayatitaha

Transliteration:

You are beyond three states of perception

Reflection:

We have three stages of perception namely 1) Waking state: Here we do everything almost consciously.

2) Dream State: We do not have control over dream. Mind projects everything in the dream.

3) Deep sleep state: Mind does not function in this state.

We have seen that Gajanana is the Absolute principle.

It is not mind so it does not have all above states of perception.

Gajanana is beyond waking, dreaming and sleeping

sates. This fourth state is called as ‘Turya Avastha’. It is pure state of knowledge and perception. In this state

the knower (Subject), the known (object) and knowledge are one and only one. It is a singularity.

To understand this concept one need help of ‘Sadguru’ or grace of God.


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Twam Dehatrayatitaha

Transliteration:

You are beyond three types of bodies.

Reflection:

Three types of bodies are as following:

1) Sthula Sharir: Gross body 2) Sukshma Sharir: Subtle body 3) Karan Sharir: Causal body

All things and beings have a body. All things which are insentient have only one type of body, the gross body.

Stone has only gross body. Living beings have all the three bodies.

The gross body is made up of bone, muscles, blood, skin Etc. It is outer skeleton what we see.

Where as subtle body is mind-intellect equipment.

The desires which are precipitated deep into subtle body

called as ‘Vasanas’. These ‘Vasanas’, responsible for

design of next birth are known as causal body.

We have already seen that body is made up of material. Really speaking whatever is under realm of relativity is

all matter and abide by laws of space, energy, mass and time. The Gajanana principle is the absolute, beyond

all three bodies.


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Twam Kalatrayatitaha

Transliteration:

You are beyond the time

Reflection:

What is time? You find many different definitions of time.

For example: 1) A non spatial continuum in which events occur in apparently irreversible succession from the past through the present to the future is time.

2) An Interval separating two points on this continuum is time.

As per physics time is an interval between two

events.

Events are of two types:

1) Displacement: a body moves from one point to

other point, rotation, vibration Etc.

2) Change in state: growing, decaying, change of phase, Decomposition, physical /chemical changes

All such displacements and changes can occur only in

the realm of relativity. Gajanana is not at all abide by time as ‘He’, is the absolute.


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Twam Muladharasthitosi Nityam

Twam Shaktitrayatmakaha

Twam Yogino Dhyayanti Nityam

Transliteration:

You are always established at ‘Muladhar Chakra’. You are three types of energies. ‘Yogis’ always meditate

upon you.

Reflection:

Muladhara Chakra is located at the base of the spinal column. It lies between the origin of the reproductive

organ and the anus. It is a junction where Ida, Pingala and Sushumna Nadis meet. Two fingers above the

anus and two fingers below the genitals, the

Muladhara Chakra is situated. This is the Adhara Chakra (support) as the other Chakras are above this.

Kundalini, which gives power and energy to all the Chakras, lies at this Chakra. Hence this, the support of

all and is called Muladhara or Adhara Chakra. From this Chakra all Nadis emanate as petals of lotus. The

subtle vibrations are made by each Nadi.

The wise Yogi, who concentrates and meditates on the

Muladhara Chakra, acquires the full knowledge of Kundalini and the means to awaken it. When

Kundalini is awakened, he gets Darduri Siddhi, the power to rise from the ground. He can control the

breath, mind and semen. His Prana enters the middle

Brahma Nadi. All his sins are destroyed. He acquires knowledge of the past, present and future. He enjoys

the natural Bliss (Sahaja Ananda).

This subject is very subtle and can only be learned from

the master. Just to quench some curiosity we tried to brief the subject.


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Twam Brahmastvam Twam

Vishnustvam Rudrastvam Indrastvam

Agnistvam Vayastvam Suryastvam

Chandramastvam

Brahmabhurbhurvaswarome

Transliteration:

You are Brahma, you are Vishnu, you are Rudra, you

are Indra, you are Agni/God of Fire, you are Vayu/God of Air, you are Surya/Sun, you are Chandra/Moon, you

are the Brahma (an organism from all living being) and the Earth, the Sky, the Heaven and the OM.

Reflection:

Sage has already declared that the complete universe is created by and from ‘Him’ only. So whatever is seen

and un-seen is Gajanana. For a common man this vision is difficult rather he cannot see God everywhere.

So Ganank Rishi indicates where one can see ‘Him’ and revere ‘Him’. All five elements, Sun, moon where

one can feel ‘His’ existence, power and glory distinctly.

The above examples have to indicate "ONE IN MANY" is

all meant to be as many items of contemplation, to be meditated upon by all sincere seekers. This is not an

OBJECTIVE narration and, as such, no true student of the Ganapati Upanishad can ever expect his education

to be complete unless he understands the true meaning

of this mantra in his SUBJECTIVE experience.

A student must know from his heart of the heart that

Gajanana is the Absolute principle but still one must revere ’Him’, in various forms called as ‘Vibhuti’,

means in these form Gajanana has manifested with special vivid expression.


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Ganadin Purvamuchharya

Varnadim Tadonuntarin

Anushwara Parataraha

Ardhendulsitam

Tarena Ruddham

Etat Tav Manuswaroopam

Transliteration:

Having recited the letter 'Ga' the first letter of

'Ganadin’, in the beginning, followed by the first

alphabet 'A' and thereafter a dot means a crescent and with the sacred 'Gam' up to these. This is the way of

complete the pronunciation. G+A=Ga+M=Gam

Reflection:

‘Gam’, is root word of the lord. It is called as “Beej

Akshar”. Really speaking, the Sanskrit world ‘gam’ literally represents the manifested picture of the Lord.

This we will see in next ‘Mantra.

During meditation one has to concentrate on ‘Gam’.

With long practice one can merge with Lord Ganaesha by meditating this way.


56

Gakarah Purvaroopam

Aakaro Madhyamarupam

Anuswaraschyantyarupam

Bindurutteirrupam

Nada Sandhanam Sanhita Sandhihi

Transliteration:

'Gakara' is the first part 'Akara' is the middle part and a dot 'anuswar' is the last part and 'bindu' is the latter

form (pronunciation)

Reflection:

‘Gam’ and ‘Om’ are almost same. Three ‘Gm’ produces ‘Om’. The Rishies are the scientist. How did they think

of ‘Gm’ and ‘Om’. It is the scientific re-search and findings by Rishies. It is not just thoughtless

imagination. There is science behind it. Let us view this point as if we are studying the physics. The cosmogony

(the study of the origin of the universe) is an area where science and theology meet.

(Refer book by Dr. P. V. Vartak, ‘Upanishadache Vidnyan Nist Nirupan’, Book is written in Marathi)


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Formation of ‘OM” and creation of world Initially there was the Absolute, alone! Nothing was

except ‘It’. It thought that,‘I’m alone. (ekaohM bahu syaamaekaohM bahu syaamaekaohM bahu syaamaekaohM bahu syaama) Let me become many.

With help of its mystic power ‘Maya’, an ‘Aabhu’ or a tiny sphere was created, known as ‘Mahad’, or Shiv

Principle.

We can consider this as primitive ‘Black Hole’. This can be called singularity. In this black hole, matter of whole

universe was compacted in un-manifested state.

Prior to the singularity, nothing existed, neither space, nor time, nor matter, nor energy - nothing.

Vedanta says ‘He’, performed ‘Tapa’. ‘Tapa’ means to heat up. Physics say in this black hole heat was

generated. Then it got burst. Matter was forced out of this tiny black hole. It reminds us of Big Bang theory.

Formation of ‘Makar’ the Lord Shiva

‘Shiva’, principle in manifested form

Pattern No.1

AaBaUAaBaUAaBaUAaBaU Tiny sphere

Crescent


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Refer to Pattern No.1

From ‘Aabhu’, the compact black hole, matter was

ejected and crescent formation was generated. Original sphere and crescent jointly formed a new pattern which

is called ‘Makar’, manifested form of lord Shiva.

The ‘Makar’ is ‘Mahesh’. From ‘Makar’, the Omkar is

created. Onkar is manifested form of Shri Gajanana.

Omkar is extension of Makar. Gajanana is extension of Lord shiva. That means Gajanana is ‘Shiva Suta’.

‘Suta’, means an extension or a son. Obviously the son is an extension of father.

Formation of A-kar and Om-kar

Pattern No.2

gaM gam

AaBaUAaBaUAaBaUAaBaU primitive

gas


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Refer to ‘Pattern No.2

Out of spinning ‘Abhu’ matter was ejected in tangential direction. The ‘Abhu’, was extremely compact with

matter so had tremendous gravitational attraction. Whatever was in its vicinity was engulfed by it. So the

material which was ejected out of Aabhu, turned back and formed ‘g’. We have shown only five ‘g’ formations

in the diagram. Actually innumerous patterns may be formed in all directions. In case of ordinary explosion

the ejected matter, goes tangentially and never comes back. In case of black hole matter turns back due to its

high gravitational attraction.

Formation of ‘Akar’ continued …. Aabhu

Pattern No.3


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Formation of Gajanana along with ‘Mahesh’

Mahesha

Gajanana

Shri Gajanana

Pattern No.4


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Refer to Pattern No.3 & No.4

We saw in Pattern No.1 that first ‘g’ formation was created. After ‘g’ was formed gravitational force was

reduced to some extent. Due gravitational attraction in back word direction and momentum in forward

direction, the matter changed its direction and ‘]]]]’ formation took place. From ‘]]]]’ formation again matter was ejected in horizontal direction and again one

horizontal ‘g’ was formed.

Along with ‘Makar’, ‘Aakar’ and ‘U kar (]]]] karkarkarkar) complete form of Shri Gajanana is created.

To summarize Initially the absolute was there… nothing else. It was

mass less, space less, energy less and time less. On

such absolute principle, ‘Mahad’ principle appeared. makarmakarmakarmakar AaoMkarAaoMkarAaoMkarAaoMkar

^M ! From ‘Mahad’ or ‘Mahesh’, ‘Gajanana principle was generated. ‘Shri Dnyaneshwar Maharaj’, expresses same thing

in his text book ‘Dnyaneshwari ….to visualize his

Gajanana we have to modify the (!!!!) Om-kar little

bit….


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Akar carNayaugaula ]kar ]dr ivaXaalaAkar carNayaugaula ]kar ]dr ivaXaalaAkar carNayaugaula ]kar ]dr ivaXaalaAkar carNayaugaula ]kar ]dr ivaXaala makar mahamaMDL mastkakaromakar mahamaMDL mastkakaromakar mahamaMDL mastkakaromakar mahamaMDL mastkakaro

to itnhI ekvaTlao toqao Xabd ba`*ma kvaLlaoto itnhI ekvaTlao toqao Xabd ba`*ma kvaLlaoto itnhI ekvaTlao toqao Xabd ba`*ma kvaLlaoto itnhI ekvaTlao toqao Xabd ba`*ma kvaLlao to imayaa gau$kRpo naimalao AaidbaIjato imayaa gau$kRpo naimalao AaidbaIjato imayaa gau$kRpo naimalao AaidbaIjato imayaa gau$kRpo naimalao AaidbaIja

&anaoSvarI A. 1 &anaoSvarI A. 1 &anaoSvarI A. 1 &anaoSvarI A. 1

With Om-kar modified we can see Shri Dnyaneshwar

Maharaja’s Gajanana as bellow

‘Aakar is your pair of legs, Ukar is large stomach

‘Makar’ is your head, All three combined is Omkar, word manifested, I’ve seen the seed of universe in

form of Omkar due to grace of my Guru, I salute

to ‘Lord Gajanana who is seed of the universe, says Shri Dnyaneshwar Maharaj


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This is how I tried to explain creation of ‘Shiva’, and

Gajanana with the help of physics. Those who just believe in science and have doubt about ‘God’ the

absolute, the creator, the sustainer and the destroyer of this universe, for such persons these efforts are taken

so that they may develop faith in Lord Gajanana.

One should realize that even all material sciences are

trying to reach the ultimate truth but they have limitations as they work within realm of relativity. The

truth which is the absolute can be realized only with help of the ‘Sadguru’.

Saisha Ganeshvidhya Ganakrishi

Nichrudgayatrichandaha

Ganapatirdevata

OM Gam Ganapatye Namaha

Transliteration:

This is the 'Ganesha Vidya' (knowledge about Lord Ganesha) of Gananka Rishi (a sage) Nichrut Gayatri

is its meter. 'Ganapati' is the God and symbolic form in words is 'OM Gam Ganapataye Namaha'.

Reflection:

The word Gam having the following three parts,

1) ga 2) a and 3) dot

gagagaga\\\\ + A A A A + ma ma ma ma\\\\ = gama gama gama gama\\\\

‘Gam’ denotes the nasal sound. ‘Gam’ is known as

seed word or root word. If mantra, ‘Gam Ganapatye Namah’, is chanted with utmost devotion, a sagun

rupa, the actual figure of Shri Gajanana is generated. This is the faith of Ganesh Bhaktas.


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Point to be noted is that sage ‘Ganaka’ is so humble

that he gives credit to Lord Gajanana for creation of this beautiful and meaningful ‘stotra’.

Ekadantaya Vidmahe

Vakaratundaya Dhimahi

Tanoo Danti Prachodayata

Transliteration:

We Know Ekadanta; We Meditate vakratunda; May He inspire us for Meditation.

Reflection:

This Is The 'Ganesha Gayatri', which Is Introduced

after giving knowledge Of Ganesha. By Chanting This 'Ganesha Gayatri', Lord Ganapati will Take Care of

the Devotee’s Life, Wealth and Prosperity.

‘Ekdanta’, means master of ‘His’ own mystic power ‘Maya’. ‘Vakaratunda’, means destroyer of all sort of

evils.

This mantra is used for meditation or even for ‘Japa’.


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Ekadantam Chaturhastam

Pashmankushdharinam Radam

Cha Varadam Hasteibribhranam

Mushakadwajam Raktam

Lambodaram Shurpakarnakam

Raktavasasam

Raktagandhanuliptangam

Raktapushpai Supujitam

Bhaktanukampinam Devam

Jagatkarnamchutam Aavirbhutam

Cha Shrushtyadou Prakrute

Purushatparam Evam Dhyayati

Yo Nityam

Sa Yogi Yoginam Varah

Transliteration:

Gajanana has one tusk (on right side) and four hands. With upper right hand He is holding noose and with left

upper hand goad. In lower left hand He is holding

elephant's tooth (ekadanta) and by right lower hand He is giving blessings, granting boon. He has mouse as

‘His’ emblem. He is red in color and has a big stomach and His ears are like a small sift pan. He is wearing red

colored cloths and His body is smeared with red sandalwood paste. He is worshipped with red flowers.

He always does favors and is kind towards His devotees. He has created this world. He is everlasting

and cause of the universe. He is beyond the primordial energy and individual soul. Who so ever meditates upon

Him, always will be the yogi and the best amongst the yogis.


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Reflection:

First Nam mantra, then one letter mantra, then Ganesh Gayatri mantra is the sequence. After

finishing these three mantras a description of Ganesha idol for meditation is given.

Now we know what ‘Gajanana’, is the principle.

Gajanana is the absolute, beyond, names and forms, property, mass, space and time. He is beyond worldly

consciousness, matter and energy too. In order to revere ‘Him’, Ganaka has painted beautiful picture of

Gajanana with stroke of his magic paint-brush.

Namo Vratapataye Namo

Ganapataye Namaha Pramathpataye

Namaste Astu Lambodaraya

Ekadantaya Vighnashine Shivasutaya

Shri Varadamurtaye Namo Namaha

Transliteration:

My salutation to the Lord of universe; My salutation to Ganapati; My salutation to leader and chief of the

soldiers and sages; Salutation to the big bellied (Lambodar), who is having one tusk, Salutation to

Ekadanta, again and again salutation to God Shiva's son who destroys all obstacles and to Varadmurti, a

lord who always gives blessings to his devotees.


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Reflection:

‘Vrat’ means total sum of manifestation. Gajanana is

creator and controller of the universe. ‘Gan’ means accountable. What ever can be accounted

is the world of names and forms, the world of things and beings. It is under control of Gajanana as He is

‘Gan Pati’.

Pra-Math means to steer, to trouble. Gananana is destroyer of all troubles and evils.

Lambodar means big belly. In his big belly complete

universe is situated.

‘Ek’ means mystic power ‘Maya’, and ‘Danta’, means

ruler. So Gajanana is ruler of Maya.

‘Vighnanashine’, He is destroyer of all obstacles.

Sivasuta, means He is extension of lord Shiva, He is son of Shiva.

‘Vardamurti’, He blesses the devotees.

Iti Ganapati Atharvashirsham

End of Atharvashirsha


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Conclusion

At end of the strotra, ‘Fala-shruti’ is given. We have neither given nor discussed this end part.

In the ‘fala-shruti’, the effects of chanting strotra are

mentioned. ‘Fala’ means fruits of our actions. After studying so much of Vedanta we know that fruits of our

actions are inevitable and definite.

Gajanana is arranger of ‘Karma-Fala’, the fruits of our

actions. He always looks after welfare of devotees. So let us just pray ‘Him’ and surrender unto ‘Him’ without

worrying about the Falashruti, the fruit of the actions.

From the unreal lead me to the real

From the darkness lead me to light

From death lead me to immortality

May all beings dwell in happiness

May all beings dwell in peace

May all beings attain oneness

May all beings attain auspiciousness

May all happiness be unto the whole world

Peace … Peace … Peace be everywhere

This contemplation is the grace of

‘Sadguru’ H.H.Swami Chinmayanand ji

Dedicated to the

Lotus feet of the ‘Sadguru’


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Appendix

Biography of Sadguru Sw. Chinmayanand

May 8, 1916 saw the birth of Swami Chinmayananda to Parakutti and Kuttan Menon in Ernakulam,

Kerala in a noble and an aristocratic family. He was named Balakrishna Menon at His birth. Little Balan at

the age of 5, lost His mother and his father remarried. He was brought up amidst a lot of love and care in an

extended family set up.

In 1940, Balan joined the Lucknow University to do

His graduation in English and Law. He was a member of the literary club, debating club and acted in dramas. He

was an active person in the campus. His sensitive nature drew Him to the struggle of Indian

Independence. He worked for the country's cause writing and distributing leaflets, organizing public strikes

and delivering speeches which introduced Him to the dungeons of the prison cells.

The dissatisfaction and despair in the privileged class

beneath the superficial comforts and luxury and the prevailing selfish attitude made for the turning point in

the life of Balan. He sought to look for profundity in life intrigued by Hinduism that He left behind in the early

days of His life. Balan then dedicated Himself to the

study of Indian philosophy and Western philosophy, spiritual teachings of great masters of whom He found

Swami Shivananda most appealing. After a few visits, He joined the Ashram and was initiated into Sanyasa

by Swami Shivananda with a new name Swami Chinmayananda Saraswati which meant pure

consciousness. He was then sent by His master to


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Uttarkashi to study the scriptures under Swami

Tapovan where He spent eight years.

Swami Chinmayananda's lectures were an outpour of wisdom. He introduced the Geetha Gnana Yagna. He

wrote a lot of books on spirituality, commentaries to Vedantic texts, children books etc. He then started

spreading His teachings globally. He organized the Bala Vihar and the Yuva Kendra for kids and weekly study

groups. Chinmaya Mission sponsors 62 schools in India with the Vedic Heritage included in the curriculum.

Chinmaya Mission also saw the emergence of management and nursing colleges, free clinics,

hospitals, vocational Hari Har schools, orphanages, and old people’s homes.

A lot of Chinmaya ashrams came up in Indian with the main ones in Bombay and Siddhabari, Himalayas.

Piercy, San Jose, Washington, Chicago, Flint, New York state, and Florida in America also houses

Chinmayananda ashrams.

Swami Chinmayananda was selected as a President of Hindu religion for the Centennial Conference of the

Parliament of World Religions in Chicago, where Swami Vivekananda had addressed.

Swami Chinmayananda left His body in San Diego on

August third 1993. His body was taken to Siddhabari ashram to be buried. However the teachings of this

great master records His presence eternally reaching

out to all those aspiring for the higher ideals in life.


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Bio Data of Taoshobuddha

I sincerely thank to my dearest friend Sufi Saint, “Sheikh Taoshobuddha”. It is my duty and pleasure

to introduce him……………..

TAOSHOBUDDHA IS BORN IN INDIA IN A FAMILY OF NAQSHBANDI SUFI MASTERS. He comes from the

tradition of Naqshbandi Sufi Ram Chandra RA – Lalaji, Naqshbandi Sufi Raghuber Dayal RA –

Chachaji, Sufi Brij Mohan Lal RA, and Sufi Onkar

Nath RA.

A the age of eight months his Nana Naqshbandi Sheikh Sufi Brij Mohan Lal transferred the nisbet

and thus prepared him for what he represents the Naqshbandi Tariqat in its pristine clarity.

The Sheikh says, “I am here for all that existence

wants me to be. Therefore I go on allowing ‘happening’, all that existence has sent me for and whatsoever the

existence does not want to happen I will not allow happening. My being is absorbed in God.

This is totality and this, the word ‘God’, means to me.

This is flowing in God or cosmic harmony. And the

moment this happened, I became suddenly all-infinite-OCEANIC... AND NOW SOUR IN INFINITE SKY

EFFORTLESSLY....”


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On the meaning of the name Taoshobuddha the

Sheikh said:

“The word Taoshobuddha comes from three words, “tao” “sho,” and “Buddha”. The word Tao was coined

by the Chinese master, Lau Tzu. It means that which is and cannot be put into words. It is unknown and

unknowable. It can only be experienced and not expressed in words. Its magnanimity cannot be

condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and

carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly

the word Buddha implies the Enlightened One; one who has arrived home.

Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who

has arrived home, the Enlightened One!”

Taoshobuddha is a living Enlightened Master whose aim is to bring about transformation in human consciousness.


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Pillars of Hinduism By Taoshobuddha

There are three main pillars that have held Hinduism high,

century after century: the satgurus, the temples and the scriptures. Together they echo the greatness of

Ganesha, the Lord of Dharma, and son of Shiva.

For untold millennia our rishis’ and sages have proclaimed the profound depths of the mind, assuring us that we, too,

can and must come to know God and the Gods. It is the living presence of these Satgurus and their spoken

teachings which has brought the essentials of the Sanatana Dharma to life. Now we shall delve into the

nature of Ganesha, what He is like, what functions He performs and find out how each seeker can make ‘Him’ a

vital part of daily life’s path of experience.

Once a psychic connection is made with Ganesha - the Deity that manifests in several forms, including the

elephant-headed Lord of Categories and Remover of Obstacles - one is brought slowly into the mysteries of the

Sanatana Dharma. Such an inner connection, which can be as subtle as a feeling, as tenuous as a dream or as bold

as a personal visit, is also an entering into one’s own muladhara chakra, governed by the planet Mercury, for

every opening into a new chakra is also an introduction to the Deity who governs that state of consciousness and the

planet to which that chakra is connected.

The Sanatana Dharma, known today as Hinduism, is the only living religion on the planet that does not look to a

human founder for its source of inspiration, scripture or historical beginning. It is timeless and ageless. Sanatana

Dharma, the root religion of mankind, looks inward for its origins, into the subtle, super conscious realms within the


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microcosm, which it calls the Karanaloka, Shivaloka or

Third World.

This religion has no single organized headquarters on the material plane. Nor does it have a one hierarchy. Who then

is in charge of Hinduism? Why, it is none other than our loving Ganesha! He does not live in Rome, or in Salt Lake

City. Ganesha lives simultaneously everywhere Hindus worship and pray within themselves. He does not have to

be reappointed from time to time, because yugas and yugas ago He was permanently and irrevocably appointed

when He was created for this work.

Taoshobuddha West Indies


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Flowers and Leaves used in Ganesh Puja Red colored flowers are the favorite of Lord Ganesha.

Any usual red color flower is used in Hindu rituals.

Durva Grass is an important offering to Ganesha. Especially in South India, you will find vendors selling

garlands of Durva outside Ganesha Temples. It is

known as arugam pul in Tamil, Dhub, Durva and Haritali in Hindi (North India). Bermuda or Bahama

Grass is the English name.

Another important flower offered is the Milkweed flower. It is known as Arka in Hindi and Eruku or Erukkum

Poo in South India. Jilledi is the name used in Eastern India.

Pomegranate leaves and flowers are also offered in

many places. Another important flower and leaf offered is the Sanku

Pushpam or Conch flower.

Leaves and flowers of Screw Pine are also offered. It is

known as Ketaki or Kedgi in Hindi and Kaita in South India.

There are also other local flowers and leaves that are

used like the Naga leaves.

Tulsi leaves and flowers are not generally used in Ganesha Puja. But it is used during Vinayaka

Chaturthi or Ganesha Puja.

Ganesha Patris, or Patri, is the numerous types of sacred leaves that are offered during Ganesha Puja.


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In most community pujas, 21 different types of leaves

are offered.

1. Machi

2. Brihati 3. Bilva

4. Durva Grass 5. Dattura

6. Badari 7. Apa Marga

8. Tulsi 9. Choota (Mango leaves)

10. Karaveera 11. Vishnu Kranta

12. Daadimi (Pomegranate) 13. Devadaru

14. Maruvaka

15. Sidhuvara 16. Jaaji

17. Shami 18. Aswatham

19. Arjuna 20. Arka

21. Nimba (Neem)

The most commonly used leaves are that of Durva,

Aghada, Tulsi, Bilva, Prajakta, Mogra and Madhumalati (popular names). It must be noted here

that Tulsi is only used during Vinayaka Chaturthi. Most of the Patris that are used in Ganesha puja have

medicinal properties and today many people are

growing these plants at home.


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Bibliography

Bhagwat Geeta with Vishnusahatranaam. Gorkhpur.

Sw. Chinmayanand. Kindle Life. Chinmaya Mission.

Chinmayanand, Sw. Holy Geeta. Chinmaya Mission.

Dr. P.V. Vartak, ‘Upanishadache Vidnyan Nisth Nirupan’

Saint Dnyaneshwar, ‘Dnyaneshwari’

Saint Tukaram, ‘Tukaramachi Gatha’


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Paper Pack Book Published On Amazon

Shri Ganapati Atharvashirsha Authored by Mr. Anil Sohoni

https://www.createspace.com/3614768

E-book Published On Kindle Amazon

Shri Ganapati Atharvashirsha [Kindle Edition] Anil Sohoni (Author),

Sheikh Taoshobuddha

(Foreword)

http://www.ama

zon.com/dp/B00

51WJVWK

Athrvashirsha (Critique in English)

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