Cults of Ganesh in hinduism; tantrism

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Some Ganesh temples

Prayers adressed to God Ganesh are carried out in the context of specific

rituals (pûjâ), as well as prayers to others great gods, like Shiva or Vishnu.

But, in addition, any invocation to any god, whoever he is, must preceded by an

invocation to god Ganesh. Indeed, the role of god Ganesh, as an intercessor,

appears to be prominant everywhere, and everytime. Il must be noted first that

there is a Ganesh temple in Paris. The address is : 72 Rue de Philippe de

Girard, 75018, PARIS Tel 0140342189 Opened everyday from 9.30 am to 8.30 pm.

WEB site Everybody can check in India that temples specifically dedicated to

god Ganesh, as the main deity, are less numerous than expected. We give the

name and location for some of them. They draw on huge crowds, mainly during

religious festivals such the Ganesha-Chaturthi : The Manakkula Vinâyaka,

temple in Pondichery (Tamil Nadu) The Pillaiyarpatti temple (60 km east

Madurai, Tamil Nadu) The Uchhi Pillaiyar temple in Tiruchirappalli (Tamil

Nadu) The small Ganesh temple, where the god form is known as Naramukha

Ganapati, Chidambaram (Tamil Nadu) The Mukkuruni Pillaiyar temple, inside the

main Minakshisundareshvara temple, in Madurai (Tamil Nadu) The small Sveta

Ganapati temple (White Ganesh carved in an monolithic meerschaum block), inside

the Shiva temple, in Tiruvalanjuli, near Swamimalai (Tamil Nadu) Many rock

temples, excavated during the Pandya period, all over the Tamil Nadu region

The Ganesh temple in Ranthambore, near Sawai Madhopur (Rajasthan) The Ganesh

temple in Jaipur (Rajasthan). etc. The temples (mandir) named Ashta Vinâyaka,

which means eight Vinâyaka in the Mahârâshtra region , are also very famous,

since each of them owns a Svayambû Ganesh. They are located in the following

townships, not far from the Pune (Poona) city :

Morgaon : people here pray Ganesh under his form of Lord Shri Mayureshvar. This

Ganesh form, riding a peacock, fighted and defeated Sindhu. Siddhatekgaon :

here, Ganesh bestowed Vishnu the necessary power to subdue two terrific demons,

Madhu et Kaitabha. Paligaon : Ganesh, under his Ballaleshvar form, came and

helped Ballâla, one of his very faithful worshippers, persecuted by jealous

persons Mahad : Ganesh, under his form of Shri Varad Vinâyaka, gave a favor to

Grusmad, which allowed him to become a Rishi . Theorgaon (ou Theur) : here is

located the Ganesh Chintâmani temple. This form of god Ganesh recovered the

Chintâmani jewel , which had been robbed by the demon Guna to the Sage Kapila.

Lenyâdri : The Ganesh temple located in this village is devoted to Shri

Girijâtmaj, a Ganesh form; this name means "born from the Goddess Girijâ"

(Pârvatî). A local legend reports that Ganesh probably spent here, with his

mother, the first fifteen years of his life. Ojhar : Under his Ganesh

Vighneshvara form, Ganesh fighted here the Vighnâsura (Obstacle) devil, who

disturbed the Vedic rituals. Ranjangaon : Lord Shiva, under his Tripurantaka ,

form, just about to fight (and to overcome)the Tripurâsura demon, who had

conquered the Three Worlds and misused his enormous powers, worshipped Ganesh

before the battle.

Furthermore, all or nearly all Shiva temples, include Ganesh icons in secondary

temples (inside the main temple) or, at least, in particular shrines : for

exemple in Chidambaram, in Vellore, in Gangaikondacholapuram, etc. On the other

hand, Vishnu temples generally do not have any Ganesh shrine. This chapter will

introduce some aspects about the Ganesh cult. In a first part will be presented

the exoteric cult, that is to say the popular and daily worship. In a second

part, some indications about esoteric cults will be provided. Ganesh worship

Exoteric worship

Ganesh is always present in the cult to the five main hindu deities

(Pañchâyatanapûja) : Ganesh, Sûrya , Durgâ , Vishnu , Shiva , but the Ganesh

worshippers are mainly devoted to their favorite god. Vishnu is the Master of

Akasha, the ether Sûrya, the Sun, is the Master of Vayu, the air Shakti

(Durgâ), the Goddess commands the energy of fire (Agni) Ganesh represents

water (Apas), the energy of fulfilment; he is the Master of Varuna, god of

waters. This is why, when the Ganesha Chathurti festival ends, clay statues of

god Ganesh must be brought to the sea and immersed to be dissolved. and Shiva

is the Master of the Earth; he is represented by the stone-made Shiva Lingam.

Ganesh is worshipped every day. The five ritual offers are : the red santal

paste flowers encense the light of burning campher food. These offers

represent the Five Elements ether, air, fire, water and earth.

Rituals may vary from one region to another in India; their exact codification

seems to be somewhat complex. The Ganesha Pûjâ, as recommanded by ancient

texts, is described Martin-Dubost (1997). A more detailed description,

including the mantra used during the different phases of the ritual, is given

in Sadguru Sant Keshavadas (1988). Esoteric cults

In the beginning (9th century) , Shankarâchârya stated precisely about the

Hindu main six branches (Shanmata). The branch of the Ganesh worshippers, who

consider this deity as the Supreme One, is known as the Gânapatya branch. Of

course, all of these different branches were considered as orthodox, that is to

say in accordance with the Veda teachings. . The Gânapatya included other gods

in their rituals, but they considered these other gods as part of Ganesh. For

instance, they thought that the Ganesh holly body is made of is navel (Brahmâ),

of his face (Vishnu), of his eyes (Rudra ); his body right side is Sûrya, his

body left side is Shakti . He is the OM sound, he is the Lord of the Five

Elements. The Gânapatya divided themselves, in course of time, in six

sub-branches, characterized by specific rituals adressed to different Ganesh

forms. The fist three sub-branches strictly follow the Vedic prescriptions :

these are the Navanîtaganâpatya, the Suvarnaganâpatya, the Santânaganâpatya.

The three other sub-branches are esoteric ones and worship the following Ganesh

forms : Mahâ Ganapati , the Great Ganapati; his color is red, he owns ten arms

and wears the Goddess seated on his left lap. Mahâ Ganapati is the Ganesh

esoteric form which seems to be most often represented Haridrâ Ganapati with

four arms and three eyes; his color is the curcuma yellow Ucchista Ganapati,

red, seated in the lotus position (padmasana); he embraces the naked Nîlâ

Sarasvatî, Goddess, of a nice blue color. The Ucchista Ganapati worshippers

follow esoteric practices ("the left hand path") very particular, prohibited by

other branches. Those sects (cultual branches) are sayed to be esoteric, since

their devotees are adepts of tantric practices. Some attempts will be given

below to briefly clarify what is tantrism. Some basis about tantrism

Tantra is (it would be more precise to tell "are"), form a set of texts which

have been elaborated during past centuries; important ones are nearly one

thousand years old. The word Tantra comes from the sanskrit root "trayati"

which means to release, to disengage. Accordingly, the Tantra ultimate target

is to free human beings from their limitations. Tantrisme includes a set of

methods, even we can say accurate methods, which aim at getting a transmutation

of the energies at work in the human being. Let us explain. The Yogi experiment

(this exactly means that we don't speak about any belief, therefore it is not a

religious postulate) that the human being is composed of several "levels", from

the coarsest (the physical body) to the most subtle. These levels, or layers,

are named kosha in sanskrit. We don't intend to discuss here about the

intrinsic existence or non-existence of the soul. At the very least, this

concept leads to some confusion when it is compared with the super-conscious

states experienced by the great Yogis (we don't speak about the students of a

Yoga course - even a high level one...). "Ordinary" man is conducted by his

passions : he does not have any control on his body, on his breathing, on his

reactions, on his mental activity, etc. He is only conscious of his body and,

in the best cases, of the crude aspects of his breathing. He even does not know

anything about the prana - the energy of life - which underlays the breathing.

And he is the toy of his "mental - psychic - body"... Let us try to understand

why. The traditional Yoga teaches that the whole Universe is energy. This root

power is guided by the three Guna . The word Guna can be translated, for want

of something better, by "mode of existence", "position characterizing

everything". For a human being, excessive tamas leads to breakdown, melancoly,

excessive râjas brings restlessness, anger, greediness, etc. Tamasic and

rajasic energies circulate in the body and grant to him the present turn of

mind. The subtle channels which carry those energies are called nadi . Those

short explanations being understood (assuming that the glossary has been

consulted for the Sanskrit words -if necessary), one may understand that the

Yogi purpose and practice aims to balance the Tamas and Râjas energies, and to

develop and improve the Sattwa energy. To achieve this objective, there is a

lot of techniques. The Yoga (codified by Patañjali) consists of eight stages,

which are not necessarily in succession, but it is merely unwise to overpass

the preliminary stages : Yama, or social behaviour : ahimsa (non-violence),

satya (truth), asteya (honesty), brahmacharya (sexual control) , aparigraha

(absence of possessivity) Niyama, or moral rules in the personal life :

shaucha (cleanliness), santosha (contentment), tapas (austerity) , svâdhyâya

(self-observance), îshvarapranidhâna (surrender to God) Asana, postures

Prânâyâma , breath control, Prana and other energies named above mastering

(the Prana is the life energy, conveyed by the breath) Pratyâhâra : senses

withdrawal Dhâranâ, concentration on a visible or mental meditation support

Dhyâna : the deep meditation state Samâdhi : the immersion in the

Super-Consciousness. More or less, the Yoga path follows this way. However,

everybody has to find (with the help of a capable teacher), the framework of

the techniques which fits to him best : Hatha Yoga, obviously, and also Râja

Yoga, Bhakti Yoga, Kriya Yoga, Antar Mauna, Mantra Yoga, Jñana Yoga, etc...

Every teaching underlines such-and-such aspect, but, in any case, it has to

satisfy the compulsory and preliminary purification of the disciple energies,

before they can be adequately transmuted. On his side, tantrism offers a more

direct track, expected to bring quicker results (only a few decades span of

painstaking and regular work). To be simple, one may say that the goal is to

awaken the Sattvic energy of the Kundalini, asleep in the Mûladhâra chakra and

to conduct this energy, via the sushumna nadi, crossing every chakra, up to the

Sahasrara chakra. We don't intend here to explain more about the chakra

symbolism; in fact, it looks to be a very complex matter. Furthermore, it is

linked to practices which are irrelevant in this Web site. We will only keep in

mind that tantric practices emphasize the importance of the Shakti . Hatha Yoga

is fundamentaly a tantric way; consequently, it may be practiced in this full

the prospect. However, when Hatha Yoga migrated from India to Western

countries, it grew weaker. Anyway, remember that this word Hatha means effort,

strengh, and yhat there is a trap in the meaning of that word effort : all the

Yoga teachers tell their student not to force themselves... The Hatha Yoga

popularization led most people to know only the physical branch, the asana

(postures). From there, appeared anti-stress yoga for overworked yuppies,

exhausted housewifes, depressed unmarried men and women. It's not so bad, it's

even really nice, but it's the very basic Yoga. On the other side, tantrism

practice may lead, in Western countries, to unfortunate delusions. Invoking and

awakening the Shakti Power requires a very strict life training, assiduous

practice of advanced forms of Yoga (asana, prânâyâma), and meditation sessions

coupled with continuous specific mantra repetition (japa). All this context

must be under the control of a competent Yoga teacher (guru) and reserved only

to adequately trained Yoga students. In addition, a "sexual" positioning of the

tantric Yoga has been developed in Western countries. One may suppose that this

tendency is due to a particular demand It is true, since many centuries, that

specific forms of tantrism focused on sexuality, more precisely on the

mastering of this very powerful force. However, tantrism adapted to European

people has sometimes distorted the fundations of this very complex and secret

science. We may say secret, since this science requires from the practiser a

high level of qualification, because of real dangers, psychological as well as

physical. Indeed, sexual intercourse, as practised in tantrism, is the acme of

a long partners training. Furthermore, this act is not permitted to culminate

in the ejaculation. The orgasm energy must be voluntarily directed, through the

sushumna, from the lowest chakra (Mûladhara) to the Sahasrara chakra... Adding

the fact that the shakti (here, that word points out the sexual partner) orgasm

is not expected, most amateurs should be discouraged... Unfortunately, in our

countries, the "sexual" tantrism aspects are too often discussed, or even

teached with a dubious complacency by pseudo guru to yoga students greedy to

get "powers" and sensations. When they don't validate a form of sex exchange,

these questionable practices generally end up at disillusions. At best, the

"tantric "students have to content themselves with unusual energy signs

(colors, visions, heat, trembling, etc.). These experiences may reinforce their

ego (self-satisfaction), leading them to a way opposite to the Yoga way... In

any event, we may underline that sexual aspects in tantrism must only be

eventually tackled in the long run, after full achievement of a deep work on

energies, opening out onto the control on purified chakra working. A few good

books : Arthur Avalon. La Puissance du Serpent. Mystiques et Religions.

Dervy-Livres, Paris, 1981 Julius Evola. Le Yoga tantrique; sa métaphysique,

ses pratiques. Arthème Fayard, Paris; collection documents spirituels, 1971

Tara Michaël. Introduction aux voies du Yoga. Editions du Rocher, Monaco; 1980

Tara Michaël. Hatha Yoga Pradîpikâ. Fayard, Paris, 1974 Tara Michaël. Corps

subtil et corps causal. Les six cakra et le kundalini Yoga. Le Courrier du

Livre, Paris; 1979 Sri Swami Sivananda. Yoga de la Kundalini. Préface d'André

Van Lysebeth. EPI Editeurs, Rue des Saints Pères, Paris; 1973 Ganesh and

Tantrism

Ganesh is the Lord of the Mûlâdhâra chakra, which is the first chakra, the

chakra of the base. The Mûlâdhâra chakra corresponds to the Earth (Prithivî)

element; it is represented by a yellow-colored square figure, in which is

written the root-mantra (bîja-mantra ) LAM; this square is bordered, on the

four sides, by four petals. Inside the square figure, below the bîja-mantra,

one generally finds the Shiva Lingam , black-colored, in a turned down summit

triangle. The snake, representing the Kundalini asleep power, is wound around

this Shiva Lingam. Every bîja-mantra is associated with a carrier-animal

(vâhana ). The vâhana of LAM is the elephant. Therefore, in tantric practices,

Ganesh is invoked as the Power able to awake the Kundalini Shakti. Indeed, the

target of tantric practices (once the context has been correctly appreciated,

and the mentionned-above precautions have been assimilated), is to wake the

energy asleep in the mûladhâra chakra and to make it rising, crossing every

chakra, up to the Sahasrara Chakra. Let us stress this point : this practice is

difficult and somewhat risky if the student expects to run over the stages too

quickly. It is easy to understand why : in every chakra there are blokages

(energy nodes, grantha) which indicate the lack of yogic preparation of this

chakra energies. For exemple : if excessive rajasic energies are vigorously set

in motion by intensive prânâyâma, that can get jammed in the Svâdishthâna chakra

and generate intemperates sexual needs (nice result !), or in the Manipûra

chakra irritate the person who does not understand what happens and why she

feels herself so bad. In the practices involving Ganesh, we have to remember

that the god power is used to transform our negative forces in positive ones.

We know that Hindu gods are definitely universal forces which take on various

functions. About this topic, read again the "background" chapter. Gods act

through the mantra which invoke them. Indeed, mantra are very powerful

phonemes. We talk about bîja mantra which are the true vibrations of the deity.

It is absolutely necessary, for several reasons, that working with the Kundalini

implies the use of a bîja mantra under the effective supervision of a skilled

teacher, and in certain circumstances. This is why it's really not very

interesting to learn bîja-mantra in books. On the other hand, Vedic mantra,

used in exoteric rituals, are not dangerous ones; and they always bring very

benefic results. Ganesh mantra

There are many kinds of tantric mantra. Some are personal mantra used for japa

practice, other satisfy particular purposes. Mantra bring strong psychic,

therapeutic, and spiritual results. LAM is the bîja-mantra of the Earth

element. Therefore, it is in connexion with the Mûladhara chakra. GAM is also

linked with the Earth element; it is the reason why one can say that it is a

Ganesh bîja-mantra. GLAUM is another bîja-mantra in connexion with Ganesh. By

contrast, OM is a universal mantra, which must be pronounced before all the

other mantra. However, we have observed that Ganesh, for his devotees, is OM

Himself. For instance : OM GAM Ganeshaya Namaha. Please note : the final a f

the word namaha is not pronounced. Mantra purposes are many :

OM Shrî Ganeshâya namaha : the most classical Ganesh mantra; this is a good

mantra for youg people (among others), to assist success at school OM GAM

Ganapataye namaha (Ganapati Up.) : used in order to remove all obstacles before

starting anything OM namo bhagavate Gajânanâya namaha : devotional mantra used

to feel the all-pervaiding presence of Lord Ganesh and to obtain His darshana

OM Vakratundâya HUM : powerful mantra quoted in the Ganesha Purâna, used to

rectify twisted events OM Kshipra Prasâdâya namaha : to obtain quickly Ganesh's

help and to purify the aura OM HRîM SHRîM KLîM GLAUM GAM Ganapataye Varavarada

sarvajaname vashamanâya svaha : this is a mantra of self giving to Lord Ganesh

OM HRîM SHRîM KLîM GAUM GAH Shrîmahâganâdhipataye namaha OM HRîM SHRîM KLîM

namo bhagavate Gajânanâya Shrîmahâganapati pranava mûlamantra GAM OM HRîM SHRîM

KLîM GAUM varadamûrtaye namaha OM HRîM SHRîM KLîM namo Ganeshvarâya brahmarûpâya

charâve sarvasiddhipradeyâya brahmanaspataye namaha Shrî Gajânana jaya Gajânana

HRîM GAM HRîM Ganapataye namaha Bîjâya Bhâlachandrâya Ganeshaparamâtmane

pranatakleshanâsâya Herambâya namo namaha âpadâmapahartâram dâtâram

sukhasampadâm ksipraprasâdanam devam bhûyo bhûyo namâmyaham Namo Ganapate

tubhyam Herambâyaikadantine svânandavâsine tubhyam brahmaanspataye namaha

Suklâmbaradharam devam sasisûryanibhânanam prasannavadanam dhyâyet

sarvavighnopasântaye Namastamai Ganeshâya brahmavidyâpradâyine yasyâ gastayate

nâma vighnasâgarasosane Yadbhrûpranihitam lakshmîm labhante bhaktakotayah

svatantramekam netâram vighnarâjam namâmyaham

Thus, one may verify that most mantra are specialized ones. They are adressed to

specific Ganesh forms which represent all the specific powers of this god. To

consult the chapter on the Ganesh names. The very broad range of these names

represents a good abstract of the Ganesh powers. Ganesh Gâyatrî mantra

Gâyatrî mantra are Vedic mantra. They are used during pûjâ.

Mahâkarnâya vidmahe vakratundâya dhîmahi tanno danti prachodayât Ekadantâya

Vidmahe Vakratundâya dhîmahi tanno danti prachodayât (Ganapati Up.) OM

tatpurushâya vidmahe Vakratundâya dhîmahi tanno danti prachodayât (Narayana

Up.) OM tat karâtâya vidmahe hasti mukhâya dhîmahi tanno danti prachodayât

(Maibrâyani Samhita 2:6-9) OM ekadantâya vidmahe vakratundâya dhîmahi tanno

danti prachodayât

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