RE: Sri Lakshmi Ganapathi - doubt!

[Guest guest]

Dear Bhakthas,

I have few more doubts regarding Sri LaksmiGanapathy description given by

Sri U.Ve. Sriman Uttamur Veeraraghavacharya Swamy.

 

"SAPTHA:NGA E:KO:NAVIMSATHI

MUKHAH, ithyasya "chatw:ro: hastha:h, Dwou Pa:dow,

GAJAMUKHATWA:T GAJAHASTHA E:KA ITI SAPTHA:NGAH.

MADHYAMA MUKHAM GAJAMUKHA:KA:RAM. PA:RSWA DWAYE: THU

NAVA NAVA MUKHA:NI PURUSHAMUKHA:KA:RA:NI ITYE:VAMARTHA

VARNANAM NU:NAM KINCHIT PRAMA:NA MU:LAKAME:VA"

 

* Where is the temple for Sri Lakshmi Ganapathy?? ( i guess someone had

already posted this question)

 

* In the above transliteration, there is no reference to Lakshmi in Lord's

hands. Is it found in the Ma:ndu:kya Upanishad in the later part??

 

* what is the avatara mahima of Sri Lakshmi Ganapathy? (I mean the purpose

of this avatara)

 

 

Please forgive me if my questions seem to be innocent.

 

Please clarify my doubts.

 

Srirangam Divya Dampathigal Thiruvadigale Saranam

Prasanna Venkatesh

[Guest guest]

Prasanna_Venkatesh writes:

> * In the above transliteration, there is no reference to Lakshmi in Lord's

> hands. Is it found in the Ma:ndu:kya Upanishad in the later part??

 

The mANDUkya upanishad is very brief and does not contain explicit

descriptions of the forms. Exceedingly terse as it is, the mANDUkya

explores the various state of consciousness (waking, dream, deep or

dreamless sleep, and the 'fourth' or unconditioned state, corresponding

to liberation) and associates them with the 'praNava' or 'OmkAra'.

 

For some context, see this translation of the upanishad:

 

http://www.philo.demon.co.uk/mandukya.htm

 

Symbolically, the upanishad describes each state as being

associated with one 'foot' of OmkAra or Brahman. What this 'foot'

means is not very clear. The waking state is associated with the

first foot, known as 'vaiSvAnara', and is aware of external objects.

The vaiSvAnara has seven limbs, and nineteen mouths, and enjoys

gross objects. Next, the dreaming state is associated with the

second 'foot', the 'taijasa', and is aware of internal objects,

and also has seven limbs and nineteen objects. As you can see,

this is very cryptic, and each commentator has tried very hard

to make sense of this.

 

Is each foot a manifestation of the paramAtmA that supervises

a particular state of conscioness? This is how the Visishtadvaita

commentators take it, and they associate the 'seven limbs and

nineteen mouths' description with an Agamic form of Narayana.

Sri Gaudapada, the prAchArya of Sri Sankara, on the other hand,

takes this analysis entirely non-theistically and relates it

to self-analysis .

 

The analysis of these four states is an oft-repeated topic in

Indian philosophy.

 

aDiyEn rAmAnuja dAsan,

Mani