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VOL. 7:

CANE...
SERA
 ANCIENT INDIAN
TRADITION & MYTHOLOGY

TRANSLATED BY

A BOARD OF SCHOLARS

Votume 74
 ANCIENT INDIAN TRADITION
AND MYTHOLOGY
Mahapuranas Translated into English
Gen. Ed. Dr. G.C. TRipaTHI
Founder Eds. Late J.L. Suasrri and Lare G.P. Buarr
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 THE
GANESA-PURANA
Part-I
Upasana Khanda

Translated and annotated by

GreEG BAILEY

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 First Revised: Indian Edition: Delhi, 2015
Earlier Published ly Otto Harrassowitz, Wiesbaden in 1995

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 PREFACE

This book is a reworking of an earlier work The Ganesa

Purina. Volume One. Upasanakhanda, Otto Harrassowitz,
Wiesbaden, 1995. I have revised the translation for this new
edition, the Introduction has been substantially shortened and
the notes to the translation have been severely truncated.

I have tried to make the translation less literal than in the

previous volume and I have been able to correct some mistakes
in the initial translation, especially following some good
suggestions made by reviewers such as Ludo Rocher and John
Brockington.

Greg Bailey,

Melbourne 2103
 PUBLISHER’S NOTE

The purest gems lie hidden in the bottom of the ocean or in the
depth of rocks. One has to dive into the ocean or delve into the
rocks to find them out. Similarly, truth lies concealed in the
language which with the passage of time has become obsolete.
Man has to learn that language before he discovers that truth.
But he has neither the means nor the leisure to embark on that
course. We have, therefore, planned to help him acquire
knowledge by an easier course. We have started the series of
Ancient Indian Tradition and Mythology in English
Translation. Our goal is to univers alize knowle dge through the
most popular international medium of expression. The
publication of the PurGZAas in English Translation is a step
towards that goal.
Acknowledgement
It is our pleasant duty to put on record our sincere thanks to Dr.
R. N. Dandekar and the UNESCO authorities for their kind
encouragement and valuable help in the publication of the
volumes in this series.
 CONTENTS

A. PUBLISHER’S NOTE -
B. ABBREVIATIONS xi
C. INTRODUCTION
I. The Ganega Purana xiil
II. Dating and Place of Composition of the
GaneSa Purana XV
IJ. The Idiosyncratic Nature of the GaneSa Purana xxi
V. Content of the upasanakhanda XXiii
VI. Traditional and non-traditional material
in the upasanakhaa XXXiV
VII. The upasanakhanda as a ritual text XXXIX
VII. A note on the text xlii
D. TRANSLATION AND NOTES
PART I
Description of Somakanta I
2 The Second Chapter 4
3 Description of Conduct and so forth Wh
4 Entering the City 12
5 Conversation between Sudharma and Cyavana 16
6 Arrival at Bhrgu’s Hermitage 20
7 Description of Somakanta’s Earlier Life 24
8 The Restraining of many Birds 27
9 The Tale of Instruction to the King 31
10 Description of Vyasa’s Questions 34
11 The Tale of the Mantra 37
12 The Vision of Ganesga 40
13. Description of Brahma’s Eulogy 43
viii Ganesa Purana

14 Description of Brahma’s Anxiety 49

15 Description of Gajanana’s Worship 51
16 The Entreaty to the Goddess 55
17 Instruction in the Mantra 58
18 The Tale of the Origin of Siddhaksetra 62
19 Description of Kamala’s Son 66
20 Daksa’s Eulogy 70
21 Description of the Teaching of the Man 75
22 ~The Tale of Ballala and Vinayaka 78
23 The Narration of the Future 83
24 The Tale of the Vision 87
25 Description of the Consecration Ceremony 89
26 Description ofthe Lineage 92
27 Description of the Consecration of
Rukmangada 95
28 The Fasting unto Death 97
29 The Visit of Narada 99
30 The Violation of Ahalya 102
31 The Description of Indra’s Curse 104
32 The tale of the Mantra 107
33 Indra’s Going Forth 110
34 Description of the Sacred Forge of Cintamani 113
35 Description of the Fate of Kadamba City 117
36 The Tale of Grtsamada 122
37 The Tale of the Boon-giver 126
38 The Gift of Boons 130
39 Indra’s Defeat 134
40 Description of the Eulogy 138
41 The arrival of Narada 144
42 Description of the Battle 147
43 Description of the Victory 150
44 Description of the Austerity 153
Contents

45 The Gift of a Boon to the Mountain Dweller 156

46 Narration of the Thousand-names of Ganega
in the conversation between Siva and Ganega 160
47 Siva’s Victory 181
48 Parvati’s Appearance 185
49 Description of the Ritual for an Earthen Image
of Ganesa 189
50 The Tale of the Vow of the Fourth during the
conversation between Parvati and Himavat 195
51 The Fifty-first Chapter 197
52 The Traditional Narration in the Conversation
between Himavat and Parvati 203
53 Description of Nala’s Vow in the Conversation
between Himavat and Parvati 206
54 The Tale of Candrangada 210
55 The Conversation between
Indumati and Narada 213
56 The Union of Siva and Parvati 216
57 The Conversation between Indra
and Siirasena 220
58 The Short Tale of Bhrugundi 223
59 Tale of the Vow called the Samkastacaturtht 228
60 The Narrative concerning the
Vow of the Fourth 231
61 The Tale of the Angaracaturtht Vow 234
62 Description of the Moon’s Curse and favour 239
63 The Tale of the Dirva Grass 244
64 The Dirvamahatmya 247
65 The Diarvamahatmya (Contd.) 252
66 The Dirvamahatmy (Contd.) 254
67 The Dirvamahatmya (Contd.) 258
68 The Dirvamahatmya (Contd.) 261
 Ganesa Purana

69 Description of the Vow called Samkasta of

the Fourth
70 Description of the Vow of the Fourth
1 The Tale of the Vow of the Fourth
72 The Tale of the Vow of the Fourth
2B The Caturthimahatmya
74 The Caturthimahatmya (Contd.)
15 The Caturthtmahatmya (Contd.)
16 The Seventy-sixth Chapter
71 The Caturthimahatmya
78 The Seventy-eighth Chapter
79 The Tale of Kartavirya
80 The Tale of Kartavirya (Contd.)
81 The Tale of Rama
82 Relating to Bhargava
83 The Gift of a Boon to Rama
84 On the Solicitation of Kama
85 The Burning of Kama
86 The Tale of Vigakha
87 The Tale of Karttikeya
88 The Killing of the Demon Taraka
89 Kama’s Request for a Boon
90 The Tale of Sesa
91 The Tale of Sesa (Contd.)
92 Description of Various Forms of Worship
93 Description of Gajanana’s Name
 ABBREVIATIONS

GnP. —GaneSa Purina,

GN. —ed. Gopal Narayan, Bombay 1892,
GnsSN. —GaneSasahasranamastotra
Krkh. —Kridakhanda
MBh. —Mahabhiarata, ed. Sukthankar, V. S., et al,
Poona 1933-59.
M —Marathi translation of the GnP. ed. and [Marathi] trans.
Bapat, V. and Lele, D. L, Wai 1905-06.
ms. —manuscript (A, B, C, D, I)
MudP. —Mudgala Purana, ed. Nirnayasigara Press, Bombay
1976.
Ram. —Ramiyana, ed. Bhatt, G. H., et al., Baroda 1958-75.
Ukh. —Upasanakhanda
 INTRODUCTION

I. THE GANESA PURANA

The GaneSapurana (GnP.) is a Puranic text probably
composed in the fourteenth or fifteenth century. Its contents
derive partially from earlier literature dealing with Ganega,
but also draw on the body of myths found in the
mahapuranas and upapuranas. It is divided into two books,
called Upasanakhanda (Ukh.) and Kridaékhanda (Krkh.),
which are complementary with each other from the
perspective of contents. Each book contains many myths
and sections of text detailing rituals to be performed to
GaneSa, though ‘these are much less common in the Krkh. In
addition, the forty-sixth chapter of the Ukh. contains a
sahasranamastotra and chapters one hundred and thirty-nine
to one hundred and fifty of the Krkh. contain. the
Ganeégagita. The presence of both these plus the large body
of myths makes this an almost complete devotional text for
the worship and theology of Ganega. Whether the text was
developed as a literary expression of one of the Ganapatya
sects, cannot be determined because of lack of any direct
connection between it, and the other Purana dealing with
Ganesa-—the Mudgalapurana-, and the presence of a distinct
sect of Ganega worshippers located at a specific time and
place probably in Maharashtra. Yet there must have been an
audience for the text, a growing audience judging from the
large number of manuscripts dating from about 1760 until
the end of the nineteenth century. In addition, institutional
support to fund the initial composition of the text must have
come from one or more patrons, conceivably, though
speculatively, the family of Moraya Gosavi in Cincwad.
One should not read the extant GnP. in order to find out
about the early history of the development of Ganesa as a
god,' nor should it be read to discover the meaning of the

See A. Thapan, Understanding Ganapati. Insights into the Dynamics of a Cult. New
Delhi: Manohar, 1997,
xiv Ganesa Purana

myths about the early birth of Ganesa, his functioning as

Parvati’s house-guard and his clash with Siva, subsequent
beheading and acquisition of the head of an elephant.” As
for the first, GaneSa was already a very popular god by the
time his Purana was composed and had many sacred places
associated with him, though the founding of some of these is
provided in the GnP. itself. For the second, the myths of his
childhood as they are expressed in the mahdpuradnas are
reinterpreted in the Ukh. and are directly present in the
Krkh, but in an extremely muted manner, with the tension
between Ganesa and Siva being underplayed, though still in
evidence.
Rather the GnP. must be read as the product of a time
when GaneSa had already assumed a status as one of the
most popular Hindu gods over much of the sub-continent.
The appearance of both it and the Mudgalapurana at similar
periods suggests a need was felt by certain groups of Ganesa
worshippers to establish Ganeéa textually as a god of status
not unlike Visnu and his more popular avataras, Siva,
Hanuman or the goddess. I am not saying there occurred a
competition between the worshippers of these gods-
especially given the likelihood that many individuals
worshipped more than one of them—but that it was
considered a god like Ganega should be represented in a text
or texts where he was unambiguously the principal god.
This would be a text not only drawing together any myths
that might have been developed to expose the unique
activities of this god within the larger framework of received
mythology, it would also present his theology (through the
vehicle of myth and stotra) and collect together as much
material pertaining to puja as was deemed necessary. It is
true that a series of Tantras dealing with Ganesa had been in
existence for some time,’ but knowledge of them would
surely have been restricted to a small circle of adepts.

? For which see P. Courtright, Ganega. Lord of Obstacles, Lord of Beginnings, New York,
1985,
> G.Bihnemann, Forms of GaneSa. A Study based on the Vidvamavatantra. Wichtrach,
1989.
Introduction XV

Regrettably we have no direct evidence as to how it was

used in a recitational sense, though I heard in October 1983
that recitations from it were being performed in a Ganesa ~
temple in Pune. The sahasranama stotra has been recorded
in compact disc form and vernacular versions of the text
have existed since the early eighteenth century. I have easily
been able to purchase several summaries of the text in
Marathi and copies of the Tamil Vinayakar Purana can
easily be purchased in temple book stalls. Despite this the
GnP. seems not to have been widely known outside of a
certain intellectual elite and even now, when all the signs
suggest Ganega is becoming a popular god all over India, the
text remains largely unknown.

II. DATING AND PLACE OF COMPOSITION OF THE

GANESA PURANA
Determination of the date of any Sanskrit text, except for
the most recent is always difficult. Not only is it necessary
to date the beginning and end of the compositional process,
it is also necessary to date the stages corresponding to the
development of new recensions if these arise. In the case of
the GnP., the manuscript evidence I have looked at does not
Suggest the evolution of the text through various stages. Of
course this applies only to the manuscript tradition. Any
evidence pertaining to the presence of an oral tradition is
completely lost to us. The manuscript evidence is consistent
in presenting a very late date for the text and does not allow
us to establish a stemma for the manuscripts:of which there
are a very large number.
That so many appear at a particular time (between 1700
and 1850) is in itself a significant development in the
dispersal of the text and is one definite indication of the
popularity of the god and the systematization of attempts to
portray him as a popular god. The existence of both the
GnP. and the MudP, with their huge body of myths,
metaphysical component and substantial ritual element,
reflect a felt need to codify all aspects of Ganesa worship
 Xvi Ganesa Purana

and to universalize a god who must have already been

universalized, if we can judge from the dispersion of
iconographical evidence. What this means is that any
scholarly study of the GnP. will be required to date the text
and date the extensive appearance of manuscripts.
We cannot know the prior history of the development of
the GnP. if it did in fact exist prior to its earliest manuscript
evidence. Obviously, using the epics as a parallel example, a
given text can exist either in oral or written form long before
its earliest manuscripts but to prove this we need to have
external evidence of the kind that includes testimonia. Only
in the latest of the Nibandhas (1708) do we find evidence of
the use of the GnP. as a source and in the earlier Nibandhas.
sources for the Ganesacaturthi rituals are listed as several of
the mahapuranas which deal extensively with GaneSsa.
Various datings have been given, most centering on the
centuries between 1100 and 1400. L. Preston ‘writes that,
‘The dating of this Purana between 1100 and 1400 would
appear to agree with the apparent age of the sacred sites
mentioned by it.”* R. C. Hazra® also opts for these dates,
arguing its lateness derives from the following factors:
a) It mentions the eighteen maha- and upapuranas.
b) It names the Naradiya and the Nrsinha and it also
knows the Linga and the Skanda and refers to some of their
contents.
c) It is later than the MudP. and the Saradatilaka because
they ‘speak of thirty-two and fifty-one forms of Ganapati
respectively, whereas’ the GnP. speaks of fifty-six forms.
d) The GnP. unmistakably refers to the MudP, therefore
it is older than it.
e) The earliest manuscript of the GnP. is 1763, of the
GaneSagita 1694, and of the GaneSasahasranamastotra 1627.
The first two of Hazra’s points are certainly true, the
third is an unwarranted assumption deriving from the

* Laurence W. Preston, “Subregional Religious centres in the History of Maharashtra: The

Sites Sacred to Ganesh,” in N. K. Wagle, ed., Images of Maharashtra. A Regional Profile
of India, (Curzon, London, 1980), pp. 103-04.
> See R. C. Hazra, “The GaneSa-Purina,” The Journal of the Ganganatha Jha Research
Institute, IX (1951), p.98
Introduction XVii

fallacy that simpler and lesser is older. The reference he

cites to justify his fourth point is 1.9.33 (not 1.9.63) and in
my view refers to the sage Mudgala. If it referred to the
Purana of the same name, we would expect to find
Maudgala, consistent with the forms Lainga and Skanda,
found in both books of the GnpP.° Finally, his fifth point is
correct but nothing materially alters the dating of the text
based on the manuscript evidence. Therefore, I can only
assume he reaches his preferred period of dating because he
assumes a period of three to five hundred years between the
composition of the text and the widespread appearance of
manuscripts, even though, as an analogy, manuscripts of the
Mbh, and indeed the Skandapurana, date from the 10"
century and before and no arbitrary period of centuries for
composition appears in respect of them.
A more recent attempt at dating is given by A. Thapan,
who writes, ‘The Sammoha Tantra (thirteenth/fourteenth
centuries ad)’ refers to a Ganapa Tantrika tradition in both
the northern and southern class of tantras. It mentions five
cults of the Ganapatyas and lists the extant body of
Ganapatya literature which consists of fifty Tantras, twenty-
five Upatantras, two Puranas and a long list of what seem to
be smaller works. ... The two Puranas mentioned by the
Sammoha Tantra evidently refer to the Mudgala and Ganega
Puranas since these are the only two Puranas that are
devoted exclusively to Ganapati.’® We can assume with
some confidence that this is a certain reference to the GnP.
and to the MudP. The question of date is another matter.”
The Sammoha Tantra is the same as the Chinnamastakhanda
of the Saktisaigamatantra and Goudriaan and Gupta assign
the Saktisangamatantra quite a late date, suggesting that
‘dating the text within the last part of the sixteenth or the
first half of the seventeenth century cannot be far off the

° The same problem applies equally to the two references cited by Thapan, op.cit., p.40.
n.56. .
? Citing N.N.Bhattacharya, History of Shakta Religion, p.123. See also P. @. Bagchi, “The
Evolution of the Tantras,” in The Cultural Heritage of India, Vol. IV, pp.21 1-266.
5 Thapan, op.cit. pp.179-180.
° Ibid. pp.179-180.
XViii Ganesa Purdna

mark.’!° Even so I take this as reasonably certain evidence

of the text probably existing by 1580.
Another scholar who has tried to date the GnP. is J. N.
Farquhar, who dates it between 900 and 1350ACE, whilst
giving no reason for his dating.'' More recently Paul
Courtright has dated both the GnP. and the MudP between
the 12" and 14” centuries respectively, but without any
justification.'? In a provocative suggestion, Courtright
mentions an apocryphal reference to the GnP. in Cincwad in
1659:

In 1659 Morajé Gosavi declared to his son,

Cintamani, his intention to pass from the human world...
One hagiography of the Cincvad temple recounts the
story as follows: -
‘... After performing the proper rituals in front of
the devotees, he led his father to the cave, lighted the
lamps and placed a copy of the GaneSa Purana in his lap
there...’!3
The sparse evidence marshalled by Courtright and
Thapan is consistent in suggesting a date between 1550 and
1660 for the likely existence of the text. Manuscripts of
components of the text certainly existed by that time.
The great majority of the manuscript evidence suggests
a text already quite popular, mainly across central and
southern India, by the last two decades of the eighteenth
century. This is incontestable. More interesting is another
body of evidence confirming the text was becoming popular
by about 1650, if not earlier. In a recently published!“
commentary of Bhaskara Raya on the GaneSasahasranama-

© 'T, Goudriaan and S. Gupta, Hindu Tantric and Sakta Literature, Otto Harrassowitz,
Wiesbaden, 1981, p.69.
- J. N. Farquhar, An Outline of
the Religious Literature of India, London, 1920, p.226.
i Courtright, in M. Eliade, ed, Encyclopedia of Religion, (New York, 1987), Vol.5,
p.481.
a P. Courtright, Ganea. Lord of Obstacles, p.223. The same hagiography is not
mentioned in L.Preston, The Devs of Cincvad: a Lineage and a State in Maharashtra,
(Cambridge, 1988), pp.25-33. .
SriganeSasahasranamastotram with commentary by Bhaskara Raya, ed. (Tanjore
Maharaja Serfoji’s Sarasvati Mahal Library, Thanjavur, 1994).
Introduction xix

stotra, that scholar in his introduction (pp.3-5) refers

specifically to the GnP. and cites several chapters from the
Ukh. The editor in his Introduction dates’? the commentator
to the first half of the seventeenth century, presumably
meaning before 1650. Nilakantha’s commentary on the
GaneSagita is dated 1693 and in his Introduction he refers
several times to the GnP. Madhavaswami’s Marathi
rendering of the text should probably be dated about 1700,
and the Tamil Vindyakar Purana was probably composed in
1730 and used the Ukh. as one of its models.
Further evidence of a mid-seventeenth century date for
its popularity can be gleaned from the existence of
Cintémani’s GaneSacampi, a text mentioned in the
Kavindracarya-siici of Kavindracarya who died in 1665.
Wakankar argues that ‘Cintamani must be the son of
Moraya Gosavi Maharaja, the foremost propagator of
GaneSa-cult in Maharashtra. This is further strengthened by
the word Svanandapuranivast (prose portion after verse 44),
by which the modern Morgaon was known. Its original
name is ‘Bhisvanandabhuvana’. Here Cintamani, the
author, suggests his identity by mentioning the name of the
place of his Deity of Worship. Moraya Gosavi Maharaja
was a Saint and a Yogi. He was born on Magha Suddha
Caturthi, Saka 1297, corresponding to 1375 A.D. and took
Samadhi on Margagirsa Vadya Sasthi, Saka 1403 (1481
A.D.) and he died on Pausa Vadya Caturthi, Saka 1547
(1635 A.D.).’'® This date can be disputed, except perhaps
for the date of Moraya Gosavi Maharaja’s death. What is
important is that the text in question explicitly claims to be
based on the early chapters of the Krkh. It says:
vilokya ganeSapuranabalakandam samuddhrtya_tato
‘tiramyah / kathah krtah (tah) tabhir ayam ganesacampi....
Two questions are raised by this statement: firstly, was
the Krkh. once called Balakanda, especially since the

S$ Op.cit., p.3.
"6S. Y. Wakankar, “Ganegacampii by Cintamani. A Rare and Unpublished Work,” in
Literary Gems from Sanskrit Literature (A Study of Rare Manuscripts), (Bharatiya Kala
Prakashan, Delhi, 2002), p.S
 XX Ganesa Purana

compund balacarita occurs in the colophons of so many

chapters in the Krkh, and, secondly, how long would the
gap be between an existing work and the composition of
other works explicitly based on it? Finally, a poem about
GaneSa’s lilas is attributed to 1650.'’ All this evidence
points not just to the latest date of the composition of the
poem, but to the period when the text began to become
popular. If the Saktisangamatantra dates to the period
between 1570-1625, this provides a still older date for the
GnP. and the MudP. That it was included in this Tantra
along with estimates of the dates of other texts must assume
the text was well known or that it was not well known, but
that the author of the text was very learned.
A search of manuscript catalogues brings up about
seventy references io complete and incomplete manuscripts
of.the text. The oldest of these is likely to be the one
described in the Calcutta Sanskrit College catalogue of
1902 dating to 1763, a text which judging from the
colophon may have been composed on the basis of an
earlier text.'* (We could add the mere fact of the presence
of variant readings indicates a scribal tradition, implying the
existence of earlier manuscripts than those presently
extant.) Following this, many other manuscripts date from
the 1790s and continued to be produced in considerable
numbers until the middle of the nineteenth century. In the
final analysis the scraps of evidence do give some support
to Hazra’s three hundred year period (1100-1400) for the
composition of the text, though I much prefer the later date,
even as late as 1600. The earlier date corresponds with the
likely development of the Ganapatya sects and the latter

"” New Catalogus Catalogorum, An Alphabetical Register of Sanskrit and Allied Works
and.Authors, Madras 1965-, Vol. 5, p.269.
H. Shastri and $. C. Gui, A Descriptive Catalogue of Sanskrit Manuscripts in the
Library of the Calcutta Sanskrit Cullege, (Calcutta, 1902), Vol.4, pp.18-19. The relevant
section of the colophon reads: Srigajanana prasunna (?) yadrsam pustakam drstva tadrsam
likhitam maya. A similar piece of evidence comes from a manuscript found in the
Bhiratiya Itih’isa SamSodhak Mandal (notated here as ms.A) which after 1, 61, 5 contains
the words: pustakdntare patham, followed by four verses of names of Ganega not found in
other manuscripts.
Introduction eel

with the emerging popularity of Ganesa amongst

Maharashtrian brahmins.
As for the place of composition, this is also difficult to
determine. Whilst it knows much of India except for the
deep South, many of the place names mentioned occur in
the Deccan, with thirty-seven identified locations. I am
confident the place of composition of the Ganesa Purana
must be somewhere in present day Maharashtra, and
possibly near where the existing astavinayaka sites are
located. However, it is not beyond the realms of possibility
that it could have been composed by Maharashtrian
brahmins in Benares.'°

Il. THE IDIOSYNCRATIC NATURE OF THE

GANESA PURANA
That the GnP. contains the title Purana (which it takés in
all colophons), though calling itself an upapurana in 1,1,8,
indicates that for its own recitational tradition as well as for
the patrons who paid scribes to transcribe it and,
presumably, for its reader/hearers, it fulfilled the conditions
they intuitively considered must exist in any text which was
to be called a Purana. Leaving aside the putative differences
between a mahapurana and an upapurana, it does contain
several features in common with the mahapuranas. A list of
them would include the following essentially formal
features:
(1) A sophisticated interlocutory system operating at
both frame and episodic interlocutory level.
(2) A recitational origin attributed to Vyasa and at least
one level of transmission from the Siita to the sages in the
Naimisa forest.
(3) The literary units (khanda, mahatmya, upakhydna,
gita) which are the constituent parts of any Purana.
(4) Absence of an architectonic plot of the kind found in
the two epics.

‘9 See Hazra, op.cit., p.98; P. Bisschop, Orientalistische Literaturzeitung, 106 (2011),

pp.424-425.
xxii Ganesa Purana

(5) Juxtaposition of mythic and didactic compositional

style.
(6) A stock of myths substantially similar, but not
restricted to, the traditional body of Puranic mythology.
(7) Common Puranic imagery.
(8) Techniques of enchainment, embedding and framing.

Other similarities of lesser importance could no doubt be

found, but would be increasingly less central to the generic
definition of a Purana than those just cited. It is the absence
of some of the latter that leads me to consider the GnP. as
having an idiosyncratic status in the Puranic genre, even
within the limits of variation permissible to the
mahapuranas.
If the above list does not exhaust the sufficient
conditions for a text to be considered a Purana, it contains
the necessary conditions for it to be intuitively recognized
as such. Accordingly, if the GnP. can be considered a
legitimate representative of the Puranic genre, whercin lies
its idiosyncrasy? Four principal areas can be suggested:

(1) It contains virtually no paficalaksana material.

(2) It contains a minimum of dharmaéastric material in
didactic style.
(3) It effects a change in the plot structure of traditional
Puranic myths brought about by the necessity to include an
intervention by Ganega in every myth. This transforms its
myths into something I can only describe as ‘metamyths.’
(4) The invariant plot structure of the myths.

The last two features, in particular, produce an

idiosyncratic text as much because of the uniformity of plot
they create on the surface of the text as because of the
intense sectarian character they confer upon the GnP. Many
Puranas portray a sectarian tone in the sense of giving a
deliberately expanded amount of space to the elucidation ‘of
the theology etc. of a single deity, but few do so with the
singularity of this Purana. The sectarian tone it conveys is
Introduction xxiii

not the expression of an explicit superiority of Ganega over

the other deities in the Puranic pantheon, all of whom must
still perform the traditional roles associated with them in
this pantheon. Rather, it comes through in the imperative
that it is Ganesa who gives life to these gods, that he'is the
unity imposing meaning upon human actions in both their
pragmatic and transcendental dimensions. This tone is
achieved by the unremitting projection of Ganega at every
level of the narrative, a continuous presentation of him
unhindered by long didactic sections containing material
seemingly having little or nothing to do with the prevailing
deity of the text.

IV. CONTENT OF THE UPASANAKHANDA

There is a global meaning discernible across the Ukh.
enabling a reader/hearer to interpret its contents and to find
a coherence which cannot just be reduced to that of the
individual myths themselves. As self-contained plot units
generating a range of meanings the myths are the basic
source of processed raw material out of which meaning must
arise. Concentration on the entire. khanda requires the
integration of meaning into a comprehensive whole where
the bounded nature of the individual myth is lost sight of
under the pressure to find a meaning for the entire khanda.
The name upasana defines the contents of this khanda, much.
of which is filled with myths explaining why the god should
be worshipped and a few lengthy passages describing rituals
to the god. In contrast the Krkh. deals with Ganega’s
adventures in fighting four different demons, and so the
focus moves away from his worship.
Nine Narrative Units — larger bodies of related content
combining several myths — can be identified in the Ukh.
Below is a brief summary of their distinctive contents:
XXIV Ganesa Purana

NU1 Somakanta’s leprosy. A king catches leprosy

because of bad karma and loses it only after Ganesa’s
intervention. (1-9)
NU2 Cosmogonic myths involving the three members of
the trimiirti. Brahma’s inability to create, the lingodbhava
myth, Visnu’s battle with Madhu and Kaitabha. (10-18)
NU3 The story of Bhima, a sonless king. Difficulties
encountered in gaining a child. (19-27)
NU4 The story of Rukmangada. Improper sexual
relations. (28-35) Grtsamada and Mukunda. Improper
sexual relations and the consequences of class mixture. (36—
37)
NUS Tripura. A demon ascetic who conquers the triple-
world and is killed by Siva. (38-47)
“NU6 The separation of Siva and Parvati. Parvati looks
for Siva when he is absent. (48-56)
NU7 Siirasena and Indra. Indra’s flying vehicle lands in
Siirasena’s kingdom but is unable to ascend again because
of the low level of merit there. Myths and rituals about the
acquisition of merit. (57-78.10)
NU8 The conflict between Paragurama and Arjuna
Kartavirya. (78.12-82)
NU9 Various cosmic disasters. The rise of the demon
Taraka, Skanda’s birth, the burning and revival of Kama,
the emasculation of Sesa, Kasyapa’s incapacity to create.
(83-93)
None of the dominant themes developed in these
Narrative Units is unique to the GnP, though this particular
grouping of Narrative Units is unique to it. Why these
Narrative Units are grouped like this is unclear, nor is it
clear whether the grouping is random or determined by an
implicit ordering principle.
Not all the Narrative Units, however, are completely
separated in every respect. The set of actions narrated in the
embedding myths of NU3, 4, 5, and 6 respectively are
portrayed as occurring in chronological succession, the
whole set of events being presented as kind of a historical
linear sequence. Within the Narrative Units themselves this
Introduction XXV

linear sequence is quickly violated as there is no obligation

for the internal chronologies of myths they contain to be
strictly sequential. This, however, does not effect the
chronology of the embedding myths of the Narrative Units
and the impression of a strict linear sequence connecting
these four is very easily maintained. Apart from this there is
nothing else to connect them.
Within the Ukh. and the Narrative Units the myths can be
divided into four different types according to content.
i. Karmavipaka Myths:
The compound karmavipaka occurs as early as Ukh. 2.2,
but the importance of the mythic frame is determined by the
number of myths of this type that occur in the Ukh. A
karmavipaka myth consists of a single mythic narrative
divided into an embedding myth and an embedded myth.
The ripening of an individual’s karma provides the surface
cohesion for tue temporal continuity that governs the two
distinct sets of actions occurring in the two parts of this type
of myth. Between embedding and embedded myths a clear
logical relation emerges in respect of content, and between
the units of content which occur in the two mythic units
making up the karmavipaka myth there must exist a relation
of reciprocity as each myth.depends upon the other for its
full meaning to become clear. As an example, the sudden
change of fortune in the life of the character described in the
embedding myth is predetermined by certain actions
described in the embedded myth. There is necessarily a
temporal openness in the embedded myth because the
actions described in it may have their repercussion in the
next life or one several times removed, but in whatever life
it does occur, dramatic results are foreshadowed. Six
narrative components can be isolated in these myths.
In 1.1.23-9.39 and 1.19.4-39; 27.1-27, for instance, two
characters named Somakdnta and Bhima respectively, are
defined as ideal kings in terms of the typical stock
descriptions used of such kings in ancient Indian literature.
This description also includes the location of their kingdoms
XXVI Ganesa, Purana

as well as a statement about their wives, and their fall from

high status due to bad karma. The ensuing myth, the
embedding myth associated with them, contains most of the
elements of the karmavipaka myth and follows the
recognizable stages, but it is not an independent frame myth.
In the second section of the karmavipaka myth the
ripened karma is described. All that matters is that a change
has taken place, irrespective of how dramatic this change
might have been. Such changes are obviously most dramatic
when, as in the case of Somakanta they precipitate a change
in the present life of the karma experiencer. What the
ripened karma signifies is usually a failure to worship
GaneSa at the right time, a failure which must be rectified by
the character who is the subject of the myth. This is easiest
to comprehend when the ripened karma produces a situation
of obvious disaster, something so bad it must be removed
even if it is not clear initially how this can be done.
The third section of the myth encompasses the meeting
with the sage or whoever it is who will help the karma
experiencer find a way to mollify the effect of this karma or
rid himself of it completely. This figure is always depicted
in such a way that his quite different status from the karma
experiencer easily becomes apparent, as it must, since his
capacity to read a karmic situation indicates both his
superior religious status and a recognition that he is a person
who has his own karmic development under control, if he is
susceptible to karma at all. In addition, this special status is
further indicated (in 1.23-9.39 and 19.1-27,7, for example)
by the karma experiencer’s recognition that his meeting with
the sage was itself the result of previous merit. Thus this
meeting is a positive development for the karma
experiencer.
The fourth section of the myth can usually be deemed an
independent tale (pirvajanmakatham, 7,7; pirvakatham,
19,36) in its own right, possessing its.own self-contained
plot and often a clear devotional element. The encounter
with Ganega experienced by the karma accruing actor in the
fourth section of the karmavipaka myth is a much briefer
Introduction RV

version of what this same actor will experience when his

karma has ripened and it also has a direct bearing on certain
events in his subsequent life. When Kamanda, the previous
incarnation of Somakanta, has a GaneS§a temple built and an
image installed in it (8,21—24), he automatically accrues
merit from this and when, finally, he dies he is offered the
choice of taking his good or bad karma first. He opts for the
former and so is born as King Somakanta. becoming a leper
when this good karma runs outs and the bad ripens.
The fifth section of the myth covers the receipt and
application of the upaya, the instrument that will either
negate the bad karma which has ripened, or mollify it if.its
effect is experienced by someone else (e.g. King Siirasena,
76, 41-45) other than the actor who accrued it. This upaya
can either be a vrata or, as is more frequent, a mantra to be
recited after certain austerities have been performed. This
section of the myth narrates action seen to be charting a
change in the image of the actor who experiences the
ripened karma. Instead of remaining a figure who accepts
his ripened karma in a resigned manner, he becomes one
who is actively attempting to influence the course of his
future karma and to modify the effect of his present karma.
Finally, it also marks the beginning of the encounter
between this figure and Ganega, an encounter having the
effect of turning the former into a devotee of Ganesga as well
as removing his bad karma.
The sixth and final section narrates two main events.
Firstly, it describes the result of the application of the upaya,
this usually being a mantra. The encounter between Ganesa
and the karma experiencer in this section is crucial because
this part of the myth has been influenced by the bhakti
semantic frame, described below. No longer is the karma
experiencer the principal actor in the karmavipaka myth, he
also assumes one of the two principal roles in the bhakti
myth. This is not to say that the plot structure established by
the karmavipaka sequence has been entirely abandoned in
this section, rather that, as in every myth in the GnP, there is
an imposition of a plot which mirrors the shaping influence
XXVili Ganesa Purana

of the bhakti semantic onto a plot shaped by the karmavi-

paka myth.
The second event narrated in this section is the removal
of the bad karma, an automatic consequence of the
successful encounter with Ganesa and the assumption of
devotee-ship by the karma experiencer. This event is given
very little treatment in the karmavipaka myth. The message
implied is the recognition that the problem of karma is now
controllable. It has now entered a new dimension because
the actor who has experienced the vipaka has encountered in
the figure of Ganega a potentially: more powerful force than
karma. In addition the status of the actor has changed
dramatically from what it was at the beginning of the myth,
such that his new status as a devotee must be accorded far
more significance than his status as a karma experiencer.
In all of the karmavipaka myths the working of karma is
given its due, individuals are required to accrue and
experience karma and, when they worship Ganeéa, to accrue
good merit for the future. Ganesa becomes the principal
remover of karma in these myths, although the idea that the
individual should also be responsible for his own future is
still maintained. The whole set of actions connected with the
worship of GaneSa, all of which imply the theological
supremacy attributed to him in the stotras offered him by the
karma experiencers, are interrelated in that they are
productive of good karma which will lead a person to rebirth
in GaneSa’s world as well as to a desirable situation on
Earth.

ii. GaneSa’s Family Relations

In the mythology of the mahapuranas GaneSa’s role is
predominantly developed in the set of myths illustrating his
birth and subsequent interrelations with his parents, Siva and
Parvati. These myths are built up around the following
events: Ganeéa’s production (he is never born naturally) by
Parvati or Siva, his protection of her from Siya, his
confrontation with Siva, the loss of his head and, finally, his
Introduction xxix

receipt of an elephant’s head. The order of these events also

mirrors the sequence of their presentation in the myths.
The set of events related in the myths dealing with
Ganeéa’s birth can be partially analysed in terms of the
following five sets of relationships:

(1) Parvati and Ganega

(2) Siva and Ganega
(3) Parvati and Siva
(4) Siva and Parvati as one group and Ganesa
(5) Parvati an+ GaneSa as one group and Siva
At its most stark, Gane§sa’s relationship with Siva, his
social father (in lieu of his lack of a biological father or
mother), is marked by distance, tension and sometimes
violence, whereas that with his mother is marked by
closeness and tenderness. Here is how these qualities are
glossed in a study on Ganega’s mythology:
_ After Ganesa’s arrival, the myth evokes the playful
intimacy and warmth between the mother and her newly
created son, an intimacy enjoyed while the father remains
at a distance. Eventually the mother must let the son g0:
the son must confront the father and compete with him
for access to the mother. In this conflict the son does not
stand a chance against the father’s overwhelming
strength.”°
Just as in these myths dealing with Ganesa’s birth, the
triad of father, mother and son, but never daughter, defines
the identity of one basic set of characters which forms one
element in the social grouping of actors in the myths in the
Ukh. that preserve the influence of this triadic grouping of
Siva, Parvati and GaneSa.
The triadic group of actors, the range of available
relations that can operate between them and the motif of
disfigurement provide a general frame for the myths
influenced by this frame. There is no requirement that the

° Courtright, op.cit., p.103.

 Ganesa Purana
AER

myths should mimic it exactly. The characters in the Ukh.

myths can assume roles quite different from those in the
GaneSa birth myths even though the basic constituencies of
the relationships still apply. In the Somakanta myth (1.1 ff)
the relationship between father and mother as a group, on
the one hand, and the son, on the other hand, is at first
characterized by closeness and tenderness, but as the myth
progresses it passes through latent conflict to a situation
characterized by distance and respect.
Of all the possible variations in the relationships
available as regulating factors between the members of the
triad in these myths, conflict is the one most marked. A
representative example occurs in Ch.19 where it is narrated
how after much effort King Vallabha and his wife, Kamala,
eventually produce a son called Daksa whose body is badly
deformed at birth (19.41). After twelve years of strenuous
effort to rectify his son’s condition, Vallabha becomes
depressed and banishes his wife and son to the forest.. The
son and wife subsist together from her begging until after
many adventures. Daksa is finally made whole again when
he gains a celestial body from GaneSa.
The changing relationships between the members of the
triad in this myth mirrors the standard sequence of
relationships found in the Ganega/Siva/Parvati myth,
exemplifying distance between father and son as one set,
between father and son and mother as a single group as
another set, and finally, at the end of the myth (26.6) a kind
of respect between father and son, though this is implied
rather than developed explicitly. The latter is an important
pointer to one of the fundamental messages of these family
myths in the Ukh. There can only be a shifting of emphasis
within the predetermined set of relations defining the
interrelationships between the triad of father, mother and
son. Any kind of total resolution which implies a fixity of
relations is an impossibility.
In these myths the motif of disfigurement occurs
frequently and forms the basis of a conceptual opposition
between those who are empowered by disfigurement and
Introduction Xxxi

those who are not. An example of the latter is Balldla’s

father, Kalyana, who is disfigured as a result of his son’s
empowerment and is offered no means of becoming
empowered again in the specific sense of his physical
affliction being removed.
It is around each of the three members of the triad, that
one level of the plot unfolds. The semantic frame I am
presently discussing is manifested in the occurrence of a
triadic kin nucleus as one of the defining features of the
characters in particular myths and in the occurrence of a
particular kind of disfigurement in one of the members of
this triad. Obviously the normative relations which should
operate between the members of this triadic kin group were
a subject of continual importance during many periods of
Indian culture. What becomes significant in the rehearsing
of these relationships in the epics and Puranas is the extent
of the disjunction between the normative and the actual. In
this light, the appropriate myths in the GnP. rest on the
normative Position governing the behaviour of the family
laid down in the Dharmasastras, or, simply ‘according to
dharma’ as is the case in some of the myths under
discussion.
Equally, the myths in the GnP. show disjunctions in
respect of another invariant, that of Gane§Sa’s relations with
Parvati and Siva. It is the tension between these two sets of
invariants and the disjunctions the myths throw up in
relation to each of them that helps evoke the dramatic
quality of the myths in the Ukh. It also anchors them firmly
within the tradition of Ganega bhakti as of the Sastric
tradition, always such an important component of the
Puranic narrative.
. iii. The Bhakti Semantic System
All Puranas contain myths that illustrate the
transformation of an individual from a non-devotee into a
devotee of a particular god or goddess. These represent an
abstract set of themes I have elsewhere called a bhakti
XXxii Ganesa Purdna

semantic frame,”! one that facilitates both the selection of

raw content, including mythic and didactic material, into a
Puranic recitational tradition, and imposes a_ set of
restrictions on the way this content is organized in order to
produce a ‘bhakti text’.
The dominant feature of the transformational model
derived from the bhakti semantic system is the formal
representation of a transformation plotting the change in a
person’s status from non-devotee to devotee in respect of a
particular object of devotion. There are eight stages to this
transformation as thy occur specifically in the Ukh:

(1) Receipt and application of mantra.

(2) Appearance of object of devotion.
(3) Request for refuge.
(4) Object of devotion offers boon.
(5) Devotee’s statement of merit.
(6) Devotee requests boon.
(7) Object of devotion grants boon.
(8) Performance of devotional acts.

To show how the bhakti semantic frame manifests itself

in its particular way in the GnP. myths I will allude to the
myth of Rukmangada and Grtsamada as the stages of the
bhakti myth described above are derived from it. After
Grtsamada has been born Vacaknavi raises him and teaches
him the mantra gandndm tva (36.19). At length Grtsamada
ceases to be accepted as a legitimate sage by other non-
brahmanical sages, confronts his mother about the truth of
his birth and curses her. Subsequently a voice from the sky
tells him Indra is his true father and then he goes into the
forest to begin meditating un GaneSa (37.4). In reward for
his performance of tapas for thousands of years, GaneSsa
decides to extend (37.9) his favour to him and manifests
himself in his presence, assuming a splendid form

a Greg Bailey, “For a New Study of the Vamana Purana,” Indo-Iranian Journal, 29,
1986, pp.1-16.
Introduction XXXUii

consistent with the type taken in a dargana (37.10—13).

When he sees this Grtsamada receives such a shock that he
falls insensible to the ground before speculating as to why
this obstacle (vighna, 37.16), as he terms it, has been put in
the path of his meditation. He then asks the god to protect
him from the obstacle and requests refuge (37.18). He tells
Ganef§a the problem concerning his own mixed class status
and then GaneSa reveals his own true identity, announcing
his intention to confer a favour, and asks him to pick a boon
(37.21). Absolutely overjoyed, Grtsamada declares his life
to have now attained its result (37.24). Then he requests his
boons:
.. give me knowledge and knowledge of Brahman;
devotion to you which is absolutely rock solid and which
I will never cease to recollect; and the highest position of
devotee amongst all your devotees, Gajanana. And
beneficient God, there is one other boon I request. Give
me that special place for your worship which will be
capable of attracting the inhabitants of the triple-world,
which will be famed in the three worlds and which will
be worthy of homage from gods and men. (37.29-31).
He then nominates the Puspaka forest as the place he
wants to become famous and Gane§a agrees to give him this
and everything else for which he has asked. Finally, he
makes him the sage of the mantra gananam tva, a status
conferring on him pre-eminence amongst the sages and in
so doing, remove the problem: of his mixed-class birth.
After this Ganega disappears, Grtsamada constructs a
temple and erects an image at the same spot which is
subsequently named Puspaka. His final act is to worship the
image and at this point the myth ends.
The resolution of the original problem — not being a
devotee of Ganega — is essential for the myth as a whole
because (a) it establishes one of the fundamental boundaries
of the myth, and (b) it fulfils one of the didactic intents of
the text, namely, to convey the lesson that obstacles can be
removed by appeal to Ganega. Nonetheless, the traditional
denouement almost becomes an after-thought, an excellent
 XXXIV Ganesa Purana

illustration of this being 48.1-56.46, where Parvati’s

separation from Siva following his defeat of the demon
Tripura is narrated. Here the denouement of the original
plot, Siva’s reunification with Parvati, occupies only nine
56.35—-44 of the four hundred and five verses of these
chapters, much greater prominence being given to the
description of the performance of various vratas employed
in the propitiation of Ganeéa.

¥,, TRADITIONAL AND NON-TRADITIONAL

MATERIAL IN THE UPASANAKHANDA
The analysis of the mythic and didactic material of the
Ukh. in terms of semantic frames does not exhaust the
analysis of the contents of the text. Another avenue of
analysis is suggested by the phenomenon of the
juxtaposition of traditional and non-traditional material in
the narrative of the GnP. I use hesitantly the terms
‘traditional’ and ‘non-traditional’ as adjectives to describe
Puranic contents. All Puranic material is traditional. The
composers of a particular Purana take great pains in
demonstrating that the events they are narrating happened
long ago in respect of the external chronology of the text
and the internal chronology of the Puranic bard in relation
to the narrated action of the text he is reciting. In addition
the actorial roles found in the myths and the themes they
present are those typical of Sanskrit narrative literature from
the time of the Mbh, a narrative tradition far older than that
of the GnP. This does not preclude innovations from
occurring in the Puranas, it simply recognizes that a virtual
requirement of the genre is the incorporation of material
into it in such a guise as to preserve its apparent antiquity
on the standard set by the epics and the earliest
mahapuranas. There are many myths in the GnP. found
elsewhere only in the MudP, the other ganapatya Purana,
and a priori these would have to be. judged as non-
traditional in relation to many other myths considered as
variants of well known Puranic myths.
Introduction KXXV

Of the approximately thirty-eight distinct mythic units in

the Ukh, twenty-one can be considered non-traditional on
the grounds of not being found in any Purana other than the
MudP. Note that the themes raised in both categories of
myths are virtually identical. The difference between them
is that the traditional group is characterized by a certain
degree of fame contingent upon their received status as well
known texts within the culture, a characteristic probably not
possessed by the non-traditional myths. Here is a list of
such myths. The myth is named according to the name of its
chief protagonists, rather than by its colophon title.

Somakanta |.23-9.39
Kamanda 7.8-8.37
Bhima 19.4—39; 27.1-27
Daksa 19.40—22.7; 23.41—25.1; 26.3-31
Ballala 22.8-23.40
Rukmangada 27.28-29.25; 34.43-35.47
Mukunda and Grtsamada 36.1—37.48
Kardama 51.49-52.22
‘Poor Ksatriya’ 51.58-52.19
Candrangada 54.1-56.32
Sirasena 57.1-57.25; 59.1-6; 74.1-7: 74.27-76.45;
78.1-10
Bhrusundin 57.26—38; 58.2; 48-57
Kaivartaka 58.1—47
Sama 60.8-17
Sulabha and Samudra 63.4-46
Asraya and Kaundinya 64.9-16; 68.33-40
Janaka and GaneSa 66.7-67.21
Candala woman 74.8-26
Budha 77.1-77.62

In total this probably covers about one third of the text,

So it is a significant body of new material. The fact that such
an amount of new material exists might simply mean the
recitational tradition of the GnP. made liberal use of oral
material not previously utilized in Puranic composition. Yet
XXXVI Ganesa Purana

the question of its provenance differs from the effect on the

perceived meaning of the text engineered by the
juxtaposition of traditional and non-traditional material. The
question of meaning arises when one considers the
juxtaposition of the traditional and non-traditional material
across the entirety of the text. Traditional myths intersect
non-traditional myths in a way preventing the reader/hearer
from being subjected to a continuous recitation of a non-
traditional myth for more than about four mythic units or
nine chapters (e.g. 19-27 which contains four non-
traditional myths).
The traditional myths found in the Ukh. are amongst the
most famous in the Puranic repertoire, e.g. the ParaSurama
myth, the lingodbhava myth, and the myths of Nala and
Damayanti and Arjuna Kartavirya. Their recurrence in
conjunction with the recurrent application of the bhakti
semantic frame as a transformational model shaping the
plots of these myths suggests the juxtaposition of traditional
with non-traditional myths might have been intentional. -
Despite the surface variations the traditional myths exhibit
in their various Puranic versions, the deep plot structure and
its semantic underpinnings allow of minimal variation. Yet
this principal is violated in the GnP. where the traditional
plot structure is always transformed under the influence of
the bhakti semantic frame. Given the consistency with
which this occurs, one might describe the resulting process
as encompassing a reinterpretation of traditional Puranic
mythology from a ganapatya perspective.
Circumspection is needed, however, in the use of the
word ‘reinterpretation’ as it could imply distillation of
meaning according to arbitrarily determined hermeneutical
principles. This sense of the word does not summarize the
intention of the composers of the GnP. Rather, the
traditional myths in the Ukh. exhibit a very specific style of
reworking designed to make didactic points about certain
theological aspects of GaneSa within the broad context of
Puranic mythology which these composers have inherited.
Those responsible for the recitational tradition of the GnP.
 ‘
Introduction XXXVii

were faced with the problem of presenting a complete

theological image of a deity who in the mahapuradnas had
been presented as performing a narrow range of functions
broadly defined within the conceptual limits of the creation
and removal of obstacles.
Moreover, the portrayal of him in these terms was
already restricted as it had been carried out through the
medium of a specific set of myths centred on family
relations. In the symbolic universe made explicit in the
mythology of the mahdapuranas Ganesa is, therefore,
accorded a quite specific role, one certainly retained in the
GnP. where it remains one of the central planks in his
theology. At the same time, however, an attempt has been
made to broaden his ambit, theologically. The new
theological imperative of the Ganega worshippers
demanded an integration of Ganesa’s traditional image — the
troublesome son of Siva — in Puranic mythology with his
new image as the theological centre of the Puranic universe
including his attendant nirguna and saguna aspects.
Appropriation and modification of traditional myths by
the composers of the GnP. recitational tradition foregrounds
GaneSa into the universe of Puranic mythology in a way
permitting the construction of an image which takes him far
beyond his dramatic role contingent upon his being Siva’s
son. In the application of the specific GnP. variant of the
bhakti myth the retention of the traditional alongside of the
new image of Ganega was quite possible. He could be
presented in the traditional myths as the power behind the
functions traditionally performed by other gods in Purdnic
mythology. As an example, Ganega did not need to
personally perform the creation function customarily
performed by Brahma, he could simply be portrayed as the
deity who removes the obstacles which threaten to prevent
Brahma from successfully accomplishing this task (See 13-
15). Nor does he need to displace Siva’s function in the
Parasurama myth where Siva empowers Parasurama to be
able to remove all ksatriyas from the earth twenty-one
times. In the Ukh. version of this myth, Siva does give a
 XXXVili Ganesa Purdna

boon (83.7-21) to Paragurama which indirectly empowers

him with great destructive power, but the final
empowerment is the responsibility of Ganesa. For the boon
Siva gives Paragurama is a six-syllable mantra to be used in
the propitiation of Ganesa with the subsequent benefits this
will confer on the agent of the propitiation. Ganesa is able
to empower (83.26-48) Paragurama without violating the
traditional role Siva plays in this myth. In this way many of
the famous roles performed by a variety of characters in
Puranic mythology are anchored in the power made
available by GaneSa.
Acquisition of this power requires recognition by its
recipients of GaneSa as the supreme deity in the universe
and, like Siva and Visnu in the mahapuranas,
acknowledgement that his is the ultimate power in the
universe. The composers of the GnP. have legitimized this
image of Ganega by the best means available to them and
one long accepted as viable within the culture. This is the
utilization of highly valorized narratives, i.e. traditional
myths, to effect a set of innovations in Puranic mythology.
The success of this was guaranteed as much because these
myths met the demands of a specific set of devotees as
because the innovations were cloaked in a guise long
sanctioned by the culture.
Given the theological imperative as providing one
possible explanation of the incorporation of traditional and
non-traditional material in the same text and the ready
availability of traditional narratives to provide legitimation
for GaneSa as the theological centre of the Puranic universe,
another limit on the selection of materials for inclusion into
the recitational tradition of the GnP. suggests itself. From
this perspective the text would be required to contain a
certain amount of traditional material in its narrative if the
theological requirements are to be met. This is a specific
requirement, perhaps exclusive to the GnP. itself, and a
more general restrictive force working on its process of
composition would be the necessity to include traditional
material in order to furnish it with the external trappings of
Introduction XXXIX

the genre to which its name lays claim. Here the

conservatizing influence intrinsic to genre as a cultural
entity, guaranteeing predictability and consequent
recognition as part ofa particular order, acts as a restriction
on the form of a text which would remain part of the genre.

VI. THE UPASANAKHANDA AS A RITUAL TEXT

The anukramanika of the GnP. given at 10.29-30 sets out
the didactic parameters of the text as well as providing the
reader/hearer with a guide for the reading of the text. It
establishes a very broad organizational grid designed to
assist. the reader/hearer in creating his own frame of
meaning, albeit one which will be tempered by his own
retrospective summary of what he finds in the text and
whatever else he might bring to it. If we were to make an
assessment of the success of the Ukh. in fulfilling the
treatment of topics listed in the anukramanika, it would
have to be a positive one. Ganega’s theology is developed in
full, both by the presentation of thirty-eight dramatic
situations where his practical interventions in the affairs of
the inhabitants of the triple-world are continually presented,
as by the formal theological statements contained especially
in stotras and the invocatory parts of pijas and in the
occasional description of the god himself where he is
equated with the neuter Brahman of the Upanisads.
Additionally, and certainly of great moment given the
emphasis in this and other bhakti texts directed towards the
personal nature of the bhakti relationship, the appeafance of
Ganesa with an elephant head to those who become his
devotees has strong theological and ritual implications. This
is his ‘real appearance’ and, understood as an act performed
only for his devotees, becomes part of the conversion
process for these very devotees. That it occurs in what can
only be described as a ritualistic context where it is the high
point of the devotee’s experience of GaneSa raises the
whole question of the status of the GnP. as a ritualistic text.
 xl Ganesa Purdna

Rather than treating both khandas in this way, yet still

recognizing the large quantity of ritualistic material in the
Krkh, the name upasana would incline the reader/hearer to
expect a strong component on ritual in this khanda as a
reflection of its concern with worship. The only reason we
might conclude that the Ukh. is not a ritual text (or a
‘ritualistic text’, the term ‘ritual text’ implying texts such as
the Agamas or various types of Paddhatis) is because it is
mostly filled with mythic narratives.
This objection is substantially tempered by the
acknowledgement of the dominating influence the bhakti
semantic frame has had on the individual myths in the GnP.
and on their configuration across the text as a whole. The
portion of the myth dealing wth the devotee’s encounter
with Ganega strongly evokes a ritualistic context. His
performance of austerities in the forest sets the scene for the
recitation of the mantra which will provoke a dargana from
Ganega. Once the deity does appear the vocal exchanges
between deity and devotee are formal and conventionalized.
When these exchanges are completed and the deity has
disappeared the final stage of the bhakti myth is enacted, the
construction of a temple to Ganega and the placement of a
mirti before which the new devotee performs puja.
In the bhakti myth the transformation in devotional status
of the character who will become Ganega’s devotee brings
into play strong ritualistic actions. Apart from the
formalized behaviour and the formalized speech acts, the
bhakti myth in the GnP. is begun and concluded with a
ritual act: the performance of tapas and the recitation of the
mantra as the initial stage, the erection of the temple and the
worship of the image as the concluding stage. These are
quite different ritual acts possessing quite different aims.
The first is a self-interested act designed specifically to rid
the potential devotee of an obstacle preventing the
completion of a precisely defined aim. It is not an act of
devotion as such, rather it engages the transactional contract
of the brahmanical sacrifice, conforms to no notion of ritual
time and is private. Quite different from this, the second is
Introduction xli

performed as- an expression of devotion to the deity,

certainly not to achieve any self-interested goal. It is a
public act and does not imply the transactional model. The
differences in these ritual acts reflect the differing status of
the character at the beginning and end of the transforma-
tionnal process which will change his status, but for the
present argument the important point is the enclosure of the
transformation process by two rituals.
The ritualistic elements of the bhakti myth are strongly
complemented by the passages in the Ukh. composed in
didactic style where prescriptive descriptions of rituals are
given. Six chapters are relevant here:
3.6-28 Purification rituals to be performed by a twice-
born man in the morning.
49 The GaneSaparthivapija.
50. 2-7 The use of mantras in rituals.
8-23 Results achieved from worshipping different
numbers of images.
24-32 Mahotsava on the fourth day of Bhadra.
Utsarjana.
60.21-38 Samkastacaturthi. Performed on the fourth day
of (the dark fortnight of] each month.
70.6-60 Samkastacaturthivrata.
88.1—10 Varadacaturthivrata.
13-20 Mahotsava. Utsarjana.
Collectively these chapters produce a comprehensive
description of Ganega rituals, both the public and private
rituals, such that Chs. 49 and 60 are sufficiently
comprehensive to be used as precise guides for their
respective rituals. The didactic intent of each chapters jg
deliberate, but this and their existence in the text are not
sufficient reasons to describe the Ukh. as a ritual text, even
if this is what its composers intended it to be. Whilst the
didactic chapters could be removed from the mythic
chapters in which they are embedded and still be quite
comprehensible because of the pragmatic ature of their
contents, it is their appearance in association with the
mythic chapters that makes the Ukh. a ritual text.
 xlii Ganesa Purana

The myths in the Ukh. obviously provide a narrative and

an ideological context for the rituals described in the
didactic passages which are themselves embedded in the
myths. More specifically it is the bhakti myth that sets the
context, but only the final stage is really appropriate here. If
the bhakti semantic really has had a prominent influence in
determining the choice of contents in the GnP, it must be
possible to relate these didactic ritual passages to that
semantic frame in order to show how they have been
brought into the text by it. However, because the bhakti
myth in all its stages manifests strongly ritualistic elements,
the process of conversion from non-devotee to devotee in
particular being highly formalized, this is not sufficient to
account for the occurrence of these didactic passages.
Instead we must point to a specific stage of the bhakti myth
to see if its narrative expression could be taken as producing
the didactic passages. The best candidate for this is the
eighth stage, ‘Performance of Devotional Acts,’ as it covers
the devotee’s behaviour towards Gane§a.

Vil. A NOTE ON THE TEXT

This translation is based on the editon of the text
published by Gopal Narayana and Sons in Bombay in 1892,
and two other editions virtually identical to it. Each has
ninety-two chapters. However, I have also consulted five
manuscripts and a study of them has led me to break the
text into ninety-three chapters.
; I have also slightly modified the text in many places,
fulldetails of which can be found on pp.583-600 of the first
edition of this translation.
 CHAPTER ONE

Description of Somakanta

The Sages said:

1-3. Very wise bard of bards, who is skilled in the Vedas and
the SAstras, repository of all knowledge, you are the only reciter
we have found. You are omniscient and good and you have
appeared, because of the great merit we have acquired in this and
previous lives. Our life in this world is auspicious and we are
very fortunate as are our deceased ancestors, the Vedas and
éastras, our austerities and our hermitage.
4-5. We have heard the eighteen Puranas at length and now,
best of brahmins, we want to hear the others as well. For twelve
years we have been engaged in Saunaka’s great sacrifice and
our only reason for stopping is to drink the ambrosia of your
tale.

The bard said:

6-7. “Illustrious ones, due to your meritorious actions you
have asked well. The request of those who are virtuous and
even-minded is beneficial to people. Brahmins, I too experience
delight when reciting these tales, especially so if I will be
reciting to men of virtuous conduct.
8-12. There are, however, eighteen minor Puranas such as the
Ganeéga, the Narada, the Narasinha, etc. Amongst these, firstly I
am going to recite the Ganesa Purana. It is rarely heard,
especially by someone in the world of mortals. Simply by
 2 Ganesa Purana

hearing it a man will achieve his goal. Neither Brahma, nor

Sesa can describe its majesty, yet with your acquiesence I am
going to tell it in summary. Those who have acquired merit over
many births will hear it, but heretics, non-believers or evil-doers
will not hear it.
13-15. Since he is really eternal, without characteristics and
has no beginning, nobody seeks! to describe his real appearance.
However, those who are devoted to his worship can describe
that appearance of his which has characteris-tics. The blessed
one has the form of Om and is stationed in the first syllable of
the Vedas. The sages and the gods led by Indra always recollect
him in their hearts and Brahma, Siva, Visnu and Indra
continually worship him, the cause of all worlds, the cause of all
causes.
16. At his command Ka creates the universe,
At his command Visnu protects it,
At his command Hara destroys it,
At his command the Sun, Lord of the day, moves around.
17. At his command the wind blows too,
At his command the waters flow to the various directions,
At his command the stars shine on the Earth,
And at his command fire burns in the triple-world.
18-22. His adventures are secret and are not told to anyone,
but as I am going to tell them to you, listen attentively,
brahmins. Previously Brahma narrated it to the immeasurably
splendid Vyasa, he narrated it to Bhrgu and he to Somakanta.
Myriads of merit arise for those who yisit sacred places, give
gifts, perform austerities, sacrifices and vows, but for those who
hear the Purana called GaneSa, wisdom grows, excellent
brahmin, and their minds turn neither towards worldly
existence, nor to land, wives and sons. They are excellent sages,
attentive to the tale of Ganega, Lord of the peacocks. So hear
about its greatness in the case of Somakanta.

’ “nobody seeks” kenapi nesyate: GN has the easier reading Sakyate, but is
unsupported by any of the manuscripts.
1.23-36 3
23-31. In Devanagara in Surastra there was a king named
Somakanta who understood the meaning of the Vedas and the
§4stras and followed closely the meaning of the Dharmaéastras.
Twenty elephants, two thousand horses and six thousand
chariots followed him when he marched out and he also had
uncountable foot soldiers, some of whom carried fire-weapons
and others who carried a bow with a pair of quivers. He
surpassed Brhaspati in intelligence and Kubera im wealth, and in
patience he surpassed the Earth and in depth the ocean. And that
king surpassed the sun in brightness, the moon in splendour and
he surpassed the fire in heat and the god of love in
handsomeness. His five ministers were powerful and firm in
fortitude, and they understood the true meaning of the treatises
on political conduct. They were-crushers of enemy kingdoms.
The first one was called Ripavat and another one was called
Vidyadhisa. There was also Ksemamkara, Jfidnagamya and the
fifth was called Subala. Due to their great prowess they overran
various countries, and when decked out in a variety of clothes
and ornaments, they were very handsome. Ever engaged in the
king’s duties they were exceedingly endeared to the king.
32-36.The king had a wife named Sudharma who was
endowed with good qualities. Straight after they had beheld her
form Rati, Rambha and Tilottama were embarrassed and though
they expressed disdain towards it” they could not find happiness
anywhere. On her ears she was wearing splendid golden
earrings studded with many gems and on her neck she wore a
golden ornament and pearls. On her hips there was a girdle
made of jewels and anklets of similar type were on her feet, and
on her fingers, toes and hands, she wore rings of unsurpassed
beauty. She possessed clothes by the thousands of many colours
and of great value, and was dedicated to revering her illustrious
lord and to being generous and honouring guests. Day and night
she served her husband and always obeyed his command.

2 “they expressed disdain towards it” na ca menire: That is, disdainful

towards her beauty.
4 Ganesa Purana
37. These two had an excellent son named Hemakantha, who
had the strength of a myriad of elephants, and who was wise,
courageous and instilled distress in his enemies.
38. Such was Somakanta, best of kings on the Earth. When
the king had reduced everything to his submission, he
established a kingdom on the earth, and he was ever intent upon
the law, a sacrificer and a liberal gift-giver, excellent brahmin.

CHAPTER TWO

The second chapter

The bard said:

1-3. Sages, you must all hear about Somakanta’s bad deed.?
As a consequence of the ripening of his karma that virtuous king
began suddenly to ooze with leprosy and this gave him great
pain. Whether it be good or bad, karma never leaves a man.
Whatever is done in any condition becomes karma which living
beings certainly experience in other conditions.
4-7b. As if he were a boat in the ocean, he became sunk in an
ocean of sorrow and he experienced much pain as though he
were bitten by a snake. The king was completely covered with
many wounds from which blood was trickling and, full of
purulent blood, he became distressed because of the worms on
his body. Seemingly filled with consumption the king became
merely bone, was deranged with anxiety and experienced pain
in all his senses. Then, having checked his mind with effort, the
king spoke to his ministers.

> “bad deed” duskrtam: Strictly speaking this word denotes the results of
Somakanta”s previous evil activity, the coming to fruition of which is
described in the present chapter.
2.7c-19 wn

The king said:

7c-11. Damn my kingdom and my appearance! Damn my
strength, my life and my wealth! What has caused this
calamitous karma to manifest? In splendour I have excelled
Soma, hence I am called Somakanta, and I have protected the
good, the wretched, those who are versed in the Vedas, the
hermitages as well as the nations and other beings, as though
they were my sons. And with my arrows I have defeated
enemies of ferocious appearance and I have brought the entire
Earth under my control. And with my mind restrained and with
no evil attachments I have correctly worshipped Sadasiva, the
Supreme Self.
12-15. Previously my body was redolent of fragrant scents,
but now, because I stink foully, my life is worthless. For that
reason, with the approval of all of you, I will go to the forest.
For the sake of my kingdom, you must all consecrate
Hemakantha as king, my valourous and intelligence
son, and
protect him courageously. I will now never be able to show my
face in the world. For me there is no point in having a kingdom,
nor wives, nor life, nor regal splendour. Prime-ministers,
[ will
work for my own good in the forest.

The bard said:

16-18. After he had said this, covered with a stream of warm,
purulent blood, he fell to the ground like a tree struck by the
wind, excellent brahmins. Then the ministers and young women
made a tremendous noise and for a moment the people made
a
dreadful cry of distress. But with the use of quick acting herbs,
the ministers’ application of sacred formulas and by fanning him
and wiping him with a cloth, they revived him. After the king
had been restored the ministers said this.

The ministers said:

19.Through your favour happiness equal to that of Indra

Has been enjoyed spontaneously by each person.
6 Ganesa Purana

How are we going to live without you now?

And how can we subsist like cattle slaughterers?
20. Your only son must rule!
He is strong, a killer of enemies and his wealth is great.
Leaving behind all happiness, King,
We are now going to go with you to the forest.

The bard said:

21. Then Sudharmi, his chief wife and a real heroine,

Made a declaration to serve the king in the forest:

‘T will go with him unto the end, but you should not!
In conjunction with my son you must rule the kingdom as I
would!
23. Of a person’s previous activity there is not simply one
who experiences
What is unpleasant and another who experiences what is
pleasant.
A person is attached to the result of particular actions,
Since such a thing must be experienced by him alone.
23. He enjoyed this kingdom with pleasure,
And I too had various kinds of pleasurable experiences.
Women should accompany their husbands in this world and
the next,
So it is prescribed by the sages.’
24. Then at that very moment her cultivated son,
Hemakantha, who was filled with grief, made this speech to
Somakanta.

Hemakantha said:
25-26. Without you, Tiger amongst men, I have no value in
the kingdom, wives, life or abundant wealth. Just as a lamp
without oil and a body without breath are useless, so too is this
kingdom without you, Protector of the Law.
3.2.27-32—3.1-4 7
The bard said:
27. After he had drunk of the ambrosiacal words of his
ministers, his son and Sudharm, the delighted king addressed
his son concerning the law.

The king said:

28-32. That son who is ever devoted to his father’s command
and faithfully performs the funeral ceremony, and who offers a
funeral oblation in Gaya is indeed called a son. He indeed is a
son who has his own son and who knows the meaning of the
Dharmasastras, who understands correct political conduct, who
sustains everyone and who sustains the deceased fathers.
Therefore, in accordance with correct political conduct, rule this
kingdom at my command. In conjunction with the ministers,
command all these subjects as if they were sons. Oozing with
leprosy and beyond contempt, I am going to the forest with my
wife, Sudharma. Assent to this, firm-vowed son.

CHAPTER THREE

Description of conduct and so forth

The bard said:

1-4. After getting up from there and taking his son’s right
hand, the king took him to an upper room of his palace where he
always took counsel. There was a golden lion’s throne in there
bedecked with many precious stones and inlaid with pearls and
corals, shining like Indra’s palace. Father and son sat there, and
though there was only two of them, they appeared as many,
because they were reflected in every gem and so appeared to be
covered with a mass of gems. Filled with concern’ for his son

4 «filled with concern” karunayukta: The noun karuna often renders “pity”
or “compassion”, both of which seem inappropriate here where’ the king is
8 Ganesa Purdna

and for the sake of his family’s glory, the king spoke firstly
about personal conduct and then about the various forms of
political conduct.

Somakdnta said:

5-6. A man should wake up when only three hours of the

night is left, and-after he has left his bed and sat in a clear spot,
he should recollect his teacher. After having asked of the Earth,
“World, accept patiently the touch of my feet,” and having
contemplated his chosen deity, he should bow and accompany
this with a eulogy:
7, At daybreak I give obeisance to Gananatha,
Who is the cause of everything,
Who gives boons to gods such as Brahma and so forth,
Who abounds in all the Agamas,
Who grants the results of accomplishment ‘n the law, power
and sensuality,
Who is the cause of liberation for humans,
Who is beyond words, who is the beginning
And who has innumerable appearances.
8. At daybreak I make obeisance to Siva, husband of the
mountain’s daughter,
Who has the moon on his diadem,
Who is dressed in a tiger-skin,
Who is pitiless towards the mind-born Kama,
Who gives boons to Visnu and Indra,
Who is loved by the gods and perfected beings,
Who carries the damaru drum, the trident and snakes,
Who is Pura’s enemy.
9. At daybreak I make obeisance to Visnu, husband of
Laksmi,
Who has mighty strength,
Who has engaged in several incarnations

giving his son instruction in practical matters about kingship for the sake of
preserving his own Jineage and the kingdom.
3.10-20b 9
For the protection of his own people,
Who dwells on the Milk ocean,
Whose kinsman is overlord of the gods,
Who is the Lord, the destroyer of evil,
Who defeats enemies and is the cause of liberation for all
beings.
10. At daybreak I make obeisance to the Sun, Lord of the
day,
Who removes evil,
Who removes deep darkness,
Who is praised by exalted people,
Who is the three Vedas,
Who by means of illusion expelled the gods’ enemies,
Who is the unique cause of knowledge,
Who possesses great power and is of noble character.
11. At daybreak I make obeisance to Parvati, the mountain’s
daughter,
Who causes prosperity, who brings to the other shore
Those centred in the ocean of worldly existence,
Who possesses three eyes,
Who is the cause of the elements of creation and so on,
Who by means of illusion expelled the gods’ enemies,
Who consists of illusion,
Who is praised by the Lords of sages and gods, who is
Suresi.
12-20b. After he has recollected other gods and groups of
sages in the sate way and mentally worshipped them with
ritual practices,” he should request forbearance in case of
mistakes. Then, taking a water pot, he should go in a

> “and mentally worshipped them with ritual practices” manasairupacirais:

The upacaras are specific ritual acts (See P. Courtright: op.cit., pp.184-85;
Ukh. 70,17ff and P. Kane: History of Dharmasastra, 1962, Vol.5.2. pp.35ff.,
for a description) to be performed in a personal ritual (pija or anusthana) to
a deity. Like many other practical forms of worship which are often
prohibitive in terms of time and expense they are regarded as equally
efficacious if merely thought about in the mind.
 Ganesa Purana
10
southwesterly direction from the village, and he should also
take clay — pure white for a brahmin, red for a ksatriya, and
black for a vaigya and a éidra. But he should never dig it
from a river bank, nor from an anthill or the house of a
brahmin. After he has covered the ground with grass etc., and
has emptied himself of urine and excrement whilst facing
north or south, whether in the night or day, a man, having
first cleaned his bottom with grass or soft wood and so forth,
should then wash himself five times with water and clay.
Then immediately after, his left hand should be washed ten
times in this way and then both hands seven times. Then the
penis once and the left hand three times. When he has
emitted urine he should wash his hands and feet twice. For a
householder it is prescribed that this should always be done
once, but one performing a vow should do it twice, a forest
dweller three times and a wandering ascetic should do it four
times. For purification day and night a woman and a Sidra
should do one eighth of the latter.
20cd-28. After that, having sipped water and taken a piece of
wood from the milk or thorn tree, he should clean his teeth and
tongue, accompanying this with a request, ‘O Lord of the forest,
give me strength, power, glory, energy, cattle, intelligence,
wealth, wisdom and knowledge of Brahma.’ Then, having first
taken a bath in cold water to remove dust, he should perform the
samdhya worship with prayers and benedictions for the
household. And after that he should utter prayers, offer an
oblation, practise Vedic recitation, offer a libation for the
deceased ancestors and perform personal worship. And he
should feed all the gods and guests whilst under the eye of the
brahmins, listen to Puranas and give gifts, but he should avoid
slandering others. With ambrosial words, energy and money he
should be benevolent to others, but he should neither hurt others
nor engage in self praise. Nor should he practise treachery
towards his teacher, nor lay scorn on the Vedas, practise heresy
or frequent with evil doers, eat what should not be eaten or have
intercourse with another‘s wife. Nor should he avoid his own
wife but approach her for sex at the right time and he should
3.29-41 i

also act dutifully towards his mother and father, his teachers and
cows. He should give food and clothes to the weak, the blind
and the poor and he should certainly not behave in such a way
that involves forsaking the truth.
29-31. Those who are virtuous enjoy the king’s favour and
protection, but when he has studied the Dharmasastras with
regard to offences and has consulted with the wise, experienced
in political conduct, the king should mete out punishment. If he
does not inspire confidence, one should never have confidence
in him. One who wishes to survive should not have excessive
confidence in one who is always confident, nor should one ever
have confidence in one who is always confident, yet is violent.
32-33. Through application of the six measures® he should
make his own kingdom prosper and he should make gifts
according to his capacity, or otherwise he will become weak.
When others are confused the king should condemn the worst
path. It is he who should apply punishment and he who should
speak through ambassadors and be of agreeable appearance.
34-41. Only through-fear of punishment do people adhere to
their own duty, otherwise it is said, ‘There would be no
agreement about what is right for oneself and what is right for
another.’ If some vile man were to slander or praise him, he
should be neither angry nor pleased, for what is the worth of
reproach and what is the worth of praise. If in the past someone
has injured another or if in the past someone may have been
rich, yet now comes for refuge, he should always be accorded
refuge. The advice of spies should always be utilized for it is the
foundation of the kingdom and having abandoned the six
enemies such as sensuous desire, etc., he should conquer the
others. The excellent king should not cause the loss of
livelihoods, the deprivation of his subjects, the deprivation of
the gods or the deprivation of pleasure gardens and shrines. To
attain renown he should give gifts and donations during the
periodic change of the moon. He should not issue commands to
friends, nor should he divulge a secret amongst women. He

© The six measures are listed at Manu-Smrti. vii, 160.

12 Ganesa Purana

should extract a cow from mud and a brahmin from debt. Never
should he utter a lie. Never should he abandon the truth. He
must captivate the hearts of his ministers, subjects and
dependants and he should always do homage to brahmins and
gods.
42-48. When he had taught his son, Hemakantha, everything
else about that conduct called ‘Political Conduct’ as it is taught
in the Veda and in respect of its standard usage, which brings
peace, has a pleasing form and is the overlord of the sciences,
the king summoned his ministers, observing that the hour was
auspicious. They immediately procured many Veda knowing
brahmins, skilled in sacrificial rites, who were in their houses.
Then the king invited the great kings and queens, his own
friends, the chiefs of the city guilds and the citizens to witness
the consecration of his own son, a killer of enemies. After he
had worshipped GaneSa and his chosen deity according to the
rite, and had asked for a blessing whilst honouring his mother,
and had then performed the obligatory funerary ceremony,
refreshed the brahmins with some juice and caused the
completion of his son’s consecration to the accompaniment of
the sound of hymns, Somakanta then made this statement to his
three principal advisers.
49-50. The king said, Here is my son! Ministers, be prudent!
My son is assigned into your hands alone. Since those who are
skilled in politics carry out my orders, so should they too,
including the principals of guilds, obey his order.

CHAPTER FOUR

Entering
the City

The bard said:

1-4. When the consecration began, the king honoured the
brahmins and gave them jewels, pearls and coral, and myriads
of excellent cows. He also gratified them all with elephants,
3.42-50—-4. 1-4 13

cows, horses, money and fine clothes. The clothes came from
various regions and had gold concealed within them. To the
kings, queens and heads of villages he gave clothes. from
Kashmir, large and of many colours, and to his dependants and
those of good character he gave things according to what they
deserved. Then to his ministers he gave some villages and large
amounts of money.
5-9. After that, full of grief and pain, and exceedingly
dirty
and impure because of faults acquired in former lives, theking
left for the forest. Once the king had departed a great cry of
distress arose amongst the people, and, each one having
instantly abandoned his own job, they — all — ministers, the
queen and Hemakantha, surrounded by his friends — went
toward the overlord of men. When he left he was getting up,
falling, stumbling, fleeing and weeping. But the distressed
ministers and townspeople surrounded him when the king had
gone two gavyitis’ and had become very tired. Seeing a lake of
cool water surrounded by many trees, he spoke to all the
ministers, towns people and his kinsmen.
10-16. Please forgive the offence I have caused you during
my long reign. People, with my hands joined in salutation I am
now making obeisance. Have compassion on my son and on me
who has become like this because of fate. I request all of you
not to lose affection for me. Everyone who has come, including
women and the elderly, must go back to the city. You are being
protected by my son and so you will be ftee from worries. All of
you bid farewell to me. I am resolved to go to the forest and
when you have all left, my mind will become steady. All of you
kindly do this great favour for me, for although I want to-die and
am in great distress, I am unable to speak harshly to you. Only I
have acquired this great evil from my other births, so for the
people who bring about good [ have separated myself from this
kingdom. As I am oozing from leprosy, what else can I do?

’ A gavyiiti is a measure of about six miles.

14 Ganesa Purana
Each person experiences his own deed, be this a good deed or a
bad deed.

The bard said:

17-20. After they had heard this speech the king’s friends
were dumbfounded and some who were greatly distressed struck
their heads with the palms of their hands. Some who were clever
and others who were learned consoled each other about the king
by telling the adventures of men who had lived previously. But
others, having looked closely at this unspeakable condition,
became like yogins who become accomplished in knowledge
when they have understood their true nature. Then some who
were courageous, having calmly checked their distress, spoke to
the distressed Somakanta who was longing to go to the forest.

The people said:

21-25. Because you have nourished and protected us it is not
fitting that you should leave. In the same way that coldness does
not leave water, nor heat fire, or as the ocean does not abandon
its shores or the sun leave brightness, so how can we enter the
city without you, Beloved of the people. Indeed, King, like the
starry heaven without the moon, this city will have no splendour
without you, Harasser of enemies. We shall go with you to two
or three sacred fords. By visiting a sacred ford your appearance
which was splendid will be splendid again. Then, preceded by
bards chanting eulogies and filled with great joy, we shall
together enter the banner-filled city.

The bard said:

26-27. Having heard their speech, yet still full of anger and
anxiety, the king, although bowing to them, said repeatedly,
“No! No! Then Hemakantha, accompanied by the ministers,
spoke to the beloved king with appropriate propriety and a
feeling of compassion and affection.
4.28-38 15
His son said:
28. I cannot bear to go and rule the kingdom and to live
without you. How can I bear to be separated from you,
something I have never experienced before?

The king said:

29-35. It was for this very reason that previously I instructed
you in the learned Dharmasastras which contain so much about
good political conduct. Please don’t allow that to become
useless! It is said that once a descendant of Jamadagni who was
knowledgeable in respect of good conduct and very wise struck
his mother in compliance with his father’s order. And Rima too,
having left his kingdom went to the forest with his younger
brother without having asked and Laksmana causelessly
abandoned Sita in the forest.® Therefore, at my command,
Hemakantha, go quickly to the city with my three ministers and
rule the kingdom I have entrusted to you. Just as when a wise
man is intent upon his appropriate task, his mind remains on the
Supreme Self, or, just as the mind of an ordinary person goes
onto wealth when it is displayed, so when I have left for the
forest my mind will go onto you. When good fortune has arisen
again through the power of fate, I will go to my house. The law
will certainly continue to operate if you are acting in accord
with my command, but if you accompany me this will not be so.
Therefore go and I will depart.

The bard said:

36-38. The townspeople, ministers and his son were very
miserable and when they had decided to depart they made
obeisance to the king. He dismissed them and they returned to
the city after having praised him with prayers and
circumambulated him. Subsequently, after he had assembled a
great army with foot soldiers, chariots, horses and elephants, the

8 Presumably the implication of this verse is that these two figures acted
without their father’s permission and so disaster followed.
16 Ganesa Purdna
proud Hemakantha, holding parasol and banner, went to the
city.

CHAPTER FIVE

‘Conversation between Sudharma and Cyavana’

The bard said:

1. Then having come up to his mother, he said to her
eagerly, but with a mixture of affection and embarrassment,
Mother, how can you abandon one who is without fault?

Her son said:

2-3. You should say to father, ‘Your son must go with you’!
If in compliance with your command he will take me, I will
serve you two. I am not inclined towards the kingship. Will this
kingdom give me happiness when I am without you two?

Sudharma said:
4-5, Even though he is racked with so much grief and misery
the king will not issue this command to me. Therefore, great-
armed son, depart with my permission! Child, I am obedient to
the rule of loyalty to one’s husband. For a wife there is no other
god than her husband and he alone must be esteemed.

The bard said:

6-9. When he had heard this, that kind-hearted son made
obeisance to his mother, obtained her assent and
circumambulated her, then returned to the city. Like Indra’s city
its moistened roads were opulent with fragrant scents and it was
adorned with blossoms, flags and banners. After he had given
betel nut and clothes to his subjects and sent them away, the
joyous, but grieving, king entered his splendid home. He ruled
the kingdom by the law, protecting his subjecis as he would a
5.10-21 17

son, and consistent with the teachings he put his mind onto the
law, power, sensuality and liberation.

The sages said:

10. But what happened to Somakanta? Did he reach the
forest? Did he have a companion and did he engage in any
activity? Tell us in detail!

The bard said:

11-20. All right, faultless sages listen carefully and I will tell
you how Somakanta did what he had to do after he had gone to
the forest. With his lawful wife, Sudharma, and two of his
ministers, Subala and Jiianagamya, he entered the inaccessible
forest. In front went the two ministers, in the middle the king
and like Sita behind Rama, his lawful wife Sudharma went
behind. Eating the same food, the four were of one mind
concerning dwelling and resting places and
they went from
forest to forest, indifferent to happiness and misery.
Terribly
tormented by fatigue, hunger and thirst and
from going up and
down pathless hills, they Sought the shade
and settled down
somewhere. Then, going further into the forest they saw
a large
lake where dwelt tortoises, and crocodiles
which were like
Matanga, and where there were beautiful trees
including the
palmyra, the Khadira, the Pine, the Priyala, the
Bakula, the
Breadfruit, the Roseapple, the Nimb and the Fig trees infested
with multitudes of creepers of many varieties. And where the
darkness was thick like the inside of a mountain cave, and
where the breeze feels pleasant and carries the odour of the lotus
and of kadamba geese, and from where the sages gather their
lotuses and fruit. And where there were swans, herons, hawks,
parrots, crows and cuckoos, sarikas and cranes, all making
different cries.
21. And where for those who dwell in the many arbours of
creepers and flowers
There is neither twilight nor sunbeam, heat nor cold.
18 Ganesa Purana

Just as for those who possess merit

There is no hunger, thirst or death in heaven.
22-24. When they had reached there they all drank some cold
water to dispel their fatigue, and when they had bathed and
performed the obligatory rites they enjoyed some fruit. For a
while then, the king slept on a pleasant sandy bank whilst his
lawful wife, Sudharma, stayed by to massage his feet and the
two ministers, having received his assent, left to gather tubers,
roots, flowers and lotus shoots.
25. Then Sudharma saw a boy of marvellous appearance,
Fierce, powerful and blazing with splendour.
Because of his conspicuous appearance she thought,
‘This boy was previously born as Kama.’
26. Straight after she had seen him Sudharma rejoiced,
And believed that he must be the bringer of good.
Realizing that her heart was agitated, yet still,
And that he could cause evil or be of assistance, she spoke.
27. She asked him, Who are you and why have you come?
Whose son are you and who is your mother?
Friend, speak ambrosial words to me
And delight my ears now!”

The bard said:

28. So questioned the boy addressed
The king’s daughter with ambrosial words.
‘Beautiful woman, Bhrgu is my father and Puloma is my
mother.
Ihave come here from my house to get some water.
29-33, Beautiful woman, I am called Cyavana and I am
carrying out my father’s order. Who are you and is this man
with you? Why has he come to this forest? Why are your limbs
sweating like small streams on a mountain in the rainy season?
And what karma has caused this revolting smell? Tell me!
Having been so charming yourself with your beautiful eyes,
your great delicacy, your face clear and lovely and every
splendid limb charming, why are you waiting upon him who is
5.34-49 19
completely covered with masses of worms. A person as eminent
as him has never previously been known by your father, friends,
brothers and the brahmins, yet now he is a leper overburdened
with a mass of worms. Why were you chosen as his bride and -
why have you come to this inaccessible forest?’

The bard said:

34. When that intelligent son of a sage had questioned
Sudharma, who was filled with grief and joy, she explained
everything to him.

Sudharma said:
35-41. In the region of Surastra there is a great and famous
city called Devata. My husband Somakanta lived there and ruled
the kingdom. He was very proud, munificent, of great courage,
mighty and heroic, possessed innumerable troops and was a
crusher of the kingdom’s enemies. He performed sacrifices, was
most handsome, of tegal splendour and brought bliss to his
friends. He was discriminating in all his duties and proficient in
the treatises on political conduct. For a long time, Excellent
brahman, the king enjoyed his own kingdom, a position attained
due to the ripening of earlier karma. Accompanied by his two
ministers, he has come to this forest. Since he has presented the
kingdom to his son, I have been wandering, sticking to his back.
I have come here with two ministers called Subala and
Jnanagamya. Having received the king’s assent those two went
into the forest in search of fruit. Raksasas, spirits of the dead,
ghosts and birds and beasts of various kinds terrify us here. But
why haven’t they eaten us? ,
42-49. I could not bear to experience his misery, yet I am
standing here before him. Nor can I see an end to his misery or
to his bad karma. When he was surrounded by brahmins he did
not find pleasure in oily, sweet, acidic, salty or bitter food, but
he does now with fruits, roots and tubers of sour and harsh
flavours. Whereas cooked food is ample nourishment for the
poor and for him, for the prosperous there is not much strength
20 Ganesa Purana

in cooked food alone. He used to sleep in a hevenly soft bed, but

now behold everywhere in him the reversal caused by time. His
lovely fragrances of many kinds had spread in all directions, but
now he is foul smelling and smeared with purulent blood.
Surrounded by wise men he was immersed in an ocean of bliss,
but now he is covered by worms and is in an ocean of misery. I
don’t know how we will cross over this ocean of misery, Son of
Bhrgu. But like a boat on the deep ocean for those who are
sinking, you must be like a boat for him.

CHAPTER SIX

Arrival at Bhrgu’s Hermitage

The bard said:

1-2. After Bhrgu’s son, Cyavana, had heard that speech, he
quickly picked up his pot which was filled with water.
Distressed, he silently returned home in great sorrow. Bhrgu
then asked his son what had caused his delay.

Bhrgu said:
3. You look like you’re trembling. Have you seen something
extraordinary? Why are you late? Son, tell me from the
beginning!

His son said:

4-9. Sage, in the region of Surastra in a city known as
Devata, there was a lotus-eyed king called Somakdnta. He ruled
a large kingdom, protecting his subjects by the law. Yet because
of fate, misfortune befell him and having bestowed the kingdom
upon his son he has come here, tormented by his extreme
sorrow, with his wife and two ministers, Subala and
Jilanagamya. Oozing with leprosy and covered with worms he
rambles about, moving with difficulty. He has become an Indra
 ‘
6.10-18b 21
who acquired one thousand vaginas from the sage, Gautama.”
Some time passed whilst I was’asking about what had happened
to them, with questions such as, “How did delicate limbed
Sudharma come to this? And how did her husband come to be
oozing with leprosy?” But their pitiful words made my heart
choke up and after I had filled my pot I quickly returned.

The bard said:

10. He reported to him everything she had related in her

speech and after he had heard it, Bhrgu again spoke to his son.

Bhrgu said:
11. Son, you have my permission to go. Quickly bring them
all to me. I want to see these curiosities and I will show myself
to them.

The bard said:

12-13. Urged on thus by his father, Cyavana, a very

repository of compassion, went from pond to pond, anxious to
find Sudharma. At that very moment the two ministers, Subala
and Jianagamya, laden with fruits and tubers, came to the king.
. 14-18b. Then the sage spoke to the delicate-eyed Sudharma,
My father invites all of you to his hermitage, Firm-vowed
woman.” When she had heard his speech, Sudharma, agitated
with grief, became depressed and her body looked as though life
had left it. After the very virtuous wife of the king had drunk in
the ambrosia of his words, that delicate-limbed woman left,
accompanied by the two ministers. With her husband
Somakanta she was guided by the sage’s son, like Siva and Siva
accompanied by Ganega and Skanda. She looked splendid in the
middle of the path as she went before the sage.

: The point of the comparison is that Somkanta”s reaction to leprosy is

identical with that of Indra when, for being caught attempting to seduce
Gautama”’s wife, he was cursed by that sage to become covered with one
thousand vaginas. See Chs.30-34 below for a telling of this myth.
 22 Ganesa Purana
18c-21. They reached the area of Bhrgu’s hermitage, filled
with the sound of mantras and strewn over with various kinds of
flowers and creepers. It resounded with the cries of many birds,
and cats, mongooses, hawks, elephants, cows, rats, snakes,
birds, lions and tigers play there. No wind blows fiercely there,
nor does the sun shine fiercely there. It does not rain fiercely
there and the clouds rain only at his wish. Going before the
sage’s son, they entered there happily.
22. She saw the wondrous Bhrgu there,
Clad in deer and tiger skin, the image of the sun.
Accompanied by his wife and two ministers, the king
Bowed and with his hollowed hands joined, he spoke.

The king said:

23. My blessings proclaimed by the brahmins have come to

fruition,
As has my accumulated good work and austerity.
Since birth I have been completely pure and
Life has been good for my mother and father.
24. Masses of merit acquired in previous births
Caused a sight of you which instantaneously destroys evil.
It causes future blessings, Indra of sages,
And renders birth pure in the past, present and future.
25. In the region of Surastra, sage of unerring sight,
In a city called Devata I ruled a kingdom
By utilizing prudent politics, by honouring gods, brahmins
and so forth,
And by dread of evil, Indra of sages.
26. But what was my unforeseen evil
Which manifested itself most terrible and miserable,
By which I was led into such a terrible state?
I know of no possible remedy for it!'®

0 «nN possible remedy for it” na kimcit pratikaram atra: With the first
occurrence of the words pratikara and upaya, which appears in the next line,
a central motif in the plot of the myths of the GnP. is encountered. Pratikara
has the literal sense of “counter-action,” upaya that of “arrival, approach,”
6.27-34 23
27. Remedies were tried but came to nothing.
I now seek the remedy of your compassion as a real remedy.
We have come for refuge to your hermitage
Where natural enmities attain concord.

The bard said:

28. Having heard this speech, firm-vowed Bhrgu became
filled with compassion, and after looking at Somakanta, he
thoughtfully spoke.

Bhrgu said:
29-31. King, I will tell you a remedy. Don’t worry! Men who
are in my hermitage experience no misery. Excellent king, I will
talk to you about what you did in a previous life and about your
evil, which has forced you into this condition. But firstly you
must all have a meal as you have been looking for food for a
long time. From one forest you have travelled exhausted into
this forest and your faces are severely emaciated

The bard said:

32-34. After he had said this he had him bathe, with his body
rubbed with fine oils. Then he had him eat large quantities of
food seasoned with the six flavours. At the command
of Bhrgu,
the eminent sage whose splendour is immeasurable, they
ate,
duly prepared, well bathed and rested. Having lost their
unsurpassable anxiety they slept on soft beds provided by the
sage, as though back in their own kingdom.

with a semantic extension to the sense of “attainment of one”s goal” and

therefrom to the “means of attaining one”’s goal”.
 Ganesa Purana
24
CHAPTER SEVEN

Description of Somakanta’s Earlier Life

The sages said:

1-2. What did Somakanta do after he arrived there? And what
remedy did the omniscient Bhrgu suggest? Excellent brahmin,
tell this tale to us listeners. We never have enough of drinking in
your ambrosial words.

The bard said:

3-5. You have asked appropriately, Very fortunate sages!
You are certainly oceans of knowledge. Brahmins, if the listener
or the reciter does not get to the end of the tale, the reciter
should recite from the written book or the hearer should take it
with him. If a pupil does not ask a question and if, when
questioned, the teacher does not reply, then both are considered
by people to be deaf and dumb, Excellent brahmins. Now listen,
because I am going to tell Somakanta’s story.
6-7. When night had passed away and the sun, Lord of the
day, had risen, the best of the Bhrgus, having completed his
early morning bath, the muttering of prayers and the offering,
began to tell the king!’ the tale of his previous life. With his
wife and two ministers he had also bathed and completed the
muttering of prayers.

Bhrgu said:
8-14. In the delightful city of Kolhara, located near the
Vindhya mountains, there was a famous vaigya called Cidrupa
who was very wealthy. His wife called Atisubhaga was famous
for her beautiful eyes and was very virtuous, of generous
disposition and faithful to her husband’s commands. In a
previous life you became her son, Best of kings, and as

" That is, Somakanta.

Al -22
an 25

proclaimed by the brahmins these two named you Kamanda.

But your parents had become senile and day and night they
individually showered excessive affection on you and over-
fondled you. Then in an auspicious ceremony involving the
giving of wealth, they married you to a woman known by the
name of Kutumbint” who had doe eyes and was very delicate in
limb. She was deeply attached to you and was always devoted to
guests, the gods and brahmins, and she was very beautiful, a
veritable jewel amongst women. Her name Kutumbini was
deemed appropriate for her because she had five daughters and
seven sons. Was she not as lovely as Kama’s wife?
15-18. After a long time your father died and your good
mother burnt herself with him and went to heaven. Then with a
group of friends you dissipated great wealth. Of whatever
money was obtained, some was lost and some spent, until the lot
was gone. Your lawful wife became very anxious and divorced
you, but you ignored her command and then sold the house. She
was allowed to depart, and without you, a thorn in the lineage,
she went with her children to her father’s home in order to
nourish her offspring.
19. Then you became arrogant and intoxicated like a
drunkard, acted improperly in the city and behaved like a
rutting elephant.
20. You took others’ property, were a paramour of women,
A thief in villages, a trouble maker amongst people,
A chief amongst gamblers, the heart ofa torrent of deceit,
You roamed about doing harm, a hero without strength.
21. All those people, slaked with their attachment to pleasure,
You stole from those townspeople,
Using every possible pretext-friendship, pledges, the
ancestors,
And you became maddened by this great wealth.
22. You mouthed every curse and falsehood
And gave witness to the cheating of wanton women.

12 seuidignes
Kutumbint “wife of a householder.”
26 Ganesa Purdna

So all the people became frightened,

As though a highly venomous snake had gone into their
house.
23. That made you became unbearable to those people,
Just like a thorn in a dish made of milk.
Then after they had gained the king’s permission,
The people banished you from the city.
24. A murderer of many people,
You were always killing women, children and the old.
But just as when a wolf or a deer sees a lion,
You fled on seeing a great body of men and stayed in the
forest.
25. Fish, cranes, swans and wild cocks,
Wolves, deer, monkeys, cuckoos, rhinoceros, hares
And iguana you needlessly killed.
In this way you wickedly nourished your own body.
26-27. After you had ridded a mountain cave of lions, tigers
and jackals, and had assembled some absolutely unbearable
thieves from many places, you built an excellent house inet
with wood, lumps of earth and stones. It was broad, a kroga!? in
length and decorated with many curiosities.
28-30. Because your wife’s father was afraid of the king and
the people, he made her come with her children to your cave
dwelling. The children wore a variety of clothes and adornments
and your wife shone splendidly like a goddess and you were
there accompanied by thieves. You had returned to the cave
after having killed and robbed some miserable people on the
road, and with the thieves, your wife and children, you shone
like a king in there.
31-33. On one occasion you saw a learned brahmin called
Gunavardhana quite alone in the middle of the road at midday.
After seizing his right hand, you held the brahmin and he began
trembling, knowing by the assault what your intention was.
Then realizing what was in your heart he became filled with a

'3 Measurements of a kroga vary in length, but it may be about 2 1/4 miles.
7.34-41-8.1-3 27
wish for life and he spoke to you, communicating with words of
extraordinary pity and reason.

Gunavardhana said:
34-41. You already have good fortune and wealth, so why. do
you wish to kill me? You are not one to rob a brahmin who is a
peaceful husband and has injured nobody. Leaving behind your
evil inclinations you should resolve upon righteous duties. My
first wife has died and in order to requite the debt to my fathers
and for the advancement of a righteous lineage I have obtained
another lovely wife, one who is of good conduct, very generous,
virtuous and endowed with all the virtues. She has worked with
great zeal in endeavouring to master the practice of the
householder. Our lives would be pointless without each other.
Become my father and mother and I will become your son, since
in the treatises it is proclaimed that the father is the saviour from
fear and the giver of life. Even thieves protect a brahmin who
seeks refuge, so you must release me, a brahmin who is seeking
refuge. If not, you will descend into the underworld for a
thousand kalpas, and all of your sons, women, friends and
subjects will enjoy your wealth. Your thieves will remain happy
and will not share in your evil, but I have no idea for how many
births you will experience that evil.

CHAPTER EIGHT

The Restraining of many Birds

Bhrgu said:
1-3. When he had uttered this speech tinged with pity, he
immediately became languid, but when you heard it your heart
was not softened. Could Brahma have made you even harder
than a diamond? By killing many creatures and humans by the
thousands, you have developed a hardness akin to the mentality
of an ungrateful person. Then as hard as Death, you spoke to
him.
 Ganesa Purana
28

The thief said:

4-8. Evil man, it is useless to direct your collection of sayings
at me. Erudition in one who is not listening is like water in an
overturned pot. Stupid man, here we have my intelligence, there
we have your advice! Just as a drinker has no concern for the
d to
truth, so this does not impress me. A person who is addicte
wealth has absolutely no concern for his paternal kinsmen, in
the same way that a person sick with desire has neither fear nor
shame, Sage. Have you ever seen purity in a crow, truth in a
gambler, courage in a eunuch, the waning of sensual desire ina
woman or patience in a snake? Through the power of fate, the
Ordainer'* has sent you to me whilst J am not engaged in
anything. I will never release you.

Bhrgu said:
9-11. After you had said this and taken a sharp sword in your
a mouse.
right hand, you cut off his head, just as a cat does with
Really, the number of murders of brahmins you have committed
of living
cannot be calculated, nor, above all, that of the murder
ates
beings, women, children and the elderly, But one who calcul
the evil of others takes a share of those evils himself.
e
12-17, After a long time had passed, Kamanda, you becam
languor
old. Then you experienced tremors, hiccups, sweating,
and phlegm. You became fatigued and your fatigue did not go
sons,
away even when you were seated or asleep. And then your
female servants, attendants, friends, bards, grandsons and even
your close friends, showed you no respect. There was only one
brahmin there who was considered trustworthy, who could keep
sent
a secret and whose movements would be unhindered. You
him to invite all the sages dwelling in the forest and they came
at the brahmin’s command because they were afraid of you.
After having made obeisance to them you said, “Accept gifts
se
from me!” But they said, “We will not accept your gifts becau

‘* The Ordainer is the god Vidhatr.

8.18-31 29
you are evil. Evil is transferred onto another by sacrificing,
teaching, birth, personal association, talking, walking together,
sitting and eating.”
18-24. Disquieting you with these words, they all bathed
fully clothed and then muttered Vedic hymns after they had
returned to their own hermitage. Then in your heart, Kamanda:
there arose a sharp pain caused by your own disease, your
abandonment by your own kinsmen and by the brahmins’
rejection. And after you had pondered over your own vast
wealth consisting of base metals, jewels and so on, you
developed a strong desire to restore an old temple. In an old
temple in a little wood the brahmins, under your orders, placed
an excellent and beautiful image of Ganega that had existed
from eternity. The temple was Jong, broad and had four
beautiful doorways, four portals and was adorned with four
spires. It was inlaid with many columns, filled with many altars
and contained a beautiful courtyard inlaid with jewels, corals,
strings of pearls and so forth. It was filled with many flowering
trees, was decorated with fruit trees and was glorious with ponds
of sweet water located at the four directions.
25-31. Because you had renovated this temple your wealth
began to diminish and some of it was also taken by your wife,
your sons, friends and kinsmen. Then after a very short time you
died and Yama’s messengers bound you and struck you severely
with strokes of a whip. Your whole body was pierced by thorns,
crushed on a stone and sunk in a ferocious hell of slime, blood
and pus. In such a state these messengers led you into the
presence of Yama and Citragupta, and Yama asked, “Will you
utilize your merit or your evil?” You said, “Yama,'> born from
the sun, I will utilize my previous good merit.” Thereupon, you
were appointed king in the country of Surastra. In reliance
upon power derived from austerities and because I am

'S Yama is the Lord of the dead and Citragupta keeps a record of good and
evil deeds, making him a kind of karmic administrator. Yama”s question
boils down to a request for Somakanta (i.e. Kamanda) to live out the
accrued karma reflecting either his evil or his good actions.
30 Ganesa Purana

compassionate’® towards one who has sought refuge J have told

you of your previous birth which caused this evil. Because you
constructed that lovely temple you have become King
Somakanta. You have a most charming wife who in loveliness is
as beautiful as Saci, Indra’s wife.

The bard said:

32-36. That most wretched of kings, Somakdnta, having
heard what Bhrgu said, was beset with doubts about his speech
and became still as a stone. But because he placed doubt on the
word of that ascetic Bhrgu who knows the meaning of the Vedas
and the sastras and knows the past, present and future, in less
than a moment birds of many shapes and colours came forth
ferociously out of his body and pecked the king. Flying here and
there they pecked the breast of the king with the hard points of
their beaks, and cutting off bits of flesh willy nilly, they ate
them near the sage. Thereafter he returned to take refuge, his
body suffering terribly. In miserable words he spoke to Bhrgu, 4
repository of austerity and knowledge.

The king said:

37-38. How is it that in your forest there exists no fear
amongst species hostile by nature, but that in your presence they
seek to kill me? I am a miserable leper who is devoted to your
feet. I have come for refuge, so free me now, sage who gives
security for all living beings.

The bard said:

39-40. Addressed in this way, Bhrgu, who was affectionate
towards the miserable, spoke again to him. This happened to
you because you doubted my word, King. I will tell you the

Is Bhrgu”s compassion gives him the will to help Somakanta and his power
(bala) derived from austerities gives him the special vision to see a person s
past lives.
8.41—9.1-7 31

remedy"” and you will instantly become normal. Merely at the

sound of my hum these birds will leave.

The bard said:

41. When those birds heard the sound of that brahmin’s hum
they disappeared. The king was satisfied as were his wife and
ministers.

CHAPTER NINE

The Tale of Instruction to the King

The bard said:

1. After considering the misery caused by his previous
karma, Bhrgu became extremely perturbed and _ having
momentarily reflected, he spoke again to the king.

Bhrgu said:
2-3. Here we have your evil, there we have the remedies I
have mentioned! Still, I will tell you one particular remedy for
destroying that evil. If you will listen expeditiously to the
GaneSa Purana, then you will certainly be released from the
ocean of misery. No doubt of it.
4-7. After he had said this to him and muttered the excellent
one hundred and eight names of Ganega and had consecrated the
water with charms, he sprinkled the king. As soon as he had
sprinkled the water, a small figure with a black face fell onto the
ground from his nostril. He grew instantly. His gaping mouth
measured seven talas '8 and it was frightful, his tongue was
terrible and he was red eyed, had long arms and wore braided
hair. Straight away a huge fire began spewing from his mouth as
did pus and blood, causing the eyes to be blinded, as though it
were another darkness.

7 This is the remedy first requested in 5, 26.

'8 A tala is equal to a span measured by the thumb and middle finger.
32. Ganesa Purana
8-12. After spotting that marvellous being who was filling all
the directions with the gnashing of his teeth, all the dwellers in
the hermitage fled. The eminent brahmin'® then questioned that
male who was before his eyes, “Are you intelligent? Tell me
who are you and what your name is?” He then replied to that
sage, the brahmin who had questioned him, “I exist in the body
of a single human being and my name is Papapurusa. As a result
of your application of consecrated water on the king I have
come out of his body. But I am sick with hunger and I want
some food, so give me some food! If you don’t I will eat the
people and Somakanta in front of you, sage. But tell me about
this charming dwelling spot and from where I have come.”
13-16. The sage spoke to him again, “Now that you have
come out of him, go at my command, stay in the hollow of that
Straight, sapless mango tree and eat the leaves that fall down. If
not I am going to reduce you to ashes. My word is never false,
vile creature.” When the sage had finished speaking he touched
the dry tree and merely at his touch the tree became ashes,
brahmins. And as a result of the sage’s steadfast gaze that
terrified male vanished into ashes. When he had vanished the
sage turned to Somakanta.

Bhrgu said:
17-18. By hearing of this Purana your merit has appeared,
Excellent king. Until that vanished tree arises here again you
must remain, day after day, in its ashes. When this tree has
grown up, King, your evil will have gone.

The king said:

19. I have neither seen nor heard of the Ganesa Purana
before. Where was it composed, brahmin, and who was its
creator, sage?

'° The eminent brahmin is Bhrgu.

 33
9.20-32
The sage said:
20-21. Brahma first told it to the wise Vedavyasa and to me
Vyasa communicated this Purana, which destroys evil. I will
narrate it to you. But now, perform your ablutions in that sacred
will
water, and Firm-vowed man, make the resolution that “I
hear this Purana.”

The bard said:

22-25. Urged on by Bhrgu and having bathed in the famous
ok
Bhrgutirtha, Somakanta was filled with joy. Then he underto
his resolution, saying, Henceforth I will listen to any Purana
about Ganega. As soon as he made that resolution the king
became free of illness. Through Bhrgu’s favour the king lost his
colour and became free of his wounds and worms. On
recognizing him, Bhrgu went to the king who was amazed, but
thrilled. After sitting down in his own seat, he then offered the
king a seat. When seated that excellent king, divinely splendid,
spoke to him.

The king said:

26. Through your favour and merely by a resolution,
All my crushing anxiety has gone.
Recite in its totality this marvellous Purana
Of Dviradanana.

Bhrgu said:
27-32. Listen carefully. After you have become composed I
am going to recite this Purana. The desire to be able to hear it
arises in men because of the possession of masses of endless
merit. It is not otherwise. For evil men, merely by giving ear to
that Purana, evils which are slight, gross, wet or dry and great,
though they might be acquired over seven years, are destroyed
instantaneously because of Ganega’s favour, he who is
imperishable, immeasurable, without qualities, without form,
who is imperceptible by speech and mind, and whose form is
 34 Ganesa Purana

bliss alone. Brahma, Siva and the rest of the gods do not know
his real appearance and even one as judicious as the thousand-
faced Sesa is unable to describe his greatness, excellent king.
33-36ab. That Purana, which gives such great merit, I heard
in the words of Vyasa of immeasurable energy who has
knowledge of the self, just as Daksa, when sick with grief after
the destruction of his sacrifice, heard it from Mudgala. Only that
person should listen to this whose devotion to Ganeéa, giver of
all success, is rock-solid, but never should such a one
communicate it to others. If everyone were to perform service’’
" to Ganega, however then could the masses of obstacles ramble
about freely and who would experience misery brought about
through various forms of separation?
36cd-39. Vyasa, a knower of the past, present and future,
composed it of old for those people without knowledge of the
meaning of the Vedas, who have not studied the Vedas, who are
lacking in that conduct circumscribed by the classes and stations
of life and those who cause the mixture of classes. Observing
that people were dishonest, evil doers in the Kali age, he
composed the eighteen Puranas for the preservation of the Law.
As many Upapuranas existed also and these people knew their
meaning, but only from it did these people know Gane§a’s
appearance.

CHAPTER TEN

Description of Vydsa’s Questions

Bhrgu said:
1-6. There was a great sage, Vydsa, son of Par@gara, born
from a portion of Narayana, who knew the meaning of the
Vedas, the past and the future. After he had divided the Vedas

° The point being that Ganega is the ‘remover of obstacles, a task he

performs for his devotees. If everyone worshipped Gancéa, nobody would
encounter any obstacles.
10.7-15 35
into four parts in order to facilitate the understanding of its
meaning, he began to compose the Purana because of a
conceited arrogance about his own wisdom. But he had not first
performed any auspicious ceremony for accomplishing its
completion, nor any act of obeisance, nor any eulogy to Ganega
or anyone else. Being overcome by ignorance because of that,
he could recollect no purpose at all. He became quite confused
about which path of conduct was worldly and which was
unworldly, and about the obligatory, periodical, optional, Srauta
or smarta rituals, even though he was omniscient, the expounder
of the Vedas and the sastras. Like a snake whose poison is
neutralized by mantras and herbs he became torpid, but he did
not quickly discover the cause of his own condition.
7-9. Then he went to Satyaloka to question Dhatr respectfully
and the sage, ParaSara’s son, was shy, his heart overcome with
amazement. After he had made obeisance to the hosts of gods,
divine sages and to Brahma, whose seat is the lotus, he was in
turn honoured by Brahma and sat in a splendid chair he had
offered him. The great sage, son of ParaSara, then touched
Brahma’s feet with his hands and having bowed down
reverently, he began questioning him.

Vyasa said:
10-15. Brahma, has fate caused this astonishing thing to
happen to me? My intention was to compose the Puranas that
contain the meaning of the Vedas. This was after observing all
these beings in the Kali age who are devoid of knowledge or
virtue, engage in senseless activity, and are dull, non-believers
and scorn the Vedas. They will only understand the precepts and
the prohibitions by what I say. But my knowledge has just
disappeared and I ramble as if I have become drunk. I can see
no reason, for it! How could this have happened so suddenly?! |

2 Vyasa”s reversal and his surprise at its suddenness parallels that of

Somakanta (2, 6-8). The motifs of this reversal, lack of the attributes (i.e. a
perfect body) required for kingship and lack of great knowledge, correspond
to the image of warrior and brahmin respectively. Moreover, the
36 GaneSa Purana

have come to ask you about the cause of its manifestation and
the reason for it. Four-faced Brahma, besides you, who else can
I turn to for refuge? You are omniscient and the creator of
everything. Remove my confusion! Even though I am
omniscient, constantly engaged in correct conduct and am of
Narayana’s own form, tell me the cause of my confusion
Brahma!

The bard said:

16. Having given ear to this speech and having pondered,
Brahma, smiling and a little surprised, addressed that bowed
sage.

Brahma said:
17-18ab. Look here! Having carefully considered that
activity must be undertaken and that it is good and bad, and that
aman can do a deed in either one or another way, | am going to
tell you about the subtle path of actions.
18cd-20. The wise man should accomplish difficult and easy
deeds with honesty, application and intellect, but without pride
and selfishness. Because of pride the Lord of monkeys” became
a vehicle of carriage, and because of selfishness Dhrtarastra,
Ambika’s son, destroyed everything and formerly, because of
selfishness, Rama Jamadagni destroyed the ksatriyas.
21-23. There is a god who has neither beginning nor end,
who is the creator of the universe, who comprises the universe,
who is the ordainer of the universe and the ‘sustainer of the
universe including the existent and nonexistent, the manifest and
the imperishable. He is always able to produce something, undo
it and alter it. The gods led by Indra are always subject to his
command and believing, “I am Visnu, Rudra, Sirya, Agni,

apprehension of fate having possibly caused the reversal is another feature

linking the two events coming up in different myths. Finally, we are already
given a hint at the reason for Vyasa”s confusion, namely, his failure to
propitiate Ganea in any way before embarking on his enterprise (see vs.3-
4).
” A possible reference to Sugriva of the Ram.
10.24-31—11.—1 37

Varuna and the rest,” he destroys obstacles for devotees and

builds up obstacles for others.
24-28. But relying on the power of your own wisdom you,
omniscient as you are, have acted arrogantly and it is because of
your conceit that you have not worshipped him, nor made a
recollection of Ganega or anyone else in respect of your
undertaking. If he is not recollected in respect of the undertaking
of any duty, or when entering and departing a house, whether it
concerns a Srauta, a smarta or a worldly activity, he creates an
obstacle. Those who expound the meaning of the learned
treatises and the Vedas speak of him as supreme bliss, they
speak of him as the supreme path and they speak of him as the
supreme Brahman. Child! Go respectfully for refuge to
Dviradanana. If the illustrious god is kindly disposed he will do
what you wish. But if not, you will not obtain your wish in a
thousand years.

Vyasa said:

29-31.Who is this GaneSa? What is his real appearance” and

how can it be known? To whom has he previously been kindly
disposed, Four-faced god? How many are his incarnations and
what deeds did they perform? Who previously worshipped him
and in respect of what deed was he called to mind? I have asked
this, though my mind is scattered, so Great-grandfather,
receptacle of compassion, tell me all this in great detail.

CHAPTER ELEVEN

The Tale of the Mantra

Bhrgu said:
1. Wishing to answer the questions put in this manner,
Four-faced Brahma spoke again.
2B “real
appearance” ripam.
 Ganesa Purana
. “After considering the multiplicity of Ganesa mantras,
Lam going to describe everything sequentially.”
Brahma said:
2-llab. Sage, since the mantras of the great Ganesa are
endless, I will tel] you about the worship of him who brings
quick success. In Ganega’s sacred text there are seven myriads
of great mantras. Sage, I know something of their secret, So too
does Siva. A six-syllable and a one-syllable mantra are the best
of them and by the mere recollection of those two every success
comes into one’s hand. Sage, by worshipping him those
fortunate people who are liberated whilst alive are honoured and
worshipped even by the gods. By way of devotion to him the
engage in servitude to them and_ heartily
perfected men
manifesting devotion to Ganesa, they move at will, are
omniscient and can assume any form at will. But the life of
those who do not even have a snippet of devotion is worthless.
One should not look at the faces of those who are adverse to
Gajanana, for there will be obstacles at every step merely due to
a sight of them. Seeing one of his worshippers causes all
obstacles to disappear and beings, both moving and unmoving,
make obeisance to them24 Accordingly, I will tell you about
that auspicious mantra consisting of one syllable and just by
what you desire. 1 will
performing it you will certainly obtain descri
describe its performance just as Sambhu bed it to me-
11cd-16. After the pure man, a very wise adept, has had a
bath and clothed himself in a clean garment, and has made a seat
for himself out of kuga grass, cloth and a black antelope skin,
and having placed himself on it and effected the purification of
the elements and the checking of the breaths, he should
attentively observe the rite of depositing the syllables internally
and externally. Then he should restrain his breath in the heart
whilst reciting a root mantra. After that the twilight verse should
be recited as prescribed in the Agama. Having meditated on the

* The implication being that whoever uses this mantra will be accounted a
worshipper of GaneSa, and accordingly, will receive obeisance.
 39
11/17-28
he should, when
god from head to foot with mind motionless,
in the mind.
well composed, worship him with ritual practices
the rite of repetition of mantras, he should
Then performing
disposed to
recite as much as he is able. Gajanana will be well
long as a
give gifts will manifest himself in his real form for as
person is absorbed in recitation.

Bhrgu said:
17-18. Having said this to the sage and considering the day to
be auspicious, Brahma taught everything about Ganapa’s great
mantra — with its single syllable and single vowel — to that
confused sage.

Brahma said:
19-21. When you see that god, who resembles a thousand
suns, come to give a gift, then make your heart firm, thinking,
“Gajanana, be ever firm in my heart.” You should ask for a
boon, which he will undoubtedly give. And when your heart
becomes fixed on god, you will gain divine knowledge.”> You
will also know the past, present and future in its entirety. Child,
having got rid of your deep confusion you will be able to
compose many texts.

Vyasa said:
22. Father, your instruction has caused my confusion to
vanish. With your assent, Grandfather,”° I will undertake this
performance.

Brahma said:

23-28. Mighty sage, recollecting Gajanana, undertake this

performance in a lonely place where there are no people and no

25 1 presume “divine knowledge” is knowledge of the god’s self-

manifestation, something normally only granted to individual devotees.
6 Here the names “father” and “grandfather” are epithets of the god
Brahma.
 GaneSsa Purana
40
cause of distraction. When an atheist, an abuser, a pitiless
person, one lacking in good conduct, a mischief maker, a rogue
or such like come for refuge, the great mantra must not be
spoken. But you must impart it to one whose devotion is solid,
to one who has faith, to one who comports himself well, to one
‘desirous of it, to one who is not hardhearted and to one who
knows the sastras. If imparted where it should not be imparted,
it causes the great mantra’s reciter, his ten ancestors and his ten
descendents to go to hell. But whoever applies it with devotion
obtains the result he desires as well as sons, grandsons, money
and wealth..And having obtained unblemished knowledge
through the power of the single-tusked Ganeéa, he will obtain
liberation, after he has first experienced all worldly enjoyments
on earth.

CHAPTER TWELVE

The Vision of Ganesa

The bard said:

1. After he ‘had heard that speech issued from Brahma’s
mouth, the sage was filled with great rapture and he questioned
him again.

Vyasa said:
2-3. Brahma, having drunk your ambrosial words I have
become attentive. I want to hear about this great mantra. Who
has recited it. Did he gain success from Gajanana? As you are
my only teacher, resolve my uncertainty!

Bhrgu said:
4. Excellent king, when he was questioned in this way by the
sage, Brahma, best of speakers, spoke tenderly to the stooped
Vyasa.
12.5-21 41

Brahma said:

5-11. Good! You have asked well. That means you now
possess merit’ Those who are without merit, Brahmin, show
no concern for hearing a tale. 1 will teach you the correct
method of worship, for nothing can be kept from a devoted
student who is very wise. You have been told that the illustrious
Gananayaka exists in the syllable Om. Those not wishing for
any obstacles worship Vinadyaka in this way in respect of all
tasks, because if they do not he causes obstacles. Accordingly,
there are mantras found in every Agama which possess the
group of syllables for the beginning om and the syllables for the
concluding om, but others give no results at all. Gananayaka
encompasses everything that exists and does not exist, both
manifest and unmanifest. Accordingly all the gods, siddhas,
sages, demons and kimnaras, celestial singers, wandering bards,
snakes, yaksas, gihyakas and humans, as well as all the worlds,
both moving and unmoving, are worshippers of Ganesa. Hence,
there is certainly no one’superior to GaneSa.
12-21. I will tell you a certain traditional tale as to how
Ganega was caused satisfaction through the recitation of this
king of mantras. Once upon a time when, due to the force of fate
the cosmic destruction had begun, the mountains were shattered
by winds and fell in every direction. Twelve suns were burning,
having dried up the great ocean, and a huge fire, garlanded with
flames, burnt everything. Then the great Samvartaka clouds
showered water everywhere, their jets of water resembling those
which come from an elephant’s trunk, Excellent brahmin. The
oceans and the rivers overstepped their boundary. In this way
everything was destroyed, beginning with Brahma down to the
immoveable things. And so when this evolute composed of
maya had been destroyed, Gajanana alone existed somewhere,

27 “shat means that you now possess merit”: That is, when Vyasa puts this
question (vs. 2-3) to Brahma it is a sign of his having accrued sufficient
merit to give him the wisdom to ask such questions.
 Ganesa Purana
42
particles.
having assumed a form much smaller than the atomic
e
Then after a very long time had passed in a state of intens
a
darkness, there appeared the one syllable filled with the Brahm
sound. It existed once again in a modified form consisting of
bliss and then having become an evolute in conjunction with
maya, it became Gajadnana. Straight after that the qualities —
sattva, rajas and tamas — came into being from him, and after
that arose three gods — Brahma, Visnu and Siva, and through his
maya the entire triple-world, both moving and unmoving, was
constructed.
22-26. Then because of his maya the three gods rambled
about confused. Sage, each was anxious to see and to question
his own father, because they wished an answer to the question
“What duties should we perform?” Having investigated twenty-
one heavens from top to bottom, back and forth across the sky,
they subsequently came to the underworld. But still not seeing
the Supreme self, they performed a severe austerity. For one
thousand years they devoted themselves to uttering mantras and
fasting. Exhausted, wearied and pondering, they returned to
earth in order to investigate forests and groves, rivers, seas,
mountains, peaks and caves.
27-29. However, they saw a huge lake filled with many
aquatic animals, was surrounded by trees and had a great variety
of birds. It reverberated with the sounds of ducks, swans, geese
and cranes, which delighted in eating fragments of lotus root
fibres. After they had bathed and rested on its bank, they crossed
it and went forward to the great lake. It rippled with many
waves and was exceedingly dangerous for men to cross, filled as
it was with crocodiles and large fish.
30-39. Then they saw a terrible sight resembling the fire of
cosmic destruction. Before them was a mass of fiery energy
resembling a myriad of suns, fiery energy which took away their
sight and so they became extremely anxious. But they emerged
from the midst of that fiery energy by the way of the sky. Worn
out with hunger and thirst, puffing and panting constantly,
- reviling and cursing themselves, they became perturbed. Then
Ganeéa, overseer of the worlds, who is filled with a surplus of
 13.1-2 43
compassion and who knows the meaning of everything,
appeared to them in a form pleasant to the eyes and the mind.
The filaments of the red lotus were surpassed by the splendour
of his feet, fingers and nails, and the disk of the sun at dawn was
surpassed in mass of splendour by his red garment. The peak of
Hemadri”® was surpassed by the splendour of the texture of his
girdle. He had four handsome arms resplendent with spear, bow,
shield and lance, and he possessed a beautiful nose, a lotus-like
face which in beauty surpassed the full moon and beautiful eyes,
surpassing the lotus and he was splendid day and night. His
head was shining with a diadem, surpassing many suns in
brilliance, and he wore an upper garment surpassing the beauty
of the heaven embossed with its multitude of stars. Glorious
with a single tusk surpassing in splendour the tusks of Varaha,
he had a superb trunk more fearful than those of the world-
protectors, Airavata and so forth. Straight after they had seen
this those joyous gods immediately bowed, sage.

CHAPTER THIRTEEN

Description of Brahma’s Eulogy

Vyasa said:
1. He has five faces, four faces and even a thousand faces!
How did they eulogize that boon-giving god with the elephan
t’s
face?
Brahma said:
2. By glimpsing from the corner of their eyes the compassion
of Vighne§ga, his face prepared to grace them, Brahma, Visnu
and Siva obtained clarity of intellect, then praised him.

2% “golden mountain” hemadri: Possibly Mt. Meru.

 Ganesa Purana
a4
The seers said:”°

3. The unborn who is free of change, shapeless, the one,

Independent, non-dual, bliss-filled,
no
The supreme, having no characteristic, no distinction,
desire,
Whose form is the supreme Brahma, Ganega we will
worship!
4. He who is beyond all characteristics, the first, his form
intellect and bliss,
Whose intellect is splendid,~ all-pervading, attainable by
knowledge,
Whom sages must contemplate, whose form is space, the
supreme Lord,
Whose form is the supreme Brahma, GaneSa we will
worship.
5. The cause of the universe, whose origin is unknown,
The origin of the gods, origin of happiness, origin of the
yugas, GaneSa.
Who pervades the universe, is praised by all, Lord of the
gods,
Whose form is the supreme Brahma, GaneSa we will
worship.
6. Who takes Brahma’s form due to rajas, who knows the
Veda,
Who is ever engaged in tasks, whose form is to be pondered
in the heart.
The creator of the universe, repository of all knowledge,
Whose form is the supreme Brahma, to Ganesa we have
bowed.
7. Always grounded in sattva, sporting playfully,
Destroying the gods’ foes, protecting the universe.

29 “The seers said” rsaya iicuh: This does not refer to the seers who, together
with the bard, constitute the primary set of interlocutors in all Puranas.
Rather, it designates Brahma, Visnu and Siva in their capacity as seers of
Ganeéa in his revelatory form.
 13.8-12 45
Of whom there are many incarnations, who removes innate
ignorance, ,
Who continually assumes Visnu’s form, to Ganega we bow.
8. Who is tamas, the yogin, having Rudra’s appearance, three
eyed,
The destroyer of the universe, saviour, cause of knowledge,
Who on account of his many teachings is enlightening his
own people,
Who continually assumes Siva’s appearance, to Ganesa we
bow.
9. Who removes the mass of darkness, removes people’s
ignorance,
Who is the essence of the three Vedas, Supreme Brahma, the
other shore.
Who brings knowledge to sages, whose transformation is far
away,°?
Who continually assumes Brahma” s form, to Ganesa we
bow?
10. Refreshing plants with streams of his own rays,
And the hosts of gods with portions of flowing nectar.
Removing heat from the sun’s rays, Lord of the brahmins,
Whose real form is the moon, to Ganega we bow.
11. Whose real form is light, who has the form of clouds and
the wind, ;
The primary cause of transformation, who exists as the
divisions of time.
Whose real form contains many powers and activities,
Who continually assumes Sakti’s form, to Ganeéa we bow.
12. Whose real form is creation’s foundation, haying the
form of the Great.
Whose form is the cloud and whose primary form is Lord of
the world.
Whose real form is existence and non-existence, cause of the
world.

°° “whose transformation is far away” vidiire vikaram: Here I follow M, but

Iam uncertain as to the precise meaning of this phrase.
 Ganesa Purana
46
to Ganesa
Who continually assumes the form of everything,
we have bowed.
feet,
13. Whichever person will direct his mind onto your two
Will not experience annoyance from multit udinou s obstacl es.
Whoever is devoted to that powerful Ganesa whose image
shines like the sun,
How could that person be enveloped by pain?
14. We were entirely confused because of our ignorance,
And we had still not reached your feet after one thousand
years.
But through your favour we have now come.
Now, GaneSa, sustainer of everything, protect your
supplicants continually.
15. Ganega became very pleased when he was eulogized in
this way and with the deepest compassion he began to address
them.

GaneSa said:
16-17. You have taken much trouble for this purpose for
which you have come here. So choose a boon from me because I
am happy with that eulogy. And since you cultivated gentlemen
have composed this eulogy, with my blessing it will become
renowned as the King of eulogies.
18. Rising early, a wise person who is pure and always filled
with devotion,
Should recite it at the three divisions of the day.
He will obtain all his desires including prosperity and sons.
At death he will assume the form of the Supreme Brahma.
19. After they had heard his speech, these, who at his inclination
had arisen from the qualities — rajas, sattva and tamas, were very
pleased and spoke to him.

The three said:

20-21. If you are pleased, Lord of the gods, creator and
destroyer of the creation, then let us undertake unswerving
 AT
13.22-32
devotion on your lotus feet. Moreover, what should we do?
Command us! This is the only boon we desire, Dviradinana.
22-25. After he had heard their speech Gajanana spoke once
more, “Your devotion towards me will be rock-solid, very
fortunate gods! Accordingly, you will overcome even the
greatest difficulties and now, to please you, I will speak to each
of you in turn about your duties. Brahma, since you have arisen
from the rajas quality, be the creator. Visnu, by virtue of your
connection with sattva, undertake protection everywhere. Hara,
since you have arisen from the tamas quality, destroy
everything.
26-27. The illustrious Ganega then gave Brahma the Supreme
self, the Vedas, the Sdstras and the Puranas, the capacity to
create and other knowledge. He gave Visnu the power to take
the form of his own choice by means of yoga, the single syllable
and six-syllable mantras as well as all the A,amas. And to Siva,
the illustrious god gave the power to destroy.
28. Then having cupped his hands in respect, the dejected
Brahma spoke to Ibhanana, the boon-giving world-preceptor,
Lord of the triple-world.

Brahma said:
29-30. But this power I have received does not discriminate
between what should and should not be named, and as I have
never anywhere seen a creation which has diversity, how can I
achieve one having a cave here, a pond there? Yet equally, how
can I break the Lord’s command?
31. Thereupon, having given him the divine eye the Lord
Gajanana spoke to the confused Brahma, knower of the Vedas
and the sastras.

GaneSa said:
32. Brahma, behold now the incalculable Brahma’s eggs
moving about in my body, from its innermost to its outermost
part.
 48 Ganesa Purana

33-38. Then Gajanana who was snorting like the wind led
Brahma into his belly, and there, Brahma the Placer, saw
Brahma’s eggs in great numbers, like fruit on a fig tree and
mosquitos on these fruit. He then split one of these with his own
powerful fiery energy and the lotus-born Brahma saw the entire
creation within it. There was another Brahma in it and another
Visnu, Indra, Prajapati, Sankara, Bhaskara, Vayu and Varuna,
protector of waters, rivers and forests. There were also oceans,
yaksas, heavenly minstrels, nymphs, kimnaras and snakes.
There were also sages, meritorious people, sadhyas, humans,
mountains and trees and creatures who were germinating,
womb-born, sweat-born and also egg-born. And there was also
the Earth, seven hells and twenty-one heavens.
Brahma saw everything that existed and did not exist and that
moved and did not move.
39. Then Ganeéa split every conceivable egg,
And in each one Brahma saw everything.
But having seen this he became confused as before,
Because he was completely unable to reach the end of those
eggs.
40. Lotus-born, Brahma was unable to stand or move, so
having seated himself he eulogized Dviradanana.

Brahma said:
41.1 praise that god who is the god of gods, Ganeéa,
In whose body there is no numbering of Brahma’s eggs.
Who can number the atoms in the sky,° J
The large fish in the ocean, or the pebbles on the shore?
42. Now that I have beheld your lotus feet,
I feel no shame,” praiseworthy Lord of the gods.
Ihave wandered in the tranquil repository of knowledge
Where even liberation is trifling. Can one say anything at all?

3! “atoms in the sky” abhre’ninam: An easier reading found in GN and D is

abhrodiinam “stars in the sky”.
22 “T feel no shame”: That is, no shame at not being. ablé to find the end of
GaneSa”s stomach. The tranquil repository of knowledge is GaneSa.
13.43-46—-14.1-8 49
43. Lord of the gods, in your belly with its many things,
I have seen that multitude of Brahmi’s eggs.
Iam unable to stay here, yet I cannot leave,
44a. So I will not go for refuge to anyone but you.
44b-d-46. Then the illustrious Gajanana, whose image
endures forever, became calmed and turned out the mentally
weary Brahma through the hole in his nostril, with Visnu
following him. And the god Gajanana, the Lord, turned out the
blackish Hara, who had gone in with Brahma, through the hole
in his ear. Visnu and Siva both slept comfortably on his body.

CHAPTER FOURTEEN

Description of Brahma’s Anxiety

The king said:

1. What did Brahma do after he had seen the eggs in their
thousands? And how did he accomplish the creation after he had
been commanded by Gajanana?

Bhrgu said:
2-4ab. A feeling of arrogance sprang up in him and he
reflected, “I know the Sastras, the Vedas, the Puranas and the
Agamas. I possess intuitive and discursive knowledge and I can
curse and bless. In addition I have seen the Brahma’s eggs and
the dispositions of creation” 3 and so now I am absolutely
capable of undertaking the creation.”
4cd-8. The lotus-born Brahma being filled with this kind of
arrogance concerning the creation, many kinds of obstacles
appeared in their thousands, King. After surrounding Brahma,
like bees at a honeycomb who are maddened by the honey of

33 “the dispositions
. as e
of creation” eee
srstinam x The sense here is
racanas: . that the
eggs are embryos in which the fully formed creation exists in miniature. For
example see Kiirma Purana, 1.4.4.
50 Fane Se Purana
Ganesa “a

flowers, these dreadful things stayed. Some had three eyes and
five trunks, pitted faces and seven hands, whilst others were
three footed and had five snouts, and still others had seven
snouts and six feet, whilst some had ten faces and five feet,
fangs the size of the palm of a hand and the belly of a wolf.
These massive beings were of many shapes and could not be
counted.
9-14. After hearing their distinctly hostile shrieks, he
trembled. Some of them turned and struck him with their fists,
whilst others shouted and seized him by the four tufts of his
beards and roughly shook his four faces to and fro. Others
laughed at him, whilst some scorned him and praised him, and
some stayed closé to him. Some bound him, whereas others
freed him again, yet when he was set free again others dragged
him about to and fro. Some embraced him whilst others kissed
him as if he were a child and, one danced around, having seized
him by his eight beards and moustaches.** And so, the helpless
Brahma became filled with anxiety and anguish and let go all of
that arrogance about the creation which had come into his mind.
Unconcerned about his own life, he fell into a great stupor, but
when only a moment had passed he recollected the Lord in his
mind. Almost weeping because of his distress he propitiated
Gajanana.
15. Though I have a long life,
My mind is intent upon a creation with variety.
I bow to the stainless one, he who saves from the ocean of
existence,
The knowledge of whom is the truth.
When I have achieved birth on Earth
Through devotion to you,
I will attain the highest carnal enjoyment or
That liberation which is unequalled hapviness, universal
preceptor.

** Brahma has four faces and on each one there is a beard and moustaches.
The eight beards and moustaches refer to the total number of his beards and
moustaches, not to eight of each.
14.16-26-15.1-7 "
16. Honoured by your immortal glance this devotee sits
before you, Mighty god. I am long-lived. May I experience
shame before you, but not death!
17-25ab. Whilst he was propitiating him in this way, he heard
the words, “Perform austerities!” uttered in the sky. He
propitiated him once more. And as soon as he heard the words
from the atmosphere the obstacles — hugely virile creatures of
various shapes — disappeared. All except him, lotus-seated
Brahma. Once freed the lustrous lotus born Brahma, wondered,
“Without a mantra and without a location, how cam I perform a
great austerity?” His mind confused about this, he roamed about
in the centre of the water and thought, I will bow to Gajanana,
meditating on him with undivided attention. Him whose
auspicious body is smeared with red sandalwood paste, his
vermillion coloured head resplendent with a diadem engraved
with jewels and pearls, who wears a snake as his brahmanical
thread and who is ornamented with many ornaments made of
priceless jewels. Him who is splendid with finger rings shining
with glittering emeralds and a huge belly splendid with a great
navel enclosed within a great snake. Him around whose hips is a
shining thread enlaced with brilliant jewels, who is clothed in
red garments flashing with golden threads. Him whose hands
are the best, whose tusk shines brilliantly and who wears the
moon on his forehead.
25cd-26. He meditated on him in this way and again there
came some words from the heavens, “Behold the banyan tree!
Behold the banyan tree!” But after he had heard this lovely
utterance, Brahma once again became filled with anxiety.

CHAPTER FIFTEEN

Description of Gajanana’s Worship

Bhrgu said:
1-7. Then Brahma had a great vision, Excellent sage. Whilst
wandering here and there he saw a large banyan tree in the
 Ganesa Purana
52
“Since this universe, both
water, but he had this misgiving,
yed by water, heat anda
moveable and immoveable, was destro
great wind, how could one solitary large fig tree have
a small boy. He had
remained?” On a leaf of that tree there was
four arms, a beautiful tiara, he was resplendent with earrings
and he was wearing a necklace made of pearls and jewels
his brow,
shining brightly on his neck. He had a half moon on
him
red clothes and also a thread around his waist. After seeing
like this he wondered how that boy with his one tusk, his human
shape and his elephant’s face glowing brightly, could be there.
after
Then with his trunk the boy threw water onto his head,
d loudly.
which Brahmi, filled with both anxiety and joy, laughe
When he laughed, the boy got down from the banyan tree and,
coming onto Brahma’s lap, he spoke in a mellifluous voice.

The boy said:

8-llab. In spite of your venerable age you are foolish and
more simple than a simpleton. You are overwhelmed with
anxiety about the creation because you have struck obstacles
have been
and, very anxious about your austerities, you
continually wandering around in this water. Four-faced Brahma,
I will teach you this mantra of mine. It consists of one syllable
and is the remedy for the removal of all your anxieties. Recite it
one million times with a preparatory ritual and then I will
become visible and give you the utmost capacity to create.
11cd-15. After he had seen that marvellous thing in a vision,
Brahma, whose seat is a lotus, came to his senses and he
lamented, “When will I have a sight of the highest Lord? For,
joy was I when I experienced that vision.”
sunk in an ocean of
Then after he had bathed, he stood with one foot on a lotus,
meditating on Gajanana and recited that supreme mantra for
many days. And for a thousand years he performed a great
austerity with his senses conquered, his wish for food
conquered, stationary like a wooden stick or a stone. Then from

35 On the purascarana “preparatory ritual” for the offering of a mantra, see

Kane, History of Dharmasastra, 1962. Vol.5.2, pp.1107-12.
 15.16-24 53
out of his mouth came dangerous flames which severely injured
all beings.
16-17. After Gajanana had seen Brahma’s firm devotion he
was satisfied with his deep devotion and appeared before him.
His splendour was that of a myriad of suns and like Agni he was
garlanded in flames. He was all but burning the three worlds and
all but destroying heaven and earth.
18. He holds a lotus and an axe, he is omamented with
divine
garlands,
He removes all difficulties and his body is entir
ely beautiful.
A resplendent trunk on his lovely face,
he nourishes his
devotee’s wishes.
The sole destroyer of all obstacles for gods,
men and sages.
19-20. After he had seen that mass of fiery
energy, Brahma
shook tremulously and became terribly
anxious, his mind so
distracted that he ceased reciting.
He covered his eyes and the
recollection . faded, but having regard to his particular
condition, Vighnaraja spoke immediat
ely.

GaneSa said:
21-23. Do not be afraid, Lord of the Worlds!
It is indeed I
who have come, I who taught you this auspicious one-syllable
mantra in a vision, because of which you
have attained success.
I have come to grant you a boon and I have assu
med my placid
appearance, so choose a boon, firm-vowed Brah
ma! I am
pleased, so I will give you whatever is in your heart, for
when I
am pleased anything can come about. There is no doubt of
it.

The sage said:

24. Having heard this pure speech of Gananatha
Brahm rejoiced whilst reflecting upon the Supreme.

© “recollection” smyti: This word must have the sense of “vision” here.
Often when a devotee has an initial vision of the deity, he is able, at will, to
recollect a vision of the deity again. The verb smr “to remember” is always
used in these circumstances.
 Ganesa Purana
54
who are moving
And having bowed to the teacher of those
and non-moving,
His heart calm, he said, “My birth is fruitful.”

Brahma said:
s who
25-29. The Lord who is never accessible to the yogin
Upani sads, he who
know the Vedas and the sastras, and all the
le and
has neither beginning nor end, who is eternal, immeasurab
of my
without qualities, has now become visible to me because
stores of merit. If you are pleased, Lord of gods, VighneSsa,
Bringer of compassion, give me that rock-solid devotion
towards yourself in consequence of which trouble will not touch
ion
me. Give me, immediately, the capacity to undertake a creat
with variety and when you are satisfied Gajanana, let all these
part you
obstacles be removed.’ By a mere recollection on my
at death
must always cause all my duties to be completed and
give me certain liberation, knowledge and purity.

Ganesa said:
30-31. Yes! You must produce that vast creation with its
will
variety of kinds. After having recollected me, all obstacles
disappear from everywhere and due to my favour you will have
rock-solid devotion and auspicious knowledge. Fearlessly,
perform all your duties, four-faced Brahma.

The sage said:

32. Brahma obtained that very boon and worshipped the

Lord. Whatever he conceived in his mind certainly appears.
33-37. Due to Ganesga’s favour, two young girls appeared at
just the right moment to be presents in Ganesa’s worship. Both

will he cause
»? When GaneéSa is satisfied with Brahma’s devotion, only then
subject
the obstacles to be allayed. Even though vighnani “obstacles” is the
s
of yantu here, the implication is that they are allayed as a result of GaneSa’
agency.
15.38-39 55

were glorious, their faces and eyes charming and tranquil. They
were adorned with various ornaments embossed with many
jewels, they were redolent of celestial fragrances and adorned
with celestial clothes and garlands. Brahma decreed that these
two should be a present for him. He offered him a handful of
celestial flowers and burning lamps in plantain wood. And
having eulogized him with his thousand names, he then
performed a circumambulation of him. After paying homage he
propitiated him with the words, “Be beneficent towards those
who are wretched.” In this way Brahma, the supreme Lord,
worshipped him.
38-39. Then, the illustrious GaneSa who removes obstacles
became pleased and having taken these two — Siddhi and
Buddhi — the Lord disappeared. And at the command of the
supreme Lord and by virtue of his favour, Brahma, tranquil in
mind, produced that creation, laid out as it had been before.

CHAPTER SIXTEEN

The Entreaty to the Goddess

The king said:

1-2. After hearing this tale about Ganega my heart is filled
with delight. Once again recite an immortal tale, Sage of the
priests, as I have not had enough. After the illustrious GaneSa,
who is the Supreme, had disappeared, how did Brahmi create
the creation? Describe that, Lord!

The sage said:

3-9. First of all Brahma created seven small sons from his
mind and he said to them, “To help with the creation you must
create from your own minds.” But after hearing his command
they resolved to engage in austerities and whén they had
performed a very great austerity they attained the supreme
Brahman. Prajapati then created another seven «sons, but
 Ganesa Purana
56
possessing an overabundance of wisdom, they too did not create
the perfect creation. Having consideration for Sanaka and the
rest, he himself began to create and from his own mouth lotus-
born Brahma emitted the priests and fire. From his arms, thighs
and feet came the other three classes and from his heart came
the moon, from his two ears the sun and from his ears the wind
and the breath. And from his navel came the atmosphere and
from his head the sky. The earth and the directions he formed
from his feet and the other worlds from his ears, and everything
else high and low, moving and unmoving, oceans, rivers,
mountains, grass, shrubs and trees.*8
10-1lab. Then after a certain number of days had passed,
Excellent sages, two huge demons were born from the ears of
the huge Visnu who was sleeping. In the triple-world these two
were known by the names Madhu and Kaitabha.
1lcd-12. Their faces gaped with teeth, their eyes were reddy-
brown and their noses were long, both had huge bodies,
immense strength and were 4s tall as mountains. Their voices
roared like the clouds in the rainy season and they were terribly
arrogant.
13-15. These two malevolents scoffed at him in many words
and they ridiculed the sastras, the wise, the sages, gods and the
priests. The Earth trembled because of their noise as did Sesa
too and the entire creation was terrified by their sound. Their
eyes red with anger, they began to eat absolutely everyone.
16-17. Then in order to awaken Visnu for the destruction of
Madhu and Kaitabha, lotus-seated Brahma eulogized the boon-
giving goddess Sleep who had gone into Visnu’s eyes and was
the cause of Visnu’s stupefaction.”” Having duly considered and

:Cf. Rg Veda 10, 90.

“the cause of Visnu”s stupefaction” visnumohanakarinim: The word
mohana “stupefaction” is difficult to translate here. Its usual meaning
centres on perplexity or confusion and one who is subject to moha is
contrasted with one who possesses intuitive knowledge (jfiana). Here it may
convey the idea that Visnu as the protector of the universe, has, under the
influence of sleep, fallen down on the job in not killing the two demons.
Thus he is confused or deluded in respect of his correct duty.
16.1-9 af

then correctly realized that those two would be killed by Visnu’s

hand due to Gajdnana’s favour, he became filled with both
delight and anxiety.

Brahma said:

18. You take the form of the svaha and the svadha, you are
immortal,
Your form is the sound of the short syllable and half a short
syllable.
You are the creator, destroyer and mother of people,
You alone are the power of what exists and what does not
exist.
19. You are the revealed texts, the accent, the destructive
night,
You are without beginning or end, you are the night,
You are the mother of the universe, the ordainer of the
universe
The cause of creation, destruction and stability.
20-26. And you are the Savitri verse, the twilight, the great
illusion, hunger and thirst. Of everything you are the essence
and you are the power in beings, Parvati. And here is Hari,
creator of the triple-world, your Lord, the crusher of daityas and
danavas, whose mind is filled with sleep, yet who still possesses
discursive and intuitive knowledge. He creates, protects and
destroys this universe, yet at critical moments in his incarnations
you have guided him. You must delude both of these evil
daityas, Madhu and Kaitabha, and then, because they are so
dangerous, give him the knowledge to kill them. In a previous
birth they propitiated me tirelessly for a boon and so I gave
them boons of many types. It is because of me that they are both
inviolable. Since then I have endured their loud and soft words
and wanting to kill me, they have chanted with many kinds of
hymns. Also, because they are evil they have never stopped
striking me. Therefore, I am propitiating you, the goddess, to
awaken Visnu.
 GaneSa Purana
=e
CHAPTER SEVENTEEN

Instruction in the Mantra

The sage said:

1. Until Visnu gets up these two will overrun the heavens and
the residences of Indra, Yama and Kubera.
2-6. The gods just wanted to flee anywhere after they had
seen those two and some of them tottered and fell, others fainted
and stumbled. Then the goddess Sleep released Lord Visnu and
after he had roused up all the gods, he fought with those two in
order to prevent their overrun of all the gods, the snakes led by
Sesa, the sages, yaksas and raksasas. Visnu looked splendid. He
was holding his club, his discus and his conch, he wore earrings
and a diadem and his thick skin was like a dark cloud. The
illustrious Visnu then blew his conch with great vigour and
caused heaven and earth to shake because of its sound.
7-10. On hearing the sound of Paficajanya their heart was
pierced and terrified with fear of it they then said to one another,
“We completely overran. the Earth, the underworld and the
twenty-one heavens, but we had not then heard that sound which
has made our adamantine hearts tremble. Hence we will have to
fight with this very powerful man for victory or defeat in order
to bring an end to our itch for battle. We will kill this enemy or
die!”
11-12ab. Having made this resolve and eager for battle they
both said to Visnu. “You have appeared, Visnu, supreme person,
in order to bring an end to our itch for battle. But how will you
obtain supremacy over us if we can see you?”
The sage said:
12cd. After he had heard their speech the far-famed Visnu
spoke.
17.13-27ab 59

Hari said:
13. Well said, great demons! Fight with me if you wish, for
nobody looks for his own death.

The two said:

14ab. You have four arms, Lord of the gods, so give us an
arm wrestle!

The sage said:

14cd. Visnu gladly said, “Yes,” after they had addressed him
in this way.
15-18: Having left his weapons aside he fought them only
with his four arms. They struck his head with their foreheads
and his shanks with their shanks, his elbows with their own
elbows, and his arms with their arms, his ankles with their
ankles, his buttock with their buttocks and his nose with their
noses, his fists with their fists and hi ack with their backs, and
their arms were tearing apart and shaking in circles. In this way
the fight between them continued for a long time then, and five-
thousand years passed, great sage.
19-27ab. However, the imperishable Hari was unable to
defeat them, so he took the form of a heavenly musician who
was skilled in music. Going into a forest he made the sweet note
of a lute and deer, wild beasts, humans, gods, heavenly
musicians and raksasas became utterly engrossed with it and
they all left their respective activities. Siva, Lord of the
mountains, heard its note when he was on Mt. Kailasa. Straight
away Siva, destroyer of Bhaga’s eyes, said to Nikumbha and
Puspadanta, “Someone is singing in the forest. Bring him to me
quickly!” After they had left and caught sight of him they said
to him, “Siva has heard the sound of your singing and is thrilled.
Faultless one, the god summons you to sing. So leave quickly
with us and we will go to him.” When he had heard their speech
the -heavenly musician, who was devoted to Hara, went with
them to where the god Maheévara was located. He saw Parvati’s
 Ganesa Purana
60
nt of
husband wearing a diadem shaped as a half-moon, a garme
and tiger skins and ornamented with a garland of
elephant
headless bodies. With his yellowish braided hair and a snake as
his sacred cord, he was resplendent.
27cd-28. He bowed to the ground before the Lord of
everything, the one who destroys the pains of those who are
obeisant to him. Then helping him up with his own hand, the
Mountain-dweller offered Visnu, born from under an axle, a seat
and honoured him.

Then Hari said:

29-31. “My life has now become fruitful, because this vision
of you — which gives accomplishment in the law, sensuality,
power and liberation -— has occurred.” And with lute-like
sounds, soft stanzas and a variety of melodies, the heavenly
musician satisfied that god who was so engrossed with his
singing, and he also satisfied Skanda, Ganesa, the goddess
Parvati, the gods and the sages.
32-33ab. Then with delight, Siva publicly embraced Hari and
he said to that auspicious god clothed in yellow and holding a
lotus, mace, discus and club, “Hari, ask of me all your desires. I
ss from
will give them since I have attained the highest happine
your song.”

Bhrgu said:
33cd. Hari then told him about the previous course of events
concerning the two demons.

Hari said:

34-36. Whilst I was asleep on the ocean of milk, Madhu and

Kaitabha arose from my ear secretions and came to eat Brahma.
Brahma eulogized Sleep, splendid Siva, and she awakened me. !
then engaged in battle with those two and a wrestling match
17.37-43cd. 61
ensued. I was unable to conquer them so I did this.*° Now, Siva,
repositoryof compassion, tell me the way to kill them.

Siva said:

37-39ab. You went to the battleground without having,

worshipped Vinayaka, and so you had no _ strength.
Consequently, you’ve got real problems. Worship Ganega and
set out for battle, respectable god! With his power of illusion he
will delude those two and through my favour you will kill those
two malevolents. There is no doubt of it!

Hari said:
39cd. Siva, tell me, how I should worship that god,
Vinayaka?

Isvara said:
40-4lab. Seven myriads of Ganega mantras have been
recited. Even amongst them there are great mantras and amongst
them too there is a great one-syllable mantra and a six-syllable
one. Illustrious Visnu, I am going to tell you about one of these
two.
41cd-43ab. Then, having set aside the one syllable mantra in
consideration of the power of his discus and the Siddhari
mantra, and having paid out a monetary debt, he told him that
great six-syllable mantra of Ganega which is auspicious and
grants every success.
43cd. “Merely by‘! performing it your task will be
successful.” Then Visnu left quickly to perform it.

“0 «f did this”: That is, Visnu became a heavenly musician and sang a song.
wt “Merely by...”: This’ must be an insertion into the narrative of Siva”’s
direct speech. It is recited by the narrator, not by Siva himself.
62 Ganesa Purana

CHAPTER EIGHTEEN

The Tale of the Origin of Siddhiksetra

The King said:

1. How and where did Visnu recite that excellent mantra and
did he obtain success? Tell me this in detail!

The sage said:

2-7.There is a celebrated place of the highest quality called
Siddhiksetra which gives success on the earth. The great Visnu
went there and performed a severe austerity. Whilst meditating
on Vinayaka he propitiated that god in accord with the
procedure for the six-syllable mantra. After having diligently
conquered his senses, he carefully fixed the boundary of the
eastern area with his weapon, an arrow, and completed the
purification of his body and the stilling of his breaths. And he
completed the ritual placing of letters progressively within his
body beginning from the lower part of the body, and the ritual
placing of letters progressively outside of the body beginning
with the head. He restrained his breaths and meditated on the
god Gajanana with the basic mantra and having worshipped him
in the mind with the gestures — beginning with the invocation
gesture — as well as with a variety of objects and the sixteen
kinds of ritual behaviour, Visnu, Lord of the lords of yogins
recited that supreme mantra.
8-10. After a period of one hundred years had passed, the
supreme self, Ganadhipa, who was like a myriad of suns and
fires, became visible. Completely tranquil in heart, he spoke to
Visnu, on whose banner is Garuda. “Ask me for those boons
that you want, Visnu. I will give them all because I am satisfied
with your austerity. If Ialone am worshipped first, victory will
certainly be yours.”
18.11-19ab 63

Visnu said:
11. Brahma, Siva and the gods led by Indra
Cannot see you just through their austerities.
I see you Ganeéa in your many forms, your one true form,
And in your form that is both manifest and unmanifest.
12. You are the one whose true form is smaller than the
atoms,
Your real form is greater than what is great, such as the
heavens.
Repeatedly through the power of fate.
You cause the creation, destruction and preservation of living
beings.
13. Self of everything, omnipresent, the power in everything,
Pervading everything, the maker of everything, the highest
Lord.
You see everything and of everything you are
The ordainer, protector, maker, destroyer, the leader of all,
the father.
14. By seeing one like you | will experience success in all
things, god.
However, I am still going to tell you about one thing.
15-18ab. At the end of my yogic sleep Madhu and Kaitabha
sprang up from the dirt in my ears. These two great warriors
strove to eat Brahma. Then I fought with them for many days,
but because my strength is waning I have come to you for
refuge. So think about how I will destroy these two, as the
highest renown exists in victory over other demons.” Supreme
Lord, give me now your inexhaustible devotion, through which
my unmatched fame will cleanse the triple-world.

Ganesa said:
18cd-19ab. Visnu, you will certainly get whatever you
request. You will have glory, strength, the highest fame and no
obstacles.

#2 “over other demons”: That is, demons who have already been killed.
Madhu and Kaitabha are nothing special.
64 Ganesa Purana

The Sage said:

19cd-23. Having said this to the great Visnu, Lord Ganega
disappeared from there, but Visnu was filled with joy as he
considered these two demons to be conquered. There he built a
crystal palace luxurious with jewels, a glittering gold spire and
four very splendid domes. Then he set up an image made of
jewels taken from the Gandakiya river. The gods and sages
spread its fame under the title of Siddhavinadyaka, since Hari
obtained a splendid success there. Thereafter, it became famous
as Siddhiksetra, the “Field of Success,” all over the earth.
24-25. Then Hari went to where Madhu and Kaitabha were
and after they had seen Hari coming they jeered and ridiculed
him. “Why has your face, dark as a cloud, reappeared before us
now? Once more we will give you a huge send-off** from here,
mischievous. god. You’ve gone stupid! Why have you come
back for battle?”

Hari said,
26-27ab. Just as a small fire by itself can burn everything
quickly, and just as a small light removes much darkness in the
night, so I can now certainly destroy both of you who are drunk
with pride.

The sage said:

27cd-3lab. On hearing his speech Madhu and Kaitabha
became very angry, and suddenly with their fists they struck
Visnu hard on the heart. Then there was another wrestling match
between him and them and that battle went on for many days.
But eager to give a boon to them both, Hari said to Madhu and
Kaitabha in a silky voice, “For many years you two have

* “huge send-off? mahamuktim: | am uncertain of the precise -meaning of

this and take it to mean they will defeat him again..M gives a literal
translation of the verse.
 65
18.3 1cd-43
endured my blows, bulls of daityas, and I am pleased with your
born
manly endeavour. Two such as you have certainly not been
before and will not be born again.”

The two said:

31cd-32ab. Request boons from us! We will give you many

of them Hari, since we are both perfectly satisfied with you and’
your fighting.

The sage said:

32cd-33. Having given ear to and heard the speech of those
two who were deluded by illusion, Visnu said, “You daityas are

trying to give me some boons, so come, and I will kill you! That
is the only boon I choose.”
34-36ab. Then after looking at all the water, Madhu and
Kaitabha, now terribly happy, said, “Death at your hands is
auspicious. By thinking of you at death we will immediately
attain eternal liberation. Kill us where your two thighs are not
covered by water, Visnu, descendant of Madhu! We are giving
up everything except truth. Everything is based on truth.”

The sage said:

36cd-39ab. After hearing their words, he lifted both of them
up onto his
thighs and cut off their heads with his razor sharp discus. The
gods then rejoiced, flowers showered down, all the heavenly
musicians sang and the apsaras danced. Visnu too’ was then
filled with delight and after going up to Brahma, the Supreme
Lord, he told him the whole story.

Hari said:
39cd-43. When I was powerless to conquer those two, I went
to Siva, the mountain dweller, and Sankara taught me that
excellent six-syllable mantra. I propitiated the mighty god,
66 GaneSa Purdna

Vighnegvara, with it and he gave me boons which themselves

give fruition to many desires. It was through his power that I
killed the evil Madhu and Kaitabha, but as soon as he had been
eulogized and worshipped, that mighty god disappeared. The
greatness of the great GaneSa is celebrated. Through Sankara’s
favour I will kill the daityas and danavas.
44-45. After all the gods and sages had eulogized Ganeéa,
Brahma, Siva and myself they went to their own homes.
Whoever should listen constantly to this “Glorification” that
destroys evil, will not be afraid of anything and obtains
everything for which he has wished.

CHAPTER NINETEEN

_ Description of Kamala’s Son

Vyasa said:
1-2. That was the glorification of Siddhiksetra, and especially
of Gananatha, which when heard removes evil, gives all desires
and increases merit. But once more, Brahmi, tell me a small tale
about Ganega, for even though I have been drinking the nectar
of those tales, I have not had enough.

Brahma said:
3. Son of Pardgara, I am going to tell you this expansive and
auspicious tale of the Lord Ganega, the-god who presides over
all the gods.
4-6. In the country of Vidarbha there was a magnanimous
and exceptionally courageous king. Wise Vyasa, he dwelt in the
city of Kaundinya and he had generous vassals“ and other kings
as feudatories. Ten myriads of horses, elephants, footsoldiers
and chariots moved in front and behind him when he was

44 ee j so - a : *
he had generous vassals” simanta varada: The. word varada is difficult to
construe here in the meaning of “feudatories”. The variant reading karada in
GN (6) is certainly easier.
 19-7—22 67
advancing. Thousands of brahmins depended on him and were
happy.
7-9. His most illustrious wife was named Caruhasini and her
lotus face blossomed, whilst her.eyes were the eyes of a young
deer. Ever devoted to the gods and brahmins, utterly obedient to
the Law, she was loyal to her husband, her life was her husband
and she was always obedient to her husband’s command.
Because of fate she had no son, yet she was a beautiful woman.
10-12. Then once when Bhima was watching her, all her
charming limbs radiant, the excellent king, distressed since he
was without a son, spoke these words, “After giving up this
kingdom we are both going to the great forest. The fate of a man
who is without a son is definitely not heaven nor happiness, nor
indeed do the gods accept his offering or the fathers his food
oblation. My mother, my birth, my father, my house, my wealth
and my family are worthless and in the same way that a goose
without water is useless, so too is my karma.”
13-17. Having made this resolve he summoned two advisers,
one of whom was named Manorajijana and the other Sumantu.
Both were conversant with the polity, the three Vedas, current
affairs and the sixty-four arts. Coming at once they bowed to the
king, sage, and then Bhima said to them both, “Protect my
kingdom. Evil produced in a previous birth of mine or my
wife’s has appeared and because of it there is no lineage on
either side which will bring happiness. If I return again you
must give it back to me. But if not, after I have divided my
kingdom, you two must take it.” The king settled this with a
svastivacana™ rite.
18-22. After he had made many gifts to the brahmins, the
excellent king left the city with his young wife and his
ministers. When he had gone the length of a field he dismissed
them all, but his two advisers said, “King, we are going with
you.” Their friends and the townspeople wept as they were

45 “syastivacana rite”: A small rite performed at the beginning of any ritual.

The sacrificer requests the brahmins to bless him with the word’ svasti, after
which he proceeds with the rite.
68 ; Ganesa Purana

bitterly distressed, but he said to them, “Fear not! The two

ministers will do the king’s jobs for you. These two will protect
you just as I have done. And sighing continually the king spoke
once more to the two ministers. “I have given this kingdom to
you two! By all means return to the city.”
23-28. Accordingly, having given away everything, he left
the city with his wife and whilst wandering about he saw a pond
replete with lotuses, filled with various kinds of aquatic animals
and adorned with trees in flower. On its bank those two, the
king and his wife, saw a charming and auspicious hermitage
where all was bliss and prosperity. Species of animals hostile by
nature — such as elephants and lions, mongooses and snakes,
cats and mice — did not engage in hostilities there. In there, on a
seat of kua grass, the two saw the tranquil sage Visvamitra
surrounded by pupils’ earnestly engaged in study of the Vedas.
Bowing before that great sage with their hands folded, they both
held his feet and repeatedly expressed obeisance. The tiger of
sages, Visvamitra, repository of austerities, made them stand up
and knowing the situation, he spoke in gentle words to the king.

Visvamitra said:

29-30. King, you will have a son of great renown who will
and
possess all the qualities. Tell me where have you come from
I will work
what your city is called. After that, Excellent king,
hard to destroy your evil.

Bhima said:

31-33. Lord, my city is called Kaundinya and it is in the

region of Vidarbha. My name is Bhima and this is my wife,
Caruhasini. We have tried diligently to obtain a son by vows,
gifts, austerities and so on, but because of an evil act committed
in an earlier birth compassion’® has not arisen in any god.
Having left the kingdom, I have come to the forest where we
both saw your footsteps. Whilst wandering through many

4 That is, no god has had the compassion to grant them a son.
 19.34-44 69
forests, I was made to come here by fate, as association with the
good immediately gives an excellent result.
34-35ab.For this reason your blessing on me who has
undertaken Vedic recitation,”’ sacrifices, gift-giving, austerities,
vows and mantras has destined a son. No doubt of it. As a result
of your compassion and restraint, my wish will not now be in
vain.
35cd-36ab. But what was that absolutely foul evil J
committed in a previous birth, Sage? Tell me what counter-
action you have devised for me in this matter, Omniscient sage?

Brahma said:

36cd. The great sage, Viévamitra, having listened to his

words, carefully told that king an ancient tale.

Visvamitra said:

37-39. You abandoned the rules of the family — which are

based on the Vedas, the sAstras, the Puranas and worldly custom
— because you were blinded by a lust for prosperity. All your
ancestors constantly worshipped Gananayaka, but on account of
his anger*® no offspring has been born to you. I am going to tell
you how Gajanana became your family deity. Great hero, listen
to this carefully from the beginning.
40-44. King Bhima, the seventh man before you was a king
who had one child only after a very long time. Even then he was
deaf, mute, a hunchback and his very pitted body was streaming
pus and stank terribly. When his mother Kamala saw him she
became very distressed and in her own heart she wondered, “Is
it right to be in this world without a son? But to have a son like

” The point being that Vedic recitations etc., have allowed him to meet
Visvamitra, whose power is such by itself to cause the birth of a son.
% GaneSa is angry because Bhima has not followed the family ordinances.
The king has not recognized that he has an obligation to create a lineage
(samtati: here translated “offspring”), because he is obsessed with his own
concerns.
 Ganesa Purana
710
doesn’t
this brings little pleasure and causes great trouble. Why
How will I now show
Brahma bring death to me or to him now?
way she cried
my face to my good friends?” Wailing in this
terribly because of her pain.
45-50. On hearing her weeping, her husband, knowing the
ways of karma, went to the lying-in chamber. After seeing his
very distressed wife and the child in such a condition, he spoke
in a gentle voice, comforting her, “Do not be distressed, Good
lady! Such is the course of karma. A man’s share of pain arises
from evil committed in former lives and the man who
experiences pain, after having found happiness, experiences
happiness, but attains pain again. This child will not be good for
us if we simply lament. If a previous deed is attached to him, he
will experience it in the future. We will apply ourselves with
excellent herbs, mantras, jewels, austerities and recitations in
accord with the precepts relating to pilgrimage and worship of
er is
the gods. Beautiful-browed woman, do properly whatev
recommended for the boy.” :
51-52, The good woman under stood that and having got rid
of her grief over the boy and cleansed him with water, she
rejoiced with her friends. He performed a rite” that was entirely
red the
appropriate for his son’s birth, and he respectfully honou
brahmins whilst she honoured their wives. ;

CHAPTER TWENTY

Daksa’s Eulogy

Brahma said:
1-9, He invited the good brahmins, who were grounded in the
Vedas and knew the destiny of men, first honoured them with
tes a
“ “performed a rite”: The word for rite is abhyudaya which designa of
prosperity”. See Kane, History
special kind of rite for “worldly
Dharmasgastra, 1962, Voi.5.2., p.1037 n.1671.
20.10-17 71

wealth, clothes and jewels, consulted with them and then gave
his son the name of Daksa. He then gathered a collection of
herbs and undertook the offering of mantras and the recitation of
prayers. For twelve years he himself performed a severe
austerity for the removal of his son’s illness and for the
prosperity of his own lineage. But when the king saw that his
son was not freed from the disease he became depressed and
seething with anger he said, “Leave my palace with your son
Queen Kamala! From now on I am unable to look at you aad
this son.” After Vallabha reproached her in this way, Kamala
then departed from the city for the forest, taking ‘her son
Weeping, falling to pieces with grief, wiping away the tears of
pain, carrying him on her back, she became ravaged by fatigue
thirst and hunger. She went from one village to another, fivins
by beggary and sutfering terribly, and thieves plundered Her
clothing, jewellery and such like. And so going into a village
she would leave her son in a Siva temple and this beloved of the
king would wander into a city for alms.
10-15. On one occasion she went with her son to beg in the
city and by virtue of making contact with breath from the mouth
of a certain brahmin — who Lambodara had caused to appear
there. because of his exceptional devotion — the young boy
acquired a celestial body with eyes and ears. Having lost all her
pain, Kamala rejoiced after she beheld him making charming
and delightful utterances. But Kamala wondered, “Why didn’t
he become whole as a result of the efficacious herbs, mantras,
personal service and vast sacrifices? Why did my son become
whole by virtue of contact with his breath and where will I find
this man who can destroy bad karma?” After she had said this
and had embraced her son, her anguish gone.
16-17. Once again, collecting her son, she went into the city
to beg. The townspeople respectfully welcomed them both and
fed them with various kinds of cooked food and vegetables and
such like, candied sugar, ghee and food prepared with milk.
Eating happily in this way day after day they also obtained
lovely new clothes and money each day.
 Ganesa Purana
72
18-26. Then the chief of the town asked him, “Tell me your
father’s name! What is your country? What is your town? Who
are your kinsmen and what is your livelihood?” After giving ear
to those words he told him his name was Daksa. Then he
questioned him further about his mother, father, city, family and
what had happened, and he replied, “My beloved father is in the
city of Bhanu in Karnataka. He is a great ksatriya, strong,
famous and a crusher of enemy troops. This is Kamala his wife
and I am his son called Daksa. Brahmin, when I was born blind,
deaf and filled with many sores, my mother tried to abandon me.
She made a great effort but my father prevented her and then my
father performed austerities for twelve years and offered the
merit of that. But when my father could not see anything right in
my body, he banished mother and me, townsman. Now I have
become good looking by virtue of contact with somebody’s
breath.” In this way Daksa told him everything he had heard
from his mother, after hearing which the city dweller left and
Daksa too left quickly and gladdened his mother.
27-34. In that city a brahmin of compassionate heart then
instructed these two in the rules for the propitiation of Ganesa,
after which Kamala and Daksa attained supreme calm, both
intent upon the propitiation of Ganesa by means of the austerity
of standing on one toe. Completely engrossed in devotion, these
two were reciting that excellent mantra of eight syllables in
which the name of god is in the dative case and is preceded and
followed by Om. On seeing them living on air, their bodies
emaciated, the illustrious Vinayaka, an ocean of compassion,
body,
appeared in front of them. He was four-armed, huge in
elephant-faced, very handsome, of the appearance of many suns
and like the sun arisen in the night. His head was glittering with
a diadem set with jewels, gold and pearls, he was dressed in
yellow silk and ornamented with golden bracelets on the upper
a large
part of his arms. Reclining on one knee, he was seated on
seat and he was wearing a golden girdle and a jewelled ring. On
his stomach there was a large snake and he carried one _sk, half
that of an elephant.
 20.35-38ab B
35. Both of them saw this very form and then once again the
form of a brahmin.°° The brahmin said to these two, “I am
satisfied with your calm and I have come to give you a boon.
Choose your heart’s desire!”

The sage said:

36. When the pleased Vighneéa became visible in the form of
a brahmin, Daksa bowed to him with deep devotion and spoke
with his hands folded.

Daksa said:
37-38ab. Merit performed in a previous birth has borne fruit
for me, excellent brahmin, because I have seen your form which
is vast and superlative in its duality as Vinayaka and as a
brahmin. Now my birth has become significant.
38cd-48. You are the highest of causes and you are the cause
of the Vedas, the supreme knowledge, the Supreme Brahma
who is eternal and is to be sought through the Vedas. You alone
are the witness of everything and you are the inside and outside
of everything. You alone are the agent of actions in bodies both
subtle and gross. Having many forms and having only one form,
you can be defined, yet you are without shape. You alone are
Siva, you alone are Visnu, Indra, Agni and Aryaman. Your own
form is the Earth, Atmosphere and Heaven and you have the
form of the Pleiades, the Moon and water. You are the maker of
everything, the protector of everything and the destroyer of
everything, you are the preceptor of beings moving and non-
moving and the protector, and you possess intuitive knowledge
and discriminative knowledge. You alone are the past, present
and future and you alone are the deity of the senses. You are a
kala, a kastha®! and an hour, prosperity, firmness and patience.

%° “once again the form of a brahmin”: because Ganeéga had transformed his
“theophanous” form into that of a brahmin.
5! A kala is the equivalent of 1.6 minutes and a kastha 3.33 seconds.
 Ganesa Purana
74 ,
s and the Veda, the
You alone are Samkhya and Yoga, the Sdstra
nisads. You alone
Puranas, the sixty-four arts as well as the Upa
ra. You are this
are the brahmin, the vaisya, the ksatriya and giid
ds of merit.
country and the foreign country, the field and the fiel
ble , and the field of
You are the measurable and immeasura
, , the forests
knowledge for yogins. You alone are heaven hell
roots and fruits.
and the groves, herbs, creepers, trees, bulbs,
rn, born from 4
You comprise the living beings that are egg-bo
. You are desire,
woman, sweat born and those which sprout
sion and
anger, hunger, avarice, deceit, pride, compas
asure, laughter
forbearance. You are sleep, exhaustion and ple
and grief.

The sage said:

pleased.
49. After hearing Daksa’s speech Vinayaka was very
the rumbl ing
Almost smiling he spoke to him in words deep as
of clouds.

Gajanana said:
und
50-53., Very fortunate one, I am pleased with this profo
er, not
eulogy. Though longing to grant a boon, I can, howev
might
give you one. Were I to give you a boon, a devotee
boon merely
become angry with me, thinking, “He will give a
obtained a
because someone has a mangled body.” You have
I can say that the
celestial body and you have eyes and ears.
la.
name of him from whom you have really been born is Mudga
merely at a
That Lord of brahmins will reveal his true form
ther to
thought. What desires you desire, he will give all of
you.
peared
54-56. After saying this the supreme Ganesa disap
d Daksa was
from there instantaneously. After he had disappeare
s a
very distressed and wept just like when a beggar obtain
a cow has
treasure and loses it or as a calf screams loudly when
fell onto
died. And whilst shedding tears from both his eyes he
gone?
_-the ground, constantly muttering, Where has Vinayaka
Where has he gone?
21.1-21 75
CHAPTER TWENTY-ONE

Description of the Teaching of the Man

Visvamitra said:

1-3. Terribly agitated, Vallabha’s son was wandering around

and running to and fro, but he could not find his lost clothes and
jewels. On the road he questioned brahmins and trees about
Vinayaka saying, “Where has Vinadyaka gone? Has he been seen
anywhere? Tell me about the celestial hermitage of Mudgala, an
exceptional devotee who is devoted to Gajanana. It is excellent
and gives security to all his followers.”
4-7, Wandering about and mentally reflecting on Mudgala,
he went to his charming hermitage of many wonders which
surpassed Alakananda.” In there on a very splendid seat he saw
the brahmin, Mudgala, who knew the truth of the Vedas and the
Vedangas, was skilled in all the Sastras, possessed the sun’s
splendour and, because of the power deriving from his yogic
exercises, a variety of forms. In accord with the procedures of
the sixteen forms of ritual he was worshipping a large image of
Vinayaka. It had three eyes and was made out of gold and
jewels and adorned with many ornaments.
8-21. On seeing him Daksa bowed prostrate on the ground,
shedding tears from his eyes and sighing repeatedly. Mudgala
asked him, “Who are you and where have you come from? How
can I remove your pain? Leaving nothing out, tell me
everything!” After hearing the brahmin’s words and having
collected his wits, Kamala’s son then spoke to that bull of the
brahmins. “In your presence, brahmin, I am going to speak only
the truth about my purpose. In the country of Karnataka there
was a king in the city of Bhanu. He was named Vallabha and he
understood correct political conduct, was wise, gave gifts and
was compassionate. But when his wife Kamala gave birth to me,
Thad a runny nose, my blood-filled wounds stank, I was blind, a

* Alakananda is Kubera’s city.

 5
Ganesatn Purana
Pura
16
When the
hunchback, deaf, dumb and racked with coughing. For twelve
townspeople saw me they said, “Get rid of him!”
, but he did not achieve
years my father made considerable effort
his goal from Mahesvara, namely, a remedy for making my
of his inner feelings
body whole. Then because of the violence
r. Thereafter, in her
he banished me and Kamala, my mothe
from town to
distressed condition, my mother began wandering
city of Kaund inya and being
town. She came with me to the
around beggi ng. Due
tormented by hunger, she began to wander
experienced this vision of
to the power of her previous merit we
And due to the touch
you. It was just like sight for a blind man.
my blemishes have
of your breath and the power of your limbs,
Ahalya when she
disappeared, just as happened in the past rto I have obtained a
touched Rama’s foot. Through your favou
was something | did
celestial body, Strong-vowed sage. Yet this I was
explain it to me, but
not understand, nor could my mother
e I have gained this
amazed and I resolved in my heart, “Sinc
celestial body by virtue of the breeze from his body, then
whenever I see him I will assume this body. ; :
22-25. After wandering around for many days with this
ssion , appea red
intent ion, GaneSa, the repository of compa
the god of
before me, resembling a myriad of suns. Gajanana,
and on seeing him,
gods, was satisfied with our austerity
in her heart. Then
Kamala gained the desires she had wished for
“Since you
in a mellifluous tone the pleased god said to me,
a result of
have become exhausted from wandering around as
la, an
having undertaken a vow for a particular aim, I Mudga
excellent brahmin, have appeared to you.”
26-30. After I had heard that speech my heart thrilled and
then,
then I eulogized Gajanana with many eulogies and
him of all
pleased, he said, “Wise boy, choose a boon!” So I told
as a brahmin
my mind’s desires and he had abandoned his form
body, his
and took another form. He was four-armed, large in
head.was covered with a large crown and in his hands he carried
wearing
an axe, a lotus, a garland and sweet meats. He was
celestial garments and the tip of his trunk, his trunk and his tusk
were shining. On his ears he wore some earrings which were
21.31-43 77
his body,
like the orb of the sun, a snake was encircled around
he was attend ed by kimnar as,
he wore celestial ornaments and
groups of heavenly musicians and divine sages.
with
31-37. Then after I had seen that form I became filled
after seeing the
joy in the same way as the ocean has a full tide
e
full moon. But at that very moment the form disappeared befor
does
I could look at it properly just as when one is awake one
e
not see everything that has occurred in a dream. I then becam
utterly depressed, swooned and fell to the ground. When |
became conscious again, I was thinking about the request that I
choose a boon and J asked the Lord of the god of gods, the Lord
who pervades everything, “May there be permanent prosperity
in my house and may my devotion to you be the same. If it was
because of previous merit that I saw you, then give these two
things to me.” I then heard the words, “It is given,” come from a
voice in the atmosphere, after which, brahmin, thrilled in heart I
came to you. Mudgala, you are the elephant-faced god and the
elephant-faced is Mudgala. Thus does Gajanana illuminate
everything that is visible in my mind.

Bhrgu said:
38-43. Having heard his speech, Mudgala spoke these words.
“Son of Kamala, you have done your duty successfully and you
are devout. Nobody can describe the glory of your devotion. I
performed rock-solid austerities for gne thousand years, yet I
have never seen a god like this who is the Lord of all worlds, the
teacher of beings moving and non-moving, the teacher, the
constant guide of rajas, sattva and tamas and the foundation of
the gunas. Who creates the bodies of Brahma, Siva and Visnu,
who is the creator of beings and the manifestations, the basic
elements of creation, the senses and of intelligence. Neither the
gods, nor the Vedas, nor the sages know him completely. But
such indeed is that Gajanana who you have manifestly seen. I
praise your feet as you are really devout.”

x
“aan these words may denote the ahamkara.
53 ‘constant guide”:
 Ganesa Purana
73
and embraced and the
44-48. Then they bowed to each other
mind, met together for a
teacher and his friend, being of one
meditation, Mudgala
long time. Beginning with recitation and
t prince. Day after
taught the one-syllable mantra to the complian
saying, “Undertake
day he told him of this one-syllable mantra,
Gajanana will
personal service and he will be pleased with you.
heart. If you let go
give you those desires you wish for in your
but if, however,
of this mantra, you will be utterly destroyed,
d, you will, as
you practice devotion for a long time in this worl
to the world
one of Ganega’s hosts, become subservient
yed all carnal
protectors, Indra and so forth. After you have enjo
enjoyments here, you will attain liberation at death.”

CHAPTER TWENTY-TWO
The Tale of Ballala and Vinayaka

The king said:

ed
1-6. I am absolutely astonished at what has been narrat
about the behaviour of that child, Daksa. It is truly marvellous,
excellent sages. He was blind, hunchbacked, of putrid smell,
.
flowing with blood, dumb, impure and virtually just a cough
How could he gain a celestial body from the breath coming from
Mudgala’s body? By what merit has this occurred and from
what evil has it arisen? He performed the highest austerity for
one thousand divine years, so why didn’t he achieve the vision
which comes from a god’s satisfaction? In what manner did Ibh
anana, god of gods, become visible to Vallabha’s son and was
he without afflictions in a previous life? Remove this doubt of
mine that has just arisen, omniscient sage! Obeisance to you!
Though constantly drinking the nectar of Gajanana’s tales, I
have still not had enough.

The sage said:

7. You asked that well, king. I will duly tell you everything
and your doubt will be removed. Listen single-mindedly, King.
22.8-2] 79

8-12. In the country of Sindhu there was a very famous city

called Palli,°* where there was an excellent vaisya named
Kalyana. Munificent, prosperous and wise, he was absolutely
obedient to the gods and the brahmins. His celebrated wife, who
was known as Indumati, had a beautiful face and she was loyal
to her husband, her life was her husband and she was obedient
to her husband’s word. In time an excellent son who possessed
the qualities was born of these two. Kalyana then bestowed
many presents upon the priests including gold, jewels,
ornaments, clothes and cows. And in accord with what was
proclaimed by the astrologers he gave his son the celebrated,
auspicious sounding and powerful name of Ballala.
13-21. A long time passed and on one occasion, Ballala, ever
devoted to the worship of the gods, joyfully left the village
accompanied by his friends and he led the young boys into the
forest. They occupied themselves playing various games, then
bathed, set up a beautiful precious stone and worshipped it with
beautiful, blossoms and shoots, intending it to be Ganega. And
some who were disposed to meditation undertook a recitation of
his name. As was their inclination others danced out of devotion
to the god, whilst some sang songs appropriate for the
Satisfaction of the god. Some enthusiastically erected a covering
with branches and fresh young leaves, others built a protective
wall around it and some an excellent hall. And there were those
especially happy ones, who, after offering incense and a lamp,
food offerings and honorariums of betel nut and fruit, some by
performing rituals in’ the mind, others by using such things as
flowers, creepers etc., duly worshipped him. And others who
were learned recited the Puranas then, whilst others expounded
the Dharmaéastras and some expounded other books. In this
way all spent their time for many days devoted to god, and

* Pali: Almost certainly the modern day Pali which is one of the eight
astavindyakas, sacred sites located around Poona. For other details see
L.Preston, “Subregional Religious Centres in the History of Maharashtra:
The Sites Sacred to Ganesh,” in N. K. Wagle, ed., Images of Maharashtra: A
Regional Profile of India, London 1980, pp.110, 125, n.45.
80 Ganesa Purdna

because they were devoted to god not one of them knew hunger
or thirst.
22-24. One day, however, their fathers sought out Kalyana
the vaisya and all of them angrily said, “Stop Ballala! He calls
together the young boys and goes into the forest every day, but
they do not return to eat in the morning, nor at midday, nor in
the evening. Consequently our young boys have become weak.
You must now give guidance to your own son! From now on if
he is not restrained we will strike him and then, after consulting
the Lord ofthe city, we will expel you.”
25-29. On hearing their unprecedented words, Kalyana’s eyes
became like the japa flower because he was full of anger. After
picking up a large club with which to strike his son he left and
as soon as he reached the pavilion he really smashed it with one
blow of the club. King, all the young boys then fled everywhere.
Only Ballala remained firm in rock-solid devotion. Seizing him
with his clenched fist, Kalyana thrashed him so severely with
the club that streams of blood came forth from all over his body,
just like the torrents of water coming from a mountain in the
rainy season. Afterwards he threw the god, beautiful with its
vermillion, far away.
30-32. Having completely lost his affection for his son and as
if he were another messenger of Yama, he tied the child tightly
to a tree with palaga creepers and he could be freed neither by
teeth, hands nor feet. Later on he said to his son, “The god will
free you. It will be up to him to give you food, drink and
protection and if ever you return home, then truly you will die.”

The sage said:

33. When he had smashed the god’s temple,
The enraged vaigya, Kalyana, left immediately for his own
home.
And by binding his own son to a tree in the forest,
He became quite evil due to the force of fate.
34. After he had gone, the vaisya’s son grieved
And in his mind he wondered,
 22.35-44 81
“How did the god get this name Vighnari,>
Which is chanted by all the people?
35. Since you do not destroy obstacles and evils,
How is it that you are celebrated as being the destroyer of
evils?
Just as Sesa does not abandon the Earth, nor Savitr the light,
Nor the Moon ambrosia, nor the fire heat,
36. So one should not abandon one’s own devotees.
If you had abandoned them how could you be so famous in
the Vedas and Sastras?”
Lamenting in this way, he cursed his own
Very evil father Kalyana.
37-39. “This unsurpassed temple of mine has been ruined by
him and he has thrown away the Ganega image and struck me. If
my absolutely rock-solid devotion towards Dviradanana is
unsurpassed, he will certainly become blind, deaf, humpbacked
and mute. What I said then is the truth. Everything I have
declared will happen to him. He whose mind is on devotion
cannot be in bondage, even though he might be bound in a body.
40. Reflecting on god with undivided attention
Tam going to abandon my body in this peopleless forest.
Since I have not attempted escape,
This body can only be offered to god.”
41-44, Having understood that this was his intention,
Gajanana appeared in the form of a brahmin because of Ballala.
And just as the splendid sun on the eastern mountains brings an
end to night’ s darkness, so were his bonds loosened by his fiery
energy.°° Bowed straight, he then made homage to him and his
body became beautiful, having neither blood nor wound. The
appearance of the god of gods caused his knowledge to became
pure and he eulogized Gajanana with various words as seemed
fit.

55
Vighnari, “Enemy of obstacles”.
°° “loosened by his fiery energy’: That is, loosened by Ganeéga"'s fiery
energy.
 Ganesa Purana
82
Balldla said:
45. You alone are the mother, the father and the kinsman.
You alone are the creator of the moving and unmoving.
You create evil, mischievous and good people and
You assign birth in a womb or not in a womb.
46. You alone have the form of the extent of the whole
world, the atmosphere,
The earth, the ocean, the high mountain, time and the wind.
You have the form of the sun, the moon, the stars, the
planets, the world-Protectors, the classes, the objects of the
senses, herbs and the elements.

The sage said:

47. After he heard that eulogy, Gajaénana became very
pleased and having embraced him, his own devotee, he spoke in
a refined voice.

The god said:

48-50. The person who smashed my temple will fall into hell
and with my assent your curse against him will take effect.
When my curse’ has taken effect there can be no doubt that he
will become blind, deaf, mute and a hunchback discharging
fluid. His father will banish him and his mother from his home.
Request now another wish for yourself and I will grant you
something that is difficult to get.

a er ” eee . :
my’ curse” mama Sapam: Though. Ballala uttered the curse, its
effectiveness is due to GaneSa’s power and so it is consistent for Ganesa to
say “my curse!”
22.51-56—23-1 83

The sage said,

51. Then Ballala said to the god, ‘Let my devotion to you be
rock-solid and whilst staying always in this sacred place,** you
must protect people from obstacles!’

GaneSa said:
52-54. Hereafter my name will always be preceded by your
name and will be auspicious to the people. It will be known in
this city as Ballala-Vinadyaka. Your heart will stay firm on me
and your devotion unswerving. And I will grant the wishes of
those who will perform my festival in the bright half of the
month of Bhadra in the town called Pallt.

The sage said:

55. After giving these boons the god disappeared from there.
Then after Ballala had erected an image of Vinayaka in
conjunction with the brahmins, he erected a temple of many
lustrous colours.
56. This small tale called “Ballala and Vindyaka” has now
been recited. After hearing it one obtains one’s desires and is
freed from all evils.

CHAPTER TWENTY-THREE

The Narration of the Future

Bhrgu said:
1. After he had heard Visvamitra’s speech, Bhima questioned
him further.
5B “staying
te en ys ‘ this4 sacred place, you must protect people...”:”
always in
Presumably this means that the people who come to this place will be
protected from obstacles. It is not a general recommendation for protection
from obstacles.
 Ganesa Purana
84

Bhima said:

2ab. From hearing the adventures of Daksa my mind has

calmed, but tell me, what was the fate of the vaigya Kalyana?

Visvamitra said:
2cd. Listen single-mindedly Bhima, as I am going to tell you
that tale.
3-6. Blood flowed from Kalyana’s body because of Ballala’s
curse and besides having innumerable flowing wounds, he
suffered from deafness and blindness, and became dumb, with a
foul stink emanating from his body. Indumati’ saw_ this
unexpected condition.and in response to it she grieved, saying,
“What is this? What is this? How did this condition befall my
guiltless husband who is wise, munificent, devoted to the gods
and the brahmins, well grounded in the meaning of the
Dharmasastras and fully satisfied with his own wife?”

The sage said:

7-9. After lamenting much in this way she began sighing
repeatedly, but on hearing that he had bound her son in the
forest, still weeping, she went into the forest with the
townspeople to where her son was bound. In the temple that was
there she saw the god Gananayaka with his four arms, three eyes
and his vermillion coloured body, and her son Ballala who was
worshipping Gajanana there.
10-12ab. Noticing that he was freed, that he was without
wounds and his body unmutilated, Indumati spoke angrily to the
townspeople, repeatedly abusing them, “Why did those who
speak the truth abuse me in my husband’s presence? Having left
such a man as him, I have come here because I love my son.
Look at my son manifesting such devotion to god!”

°° Indumati is Kalyana’s wife. See 1.22.9.

 23.12cd-31 85
The sage said:
12cd-14. They were all astounded by him and afterwards
could barely speak, but after seeing his body reddened with
vermillion, smeared with red sandal wood paste, clothed in red,
splendidly adorned with red flowers and garlands, without the
thought of “I”, without ego, as though he were Vighnapa
without a trunk, someone said, “Who could understand the glory
of this great devotion?”
15-23ab. She lost her grief after seeing her son like this and
rejoiced, then she embraced him, affection streaming from her
breast. She said to him, “Let us go to our own house which has
been devastated as a great misfortune has befallen your father.
You must provide some remedy for it, wise son? We are the
most fortunate pair in the world in having a son like you. There
are wounds all over his body, it flows with blood and emits a
putrid smell, his face is black and he is emaciated, deaf and
blind. That’s how your father is! I have come to inform you
about him. He struck you as is a father’s right and even if that
was frivolous it is not a transgression according to the Puranas,
the revealed and the remembered texts. Consider the duties of a
son and reflect on his good health. Your father loves you, so in
public® you must praise your father most highly. A good son
who is renowned should carry out his parent’s command and he
should respect, nourish and protect them both. Devise a
remedy®! using herbs and mantras and the petitioning of the
gods, and then fix your vision on me, son. You will have
renown in this world and I will have happiness, son.”
23cd. After he had heard her words Ballala made this speech.

Balldla said:

24-31. What of the mother! What of the father! What of the

son! and what of the friend! Everything is done by Vighnaraja

© “in public” loke: For this meaning of loka in the Ram see Pollock, S., The
Ramayana of Valmiki, Volume ii. Ayodhyakhanda, Princeton 1986.p.364.
That is, devise a remedy for restoring good health to Kalyana.
86 Ganesa Purana

and it is traditionally said that everything depends on him.

Therefore, fortunate woman, Vinayaka is my father and mother.
One attains the appropriate result according to the activity one
performs. I have entrusted my life to Gajanana, god of gods and
because of his profound devotion he has given me knowledge
and life. Because he destroyed the temple, cast away the god
and struck me, who is so devoted to Vinayaka, he has
experienced the appropriate result. In consideration of the fact
that you are not my mother, nor he my father, but that the god
Gajanana is the mother, father and god of everything, that he
alone is the giver of knowledge, the protector and destroyer —
when he takes the form of time -, that his own form is
everything, that he is the Lord of the gods and embodies
Brahma, Visnu and Siva, my being struck by that cruel, evil
man is as pointless as his casting away of the god’s image and
his destruction of the temple. Looking at his face will constitute
a major offence. Casting aside your affection for me, serve your
husband!

Visvamitra said:
32ab. After she had heard her son’s words she addressed him
again.

His mother said:

32cd. As a favour kindly and affectionately utter a counter

curse!™

Her son said:

33-39. In a future existence, you, the boon-seeker, will be his
mother and one like him will be your son, strong-vowed
woman. He who is called Kalyana will become a bull of the
ksatriyas named Vallabha and you will be known by the name

* +
“counter curse” ucchapam: This is a counter curse in the sense that it will
=, a: .
62

reverse the earlier curse or, at the least, put limits on its effectiveness.
23.40-44—24-1 re
of Kamala. Your son will be known by the name of Daksa.
Vallabha will perform austerities for twelve years, remaining in
the highest condition of restraint, in order to remove Daksa’s
blindness, deafness, muteness and his wounds. Failing to
achieve his result, beautiful-faced woman, he will ban you and
your son from the house and then you will live in a foreign
country. Fortunate woman, as a result of fate — the will of
Dviradinana — your son will become whole by virtue of
touching some excellent brahmin. Gananatha will appear there
just then and Daksa will obtain a celestial body from
Dviradanana.
40. Everything about the cause of that curse has now been
related, beautiful woman, and you have also been told what will
happen. Understand it as you will.

Visvamitra said:
41-42. Saying this he turned his mother away and she then
left, full of grief and unhappiness and a certain feeling of
his
outrage. Ballala ascended a celestial carriage produced by
devotion as decreed by Gajdnana and then he went to heaven.
you
43-44, Now I have explained everything about which
and
asked. The vaigya obtained that destiny after two births
was born and
everything then happened just as Ballala said. She
became Kamala, he became a bull of the ksatriyas.

CHAPTER TWENTY-FOUR

The Tale of the Vision

Bhima said:
1. Where, how and for whom, tiger of sages, did the wise
prince, Daksa, perform that personal service? Tell me in detail,
for though I have been listening, I have still not had enough.
 Ganesa Purana
88

Visvamitra said:
2-6. Near the city of Kaundinya there was a huge forest,
which was delightful and filled with many trees, teemed with
various beasts of prey and many hosts of birds, and was
resplendent with creepers and palmyra trees. It was resplendent
with ponds and lakes of pure water and it was also resplendent
with an image of Ganega standing in the midst of a dilapidated
temple. Remaining there, he® performed austerities in order to
please Gajanana. For a period of twelve years he caused
satisfaction to that god, utilizing the one-syllable mantra
Mudgala had taught him.
7-12. With the use of baths, garments, perfumes, garlands,
incense and lamps he performed a food offering made of
radishes and food that he had begged. And the bull of ksatriyas
mentally contrived an honorarium for the sacrifice. In this way
twenty-one days passed for him, King. When it next dawned he
saw in a vision a single, huge red elephant. It was splendid with
its cheeks oozing ichor, good looking, the semblance of a
mountain, its face charming and tranquil, its tusk resplendent:
Strewn over with Bhramara bees and with its great belly it was
virtually another Gajanana. In the appropriate place on its neck
it had placed a garland of jewels. Then raising up the elephant-
king placed him on his shoulder and the elephant went to the
city, adorned with emblem and standard.
13. Then he awoke™ and questioned his own mother,
“Mother, Kamala, tell me the meaning of this now, whether
climbing onto the elephant’s shoulder was good or bad?”

His mother said:

14. You are fortunate because you have seen Vinayaka in the
form of an elephant. There can be no doubt that you will acquire
a kingdom as a result of your ascent.

® Daksa
“he awoke”: That is, he canie out of the vision.
 24.15-18—25, lab-6 xo
Daksa said:

15-16. If I should acquire a kingdom I will give you a

palanquin, villages, a lamp and a garland of pearls, and | will
enact the law in respect of gifts of gold and cattle. vows and
restraints and many other kinds of gifts.

The sage said:

17-18. Having heard this, Kamala, full of joy, spoke to her
son, “When you: occupy the kingship, son, I will be supremely
happy. Whilst you are supporting what is best, make sure your
mind is intent on the good law. Have a rich life and be devoted
to the honouring of the brahmins and the gods!”

CHAPTER TWENTY-FIVE

Description of the Consecration Ceremony

Visvdmitra said:
lab. Listen king, and I will talk about something auspicious
that was caused by fate.
Icd-2. In the city of Kaundinya there lived the very wise
King Candrasena, who, with the maturing of his own karma and
the force of time, died and went to heaven on the heavenly path
because of his abundant righteousness.
3-6. On hearing of this the townspeople all made a
tremendous noise and leaving their various occupations, they
went there on the run. They saw the dead king and drawn with
grief, they faltered, collapsing and striking their heads with their
hands. Taking hold of his feet, they bowed and gave way to
folly and distress. Some took his hand and placed it on their
heads, whilst some made loud sounds with their mouths on the
back of their hands and others fell down deathlike because of
their great affection for him.
 Ganesa Purana
20
7-13. His wife Sulabha was terribly distressed and cried in a
mournful tone, whilst striking her heart with her hands. Then
she became faint and fell to the ground, her jewels scattered
about, but she was lifted up by three women of the city who
were facing similar disasters. Candrasena’s beautiful wife then
wailed shamelessly and heartlessly, crying out indistinctly,
“Lord! Lord! Disposer! You have no compassion! Your
behaviour is childish! When people are in love you unite them,
but you separate them before their purpose has been achieved.
King, I have not yet asked you, so tell me where you have gone,
repository of compassion! I will go to that blessed spot everyday
if you tell mé to, beloved. What transgression of mine has
brought you into this cruel state now? Forgive that, and free of
shame, I will make obeisance in the midst of the people.
Wherever you have gone take me, your sonless wife who brings
you love! Without a husband the triple-world looks empty.”

The sage said:

14-17. His ministers were Sumantu and Manorafijana and
they too lamented about him, saying, “What will happen to the
kingdom? Where has the excellent king gone without consulting
the two of us? Why don’t you speak king? Why have you
remained silent? Can’t you see that your beloved wife has
become distressed like a widow! King, we will come too after
we have given up everything including our status as
householders. But now that this city is without a Lord who will
protect the kingdom?”

The sage said:

18-22. On that occasion a very wise brahmin who knew the
truth of the Vedas and the sastras uttered some sharp words on
that very subject. “You are all self-interested and nobody here is
trustworthy. The tear drops of friends fall onto the face of the
deceased and a dead body becomes a burden for the earth, but
will anyone else in this round-shaped universe follow the dead? ;
And here is Queen Sulabha weeping with a wish for his life, but
 25.23-32 91
never does her heart weep for going after him.® Moreover, all
you townspeople are all just obsessed with the progress of your
own concerns. Have not the kings of the Lunar and: Solar
dynasties died?
23-25ab. Look! After you have got yourselves up, you must
prepare the king’s body. Only the closest relative, and no ‘other,
can perform the funeral rite and for this very purpose people are
very eager to have a son. In consequence of this, bring a son
who is appropriate to the law or some other, for he must
begin
the rites and everyone must give him a benediction of
sesamum.”

The sage said:

25cd-28ab. Admonished by that brahmin, all the
townspeople, the two ministers and the women performed his
funeral rite. Sumantu did everything and everyone gave
a
benediction of sesamum and after they had bathed again,
at
length, they all entered the city. Then they ate the leaf
of the
nimb tree, after which having bowed to the Lord” and consol
ed
Sulabha, they each went to their own abode.
28cd-32. At the same time as this all the townspeopl
e, the
two ministers and the king’s wife were puzzled about the
job of
protecting the subjects. But at that very moment
the sage
Mudgala, who knew everyone’s intentions, came there
and said,
“The king has a large elephant named.Gahana. He must
take a
garland made of lotuses into the assembly where he will
cast it
onto the neck of somebody, who will then become king.
” All of
them said “Yes” and by saying “Good! Good!” they honoured
the words of the delightful Mudgala who possesses knowledge
of what is beyond the senses.

© “for going after him” anugatyartham: That is, placing herself on the
funeral pyre with her husband.
% The sense being that because these kings of famous dynasties have died,
the death of Candrasena should be easier to bear.
- “having bowed to the Lord”: That is, to the deceased king.
 Ganesa Purana

CHAPTER TWENTY-SIX

Description of the Lineage

Visvamitra said:
1. On acertain day associated with an auspicious plant, |
And at an auspicious time on that auspicious day, |
With an auspicious conjunction productive of a good result,
And the people of various kinds were assembled in the town,
The queen, King, placed a garland
Ofjewels on the elephant’s trunk,
2. Having asked the elephant, “Choose a king,
That one amongst the people of whom you think most
highly.”
Having taken that garland, the Lord ofelephants,
Made crimson by the secretion of fluids,
Wandered all over the place
As commanded by groups of singers, bards and brahmins.
Perceiving by smell that he was surrounded by various
Kinds of musicians, mercenaries and men who sought the
kingship,
He went out of the town
To the assembly hall which was filled with the populace.
3. After placing their husbands and young boys in the
forefront,
The women assembled in the city
For the sake of the kingship as did many kinds of men
And many leaders of guilds.
But when the elephant went to an inaccessible place
All of them became utterly disconsolate
And returned to their own houses,
Whilst others left the city.
4. However, the elephant went to Kamala’s son
Who was worshipping Dviradanana.
Seeing only him, he placed the garland on him
26.5-17 93

Whilst the gods in the sky and the people were looking on.
5. When they realized the feeling of the citizens,
Of the queen and both ministers,
The people then gave clothes,
Garlands and ornaments to Daksa.
6. Many sets of instruments, both terrestrial and divine, were,
played and the joyful gods released an auspicious shower of
flowers.
7-9. These people were then introduced in due order
according to their appropriate status and they bowed to king
Daksa and his two ministers. The king then gave betel leaf and
clothes to the people and after honouring and giving many gifts
to the brahmins, honouring his mother with such things as
ornaments and clothes, he gave presents to the brahmins in
accord with the precepts.
10-12. Placing her in the palanquin, he himself mounted the
elephant and putting himself before his two ministers who were
mounted on horses, he went to the city adorned with banners
and flags and its roads moistened. The town-heralds were
eulogizing him, the apsaras were dancing before him and the
heavenly musicians who were skilled in the song rushed up and
walked before him. Sounds of victory, sounds of adoration and
musical notes went to the sky.
13-17. After they had reached the king’s gate some people
went home, but the innumerable kings all entered the assembly
hall. Then the very wise king sent the palanquin, the umbrella,
the banner, the chowrie and his minister Sumantu to Mudgala.
When he saw Mudgala coming he left his own throne and
bowed to him, his crowned head placed before his feet. He then
invited him to sit on his own throne and was himself directed by
him onto another seat. When he was seated with the assemblage
of kings, the very wise king, Daksa, honoured the sage and also
gave a cow to the brahmin® who was there.

68 «to the brahmin who was there”: I am uncertain whether this refers to
Mudgala or to the brahmin, first introduced in 25,17, who set in process the
train of events leading to Daksa becoming king.
 94 Ganega Purana

18-20. Then he said to him, “Ah! Mudgala, great sage, these

people now appreciate your great glory. By means of your
favour I have gained a kingdom and beauty in body. Consider
what my previous condition was and consider a kingdom such
as this, Sage! I know that you must certainly be Vinayaka,
Excellent sage. Brahmin, place your lotus-like hand on my head
again, so that I may partake of all my wishes for a long time,
Sage.”
21-25, Having given ear to his speech, Mudgala said to him,
“You will never experience the fear that is caused by an enemy
and you can wish for any wish you want and you will have it!”
Then he gave him villages, clothes, jewels, wealth etc., as well
as herds of cows and clothes to the other brahmins and after
they had applauded him with benedictions, the brahmins went to
their homes. He then gave many villages to the two ministers
and the householders and had a very large temple of Ganesa
built. The king then dismissed the assembly and entered his
house.
26-29ab. Vallabha came there after he had heard the news
from the people. Then to the great king Daksa, whose name was
famous in the triple world, King Virasena, as commanded by
Gane§a in a dream, gave his own beautiful daughter who had
been wanting a husband. His son in her was known as
Brhadbhanu, his son was Subhdla, Padmakara was his son and
Vapurdipta was his son. Citrasena was his son and you came
from Citrasena.

Vyasa said:
29cd-30. After he had heard the complete succession of the
lineage from Visvamitra’s mouth and had satisfied and
approached the sage again, he questioned that bull of the
brahmins.
26.31—27.1-9 95

Bhima said:

31. When will Vinayaka be pleased with me, great sage?

Lord, tell me the way for me to obtain his favour, when, after
having seen Gajanana, I will accomplish what must be done.

CHAPTER TWENTY-SEVEN

Description of Rukmangada’s Consecration

The sage said:

1. Tell me, what remedy did the intelligent and compassion-
nate sage, ViSvamitra, tell to Bhima?

Brahma said:
2. He did tell Bhima a remedy. Hear about the great one-
syllable mantra the sage told to Bhima.
3-5. Visvamitra who knows the good law was pleased and
said to him, “Propitiate the deity, the Lord Gananayaka, with it
and perform personal service in the temple that Daksa built.
Vinayaka will be pleased and will give you all your wishes,
whether they pertain to accomplishment in the law, power,
sensuality, liberation or anything else that is desired. Return to
your city Bhima and don’t worry about anything.”

The sage said:

6-9. After he had said this and had made obeisance to him the
king then left, accompanied by his wife, and he rejoiced when
he saw his own town. The two ministers went with the army and
the citizens to the king, and they embraced the king, whilst some
bowed at a distance, others close by. Accompanied by them all,
the king, on whose banner there is a bee, reached the city. It
resounded with many musical instruments, had its roads
moistened and a fragrant smell about it. People said to each
 96 Ganesa Purana

other, “Like a woman who has gained a husband or a blind man

who has gained sight this town is now resplendent.”
10-12. He stood in the palanquin listening and so too did
Caruhasini. Both were adorned opulently with clothes and
jewels and, being praised, both were full of joy. Both entered
that delightful city that was filled with many kinds of wealth and
showered all the people with pearls, ornaments, clothes and
betel nut, and after they had left, both went to their own abode.
13-19. Then on an auspicious day the king went to Daksa’s
temple where at all times he worshipped the mighty Vinayaka
and became constantly occupied with fasting and the setting of
his mantra’ in motion. When he was eating, sleeping, moving
speaking orjust breathing, the king, his attention undivided, was
always thinking about him alone. The king saw the unsurpassed
Vinayaka in water, on the ground, in the atmosphere, in heaven,
in a god, in a man, in a tree, in smoke, in food and in drink. He
praises whomsoever he sees him in, intent upon a tight embrace.
All the people in the city took him for a pigaca. Then Vinayaka
arrived and holding the king on the palm of his hand, he said to
him, “King you are freed! Tell me what you want.” The king
said to him, “I know nothing other® than your lotus feet,” and
then Vinadyaka said, “Through my favour you will have a
handsome son endowed with good qualities who will have a
golden body, King. Go to your own home and devote yourself to
the worship of the priests and the gods.”
20-26. After he had gone to his home the king did exactly
that and undertook the worship and the feeding of the gods with
all his heart, thinking, “May Ganeéa be pleased.” After only a
short while a splendid son was born to him and on account of
his son’s birth he gave many gifts and named him Rukmangada
as authorized by eminent brahmins. Like the moon in the bright
half of the month, the young boy grew prodigiously and for his
education the king put his son under the care of a teacher.
69 ee T know . other...” a F
nothing nanyam jane: He isF only interested
q : F
in washing
Ganeéa’s feet. Anything else is irrelevant to him.
27.27-29—28. 1-6ab 97
Simply by hearing it he understood what his teacher proclaimed
and since Kapila, the repository of all knowledge, had taught it,
he too became a repository of knowledge, virtually another
Gajakarna. Rukmangada was exceedingly powerful and skilled
in all the sastras. He performed a tiara coronation for him who
possessed many qualities and to the principal brahmins he gave
clothes, jewels and money.
27. After that he too performed an additional large devotion
to Vinayaka and day after day he recited the one-syllable mantra
he had obtained from his father.
28-29. One day the heir-apparent entered the forest, went
hunting and killed many gayal and deer. When he became quite
exhausted he saw the hermitage of a certain sage, a veritable
lattice of various kinds of trees and creepers and full of animals
no longer hostile towards each other.

CHAPTER TWENTY-EIGHT

The Fasting unto Death

The sage said:

1-6ab. Then Rukmangada saw the good sage, Vacaknavi, and
his wife, Mukunda, talking to him with affection and charm.
The exhausted king then made obeisance to both of them and
when the sage had gone to bathe, the excellent king pleaded, “O
mother, Mukunda, give me the best cold water, for without
water my vital breaths will go to Yama’s abode.” Having given
ear to his speech, she said, sick with lust, “Nowhere amongst the
gods, snakes or the mass of yaksas and heavenly musicians can I
see a man like you who is even more handsome than Kama, so
pleasing in all his limbs. I am completely set on you, desirable
man, so give me your heart and a drink of the nectar of your
lips.”
 98 Ganesa Purdna

The sage said:

6cd-9. But immediately ‘after he had heard this offensive
statement,” terribly distressed because of his fatigued condition,
but with his senses subdued he said to that superb Tilottama,”!
“Don’t be so bold! Because of Ganega’s power my mind is
never inclined towards adultery since it is reprehensible. I do not
want to drink water offered by someone as depraved as you. I
came thinking this was a sage’s hermitage, but I will leave here,
ugly woman.” But seizing his hands, the suffering woman spoke
to him as he was preparing to leave.

Mukunda said:

10-12ab. A man who wishes forcibly to ravage the wife of

someone else certainly goes to hell, even if he does not himself
engage in sexual relations with her. Brahma proclaimed
independence for women in the Krta and Treta time periods. If
you do not obey my command, you will become ashes, or you
will become a forest wanderer who has lost his kingdom.
12cd-16. Rushing up to him after she had said this, she
embraced him impetuously and forcibly kissed him on the face,
tormented as she was by Kama’s arrows. But Rukmangada then
forcefully pushed her away and she fainted and fell to the
ground like Rambha struck by the wind. His mind indifferent
towards another man’s wife, he then spoke to her when she had
got up. “Illustrious woman, ignorant wife of a sage, a woman
whose heart is set on another man will certainly dwell in hell.
My heart would never waver, even if the great ocean were to dry
up. »

® An offensive statement because she makes out that she loves him when
really she is only interested in sex and because she is deceiving her own
husband.
71 «ty that superb Tillottama”: That is, he spoke to Mukunda who is beautiful
like Tillottama, a famous nymph of great seductive beauty.
28.17-27—29.1-7 99

17. Spurned in this way by him, she cursed him angrily. “Just
as I have become miserable, you too will get your leprosy. From
now on your heart will be hard and you will be heartless.”
18-26. After the king had copiously rebuked her for speaking
in that way, he quickly left the hermitage, terribly distressed. He
saw that his own body had become pale like a crane’s body and
that it was full of leprosy, without beauty, utterly vile. At that
moment, whilst he was immersed in a sea of anxiety, he said
this to Gajanana, "Have I offended you? Why have I become
like this now? How did I have this encounter with this depraved
wife of a sage? Assuredly, GaneSa, Lord of Perfections, you
have caused this evil person to prosper dramatically, yet you
undertake incarnations for the protection of the good. This
woman is conceited because of her beauty, she is wanton and
she is depraved, yet she is not ruined. But how is it that my body
—previously so lovely as to rival gold — has come into this
condition or by what evil action? Just as before I am always
practising devotion to you according to the precepts, elephant-
faced Lord and I go to none other than you for refuge. I cannot
show this body or this face to the people, so I will dry up this
body by fasting unto death.” After he had made this decision he
sat near a banyan tree.
27, Servants rushed hither and thither, but they could not see
the king. And when night came each one returned to his own
home and the condition of the king and his servants was like
that of two Cakravaka birds.””

CHAPTER TWENTY-NINE

Narada’s Visit
The sage said:
1-7. One day whilst sitting under a banyan tree, the king,
from afar, saw the divine sage Narada, a buil of the sages. He

«| two Cakravaka birds”: Cakravaka birds are famed for their grieving
when separated. See Ram. 1.1. for the classic illustration.
 100 Ganesa Purana
bowed to him and requested, “Rest for a moment.” Then
Narada, a repository of compassion, descended from his
atmospheric path. After he had honoured the sage to the extent
of his capacity he respectfully addressed him, “I am named
Rukmangada, Bhima’s son of vast strength. I was engaged in
the hunt and came to Vacaknavi’s hermitage where I made a
Tequest for water because I was thirsty, Faultless sage. After the
sage had gone to bathe, his exceedingly depraved wife, who was
sick with desire, kissed me. With a mind corrupted by evil and
herself tormented by the arrows of Kama, she said, “Enjoy me!”
But because of god’s favour I have conquered my senses, so I
repulsed her. Then that extremely hurt woman, her mind cruel,
cursed me terribly, saying, “You very evil man, you shall
become leprous because you are rejecting me who desires you.”
8-9. After I had heard that wicked speech I left the hermitage
and became a pale leper. Tell me my expiation, sage! Bhima too
will most certainly be immersed in an ocean of sorrow because
of my absence from him.
10. Having heard that speech of his the omniscient Narada
was filled with compassion and spoke about the way to destroy
his leprosy.

Narada said:

11-17. Whilst I was coming hither I saw something that was

utterly marvellous. In Vidarbha there is a famous city named
Kadamba, in which there is a temple where there is a really
excellent and auspicious image of Vindyaka called Cintamani
and it gives every wish to everyone. In front of the temple there
is a large tank which was previously one of Ganesa’s footprints.
King, a certain aidra who had eruptions of the skin and was
worn out with old age came to Kadamba town on the occasion
of a pilgrimage. Immediately after he had bathed in the Ganesa
tank he gained a celestial body, however, and ascending an
excellent flying vehicle brought from heaven by the hosts who
had Ganesa’s real appearance, he went to the highest heaven, on
teaching where nobody grieves or ever falls back. Indra of
29. 18-25
101
kings, I mys
T elf have seen that place which is fit for
After having bathed and worshipped the bathing.
mighty god who grants
desirable things, give gifts to the brahmins and you
will
Immediately become purified. And once
you have completely
Cast off your withered skin, like a snak
e you will become very
handsome.

The sage said:

18-19. After he had heard this very
speech uttered by Narada,
the excellent king said nothing at all,
immersed as he was in an
Ocean of bliss. But when the bull
of sages, Narada, got ready to
leave, headdressed him, after he had respectfully
bowed to and
honoured the Sage again.

Rukmdangada said:

20-24. Faultless sage, who previously gained good

success in
that sacred place and who erected that beautiful image
made of
jewels and precious stones which is called Vinayaka?
Tell me!
My curiosity is very great, Sage, and the inclination of asceti
cs
like you is to help others, otherwise there would be no point
in
you wandering amongst people. In the worlds the cloud rains,
Sesa supports the Earth and the sun too moves around
Continually for the benefit of people, brahmin. In front
of you,
who is impartial in respect of all beings and omniscient, what
should one say who is lacking in sophistication and stupid,
Repository of compassion? Nevertheless divine sage, I am still
asking you to resolve this doubt.

Narada said:
25. King who brings blessings to his people, you have asked
a good question. I am satisfied with your statement and I will
tell you everything.
102 Ganesa Purana

CHAPTER THIRTY

The Violation of Ahalya

Narada said:
1. Once I went to see Indra at Amaravati, and after he had
honoured me as prescribed, severely stooped down, he spoke.

Indra said:

2. Sage, tell me something wonderful that will give me

pleasure. You wander all the worlds and so you know
everything.

Narada said:

3-8ab. In the world of mortals I saw Gautama’s large

hermitage with its lattices of various creepers and trees and its
flocks of various birds. I saw Gautama there with Ahalya, but
after seeing her beauty, I became agitated with lust. Because of
her beauty, she was known in the world as a Savitri, a Saci, a
Laksmi, a Girindrajé, an Urvasi, a Menaka, a Rambha, a
Tilottama by whom was produced children like Brahma and
Siva. She was also an Anasiya, an Arundhati, a Chaya who is
Samjfia, wife of the Sun and an Aditi, wife of KaSyapa. Not
even a single one of them was like her, nor could there have
been anyone amongst the wives of the nagas. I came quickly to
visit this excellent Amaravati. But look at this lovely lady.
Without her Amaravati is insignificant.

The sage said:

8cd-11. Speaking thus to Sakra, the sage who was fond of
song disappeared. When the illustrious Narada, best of sages,
had disappeared, Indra, killer of Jambha, swooned as he had
been wounded by Kama who hag a fish on his banner. He
thought, “When will I see the wife of the sage Gautama and
after I have experienced the nectar of her lips when will I be free
30.12-28 103
of passion’s fire? I see nothing else to live for except for a
lovely embrace with her.”
12-14. Having arrived at this plan, the killer of Jambha
became Gautama’? and thinking only about her on the way, he
came to the sage’s hermitage and saw Ahalya at a time when,
however, Gautama had gone to bathe. He went inside and said,
“Wife, prepare a lovely bed for us!” Then she said, “Why have
you stopped reciting scriptures and come home now? Why did
you make this reprehensible request for sex during the
day?”

Gautama sdid:
15-17. As soon as I began to bathe a lovely nymp
h came
there to bathe alone and appeared naked in front of me.
Her
lower lip was like the bilva fruit, her body was quite beaut
iful
and she had beautiful full breasts, Lovely lady, my heart
oppressed by Kama’s arrows and I could not stick to muttering
prayers. So I came back to the hermitage. Give me sex now
wife! Would you see me dead somewhere, burnt by desire’s
fire? I will curse you or I will depart and severely curb my heart.

Ahalya said:
18-19ab. Having abandoned your Vedic recitation and
worship of the gods, why are you asking for sex? This is
inappropriate for you brahmin sage, however, I will obey
your
command, because for a woman there is never another duty than
obedience to her husband.

The sage said:

19cd-28. Believing that he was her own husband because of
his voice, shape and demeanour, Ahalya got into the bed to have
sex with Indra, the thunderbolt- bearer. Without hesitation the
killer of Jambha, in the shape of Gautama, dallied with her,

73 «He became Gautama”: This means that he changed his appearance to that
of Gautama.
 Ganesa Purana
104
kissing and embracing her, unfastening her skirt and so on. But
when she smelled his celestial fragrances she became very
frightened and trembled. In her mind she pondered, “Does he
have a false body? Could he become a severe stain on me like
the one on the moon? If both my families were ruined because
of my intercourse with this depraved man, how could I show my
face, darkened by disgrace, in the world? But to what fate will
my dear husband, the sage, bring me?” Then angrily she asked
that rogue, “Who are you who takes a false body? I was
unsuspecting because of my husband’s body. Speak! If not, 1 am
going to curse you!” Addressed in this way, he manifested his
own body because he was frightened of a curse. It was decked
with celestial ornaments, had a diadem and gold bracelets and
his lotus-like face was glittering because of earrings of
astonishing splendour. Then he said to her, “Know that I am
Saci’s husband. Your lovely appearance has made me become
agitated with passion’s fire and because I could not get any
satisfaction anywhere, I have done this. Therefore, you should
respectfully enjoy me, the Lord of the triple-world.”
29-31. After she had heard his speech the sage’s wife was
filled with anger and almost belching flames from her mouth,
she spoke to Indra, Lord of the thirty, “Because his body was
yours, fool, when my husband arrived, I was unaware what the
situation might be, Performer of one hundred sacrifices, dolt!
You have shattered my fidelity to my husband and I have
committed a monstrous evil. Into what condition will I enter as a
result of the curse which will come from Gautama’s voice?”

CHAPTER THIRTY-ONE

The Description of Indra’s Curse

Rukmdangada said:
1. What happened when Gautama returned, great sage? Tell
me everything as I am very curious to know.
 31.2-15 105

Narada said:
2-12. Immediately after having completed his obligatory
rituals, Gautama went back to his hermitage and he called
his
own wife near, saying, “Give me some water to wash
my feet.
Why haven’t you appeared in front of me straight
away as
before? Why haven’t you brought a seat and why
aren’t you
saying something pleasing?” After she had heard
his words she
began trembling like a creeper and emerging
with face downcast
she immediately came to the Sage and prostra
ted herself on the
ground, her head placed in the direction of
his feet. Distressed
and afraid of a curse she then spoke softly to the
sage, “At dawn
you left to have a bath as is your usual practic
e. Assuming your
appearance the depraved Indra, Lord of the
gods said to me,
‘After I had seen a beautiful woman who was
amorous and even
more beautiful than the nymphs, my mind
would not remain
firmly fixed on recitation to the gods during
the obligatory
rituals. I have turned back and returned, so give
me sex, lovely
lady.” Thinking that it was certainly you, in error
I obeyed your
command exactly. However, after having smelt
those
celestial
fragrances I had a misgiving once again” and
said, “Evil man, if
you do not want to become ashes,
tell me who you are.”
Because he was afraid of this curse
Indra, destroyer of armies,
became visible. However, I did not come
quickly as soon as I
heard your command, Excellent sage, because I was ashamed.
Forgive me this transgression.”> It is not a
fault when made
known by oneself, but it is a fault when
made known by
another. One should not publicly display gifts,
honour and
dishonour, herbs, sex, prosperity, household quarrel
s, long life
and spells.”
13-15. After he had heard this, his senses swirling with
anger,
the sage cursed his own wife, “Ill behaved woman, you will

4“? had a misgiving once again”: The first misgiving being her surpris
e at
Gautama’’s request for sex during the day.
13 “Forgive me this transgression”: That is, the transgression of not coming
out to meet him when asked.
106 Ganesa Purdna

become a rock! You will recognize neither my own body, my

demeanour, nor my gestures, because your very lustful heart has
been fixed on another man. You will regain your own body only
when touched by the foot of King Rama, son of DaSaratha,
when he is wandering from forest to forest.”

Narada said:
16-23ab. Straight away she became a rock due to the power
in the words of that repository of austerity. When he had heard
about her curse, Indra, chastiser of Paka, trembled just like the
mountain Himavat when it is met by a hurricane. In his mind he
wondered, “What should I do now? If I were to stay hidden in
the ocean, a pond, a pool or a lotus, then that sage would find
me.” Therefore, Indra, the thunderbolt- bearer, roamed about in
the form of a cat and Gautama could not see him in the door, in
the house nor in the hermitage. And he wondered, “Where has
Indra, enemy of the danavas, gone, the one who defiled my
wife?” But through meditation the excellent sage perceived him
instantaneously and said, “Because you are the Lord of the gods.
I will not turn you into ashes, yet since you are a rogue,
Husband of Saci, I will curse you. Be possessed of one thousand
vaginas. For as long as this speech uttered in anger by this sage
is heard your own body will look as though it is stamped with
one thousand vaginas.” Immersed in an ocean of misery, Indra,
killer of Vitra, grieved.

Indra said:
23cd-28. Many times have I been taught various teachings by
the eminent, but I have not given careful consideration to the
statements of the eminent because one’s own opinion brings
benefits, whereas everything uttered by another is conducive to
ruin. The opinion of an elderly person is very sound, but the
whimsy of an amorous woman leads to min. In view of
32.1-10 107
Narada’s declaration how-can I go to that blameless woman’®
and, being the king of the gods, how will I show my face to my
people? Where has my celestial body gone now? Whatever am I
going to say to my wife? Damn me! and damn Kama through
whom I have come to this contemptible condition. Whether
karma is good or bad, it is experienced by living beings, so after
being born as an animal I will destroy this vile self. Taking the
form of an Indragopa beetle, I will stay in a lotus filled with
buds.

CHAPTER THIRTY-TWO

The Tale of the Mantra

Narada said:
1-3. After Indra had gone into the lotus, however, I came to
his city where I met the gods who were led by Brhaspati. I told
them all about why the two were cursed, about the intercourse
of Indra with Ahalya and of their deformity, about how Indra,
because of his outrage against Ahalya, acquired one thousand
vaginas from Gautama’s curse, and gods, about how she became
a stone by having intercourse with him.

The sage’” said:

4. All the gods were filled with sorrow after they had heard
what Narada had said. They were so unhappy that they were
weeping with agitated sighs and exhalations.

The gods said:

5-10. He performed one hundred sacrifices, he conquered
demons, he protected the triple-world and he enjoyed Indra’s

78 “tn view of... , how can I go...”: That is, how can Indra approach Ahalya
who has now become a’stone.
™ The sage who speaks here is probably Bhrgu.
 108 Ganesa Purdne
excellent heaven. As a result of this the many gods who are
honoured and the brahmins who are well versed in the Vedas
have enjoyed various kinds of things difficult for others to
obtain. Where will that god now stay? How will he eat and how
will he sleep? To whom can we now go for refuge for ourselves
or even for him? Who will protect us and the heaven belonging
to Indra and Saci? How might the excellent sage Gautama be
appeased, since he is now thinking angrily about the offence
committed against his own wife whilst he was separated from
her? We can think of no other remedy than Gautama’s favour.
Therefore, Narada, we will go and appease the sage Gautama.
11. Accordingly, these gods left with Narada, and on meeting
Gautama, to whom they had come for refuge, their hands
cupped, they praised him alone with various words.

The gods said:

12-19. We do not have the capacity to describe your power,
sage. Who could describe the weight of Meru and of Himavat or
the drops of rain in clouds, the dust particles on the Earth or the
sands of the Ganges? What fool would try to calculate the water
in the ocean or Visnu’s qualities? You caused an abundance of
corn to grow by noon from seeds just planted in the morning
and previously you protected the excellent sages. And the
Valakhilyas created another Indra by performing a sacrifice,
when they were requested to do so by Brahma and the rest who
made him king of the birds.’® Also when someone consumed the

78% made him king of the birds”: This alludes to a myth recited at Mbh.
1,27, especially vs.11-13, 19-20. The Valakhilya sages have been offended
by Indra, so by means of a sacrifice they create another Indra. However, the
creation of this second Indra violates Brahma”s command regarding the
disposition of the divine positions of authority in the triple-world, according
to which there can only be one Indra who is king of the gods. To alleviate
this situation and to maintain the status quo Brahma asked the Valakhilyas
to make the second Indra king of the birds, thereby preventing the problem
of confused roles in the world.
32.20-26 109
ocean with one hand,” intelligent son produced another
creation, and the great Cyavana supported Indra’s power.
Therefore, serving men of pure heart like you, who are devoted
to helping us and exercise favour towards the weak, as well as
making obeisance to you, looking at you, speaking with you,
honouring you and touching you, causes evil to be destroyed. So
be kind to us who for Indra’s sake have approached you for
refuge.

Gautama said:

20-22. The sight of you certainly does not occur to the naked
eye. It bestows wishes upon men and has occurred because of
my merit. Indeed, because of seeing you my birth, toil, austerity,
gifts, body, self and vows have become worthwhile. Now, detail
to me what you seek and if I can, I will do anything by means of
the power gained from recollecting you.
23-24ab. Having heard this speech the heaven-dwellers were
delighted, just as the ocean gets an extraordinary thrill at moon-
rise or as parents become filled with joy when their infants talk.
All the gods then made a request to the great sage Gautama.

The hosts of gods said:

24cd-26. Kama became ashes because of a transgression
against Siva,® but you have not deprived the evil-doing Indra of
his life. Sage, by our command let him immediately regain his
proper position and bear patiently his transgressions. Indeed,
when this favour has been extended we will have achieved our
wish.

7 “someone consumed the ocean”: Presumably a reference to Agastya’s act

of drinking the ocean at the request of the gods. See Mbh. 3,102-103.
8° «a transgression against Siva”: This alludes to Siva’s burning of Kama
when the latter tries to make the former fall in love with Parvati. For a
telling of this myth see below Chs.89, 1-90, 20 and for other versions see
O”Flaherty, W, Hindu Myths. A Sourcebook. Translated from the Sanskrit,
Harmondsworth, 1975, pp.154-59, 326.
 110 Ganesa Purana

Narada said:
27. After hearing the speech of the collection of gods,
Gautama laughed and responded with this to the entire host of
gods.

Gautama said:
28-34. Not even the name of that wicked one who has
committed this offence should be pronounced. There is no
difference between deceit, fraud.and evil action and for one who
lacks remorse there is certainly no expiation. However gods, due
to your direction I will act favourably. Sirs, if you are angry, let
your curse fall on me. There is, however, one pure being who is
sought after by many, hence I am now going to recite a single
mantra which you must direct towards him. He is the creator of
all, the destroyer of all, the protector of all, a repository of
compassion, Vinayaka, god of gods, who consists of Brahma,
Visnu and Siva, and he has a mantra of six syllables which gives
great success. When it is recited he will certainly gain a celestial
body, he will have as many eyes as he has vaginas and he will
regain his own kingdom. I speak the truth to you!
35-36. Having thus addressed the gods Gautama became
silent. However after they had honoured him, they made
obeisance, filled with joy. The gods circumambulated him
repeatedly, obtained his permission to leave, and went to where
Indra, killer of Bali and Vrtra was located, praising the sage
with the words, “Nobody else exists who is as virtuous as
Gautama, the one accomplished in knowledge.”

CHAPTER THIRTY-THREE
Indra’s Going Forth

Narada said:
1-7ab. The gods said to the killer of Vrtra, “Come out, Indra,
performer of hundred sacrifices, for we are here with Narada,
33.7cd-12 WW
the divine sage. We went to the sage Gautama and appeased
him, and we have come here to you. He has prescribed a remedy
and has granted a boon even to you. When a fault occurs good
people announce it to the public and they enact an appropriate
remedy for causing its removal. If a fault is hidden it grows, but
if it is announced it should disappear. Therefore, Lord of the
gods, after you have come out you too must announce it. Speak.
to the gods’ sage®! and enact the remedy enjoined by the sage.
Accept the Vindyaka’s great mantra of six syllables. At the
marriage of Parvati, daughter of the mountain, with Siva,
Brahma saw her big toe and then he spilt his semen. Ashamed
he turned his face down and left, but knowing this, MaheSa went
up to him and, with that remedy, made him without flaw.”
7ed-12. Straight after he had heard this eloquent speech
uttered by the hosts of gods and sages, Sakra, who had listened
carefully to the words of all the gods who were there, came out
of the lotus, King. His limbs were smeared with purulent blood,
he was dirty and smelled putrid. When they saw him in such a
condition, all the gods bowed to the Lord of the gods and,
Excellent king, after they had dressed his stinking fissures with
bits of cloth, Brhaspati, Lord of the word, taught the great six-
syllable mantra of Ganega to Indra who had bathed well and
sipped water again. When he had recited it he obtained a
celestial body. He was glorious, possessed one thousand eyes
and shone as if he were another sun.
13-16. The regions and intermediate regions then resounded
with the songs and the music of the heavenly musicians, the
gods’ shouts of victory and the sounds of their musical
instruments. The joyous gods all released showers of flowers
and then all the sages led by Narada offered benedictions. The
joyous gods embraced him and others praised him. Still others,
who were well pleased, said to him, “You protect us, but like a
moonless sky we cannot shine in your absence. Without their

5! The gods” sage is Narada and Gautama is the sage who has enjoined the
remedy.
 112 Ganesa Purana
own parents young children become unhappy in every way,
similarly, without you we can never have security.”

The sage said:

17. On hearing this speech of the gods the killer of Jambha
really rejoiced and, pleased, he told the facts to the gods.

Indra said:

18. Using the beguiling speech of the divine sage,

I committed a very bad deed.
It produced an unbearable result,
But now all of you have lifted me out of the great mire of
evil.
19. I bow to all the most excellent of the immortals
And to all the sages whose majesty is so great.
Therefore, you must all rescue me,
You must all save me as I have come to you for refuge.
20. How did you manage this effort
Of Gautama’s pacification?
How did he recite this supreme mantra for me?
Tell me everything about this.

The gods said:

21. After we had placed the sage and the teacher*’ before us,
We left after we had bowed respectfully to the sage.
He was conciliated with lovely ambrosial words,
And when requested he recited his own mantra.
- 22. By reciting it you have become thousand-eyed
For the good of all, god.
Proceed, god, to your own Amaravati.
Rule the worlds and the gods!

® The sense of the last two padas ofthis verse isthat ever though he has
emerged from hiding, he must still be protected from Gautama.
® The sage and the teacher are Narada and Gautama respectively.
33.23-23—34.1-3 113

Sakra said:
23. 1 will not proceed to my own city
Without GaneSa’s favour, Excellent sages and gods.
The substance of your task has been completed,
So return to your own celestial abodes, dallying joyfully.
24. Ihave appeared long enough in public,
Immersed in shame and experiencing dire misfortune.
This sage with his fierce fiery energy has been conciliated
And by your favour I have become one thousand-eyed.™

CHAPTER THIRTY-FOUR

Description of the Sacred Ford of Cintamani

Narada said:

1. In the highest posture at the base of a kadamba tree,

Having directed his eyes onto the tip of his nose,
Jambha’s enemy, having checked his mind,
Recited this six-syllable mantra.
2. One thousand years passed
Whilst Indra, Lord of the Maruts was eating air.
Thickets and anthills appeared on the body of him
Who was still as a mountain.
3. Thereupon the illustrious Ganega became pleased,
He who is all-pervasive, omniscient, endowed with terrible
splendour.
Whose own splendour conceals the splendour
Of the sun, the moon and fire and covers everyone’s eyes.

84 That is, as a result of the conciliation of Gautama the gods have been able
to win his favour and hence through him, and only secondarily through the
gods, has Indra become one-thousand eyed.
114 Ganesa Purana

4. Who has four arms, who is crowned with a jewelled

diadem,
Who has beautiful arm bracelets and earrings adorning the
side of his face.
Who is wearing a chaplet composed of pearls and has two
anklets,
And a valuable waist band high on his hips.
5. Whose eyes are lotuses, whose huge belly is like a broad
lotus,
Who wears a garland furnished with lotuses.
Whilst wearing red clothes and having the form of all the
gods,
He manifested himself in Maghavan’s presence.
6-7. He saw him and was terrified with fear, thinking, “What
is this? What is this that has come here? How can I survive
whilst I am only air and bone? What is this great impediment? I
do not know who created it just now. My body is streaming with
sweat and shakes like the leaf of a banyan tree.”
8. The Lord Vinayaka who sees everything noticed his
bewilderment and spoke this charming speech to the great Indra.

Vindyaka said:
9-12. Fear not, Lord of the gods! Do you not know me, god,
when I am without form, without characteristic, blissful in mind,
eternal, beyond cause, unmanifest, the cause of the cause of the
world, the god upon whom you continually and immoveably
meditate with that mantra. You have toiled for a long time, so I
have come in person, because J am satisfied with your austerity
and have come here to give you a boon. Know this: the
protection, destruction and origin of the infinite number of
Brahma’s eggs®° is due to me alone! So choose whatever you
wish, Blameless god.

85 =? é .
“Brahma’s eggs’: That is, universes.
34. 13-29 115

Narada said:
13-14. After he had heard his delightful speech, Indra, slayer
of armies, recognized that huge body as the illustrious
Vinayaka, god of gods. He bowed with deep devotion and after
he had quickly stood up, Indra, husband of Saci, spoke to him
who now appeared in the form of a brahmin.

Indra said:

15-29. Even the gods led by Brahma and the Lords of the
directions don’t know your characteristics and your activities as
creator, sustainer and destroyer, Great-armed god. But this is an
artificial situation®®” which has beset me because of my
performance of a hundred sacrifices, yet even now many
obstacles still remain for me. However can I know your majesty,
Gajanana, for only he who can know your majesty, Great Lord,
will gain the fullness of your favour, Vighnakarana? He will
have the ability to describe your forms and your qualities. You
are without support, yet you are the support of everything,
constant in knowledge, undecaying and immortal, possessing
illusion, perishable and unique. You are the imperishable and
Supreme self, the shape of everything and the Lord of all.
Sanaka®” and so forth, renounced after knowing you by means
of their fierce austerities, but through the power of the six-
syllable mantra you can be seen, Supreme Lord. Previously
Brahma had recited this mantra to me just as a favour and
Brahma said to me, “When you forget this, straight away you
will fall from your position and your situation will become
really difficult.” Then, however, full of lust and in the power of
an evil fate, I ravished the sage’s wife and so I came into this
misfortune. Due to this mantra recited by Brhaspati, I have once

8° 1 understand this verse to mean that Indra considers Ganega’s appearance

before him to be essentially artificial, in the sense that he still does not
understand how Ganega got there and that obstacles still ak ead his
acquisition of a full knowledge of the god.
87 “Sanaka...”: This refers to the well known sons of Brahma who became
renouncers instead of engaging in the activity of creation.
116 Ganesa Purana

again seen your real appearance, Lord of the gods, and so now I
have one thousand eyes. Its performance has achieved a result
because your lotus-like feet have appeared. But now, Vighnapa,
give me whatever boon I request. Ensure that I will not forget
you and let my mind constantly rest joyfully on your lotus-feet,
mighty god. Because you give cherished desires, I am
requesting something else: that the city of Kadamba should be
called “Cintamani city.” Henceforth, it must become famous in
this world, Gajanana, and this lake should become famous as the
sacred ford called “Cintamani.” Those beings who bathe in it
and are generous will become accomplished in liberation,:
power, sensuality and the law, due to the favour of the World-
teacher.

The sage said:

30. After he had heard Indra’s speech, the Lord of obstacles,
who is Lord of the worlds, his voice deep like a rumbling cloud,
spoke in a silky tone.

VighneSsa said:
31-35ab. Everything you have requested will come about,
Mighty god. Let there be one other boon for you: that you will
be consolidated in your own position. Also, Lord of the gods,
you will never forget me and whenever you might be in a tight
situation, you must recollect me, Indra of the Vasus. By
manifesting then, I will ensure success in every task of yours.
This city called Cintamani, which was called Kadamba city, will
be celebrated on the Earth and will become the sacred ford
called Cintamani. Success will stay in the hands of all who
bathe in it. Whatever is thought of, I, the Vinayaka of
Cintamani, will grant.

Narada said:
35cd-40. After he had obtained this boon from him, Visnu
brought the Ganges, and having performed the consecration
 34.41-43—35, 1-2 7
with her he worshipped the illustrious, mighty Gajanana who
was accompanied by his attendants. Worshipped by Indra, Lord
of the gods, the mighty god -then disappeared. Indra then
carefully erected a crystal image of Vinayaka, auspicious,
celestial and beautiful in every limb. Sakra also constructed a
large temple out of gold and jewels, after which, having bowed
and made a circumambulation, he returned to his own abode.
The huge lake Cintamani became celebrated on the Earth and to
this day, following Sakra’s command, the auspicious water of
the Ganges always goes to her own home after performing the
consecration on his image.
41-42. In this way the majesty of that sacred place has been
narrated to you. Its wondrous appearance takes away all faults,
is splendid, auspicious and gives all wishes. After going there,
King, protector of the Earth, you should bathe according to the
injunction and you will become freed from all faults. No doubt
ofit.
43, Then the sage quickly left after he had inquired after the
king and had respectfully saluted Rukmangada_ with
benedictions.

CHAPTER THIRTY-FIVE

Description of the Fate of Kadamba City

Vyasa said:
1. What did King Rukmangada do after the gods’ sage had
gone? Tell me that charming tale!

Brahma said:
2. After the sage named Narada had gone,
Having undertaken that momentous instruction,
Rukmiangada was filled with happiness
And beheld his own army with its four corps.
 Ganesa Purina
118
3. Yet to the army the king appeared to be deformed,
He who was formerly like Kama, he whose splendour was
golden.
Being uncertain how he could become like that,
It asked the king the reason for it.

The army leaders said:

4-6ab. After having wandered over mountains, forests and
lakes, we have returned hungry and thirsty, Lord of kings, but
very desirous of seeing you. We were searching everywhere and
have now reached your lotus-feet, but after seeing your
condition we feel very sorry. Tell us, Excellent king, what
caused it?

The king said:

6cd-14. When I was thirsty and hungry I saw the house and
hermitage of Vacaknavi in front of me and hurried to it. When I
got there I saw his beautiful faced wife, whose name was
Mukunda. I asked her for water, but she was evil and wilful and
in a lovely voice she said to me, “Have sex with me! If you
don’t I am going to curse you.” However, my mind pure, I
forcibly drove her off, but with her husband gone to bathe that
evil woman cursed me angrily. After that, in a state of extreme
distress, I found myself seated at the foot of a tree and because
of the power of previous merit I saw the sage Narada. He told
me the best way to get rid of my misfortune and he extensively
described the majesty of Ganega’s sacred ford located in the
sacred place called Cintamani. The sage with the divine eye then
told me how to bathe in it and so I am going to bathe there in
order to remove my blemish. All of you must accompany me if
you wish to bathe in it, and after we have bathed, given gifts
according to our capacity and worshipped Vinayaka, we will
return to our city, purified by the favour of the god and the
sacred ford.
 35.15-29ab 119
Brahma said:

15-20. Having understood his intention they left, following

the king, and after having gazed upon the sacred ford called
GaneSa and bathed there, the king became right again,®® his
colour like burnished gold just as before, Lord of sages. After
that King Rukmangada was now convinced the speech made by
Narada to be the truth and after bathing there again,
Rukméangada filled with the highest joy, gave many gifts to the
brahmins. After he had worshipped Vindyaka he saw a mass of
splendour, as did the brahmins and his servants, which was a
flying vehicle, the image of the sun. It was filled with groups of
Vinayakas, nymphs and kimnaras. After he had bowed to them
he asked, “Who are you, from where have you come, whose
messengers are you and what is your task here? Tell me
carefully!”

Brahma said:
21-23. After they had heard these pleasing commands from
the king, Vinayaka’s messengers who were in the flying vehicle
said, “You are generous, Excellent king, since with all your
heart, you have meditated upon the Lord who is Cintamani. With
the appropriate act of pilgrimage and a gift given according to
the rite you have worshipped Cintamani and you have done
correctly what had to be done. Because he gives whatever is
thought of, he is traditionally called Cintamani.
24-28ab. And by meeting you, Well-vowed man, we have
accomplished our duty, but we do not know the greatness of
your devotion, Excellent king. By means of body, mind and
intellect and even by offering your life, you have propitiated the
god Vinayaka who is the leader of all the universes. We are his
Messengers and he has sent us, King, and though we were in
rapid flight, he said impatiently to us, “Bring my devotee

*8 “became right again” samyakbabhau: or “appeared as normal”: This

Statement means that his leprous condition incurred as a result of
Mukunda’s curse has now been lifted.
120 Ganesa Purana
we
Rukmangada to me in a flying vehicle.” After hearing this
y
have come, so you must ascend the path to heaven! Go speedil
with us to the god Vinayaka!

Brahma said:

28cd-32ab. On hearing their speech, King Rukmangada said,

“Envoys! On the one hand here am I, a half-wit, and on the
other hand there exists that imperishable mighty god of perfect
body, who is immeasurable, indefinable, consisting only of
mind, who is the cause of creation, stability and destruction, but
who is himself beyond cause. I do not know why he is he
respectful towards me? Is this excellent merit which has come to
fruition for me a result produced from a sacred ford in an earlier
birth? The appearance he has manifested before you is
auspicious and gives extraordinary results, hence you are
exceedingly fortunate because the Lord is perceptible to you
night and day.
32cd-35ab. After he had said this and bowed, he worshipped
him who was born from the lotus-feet and asked them all, “My
father named Bhima is an excellent king who is fond of the
brahmins, speaks the truth and possesses formidable power.
How can I return to my sweet-smiling mother without him? She
propitiated Vinayaka, the god who is the god of gods, and all
her life she has honoured that deity and never another.”*”

The messengers said:

35cd-36, In that case make them both also bathe in the sacred
ford and happiness will be given to your mother and father. We
will then lead those two, mounted on an excellent flying vehicle.

Brahma said:

37-39. When he heard this speech and had made a substitute

image” out of kuga grass, he uttered this mantra to all of them

89 «the one born from the lotus feet” = Ganesa?

% “substitute”: That is, a substitute of a stone or metal image of Ganesa.
 35.40-47 121
successively, “You are KuSa, you are the son of Kuga who was
created by Brahma in the past. When you are bathed, he is
bathed. This is the tying of the knot.” In the sacred ford called
Ganesa situated in the sacred place called Cintamant, the king
then performed the ceremonial ablution for all the village
people.
40-41. Then at the command of the messengers King
Rukmangada and his army, having climbed into that excellent
flying vehicle, arrived at the city of Kaundinya amidst
the
strains of music, the sounds of prayers and the singing
of
heavenly musicians and nymphs. The heaven resounded with
noise in all directions because of that flying vehicle.
42-46ab. King Rukmangada, who had attained prosperity by
bathing in the Vinayaka ford, conferred prosperity upon his
mother, father and all beings. Just as soon as this prosperity
produced by the bathing of the kuga grass image of Ganesa was
firmly bestowed, other flying vehicles arrived together at
the
command of Vinayaka. Each one ascended and one by one they
moved in the sky, and in this way Rukmangada, his mother
Caruhasini, Bhima and all the people went to wherever
Vinayaka was located. That entire city, from a small boy to one
who cooks dogs, attained a good fate from the merit acquired
by
bathing in Gane§a’s sacred ford.

Brahma said:
47. Now I have narrated absolutely everything that you asked
about, Sage. The man who listens devoutly to the glorification
pertaining to the sacred ford situated in the sacred place of
Cintamani will also attain a good destiny
122 GaneSa Purana

CHAPTER THIRTY-SIX

The Tale of Grtsamada

Vyasa said:
1-2. Lotus-seated Brahma, I have heard the glorification of
the sacred ford of Ganega and the story of Rukmangada and the
inhabitants of Kaundinya city. However, Brahma, tell me the
good story of Mukunda.

Brahma said:

3-5. After Rukmangada had gone she blazed with passion’s

fire like the open space in a huge forest during a forest fire in
summer, son. Mukunda gained no comfort in that spot in the
forest covered with flowers and creepers where a cool breeze
blew, nor from moonlight and sandalwood. Nor did she find any
But
pleasure in laughter, dance, song, storytelling, food or drink.
in spite of her anxiety and agitation about him, sleep came
instantly to her, fatigued as she was from hunger and thirst, Lord
of sages..-
6-10. Indra became aware that the young woman asleep in
the deserted forest was sick with desire and agitated because of
Rukmangada, son. Assuming Rukmangada’s appearance, he
sexually enjoyed that lustful woman and gladly embraced her.
Mukunda became very aroused. She too fiercely kissed
Rukmangada, son, and with a firm hand he squeezed her two
full breasts. Naked, he unhesitatingly enjoyed sex with that
naked woman. Then, a little ashamed, she returned to her own
home and Indra, who had been Rukmangada, immediately
disappeared from there, sage.
11-13. Rukmangada considered himself freed from her, but
she conceived from him and at the appropriate time in the ninth
month she produced an auspicious son whose pleasant body,
which was completely without fault, exceeded that of Kama in
appearance. He fell onto the ground with a huge noise and all
the directions, heaven, earth and the underworld resounded. All
 36.14-26 123
the birds flew around, flying up and about all over the place.
14-18. After he had finished his own obligatory ritual
Vacaknavi returned, but he never became aware of Mukunda’s
adventure and with great joy he performed everything,
beginning with the birth ritual. In accord with his capacity he
gave gifts to the brahmins according to their status and when the
tenth day came the sage performed the naming ceremony. The
brahmins who were occupied with astrology named him
Grtsamada, and then in his fifth year he conducted the rite of the
giving of the sacred thread. He made the acquisition of the four
Vedas the consecrating ritual for that boy, who, merely by their
recital, comprehended them instantaneously due to his
brahmanical power. He also became a repository of the Vedas
and sastras and his own karma was auspicious.
19-21ab. Once at an auspicious hour the father, Vacaknavi,
instructed the son in that great mantra of the Rg Veda beginning
with the words “gananam tva.”°! He said, “This is the great
Vedic mantra which gives every success, and it alone is the best
among the mantras uttered in the Vedic scriptures.” He said,
“Meditating upon the god Gajanana with your mind
immoveable, recite this, and straight after attaining the highest
success you will become famous in the world.”

Brahma said:
21cd-22. Then after he had obtained the mantra from his
father’s mouth, the brahmin Grtsamada, having become
disposed towards personal service, became engrossed in
meditation and recitation. Much time passed in this way for that
bull of sages.
23-26. Now, in the region of Magadha there was a king
named Magadha who was of handsome appearance, very proud,
a munificent man and a crusher of enemies. Richly endowed
with various splendid ornaments he was seated upon a throne of
great worth and on that throne of the good law that hero was like

ah gananam tva “You are one of the hosts”: This mantra is originally found
in Rg Veda, 2.23.1.
124 Ganesa Purana

another Indra, the one often invoked. He possessed an army

consisting of four corps, he was wise, respectful towards the
learned, and his two ministers were repositories of wisdom,
superior in their qualities to Brhaspati. His wife Ambika was of
beautiful appearance, superior in virtue, loyal to her husband,
illustrious and forbearing to both the favoured and the cursed.
28-30. Led by Vasistha and Atri, the great sages who were
fully conversant with the Vedas assembled for the funerary rite
of the king’s father, summoned as they had been by the king.
The ascetic Grtsamada who was pure in mind was also invited.
He then spoke confidently on the subject of the Sdstras, but in
the presence of the other sages Atri said to him, “Shame!
Shame! You may possess austerity, but because you were born
from Rukmangada, you are not a sage. Ponder on your birth
from a prince! You are unworthy of respect in our presence, so
go from here to your own hermitage.”
31-32. When he had heard Atri’s speech he blazed with anger
as if he were burning, and he really was almost burning the
triple-world and almost consuming those sages, some of whom
fled like deer who have spotted a lion. After that he addressed
those sages led by Vasistha who were at that meeting place.

Grtsamada said:
33. Lord of sages, if I cannot be Rukmangada’s son, | will
turn the rest of you into ashes with a fire curse.

Brahma said:

34-36. Having said this to all those sages he went to his

mother. Grtsamada asked her, “Speak! You excessively lustful,
depraved woman. Tell me who my father is, Mukunda! If not
you will be burnt to ashes.” After she had heard this speech of
his Mukunda became terribly agitated and trembled like a bud-
filled plantain tree in the wind. With her palms clasped in
obeisance, that woman spoke in a pitiful voice.
 36.37-46 125
Mukunda said:
37-39. When he became separated from his retinue whilst he
was utterly absorbed in the hunt, I saw the excellent king, the
good Rukmangada who is prosperous in the triple-world. Whilst
my beloved husband Vacaknavi was occupied with his personal
ritual, and, remembering Brahma’s statement that “Women are
irresistible,” my heart became stuck on that king. He is your
father.
40. After he had heard her speech the sage became silent
and
with his head hung low in shame he placed a curse
on his
mother.

Her son said:

41. Stupid depraved woman!‘ Obsessed with evil, become
countless fruits in the forest that are thorny and shunned
by all
living beings.
42-43. Full of anger she too placed a curse on
her son,
saying, “Since you have cursed me rogue, irrespective
of my
being your mother, I am going to curse you, son. Your son
will
be much more cruel than you. He will be a very powerful
demon
who will bring fear to the inhabitants of the triple-wor
ld.” In this
way these two, mother and son, cursed one anoth
er.

Brahma said:
44-45. Straight away, having lost hér human body, she went
into the Badari forest where she was shunned by the multit
udes
of birds, by the bastards”? and by the egg-born creatures
that
were there. Then there was a voice in the atmosphere,
“Grtsamada was born from Indra.” But, brahmin, Grtsamada
had gone to perform a personal ritual.
46. That excellent person who hears this story of Grtsamada
never encounters difficulty and obtains everything that is
desired.

*? “bastards” jarajair: This is a literal translation identical to the one given by

M. I am, however, unsure ofits exact meaning.
(96 Ganesa Purana

CHAPTER THIRTY-SEVEN

The Tale of the Boon-giver

Brahma said:

1-6. First of all the wandering sage visited the forest called
Puspaka. It was filled with many trees and creepers, was
beautiful with multitudes of flowers and was adorned with the
waters of mountain torrents and the best young sages.
dwelt
Grtsamada bowed to them and with their permission he
there. After he had bathed there, he undertook a recitation,
whilst standing on the tip of his big toe and, with his mind still,
meditating on the mighty god, the Lord of obstacles. With his
vision fixed on the end of his nose, looking neither here nor
there, his senses subdued, his breath subdued, his entire self
subdued, feeding on air, he performed austerities for one
thousand divine years. But when the sage Grtsamada opened his
eye and it looked about, there arose from the eye a fire which
completely scorched the thirty gods, and the apprehensive gods
then wondered, “Who might possess this characteristic?”
7-10. Then undertaking a supreme effort and eating only one
fallen leaf and nothing else he became an utterly stationary
pillar. His mind immoveable, he performed austerities for
fifteen thousand years and after Vindyaka had seen his
unbearable distress,” he manifested himself, shining brightly, in
order to show favour to him. Just as a cow runs quickly after
hearing the cry of her calf, so too the god GaneSa went quickly
to Grtsamada, whilst illuminating everything with his fiery
energy, the equivalent of one thousand suns.

93 &. unbearabledistress”
. ” tapanam ... durghatam: What to Grisamada i1s

austerity is distress to Vinayaka.

 37.11-20gb 127
1, Elegant with his huge tusk, his flapping ears were
MOving.

Shaking pleasurably with joy, his forehead was a glittering

moon,
‘ 3 : ,
Garlanded with huge lotuses, foundation of the universe’s
Cause,
Lotus stalk in his hand, an assembly of servants was bowing.
2-15. He was mounted on a lion and was ten-armed, his
Sacrificial thread a snake. He was smeared with saffron,
aloe,
musk and sweet smelling sandalwood, was accompanied by
Siddhi and Buddhi, and he was glorious, greater in splendour
than a Myriad of suns. Though his own form was indescribable
he appeared before that sage because of his divine play and his
'€Ty energy consumed the fiery energy of the great sage just as
the sun does in respect of the splendour of the moon and the
Planets, Closing his eyes the sage shook tremulously because he
Was So agitated, and insensible, he fell to the ground, the good
result of his meditation forgotten.
16-19. But once again whilst he was meditating in his mind
On the salubrious Gajanana, the bewildered sage was really
Pondering the cause of his obstacle. “What has caused this
unexpected agitation to appear? From now on will all my
austerities prove to be in vain? Lord of the gods, universal self,
Protect me from this dreadful obstacle! To whom else besides
you can I go for refuge, Lord of the universe? God, I constantly
€xperience massive distress because Atri said about me, ‘He is
Not to be respected in our company,’ and that burns my heart.”

Brahma said:
20ab. After hearing him lamenting in this way, Vinayaka
spoke.

* “divine play” Iilaya: Lila is the doctrine in medieval Hinduism w hich

asserts that god, aloof and detached from the world, will manifest himself in
the world of mortals because ofa playful affection he holds for the world he
has created.
128 Ganesa Purana

GaneSa said:

20cd-22. Know that it is I, Gananadyaka, who has come to

confer a favour. This has never been attained by Sanaka and so
forth who took an austere restraint for a long time. Abandoning
your fear, declare whatever you wish for, Excellent sage. | am
satisfied with your unending austerity on your great toe.

Brahma said:

23. After he had heard the god of god’s splendid speech he

became sunk in his own bliss and bowed prostrate to him.
Supremely happy, he spoke to the boon-giver, Vindyaka.

Grtsamada said:
24-26. My life of restraint and austerity has now attained its
fruit. Here is he whose body is wholly bliss, who is without
form, yet who is Brahma embodied. (And releasing tears from
his eyes he danced with joy and was filled with a mental bliss
that was inaccessible even to the Vedas and Sastras). Now that !
have seen you in person, what can I possibly request, Lord?
Even so, with your permission I will request one thing,
Dviradanana.
27-34ab. God, humans are the very best amongst the eight
million, four hundred thousand species and amongst humans,
Illustrious one, the classes are the very best. And of them the
brahmins are the best, and of them those who are wise are
superior, and amongst the wise those who are devoted to
personal service, and amongst them those who know Brahma.
Lord of the universe, give me knowledge and knowledge of
Brahma; devotion to you that is absolutely rock-solid and which
I will never cease to recollect; and the highest position of
devotee amongst all your devotees, Gajanana. And, Beneficent
God, there is one other boon I request. Give mea special place
for your worship, one capable of attracting the inhabitants of the
triple-world, which will be famed in the three worlds and will be
worthy of homage from gods and men. Bringer of all desires, if
 129
37.34cd-44ab
you are satisfied, do this for me, VighneSa, and cause the forest
called Puspaka to become renowned, Lord of the gods. Staying
there, always fulfil the wishes of your devotees and cause this
city of Puspaka to become especially famous across the four
directions by the name of GaneSa City, Gajanana.

Brahma said:
34cd. Having heard this speech, Dviradanana spoke.

GaneSa said:
35-40. Good! Good! Great-armed man. When I am pleased,
Bull of the sages, nothing in the three worlds is difficult for
devotees to obtain. Whatever you request, brahmin, you will
have, and because I am pleased brahmin, you will acquire what
is dirhieult to obtain. Sage, because you recited the Vedic
mantra, ; 2ananam tva”, you will become the sage of that
mantra.” You will be famous everywhere and you will achieve
the highest eminence amongst the gods led by Brahma and the
sages led by Vasistha. Those who practise recollection, firstly to
you and later to me, will attain success in all activities they
undertake. Without knowledge of the hymns to the sages and the
gods activity is fruitless.
41-42. You will also have a powerful son who will frighten
all the gods and achieve great fame in the three worlds. Except
for Rudra none of the gods will be able to defeat him and he will
be devoted to me, his life will depend on me, he will be
grounded in me and he will be wholly intent upon me.
43-44ab. And this city will be named Puspaka in the Krta
age, Manipura in the Treta age, Bhanaka in the Dvapara age and
in the Kali age it will become famous in the world under the
name of Bhadraka. By gift-giving and bathing there one will
obtain all of one’s wishes.

5 “the sage of that mantra”: in the sense that it will be known as havingo
been revealed and taught by the sage Grtsamada, who is the rsi of Rg Veda
2.23. The devata is Brhaspati.
130 Ganesa Purana

Brahma said:

44cd-47. Having given these very boons to him the Lord

immediately disappeared from there, and after he had
disappeared the sage erected an image of GaneSa there and also
built a beautiful temple. He determined that its name would be
Varada for evermore, but eventually due to the favour of Ganesga
it became Siddhisthana, yet because it nourishes everybody’s
wishes it is called “The Puspaka sacred place.” Filled with a
feeling of devotion he then worshipped that image.
48. Whoever might hear this tale of the excellent appearance
Of the splendid Vighnaraja, Lord of sages,
Will obtain all his wishes, and rock-solid devotion towards
Ganesa,
And he will be released from transmigration.

CHAPTER THIRTY-EIGHT
The Gift of Boons

Vyasa said:
1. Lord of the gods, what happened to Grtsamada then?
Lotus-born Brahmi, I have full confidence in you, so tell me
this carefully.

Brahmé said:
2-4. All the groups of sages respectfully bowed to and
honoured that very best of sages, Grtsamada, brahmin. Due to
Gane§a’s boon they solicited” him in the rite performed for any
undertaking and recollected him at the beginning of the worship
of Ganega. As such that sage became famous and undertook the
highest devotion to Gane§a, reciting the mantra whilst remaining
perfectly still.

*® The sages solicited Grtsamada and recollected hint through their recitation
of the mantra described in 37.37.
38.5-17 131
5-6. Once, Vyasa, the sage sneezed terribly, filling the
directions, the sky, the earth‘and the mountain caverns with
noise. Straight away he saw before him a frightening young boy,
whose complexion was red, who roared loudly and was like the
japa flower in colour.
7-1lab. On seeing a young boy like this, a veritable mass of
fiery energy constantly dazzling the eye’s line of sight, he
trembled as he was agitated with fear and in his mind he
wondered, “What is this impediment which has come here? I do
not know. Might it be a wonderful son Gananatha has given
me?” Again he beheld his son, his face handsome, his eyes
delicate, wearing a lovely golden bracelet on his upper arm, a
lovely diadem, a pretty ankle bracelet and his loins shining
because of a lovely thread around his hips. The sage asked him,
“Who are you, to whom do you belong and what do you want to
do? Tell me where your parents are and where your home is
child of great splendour.”

Brahma said:
11cd. When he had heard this speech of his, the young boy
spoke to the sage.

The young boy said:

12-14. You know the past, the present and the future, so why
are you questioning me? Even so, as I am subject to your
command I will speak. I was born from your sneeze and as you
alone are my mother and father, be kind to me! Father look after
me for several days, Sage. I am capable of subduing the
tripleworld and I am going to bring the Lord of the gods into a
state of subjection. There is no doubt of it. Look at my strength!

Brahma said:

15-17. After he had given ear to his speech the sage

Grtsamada was filled with both joy and apprehension and
uttered this polished speech, “If he really is capable of
132 Ganesa Puréina
tormenting people in the triple-world even though he has just
been born, then I will give my son his own mantra. The god,
Vinayaka, Lord of the world, will be completely gratified by it
and so will give him what he wishes, and I too will become’
famous.”
18-19. Pondering this in his mind, he then taught him his
own mantra namely, “gananam tva,” and he then said to him,
“Whilst respectfully performing personal service, and after
fixing your mind on Gajanana, you must recite this Vedic
mantra. When he is fully satisfied with you son, he will give you
all your wishes.”
20-27ab. Now that he had gained this great mantra in this
way he went to the forest to perform austerities. With his senses
subdued, he stood on one toe and ate no food, and half a myriad
of years passed during which, his mind still, he was reciting and
meditating on the god Gajanana. Then out of his mouth there
came a fire which began burning the regions and so the gods,
demons and dwellers of the underworld became frightened.
Thereupon, Gajanana, who was satisfied with his austerities,
manifested himself, spreading a circle of lustre, thereby causing
the regions to be free of darkness. Full of joy, he was swinging
his trunk and his lovely tusk, yet when he heard his booming
sound the young boy became a little agitated. Opening his eyes,
he beheld that god who stood before him, four armed, huge in
body and splendid with a variety of jewels. In his hands he was
carrying an axe, a lotus, a garland and sweetmeats, and though
overpowered by his fiery splendour, having gathered courage,
he bowed. And when he had made obeisance with the palms of
his hands clasped he made a request to the Lord.

The young boy said:

27cd-28ab. I am devoted to the gods and have come to you
for refuge, so why are you overpowering me? Be very kind,
God, and give me every wish!
38.28cd-36ab : 133
Brahma said:

28cd-32. Having given ear to his speech, he checked his own

glory and very pleased he said, “Small boy, take heed! That one
on whom you meditate day and night is I who will now give you
a boon. Here is my highest form which is self-luminous and
contains the world. Brahma, Siva and so on, do not know it, so
in no way will humans know it, nor the gods, nor all the sages,
nor the other royal sages, nor the demons, nor the accomplished
sages and the heavenly musicians, nor the snakes, nor the
danavas. But I am bound by your austerity so I have come here
to give you a boon. Request of me any boon your mind desires!”

Then the boy said:

33-36ab. By seeing you I am fortunate, so too is my father
very fortunate and my austerity and my life are now meaningful.
Because of my youth, Lord of the gods, I do not know how to
compose a eulogy. However, you are the creator, the protector
and destroyer of all worlds. Through your brightness the sun,
fire and the moon shine, and through your majesty you make
moving and unmoving things attentive, Very wise god. Not even
Brahma and Siva know your exceptional greatness.
36cd-41ab. If you are going to give me a boon, Gajanana,
then give me this: Lord, give me a special capacity to subdue the
triple-world. Gods, demons, heavenly musicians, humans,
snakes and raksasas, as well as wandering bards, kimnaras and
Sages must always be subject to me. Whatever I conceive
mentally must always be realized. The protectors of the world
who are led by Indra should at all times offer me servitude and
whilst I am on Earth you must bestow various enjoyments upon
me and liberation at death. Also, in accord with your command I
request this city as another boon from you. Let it become
famous, since it has been here that I performed this fierce
austerity. Let it become famous amongst people under the name
of GaneSapur.
134 Ganesa Purana

GaneSa said:
4lcd-44. You will achieve the conquest of the three worlds,
you will be afraid of nothing and everybody will always be
subject to you. I will give you a triple city made of gold, silver
and iron which will be indestructible to all the gods except Siva
and it will move where it wishes. Also, your name Tripura will
become famous in the world and you will attain liberation only
when Siva destroys your city with a single arrow. Entertain no
doubt about that. Everything else you have wished for will also
come about through my favour.

Brahma said:
45-46. Having given such boons the Lord disappeared from
there, but the demon called Tripura became dejected because he
was separated from that god. After gaining boons consonant
with his wishes, he attained great happiness .and strove
physically to bring about victory over the triple-world.

CHAPTER THIRTY-NINE

Indra’s Defeat

Vyasa said:
1. What did Tripura do after he had been made arrogant by
his boons, Brahma? Please tell me everything since it is all of
interest to me.

Brahma said:
_ 2-6. He then had an image of Ganega made of stone from
Kashmir erected as prescribed by brahmins who were skilled in
mantras. And in the midst of GaneSapur he built a beautiful
temple which was huge, celestial and golden, decorated with
jewels and pearls. He then worshipped the Lord with the sixteen
ritual practices and countless acts of obeisance, eulogies and
solicitations. After he had requested forbearance from the Lord
39.7-19 135

of the god of gods and requested permission to leave, he went

outside and gave many gifts to the brahmins in accord with their
status. Because of that, that abode of Tripura located in Bengal
was called GaneSapur and it confers every success upon
everyone.
7-11. The demon Tripura, who had become full of pride
because of Gajanana’s boon, now governed the human worlds
but was obsessed with conquering the gods. In order to serve
him, very powerful men came from everywhere with their foot
soldiers, horses, elephants and charioteers. By his favour kings
became his servants, but those who were inimical died because
they could not fight him. Having in this way conquered the
Earth, he went to Amaravati. There Indra was surrounded by
hosts of gods who were adept at various kinds of battle and
armoured up, he mounted Airavata and departed for battle.
12-15. The mighty demon then split his army of four corps
into three parts. After he had beheld the great demon Bhimakaya
who was skilled in fighting with the bow, the club and the
sword, and the demon, Vajradamstra, who was adept at fighting
with missiles and wrestling, the bull of the demons said to
Bhimakaya, “Become overlord of the human worlds.” And to
the venomous Vajradamsira the powerful Tripura said, “Go to
the underworld with one third of my army and by my authority,
render subservient all the snakes led by Sesa. With the other
third I will conquer Indra and all the gods.”

Brahma said:

16-19. Vajradamstra and Bhimakdya both set out as

commanded and he began enjoying himself with his army of
four corps. Capturing the divine soldiers, they smashed the
celestial trees and after he had established himself there, the
demon king despatched messengers to Sakra, saying, “Either
bring Indra here quickly for a meeting or declare this command
of mine, ‘Go immediately to the world of the dead or give me
136 GaneSa Purana

Amaravati”’ and I will willingly look after you. But if you

intend to fight, then advance towards me quickly.’”
20-24. When they met Indra they described what the demon
Tripura had done and after hearing their speech he was like a
mountain struck by a thunderbolt. Indra, enemy of Cacala shook
like a tree in the wind and wondering what had happened, he
became wound up with anxiety. Eyes completely inflamed, he
blazed with the fire of anger as if he were turning the world into
ashes or drying up the clouds. He told the messengers to leave
quickly and get ready for battle. Indra, killer of the god’s
enemies, himself mounted Airavata and roared, shaking the
triple-world ‘with that great roar. After hearing his speech the
messengers left as they had come.
25-27. All the gods armoured up and in their hands they held
swords and various weapons. Some had short javelins in their
hands and some had spears and pikes in their hands, some were
carrying hammers and swords, others had bows and arrows in
their hands, whilst some were armed with hunting clubs and
others had staves in their hands. Accordingly, to the
accompaniment of the sounds of various instruments, Indra, the
thunderbolt bearer, went forth with the hosts of gods, his path
blessed by the brahmins.
28-29. However, from his messengers’ statement Tripura
knew Indra to be preparing for battle, and so he armed and
roused his four-limbed army. After he had gathered together that
numberless army, he marched out, mounted on his horse.
30-35. Adorned with heroes, the two armies beheld each
other and a huge noise ensued because of the booming. of their
battle cries, their roars, the neighing and the strains of music.
Then merely by the sound hum, Tripura urged them on and
those heroes fought with the gods and a great battle ensued. Not
knowing whether one was ally or enemy, they killed each other
and in this way many demons died in that tumultuous battle, but
the gods fell too, tormented by the demons’ weapons. The

*” “Give me Amaravati”: Amaravati is a metonym for the kingship of the

gods.
39.36-50 137
soldiers seemed to be spotted like kimsuka flowers and some lay
down, but not on beds, and others — camels, elephant-masters,
chariot hordes and foot-soldiers — because they had no feet. But
then, like deer looking for food who have unexpectedly seen a
lion, the demons fled and went in all directions.
36-43. After that, having checked his army, that most
eminent of enemies, blazing greatly because of the fire of his
anger, became himself without rival and rumbled like a cloud.
All but devouring heaven and earth he went to Indra and with
his own sword he violently struck the hand of the Lord which
held the thunderbolt. Then, miraculously, the thunderbolt fell
from his hand and taking it, the demon struck the elephant
Airavata with it. Being struck, Airavata left and fled. With his
fist Indra then struck the bull of the demons, who momentarily
fell to the ground, but getting up swiftly he struck Sakra with his
fist and felled him to the ground. Getting up, Indra angrily said
to the demon, “Get ready to wrestle now, Lord of the demons.”
But completely surprised and arrogant with power, he said,
“Why are you so unconcerned about your own life, Lord of the
gods? Even worms, insects and flying insects consider life to be
exceedingly precious. God, go to the Earth! That is your
appropriate place which I offer to you.”

Brahma said:
44-50. After he had heard that speech, Indra, killer of Bala
and Vrtra, said, “Enemy, if indeed I do not liberate you from
life, I will certainly go to Earth in obedience to your command,
vile demon. But now, rogue, you will go the Earth without your
head.” After the Lord of the gods said this, the evil demon-king
struck him on the heart with his fist. A battle between them then
took place and like Krsna and Caniira, both sought victory over
the other. These two struck heart with heart, hand with hand,
and they struck the part of the leg between the thigh and knee
with their two knees, head with head and elbow with elbow.
They struck back with back and feet with feet, but the demon,
having got hold of Sakra’s feet and swung him around
138 Ganesa Purana

repeatedly, threw him far away to a place that was known by

none and he himself mounted the four-tusked Lord of
elephants.”®
51-55. Thereafter all the hosts of gods became distressed
because of their fear of the demons and went to the caves on Mt.
Himavat, searching for Sakra. Wandering around thinking,
“Where has this god fallen, however will we find the Lord?”
they met the Lord of the gods, his face downcast, who had
turned up just then. Some groups of gods bowed to him, whilst
others embraced him, some honoured him, whilst someone else
fanned him and some devotedly rubbed his feet. All the gods
dwelt right there then, their bodies hidden.
56-57. However, the demon, having ascended Airavata, went
to Amaravati and when he himself was in Indra’s place, he gave
the places of the gods to the demons, allocating them one by one
to the enemies of the gods as had been previously arranged.
Listening to the voices of the heavenly musicians accompanied
by the music of celestial instruments and being served by
kimnaras, he dallied with the groups of apsaras.

CHAPTER FORTY

Description of the Eulogy

Brahma said:

1-2ab. After he had seized the god’s residences the demon

went to Brahma’s heaven, but having already heard from Agni
about the courage shown by the demon, Brahma went to Visnu
who was at the Milk Ocean.
2cd-8. The demon had two sons called Pracanda and Canda
who were born from his mind. He installed Pracanda as overlord
in Brahma’s world and then made Canda the lord in Visnu’s

98 “Lord of Elephants”: This is Indra’ s elephant and Tripura’ s mounting

of it indicates he now holds the position of king of the gods.
40.9-17 139
world. Then he himself went to Kailasa®® and shook it with his
forearms. Terrified with fear, Parvati, the mountain’s daughter,
embraced Sankara tightly, but Mahadeva was pleased with the
demon’s courage and so being one who confers happiness upon
his own devotees, he went outside to grant a boon. He saw the
demon Tripura and said to him, “Choose a boon!” and he asked, °
“If you are pleased give me Kaildsa now and go straight to the
top of Mandara mountain. That is my wish!” So Siva
temporarily gave him Kaildsa and Siva, the mountain-dweller,
himself went to Mandara mountain with his hosts. Atop the peak
of Kailasa the demon Tripura was ecstatic.
9-12. Having brought the gods into subjection in this way he
returned to the underworld and on Earth the powerful
Bhimakaya forcibly brought the kings into subjection and
fettered all the sages. He quickly smashed all the fire holes
which satiate the gods and above all, the hermitages and sacred
fords. He harassed the ascetics by putting them into a place of
confinement and, utterly arrogant, he was constantly hostile
towards men of good conduct, towards those who utter the
exclamations svaha, svadha and vasat and those who study the
Vedas.
13-14. Then Vajradamstra brought the seven hells into
subjection and he also brought Sesa, Vasuki, Taksaka and all the
snakes, both poisonous and non-poisonous, under his control.
Vajradamstra then coiled up Ratnajita and sent him away.
15. For amusement and pleasure,
He dallied lustfully with the snake maidens.
Whilst he experienced these carnal enjoyments,
He gathered many kinds of jewels and went to Tripura:
16-17, Then whilst he was declaring loudly that the hells had
been brought under control, he acquired many servants, villages,
valuable clothes and an excessively high opinion of himself.
And after he had brought the triple-world into subjection in this
way the demon Tripura rejoiced.

°° Kailasa is the mountain where Siva resides.

140 Ganesa Purdna
18-21. Day after day, now dwelling in caves, all the gods
wondered, “How will his death occur and when will it be? We
do not know why or from whom he obtained this boon?”
Excellent sage, all the gods being confused about this Narada
came there whilst he was wandering freely over the triple-world.
When he saw the miserable gods he descended from the
atmospheric path and on seeing him they all stood up out of
respect and in turn they bowed to him, embraced him and
honoured him. Whilst he was resting they questioned him about
Tripura.

The gods said:

22-23. Tripura has conquered the triple-world, both moving
and unmoving. He seized our homes and defeated Brahma and
Siva. To whom shall we turn for refuge now? How will he die
and who gave him the boons? Sir, tell us about Tripura!

Narada said:
24-27. I will tell you in full the extensive activities of the
demon. For one thousand years he performed severe austerities
and then he propitiated the Lord Ganesa, leader of the gods. He
gave him some boons which could not be warded off and which
were terrifying to everyone. With the sole exception of the
mighty Siva, he was given safety from the deceased ancestors,
the fathers, sages and gods, pisacas, riksasas, yaksas and
snakes. Everyone must respectfully propitiate and strive to win
the favour of the Lord of gods, Dviradanana, Vighnesa, who
gives every success.

_ The gods said:

28. How can one win the favour of that wise god of gods?
Sage, kindly tell us what should be done.

Narada said:
29-31. I am going to declare a mantra of ten syllables to
everybody and you should perform a personal devotion with this
40.32-42 141
mantra I have devotedly given to you. You must all be steadfast
in mind and as soon as the god Gananayaka becomes visible he
will tell you all the way to kill that demon. You must follow my
advice as ] cannot see any other way.

Brahma said:

32-34. The sage Narada, who was addicted to the sound of

the lute, left immediately after he had said this and all those
excellent gods became engaged in meditation on Ganega. Some
stood on one foot, some remained in the lotus position, some
were in the heroic position and others had their eyes closed.
Fasting and controlling their breaths they muttered the mantra
the sage had uttered.
35-38. Then after a considerable time had passed and having
observed that the gods’ personal devotion had continued for a
long time, Gajanana, ocean of compassion, ‘Ganapa, giver of
boons, manifested himself before them. He was adorned with
pretty earrings and wore a diadem of flashing gold. His trunk
was resting on his tusks, he wore a beautiful armlet and a
shining hip girdle and in his arms he carried a rope, an elephant
goad, an axe and a lotus. He was omamented with a vermillion
moon and musk of red sandalwood. He was shining splendidly
like flashing lightning, his splendour like that of a myriad of
suns.
39-41. After seeing this salubrious god Vindyaka, all the
gods were overpowered by his splendour, yet nobody was
frightened. Some of the gods instantly bowed before
Dviradanana, whilst others honoured him, their voices faltering
with joy. And to remove their distress some eulogized the Lord
who removes difficulties, the god whose face is pleasant, whose
pleasant face is tranquil.

The gods said:

42. Obeisance! Obeisance to you, whose form is the supreme
truth!
Obeisance! Obeisance to you, the cause of everything!
142 Ganesa Purana

Obeisance! Obeisance to you, the creator of everything,

To you who resides in all the senses!
43. Obeisance! Let there be obeisance to you who consists of
beings.
Obeisance! Obeisance to you who creates beings, Lord of the
gods!
Obeisance! Obeisance, you who understands all wisdom!
Obeisance! Obeisance to the cause of the universal
dissolution!
44. Obeisance! Obeisance to the maintainer of everything,
Lord of all!
Obeisance! Obeisance to the cause of causes!
Obeisance! Obeisance to the one who appears to those who
know the Vedas.
Obeisance! Obeisance to the one who gives all boons.
45. Obeisance! Obeisance, you who are word and reflection!
Obeisance! Obeisance to the remover of obstacles!
Obeisance! Obeisance to the one destroying the wishes of
non-devotees!
Obeisance! Obeisance, knower of your devotee’s wishes!
46. Obeisance! Obeisance! Lord of the devotee’s wishes!
Obeisance! Obeisance, expert in the arrangement of the
universe!
Obeisance! Obeisance, cause of the demons’ destruction!
Obeisance! Obeisance to the remover of difficult situations!
47. Obeisance! Obeisance to the most supreme amongst the
compassionate.
Obeisance! Let there be obeisance to you who are
knowledge.
Obeisance! Obeisance to the destroyer of ignorance.
48. Obeisance! Obeisance to the destroyer of the non-
devotee’s power!
Obeisance! Obeisance to the liberator of devotees!
Obeisance! Obeisance to the binder of non-devotees.
Obeisance! Obeisance to you whose image takes various
forms!
 40.49-54ab 143
49. Obeisance! Obeisance to the organ of understanding the
parts of
reality !!°°
Obeisance! Obeisance to the pre-eminent knower!? ' of the
parts of reality!
Obeisance! Obeisance to you, witness of all actions!
Obeisance! Obeisance to you, guide of the qualities.

Brahma said:

50. In this way the gods eulogized the god, the Lord
Dviradanana. Utterly delighted he spoke excitedly to the
excellent gods.

Ganesa said:
51. I have achieved complete satisfaction with your eulogy
and austerities, gods. I am going to give you everything you ask
for. Therefore, choose, Lords of the gods.

The gods said:

52-54ab. If you are satisfied, Lord of the gods, kill the demon
Tripura, because after having seized the offices proper to us,|
he is standing firm. You gave him safety from the entire
collection of immortals, as a consequence of which we have
fallen into this difficult situation. Free us from this difficult
situation immediately as we have come to you alone for refuge,
and this is our only request.

100 “parts of reality” tattva: The word tattva refers to the twenty-five
principles of the cosmogony which in Samkhyan thought are depicted as
being manifested in an evolutionary manner.
'0! “pre-eminent knower”: I take this to refer to the Purusa who witnesses
and is antecedent to the appearance of the tattvas.
'02 «the offices proper to us” adhikaran no: This refers to the gods” positions
in the triple-world, positions sanctioned by dharma.
144 Ganesa Puréna

Gane§Sa said:
54cd-56. I will certainly bring an end to all your tear of this
dreadful demon. This eulogy you have performed has brought
me much pleasure and so it will become celebrated as the
“Remover of Distress.” It gives every desire to those men who
recite it and hear it, and whoever recites it at the three divisions
of the day will never experience distress.

CHAPTER FORTY-ONE

The Arrival of Narada

Vyasa said:

1. What did Ganega do, he who is the boon-giver, Lord and

creator of everything? Tell me that as requested, Brahma!

Brahma said:

2-4. Taking the appearance of a brahmin, Ganesa went to

Tripura and he saw that most excellent of brahmins seated on a
splendid seat. After he had arisen and performed obeisance, the
demon invited him to sit on his own seat, and once he had
honoured him, he asked, “Where have you come from brahmin?
What do you know and what is your name? Tell me that as
requested. And what is your aim? If it can be achieved, the two
of us will do it.”

The brahmin said:

5-8ab. Demon, we are omniscient, we know everything and,
as we roam about at will, we make our abode wherever we are
when evening comes, wandering out of a wish for the good of
beings. In the triple-world we are famous under the name of the
Kalddharas. We want to see your grandeur, so we have now
come to your home. Now that we have seen all your wealth we
 41.8cd-20 145
are satisfied. Such,wealth does not exist in Kailasa, Vaikuntha!®
or in Brahma’s world, nor has such wealth as yours ever been
seen in Indra’s heaven.

The demon said:

8cd-10. Brahmin, since you are just a Kaladhara, can you
really appreciate that wealth? All beings have wealth, but you
must extol my wealth over their wealth and display this
gargantuan wealth in their midst, if you can. If you display it I
will give you exactly what you want, brahmin, even life itself.
Nothing I say is false, even if it is in jest or fantasy, sage.

Kaladhara said:
1-14. Having seen the wealth of others, what more could you
want, Enemy of the gods? I am, however, happy with your
conduct, so I am going to give you a triple-city made of gold,
silver and iron which is shaped like an arrow. Enjoy yourself
there secure for as long a time as you please! The gods,
heavenly musicians, humans and uragas will be unable to pierce
it, it will bestow any imaginable aim, go where you wish, give
wishes and be auspicious. When in the course of time, it is
pierced by one single arrow, then Hara will destroy it, demon.

Brahma said:
15-16. Having said this he took up a ‘bow, firmly placed an
arrow in it and then created the triple-city which was like the
three worlds. It had a variety of delightful palaces adorned with
pleasure groves and lanterns, and whilst bestowing every wish,
it moved through the sky accompanied by different groups of
birds.
17-20. Deluded by maya, the demon stood on it, rejoiced
ecstatically and thundered like a cloud, shaking the triple-world.
Filled with arrogance and pride he made the triple-world shake

‘03 Kailasa and Vaikuntha are the abodes of Siva and Visnu respectively.
Hence Tripura’s wealth is unimaginable as it outmeasures that of Brahma,
Visnu and Siva. ~
146 Ganesa Purdna

and he thought, “Nobody is better than me.” Then he said to the

brahmin, “Excellent brahmin, ask for something that is really
difficult to get and I will give it to you.” Though he was without
desire,!™ that brahmin who had just been addressed spoke to the
demon.

The brahmin said:

20-23. I went to Kailasa and saw Siva correctly worshipping

an image of Ganega which grants any wish that can be
conceived. Have it brought and give it to me, if you can, Lord of
demons. In my wanderings over the triple-world I have never
seen such an image, so my heart is set on it, excellent demon,
and once I have got it I will have achieved my aim, Lord of
demons. Then I will proclaim your fame in the triple-world with
its moving and unmoving beings, namely, that there is no one
more generous than Tripura in giving what is desired.

The demon said:

24. I regard Siva as a servant and | take no account of the
gods, so when I have retrieved that image I will give it to you,
Bull of the brahmins.

Brahma said:

25-28. After he had said this he respectfully honoured

Kaladhara and gave him ten villages, cows, clothes ornaments
and jewels, coral and woolen coverlets as well as large pearls
ors others which were highly valuable. The demon also gave
.1m good horses and chariots with golden axles and guardrails
48 Well as one hundred male and femiale servants adorned with
Many jewels. Taking what had really been forced upon him,
aladhara went to his own hermitage, exciting his wife and all
those who dwelt in his hermitage.
104
Though he was without desire” ni'sprho “pi san: This does not just
ea that he wished for nothing then, rather as a brahmin renouncer his
*1stential situation was one without inherent desire. ~

a
41.29-42.1-8 147

Brahma said:
29. Narada narrated the whole story to the gods
regard for time they allowed the and without
days to pass.

CHAPTER FORTY-TWO

Description of the Battle

Vyasa said:
1-2. What did the demon do after Kaladhara had gone? Was
the auspicious Cintamani image given to him after it had been
brought? Tell me everything in detail, four-faced Brahma, as I
remain dissatisfied with just a brief hearing of Ganega’s
games.

Brahma said:

3-8. After he had gone, Excellent sage, the-demon did

everything that I am going to narrate to you. Listen attentively,
Sage! He sent two messengers to Siva who was on Mount
Mandara and he ordered them as follows, “After you have
reached Siva, respectfully declare this command of mine to him,
“In your house there is an auspicious image of Cintamani which
gives all wishes. Siva, husband of the mountain’s daughter, give
it willingly to the demon-king.’ That demon has forcibly
brought into his own house every conceivable thing in heaven,
hell or the world of men that is extraordinary. Bring the image
quickly, god, as we are going back to that powerful demon. If
you do not give it willingly the bold demon will seize it by
force, causing you to suffer pain.”

‘65 “GaneSa’s games” Iilagajananth: That is, the joke Ganesa is playing on
Tripura by appearing in disguise. But it also has the broader sense of
providing the very motive i.e. divine play, for GaneSa’s appearance on
Earth.
148 Ganesa Purana

he had heard the messenger’s speech, Siva

9-12. After
only
seethed with anger, and thinking that the two of them were
ook
messengers, he said to those two messengers, “T will overl
your speech. I am sure you would not like to be turned into
ashes like Kama. What’s to be done with that demon who is but
me
straw to me, the Lord? If he wants to die he should come to
and there will certainly be a battle! Even in one hundred lives he
will not get this image! Can the fire of destruction be abated in
the sun? What can a person who has fallen from Meru do if he
only has the strength of a mouse? Could the ocean be dried up
by the loss of its countless drops of water?”

Brahma said:
13-17. After they had heard Siva’s speech the two demons
left as they had come and they told their master the statement
sant
Sambhu had uttered. After he heard that, the demon, conver
with the import of such statements, blazed and flamed with fiery
own
anger, almost scorching the triple-world. He ordered his
army with its four corps to make ready for battle and the army
hastily appeared opposite Mount Mandara. Being unbounded
like the ocean, it covered the Earth’s surface with hoards of
swords which, when unsheaved, looked like many suns and it
was roaring like a ferocious cloud, causing Death’s heart to
shake.
18-22. After he had mounted the triple-city that resembled an
aerial vehicle, was huge yet rapid as thought, the demon then
left, itching to fight Sambhu. He wore a large, splendid jewelled
suit of armour, as well as earrings, armlets, a garland of pearls,
s
rings with seals on them and a golden girdle. The preciou
diadem he wore was radiant with its embedded jewels. His great
roar shook Siva’s heart and with his bow and quiver, a shield of
tortoise shell, a massive sword and celestial daggers, that bull of
demons looked resplendent. Hosts of apsaras and heavenly
musicians were singing and dancing, whilst bards and
wandering singers went joyfully in front of him.
 42.23-34 149
23-27ab. Sankara having heard from a messenger’s statement
that the demon had arrived with his uncountable armies which
were itching for battle and were drawn on by Death, the Trident-
bearer, after he had worshipped, bowed to and circumambulated
Dviradanana,'° and had placed him in front of that huge army
due to his power, his eyes burning with anger, he came from his
own home to the battlefield where heroic soldiers with their
powerful voices were roaring in every direction. Then they
advanced with their weapons, each wishing to kill the other and
both armies clashed in a confusion of dust and gloom. Without
knowledge of who was their own man or an enemy, both fought
in the van of the battle and a tumultuous battle ensued in which
nothing at all was known.
27cd-31. The blood of the slain warriors, charioteers, horses
and elephants lay on the earth and once the dust had settled
warrior fought individually with warrior. Some used darts, some
used stones and some used arrows sharpened on a stone, whilst
some used spears, some fists and others used lances and axes.
Warriors, horses and foot soldiers were slain there and a river of
blood, shining with hairs resembling the green moss plant,
appeared and it was adorned with tortoise-like shields, fishlike
daggers and heads like lotuses. It also carried headless bodies
resembling trees and umbrellas which were like whirlpools and
to vultures and jackals it brought ecstasy and for the heroes it
was a cause of satisfaction.
32-34. But once he had seen this river, the powerful Siva,
Lord of the mountains, went straight up to the demon and the
demon himself, mounted on Tripura, went straight up to him.
Then after they had seen their two leaders come into contact, the
others came in pairs and the demon troops and Siva’s troops
fought each other in an orderly way, using many weapons,
celestial daggers, swords and tree-trunks. I will briefly tell you
the names of these battles.

1 T assume that the mention of Dviradanana here refers to an image.

150 Ganesa Purana

CHAPTER FORTY-THREE

Description of the Victory

Brahma said:

1-5. Two by two they fought, Siva and the demon leader,
Pracanda with six-faced Karttikeya and Canda with Nandi. The
heroic Puspadanta fought with Bhiraakaya, Bhrngiti with
Kalakita and Visavat with Pranahari. Virabhadra and
Vajradamstra, both of great strength, fought, and the heroic
Indra fought there with the demon’s minister. Battle-mad
Jayanta fought with Bali, the demon’s son, whilst the gods’
teacher who was highly skilled with weapons fought there with
Kavya. In this way the gods and demons formed many pairs. I
could not describe them even in a hundred years.
6-8. Charioteers fought with charioteers, elephant drivers
with elephant drivers, horsemen with their equivalents and foot
soldiers with footsoldiers in that fierce battle which resounded
with the noise of various musical instruments, neighing, the
trumpeting of elephants and the din of carriages. Some of them
engaged in various kinds of wrestling, whilst others, once they
had lost their swords in battle, struck body against body.
9-17. Then Pracanda shot at the six-faced Karttikeya with
nine stout arrows which had been brightened on a stone and
released after they had been drawn back to the ear. But splitting
them with very smooth arrows before they had arrived,
Karttikeya struck him with five arrows. His mind reeling,
Pracanda fell senseless onto the ground. Canda too was struck
by Nandi with five sharp arrows, became senseless and instantly
fell onto the ground. Then Bhimakaya launched ten arrows at
Puspadanta, but in battle the latter split those arrows with his
own sharp arrows and, whilst resting on the ground, he struck
him with three arrows. Bhrigiti felled Kalakiita with five arrows
and then, full of anger, the very powerful Virabhadra hit
Vajradamstra with four sharp arrows. After averting them he
himself shot three arrows at Virabhadra, but in’ an instant
 43. 18-31 151
Virabhadra split those flying arrows with three other arrows and
vigorously felled Vajradamstra with three arrows. And Indra
felled the demons’ adviser with a stroke of the thunderbolt.
18-19. Lifting up his sharp sword the demon’s son advanced
on Jayanta, wishing to kill him, but after spotting him coming
amidst the fallen heroes, Jayanta split his sword with an arrow
and then quickly struck the demon’s son with three arrows.
Once struck by them, he fell, vomiting blood and fainting.
20-24. With defeated soldiers all around, some Pramathas,
filled with victory, pursued some-demons wounded ‘by the hosts
of gods whom they had seen intent upon flight. The gods being
victorious in this way and his own army dispersed, the demon,
ruler of Tripura, came himself, alone, to Siva. Initially engaging
in a sword fight, they both fought with magical weapons. The
demon released the magical weapon called Varuna and there
was a ferocious shower of rain. In the ensuing battle there was
so much mist that nothing was known, but whenever there was a
lightning flash enabling a man to recognize himself from the
other man, a tumultuous battle occurred, unparalleled in its
ferocity.
25-31. On witnessing that entire army harassed by wind and
rain and with his own army scattered in all directions because of
its fear of falling stones, Siva, the mountain dweller quickly
released the magical weapon called Vayu. When that great wind
struck the clouds, they were scattered into pieces in the sky, the
wind buffeted the demon’s army round in all directions and the
heroes’ turbans disappeared into the distance as if they were
bird’s feathers. Fallen elephants, chariot horses and foot soldiers
were pulverized and uprooted trees and creepers covered the
soldiers. Then the demon warded off the wind with the magical
weapon called Garuda and after drawing the bowstring back to
his ear and taking an arrow, enchanted with the magical weapon
called Anala, he shot it at Siva’s army. Instantly a hot rain fell,
burning everything. Everyone was tormented by garlands of
flames and thought it was the cosmic destruction.
32-39ab. From the blazing flames there came a man who
induced great fear. Huge in body, scraping the firmament with
152 Ganesa Purana

his head, his mouth gaping with teeth, his cries loud, he was sick
with hunger. Flourishing his ferocious tongue, one hundred
yojanas in width, he agitated the fighting elephants with the
violent wind from his nose. Then he devoured that army in the
way the king of the birds does with snakes and when harassed
by the man the splendid army fled. Coming up behind Siva it
said, “Save us! Save us!” After removing the army’s fear with
the words, “Don’t be afraid,” Siva, husband of the mountain’s
daughter restrained the fire at that very moment by discharging
the magical weapon called Parjanya. He then felled the
ferocious man with a single arrow, but after getting up, the man
devoured Siva’s armies. Distressed with fear, the Pramathas
went away, intent upon flight and they trembled whilst they
were faltering, falling and puffing. Even Siva went into a cave
because he had nobody to help him and all the heroes led by six-
faced Karttikeya followed him.
39cd-42. Wishing to abduct Parvati, the mountain’s daughter,
who he thought was alone on the mountain, the demon went
alone to Kaildsa after leaving the battlefield. The mountain’s
daughter saw him coming in the distance and she. trembled.
After going to her father she said, “Will the demon carry me
away?” After he had heard her statement and had led her to a
cave that was difficult of access and unknown to anyone else but
himself, he left her there in safety.
43-47. With a view to seizing her, the demon came to the
golden mountain, but he did not see the mountain’s daughter
anywhere, Excellent man. Yet whilst wandering there he did see
a single, auspicious image of a Cintamani which resembled a
thousand suns. After taking it he immediately went to his own
home. Powerful and universally victorious, he went from there
to Patala surrounded by bards singing eulogies to the
accompaniment of a variety of musical instruments. However,
whilst the demon was moving along, the image of the Cintamani
disappeared from within his hand. It was as though a miracle
had occurred, and considering it to be an inauspicious omen, he
re-entered his city and, exceedingly dejected, he became terribly
anxious.
 CHAPTER FORTY-FOUR

Description of the Austerity

Vyasa said:
1. After Tripura had defeated him, what did Sambhu do to the
victorious demon Tripura who was filled with victory and how
did he do it?

Brahma said:
2-6. After that, whilst thinking about the state of the Earth
now that it was without the sacrificial formulas called svaha and
svadha, he experienced severe mental anguish!’ and he
wondered, “When will the gods be able to live in their own
abodes without feeling oppressed and by what means can he be
defeated when he is really so difficult to defeat?” Whilst he was
suffering anxiously in-this way, the excellent sage Narada, who
had come to visit the gods, unexpectedly came upon Sankara.
“When he saw him the god rejoiced ecstatically, as though he
were a mortal who has just gained immortality, and in
accordance with the ritual he honoured him once he had
accepted the prepared seat. After he had embraced him, yet still
suffering terribly from anxiety, Siva spoke to him, seeking the
welfare of the gods and the killing of the demon.

Siva said:

7-8. The powerful demon has undertaken the destruction of

all the gods and in battle with him their confidence was broken
and they fled, going in all directions. Brahmin, I do not know
who is where. Also, he broke my weapons into a thousand
pieces with his weapons.

07 “he experienced severe mental anguish”: That is, Siva is worried because
of the absence of the sacrifice on the Earth, a situation which is a symptom
of the adharmic condition into which the triple-world has descended.
154 Ganesga Purana
Brahma said:
9. After he had heard Siva’s speech the excellent sage spoke,
whilst musing on the great wonder of the defeat of Siva, Lord of
the triple-world.

Narada said:
10-12. Look! You are omniscient, the Lord of all knowledge,
the protector, destroyer and controller of everything, you are
capable of producing something, undoing it and changing it, you
possess the eight kinds of magical powers such as smallness and
so on, and you enjoy yourself through the six supernatural
powers. What can I say? I am just a sage who is devoted to
music and wanders continually over the triple-world, whereas
you, god, are the most eloquent of all speakers. Still, in
consideration of your request I will speak to you.
13. After he had said this.and had thought for a moment the
sage again addressed Siva.

Narada said:
14-16ab. In your eagerness to go to battle you neglected to
worship Ganapa. In consequence, you were defeated fire-eyed
Siva, holder of Pinaka. But now, after first worshipping
VighneSa, who wards off all obstacles, propitiating him and
gaining a boon from him, go diligently into battle. You will
conquer that demon. Have no doubt about it.

Brahma said:
16cd-18. Previously that demon propitiated the god Ganesa
with great austerities, aS a result of which Vighnaughahari gave
him this boon: “Except for Mahegvara, nobody will be able to
kill you.” Accordingly, Mountain-dweller, with one single
arrow you must split open this triple-city which moves at will.
Ganeéa has declared this as the means of victory.'°°
108 The speaker of vs.18. is Narada, although his words are being narrated by
Brahma.
 44.19-31 155
19. After Siva heard, the sage’s remedy he became
immeasurably happy and once he had heard the words that
GaneSa had previously spoken, he addressed the sage.

Siva said:
20-22. You have spoken the truth, brahmin. Because of your
speech I now remember that once in the past he taught me a
mantra, Sage, which included a six-syllable and a one-syllable
mantra, both of which take away all difficulties. But because my
mind was entirely occupied with fighting I neither recited nor
recollected those two and so Gajanana, the remover of all
obstacles, the cause of everything, the creator, protector and
destroyer, Vindyaka, was not recollected.

The sage said:

23. Mahadeva, you must please the great-god Gajanana.
24-27ab. Then dismissing Narada, the god Siva left to
perform austerities. At a spot in Dandaka forest, he recited the
mantras whilst in the lotus position, and then, having restrained
his senses by the force of his meditation, Sankara performed a
fierce austerity for ten years, utterly absorbed in meditation.
Then out of his lotus-mouth there came a superior man who had
five faces, ten arms, a moon on his forehead, and he was radiant
as the moon. On his shaven head there was a garland, he was
ornamented with serpents and was adorned with bracelets on his
upper arms as well as with a diadem.. Moreover he was
concealing himself with ten weapons, the splendour of which
was like that of the sun, fire and moonbeams.
27cd-31. Overpowered by his radiance the god Siva saw
standing before him the fierce Vinayaka who had five faces and
five mouths. Indeed he was another Siva. On seeing him the god
Siva conjectured, Have I become double, or has Tripura come
here in my form or is there another amongst the thirty-three
myriads of gods who has five faces? Or else did I watch him for
a long time in a dream or has Gajanana come to give me a
 Ganesa Purana
156
who
boon? I am going to meditate day and night on the god
removes every obstacle!

Brahma said:

32-35. After hearing that speech Dviradanana said, I am the

heart.
Lord Vighnahara who you have contemplated in your
real
Brahma, the gods and the sages do not know my
know the Vedas ,
appearance, how much less those who do not
the
the Upanisads and the six gastras.'©? I am the creator of
I am the Lord of all
entire world, its organizer and its destroyer.
a
those moving and unmoving beings beginning with Brahm
who are comprised of the three qualities and I am satisfied with
a boon.
your austerity, so I have come here to grant you
me as you wish.
Mahadeva, choose as many boons from

CHAPTER FORTY-FIVE

The Gift of a Boon to the Mountain Dweller

The sage said:

pleased
1. The Lord of the gods, VighneSa, Vighnahari, was
and wished to give boons to Sarva. What did Sadagiva request?

Brahma said:
real
2. After hearing GaneSa’s speech and recollecting the
h.
appearance of the boon-giver Gajanana, Siva made this speec

Siva said:
3. By worshipping you now,
My ten eyes and ten arms have become auspicious.
By eulogizing you, God, my five heads have become
auspicious,

109 “the six §astras”: That is, the Vedangas.

 45.4-9 157
And so too have my five faces by bowing to-you.
4. You are earth, water, air and the directions,
Fiery energy and time, and your nature is that of causing.! 0
You are the atmosphere, taste, form and smell,
Touch, word, mind and the senses.
5. You are the heavenly musicians, yaksas, deceased fathers,
humans,
The celestial sages and all the hosts of gods.
You are Brahmi, Indra, Siva, the Vasus and the
Sadhyas.
Beings, both moving and unmoving, were produced
from
you.
6. By means of the rajas quality you create everything,
Unique god,
You protect all this by means of sattva.
By means of the tamas quality you destroy it, Lord of the
qualities.
Yet you are always indifferent, a witness to every action.

Brahma said:
7. Then with Siva’s permission I too spoke to the god Ganesa
and I recited his names. Listen to all this, very wise
man.
8. You indeed are the first seed syllable of the vowels,
And in the form of the exclamation om you are the basis of
the Vedas.
May you also have the name Ganeéa,
Since you are the mighty Ganeéa.
9, When Gananayaka had said om,
Sarva became satisfied and gave some boons, saying,!!!
“Whoever will recollect you in respect of all his duties, Lord,
Will achieve his goal without any impediment.

"° “your nature is that of causing” kalanatmako: I am uncertain of the

precise meaning of the first part of this compound. M translates it as
pananariipa, “whose form is that of the hosts”.
I assume that Brahmi recites Ganega’s proclamation of Om as recorded
in the first two lines of this verse and that Siva takes up the speech again
thereafter. This is what the context suggests and vs.12 makes it clear that
Siva is speaking there, at least.
 Ganesa Purana
158
m or an
you, nobody, not even a wor
But by not recollecting
insect,
for which he aims.
Will obtain success in the goal
yourself, of Visnu,
10. Worshippers of Siva, of
uld, in respect of every duty,
Of Sakti and of the sun god, sho
, religious or worldly,
Whether it be good or bad
t of all.
Zealously worship you firs
amongst all beings,
11. Whatever is auspicious
Including gods, yak sas, vidyadharas and kimnaras,
become the embodiment of
Of that you are the Lord and you
auspiciousness,
for your own devotees.
Since you bring auspiciousn ess
ed at the start of the battle with
12. You were not recollect
that eminent demon,
r honoured you, Lord,
Because I neither praised no
And you have defeated me. 12
now Iha ve com e to you r feet for refuge.
So
ence!
13. All-powerful, forgive my off
y battle.
Give me victory on the occasion of ever
, God,
Even those who never worship you
to prosper!
Beggars and dullards, must be allowed

Brahma said:
substance of all
14. On hearing this, Ganesa, knowing the
speeches,
dweller:
Made this statement to Siva, the mountain
me,
“On whatever occasion you should recollect
I will come to you, Siva, Lord of Uma.
syllable of my
15. Consecrate the single arrow with the seed
name,
And with that alone throw down the triple-city,

.
his defeat not to the
112
“You have defeated me”: Thus Siva now attributes
in not worshipping
superiority of the demon, but to his own omission
Ganeéa before the battle.
 45.16-22 159
Rendering it and the demon into ashes
By means of my power, Maheéga.”
16. Ganadhipa was completely satisfied in his mind.
To Siva as he bowed correctly and devoutly,
He then recited one thousand of his names,
That which grants victory and accomplishes people’s desires,
17. And he said to him, “Recite it on the occasion of battle,
And you will immediately kill the demon.
Men who recite it at dawn, noon and sunset
Will have success in all their most cherished desires.”
18. After he had heard the speech of Dviradanana,
And had duly worshipped him, Siva rejoiced ecstatically.
He installed a huge GaneSa image there,
Then immediately constructed a massive hall
19. After he had satiated the gods and the group of perfected
sages,
Given gifts to the bulls of brahmins and
Repeatedly worshipped the god,
Siva, Lord of the mountains made obeisance to GaneSa, the
boongiver.
20. He said to everyone, “This is Manipir.
It must become famous all over the world.”
When all of them and the god had pronounced their assent,
They all disappeared, preceded by Gananatha.
21. After Ganega and the hosts of gods and sages had
disappeared,
Siva went to his own home accompanied by his own hosts,
And by multitudes of yaksas, heavenly musicians and
goddesses.
Quite joyfully he told his own story to the mountain’s
daughter.
22. After hearing all these immortal words from Siva, the
mountain dweller,
These Lords of gods, sages and Lords of yogins, and their
wives, rejoiced.
They thought about their own homes and the destruction of
Tripura,
 160 Ganesa Purana

Which would be accomplished by the favour of Siva, the

mountain dweller.

CHAPTER FORTY-SIX
Narration of the Thousand-names of Gane§a in the
conversation between Siva and GaneSa

The sage said:

1. How did GaneSa specify those one thousand names?
Concerned as you are about the welfare of beings, tell me how it
was given to Siva!

Brahma said:
2-5. Previously that god had been obsessed with achieving
the destruction of the triple-city, but because he did not worship
GaneSa there arose a veritable mass of obstacles. Yet after he
had concentrated firmly in his mind he saw Vighnakarana and
when he had devoutly worshipped Mahaganapati according to
the rite, he asked the indefatigable god the way to allay the
obstacles. Mahaganapati was completely gratified by Sambhu’s
worship and to him he then recited his own thousand names
which gives results for all desires and is the special allayer of all
obstacles.
6ab. Of this mantra which is a garland consisting of one
thousand names of the illustrious Mahaganapati, Ganega is the
seer, Mahaganapati is the deity, the metres are of various kinds,
“Hum” is the introductory syllable, “trunk” is the power word
and svaha is the wedge syllable. Its purpose in a recitation is to
please Mahaganapati who is the doorway to the removal of all
obstacles.
 46.6cd-173 161
Mahdaganapati said:
6cd-173. Om, Lord of the hosts, whose past-time is the hosts,
Lord of the hosts, Overlord of the hosts, who has a single trunk,
who has a curved trunk, who has an elephant’s face, who has a
great belly, who has a pendulous navel, who is smoke coloured,
who is huge, who is the leader of hosts, whose face is good,
whose face is bad, who is intelligent, who is king of obstacles,
who destroys evil, who is ferocious, delightful, joyful, the
delight of the gods, who is excessively proud, who is Heramba,
Sambara, Sambhu, who has pendulous ears, who is very strong,
who is gladdening, who grants prosperity, who is ferocious, who
roars like a cloud, who is a conqueror of the hosts, Vinayaka,
Viripaksa, a Lord, who is brave, a boon-giver, who is the great
Lord of hosts, who is the intellect, who is perfection, who
gratifies quickly, who is liked by the Rudras, who is overseer of
hosts, Uma’s son, a destroyer of evil, who is Karttikeya’s elder
brother, who is Igana’s son, whose vehicle is a rat, who is loved
by the pérfected ones, who is Lord of the perfected, who is the
perfected one amongst the perfected, Vinadyaka, who is
unimpeded, who is Tumburu, who has a lion for his vehicle,
who is loved by seductive women, who is scratched on the
hip,!9 who is a prince, who is a descendant of Sakala, who is
appeased, who is immeasurable, who is the origin of the hymn
invoked by the Kiismandas, who is invincible, who conquers
easily, who is victory, who is Lord of the Earth, Lord of the
worlds, the Lord of creatures, who is undecaying, who is the
maker of the universe, the destroyer of the universe, who has the
form of the universe, who is the receptacle, who glows, who is a
poet, who is a bull of poets, who is conducive to the brahmins,
who is beloved of those who know Brahma, who is the eldest
king, the Lord of treasures, the Lord of those who like wealth,
who is liked, who exists within the city of gold, who exists in
the midst of the Sun’s disc, who has scattered the waters of the

"3 “who is scratched on the hip” katamkaso: I have no idea of the meaning
of this compound. The vr, katamkato is attested in GN and B and is an
epithet of Siva.
 162 Ganesa Purdna

ocean by striking his trunk, who split Piisan’s teeth, who grew
up playing on Uma’s body, who grants liberation and preserves
the lineage, who wears a coronet, who wears ear-rings, who has
a garland of pearls, who wears a garland of flowers, who
consists of the mind, who destroys the prosperity of demons by
averting his face, who overcomes the Earth with the gait of his
foot, who is very young, whose girdle is made of muiija grass
and gold, who removes bad omens, who removes bad dreams,
who pacifies, who is endowed with good qualities, who is
established in sounds, who is handsome, who resides in
everyone’s eyes, who wears shining anklets, who wears yellow
clothes, who carries a sword, who resides in the month of April
to May when the moon is not full, who has a bright-coloured
body, who has dark teeth, who has the moon on his forehead,
whose arms are oblations,''* who is the Overlord of the yogins,
who is in the eye, who is the man, who has elephant’s ears, who
is the great king of the hosts, who is victory, who is firm, who is
Lord of elephants, who has a banner, who is god of gods, who is
Kama’s life, who is a lamp, who controls the air,!> who is
learned, who is a boon-giver, who roars, whose roars split the
clouds in the large sky, who has boar’s teeth, who conquers
death, who is clothed in a tiger skin, whose being is power and
desire, who is the saviour of the gods, who is the crusher of the
demons, who was born from Sambhu’s mouth, who was born
from Sambhu’s anger, who causes Sambhu’s laughter, who
possesses Sambhu‘s fiery energy, who removes Siva’s grief,
who causes happiness to Gauri, who was born from the impurity
on Uma’s body, who has a person’s body, who makes a great
roar, whose body is a mountain, who has a beautiful face, who is
the self of everything, who is the self of all the gods, who has

"4 “whose arms are oblations” havirbhujah: This is a difficult reading but it
is attested by all the mss. GN and GSN. contain the easier reading
caturbhujah. Could it be possible to take havirbhujah as a special formation
from havirbhuj, a name of Agni?
“who controls the air” vayukilakah: Bhaskaraya (GSN. p.17) gives the
following explanation for the meaning of this epithet: “arresting the breaths
in the body which has nine apertures.”
 46.6cd-173 163
Brahma’s head, who is the Lord of the regions, who acquires the
pot which is Brahma’s egg, who has the shining heaven on his
forehead, whose hair is truth, the opening and shutting of whose
eye is the birth and death of the universe, whose three eyes are
the moon, the sun and fire, whose single tusk is the Lord of the
mountains, who is righteousness, who is strengthened by the
Sama hymns, whose teeth are the Pleiades and the planets, who
has a voice and a tongue, whose nose is Indra, who has a
necklace in the midst of his brow, who delights in astrology,
whose shoulder isi the Kula mountain, whose bells are the sun
and the moon,''® who has Rudra’s head,!!” whose arms are the
male and female rivers, whose fingers are snakes, whose nails
are the stars, whose hip is the Earth, whose penis is embraced,
who is a mountain, whose knees are inferior to those of
Rudra,''® whose buttocks are hell, whose feet are the sages,
whose thumb is time, whose body is the three Vedas, whose
finger is the stellar sphere, who is motionless because of the fire
in his heart, whose home is the lotus pericarp in the heart, who
has the sky as a lake for sports, whose elephant’s heel chain is
meditation for true devotees,!!? whose restraining rope is the act
of worship, who is majestic, who is Kasyapa, who is a ruler,
who is an astrologer, who is sluggish, who is powerful, who is
renowned, who is lawful, who is a conqueror, who is a
Pramatha, who is Lord of the Pramathas, who is the thought-
jewel, the Lord of wealth, whose home is in a forest of wishing
trees, who stands in a circle of jewels, who rests on a jewelled
lion throne, who rests his foot on the head of Tivra, who is
caressed by Jvalini’s head, the splendour of whose seat is

"6 “whose bells are the sun and the moon”: This refers to bells kept hanging
on the sides of elephants.
7 “who has Rudra”s head”: Possibly satirical since Siva chopped off
Ganeéa’s head when the latter refused him entry to Parvati’s house.
"8 “whose knees are inferior to those of Rudra” rudranujanukah: My
translation is‘a guess.
9 “whose elephant’s heel chain is meditation for true devotees”:
Presumably this means that his heel chain is an object of meditation for this
devotees.
 164 Ganesa Purana

blessed by Nanda, whose seat was decorated by Bhogint, whose

seat is Kamadayini, who rests on a seat supported by the
glittering Ugra, of whom the gem in his head is called Jejovad,
who is garlanded with the goddesses Satya and Nitya,” ° whose
seat is the remover of obstacles, who rests on a lotus which has
the form of all the Saktis, who assumes the lotus position on a
syllable, who rests in the three holes which contain the sacred
fire, who has the tip of his toe bent upwards, whose ankle is not
prominent, whose heels are covered, whose buttocks are fat,
whose knees are joined together, whose thighs are thick, whose
hips are upraised, whose navel is deep, whose stomach is gross,
whose chest is corpulent, whose arms are huge, whose shoulders
are corpulent, whose neck is like a conch shell, who has a large
underlip and a long nose, whose left tusk is broken, whose right
tusk is raised high, who has a huge jaw, who has three small
eyes, who has flapping ears, who has a firm head, the top of
whose frontal prominence is like a bunch of flowers, whose
diadem is a jewel, who is independent, whose waistband and
necklace consist of snakes, whose sacred thread is a snake,
whose hair ring is a snake, whose armlets and neck-chains are
snakes, whose girdle and belly tie. are snakes, whose upper
garment is the king of snakes, who is red, who wears red
garments, who is adorned with a red garland, whose eyes are
red, whose hands are red, whose palate is red, whose lips are
like tender leaves, who is white, who wears white clothes, who
is adorned with a white garland, whose splendid umbrella is
white, who is fanned with a white chowrie, all of whose limbs
are flawless, who’ is endowed with all characteristics, who is
opulent with all kinds of ornaments and decorations, who
possesses absolute splendour, who confers happiness on all
those who are auspicious, who is the cause of all causes, whose
unique trunk gives all things, who is an archer, who is filled

"20 GSN. p.24 takes all the proper names occuring in this verse as referring
to the personified Saktipithas.
 46.6cd-173 165
with seeds,'?! who bears a club, whose body is white, who
makes beings auspicious, who’ has a fine sacred thread, whose
lineage prospers, who wears a diadem, who wears ear-rings,
who wears a necklace, who wears a garland of wild flowers,
who has auspicious arm bracelets, who holds a bow made from
sugar cane, who has a pike, who has a discus in his hand, who
carves a lotus, who holds a noose, who has a blue lotus, who
holds rice husks, who holds flower buds, who holds his own
tusk, who holds a creeper that grants all desires, whose unique
trunk gives security to everyone, who is independent, who holds
a string of rosary beads, who possesses the knowledge of hand
gestures, who has a mallet as a weapon, whose pot is the Earth,
who holds a conch, who causes delight to swarms of bees, who
holds an orange, who carries a mango bud, who has an axe, who
showers multitudes of gems from the pot of gold on his trunk,
who is Lord of the beautiful lady of speech, who is fond of
playing with the king of birds, who loves Mahalaksmi, who is
enchanted by Siddhalaksmi, whose upper body is Rama and the
Lord of Rama,!”? whose lower body is Maheévara and Umi, the
left half of whose body is the Earth and the boar, the hind part of
whose body is Rati and Kandarpa, who creates fragrance and
pleasure, who gives pleasure to joyful people, who increases the
wealth and prosperity of those whose great fortune has already
prospered, whose tusk is happiness and cheerfulness, who is a
repository of abundant beauty, at whose feet Madanavatt rests,
whose tusk is both pleasant and unpleasant, who is a shelter for
those who have even the slightest difficulties, who always flows
with ichor when sexually aroused, whose docile feet remove
obstacles, who possesses the power called Dravini, whose
tranquil eye is Tivra, whose one eye is cherished by Jvalini, who
attracts Mohini, who is adored with the beauty of Bhogadayini,
the beauty of whose face is like the beauty of Kamini, one of
whose eyes has settled on Tejini, who has a passion for wealth,

1 “who is filled with seeds” bijapiiri: I am uncertain of the meaning of this

word. Bhaskaraya gives no commentary on it, nor does M give a rendering
of it.
"2 Rama and the Lord of Rama are names of Laksmi and Visnu.
 166 Ganesa Purana
who roars, who is Lord of the treasure called Mahasankha, at
whose stooped head Vasumati bows, who is Lord of the great
Southern elephants, who must be served by all the gods and
teachers, who resides in the heart of the three sacred fires, who
is ISana’s head, whose tuft of hair is the Lord of demons,-who is
Vayu’s son, whose eye is not fierce, who is celestial, who
possesses divine weapons, whose body has one hundred joints,
who is fond of choosing the elephants such as Airavata and so
on who stand at the ten directions, who has a scabbard which
holds weapons such as the thunderbolt, who is the powerful
supporter of the hosts, whose retinue is victory and defeat, who
brings about victory and defeat, whose lotus feet are worshipped
by those who are victorious, who is garlanded with the eternal
and the transitory, who is perfectly radiant of Vilasini, who is
ornamented with Saundi’s beauty, who gives eternal. happiness
to Sega, who confers auspicious things onto auspicious people,
who sustains rites, the sacrifice and knowledge, who is served
by those who have desires, whose feet rest on Subhaga,
who is
the refuge of the beautiful Lalita, who protects Kamini, who is
desire, who enjoys sporting with Kamini, who is the refuge of
Sarasvati, who is Gauri’s son, who is the mansion of prosperity,
whose feet are concealed by teachers, who is accomplished in
speech, who is the husband of the goddess of speech, who is
Malini’s lover, who is Rama, who is the eldest brother of Vama,
who is captivating, whose lotus feet are embossed with garlands
of pearls, whose initial syllable is Hum, whose power is
prominent, who protects and creates the universe etc., who has a
feminine consort named Svaha, who possesses the wedge
syllable, who has made his abode in the ocean of immortal
nectar, whose eyes are rolling about because of immortal nectar,
whose eyes are rolling about because of alcohol, who calculates
the remains of what is left, GaneSa, Lord of the hosts, who is
absolute perfection at all times, who is to be worshipped always,
who is naked, who is deathless, whose vision is without end,
who is immeasurable, who is immortal and does not suffer from
old age, who is pure, who is indestructible, who is imperishable,
who is the immortal and the undecaying, who is unknowable by
 46.6cd-173 167
reason, who is undecaying, who is unconquerable, who is
independent, who is salubrious, who is pure, whose perfection is
immeasurable, who is not dual, who is friendly, whose mind
is
immeasurable, who is without shape, who is a smokeless fire.
who destroys strength, whose characteristics are unmanifested,
who supports the pithas, who is a support, who does not need
a
support, who has a rat on his flag, who fulfils desires. whose
large chariot is a rat, whose perfection is without guile, who
is
non-dual, who is immeasurable, whose face is immeasurable,
who stands in the midst of an ocean of sugarcane,
who eats
sugar-cane with milk, whose splendour surpasses
that of the god
of love, whose splendour is equal to that of Indra’s bow, whose
splendour is similar to that of the Indragopa beetle, whose lustre
is that of a sapphire, who is dark like the petal of the Indivara,
who is adorned with the disc of the moon, who is loved by
fuel,!*> who shares the ida libation, whose name
is the ida
libation loved by Indira, who destroys obstacles for the
Iksvakus, who is desired by the parts of
the ritual, who has.
Isana’s head, who is I$ana, who is loved by Isana, who
destroys
plagues, who is the destroyer of the three
desires, who is devoid
of even an atom of desire, who js Visnu, who has the digit of
the
moon on his forehead, who likes moonbeams, whose
face is
uplifted, who is lofty, who is the foremost of the noble thirty
gods, who is vigorous, whose body is blazing,
who is beyond
inference and argument,'** whose eyes are the Rg, Yajus
and
Sama Vedas, who gives success and prosperity, who is easy to
obtain by one whose clear mind is intent, who frees one from
the three debts, who has destroyed obstacles for good devotees,
who has destroyed the powers of the gods’ enemies, who has
destroyed the prosperity of those who are indifferent to his

23 «Who is loved by fuel”: Bhaskaraya, GSN, p.39, comments, “You

are
loved by fuel because you have the form of fire in the grauta and
smarta
sacrifices.”
124 “who is beyond inference and argument” ihapohavivarjita: The idea here
is that inference and argument will not necessarily bring a person
to
knowledge of Ganesa, the implication being that devotion is more importan
t
for the achievement of this goal.
168 Ganesa Purana

worship, who destroys boils and skin diseases, who stands on a

seat which is a round stool, who has adopted the posture of
standing on one foot, who upsets the prosperity of the daityas,
who shelters all from agitation, who is the repository of the
lordly powers, who is sovereignty, who grants wishes to those
belonging to this world and the other world, whose blink is
identical with the light of sheet lightning, whose face resembles
that of Airavata, who should be called the syllable Om, who is
the syllable Om, who has vitality, who is Lord of plants, who is
the repository of nobility, who has forbearance towards
arrogance, whose sound is loud, who is the goad of the celestial
elephants, who exists in the demon’s goad, who is proclaimed in
all the phonemes ending with visargas including the ah, who
holds a water pot, who is a kalpa, who wears braided and
knotted hair, whose face is that of a young elephant, who is the
witness of actions, who is the success of actions, who gives the
results of good and bad karma, whose shape is round like that of
the blossoms of the kadamba tree, who is leader of the
Kiismanda hosts, whose body is compassion, who is reddish,
who is a narrator, who wears a girdle round his hips, who is
crippled, who loves those who are crippled, who stands in a hole
‘dug by swords, who is pure like the sky, who is bald, who
resides in tusks, who has the khatvanga club, who is as difficult
as the-sky to seize, who is opulent with good qualities, who is
impenetrable bliss, whose prose and verse is an ocean of
immortality, who loves singing and prose, who roars, who is
song, who was born before the god of love, who is intent upon
secret conduct, who is secret, who is described in the secret
texts, whose abode is secret, who is an ocean of molasses, who
is accessible through a teacher, who is the teacher’s teacher,
who is garlanded with small and large bells, whose frontal lobes
are like.pots, who is pot-bellied, who is called the letter n, who
is the letter m, whose trunk is the shape of the letter n, who is
passionate, whois Siva’s friend, who is the Lord of Canda, who
is of fierce valour, who is father of the moving and unmoving,
who is the thought-jewel, who is eager-for solid food, who is the
sacred text, who consists of the sacred texts, who can only be
46.6cd-173 169
described with difficulty in the sacred texts, whose body is the
sacred texts, who is the origin of the universe, who is the
witness of the universe, who is victory, who is defeat, who is
complete victory, who is Lord of the lion throne in the sense of
the tongue,’ whose splendour shines when his ears flap, on
whom swarms of bees hum, whose howling makes a loud
uproar, whose jewelled anklets clang, who is named the final
syllable and visargah, who gives great success for every mantra,
whose bald head is a drum, who is a Lord of the female demons,
who loves the dindi drums, who is gladdened by the sound of
the large drum, who is Dhanka, who is Ganega as Dhundhi, who
can be named by the syllable na, who is the Lord of speech, who
is the soul of the universe, who is the creator of the universe,
who, of the material principles, is the material principle called
prakrti, whose material principle can be described in words, who
rests within the eyeball, who is the rescuer, who is Taraka’s
killer, who is Sthinu, who is loved by Sthanu, who is the
establisher, who is what is moving and stationary, who is the
extinguisher of Daksa’s' sacrifice, who is the giver, who is
generous, who is the origin of compassion, who is
compassionate, who possesses celestial power, who carries a
staff, who is leader of the army, who has shattered the garland
of clouds into pieces with his tusk, who restrains the demon’s
elephants, whose elephant’s pot clings to his tusk, who subdues
the gods’ enemies, who possesses self-control, who is wealth,
who is Kubera, who is a kinsman,'”° who gives wealth, who
holds up the Earth, who becomes manifest only through
meditation, who should be meditated upon, who is the object of
meditation, who is engrossed in meditation, who is the

"5 “who is Lord of the lion throne in the sense of the tongue” jihva-
sinhasanaprabhuh: I am quite in the dark about the meaning of this name.
Here is what GSN. p.46 gives in comment: “His name, being renowned,
stands on the lion throne of the tongue. He gives the four ends of man
(purusartha), hence he is the Lord of the lion throne in the sense of the
tongue”.
126 «ho is a kinsman” bandhuh: This reading is attested by all the mss. An
easier reading given in GN 99c and GSN is dhanyo “who is wealthy”.
170 GaneSsa Purana
primordial sound cit, whose girdle contains a row of created
universes, who should be described loudly, who loves loud
sounds, who is sound, who is situated in sound, who is
complete, who is pure, who is perpetual, who is both perpetual
and impermanent, who is healthy, who is the highest heaven,
who is the supreme abode, who is the supreme self, who is the
highest refuge, who is higher than the high, who is Pasupati,
who is Lord of beasts, who frees the soul from fetters, who is
full of bliss, who is the highest bliss, who is the primordial
supreme person, whose face is a clear lotus, who destroys the
ignorance of those who are humble, who is beyond analysis and
proof, who removes the injuries of the humble, who has a snake
in his hand, who is Lord of snakes, who hisses like a serpent,
who likes sugar cane, whose pair of feet are worshipped by
Bana, who plays with children, who is curious, who is Brahma,
whose feet are worshipped by Brahma, who is a brahmanical
student, who is Brhaspati, who is the largest, who is intent upon
Brahma, who is friendly to the brahmins, who is loved by those
who know Brahma, who gives prosperity with a glance, who is
auspicious, who is splendour, who removes fear, who is the
illustrious one, who is easy to obtain through devotion, who
gives wealth, who increases wealth, who is the future, whose
abode is the past, who gives what is pleasant, who is to be
meditated upon from the spot between the eyebrows, who is a
mantra, who is Lord of mantras, who possesses a mantra, who is
intoxicated when in rut, whose rut is massive, whose tusk is the
supreme Lord in Mekhala, whose eyes appear to be heavy when
he is in rut; who is very strong, who has great courage, who has
great vitality, who is magnanimous, who is the sacrifice, who is
Lord of the sacrifice, who is the protector of the sacrifice, who
gives the results of the sacrifice, who is Lord of the sacrifice,
who is accessible by yoga, who is Lord of cows, who is loved
by beggars, who is flavour, who loves flavours, who should be
enjoyed, who gives amusement, who is loved by Ravana, who
protects kingdoms, who contains jewels, who gives happiness to
 46.6cd-173 171
kingdoms, who is a goal, who gives lakhs of wealth, who can be
defined, who exists during the destruction,'”” who loves sweet
meats, who likes elephant stables, who is obsessed. with
dancing, who causes gain, who is famed amongst beings, who is
the best, whose mouth is fire, who should be praised, who is
accessible through the Upanisads, who is the slaughterer, who
has eyes everywhere, who is the ordainer, who has mouths
everywhere, who is the pleasant god, who is the leader of
everything, who restrains the thunderbolts of the thunderbolt
wielders, who is Vivasvat’s kinsman, who is the support of
everything, who is Lord of everything, who is the Lord, who is
the sound Brahma, who can be attained through equanimity,
who is the Lord of Sambhu, Sakti and the hosts, who is
garlanded with the flowers of the six seasons, who is the six
supports, who is the six syllables, who is a doctor in respect of
samsara, who is omniscient, who is the healer of all healers,
who is playing when he is destroying, preserving and creating,
who destroys a bed of arrows, whose great frontal prominence is
reddened, who imparts discrimination between good and evil,
who is the witness, who churns the ocean, who is intelligible to
himself, who has gifts, who is independent, whose wishes are
the truth, who is devoted to the chanting of the Sama Veda, who
is happy, who is the goose, who is Lord of the elephant demons,
who is the oblation, who eats oblations made to the gods and
ancestors, to whom sacrifices should be offered, who is ecstatic,
who is in the midst of the mantra having the'syllable hrim, who
is Overlord of the sacred places, who is the Earth’s husband,
whose highest obsession is patience, who quickly confers peace,
who finds happiness in peace, who is the divine tree-on the
Earth, who gives accomplishment in the law, who gives
accomplishment in power, who gives accomplishment in the
sensuous, who increases good fortune, who gives knowledge,
who gives power, who gives the fruits of liberation and carnal

77 who exists during the destruction” layastho: That is, the destruction that
occurs between two periods of creation according to the scheme of the
Puranic cosmogony.
172 Ganesa Purana

enjoyments as results, who confers what is pleasing, who is a

hero, who gives prosperity, who gives victory, who subdues
everyone, who destroys faulty embryos, who gives sons and
grandsons, who removes Laksmi’s sorrow who destroys
misfortune, who supports all the powers, who paralyses the
mouths of opponents, who clarifies disturbed minds, who
neutralizes an enemy’s evil spells, who removes distress, who
gives liberation from bonds, who is a moment, who is half a
second, who is a minute period of time, who is forty seconds,
who is two seconds, who is a blink, who is a very rapid blink,
who is an instant, who is a period of twenty-four minutes, who
is a period of forty-eight minutes, who is three hours, who is the
day, who is the night, who is a period of day and night, who is a
fortnight, who is a month, who is a half-year, who is a year, who
is twelve thousand divine years, who is thirty-six thousand
divine years, who is the period of the great destruction, who is a
is
sign of the zodiac, who is a fixed star, who is a lunar day, who
the
a lunar period of two and a half hours, who is the turn of
day, who is an astrological division of the day, who is a quarter
part of a lunar mansion, who is the first astrological house, who
is half of a zodiacal sign, who is the wheel of time, who is Mt.
Meru, who is the seven stars of Ursa Major, who is the pole star,
who is the eclipse, who is Saturn, who is Venus, who is Jupiter,
Sun,
who is Mercury, who is Mars, who is the Moon, who is the
who is the destruction, who is the creation, who is stability, who
is everything which is unmoving and moving, who is earth, who
is air, who is fire, who is air, who is the heavens, who is
individuality, who is primordial matter, who is the masculine
principle, who is Brahma, Visnu, Siva, Rudra, Indra, Sakti,
Sadasiva, who is the thirty gods, who is the deceased ancestors,
who is the perfected ones, who is the yaksas, who is the
raksasas, who is the kimnaras, who is the accomplished ones,
who is the vidyadharas, who is the ghosts, humans, animals, the
birds, who is the oceans, who is the rivers, who is the
mountains, who is the origin of the past, present and the future,
who is Samkhya, who is Patafijalayoga, who is the Puranas, who
is the Vedas, who is non-Vedic literature, who is the limbs of
 46.6cd-173 173
the Vedas, who is good conduct, who’ is Mimamsa, who is
Nyaya, who is Ayurveda, who is the Veda of archery, who is
music, who is drama and dance, who is a follower of Vikhanas,
who is a follower of the Bhagavat, who is a follower of
Manu, '”° who is a follower of the Paficaratra, who is a follower
of Siva, who is a follower of Pagupati, who is a Kalamukha,
who is the instructions pertaining to Bhairava, who is a follower
of Sakti, who is a follower of Ganesa, who is a follower of
Surya, who is a follower of the Jains, who is the sacred texts of
the Jain saints, who is truth and falsehood, who is the manifest
and the unmanifest, who is the sensible and the insensible, who
is bondage, who is liberation, who is happiness, who is carnal
enjoyment, who is Yoga, who is truth, who is small, who is
large, who is the term for salutation, who is the sound hum, who
is the sound phat, who is the benediction svadha, who is the
benediction svaha, who is the ritual exclamation Srausat, who is
the ritual exclamation vausat, who is the ritual exclamation
namah, who is intuitive knowledge, who is discriminating
knowledge, who is bliss, who is understanding, who is
consciousness, who is equanimity, who is restraint, who is
unique, who is the support of the single syllable, who is
engrossed in the syllable Om, whose mind is fixed on one
object, who is a unique hero, whose real appearance is one and
many, who has two forms, who has two arms, who has two
“eyes, who has two tusks, who protects islands, who has two
mothers, who has two faces, who is non-dual, who is beyond
duality, who is the Sun, Moon and fire, who produces the three
worlds, who is the three fires, who gives the results of following
the three paths, whose own self is the three gunas, who is the
origin of the triple-world, who is the Lord of the three powers,
who has three eyes, who has four arms, who has four tusks, who

128 “who is a follower of Manu” manusam: Usually this word simply means
human. An easier reading is satvatam, “a worshipper of Krsna”, found in
GN. 132d and GSN. p.63 but it is not attested in any of the manuscripts. I
remain uncertain of my own translation.
174 Ganesa Purana
9
represents the four souls, who has four faces, whose
stratagems are of four kinds, who resides in the four social
classes and the four stations of life, who practises the four kinds
of speech, who is the instigator of change, who is delighted with
the ritual of the “Fourth,” who is the origin of the day called the
“Fourth,” you are the five syllables, who has five forms, who
has five faces, who possesses the five best accomplishments,
who is the five supports, who is the five colours, who is intent
upon the five syllables, who is five talas high, who is one and a
half feet high, who is the vowel of the five Oms, whose sudden
appearance consists of the five Brahmas, who is surrounded by
the five subordinate deities, who likes the five foods, who is the
god of Love, who is himself the five Sivas, whose stoo! has six
corners, who dwells in the six cakras of the body, who splits the
six knots, who destroys the darkness over the six limbs, whose
navel is six finger breadths in depth, who has six faces, who is
the brother of six-faced Skanda, who is surrounded by six Saktis,
who destroys the six hostile groups, who destroys the fear of the
six waves of existence, who is beyond the six systems of
philosophy, who performs the six activities of a brahmin, who
possesses the six qualities, who resides in the six flavours,
whose feet are the seven underworlds, the circumference of
whose thighs are the seven islands, whose diadem is the seven
heavenly worlds, who gives gifts to Sirya, who gives happiness
to the kingdom with its seven limbs, who is praised by the hosts
of the seven sages, who is the repository of the seven meters,
who has seven sacrificial priests, who resides in the seven
musical notes, who has the seven oceans as the basis of his
playful activities, who is served by the seven mothers, who
experiences rapture through his enjoyment of the seven metres,
who is the seven metres, who is Lord of the sacrifice, whose
image should be meditated on in the form of eight images,”

129 “who represents the four souls” caturatma: According to Bhaskaraya

(GSN. p.66) these atmas are the atm4, antaratmé, jfianatma and paramatma.

'30 “whose image should be meditated on in the form of cight images”

astamirtidhyeyamirtir: Bhaskaraya, GSN. p.71, takes astamirti to refer to
 46.6cd-173 175
who is the cause of the eight primary elements of creation, from
whom arises the fruit of the eight-limbed yoga, whose seat is on
the lotus which has eight petals, whose splendour is equal to that
of the eight Saktis, who strengthens the eight sovereign powers,
whose splendour consists of the eight sacred seats and the lesser
seats, who is protected by the eight mothers, who is seated on a
seat consisting of nine snakes, who rules over the nine treasures,
who returns to the city of nine doors,'*! whose mansion is
supported on nine pillars, who is eulogized by the nine
Narayanas, who is served by the nine Durgas, who is the great
Lord of the nine lords, who is ornamented with nine snakes,
whose body is adorned with nine jewels, who is supported on
the head of the nine Saktis, whose being is tenfold, who has ten
arms, who is praised by the ten Lords of the world, who consists
of ten chapters,’*” who has ‘the ten vital breaths, who possesses
restraint over the ten organs, whose great mantra has ten
syllables, whose body pervades the ten regions, who is
eulogized by the eleven great Rudras, who possesses the eleven
syllables, who has twelve very strong arms, whose mansion is
on the cakra that lies on the forehead, whose different parts have
thirteen designations, who is the presiding deity of all the gods,
who gives boons to the fourteen Indras, who is the Lord of the
fourteen Manus, who is richly endowed with the fourteen
primordial knowledges, who is Lord of the fourteen worlds, who
is the fifteen kinds of Sdma hymns, who is clear like the moon
when it has fifteen digits, whose abode has sixteen supports,
who is the syllable of the sixteen vowels, who resides in the
seventeen digits of the moon, who is the sixteen principal
vowels, who is the seventeen Tantric arts, who is the seventeen
syllables, who is Lord of the eighteen islands, who composes
the eighteen Puranas, who creates the eighteen herbs, who has

Siva (astamirtigivas), but does concede that the image can be meditated
upon in eight separate forms. '
'8! “city of nine doors”: A metaphor of the body.
'32 “Who consists of ten chapters” dasadhyaya: Bhaskaraya, GSN. p.73.
takes this to refer to the four Vedas and the six Vedangas.
176 Ganesa Purana
recollected the eighteen forms, who creates the eighteen forms
of writing, who creates the eighteen heterogeneous castes, who
is the twenty-first man, who has twenty-five fingers in the form
of young leaves, whose self is the twenty-four material
principles, who is the Purusa, who is the twenty-fifth part, who
is Lord of the twenty-seven stars, who causes the twenty-seven
junctions, who is overlord of the thirty-two fierce forms of Siva,
who is the thirty-four deep pools, who is the source of the thirty-
six material principles, whose body is the thirty-eight digits,
who is not impeded by the group of forty-nine bowing Maruts,
who is the series of fifty syllables, whose body consists of the
fifty Rudras, who is Lord of the fifty Saktis of Visnu, who is part
of the fifty syllables, who is the series of fifty-two elephants,
who resides in the sixty-three. syllables, who introduces the
sixty-four syllables, who is the repository of the sixty-four arts,
who is praised by the group of the sixty-four perfected yoginis,
who is manifest in the sixty-eight great sacred fords and sacred
places of Bhairava, who is himself the sacred places of
Bhairava, who is himself the ninety-four mantras, who is Lord
of the divinities who number more than ninety-six, who is the
bliss of the one hundred, who is the support of the one hundred,
whose eyes are as broad as the one hundred lotuses, who has
one hundred armies, who has one hundred for support, who has.
one hundred very sharp weapons, whose abode is on a lotus,
who is ornamented with Sesa, who-is the Purusa of one
thousand heads, who has one thousand eyes, who has a thousand
feet, who should be eulogized with the one thousand names,
who removes the strength of Indra, who has made his seat on the
king of serpents who has a thousand hoods, whose eulogy is
recited by the eighty-eight thousand primordial great sages, who
is the support of lakhs of wealth, who has enjoyed four lakhs of
recitation, who expounds the four lakhs of verses in the Puranas,
whose life resides in the eighty four lakhs of beings, who
resembles a myriad of suns, who is as pure as beams from
myriad moons, who is leader of the myriads of followers of
Vinayaka who are controlled by Siva and Parvatl, whose limbs
are splendid through being charmed by seven myriads of great
46.174, 184 177
mantras, to the impressions of whose feet the rows of thirty-
three myriads of gods bow, who is the friend of endless numbers
of gaktis and who is eulogized by endless numbers of sages,
who has endless prosperity in his endless names, who is endless,
who gives endless happiness, who is served by the eternal gods,
who is praised by an endless number of mouths. In this way
have the thousand names of GaneSa been declared.
174-178. The man who recites this daily at the hour sacred to
Brahma will have in his grasp all the rewards which pertain to
this and the other world: long life, good health, lordly power,
patience, heroism, strength, renown, intelligence, wisdom,
fortitude, beauty, good fortune, handsomeness, truth,
compassion, forbearance, tranquillity, dexterity, positive
disposition towards the law, control of the world, conversation
with everyone, sharpness ‘in speech, erudition in the assembly,
magnanimity, profundity, holy splendour, strength, fiery energy,
a good family, good conduct, splendour, courage, honour,
intuitive knowledge, discriminating knowledge, belief in
existence, stability, trust-worthiness, prosperity in wealth, grain
etc. These will occur immediately in consequence of its
recitation.
179-184. A king, a queen, a prince and a minister, by reciting
it, attain the power to subject utterly a person to their will in
four different ways, but whoever recites it for the purpose of
subjecting a person to his own will, he becomes a slave.
Effortlessly it gives accomplishment in the Law, power,
sensuosity and liberation. It removes fear of possession by
yaksas, raksasas, Durga’s attendants and female demons,
produces happiness in the empire and utterly crushes the
arrogance of rivals. It fosters the seed of friendship which has
been consumed and destroyed by any quarrels, it calms the
effects of bad dreams and soothes the mind of an angry
husband. It gives knowledge of the three time periods, the eight
perfections and the six activities as well as bringing about the
cessation of an enemy’s black magic and crushing enemy
armies. On the field of battle it alone brings victory for
 178 Ganesga Purana
everyone, it destroys the blemish of barrenness for all and it is
the sole cause of the protection of embryos.
185-191. This eulogy of Ganeéa is to be recited daily, but not
in a place where there is famine, plagues.or dangers. The house
where this eulogy is recited will be prosperous and there will be
a decrease in leprosy, urinary diseases, haemorrhoids, diseases
of the anus, indigestion, abdominal swelling, disease of the
spleen, gall stones, dysentery, distention of the belly, coughing,
respiratory problems, intestinal wind, colic, diseases arising
from morbid swelling, etc., headache, vomiting, inflammation
of the neck glands, loss of appetite, fever produced by wind, the
bowels or phlegm, from two of these or from disorders of all
three, and those diseases which arise from accidental
misfortune, cold and heat, those which last for one day or more,
those which are known and unknown etc., and those which arise
from disorders of bodily fluids, etc. The recitation of that eulogy
terminates them all immediately, and women, Sidras and
degraded people immediately gain perfection by reciting it.
Accordingly, this mantra of one thousand names should be
recited in order to gain good health.
192-196. By reciting this eulogy of Mahaganapati a person
filled with desire enjoys all his earthly desires in this world in
his chosen manner. Then in charming celestial sky vehicles
which represent the result of his desires, he wanders as he
wishes through the abodes of the Moon, Indra, the Sun, Visnu,
Brahma and so on, taking whatever form he wishes, giving what
he wishes and having the capacity to give what he wishes. Then
after he and selected relatives have enjoyed enjoyments
according to their wishes and after he has become a follower of
GaneSa, that attendant of Ganesa is favoured by Ganapati. And
because he is on the same level as Nandi and Siva etc., he is
gladdened by all the hosts and through the kindness of Siva and
Parvati he is cherished as if he were a son. Loved by Siva, his
desires fulfilled because of a boon from GaneSa, he remembers
his previous births and is reborn as a universal king devoted to
the law.
46.197-207 179
197-199. But the person without desire who is completely
engrossed in Ganega and constantly and devoutly recites it, he
abides in a state of detachment and intuitive knowledge once he
has attained the highest yogic accomplishment. Now that he has
become perpetually without bonds, is declared to be in supreme
bliss, has passed beyond the universe, is the highest, perfected
and without rebirth, he dies and always remains joyfully in
Vinayaka’s dwelling place.
200-202. This eulogy gives all the lordly powers here and in
the next world to all those who mutter, recite, teach, hear,
expound, repeat, contemplate, consider and praise it. Even a
person who wanders at will, yet keeps this eulogy in mind will
be protected in battle by eight myriads of. Siva’s hosts. If the
eulogy is written down in a book it should be honoured as if it
were a mantra, since the highest good fortune remains in it
forever.
203. All the gift-giving, all the vows,
All the sacred fords and all the sacrifices,
Never give the instantaneous result coming
When Gane§a’s one thousand names are remembered.
204. The person who constantly recites his thousand names
Everyday when the sun rises,
In the evening, at midday,
Or at these three times,
Becomes foremost in lordly powers,
More powerful in strength, extends his fame substantially,
Destroys poverty, subdues the universe,
And prospers splendidly with sons and grandsons.
205-206. In addition, a poor person who is single-minded,
disciplined and moderate in eating, yet recites this for four
months whilst totally engaged in the worship of Ganeéa, will
obtain great prosperity in the manner laid down by the supreme
goddess, having first completely extirpated poverty in respect of
his seven subsequent births.
207. Whoever constantly recites this entire eulogy of GaneSa,
Will have in his grasp longevity,
Good health, a family utterly without blemish,
 180 Ganesa Purana
Wealth for the sick, auspicious fame,
Pure speech the beauty of which is natural,
Good sons,
A virtuous wife,
And anything else he desires.
208-211. “Conquering-the-hosts, Ganapati, Heramba, Earth-
bearer, Mahaganapati, Granter-of-lakhs, Quick-to-favour,
Unfailingly perfect, Immeasurable, Mantra, Thought-gem,
Repository, Very-auspicious, ‘Seed, Filler-of-the-directions,
Boon-giver, Time, Son-of-Kagyapa, Rejoicing, Accomplished-
in-speech, Uhundhi-Vinayaka.” A man who has his mind on me,
who is concerned with propitiating me, can eulogize me with
these twenty-one names and some sweetmeats. Yet I am really
eulogized by the one-thousand names, no doubt of it.
212. Obeisance! Obeisance to him whose feet the best of
gods worship!
Obeisance! Obeisance to him whose auspicious self is
without equal!
Obeisance! Obeisance to him, uniquely perfect with
expansive trunk!
Obeisance! Obeisance to you who has the face of a young
elephant
213. Him whose feet ring with hosts of small bells,
Who effects the removal of weighty problems'? > by
manifesting himself,
Onto whose cheeks rut juices are driven by waves,
May he, Ganapati, named king, suppress evil.

'3 “weighty problems” gurum iti: lit. “heavy weights”. I have chosen the
translation “weighty problems” for this compound as a reflection of
Ganeéa’s role as the destroyer of obstacles which impede success. Many of
these obstacles are presented as problems and Ganega’’s first step towards
their resolution is to manifest himself before his devotee who has the
problem.
47.1-11 181

CHAPTER FORTY-SEVEN

Siva’s Victory

Vyasa said:
1. Tell me, Brahma, what did Hara do when the eulogy of
one thousand names had been completed and Gajanana had
become pleased?

Brahma said:

2-3. Ecstatic because Gane§a had given him a boon and

because he had been taught the one thousand names, Siva
danced around and let out a great roar. Calling his own hosts
and the gods he laid down the opportune time for battle and very
joyfully the gods went to Siva.
4, Brahma, Kubera, Indra, sacker of cities, Agni,
Vayu, Soma, Varuna and Aryaman,
Yaksas, the heavenly musicians, the plants and kimnaras
All eulogized him after they had made obeisance to him.

The gods said:

5-6ab. Mahadeva, Lord of the universe, giver of bliss in the
worlds, when will we see you kill that demon? We have fallen
from our own positions because he is damaging everything.

Brahma said:

6cd-8. On hearing the gods’ speech, Siva, the trident bearer,

departed joyfully. Whilst meditating in his mind on Ganega he
resolved to fight, and, accompanied by the gods and heavenly
musicians, he soon reached home. In the meantime the demon’s
spies described the course of events to him.
9-11. Then the husband of-the mountain’s daughter came for
battle with his army of gods and his armoured troops were
armed with swords and stabbing knives. But roaring loudly and
adorned with the adornments of battle, the demon gladdened his
182 Ganesa Purina
warriors with gifts of money, ornaments, garlands and garments.
Then standing in the midst of the many chariots of those
warriors, the great demon himself ascended Tripura, roaring in
every direction.
12-16. Then occurred a great battle between both armies in
which iron swords of many kinds were used as well as arrows
which pierced the vitals. The constant river of blood which
ensued obstructed the roads and the soldiers who were struck
shone like kinSuka bushes in flower. Some, intensely hostile,
killed prisoners who had been taken alive, whilst others, seizing
men by the hair, slit their throats. Very soon dust from the
pounding feet of fleeing charioteers, warriors, horses and
elephants filled the heaven and earth and in that terrifying
darkness nothing could be discerned. So those heroes with their
multiplicity of titles engaged in fierce battle, and casting aside
their wish for life they resolved to die.
17-23. When the wind had caused the dust to disappear the
gods appeared to have died and with the divine army in flight,
the demon’s army rejoicing, Indra, sacker of cities, came forth,
thunderbolt in hand and battle-proud. But as soon as they saw
Indra’s thunderbolt the daityas and danavas ran away. Then
Indra, the thunderbolt bearer, pulverized the demons with his
falling thunderbolt and under the blows of that cruel thunderbolt
they died. Yet some only had shattered feet, some had broken
necks, some had their stomachs torn asunder and others had
arms cut from their shoulders. Some had thighs broken and
others were struck on the shanks, some whose ankles were
pierced fell, whilst still others fell under false pretence. Many
rivers sprang up from the falling blood of the heroic slain
charioteers, the warriors and their wounded _ horses.
Nevertheless, the fortitude of those warriors who were seeking
victory increased.
24-26. Growling softly, the demon Tripura saw his army
being struck repeatedly, so he came to do battle with Indra. On
seeing Indra he said, “Why do you want to die? Though I will
not hit you from behind, Indra of the Vasus, you are certainly
going to lose your life from this battle. Are you strong enough to
 183
47.27-37ab

do battle with me Indra, husband of Saci? Tell me if a goat

would do battle with a lion? If you are strong enough come and
fight! If not, go where you wish!”
27-31. After he had said this and Indra still stayed there, the
demon, stringing his bow, rained down many arrows and struck
the divine army. From just one enchanted arrow countless
arrows came forth which filled heaven and earth, pulverizing the
gods and heavenly musicians. These never-ending multitudes of
arrows caused it to become dark again and the gods, disfigured
by his arrows, fell to the ground. Then Indra, Vala’s destroyer,
fell to the earth, struck by powerful blows. When all those
eminent gods had swooned, Mahegvara found pleasure in him
when he was boasting much, roaring and fighting in the sky, and
Sambhu mentally praised the demon’s valour.
32. At that very moment Narada came there for a visit and
after he had been honoured, he said to Siva, “Listen, dark-red
Siva.”

Narada said:
33-37ab, Don’t be anxious about the killing of Tripura. I will
tell you the way to kill him and then you do it, Mahesvara.
Previously he performed an austerity in Puskara and Brahma
propitiated Ganesa for him.'** Without thinking that god gave
him what he asked’ for, namely, a huge triple-city which can
move where it wishes, which rests on a single arrow,'** which
can not be split by the gods and which is free of the wind’s path.

"34 Normally Brahma is propitiated by demons and directly offers boons

himself (See G.Bailey, The Mythology of Brahma, Oxford University Press,
Delhi, Ch.9). This relationship between Brahma and demons is an invariant
to
one in Hindu mythology, so the composers of the GP. were unable
change it, yet they could modify it to bring it into consistency with their
theological image of Ganesa as the absolute in all spheres of activity.
Accordingly Brahma becomes the means by which Tripura obtains his boon
rather than being the source of the boon.
135 vhich rests on a single arrow” ekabanagritam: It is not at all clear why
this should be here except that it foreshadows the essential fragility of
Tripura, which, as any Puranic audience would know, is, eventually
destroyed by a single arrow.
184 Ganesa Purana

But in secret he proclaimed this, “There is one person who will

split your triple-city with a single arrow. Your death will occur
because of him.”

Brahma said:
37cd-39. When that excellent sage, Narada, had gone after
having said this, Siva brought those swooning gods back to a
state of alert. Then through Narada’s reminder he remembered
Ibhamukha’s speech. Capable of destroying everything, the god
heartily undertook great exertions in order to kill the demon-
king.
40. Siva made Earth the chariot, Sun and Moon the wheels,
Brahmi the driver,
Meru the bow, Visnu the arrow,
And he harnessed the two ASvins as the horses.
41. Purifying himself with water and pondering mentally on
the god,
He recited the one thousand names
Linked with the one-syllable mantra as he had prescribed it.
With that he enchanted the mighty Pinaka.
42-44. When Siva enchanted the huge arrow shaped like
Visnu, the Earth shook, so too did Sesa, the forests and the
mountains. At the sound of his bow all of his own hosts were
bewildered and babbled loud noises, the gods and humans being
bewildered as well. When the arrow was released the firmament
and the circle of the Earth with its mountains was immediately
burnt by garlands of flames.
45-46. On seeing this the Lord of the demons ascended with
his army to take refuge in the city, but Siva too went swiftly and
burnt the demon’s triple-city. Then whilst all the enemies of the
daityas, danavas and raksasas were watching, the fiery energy in
the demon’s body was destroyed in the sun’s body.!%¢

136 «was destroyed in the Sun’s body”: That is, Tripura’s fiery energy
became mingled with the much greater energy Of the Sun, and in this way it
was neutralized.
 47.47-56—A8. 1-2 185
47-53ab.. A voice then appeared in the sky, saying, “The
demon has been liberated! He has been killed by Siva.” After
that the gods and sages eulogized the three-eyed Siva, and the
multitudes of heavenly musicians sang as did the wandering
singers who were engrossed in the Vedas. Groups of nymphs
danced and the kimnaras played musical instruments. The divine
sages such as Narada and so forth, released showers of flowers
and the gods, free of anxiety, went to their own homes with
Siva’s permission. After making obeisance to Mahesa, killer of
the demon Tripura, the calm sages again became occupied with
their appropriate religious duties, and the demon being now
dead, all people on the earth who were conversant with the
Vedas and the auxiliaries to the Vedas, again performed fire
offerings, sacrifices, gift-giving and acts of devotion with great
perseverance. The multitudes of the Lords of hosts such as
Saila, and all the members of assemblies, bowed to the three-
eyed Siva.
53cd-54. After he had divided up the huge chariot to the
accompaniment of cries’of victory, music and the sound of
celestial drums, he went joyfully to Kailfsa, the well-adorned
king of mountains. Thenceforth his real name became famous as
“Enemy of Tripura.”
55-56. The power of the thousand names and the capability
of that mantra uttered by Mahaganapati has just been described.
Nobody else but me knows it, nor has it been communicated to
anybody else. By listening to it or reciting it a person will obtain
the fruition of all his desires.

CHAPTER FORTY-EIGHT

Parvati’s Reappearance

Vyasa said:
1-2. I have just heard this long tale about Tripura’s killing.
However, I want to hear where Parvati, the Earth-mother,
186 GaneSsa Purana
stayed. Where and how did she reappear on the day the demon-
king was burnt? Brahma, narrate all this in detail.

Brahma said:
3-8. The great demon was burnt in the evening of the full
moon in the month of Karttika and just as described previously,
the battle was very fierce on that day. Since all the gods
worshipped Siva, killer of the gods’ enemy, who was flushed
with victory, men on Earth offer gifts of light on that day. On
that day they also bathe, give gifts, engage in recitation and
sacrifices.and so forth. Since it occurs often, it is traditionally
called Abundance. Yet if on that day they do not perform a great
festival for Siva, Tripura’s enemy, they never achieve victory
and their merit is consumed. Hence they worship Siva at dawn
on full moon day, as a result of which an evil act committed
during the night is destroyed. Similarly, evil performed from
birth is destroyed by worshipping at midday and evil acquired
over several births by worshipping in the evening, sage.
9-16. Listen, as 1am now going to relate Siva’s reappearance.
After she had learnt about his death'®” at Siva’s hands, Siva’s
fear disappeared. Parvati, the Earth-mother, then reappeared
from the mouth of a cave in the Himalayas and saw that the
terrible mountain was infested with deer, tigers and lions. But
failing to see Siva, she became mentally agitated because of her
separation from him and frightened, she lamented bitterly, “Oh,
father! Oh, Siva! You are omniscient Sadagiva, so how can you
not acknowledge me when I am utterly alone in the fierce forest
weeping like an osprey? When will you appear to me? Have you
forgotten me? Hara, I cannot stay alive and bear this separation!
And you too, father, where are you? Don’t you hear my grief?
Apart from you to whom can I go for refuge? Whatever am I
going to do? Know that I have reappeared from within you's

'37 «ptis death”: That is, Tripura’s death.

138 “from within you” jatharat tava: Lit. “from within your belly”. I take this
to denote her re-appearance from the cave’ in the mountain which is
metaphorical of her own father Himavat, also a mountain.
 48.17-28 187
because of Siva and so you miust.now reunite Siva with me.
Search quickly for my excellent Siva, because I will throw my
body from this precipice if you don’t.”

Brahma said:

17. Having heard her voice, superb even though she was
weeping, a certain fisherman came and spoke to Himavat.

The fisherman said:

18-24, There was an especially lovely girl with full hips who
was adorned with every ornament and was wearing ear-
ornaments which were like the sun in splendour as well as a
beautiful shining diadem glittering with many jewels. On her
brow there was a four cornered jewel decorated with sixteen
pearls, a string of pearls opulent with jewels, gold and flowers
rested in between the parting of her hair and on her delicate nose
there was a golden pearl. Two lovely bracelets were on her
arms, there were bracelets on her wrists and she also wore a ring
on her finger, one rich in jewels and flashing with gold. A
garland of flowers and pearls was hanging on her glittering
bodice and on her linen covered hips there was a beautiful girdle
of gold and jewels. Two lovely anklets were jingling from a
golden chain on her ankles and on each of her toe rings there
‘was also some superb ornaments. As such her body was
absolutely fauldess, yet this woman was distressed and weeping
bitterly. I saw and questioned her, but she didn’t speak to me.
Still, she mentions your name.

Brahma said:
25. After hearing this, the wise Himavat quickly went to his
daughter and whilst comforting her, he spoke to her in words
filled with purpose.

Himavat said:
26-28. Beautiful-browed woman, cause of creation,
preservation and destruction, endowed with every good quality,
188 Ganesa Purana

possessing all powers and faultless, why are you grieving? Great
goddess, you are capable of doing something, of changing it and
of undoing it, you have achieved all your desires and you exist
within all beings. Siva, you are really not separated from Siva
because you exist in everything. Accordingly, you will unite
yourself with Siva who is the cause of your happiness.
29-31. Telling her to get up and taking hold of her, he
returned to his own home and Parvati rejoiced when she saw
Mend there with her son, yet she sighed deeply, so eager was
she to see Siva. After bowing to her father she said, “Tell me the
best way-a vow, gift-giving or austerity, all of which are
difficult to perform—to get Siva. Father, as before I will
undertake a most severe austerity.”

Brahma said:
32. After he had reflected in his mind for a moment, her
father spoke to her about a remedy which would bring about a
rapid success in this affair. Hear about it sage!

Himavat said:

33-39. Listen, Parvati, and I will talk about adoration to

Vighnaraja. It gives accomplishment in the law, profit
sensuosity and liberation and is the best way of getting Siva.
The gods, Visnu etc., and the sages, Narada etc., did it and
achieved their goals, such as Indra’s position, fur example.
Brahma too gained the capability to create through its favour
and the Lord of all, Ganega, gave Visnu the capacity to protect.
In addition Siva’s capability of violent destruction was due to
him and the Lord of all, the remover of obstacles, gave Sesa the
capability of supporting the Earth. The gods, Brahma, and so
forth, do not know his real appearance, nor do the sages. He is
inaccessible to words and inaccessible to the mind. The Lord
must be seen in his real appearance as having an elephant’s face.
As he is worshipped in that form at the beginning of all
undertakings, worship the Lord of All in the way I have
described.
 49,1-17 189
CHAPTER FORTY-NINE

Description of the Ritual for an Earthen

Image of Ganesa

Parvati said:
1-2. Repository of compassion, Lord of the mountains, you
are my father. Tell me at once about the worship of the Lord of
all, GaneSa, teacher of the worlds. I will have continual
happiness after finding Siva, something which will bring benefit
for people in the world.

Himavat said,

3. Because of my affection for you, goddess, and for the

benefit of beings I will tell you this auspicious, superlative,
secret teaching. With your mind intent, listen!
4-17. After arising at daybreak one should go in a
southwestern direction, and having first covered the ground with
strips of grass and wood, whilst standing, but not crawling, the
wise man should remove some dirt. After he has discharged his
urine ‘and faeces, he should make himself pure as previously
described.'*? Then after he has cleaned his tongue and teeth, he
should go to a river, a pond, a pool, a lake or even a well in
order to bathe. After he has taken an initial bath with mud on his
body, he should take a bath with water, accompanied by
mantras. Then he should make a mark on his forehead with clay,
sandalwood or kunkum powder. After he has put on two washed
garments, seated himself on a clean seat and carefully
completed all the obligatory rites, he should grind up some soil
which is fine, soft, free of small stones, very clean, moistened
with water and does not come from an anthill. And when the
wise man has made himself a lovely auspicious image of
GaneSa resplendent with four arms and complete in all its parts,

'39 «as previously described”: Perhaps this refers to the purification rituals
prescribed at 3,13-20.
 190 Ganesa Purana
holding the appropriate weapons such as the axe etc., and after
he has placed that handsome, solid image on a pedestal and has
washed his hands, he should diligently assemble all the
materials for worship, such as water etc., eight uncrushed
perfumes, red flowers and bdellium. Then after bringing one
hundred and eight excellent, pure blades of green or white dirva
grass with three, five or seven leaves, he should bring for the
Lord a ghee lamp, an oil lamp and a variety of pure offerings,
comprising sweet meats, cakes, spicy sweet meats and a rice
pudding with ground sugar, very fine boiled rice with juice from
the khadira tree which is mixed with powdered betel nut and
camphor together with various seasonings, betel mixed with
cloves, cardamom and vegetable fibres as well as fruits such as
those from the plantain and the grape, the rose apple, mango and
bread fruit etc., and coconuts as they grow in their seasons, the
appropriate instruments for many kinds of Arati offerings and
something made of gold as a present for the priest.
18-24. When all the requisite materials have been brought
together in this way and he is stationed in a secluded spot where
he has seated himself on a seat made of kuSa grass and the skin
of a black antelope, he should undertake the removal of ghosts
and. the stilling of breaths. Before setting the directions he
should bow to the gods such as GaneSa, etc., and then, in accord
with the method in the Agamas, he should consign the syllables
pertaining to the inside and outside of the body and he should
display hand-signs such as the samnidhana etc., in accord with
his teacher’s method. After he has performed the consigning of
letters!“ on the six parts of the body and has completely
purified the implements for the ritual, he should meditate on
Gajinana in his form where he has one tusk, ears like
winnowing fans, an elephant’s face and four arms, where he is
carrying an elephant’s hook and a noose and sweet meats in his
hands, and where he is wearing a garland of red flowers on his
neck and another lovely one on his hand. And as one who gives

‘99 These verses refer to the tantric ritual of finger tracing particular letters
of mantras onto specific parts of the body.
49. 25-34 191

boons to his devotees, is constantly accompanied by Siddhi and

Buddhi, who givés good fortune and intelligence to men and
accomplishment in the law, power, sensuosity and liberation, on
the one whom the supreme sages led by Brahma, Rudra, Visnu
and Indra eulogize. (Meditation)
25. Come, bearer of the universe who is worshipped
excellently by the gods and demons, Lord of those who have no
lords, who is omniscient and worshipped by the gods.
(Invocation) :
26. God, sit on this celestial golden lion-throne with its many
jewels that I have offered. (Seat)
27. God, Lord of the gods, Lord of all, accept this foot-
ablution, consisting of water taken from all the sacred fords and
contains uncrushed sacred flowers. (Foot ablution)
28. O Power Unfailing, I have given you gold,
Betel with areca nut, jewels, betel nuts, fruit,
Pearls, coral, eight fragrances and uncrushed flowers.
Make profitable this offering of water for the guest. (Water
for the guest)
29. Lord, sip this water with its smell of camphor, sesamum
and cloves, water of the highest quality I have requested from
all the sacred fords such as the Ganges. (Water for sipping)
30. And accept this sesamum, lovely because of its softness,
scented with the fragrance of the. ASoka, Campaka, mimosa,
jasmine and mogara trees. (Bath for auspiciousness)
31. For your bath I have offered pure milk. It is absolutely
vivifying for all beings, helps accomplish the sacrifice and has
been produced by the cow of plenty. (Milk for the bath)
32. Accept this choice sour milk I have offered for your bath.
All people like it, it is pure and it is produced from cow’s milk.
(Sour milk for the bath)
33. For your bath I have also offered ghee produced from
fresh butter as it is the food of the gods, part of the sacrifice and
a cause of satisfaction to everyone. (Ghee for the bath)
34. God, for your bath I have offered honey produced by the
red bee. It increases everyone’s fiery energy and gives -
nourishment to everyone. (Honey for the bath)
 192 Ganesa Purana
35. In order for you to bathe, take this ground sugar I have
offered to you. It was produced from the essence of sugarcane,
is quite captivating and free of impurities. (Ground sugar)
36. In order for you to bathe I have brought a treacle
produced from the essence of sugar-cane. It gives nourishment,
is the cause of delight for everyone, is sweet and the cause of
every kind of sweetness. (Treacle)
37. Accept this mixture of honey and milk, topped up with
clarified butter, honey and curds, which I have brought for your
worship in a brass drinking vessel covered with brass. (The
offering of honey and milk)
38. Lord of the gods, accept this well-scented water for
bathing correctly. It was taken at my request from every sacred
ford, Lord. (Pure water)
39. Accept this pair of red garments I have offered. They
defend the modesty of the gods and are exceedingly fine and
priceless. (The garment)
40. Accept, Supreme Lord, this resplendent sacred thread
with its jewels and gold, offered devoutly. (Sacred thread)
41. With your permission I will place on each of your limbs
these many golden ornaments encrusted with many jewels.
(Ornament)
42. Be compassionate, God! On your twelve limbs I am
going to smear red sandalwood of the highest quality blended
with eight perfumes. (Sandalwood)
43. Lord of the world, accept this rice mixed with
sandalwood paste which I am going to offer for ornamentation
on your tilaka. (Uncrushed rice)
44. Lord of the Earth, accept the flower of the patala,
karnikara, bandhiika, red lotus, mogara and milati. Accept this
enchanting garland with its bilva leaves set with buds and a
variety of lotuses. (Flower)
46. Accept this bdellium incense I have offered for your ten
limbs. It causes a pleasant smell and destroys all evil. (Incense)
47. Omniscient god! Lord of all worlds! Accept this
auspicious lantern of the highest quality which removes
darkness. Obeisance to you, God of gods! (The lantern)
 49.48-6lab 193
48-52. Accept this pudding of unsurpassable cooked rice
pudding with ground sugar and various kinds of cooked food
which is embellished with many splendid spices and curds, milk
and ghee, with cloves and cardamom as well as crushed pepper
and round cakes made of pulse fried in oil and decoctions made
with milk. And crushed trigonella grains with butter milk mixed
in water, with rajika grains, crushed ground beans, pepper,
pumpkin, cumin seed and hingu seasoning, as well as round
cakes which are prepared, well-cooked and then roasted,
together with pulse cakes, large round cakes, sweet meats, flour
cakes and small round sweet meats. And an offering consisting
of the five immortal substances'*! with thin cakes made of rice,
an excellent broth with salt, hingu seasoning, turmeric and salt.
_(Food offering)
53-55. Eat this food agreeably and drink as you will this
fragrant water which instills complete satisfaction. The world is
satisfied when you are satisfied, notwithstanding that you are
always satisfied. Now I am going to give you well-scented water
to be taken before and after the meal and I am going to give you
some more water for purifying your saliva.
56-57. Accept these fruits, Lord of the gods: bread fruit,
mango, apple, sweet lime, pomegranate etc., grapes, cooked
plantain, jujube berries and date fruits, coconuts, oranges, figs,
water melon and cucumber. And I am going to give you some
more water for purifying your saliva.
58. Accept this nice sandal wood powder of the highest
quality which is made from many pure substances and is to be
rubbed on your body and hands. (Hand powder)
59-6lab. Accept this nice sweet smelling powder named
Abira for adorning the parting of your hair. It comes from
bamboo essence and contains sweet Saliira. Let it be coloured
with red dye and juice from the khadira tree mixed with
powdered betel nut and camphor as well as betel nut containing
lotus filaments mixed with cardamom and cloves. (Betel nut)

‘4! The five immortal substances are milk, curds, butter, honey and sugar.
 194 Ganesa Purana
6lcd-62ab. God, in your presence I am going to make
available an honorarium of gold in order to gain perfect results
in case the ritual has too much or too little. (The honorarium)
62cd-63. Supreme Lord, accept this beautiful garland bound
with auspicious lotuses and red, white and yellow flowers. (The
garland)
' 64. And I have offered twenty-one blades of dirva grass
having three or five yellow or white leaves. (Blades of dirva
grass)
65. God, I will perform twenty-one circumambulations and at
each step you cause my evil acts to be destroyed, Lord of the
gods. (Circumambulation)
66. Accept these visually pleasant lamps placed in a vessel
made of gold, brass, silver or copper. (The waving of the lights)
67. Supreme Lord, accept this arati lamp fired by five wicks.
It is a lamp and, like a pleasant moon, it prevents one from
going astray. And just as its ashes are purificatory, so must’ you
remove evil.
68. Then seating oneself and making one’s mind absolutely
immoveable, one should eulogize him with various kinds of
eulogies, wise-sayings and recitations of his one thousand
names.
69. “Lord of the weak, repository of compassion
God, waited upon by the hosts,
Eulogized by the perfected ones, Girija, Sesa,
Visnu, Siva, Brahma and the brahmins,
Hindrance of all evils, utterly skilful,
Lord of the triple-world, Lord,
Make my devotion fruitful!
Forbear with all my transgressions!”
70..Goddess, after worshipping the image in this way and
bowing prostrate, one should recite this mantra to the one who
gives absolute perfection.
 50.1-15ab 195
CHAPTER FIFTY

The Tale of the Vow of the Fourth during the

Conversation between Parvati and Himavat.

Parvati said:
1. I do not know that mantra, Lord of the mountains, so tell it
to me so that I can obtain Ganega’s favour and approach Siva
auspiciously.

Himavat said:
2. Goddess, there are a variety of mantras which give a great
variety of perfections and those mantras of Ganega are without
number, but I will tell you some of them.
3-6. One who has completed placing letters on his body and
has already assumed the appropriate lotus Position and
completely controlled the apertures of his body, '* should then
undertake a recitation suitable to his own inclination. A hundred
thousand or fifty thousand mantras of one syllable, a million or
ten thousand mantras of six syllabies, ten thousand mantras with
five, eight or ten syllables or of twenty-eight syllables should be
recited. Various types of these kinds of mantras can be recited
for the accomplishment of one’s wishes. Now, Parvati, with
your mind fully concentrated, listen to my speech.
7-15ab. Strong-vowed woman, take this excellent mantra
which has one syllable, and this one which has six syllables, and
make your beginning on the fourth day of the bright half of the
month of Sravana. Perform this personal service for just one
month and it will be enough. You will easily obtain Siva and
any other thing you want. When a man or a woman worships a
single earthen image they are given whatever is desired such as
wealth, sons, cattle, and so on. By worshipping two images a
man will achieve the unachievable, and by worshipping three

‘2 «controlled the apertures of his body” niyamya khani: M takes this to

refer to the senses, which is a valid alternative.
 196 Ganesa Purdna
images he obtains a kingdom, jewels and success in everything.
Whoever would attain accomplishment in the law, power,
sensuosity and liberation should worship four images, and by
worshipping five images one will gain the entire earth. By the
worship of six images one will become the cause of creation,
preservation and destruction, and by the worship of seven, eight
or nine images one becomes omniscient and by god’s favour
knows the past, present and future. By worshipping ten images
the thirty-five thousand myriads’
of gods including Siva, Visnu,
Indra and Agni, as well as the hosts of sages such as Sanaka
etc., are worshipped. By the worship of eleven images one
becomes overlord of the eleven Rudras and by worshipping
twelve images one will obtain the kingship over the twelve
Adityas.
15cd-19. During exceptionally difficult times one should
perform worship with an increasing number of images up to the
number of one hundred and eight and one will obtain as much as
that.'*? By performing one hundred thousand rituals day after
day one obtains a great liberation. One who wishes for release
from a prison should construct five images and after twenty-one
nights he will be released by Ganesa’s favour, daughter. That
man who is devoted to GaneSa and produces seven images each
day for five years will be freed from great evils. From birth to
death a man might worship one image made of earth, but
Ganega, Vighnanaéana, can be known only when he is seen. ie
20-33. A person should worship Ganadhipa in respect of all
his activities because the god will certainlybe pleased with his
rite, even if the person himself is not. When experiencing pain
from any kind of disease one should worship three images of the
- highest ‘quality for nine days and all pain will be removed. If an
image is made of gold, silver, copper, yellow brass, pearls or
coral, it gives absolutely everything. When a‘ vow of the

13 “one will obtain as much as that”: tavat tattad avapnuyat: Does this mean
that one will obtain as much in quantity as that with which one worships?
He “only when he is seen” darSanad: That is, an appearance initiated by _
GaneSa, which is the principal way in which a bhakti deity makes himself
known to his devotees.
 51.1-4 197
following kind has been completed, you will obtain your wish,
goddess. As soon as the fourth day in the month of Bhadrapada
has arrived a great festival should be diligently performed on
that day to the extent of one’s resources. One must stay awake at
night by listening to songs, music and stories about him. At the
clear daybreak, after having bathed, one should worship the
boon-giver, the Lord Ganeéa, as before. Then one should begin
the offering in the fire. In a pit, a subsidiary pit or on plain
ground one should sacrifice, the oblations offered being a tenth
of the number of recitations made. One should then offer an
oblation signalling the end of the ritual and then a bali offering.
Afterwards one should honour one’s teacher with money; a cow
and a piece of land, then satisfy the brahmins and complete the
rest of the fire sacrifice. With a tenth portion of that one should
satiate the deceased fathers and with another portion one should
feed the brahmins who know the Vedas, their wives and anyone
else. One should give them clothes, ornaments and an
honorarium in accord with one’s capacity to do so, and one
should give corselets to the women and young girls. One should
not cheat in money matters when nourishing Gananatha with
Siddhi and Buddhi, rather one should conduct oneself to the
extent of one’s wealth. Then one should diligently consume a
meal with one’s friends and on a later day, one should joyfully
place an image on a vehicle drawn by men which should be
beautifully adorned with gods, flags, banners and umbrellas, and
preceded by youths fighting battles with staves. Going then to a
large lake, one should get into the water, throw the image in and
return to one’s house to the accompaniment of tunes, songs and
music.

CHAPTER FIFTY-ONE

Parvati said:
1-4. I am pleased with your immortal words, father, but
. femove this doubt that I still have, Himalaya! Who previously
performed this vow, Earth-holder, who described it to whom
and who gained what success from it? Answer this in detail and
198 Ganesa Purana
remove my doubt. The person who asks about the auspicious
tale of Gajanana, the one who speaks about it and the other who
hears about it are three people who partake of merit and their
birth, life, knowledge and actions are fruitful.

Brahma said:
5. She put this particular question and Himavat told her about
the many people who performed this vow for the boon-giving
Gane§a.

The Mountain said:

6. Parvati, listen and I will narrate this old discussion which

contains a traditional account of that vow that causes absolute
success.
7-8ab. Once when Siva, the teacher of the world, was
comfortably seated on Kailasa, the best of mauntains, amusing
himself happily with the gods, heavenly musicians and supreme
sages, six-faced Skanda, whose fiery energy is great, questioned
him after having bowed to him and eulogized him.

Skanda said:
8cd-1lab. God of gods, Lord of the worlds, cause of security
for your devotees, through your favour I have heard many
celestial tales, but father, I have still not had enough, even after
having drunk that ambrosia-like liquid. Now, tell me about the
god’s auspicious vow conferring success on every ambition, the
performance of which produces successes which fall into the
hands of accomplished men because of the boon-giver’s favour.

Siva said:
l1cd-12. What you have asked is good, Skanda, as it
promotes everyone’s good. Son, I will gladly tell you about that
vow pleasing to Ganesa which is the best of vows and gives
huge success in the world.
13-17. Skanda, son of the Krttikas, even without prayers,
offerings, and so on, and without sacrifices and gifts, it is
 51.18-30 199
effective in respect of all the aims of men. Skanda, it causes
absolute success, increases one’s sons and grandsons and in
addition, this superlative vow quickly brings a king or a prince
as well as their advisers under subjection. The power of that
vow instantly frees a man from great and lesser evils accrued
over many lives. A man on the Earth is a vessel for all
successes, but on the Earth there is nothing giving satisfaction
like that vow of Gane§a.

Skanda said:

18. Father, in what month should this superlative vow occur,

what rules are pertinent to it and who previously performed it?
If you have compassion for me, tell me all about it!

Siva said:
19-24. On the fourth day of the bright half of the month of
Nabhah, after bathing one should go to one’s teacher’s house
where, after bowing to the teacher, subsequently honouring him
according to the ritual and gratifying him with the very best of
ornaments, clothes and water for purifying the mouth and feet,
one should duly begin the vow with his permission, saying,
“Lord, you alone are the illustrious Ganega, so teach me the vow
of Ganega which brings about absolute success and gives what
one wants, Venerable teacher.” After he has taught the vow, one
should accompany him to the bank of the Ganges or to a pool
excavated by the gods, and one should bathe in it according to
_ the precept, smearing oneself with wet dough made of sesamum,
mustard and Dhatri, and after performing the obligatory rite, one
should return home, six-faced Skanda. Then after sitting on a
clean seat and worshipping Ganadhipa, one should begin the
vow in the manner of the teacher’s instructions.
25-30. After making an image of Gane§a out of clay on the
fourth day of Sravana, one should worship it daily until the
fourth day of Bhadra. Remaining ‘in a vow of celibacy ‘one
should perform the vow of the highest quality by fasting, eating
only one meal or by not asking for food at night. In the evening
200 Ganesa Purana
of every second day, being in a composed state the devotee
should eat food appropriate for sacred occasions, and he should
perform the vow whilst eating sweet honey. Daily recitation is
then prescribed, six-faced Skanda, irrespective of whether one
recites a mantra of GaneSvara which has six syllables, eight
syllables or indeed, just one syllable, ten syllables, Skanda, or
even twelve syllables, a million or just ten thousand. And whilst
meditating tirelessly day and night on the god Gajanana, one
should perform a fire sacrifice of ten parts, half of that or half of
that.
31-41. When the fourth day of the month of Bhadra has come
one should construct out of gold, to the amount of a pala or half
of that, an auspicious image of Gajanana having a rat or a
peacock as his vehicle. After constructing a small pavilion, one
should then place a quantity of grain in it, after which one
should set up a gold, silver or copper plate on which a lid of
gold, silver or copper should be placed. After wrapping up the
lid and the water pot, containing five blossoms and five jewels,
in two pieces of cloth one should, to the accompaniment of root
mantras and mantras described earlier, place the Lord on a seat
which has previously been set up for his worship, six-faced
Skanda. After meditating on the god Gajanana and evoking him
with the highest joy, one should provide the seat, the foot
ablution, water for sipping from the palm and, Skanda, a bath
containing water to be offered to the guest and gems, rendered
auspicious by the immortal foods. A pair of red garments and a
sacred thread of the highest quality should also be provided.
One should then adorn the supreme Lord with ornaments of
various kinds, uncrushed fragrants, incense, lights and various
kinds of offerings. And one should feed the supreme Lord with
a rice pudding, boiled rice, sweet meats, cakes and cakes of
fried pulse etc.,.the five immortal foods and seasonings. Then
one should place some unguent on his hand, also some fruit and
betel nut and give an honorarium of gold, an umbrella, a fan and
a fly-whisk. After one has offered flowers with the recitation of
mantras and has waved some lights. before the image, one
51.42.57ab 201

should recite some eulogies and one should honour the brahmins
after reciting the one thousand names.
42-47ab. Remaining awake during the night to the
accompaniment of auspicious singing and dancing, bathing and
performing the obligatory rite according to the precept when the
clear dawn breaks, one should worship the god as aforesaid.
One should then perform a fire sacrifice and after making an
offering with various sacrificial substances, one should honour
one’s teacher by presenting the teacher with gold, sesamum,
land and cows etc., and to the other brahmins one should give an
extensive honorarium. Afterwards one should feed one hundred
and eight brahmins, more if one has the capacity, otherwise just
twenty-one. And to the weak, blind and miserable one should
give food including rice pudding and on receipt of an excelient
benediction one should once again offer an honorarium. Gne
should then silently and diligently feed oneself, one’s friends
and relatives.

Siva said:
47cd-48. Skanda, I have just narrated to you the auspicious
vow of the boon-giver which gives liberation and carnal
enjoyment to men as well as bringing every desire to fruition.
On this very subject I am now going to tell you an old tale.
49-52ab. Once there was a king named Kardama who was
greatly occupied with the Law. He protected the ocean-bounded
Earth with his own power and captivated by his good qualities,
the gods remained constantly in his house. Once due to the
influence of fate Bhrgu went to his house, whereupon, after
standing up, the king beckoned him, whose great esteem
precedes him, to a splendid seat and honoured him as if he were
his teacher. Whilst that best of sages was eating the king
addressed this speech to him.

The king said:

52cd-57ab. Illustrious sage who knows all truths, answer
whatever I ask you! Who was I in a previous birth and what
 202 Ganesa Purana
good action did I perform which has caused me to get a
kingdom like this which is free of enemies, one which other
kings did not get and which others will not get? Even gods,
demons, snakes and heavenly musicians honour me! Sage,
behold my wealth which is the equal of Kubera’s fortune. Any
jewel-like thing that exists in the triple-world is brought here by
its own power. Any object I wish for, I see in my house. Tell me
what karma has brought this about, Lord, because I want to
continue acting in a way conducive to merit,'* best of
meritorious men.

Bhrgu said:
57cd-63. Most splendid of kings, I will tell you this because
of your respectful conduct. In your previous existence you were
an undefiled, but weak, warrior, undertaking activities in order
to support your household. Yet the work you were doing yielded
no result for you. Hurt by the terribly harsh words of your wife
and children, you went to the impenetrable forest without first
having consulted your sons and wife. Wandering about all over
the place you saw Saubhari whilst he was in the siddha posture
surrounded by the bulls of sages and reciting great wisdom to
his pupils that was destructive of anguish. On seeing the
celestial Saubhari and the other groups of sages, King, you fell
prostrate to the ground and they greeted you, and when he
directed you to do so, you sat on the sage’s seat. Obtaining a
favourable moment, you respectfully questioned that celestial
sage.

The warrior said:

64-66ab. Lord, I am tormented terribly by the anguish caused
by recurring existence and I have been terribly wounded by the
wordy barbs of my friends, wife and children. Even so my heart

4 — ; 2 - : F
° “acting ina way conducive to merit” punyam: That is, perform actions
which, because they are ajudged to be meritorious, will lead to positive
rebirths in the future.
51-66cd-70—52. 1-7 203
feels no loathing towards my cruel friends, but I am terribly
distressed by thirst, hunger, heat and cold, sage. Tell me some
way of passing over this ocean of anguish.

Siva said:
66cd-67. After he had heard his speech Saubhari became
filled with pity and he thought about a way to destroy his
anguish. Then he spoke to the warrior about freeing him from
all his evil.

The sage said:

68-70. I will tell you about a vow which you must perform
with a resolute mind. Merely by performing it there will be an
end to all your anguish. Brahmins, ksatriyas and vaigyas as well
as brahmanical sages who have performed it have become free
of all anguish and have obtained the unsurpassed perfection of
the boon-giver, GaneSa. It gives accomplishment in the law,
power, sensuosity and liberation.

CHAPTER FIFTY-TWO

The Traditional Narration in the Conversation

between Himavat and Parvati

The warrior said:

1. Who indeed is this Ganesa? What is his nature, his

appearance and his innate disposition? What does he do and
how did he originate? Tell me everything!

The sage said:

2-7. That one is Brahma, eternal, without impetuosity,
without grief,
Whose form is knowledge, who is the highest truth.
204 Ganesa Purdna

The good call him Ganadhipa,

As being without beginning, middle or end and of boundless
width.
The sound om originates from him, the Vedas originate from
him and the world originates from him. He pervades all this.
Know him to be Gananayaka. Wishing to create the world,
Brahma performed very severe austerities for one hundred full
years in order to gratify him. He became pleased and Brahma
then ecstatically worshipped him with various kinds of ritual
actions, celestial jewels and fruits. He also gave him two young
women named Siddhi and Buddhi and the gratified god, the
Lord gave him a one-syllable mantra. The boon gained, Brahma
then created the entire world.
8-9ab. Previously Visnu had gratified him with the six-
syllable mantra. After he had completed a vow before an image
of Ganega as described previously, Visnu undertook an austerity
for an entire year, and once he had obtained a boon from
Ganesa, he protected the worlds.
9cd-10. You must understand that GaneSa is praised on Earth
as the one whose form consists of everything, as being without a
beginning and as being the cause of all causes. Propitiate him
zealously and you will be free of all anguish.

The warrior said:

11. Tell me now, Excellent sage, in what month should this
unsurpassed vow be performed and by what precept?

The sage said:

12-13ab. On the fourth day of the dark half of the month of
Sravana, one should begin this vow and perform it with deep
devotion until the fourth day of Bhadra. Perform it and you will
attain all your wishes, Protector of the Earth.
52.13cd-25ab 205

13cd-17ab. After hearing!*® about this vow from him, you

performed it, Strong-vowed king. As soon as the vow was
completed in Saubhari’s hermitage, his house'*? became
celestial due to GaneSa’s favour. It became filled with celestial
men and women, male and female servants, the sound of the
Vedas and herds of cattle. His wife found herself clothed with
celestial garments and adorned with many ornaments, and
amazed by this, she waited expectantly with her offspring. But
wondering, “When will my husband return?” she became quite
anxious.
17cd-19. In the meantime, having bid farewell to the sage,
you set out for your home. After leaving his celestial refuge you
were searching for your own house until men who had been sent
by your wife brought you back to the house. Then you really
understood the power of the boon-giver and you now possess
this kingdom in this life because of the power of that vow which
is his.

Siva said:
20-22ab. After he had heard Bhrgu’s speech, King Kardama
became filled with joy and did everything Bhrgu had ordered
and through the power of that vow, the king came to possess
detachment and intuitive knowledge. After he had indulged his
-carnal pleasures according to his desire and had established his
sons on his own position, he went to the abode of GaneSsvara,
from where one does not return again. ,
22cd-25ab. Skanda, that vow of vows is of the highest order
and it causes the accomplishment of every aim. No other vow is
as munificent as this vow, Skanda, so if you want to accomplish
all your aims perform this vow. Heavenly musicians, danavas,
gods, sages and humans have performed it and so too have Nala,

‘46 “after hearing”: Here Bhrgu takes up the narrative again and speaks
diréctly to Kardama.
147 «nis house”: That is, the king”s house after it has been enriched by
Ganesga”’s favour.
 206 Ganesa Purana
Indumati and King Candrangada. They attained all their wishes
and went to GaneSvara’s heaven.

The mountain said:

25cd-26. Everything about this great vow, including a
traditional tale, has been narrated to you. Perform this vow after
you have meditated in your mind on the boon-giving
Gananayaka. Then, Illustrious lady, you will get Siva. I have
narrated this to you out of affection, but do not reveal this vow.

CHAPTER FIFTY-THREE

Description of Nala’s Vow in the Conversation

between Himavat and Parvati

Parvati said:
1. Who is Nala and why did he perform it? Tell me, father,
because my mind relaxes when I listen to a short tale.

Himavat said:
2-5. Once there was a great king of the Nisddas named Nala
who was devoted to the brahmins, versed in the Vedas, a hero,
generous, highly esteemed, wealthy and sage. A mighty warrior,
he possessed a chariot, a sword, a bow and armour and he was
accomplished in weapons, honoured by the gods, moved
amongst the three worlds and was undefiled. To describe his
good qualities sends even Sesa to silence, and of his horses,
elephants, chariots, sword-bearers and bearers of fire-weapons,
there is no reckoning. The gods led by Indra and also the Lords
of the directions trembled because they were afraid of him.
6-8. His wife named Damayanti was an abode of beauty and
she was called Damayanti because after subduing all things and
taking the best parts, Brahma created her. Damayanti represents
the loveliness and sensuosity of women in the triple-world.
53.9-18 207
Furnished with many ornaments, adorned with a variety of
jewellery, her neck sparkling with a pearl necklace, she shone
with beauty and she was also rich in good qualities.
9-10. His excellent minister, the courageous Padmahasta, was
the equal of Brhaspati in intelligence, the equal of Angiras in
polity, like Mt. Meru in stature and the equal of the ocean in
depth.
11-13. Once the very proud King Nala entered his assembly
hall and sat down in the midst of a circle of kings. Nymphs of
beautiful demeanour danced before him and his bards
eulogized him in conjunction with his hosts of sages and
brahmins. But at that very moment Gautama came to the king
and after the king had stood up, he respectfully ushered him
into his own seat and honoured him devoutly. After that Nala
questioned him.

Nala said:

14-15. Iam favoured by your appearance, Great sage, so now

my birth, my kingdom, my mother, my family and my life are
fruitful. Quickly now, Great sage, tell me the cause of your
coming here!

Gautama said:
16-17. King, I have a great desire to see your wealth which
the gods in heaven such as Brahma, Indra, Visnu and Siva, the
trident bearer, praise. You are indeed wealthy in the world of
mortals and you are praised by gods and mortals. Although Iam
always pleased, I am truly pleased having witnessed your rite of
honour and your wealth. Now give me your assent and I will
return to my hermitage.

The king said:

18. Knower of the Vedas and Vedangas, brahmin, originator
of all the Sastras, ocean of compassion, stay a moment and
remove my doubt, sage.
208 Ganesa Purana
The sage said:
19, Well asked, Great king. I will stay because I like you, but
also because nagas, kings and-gods do not transgress your
commands.

The king said:

20-21ab. Brahmin, I too am amazed when observing my own
wealth. By what merit or austerity did this situation come about?
Tell me truly, who was I in a previous birth?

The sage said:

22cd-28. In a city called Pippala which was in a country far
from Gaudadega you were previously a poor warrior who was
undefiled and wise. Terribly wounded by the wordy barbs of
your friends, wife and children, you went in disgust to a dense
forest without first consulting anyone. It was filled with trees
and creepers, lions, tigers, elephants and deer, lakes of cool
water, aquatic plants and so forth. Whilst you were wandering
here and there in the forest you saw the hermitage of Kausika,
that receptacle of austerities, which resounded with the sounds
of the Vedas being chanted. After entering there you bowed to
the sage because of your devotion for him. Being compassionate
towards the poor and the helpless, Kausika made you get up and
observing you to be distressed he uttered this benediction, “My
Gajanana, the Lord of the gods, will bring good fortune to you.”
After you had heard that benediction, you became very joyful,
Gentle man. Then, King, you asked the brahmin about that way
which gives every desire, destroys poverty, gives liberation and
carnal enjoyment, and is generally favourable.
29. Kausika then told you about the worship of Ganega.

Kausika said:
30-31ab. Lord of men, perform GaneSa’s vow for just one
month. Make a beautiful looking clay image | of GaneSga, then
perform the rite according to the precept-as mentioned before
53.31cd-40 209
and listen to a short tale everyday for just a month and you will
then attain success.

The sage said:

31cd. When he had heard this the protector of the earth again
questioned Kausika.

The king said:

32. I do not know this Gajanana. Describe his real
appearance to me and once I have known the Lord of the god of
gods, I will perform that vow of the highest quality.
33-34ab. When he had put that very question to him in such a
way, that excellent sage described to him the modifications of
his real form which Gajanana has effected, his true form being
indescribable since it is that of the supreme Brahma.

Kausika said:
34cd-35ab. He is the creator of all beings, their father and
mother and the teacher of the world and it is upon that very
Gajanana that Brahma, Indra, Visnu and Siva meditate.

The sage said:

35cd-40. After you had heard his speech and had bowed to
the Lord of sages, he gave you leave and you went to your own
home. Then on the fourth day of the bright half of Sravana,
having begun that vow which is of the highest order, you made
an image of Ganega out of clay just as prescribed and
irrespective of whether you were standing, talking, silent,
moving, sleeping or eating, you were meditating on the god
Gajanana and so you attained unsurpassed prosperity including
many elephants, chariots and horses etc., herds of cattle and
heaps of money. By the power of that vow you became
prosperous, endowed with male and female servants. You then
gave gifts to everyone for the gratification of the gods and you
joyfully constructed a very valuable temple for Ganesa. Then
 210 Ganega Purdna
‘after you had experienced carnal delights according to your
wont, in time you died.
41-42. You were born in the Nisadda country, you became a
king named Nala, and from that time permanent prosperity has
befallen you and you are praised by the people of the triple-
world. Allow me to go now, as what you asked has been
answered.

Himavat said:

43-44. So after Gautama had gone, King Nala performed that

vow. He was filled with confidence because of that speech'**
and after constructing a very beautiful image and hearing
Ganeéa’s tale every day out of devotion to that one worthy of
worship, he obtained all his desires by the power of that vow..
45. Beautiful-browed Parvati, I have just narrated to you how
Nala performed that vow, the vow which Gautama described,
just as it had been performed in his previous life. Nobody now is
able to describe his abundant wealth.

CHAPTER FIFTY-FOUR

The Tale of Candrangada

Himavat said:
1. Now I will relate what King Candrangada and his wife
Indumati did, beautiful-faced Parvati.
2-5. In the Malava region there was a famous city called
Karna. The king there was the very courageous Candrangada
and he possessed qualities such as the capacity to make himself
small and so forth, he knew the true meaning of all the Sastras,
performed sacrifices, was munificent, extremely magnanimous
and thoroughly conversant with the Vedas and the Vedangas.

48 shat speech”: That is, Gautama’s speech.

 54.6-21 211
His divine assembly hall, which surpassed Sudharma, enraptures
the eyes and its utterly pellucid screens suspended from jewelled
columns become variegated into yellows, dark blues and reds
due to motes of light beautiful as the sun’s splendour.
6-7. His very virtuous wife was illustrious and delighted in
being obedient to her husband, her disposition was of the law,
she was completely loyal and served her in-laws. Moreover, she
was steady in respect of household duties and she honoured
guests and the gods. The king, whose disposition was also of the
law, was often sought out by his ministers.
8-15. Under the influence of fate he once went to a forest
teeming with birds, deer, wild boars and antelope in order to
amuse himself by hunting. Mailed in dark armour, a covering
over his blue turban, wearing a finger protector and an arm
protector, carrying a knife, shield and sword, the powerful
warrior was mounted on his speedy horse, his bows in his hand,
surrounded by multitudes of troops, advisers and attendants.
Whilst he was killing wild boar and game and despatching it to
the city, some bulls of raksasas saw the king wandering in the
forest. When he saw the raksasas, their mouths like caves, their
eyes hollow, their mouths gaping and tall as the sky, he
trembled as if he were suffering from feverish cold fits. All his
warriors and attendants fled after they saw them, and some went
to Yama’s abode, whilst others passed out and fell to the
ground. After spotting the king there, who was terribly
handsome like Kama, one fierce raksasa woman, infatuated“with
desire, embraced and kissed him, but putting his ministers in her
coils, she devoured his attendants.
16-21. Desperate to leave, the king left immediately and
submerged himself in a pond so that the raksasa woman could
not find him. He was then seized by some snake women who
took him to a palace in the underworld. The snake maidens
adorned him with clothes, ornaments. and jewels and then they
asked him, “Where have you come from, who are you, to whom
do you belong and what are you called? Speak truly, Best of
men.” On hearing their speech, the overlord of men said to
them, “I am called Candrangada, powerful son of Hemangada,
212 Ganesa Purana

and my home is in the city of Karna in the Malava region. I was

frightened terribly by a raksasa woman, entered a large pond
and you ladies brought me here. Now I have answered your
question. All my people were eaten whilst they were engaged in
hunting with me and I am alive now only with the help of this
pond water.”
22ab. After hearing his speech, they then addressed the king
again.

They said:
22cd-23. Become our husband now and you will succeed in
everything you like as well as sexually enjoying us snake
women, something that is exceptionally rare.
24:27. After he had heard this speech the excellent king said,
“Mothers, I have vowed only to have one wife! How can I give
that up? I will tell you the rules pertaining to those kings who
are descendants of the lunar dynasty. These virtuous and gentle
kings seek neither to reproach others, nor do they seek the wives
of others, nor the injury of others, nor the property of others.
Study, sacrificing, generosity, protecting those who come for
refuge, not doing what is forbidden and preserving the precepts
which pertain to the aims of life are the rules of the three
classes. In respect of the brahmin class there are three rules,
sacrificing etc., but hospitality is the best and is considered by
all the classes to be superior.”
28-30. After they had heard the king’s words the young snake
women became depressed and cursed him, “Be often separated
from your wife.” Distressed because they were agitated with
lust, they bound him with iron chains. But the raksasa woman
too was still not entirely satiated, even though because of him
she had consumed the water in the pond and eaten the fish.
31-40. Meanwhile, whilst standing in her palanquin his lotus-
eyed queen heard the tale from his own messenger who had
escaped from the raksasa woman. Distressed after hearing about
the king who was sunk in misfortune, she fell onto the ground,
where, falling into a deep faint, she was fanned by her friends.
 54-4 ]-42—55. 1-2 213
Weeping women repeatedly sprinkled her with cool water when
she sat up, but she continued weeping and striking her breasts,
head and face. And with loud cries she grieved, crying out, “Oh,
dear husband! Where has my husband gone now that he has
abandoned me? I am pleasant in speech, perfect in every limb,
submissive, I show kindness and I am constantly devoted to the
command of my husband and constantly honour guests. Where
will my husband eat and where will he sleep, now that he has
given up his golden bed covered with the best bedclothes? And
seeing that he has left behind his scented oil, how will my lovely
husband bathe? Without him, who now will undertake the
protection of the people and who the conciliating of children
and of all people and beings in general? Has this receptacle of
good qualities, this receptacle of majesty, now gone to his
death? Without that great man the regions look empty to me.
Where wiill I find happiness and where will he find happiness?
Wretched high born women only experience happiness in this or
the other world because of their husband. Happiness only occurs
with a husband. And who will undertake the protection of the
poor and those who come for refuge?”
41-42. Crying out many things like this the miserable woman
became terribly distressed and tearing off ornaments, she left
them far away. She then broke all her bracelets and passed out.

CHAPTER FIFTY-FIVE
The Conversation between Indumati and Narada

Parvati said:
1. What did the people do after she had passed out? Father,
tell me this at length as it gladdens my heart.

Himavat said:
2. After they had wiped away their tears all the townspeople,
skilled in various kinds of discourses, pondered deeply about the
king’s wife.
214 GaneSa Purana

The people said:

3-10. Mother! Get up! Do not grieve! Think of your son! A
tear of grief burns the dead, so be positive about your husband.
For amongst mortals never has one appeared who is long-lived,
Lady of the beautiful face. In the same way as people take
another garment after they have thrown away a worn out one, so
it is with the body. After giving up one body, another good one
is taken, Lovely lady. It is quite extraordinary! A person who
stands in the face of his own death and is himself subject to the
law of death, grieves about another’s death, but he does not
think about a future separation from his own body. Everything,
beginning with Brahma and ending with stationary objects,
including the universe with the ocean and moving and
unmoving things, as well as ourselves, is considered to be in the
power of fate and time. Accept that he is perishable, abandon
your grief and get up, Pretty mother! Your husband is righteous
and of a meritorious disposition and might have attained
liberation, but if he is in heaven, he will return alive at some
time. Now we are going to question a certain sage who has
arrived here and has knowledge of the past and future. He will
tell us everything. After that we are going to determine whatever
must be done.
11-13. In this way Indumati was quickly roused up by the
people and, consoled by their collective statement, she wiped
away her tears with her dress and then dismissed all the people
who had Assembled. Having got rid of all her marks of
prosperity”? she became quite haggard and stood crying,
grieving and sighing, and for a while she fainted.
14-15. After twelve years had passed Narada, celestial of
appearance, came by chance to her house whilst he was
rambling about. On seeing him, she lamented, immediately
began speaking about her husband’s situation and told him of

M9 faving got rid of...”: I presume this refers back to her discarding of her
ornaments narrated at 1.54.41.
55.16-28 215
the distress she had endured for twelve years. After hearing her
weeping, the sage spoke in order to gladden her.

Narada said:
16-17. Do not grieve for your husband wherever he is. After
veiling your head with a blue cloth, you must deck yourself with
ornaments on your ears, wear auspicious saffron on your brow,
bracelets on your wrists and a lovely thread around your neck.

Himavat said:
18-22. She was encouraged by the command of that truthful,
omniscient sage and straight away, having caused everything to
be brought, she rejoiced and did what he said. After first
honouring Narada and then inviting and honouring all the
brahmins, she gave them all many gifts. Then in her joy the
beautiful Indumati had musical instruments played, sent sugar to
each house and imparted her authority to the people with gifts of
clothes and betel nuts. After she had respectfully bowed again to
the sage Narada, that king’s daughter then inquired about the
way to regain her husband.

Indumati said:
23. Sage, where is‘my husband? How is he? Knower of the
Vedas, by what means will he appear to me?

Narada said:

24-28. I am going to tell you succinctly about an excellent

vow which should be begun with great joy on the fourth day of
the bright half of Nabhah. After first making a resolve to
perform the ritual and cleaning the teeth, one should have a bath
at daybreak in a river, a tank or a pond. After then returning
home, clothed in white, one should make an excellent,
captivating clay image of Ganega with the appropriate four arms
and one should resolutely worship it with the sixteen ritual
practices or one should diligently take for oneself one portion of
216 Ganesa Purana

one meal per day. But if wealthy and distinguished one should
put on a large festival with songs, music and food for the
brahmins.
29-30ab. Perform this vow, lovely lady, and you will be
reunited with your husband who has been living in captivity
with the snake-maidens in Patala. Lovely lady, I am telling you
the truth and what I say in truth is never false.

Himavat said:
30cd-35.The sage having said this to her, she diligently
began the vow after the sage had left. Some days after the month
of Nabhah had come, she made an image of Ganega from
auspicious earth in accord with the precepts described before
and performed a charming ritual employing celestial fragrances,
celestial garments and celestial flowers as well as many kinds of
celestial offerings of fruit and gold. And with lights, handfuls of
flowers, processions, acts of obeisance, eulogies, mental
recitations of his names and meditations, she gratified the Lord.
And to the accompaniment of songs, music, dancing etc., and
gifts to the brahmins, and after she had drunk milk to the
measure of four karsas, she performed that vow of the highest
quality in order to regain her husband who had been lost for so
long. In accord with the sage Narada’s command it began on the
fourth day of the bright half of Nabhah and continued until the
fourth day of Bhadra.

CHAPTER. FIFTY-SIX

The Union of Siva and Parvati

Himavyat said:
1-8ab. After the vow was completed the snake maidens in the
underworld had a change of heart because of Ganega’s favour.
They released the king and honoured, him according to the
precept with clothes and ornaments, many jewels and great
56.8cd-18 217
wealth. After they had given the king a horse, swift as thought,
they sent him out and when he had got outside of the pond and
bound the horse to a large tree, some of the townspeople saw the
king whilst he was bathing. After they had bowed to him, some
of them asked him, “Who are you, where do you live, where
have you come from and what is your name? Tell us Lord!” On
hearing their speech, the excellent king, pressed with
exhaustion, asked after the good health of the youthful Indumati.
The people immediately recognized him then, embraced him
and said, “King, your wife has bathed and has now gone home.
She has been fasting during a vow and has become lean, a
veritable mass of veins. Having adopted this kind of existence
whilst still young, she is now barely alive.
8cd-13ab. But others had gone to the city and declared the
news to the beautiful woman and once She heard from those
very reliable people about the coming of the king, she became
immersed in an ocean of bliss like a yogin who gains knowledge
of Brahma. Then she sent his ministers to him preceded by a
body of soldiers, whilst she had the city beautified with bright
coloured banners and flags. After she had diligently prepared
the assembly hall and sprinkled the roads, she adorned herself
with jewels, ornaments and clothes. Then she gratified the many
brahmins with cows, land, gold and gifts etc., and once she had
put the rati in the hand of a reputable woman she went from the
city to a lake, accompanied by singing and music.
13cd-18, But having already left and made obeisance to the
bull of kings,.all the ministers in turn joyfully embraced the king
and bowed down to him. And when the king sat down, they too
sat down with his permission. After he had satisfied-all of them
in turn with inquiries about their health and so on, and had
honoured the people by giving them clothes and betel nuts, the
excellent king went to Indumati’s regal encampment. Then he
had a ritual performed by the brahmins due to his appearance
after twelve years and after first worshipping Ganega,
proclaiming the day to be auspicious and appropriately
honouring Siva and the brahmins with honorariums etc., he
218 Ganesa Purana

broke a bilva fruit, and leaving there he went to her. Then he

saw Indumati and she was like the thirteenth digit of the moon.
19-28. After she had-made young women and their husbands
wave lights around the king, she had the maidens shower him
with flowers and rice grains, at the same time wiping her eyes
which were flooded with tears of joy. Full of joy and grief, these
two then addressed, each other and unhindered by their grief
they spoke of the anxiety caused by their mutual separation,
until they were comforted by the ministers’ ample words.
Fetching the king they mounted him upon a huge elephant
embellished with many ornaments, adorned with umbrellas and
flags, resplendent with: four bells and accompanied by foot
soldiers. One hundred ushers were restraining it and many
and
warriors holding fire and swords, and mounted on horses
king
riding in chariots went before it. On the left and right of the
a hundred thousand elephants moved easily and in front came
and
bards, musicians and dancers who were dancing, singing
playing music, whilst rows of elephants carefully entered the
of
city from the rear. But the sun, being covered with the dust
the troops, nothing was recognizable in that well decorated city
which was without a king. Then after each had bowed to the
t
other they went to their own homes, but the chiefs were brough
to the palace and were again honoured by the king. They went
home after the king had given his authorization by means of
gifts of clothes and betel nut and after he had fed the priests, he
ate with his kinsmen.
29-30. During the night the two slept on a beautifully made
bed covered with the best quilts and furnished with coverings
and cushions, yet grieving repeatedly, they both still spoke
about their distress. But when soothed by the domestic chaplain
they slept happily thereafter.
31-32. When the excellent king heard about the power of the
vow of Vinayaka, he resolved himself to do everything done by
his wife, and when the month of Sravana came, King
Candrangada performed this vow in a great festival, beautiful
faced woman.
 56.33-44 219
The sage said:
33-38ab. After she had heard her father’s speech, Parvati
became extremely joyful and the month of Nabhah having been
reached, she diligently performed a vow. After she had
diligently constructed an image and performed the rite
according to the precept, and whilst she was consuming a small
portion of milk and meditating on Dviradanana, Sankara’s heart
began to waver and the trident-bearing Siva came himself to
Parvati’s hermitage. And on Ganega’s fourth when that
auspicious vow had been completed the goddess saw Siva in her
own hermitage mounted on a bull. After getting up she bowed
joyfully before his pair of lotus feet and honoured Siva, who is
beneficent to people, according to precept. Agitated by love,
Parvati then spoke to Siva.

The goddess said:

38cd-40. How could you abandon me and leave and why did
you forget me? Even a moment separated from you was like an
enormous period of time, Lord, so I performed this vow of
GaneSa which my father taught me and through the boon-giver’s
favour you have appeared.

Brahma said:
41-44. At that very moment Himavat arrived and respectfully
placed his hand in Parvati’s hand, after which the gods,
including the heavenly musicians, respectfully worshipped
Dviradanana and, afterwards, the two Sivas, they who act
benignly towards the good. Celestial drums sounded and
showers of flowers fell and every one praised Gajanana with
various eulogies after they had bowed to him. Siva too gratified
Dviradanana with words of triumph, then after incorporating
Parvati into half of his body and mounting a bull, he quickly
went to the peak of Kailasa and all the gods went to their own
homes.
220 Ganesa Purana

Brahma said:

45-46. | have narrated everything, Vyasa, which you asked

about the “Glorification of the Vow” and of Gananatha, Great
sage. Now I am going to tell you yet another small tale, after the
hearing of which a man will be freed from all his evils and will
attain his desires.

CHAPTER FIFTY-SEVEN

The Conversation between Indra and Sirasena

Bhrgu said:
and
1. I have told you the Glorification in its entirety, King,
now hear once more what Vyasa heard from Brahma’s mouth.

Somakanta said:

2. What did Vyasa of immeasurable intellect, hear from

Brahma’s mouth? Tell me, great sage, because I have still not
had enough.

Bhrgu said:
3. After he had heard this,!°° Vyasa respectfully asked
Brahma for another tale and, faultless man, he diligently recited
for that inquisitive person.

Vydsa said:

4. Tell me more, Brahma, about that excellent tale of

Gananatha as my craving to hear more of that good tale of
VighneSa is increasing.

'50 “after he had heard this”: After Vyasa had heard the tale recited in the
previous chapter.
 57.5-20 N Nn

Brahma said:
5. Vyasa, listen to another of my absorbing tales about what
those people, beginning with Sirasena, experienced concerning
Gajanana.
6-9. In the middle country, in a delightful city called Sahasra,
there was a very powerful king called Sirasena who was
thoroughly conversant with the Vedas and the Vedangas. He
was rich, handsome, generous to his people, a sacrificer and a
protector of his people. He possessed the three powers, was
proud, accomplished in the six virtues, intelligent in the
application of the four stratagems, a killer of enemies, endowed
with four kinds of strength and he was devoted to the gods and
brahmins. The entire earth was always under his subjection and
his city on the Earth shone more than Indra’s city.
10-11. His wife was called Punyasgilad as she was
dist*1guished for her merit and in the sphere of the triple-world
there was nobody like her in beauty. By her qualities of loyalty
to her husband she became accomplished in modesty, a genuine
Arundhati, and by avoiding the fault of envy she was quite
simply a genuine Anasiiya. .
12-15. Once when he was seated in the royal assembly hall
and surrounded by his ministers, who were most excellent
heroes, he saw moving in the sky an excellent vehicle. It looked
like a fire and stole the fiery energy from one’s eye. The
courtiers, fond of listening to singing, were with the king and
in
their agitation asked what it was and despatched messengers
to
investigate. The messengers then departed in order to observ
e
the vehicle which so resembled the sun. But due to
a glance
from one of the king’s messengers, the leprous son of a vaisya,
the vehicle fell to the ground.
16-20. After returning from there they then announced to the
king, “Great king, that vehicle causes merit! and it is divine,
but even though it shines intensely, it fell to earth because of a
leprous glance.” Absolutely overjoyed, the king then mounted
his horse and went there with a pair of his ministers, eager to see

‘5! “causes merit”: That is, because it is associated with divinity.

222 Ganesa Purana

the vehicle. Accompanied by his own subjects and to the strains

of many musical instruments, he reached the vehicle, still
thinking about his great luck. There they saw Sakra and leaving
their vehicles, they bowed to him, furnished as he was with
various decorations and accompanied by all the hosts of gods.
21-25. With his hands folded in supplication the king said to
Indra, killer of Bali, “This ground is now auspicious, my birth is
auspicious, my previous births have produced success and all
our eyes are now auspicious,!”” Husband of Saci, because,
whilst in the world of mortals, I and my attendants have
experienced this vision of you, to whom the worlds and the gods
led by Brahma and Siva are subject. You do not become visible
other than as the result of the performance of one hundred horse
sacrifices, so I do not know by virtue of what merit all these
people have now seen you, nor how your vehicle fell onto the
Earth. Tell me now, Lord, and destroy the doubts I have! Where
have you been and where will you go?”

Indra said:
26. Hear about this great wonder Narada narrated to me. ]
will tell it to you, so listen attentively, King.

Narada said:

27-28. Sakra, I went to the world of mortals, to the hermitage

of Bhrusundin, who, having assumed Ganesa’s appearance, was
reciting continuously. By meditating on him, I then realized the
quite amazing phenomenon that his appearance represented.
That sage, who had Gajanana’s real appearance then honoured
me, and after I had bowed to him and bid him farewell I came to
visit you. Indra, performer of one hundred sacrifices, such a
likeness has not been seen anywhere on Earth.

'S2 «all our eyes are now auspicious”: Referring to the eyes of the king and
all the people who have accompanied him.
 nNi) ae)
57-29133—58. 1-10"

Indra said:

29-33. After honouring Narada I immediately left him and

have come in intense anticipation in order to see a sage of this
type. After mounting my excellent vehicle, my mind agitated
like the Maruts, and seeing and honouring that sage whose body
had an elephant’s head, I bowed to Bhrusundin and accepted his
worship. Then I departed with my retinue, eager to reach
Amaravati. But in the meantime this vehicle has come to your
city. It fell onto this piece of ground because of the glance of
this evil-doing leper, your messenger. King, I have now told you
everything.

Siirasena said:

34. Tell me Lord Sakra, by what austerity did Bhrusundin

attain Gajanana’s real appearance? Although I have been
listening to this immortal tale about him, I have still not had
enough. |

CHAPTER FIFTY-EIGHT

The Short Tale of Bhrusundin

Indra said:
1-4. Look here! I will tell you this ancient tale about how
devotion to Gananatha produced a likeness to him. In a city
named Nandura in the region of the Dandaka forest there was a
particularly wicked man known by the name of Kaivartaka.
From childhood he was a thief, in his youth he engaged in illicit
sex and now he steals openly because he avoids detection, he
swears openly and his false oaths cause dissension in the heart
of his enemies.
5-10. Because of this and his preoccupation with dicing and
drinking the people expelled him far from his village, and so
with his wife he stayed in an area of mountainous caves and
woods, and killed many travellers on the road. In this manner he
became wealthy and adorned his wife and daughter with many
224 Ganesa Purdna

ormmaments and gratified them by deceit.!°3 He had a sword and

he was carrying a dagger, a shield, snares, an unsurpassed bow,
an iron staff and two large, full quivers on either side. Stationed
in a tree top or in the hollow of a tree, he kills many people and
takes different kinds of things, including clothes and jewellery,
which he stores in his house and sells in a distant city. As is his
wont he constantly indulges his senses in his own home, and
similarly, this evil-doer also kills animals in the forest.
11-17. Once he chased someone for over two yojanas, but the
person left him far behind and after faltering, he fell to the
ground. Then rising with difficulty the rogue quickly departed
and whilst going along the road he spotted an auspicious sacred
ford of GaneSvara, and to drive away his fatigue he immersed
himself in it. He then returned to his own district and saw
Mudgala on the road reciting a mantra and the names of
Gananatha. Lifting up his unsheathed sword, the man named
Kaivartaka then advanced on Mudgala, determined to kill him.
But his sword vanished, his dagger remained stuck in his fist
and by the favour of Mudgala, devotee of Dviradanana, the
mind of that evil man changed in an instant. When he saw him
like that the eminent sage laughed, but he pulled himself
together and asked, “Tell me, why have your weapons
disappeared and why have all your snares fallen off?”

Indra said:
18. Detached and wise because he had bathed in Ganega’s
sacred ford and had seen the sage, he said these words to
Mudgala.

Kaivartaka said:
19-23. I think a really amazing thing has happened. Because I
bathed in this tank, but above all because of this vision of you,

ba “gratified them by deceit” tosayamasa mayaya: I am uncertain of the

meaning of maya here and M is no help as he simply gives a literal
translation.
58. 24-34 225

brahmin, my mind has altered. Since childhood my mind has

been evil and has’ been preoccupied with evil. I have committed
countless evil acts up till now, Lord, but now, by your favour,
my mind has become detached and I will not again take up these
weapons of mine which have fallen. Seeing that the good extend
favour to the needy and to evil-doers, extend to me your total
favour and raise me up from the ocean of my own existence.
Just as the mixing of jewels with base metals is not without
value, so association with the good is never without worth,
Great sage.

Sakra said:
24. Addressed in this way Mudgala became filled with
compassion and whilst thinking specifically about the offence of
abandoning a person who has come for refuge, he spoke to him.

Mudgala said:
25-26. You do not have the authority to perform a rite-such
as gift-giving and so on-prescribed by the precepts. However,
out of kindness I am going to tell you about the recitation of
Gajanana’s names, the best cause of absolute perfection for
men.
27-30. Kaivartaka then respectfully bowed to the sage
Mudgala, who placed his hand on his head, making him feel
safe. He then taught him that mantra called “Obeisance to
GaneSa,” after which he placed his own staff in the ground in
front of him and said joyfully, “Until I return and until this staff
sprouts buds, sit in one position, eat air, and your mind
concentrated, recite this name. And you must put water at the
base of the staff every morning and evening without fail.”

Indra said:
31-34. Then Mudgala instructed the man named Kaivartaka
who remained there, alive but wishing for nothing, after the sage
had disappeared. Sheltering in the shade of a tree in the forest
226 GaneSa Purana

and having placed himself in the front of the sage’s staff,

stationed in one position he recited that short mantra of the
name. He was without food and without desire, a veritable
gana!** who had conquered his senses and possessed self-
mastery. And so’ at the end of a thousand years that staff
sprouted buds and, his body enclosed in an anthill latticed with
vines, he became expectant of the sage’s return:
35-39. Due to fate the sage Mudgala then came to that spot
and when he remembered the staff, he also remembered
Kaivartaka. Roaming about, the sage saw the fine staff that had
sprouted and also Kaivartaka whose body had been overrun by
an anthill. The excellent austerity he had performed was
difficult even for sages to perform, but that assiduous sage
comprehended it with a mere glance. After that best of sages
had entirely removed the anthill on his body, he sprinkled his
entire body with charmed water and then that best of sages
spoke to him who now had acquired a celestial body, which
because of its trunk resembled a two handed GaneSa, and was
reciting an auspicious name of Vinayaka.
40-47. Roused by the sage, his eyes opened, but from his
eyes there sprang up fire. It was like lightning in the heavens
and it began to burn the triple world until it was restrained by
the sage. After he had paid homage to the compassionate sage;
his own teacher, full of joy he embraced him, as a son does with
his father. Mudgala then instructed that man named Kaivartaka
and honoured that son who had re-emerged from the anthill. The
sage Mudgala then diligently performed his name giving, and,
King, because an elephant’s trunk had come out from between
his eyebrows, he was called “Bhrusundin.” Mudgala then told
him a single-syllable mantra, after which he gave him these
boons: “You will be an excellent sage, you will be honoured by
the perfected ones, heavenly musicians and the gods led by
Indra, and in the same way that the god Gajanana is meditated
upon and is considered to be a destroyer of evil, so too will you

' That is, he becomes a members of the Hosts (gana in the plural) who
collectively make up Ganega’s semi-divine followers.
 58.48-57 227
be as well, and Bhrusundin, you will be famous. The man who
has a vision of you will become one who achieves his purpose
and as a result of my proclamation you will enjoy good health
* for one hundred thousand kalpas.”
48-50. Whilst Mudgala was offering him various kinds of
boons, the gods led by Indra and the sages led by Narada came
to see him and after bowing to him, they said, “Bhrusundin,
because of this vision of you our birth, knowledge, austerity,
parents and renown now mean something. You alone are
Gananatha and we must worship you, sage.”
51-53. After he had honoured and bowed to them all and
dismissed them, he assumed the lotus position again and recited
the single syllable mantra, having put a captivating image of
GaneSa before himself. He worshipped daily by means of the
sixteen ritual practices and his hermitage shone with its
creepers, trees, lakes and ponds, and animosity'*> between lions
and deer and mongoose and cobras was absent from there.
54-56. Then at the end of a hundred years Gajanana became
pleased and he said, “You have my appearance, so why are you
undertaking austerities? You have achieved your purpose and at
the end of your life you will attain union. This place will
become very famous as ‘Namala’ and much success will be
given to men who perform personal service here. By seeing an
image of me here a person will not experience rebirth again, a
person who is without sons will gain sons and a person who
wants knowledge will obtain knowledge.
57. Everything you had asked me has been told to you,
Siirasena, Excellent king. What else do you want to hear?

pa
iera
155 “animosity... was absent”: An indication of the combined power of the
mantra and the sage’s austerity is its capacity to inhibit the natural instincts
of animals.
228 Ganesa Purana

CHAPTER FIFTY-NINE
The Tale of the Vow called the Samkastacaturthi

Brahma said:
1. Vyasa, after Siirasena had heard the excellent speech of
Indra, who is attended by the Maruts, he was pleased because he
had heard an immortal tale and he questioned him again.

Sarasena said:

2. In what way does your vehicle go to heaven, Lord of the

gods? Show me that way, Lord, or tell me how I can do it for
you.

Brahma said:
3. The question being put, Indra, killer of the gods’ enemies,
smiling, again addressed the king whilst all the people were
listening.

Brahma said:
4-5. Were a certain person—a brahmin or a ksatriya—to
perform this vow of the Samkastacaturthi in your city, Excellent
king, and if his merit acquired over a year was correctly offered,
Enjoyer of the earth, this vehicle will set out immediately, but
not otherwise, even with ten thousand men.

The king said:

6-7. Tell me, sage, what is this vow of the Samkastacaturthi,
what is its merit, its result, its ritual and of whom is it the
worship? Who performed it in the past and will it produce
success when performed now? Indra, kindly tell me all this at
length.
 59.8-22 N i)Ne}

Sakra said:
8-12. In this connection there is told this ancient legend
which concerns a conversation between the great Narada and
Krtavirya. On Earth there was a strong king called Krtavirya
who was disposed to the truth, munificent, a sacrificer, proud’
and a great chariot warrior. He had mastered his senses, was
moderate in respect of food, honoured the gods and brahmins,
and of his warriors, elephants, charioteers and all his archers,
who reside in the region of the Sahya mountains, there is no
reckoning. In his palace there were golden couches and vessels,
but nowhere was there a cooking bow! made of udumbara, wood.
He had twelve thousand brahmins who ate together as a group.
13-14. His wife was called Sugandha and she was devoted to
the law, loyal to her husband, her husband was her life, indeed
she was an exceptionally captivating woman in the triple-world.
Very lovely in her many ornaments, she was well disposed
towards guests, brahmins and gods.
15-19. Yet these two, husband and wife, were sonless, even
though they had intercourse. To obtain a son they both
undertook vows, gift-giving of all types, austerities, minor
restraints and other sacrifices which involved many
honorariums. They also visited many sacred fords and sacred
places because of their wish to obtain a son, but even with that
no son appeared because of evil acts they had committed in
previous births. One day, after the distressed king had
summoned his advisers and had given them his kingdom, seal,
treasury, subjects and his sovereign lands, in fact, had given
them everything, husband and wife both went to a magnificent
forest where, clothed in buckskins and deer skins, they
undertook austerities. They conquered their senses, conquered
their desire for food and ate withered leaves and air.
20-22. Then Narada, who with a mere glance had observed
these two as just described, spoke to Krtavirya’s father who was
in the world of the deceased ancestors, “Because he has no son
your son is near to death. Krtavirya will be in the world of death
tomorrow and he will die the next day. But if he had a son who
230 Ganesa Purdna
live, or
would show him the world of heaven, he could then
when dead, go to heaven.”
on
23-25. Narada left after he had said this, but whilst still
two
Earth he saw an amazing thing. Bhrusundin’s parents, his
sons, wife and daughter, were upside down in the fierce
Yama’s
Kumbhipaka hell which was filled with blazing flames.
messengers were striking them and they uttered many pitiful
cries. After Narada, a repository of compassion, had heard their
s.
weeping, he came and spoke to Bhrugundin of their distres

Narada said:

26-28. The hosts of gods led by Indra and the sages led by
Kapila came to visit the man who had Heramba’s appearance
and they said, “As a result of what transgression are your
wife, sons, daughters and servants cooking in this
parents,
gained
cooking pot in Yama’s world? And given that you have
you
wisdom, why then are you not aware of this?!*°-Great sage,
must act diligently to rescue your ancestors.”
29-31. After he had heard this speech uttered by the sage,
Bhrugundin became quite pained and blazed like a fire, being
very distressed because of his father’s pain. He then thought
about a way to effect their rescue, and perceiving one by deep
meditation, Bhrugundin, who knows what is secret, then offered
the prosperity produced from the vow of the Samkastacaturtht.
Then, placing an auspicious liquid on his hand and meditating
on the god Gajanana, he spoke, entreating the god Gajanana for
the sake of his deceased ancestors.

BhruSundin said:
32. If I devoutly undertake the Gananatha vow for you,
quickly rescue my elders with your power.
33-35. After he had said this he poured the liquid onto
Gajanana’s hand and as soon as the water had been poured, all
of them, their appearance that of gods, ascended vehicles and

'56 why then are you not aware of this...”: That is, of their plight.
59.36-37—60.1-7 231
attained GaneSa’s heaven by virtue of Gajanana’s favour, being
attended by nymphs, praised by celestial sages and chorused by
celestial musicians. And there were other men, evil-doers, in the
Kumbhipaka hell and all of them, too, went in vehicles to
GaneSvara’s heaven.
36-37. I have now told you the greatness of this vow, due to
the merit of one day of which, all of these went the way of the
good. Not even a residue of the merit of one who diligently
undertakes this Samkasta vow can be calculated. Hence, through
its power my vehicle should move.

CHAPTER SIXTY

The Narrative of the Vow of the Fourth

The king said:

1. When they had escaped from the Kumbhipaka hell and
had gone to
heaven, what strategy did Krtavirya’s father adopt then?

Indra said:
2-7. Distressed because he had heard from Narada about the
cessation of his own lineage, he went immediately to Brahma’s
world and visited lotus-seated Brahma. After he had bowed to
him he asked the reason for the cessation of his lineage, saying,
“My son is exceedingly righteous, he is eloquent, a performer of
sacrifices, he is devoted to guests and the gods and he is very
proud. Brahma, to obtain a son he eagerly performed many rites,
so why does he still not have a son, Lord of the gods? Having
entrusted his kingdom to his ministers, he has located himself in
the forest, eating wind. Virtually all that is left.of him is bone
and he will die today or tomorrow. He committed an evil deed
in a former life, because of which he will die, Lord. Be
compassionate, lotus-born Brahmi, and tell me a way to further
his lineage and I will communicate it to him.”
 GaneSa Purana
232
8-17. After hearing this Brahma made a pleasing speech,
“Listen, and I will describe your son’s previous birth. Previously
a low caste man in a city, he was named Sama. His activities
were evil in the extreme and a sight of him was destructive of
merit. Out of greed for money, he once killed twelve peaceful
brahmins on the road and left them in a cave. After he had taken
everything belonging to them, he returned to his own house at
the rising of the moon on the night of the fourth day of the dark
fortnight of Magha, King. Having immediately summoned his
son with the words, ‘Ganega, GaneSa’, he ate happily with him
as he had not yet had water or food. In time your son died, but
through the merit arising from the Samkastacaturthi vow which
had been performed inadvertently'®” at the rising of the moon on
the night of the fourth day of the dark fortnight, King, he went
to Vinadyaka’s abode, that which gives happiness. He was
mounted on an excellent vehicle and hosts of nymphs were
regarding, praising and honouring him with celestial flowers. In
consequence of just a remnant of your merit he became a king
named Krtavirya, your son who is now your son on Earth. With
the destruction of his mass of evil a son will be born to him,
faultless man.”
18. After he had heard Brahma’s speech the excellent king
became confused and he asked further about a stratagem for the
destruction of the evil.

Krtavirya’s father said:

19. Brahma, how can this evil caused by the killing of
brahmins be destroyed? Tell me, Ocean of compassion, even if
what is to be done is very difficult.

'S7 “performed inadvertently.” This refers to Sdma’s act of calling his own
son “Ganeéa, Ganega” on the appropriate night.
 60.20-33 N tApm

Brahma said:
20. If your son correctly performs the vow called
Samkastacaturthi, he will be freed from evil.

The king said:

21. How is this auspicious vow performed and in what
month, Brahma? Tell me everything about that which will
destroy this evil, Lord.

Brahma said:
22-29. If the fourth day falls on a Tuesday in the dark
fortnight of Magha one should begin it when the moment is an
auspicious one and the moon is in an auspicious form. After
cleaning one’s teeth one should wash twenty-one times, then
one should perform the obligatory rituals and later on recite the
mantra. In a state of silence and avoiding criticism of others, one
should fast and as a rule give up betel nut and avoid offensive
activity. One should also avoid drinking water, injuring others
and backbiting. At the end of the day one should bathe with a
moist mixture of sesamum oil and myrobalan and in order to
please GaneSa one should recite according to the precepts a
single mantra, a six-syllable mantra, a Vedic mantra or his name
mantra. Then with the mind stilled, one should meditate on
Gajanana, god of gods. For a muhirta one should then worship
Gananayaka by means of the sixteen ritual procedures and a
variety of offerings including sweet meats, large round cakes,
flour cakes, modakas, pulse cakes, fluids, various foods,
condiments which can be licked and sucked, various fruits,
areca nut and betel, honorariums and so forth, lamps, twenty-
one pieces of diva grass and flowers.
30-33. Beginning with a mantra at moon-rise and after
offering worship with a valuable gift to the lunar day, then to
Gajanana and afterwards to the moon, and then having bowed
and repeatedly requested forbearance, one should devoutly feed
twenty-one brahmins in accord with one’s capacity, but if
unable to do so one should fully gratify ten or twelve Brahmins
234 Ganesa Purana
with honorariums. Then after hearing a tale one should feed
oneself appropriately whilst remaining silent, after which one
should pass the remainder of the night in singing and music.
34-38ab. King, if this vow is performed diligently for one
year a man will have an excellent son as all his evils will be
destroyed or he will obtain any other wish of which he might
think. All his difficulties will be removed and he will not be
frightened of a hostile army. If whilst standing at the base of a
Sami tree, engaged in fasting and reciting, a blind, dumb, a
stupid or a lame man should perform this vow from the rising of
the moon. until its decline, he will obtain what he wants and
there can be no doubt that he will gain a kingdom, wealth, sons
and wives. One by one in each of the months beginning with
Sravana, one should eat sweet meats and ghee etc., until the year
is completed and then one will achieve ultimate success.

Krtavirya’s father said:

38cd. But why is the fourth Tuesday declared to be special?
39. Kindly tell mie, Brahma. I am bent ‘down in deference and
though I have been hearing this auspicious tale about Gajanana,
Thave still not had enough.

CHAPTER SIXTY-ONE

The Tale of the Angaracaturthi Vow

Brahma said:
1. King, after you have become attentive, listen and I will tell
you succinctly about the greatness of the fourth Tuesday.
2-7. In the city of Avanti there was a great sage called
Bharadvaja who: was wise, conversant with the Vedas and the
Vedangas, well versed in all the Sastras, devoted to performing
the fire sacrifice and ever engaged in teaching his pupils.
Residing on a river bank, this sage was devoted to personal
service. But when the sage unexpectedly saw a sensuous
woman, he became filléd with lust, and overcome by Kama’s
61,9-15 235
arrows ‘he collapsed onto the ground. His body terribly aroused,
his semen spilt and the semen fell into a hole in the ground, out
of which there arose a young boy who looked like a japa flower.
Being affectionate towards him the Earth carefully tended him,
her own offspring and she considered her parents and her family
to have become auspicious because of him.
8. When he was seven years old he questioned his mother,
“Why is this human body I inhabit red and who are my father
and mother? Tell me exactly!”

The Earth said:

9. The semen of the sage Bharadvaja spilt and fell onto me.
Then you were born, son and I have brought you up well.

Her son said:

10. Now, mother, show me that sage, that repository’of
austerity.

Brahma said:

11-13ab. Taking him the goddess ‘Earth then went to

Bharadvaja and after she had bowed to him, she placed her son
in front and said, “Sage, you must claim him now as he is your
grown up son who sprang from your semen.” With his assent
the Earth returned to her own splendid abode and Bharadvaja
rejoiced and embraced his son whom he had just obtained. After
kissing his head, he joyfully placed him on his hip.
13cd-15. When a very auspicious astrological moment came,
the sage performed the Vedic initiation and after teaching him
the Vedas, the Sastras and an auspicious Ganega mantra, he said,
“Undertake personal service for a long time in order to gladden
GaneSa. When he is fully satisfied he will give you all your
heart’s desires.”
236 Ganesa Purana
16-19. Then the sage!°® assumed the lotus position on the
bank of the Narmada, fully restraining his senses and meditating
directly on Heramba.'*? In the meantime he recited the supreme
mantra, ate air and became very lean. In this way he performed
a severe austerity for a thousand years and at the clear rising of
the moon on the fourth day of the bright fortnight of Magha,
Gananatha manifested to him his real form as the world
elephant. He was wearing celestial clothes, he had the moon on
his forehead, his hands were glittering with various weapons, he
had a comely trunk, shining teeth and earrings on his flapping
ears. Adorned with various ornaments he resembled a myriad of
suns.
20-24. The boy saw that form of the god standing before him
and after he had bowed and got up he eulogized the Lord of the
universe, ‘“Obeisance to you who removes obstacles! Obeisance
to you who causes obstacles! To the Lord of the gods and
demons! To the one who strengthens all the powers! To the one
who is wholesome! To the eternal one! To the one without
qualities! To the one who cuts through qualities!!°° Obeisance,
best of those who know Brahma! Obeisance to the one who
causes the destruction and the preservation! Obeisance to you,
support of the world. Obeisance, protector of the three worlds!
To the one who is the origin of Brahma, to the knower of
Brahma, to Brahma, to the one who takes Brahma’s form! To
the one whose real appearance can be characterized, yet not
characterized! Obeisance to the one who discloses that which is
difficult of characterization!”

'58 “Then the sage...”: I presume this refers to the boy who as Bharadvaja’s
son could be considered a sage.
‘9 Heramba = Ganesga.
160 «9 the one who cuts through qualities” gunacchide: I am uncertain of the
meaning of this compound and in his rendering M also gives no hint as to its
meaning. If chid were to be taken in the sense of “destroy, annihilate”, it
might refer to a function of GaneSa as the destroyer of the cosmos in the
sense that the basic constituents of the cosmos are the three gunas.
61.25a-b-33 237

25a-d. Eulogized like this the supreme Gajanana became

pleased and being exceedingly joyful, he addressed the young
boy in polished words.

Gajanana said:
25ef-26. I am satisfied with your fierce austerity, that eulogy
and also with your devotion. Because of your fortitude whilst
still just a child, Iam going to give you some cherished boons.
Addressed in this way the Earth’s son made this speech to
Gajanana.

Bhauma said:

27. Because of your appearance my birth and my sight

Have become auspicious, Lord of the gods.
My knowledge and family are auspicious too, Lord.
The Earth with its mountains, and so on, is also auspicious.
The eye, austerity and everything else by which
You are seen are auspicious, Lord of all.
The voice in which you are eulogized,
By one who is confused, as also the place, is auspicious.
28-30. If you are satisfied, Lord of the gods, let me remain
permanently in heaven. Ganeéa, I want to drink ambrosia with
the gods and, Cause of good fortune, my name must become
famous in the triple-world. Lord, a merit-giving vision of you
occurred for me on the Fourth. As a consequence, let it!*!
always give merit through your favour and remove all
difficulties and give their wishes to those who perform the vow.

GaneSa said:
31-33. Son of the Earth, you will drink ambrosia in the
appropriate way with the gods and you will become famous in
the world under the name Mangala. In addition, since you are
the son of the Earth and because of your redness you will be
called Angaraka. Men on Earth will perform the Angaraka-

101 «it: referring to the Fourth, not to the vision.

238 GaneSa Purana
caturthi and they will not experience problems in any of their
affairs, as the merit produced from that Samkasti vow lasts for a
year. No doubt of it.
34-35ab. Child of supreme austerity, you undertook that vow
of the highest quality, the best of vows, and so you will become
a king in the city of Avanti. Just by praising it a mortal will
achieve all his desires.
35cd-38. After he had given these boons in this way, the god
Dviradanana disappeared. Then Mangala diligently erected an
image of the god which had an elephant’s trunk on its face, ten
arms and was beautiful in all its limbs. And he erected a temple
which brought joy to Gajanana and he gave the name
“Auspicious-image” to the god of gods. Thereafter that became
a sacred place giving the desires of every person and liberation
to all those who perform personal service, worship or gaze at the
image there.
39-45. Then the god Vinayaka sent an excellent aerial vehicle
of the highest quality and his own hosts to bring Bhauma to him.
On reaching there they forcibly brought Bhauma in his bodily
form to Ganeéa and that was a virtual miracle.! King, after that
Bhauma became famous in the triple-world, both moving and
stationary, and because Bhauma had attained his goal and drank
ambrosia with the gods in heaven the Samkastacaturthi became
connected with Bhauma. In consequence of this, the Fourth
associated with Tuesday became famous on Earth. The image
called Mangala, which confers all benefits, became famous as
Cintamani because it gives things as soon as they are thought of.
As Cintamani it became famous west of the township of
Parinera where it removes all obstacles. At the rising of the
moon it is now worshipped by the perfected men and heavenly
musicians and it gives all cherished objects such as sons,
grandsons, etc., and wealth.

12 Tt is regarded as a miracle because humans rarely ever go to heaven in

bodily form.
62.1-12 239
CHAPTER SIXTY-TWO

Description of the Moon’s Curse and Favour

Brahma said:
1-4. King, once I went to Kailasa, Siva’s home, and when |
entered his assembly hall I saw that Narada had arrived. He
gave Siva one new fruit but Ganapa, though still a young boy,
asked Siva for it. Siva then asked me who the fruit should be
given to and I replied, “To the young boy.” Siva gave it to him,
but Ganesa became angry.
5. Then J, Brahma, having returned home, endeavoured to
create, however Vighnakara created an obstacle to that was
utterly extraordinary.
6-11. Assuming a ferocious appearance, he terrorized me.
However, whilst I was reeling about, the moon saw him, so
fiercesome, and laughed at the supreme Dviraddnana and his
hosts. Utterly enraged he then cursed the moon, saying, “It is
my injunction that you must not be seen in the triple-world.
Whenever someone sees you he will become possessed of great
evil." After he had cursed him in this way the god left for his
own home, accompanied by his followers. But wretched and
tarnished, the moon dissolved into a pool of anxiety and
wondered, “Did I inadvertently commit some childish mischief
against the ultimate cause of the universe who possesses
qualities such.as smallness, etc., that I have become invisible to
everyone, colourless and dirty? Praiseworthy and beautiful in
shape, I pleased the gods with my digits. How could this
happen?”
12. At this point the gods heard the violent curse placed on
the moon and led by Agni and Indra they went to where
Gajanana was and there the multitudes of gods addressed the
ultimate cause of obstacles.

163 That is, the act of seeing the moon now it is has been cursed will produce
great evil for whoever sees it.
240 Ganesa Purana

The gods said:

13.You, God of gods, you are praised by the worlds!
Lord, you protect, you destroy and you create at your will!
Though without qualities, you create them, Overlord of the
qualities.
To you we have now come for refuge, God!
14. Protect us, Lord! Has not the entire universe fallen into
distress
Through fear of your curse on the offending moon?
Therefore, Lord of the Universe, we, the universe and the
moon,
Have come for refuge. Lord of the Earth, do something!
15-17. Lord, now that the moon cannot be seen, everything
has fallen into danger. You must extend yout favour to: the
moon and to the triple-world. The three Vedas did not know
your majestic appearance, so who possibly could eulogize it?
Even so, everyone does eulogize you. We have now achieved
our task by seeing and speaking to you. We have come to you
for refuge, Imperishable god who removes distress for his
supplicants.
18. Dviradinana gives accomplishment in the law,
sensuosity, power and liberation, and on hearing their speech he
spoke to them, very pleased as he was with their eulogies.

Vikata said:
19. I am pleased with your eulogy, gods. Choose something
greatly cherished in the three worlds that you cannot obtain and
I will give it to you.

The gods said:

20. We all want you to favour Moon, because when he is
favoured all of us will be favoured as well.
62.21-38 241
GaneSa said: ,
21. The moon must remain invisible for one year, half of that
or half of that! Ask for another boon, ‘gods.
22-26. Then they all bowed prostrate before Dviradanana,
however, he, Vikata, spoke emotionally to the bowing gods,
“Look why were you so keen to make this trifling speech to me?
I cannot abandon those who come for refuge! Mt. Meru might
shake, the sun might fall, fire might go cold or the ocean might
go beyond its border, but my word will never be false. So when
I am talking, you must listen to my speech, excellent gods.
Whoever knowingly or unknowingly is cursed as a result of
looking at the moon on the fourth day of the bright fortnight will
share his deep distress.”!™
27-32. After they had heard this speech all the gods rejoiced
and having bowed, they said ‘““Om” and cast down a shower of
flowers. Having taken his leave the gods immediately went to
the moon and said to him, “You were very stupid to ridicule
Dviradanana because by offending that excellent god you have
plunged the tripleworld into danger. You committed an offence
against the Leader of the tripleworld, the god who regulates the
threefold universe, who is eternal, who is without qualities,
constant, the real appearance of whom is that of Brahma,
Gajanana, who is everybody’s teacher. But with great difficulty
we have pleased the Lord and seeking the good of all beings, hé
has set down this stipulation, “You must never be seen on the
fourth day of the bright fortnight of Bhadra. You too must go for
refuge to Gajanana, god of gods, for by his favour your body
will be purified and you will achieve high fame.”
33-38. After he had heard the god’s speech he went for his
own benefit to take refuge in that god who is loved by all those
who come for refuge. Then to Gajanana, Lord of the gods who

164 «sill share his deep distress”: Ganega cannot remove the boon placed on
the moon. He can only diminish its power, and so he dissipates it by
extending the curse to anybody who looks at the moon in its cursed
condition.
242 GaneSa Purana

is respectfully praised by Siva, he recited a superlative one-

syllable mantra which removes evil. And as taught by Indra,
Moon performed, with intense concentration, a most severe
austerity for one hundred and twenty years on the southern bank
of the Ganges where every success is given. After that the
illustrious Ganega became pleased and came before him wearing
red garlands and red clothes, smeared with red sandal wood,
having four arms, huge in body, a body red with sindura. He
was illuminating the worlds with his splendour, a splendour
superior to that of a myriad of suns.
39-40. On seeing that mass of splendour Moon shook
terribly, but having firmly gathered courage, he clasped his
hands in obeisance and he pondered mentally on the subject of
Dviradanana. He bowed to him, thinking, “He has come here to
give me a boon,” and then with great devotion he eulogized
Gajanana, god of gods.

The moon said:

41. I bow to the god Dviradanana,
He who removes obstacles for all people.
He extends accomplishment in the law, power and sensuosity
for all.
Obeisance to him, VighnanaSana.
42. Obeisance to you, to the repository of compassion,
Brahma,
O God, to the universal self, O God who is dextrous in the
universe.
To the seed of the universe, to the one who is the universe,
To the cause of destruction of the triple-world.
43. Let there be obeisance to you who is without desire,
Who is the three Vedas, who gives illumination to all,
Who is the light of intellect, who is Overlord of the gods,
Who is constant, who is the truth, who is.ever wise.
44. This transgression was committed as an error of
ignorance.,
Pardon it, Bringer of compassion.
62.45-56 243

Even for you there is great error in the abandonment Of one

who has come for refuge, so eXtend your sympathy to me!
45-50. After he had heard this speech Gajanana became very
pleased and in consequence of his eulogy that god, who was
completely gratified, gave him some boons, saying, “You will
become just as you appeared previously and any man who looks
at you on the fourth day of the bright half of Bhadra will be
immediately cursed as being stupid and your stupidity'® will be
gone. In conjunction with the gods I declared that you were not
to be seen on that day. When men undertake the vow on the
fourth day of the dark fortnight, I must be worshipped when you
arise and you too must be worshipped diligently. But if you are
gazed upon intently at an unfavourable time the vow will .be
fruitless. Moon, stand on my forehead in the form of a digit,
because that will be pleasing to me and on the second part of
every month you will be worshipped.
51-55. When Moon gained this boon he became just as he
was previously and with the gods he erected an image of the
boon-giver. The gods and sages gave it the name “Moon-on-his-
forehead.” He then constructed a temple of gold adorned with
jewels and respectfully worshipped it % with the sixteen forms
of ritual practices, and when he had finished worshipping, the
gods and sages gave him boons, saying, “This will become
famous in the world as the ‘Sacred place of Perfection,’ and for
those who undertake religious duties there it will bring about
absolute success.” Then after the gods and sages had bowed to
Dviradanana, they went to their own homes, filled with joy and
pleased in mind.
56. After the gods and sages had gone the god Ganega
concealed his own body and when he, now called “Moon-on-
his-forehead,” had disappeared, Moon became almost ecstatic
and having been restored to his previous condition, he then
returned to his own home.

165 6.
‘your stupidity”: That is, the moon’s stupidity in ridiculing Ganega.
166 «s ‘worshipped it”: That is, he worshipped the image, not the temple.
244 GaneSa Purana

CHAPTER SIXTY-THREE

The Tale of the Dirva Grass

Krtavirya’s father said:

1-2. I asked why devotion had to be manifested at moon-rise
on the fourth day of the dark fortnight and you have explained
it. I also wish to hear why diirva grass must be procured. Tell
me why blades of dirva grass are pleasing to Gananatha.

Brahma said:
3. Well listen, Excellent king, and I will tell you the result of
procuring blades of dirva grass for Gananatha.
4-7. In the Southern region there was a city named Jamba
where there lived a warrior named Sulabha who had good
qualities, was generous, rich and strong. He was’discriminating,
proud, tranquil, quite self-controlled, he knew the truth of all the
Sastras and was well versed in the true object of all the Vedas.
Filled with devotion, he was constantly making eulogies and
hymns of praise to Vikata.
7. His highly renowned wife was named Samudra and she
was virtuous and extraordinarily beautiful, her beauty being
such that the nymphs cursed her. Devoted to the gods, the
brahmins and guests, she charmed her husband’s heart with her
good qualities.
8-12. Just then a brahmin named Madhusiidana arrived,
seeking alms and constantly in contemplation upon the supreme
Lord. But because of his poverty he was poorly clothed and
though in fact he was clothed, he seemed to be naked. On seeing
him, Sulabha bowed, full of joy, but overtaken by folly he
unexpectedly laughed at that excellent brahmin. However, the
great sage was disturbed by that, and, his angry red eyes almost
burning the triple-world, he uttered a curse: “Fool! You publicly
laughed at the brahmins. So become a bull that is always
drawing a plough and is in constant pain.”
63.13-32 245
13-15. After learning of her husband’s curse, Samudra
seethed with anger and furious ‘as a snake that has been struck,
she cursed the brahmin: “Since you are discriminating, yet have
placed a curse on my husband, you will be changed into a dung
eating ass, Evil brahmin.” But after he had heard that curse
uttered, the cruel man cursed her: “Since you, a woman, cursed
me, you will become a candala!®’ woman, poverty stricken, full
of defects, eating shit and piss, a cause of inauspiciousness.”
16-19. After they had cursed each other in this way and lost
their bodies, which were so difficult to obtain, Sulabha became
a bull drawing a plough and because of the brahmin’s curse
never at any time did he get a moment’s rest. The brahmin
Madhusiidana was born in a donkey’s womb and Samudra
became a malicious candala woman injuring living beings. Like
an impoverished pisdca she became engrossed in eating piss and
shit. Her body was utterly desiccated, her teeth jagged and her
feet monstrous.
20-22. One day whilst wandering in the south of the city she
saw an absolutely marvellous temple of Gananatha in a tangle of
many trees and creepers filled with many flocks of birds. There
were some yogic lords in it who were constantly occupied in
personal service, some of them worshippers of Ganega abiding
in a state of self-restraint.
Others had their own wishes as their goals and others were
seeking wealth, liberation and sons.
23-32. Some time on the fourth day of the month of Bhadra a
great festival of Gananatha was being held in every house of the
city, but it began, fo rain violently, a veritable harbinger of the
great destruction. " Frightened of the rain the candala woman
went into each of the houses, but the entire populace, striking
her and so forth, threw her out of each one. After taking some
fire in her hand she then went to the temple, but even there some

'8? The name candala designates the lowest social class, contact with a
representative of whom is held to be highly polluting. When used as a
‘symbol the candala conveys the notion of evil, filth and pollution.
‘68 In the Puranic cosmogonic scheme the period of destruction is heralded
by a great rain, amongst other things.
246 Ganesa Purana
people struck her and she was repulsed by the yogins. Then after
she had started a fire with grass she warmed up her limbs.
Suddenly the wind moved a blade of dirva grass and under the
influence of fate it fell on Gananatha’s head. At the same time a
donkey who was frightened of the cold went to the temple and
also at the same time, due to fate the bull was freed from the
plough and by the weight of destiny’s purpose, he came to
Gananatha’s temple. Both of them aie the candala woman’s
grass and while the people were sleeping these two fought near
Gajanana with their hooves and horns. From their mouths two
blades of dirva grass then fell onto Ganega’s trunk and foot and
Gajanana was satisfied. After that, taking her staff she went up
to the god, struck both the donkey and the bull and performed
worship herself.
33-35ab. On hearing the sound of their hooves a man awoke
from sleep and hitting her with his fists and elbows he drove her
out with a staff. Intent upon flight, she was also struck with
stones and so forth. Fearful about the touch of the candala
woman and the donkey, the people bathed Gajanana with
consecrated water from a sacred ford and with substances of
many kinds they worshipped him with the highest devotion.
35cd-36.Once more these wicked people deliberately struck
the bull, the donkey and the cind&la woman with sticks, the
palms of their hands and their knees. The door to the god!®
being closed, there was no refuge for them.
37-40. However whilst those three were wandering around
and lamenting piteously in harsh tones, Vikata voiced this
thought, “Once again!”° they have performed a ritual for me by
chance and so now they have worshipped me with a piece of
dirva grass and so on. Even though they were in difficulty they
undertook a great many circumambulations, and I esteem and
honour anyone who should offer me a single piece of dirva

'® “door to the god” devadvara: I presume this means “temple” and this is
how M has taken it.
“Once again...by chance”: The sense of this sentence is that a ritual of
which Ganega is the object of worship has taken place without the three
protagonists knowing it.
63.41-48—64. 1-3 247
grass and undertake a circumambulation on the fourth day of the
bright fortnight of Bhadra. In view of that I will send them to
my own home in an aerial vehicle.”
41-48. Accordingly, the god despatched an aerial vehicle
adorned with his own hosts as well as with the hosts of nymphs
and heavenly musicians, all having his real appearance. It was
accompanied by music, it was filled with flowers, fragrant
substances and celestial foods, and displayed banners and flags.
After collecting and putting them into the aerial vehicle where
they became joyous and assumed celestial bodies, the hosts,
who had Gajanana’s appearance, quickly took them, with
Gajanana’s permission, to his home.'”! Astonishment arose in
the hearts of all the people who were watching and they said,
“This happy result has occurred because. of their previous
merit.” Thereafter, having left their meditation, some of the
Yogic lords went to the hosts and asked, “Tell us how they
acquired this result which is auspicious and permanent. They are
quite depraved and amongst them, there is not even one atom of
merit. Faultless hosts, tell us why they got this happy result
which is so rare. We will stop our own personal service and
immediately do just that. Time goes on incalculably but no god
has entered our range of sight, though we are always passionless
eaters of air and perform personal services. Tell us when we will
reach Gane§ga’s home.”

CHAPTER SIXTY-FOUR

The Dirvamahatmya

The hosts said:

1-3. Yogins, when you have stilled your wandering minds
listen to this which neither Brahma nor Sesa can describe. We
will describe it as far as we can, insofar as anyone can really

"49 his own home”: That is, to the temple from which they had
previously been expelled.
248 Ganesa Purana

describe it. Siva and the gods are constantly performing a

eulogy to him, but really, who can adequately describe
Gananatha’s majesty ot do the same concerning his divine
sport? Nonetheless, listen faultless men!
4-5, The power of blades of diirva grass is unknown to sages
and gods and cannot be gained by sacrifices, gifts, austerities,
vows or fire sacrifices. But they recite this ancient tradition
about it taken from a conversation between Indra, chief of the
Vasus, and the great Narada.
6-7. Once Narada eagerly went to visit Indra and after the
sage had been given a seat and honoured with deep devotion,
Indra, Vala’s killer, asked him respectfully about the
Dirvamahatmya.

Indra said:
8ab. Why is the great Ganega, god of gods, so especially fond
of a large blade of dirva grass, brahmin sage?

The sage said:

8cd, I will relate the excellent Dirvamahatmya just as it is
known to me.
9-11. In a city called Sthavara, there was once a great sage
named Kaundinya who possessed strength through his
austerities and was a worshipper of GaneSa. His delightful
hermitage was located in the southern part of the village and it
was large, full of trees and creepers as well as very large ponds
which were frequented by bees, geese and wild duck.and in
which there were full blown lotuses as well as cakravaka ducks,
cranes, white water lilies and water-fowl.
12-14. But there!” he devoted himself to meditation and
undertook a massive austerity. After placing himself before a
large, very pleasant four-armed image of Ganesa which gave
excellent boons. and was worshipped with dirva grass, he

12 “But there...”": That is, he devotes himself to austerities instead of

enjoying the beauties of the hermitage.
64. 15-25 249
recited the superlative mantra which has six syllables and
satisfies the gods. But filled with doubts, his wife named Asraya
questioned him.

ASrayG said:
15-16ab. Lord why are you offering a load of diirva grass
each day to the god Gajanana? No one is satisfied by grass! If
there really is merit in it, then kindly tell me so.

Kaundinya said:
16cd. Listen, beloved wife, and I will tell you the excellent
Dirvamahatmya.
17-20. Once there was an excellent festival in the city of
Dharma. All the gods with the heavenly musicians and the hosts
of nymphs as well as the perfected sages, wanderers, snakes,
yaksas and raksasas were invited. Whilst Tilottama was dancing
her upper garment fell onto the ground and Yama saw her two
large and lovely breasts. Deranged and tormented with lust, he
then shamelessly sought to embrace her and kissed her on the
face.
21-23. His face lowered in shame, Yama departed from that
place of assembly, but as he was leaving his dripping semen
spilt onto the ground. It became garlanded with flames and a
man with a deformed face appeared from it. Terrifying the
triple-world with the pitiless howl he made through his fangs
and touching the sky with his matted hair, he scorched the entire
earth and his noise utterly shook the triple-world ‘s pride.
24-25. Then all those who were seated in the assembly hall
went to see Visnu and once they had performed a hymn of
Praise in a variety of ways with various eulogies as seemed
appropriate, they calmly petitioned him for the good of all
beings. He went with them to the salubrious Gajanana and after
learning from him how the man would be destroyed, they all
eulogized him.
 Ganesa Purdna
_
The gods and sages said:
26-31. Obeisance to the one whose real appearance is the
obstacle! Obeisance to you who removes obstacles! Obeisance
to you, the form of everything! Let there be obeisance to you,
the witness of everything! Obeisance to the god who is great!
Obeisance to you, the origin of the universe! Obeisance to you,
the ocean of compassion, the cause of the preservation of the
universe! Obeisance to you, accomplished in austerity, the cause
of the destruction of the universe! Obeisance to you, giver of
boons to your devotees! Obeisance! Obeisance to him who gives
to everybody. Obeisance to you, fulfiller of all wishes for those
of whom you are the sole refuge! Obeisance to you, the knower
of the Vedas! Obeisance to you, the cause of the Vedas! To
fear?
whom else can we go for refuge? Can anyone remove our
How could the cosmic destruction have occurred for these
people at the wrong time. Oh! Gajanana, Lord of gods! Oh! Oh!
Perpetual remover of obstacles, now that death has come are
you going to disregard all of us?
32-37ab. After he had heard this speech of theirs, Gajanana,
the ocean of compassion, manifested himself in front of them in
the form of a child, thus removing his friends’ apprehension.
His face had the light of one hundred moons and it had two lotus
eyes. His hair-net was bright as a myriad of suns and his body
surpassed that of a myriad of Kama’s. His teeth surpassed the
splendour of jasmine, his lips surpassed the colour of the bimba
fruit and he had a prominent nose and contracted eye brows,
lovely eyes and folds in his neck. His chest was broad, his two
arms were touching his knees and he was powerful, with his
belly and its deep navel glistening and his lips glistening
brightly too. His heavy thighs joined to his beautiful knees were
vying with the splendour of plantain trunks, he had splendid
ankles, very lovely shanks and his glittering feet were like
lotuses. Opulent with a variety of splendid ornaments, he was
clothed in garments of great value.
37cd-38. Straight after they had seen the god like this on the
ground in front of the city, the gods and sages arose, making the
 64,39-50 251
sound of victory and bowed prostrate on the ground just like the
hosts of gods to Indra.

The gods and sages said:

39-40. Who are you, where have you come from and what
are you doing? Tell us everything! We believe this truly to be
Brahma in the form of a boy who has manifested himself here as
the cause of evil’s destruction, to save us who have assembled
here after giving up our activities because we are frightened of
the demonic fire.
41-44, After he had heard their speech Gajanana, his form
that of a child, addressed all the gods and sages with a smile on
his face, “You are right.’ What you have said is quite true. I
am here to kill this evil person who i§ harassing you. Willingly
taking the form of a boy, I have come here quickly, gods and
sages. I will tell you a way to kill him and you must do it,
Faultless gods. Now that you have seen him, vigorously direct
me to him and then watch out for something of the greatest
interest relating to him and me.”
45-47. After hearing this kindly statement they were full of
joy and said to each other, “We do not know his strength. He
must have descended to save the triple-world which is being
harassed, but can the Lord who appears to be a boy, really kill
him?” Still, after speaking in this manner they all bowed
respectfully to him.
48-50. At that very moment, however, the man returned to
the world of men in his real appearance as the destructive fire,
burning and destroying in every direction. The weeping -people
made a tremendous noise and the sages who were intent upon
flight straight after they had seen him, went to the young boy
and said to him, “Prepare to flee quickly! If he were now to
Swallow us and you, just as a huge fish does with a small fish

"You are right!” bhavanto jfanasampannah: This is surely satirical as it

plays on the opinion of the gods and sages that they recognize Brahma, the
true recognition of which is jifana. Of course, they are wrong as Ganesa
points out in his mocking tone.
252 Ganesa Purdna

and as Garuda with snakes, this huge fire would become

permanent.”
51-52. After he had heard their speech, Gajanana, the highest
self, assumed a mighty form and stood like Mount Himavat, but
the divine sages went far away, leaving just a boy!” there.
(Contd.)

CHAPTER SIXTY-FIVE
The Dirvamahatmya (Contd.)

ASsraya said:
1-2ab. When the gods and sages had departed and the child
who was like a mountain remained, what interesting thing
happened there in regard to the boy and the “fire of time”? Great
sage, quickly tell me everything in detail.

Kaundinya said:
2cd-8. When Gajanana, the boy who was like a mountain,
stood unmoving, the demonic fire came, unshakeable like the
fire of an evil spirit, and at that very moment the earth moved,
even though it was immoveable. With roars like rumbling
thunder he roared at the sky and swarms of birds fell off the
branches of trees onto the ground. The ocean became waterless,
trees were uprooted and nothing could be discerned because of
the great agitation. At that very moment the god Gajanana,
appearing as a boy, restrained the fire demon by the power of
illusion. Then whilst everyone was watching, he consumed him
like Agastya the ocean, but the god wondered, “If he has entered
my stomach to see something really miraculous, he might burn
the triple-world which is in my stomach.”
9-18. Indra then gave him the moon to extinguish!” his fire
and the gods and sages eulogized him as Bhalacandra, but even

Wate boy”: That is, Ganega has returned to his form of a small boy.
"® The moon is considered to be cool, hence its use in attempting to
extinguish the fire.
65.19-22 253
so the fire was not extinguished because it had gone into his
throat. Then Brahma gave him two young maidens called Siddhi
and Buddhi who were born from his mind. Both had eyes like
lotuses, smooth tapering thighs and hair which was like the
Saivala plant. Their faces were moon-like, their voices like
ambrosia, their navels were well-formed, the folds in their skin
were like rivers, their waists were like lotus fibres, their hands
like young sprouts and they were the cause of frigidity. After he
had tightly embraced them both Brahma said, “Your fire will
quiten down when you have embraced them. And by embracing
them his fire quietened down a little.” Visnu, Kamala’s
husband, gave him a very pleasing lotus, such that all the gods
and men called him “Padmapani.” But still the fire was not
extinguished, so Varuna sprinkled it with cold water. Siva then
gave him a snake with a thousand hoods and though it was
bound with that it burst out because the snake binding it -had
burst. Moreover, it had not become cold and his neck!”° was on
fire. One thousand and eighty-eight sages then respectfully
approached him and on his head they singly placed twenty-one
pieces of diva grass called “Ambrosia.” After that the fire
became cooler and honoured by the loads of dirva grass, the
supreme Self became satisfied. Realizing this they all
worshipped Gajanana and Gajanana himself rejoiced because of
the many loads of dirva grass.
19-22. To the gods and sages he said, “Whether it be great or
small, without blades of dirva grass, devotion and worship
performed for me is useless. Nobody will obtain the results of
worship without blades of diirva grass. Therefore, whether it be
one piece or twenty-one, dirva grass devoutly offered at dawn
by my devotees will produce a great result. But that will not be
brought about by one hundred sacrifices, gifts, masses of
performances of sacred vows, fierce austerities and restraints
undertaken over myriads of lives. It is gained because of dirva
grass, gods and sages.”

'%6 That is, Ganega’s neck.

254 Ganesa Purdna
Kaundinya said:
23-28. After “they had heard this speech the gods again
honoured the supreme self, Gajanana, god of gods, with blades
of diirva grass. Full of joy, he roared, filling the sky and earth
with a vast noise. And after giving many boons to all the gods,
sages and men who had rejoiced, he resumed the form of a boy.
Together they named him “Extinguisher of the fire of time” and
after they had erected an image of Gajanana, they all
constructed a temple. The happy gods gave it the title, “Here is
the Remover of Obstacles.” Bathing, gift-giving, austerity and
service performed there beget a perpetual result due to
Vighnahara’s favour. The city was called “Victory” because
victory is obtained from it, and, because everyone’s obstacles
were removed, it became “Remover of Obstacles.”

Kaundinya said:
29. Everything concerning this excellent Dirvamahatmya has
been narrated
‘to you. The hearing and reciting of it will destroy
all evil. Now, whilst I am still reciting, listen to this ancient
tradition.

CHAPTER SIXTY-SIX

The Dirvamahatmya (Contd.)

Kaundinya said:
1-2. Once, lady, the sage Narada came to see Gajanana who
was comfortably seated. After bowing prostrate to him for many
days, he said to him, “My birth has become significant,
Gajanana, because I have seen you due to my accumulation of
merit.”
3-5. After he had said this, his hands folded in supplication,
the sage stood before him and the illustrious Gajanana, taking
his hand in his own hand, summoned that great and illustrious
66.6-L4 255
sage to a seat. Narada, the illustrious bull of sages, was very
pleased with that and he said to Ganadhisa, “I have come to tell
you about something extraordinary in my mind. I will bow and
approach you.”

Gajanana said:
6. What is this astonishing thing you have seen? What is it
that is in your mind? Tell me everything in detail and then
return to your own hermitage!

Narada said:

7-14. In the region of Mithila there is an excellent king called

Janaka, God. He is proud, generous, a master of the Vedas and
their auxiliaries and he is disposed to giving gifts of food. He
always honours the brahmins with clothes and ornaments of
various kinds and with many honorariums. In addition, he gives
great wealth to the miserable, the blind and the needy, and gives
beggars ‘everything they request. Even so, the great man’s
wealth is not exhausted! Wondering if that wealth increases
because of Ganega’s satisfaction, I went to his house in order to
see that astonishing thing. But arrogant because of his
knowledge of Brahma, he began laughing, and I said to him,
“You are wealthy, Excellent king, and because of your deep
devotion Gajanana offers you whatever you think of.” But
arrogantly, he said this, “I am the Lord in the triple-world. I
give, I consume, I protect and I cause others to give and besides
my own person,|”” nothing else exists in the triple-world. I am
the creator, the cause and the act of making, Excellent sage.”

77 «my own person” matsvartipam: A free translation which captures the

sense of the compound within its specific context. This kind of meglomania
is a recurrent theme in bhakti myths and the loss of arrogance, that is, the
loss of the ego is an essential step before the attainment of devotee status
can be attained.
256 Ganesa Purana
Narada said:
15-16. After I had heard his speech, I said to him in anger,
“There is absolutely no other creator of the world than the
Lord!'’® But, faultless king, why are you fraudulently laying
down this ordinance?!” I will shortly expose it.”
17ab. After I had said this to him, I came here to you,
Tbhanana.
Kaundinya said:
17cd-18. After he had heard the sage’s speech, the Lord
honoured him with valuable things such as celestial ornaments,
flowers and sandal wood perfume. And Straight after receiving
permission, the sage then went to Visnu in Vaikuntha.
19-23. Even though he was omniscient, Gajanana too,
assuming an execrable ‘ appearance, went to Mithila to
investigate the king’s devotion. He became filled with wounds
as if he were sick, oozing blood, inauspicious, attacked by
Swarms of flies and toothless. When they saw him coming in
this condition some men made a cloth covering for their nose,
whilst others spat at him repeatedly. Faltering, fainting, falling,
yet moving again, he reached the king’s door accompanied by
swarms of small boys and said to the door-keepers,
“Messengers! Inform the king that I have arrived, a brahmin
guest who is very hungry and expects whatever food he
demands.”
24-27. When they had gone to King Janaka, they relayed that
very speech of his and in order to see this curiosity he said to his
messengers, “Bring him!” But concerning this old brahmin who
was oozing blood and perspiring from fatigue, the
king
wondered, “Could it be the Lord who has taken this appearance?
If he has come to deceive me, there might be merit in it for me,
so I will concentrate my mind on him and what is to be will
ee
” That is, Ganega.
” “fraudulently proclaiming this teaching” dharmam imam... dambhenaiva
karosikim: ‘A difficult use of dharma and an inadequate rendering
of it.
Here Itake it to designate a statement of a fundamental truth in the
world.
66.28-40 257
come true.”’ At the very moment the excellent King Janaka was
thinking this, the ‘brahmin was ushered in by the door-keepers
and became visible.

The brahmin said:

28-29. After hearing of your fame that is as dazzling as a
moonbeam, I have come to you. Give me some food, King, as I
have been hungry for a very long time. Give me food for as long
as I crave it and you will accrue the merit of one hundred
sacrifices, Lord of men.

Kaundinya said:
30-33. After he had heard this speech he brought him into his
house and after he had honoured him as prescribed, he ordered
some delicacies. As much as would suffice a myriad of people
was placed there, but the excellent brahmin swallowed the lot in
one gulp. High quality rice was put on countless plates and
when prepared as a porridge, it was placed before him, yet
whatever was placed in front of him he ate in an instant.
34-39. Then the people said to the king, “He eats everything!
He might be a demon! If no merit at all is gained from giving
gifts to a demon, why has he been given so much?” Others said,
“He may not be entirely full even when the triple-world is eaten.
King, give him the grain!” Then having brought all the grain
stored on the ground and in houses, as well as everything that
was in city and village, they sent it to that man who certainly
looked like a brahmin, yet was a guest eating everything. But
when this was eaten, he had still not had enough. Messengers
then said to the king, “No grain can be found anywhere.” Yet
even as Janaka stood downcast after hearing his messenger’s
statement, the insatiable brahmin, having offered his greetings at
each house, said, ““Give me some food.”
40. The people then said to him, “The king has taken all the
grain in our houses and you have eaten it all, brahmin. Your
appetite must be exhausted by that!”
 258 Ganesa Purana

The brahmin said:

41. In the world there is no provider of food superior to
Janaka. His fame is celebrated and as I came wishing to be filled
up, how can I leave without being full?
42-43. These people having become silent, he wandered
away and saw the nice house of two brahmins named Virocana
and Trigiras, a house containing no useful articles nor any basic
kitchen utensils. He entered there as though he in reality was the
Lord of the house.

CHAPTER SIXTY-SEVEN
The Dirvamahatmya (Contd.)

Kaundinya said:
1-6. Their seats were simply the earth, they both had clothes
which were like: the sky'®° and being naked, they both avoided
contact with any of the natural elements. In addition they only
ate food they had not begged. Still in the form of a brahmin, he
saw that both of them were performing all the rites for the
purification of living beings by using water and that the house
was enveloped on all sides by mosquitoes and swarms of flies.
He also observed both of them engrossed in him, worshipping
an image of GaneSa with singular devotion utilizing fresh shoots
and flowers. Then he said to both of them, “Faultless people,
listen to what I am going to say. After hearingof the fame of the
king of Mithila, I turned up here, very hungryand wishing to be
filled up, but he did not fill me up. Because of his fraudulent
activity a my vitality has not been sustained, but if something
were to be given in this house it would make me full.”

‘89 “clothes which were like the sky” nabha pravarasamyutau: A common
metaphor for nakedness.
'S! “because of his fraudulent activity” karmana dambhikena: { take this to
tefer to his reputation as a magnanimoking us (66,7-10), building upon
Janaka’s own claim (66,13-14) that he is the most powerful being in the
universe. This reputation has shown to be false by his incapacity to feed
GaneSa adequately.
 259
67.7-19

The husband and wife said: -

7-8. That very king who did not fill you up is a universal
monatch, but being poverty-stricken what can we give to fill
you up? The ocean is never filled up by countless river waters.
so tell us, how can it be filled with a mere drop of water?

The brahmin said:

9. Even a little given devoutly will give me much
satisfaction, but a lot given without devotion by a deceiver will
be worthless!

These two said:

10-1lab. Excellent brahmin, there is nothing in our house.
This is the curse on you. At dawn we collected blades of dirva
grass for the worship of Gananatha and we have worshipped
Gananitha with them, but now there is only one left.

The brahmin said:

12cd. Just that one given devoutly will be sufficient. Give it
to me.

Kaundinya said:
12. After she had heard the statement uttered by him,
Virocani devoutly gave him one blade of dirva grass, with
which the brahmin was contented.
13-19. Boiled rice, rice cooked in milk and many kinds of
cooked food, plus all of the many. spices which can be licked
and sucked, all this then appeared on the blade of dirva grass
which Virocana had devoutly offered. Accepting it, the brahmin
ate it with the greatest delight and the devoutly offered blade of
diirva grass having been eaten, the fire in the brahmin’s belly
was instantly appeased and he became full at that very same
‘moment. Then after having delightfully embraced Trisiras, the
satiated brahmin abandoned his despicable appearance and
 260 GaneSa Puréna
manifested himself as Gajanana. He had four arms and lotus-
eyes, he was resplendent with an elephant’s trunk and in his
hands he was holding a lotus, an axe, a garland and a tusk.
He also had a very valuable diadem and he was adorned with
radiant earrings and garments of celestial cloth smeared with
celestial fragrances.
20. Pleased, Gajanana said to both husband and wife,
“Choose a boon immediately! Ask for anything in your heart!”

These two said:

21. Whatever our lives might be, let our devotion to you be
rock-solid and, God, free us from this ocean of existence
which
is so difficult to cross. We are both utterly destitute and expect
nothing else, Ibhanana.

Kaundinya said:
22. After he had given ear to this statement, had given his
affirmation to it and had again happily embraced his devotee,
Trisiras, Gajanana disappeared.
23-24. It is for this reason'®? that I offer him a load of dirva
grass. That god did not become full from unlimited eating, but
with just a blade of dirva grass he became completely full.
25-26. What I have just correctly related, Aéraya, is powerful
and auspicious. Because of the prosperity derived from offeri
ng
dirva grass, the hearing of it gives one every wish. Whoever
should devoutly hear or tell this traditional legend become
s
fulfilled in his wishes, wealth and sons and will be happy here
and in the next world. And whoever has no desires, yet
accomplishes devotion towards Gajanana, will attain liberation.

The hosts said:

27-30. After she had heard this traditional legend, Asraya had
a doubt in her mind, realizing which Kaundinya spoke
again.

'®? “Tt is for this reason...”: This answers A$raya’s questions (See 63.14-15)
addressed to him as to why he offered Ganesa dirva grass every
day.
68.1-6 *261
“Asraya, faultless woman, listen to my speech which will
remove this doubt. I know what is in your mind and I am going
to speak about it. After you have picked up one blade of dirva
grass, go quickly to Indra, then utter your benediction first and
afterwards, ask for an amount of gold equivalent in weight to
the dirva grass. Once you have received it, bring it here. Neither
more nor less should be taken from his cache, Lovely-faced
woman.”

CHAPTER SIXTY-EIGHT
The Dirvamahatmya (Contd.)

The hosts said:

1-2. As commanded by the sage, she took a single blade of
diirva grass and went to Sakra. in order to accomplish her
beloved husband’s wish. Aéraya said to him, “At the command
of my husband I have come to ask you for some bright gold, so
give me some, Lord of the gods.”

Indra said:
3. Why did you come here? If a command had been made I
would have sent gold to you by my own power.

ASrayé said:
4. The gold must be the weight of a blade of dirva grass,
god. I will take neither more nor less than that, Husband of Saci!

Indra said:
5. Messenger, take her to Kubera’s palace immediately and
he will give her bright gold equivalent to a blade of diirva grass.

The hosts said:

6. Then with the permission of the king of the gods, the god’s
messenger went with her to Kubera’s palace in accord with
Sakra’s command.
262 Ganesa Purana

The messenger said:

7-8ab. Indra sent this good lady, who is a sage’s wife, with
me. Give-her gold equivalent to a blade of diva grass. Now that
she has reached your palace, I am going. Obeisance to you, god!

Kubera said:
8cd-9. I think this is absolutely amazing. Sakra, Agraya and
the sage are mad and don’t know how much gold is the
equivalent of a blade of dirva grass. Will there be too much or
haven’t they asked for enough?

The hosts said:

10-18. And so he gave enough gold to her but fearful of her
husband and in doubt whether it was too little or too large, she
did not take it. He placed the blade of dirva grass on a gold-
smith’s scales, but the gold did not equal it in weight. A
merchant’s scales was then brought, but on that also there was
no equivalence, nor. was equivalence with the blade of dirva
grass reached on the scales of an oil miller. Another balance was
then fixed there and on one side of it gold was put and on the
other side a blade of dirva grass. Then the leaf went down'®
and Kubera placed another piece of gold on it, then many others,
But even then there was no equivalence between it and the
dirva grass. Then he placed the entire wealth of the treasury on
it and it was high as a mountain. However, even that was not the
equivalent of the blade of dirva grass. Filled with surprise,
Kubera then summoned his wife and said, “At my command,
Lovely lady, ascend that set of scales which is in front of me. If
not I will equalize it in order to preserve my own wealth.” Loyal
to her husband, she then ascended the scales at his command,
but even she was ot its equivalent. Kubera then
Placed his entire city in the middle of the scales, but the blade of
grass did not go up.

'83 That is, the side of the scale holding the leaf went down.
 263
68.19-31
19-24. Hearing of this from his messenger’s mouth, Indra
came, mounted on his elephant, and with his own wealth he
himself ascended the scales. However, he too went upwards and
not the dirva grass. Face downcast, he became anxious,
wondering, “What is this?” He thought of Visnu and Siva,
hoping they would ascend it, and they both came with their
cities and ascended the scales. Still, however, the blade of grass
did not visibly go upwards. After that, just as birds go to their
own nests when the end of the day has come, Visnu, Siva,
Kubera, Varuna, Indra, Agni and the Maruts departed and went
to Kaundinya, as did the gods and divine sages, the serpents,
vidyadharas and the perfected sages. After they had all made
obeisance to the sage, they spoke, their minds agitated.

They all said this:

25-29. As a result of seeing you, sage, our misery has now
gone and there will be good fortune ahead for us because of our
previous merit. It is obvious to us that your wife took our
vitality," but we cannot understand the power that came from
one blade of dirva grass. Even the triple-world is not the weight
of a blade of dirva grass. Who could truly know the power of
the blade of diva grass you have devoutly offered and which is
on Gajanana’s head? Who could really know even your power,
omniscient as you are, constantly engaged in austerities and
recitation, singularly devoted to Gajanana?
30. After saying this to the sage and having firstly
worshipped Gajanana, they all honoured the sage and his wife.
Then they sang, danced and performed a eulogy.
31. Neither Brahma, nor Hari, nor Siva,
Indra, the Maruts, nor Agni, Vivasvat, Yama
Sesa, the Moon, nor Varuna,
Candramas, nor the Aévins,
Nor the Overlord of speech, nor Garuda,

184 “took our vitality” hrtam sattvam (the latter being amended from
satvam); I presume this means the piece of diva grass she has placed on the
scales is more powerful than the totality of the gods, the measuge of power
being the respective weights on both sides of the scale.
264 GaneSa Purana
Nor Kubera, nor Angiras,
Fully understand the greatness of your unknown form
By means of the celestial Vedas.
32. Then after they had all satisfied Gajanana, god of gods, in
this way and had taken the sage’s leave, each went to his own
abode.
33-37. After becoming acquainted with this excellent
Dirvamahatmya, Asraya was filled with confidence and at her
husband’s command, using diva grass, she worshipped
Vighnesvara, god of all, whom everyone worships with dirva
grass. She also bowed to her truth-speaking husband,
Kaundinya, and though quite pleased yet utterly despising
herself, she said, “Because I doubted your word, there can be no
woman who is as depraved as me. But now, husband, being
compassionate towards all beings and especially learned, you
have corrected me through your special learning, Lord. I have
come to you for refuge, so forgive my mistake.”!®
38-40ab. After that, they rose in the morning and quickly
gathered dirva grass, then made an offering of dirva grass to
the god after they had bathed and worshipped him with singular
devotion. Now that they had become acquainted with the
Dirvamahatmya they ceaselessly worshipped the god of gods
morning and evening, putting aside sacrifice, gift-giving and the
vow. Understanding this, the god Gajanana, filled with huge
compassion, led them to his own home.

The hosts said:

40cd-42. We have now described this excellent and profound
Darvamahatmya, a perfect description of which Sesa, Hari and
Ivara are incapable of giving. The triple-world is not equal in
weight to one blade of it. By the recollection: “This is dirva
grass,” evil of three kinds is destroyed, because in recollecting
it, the god Gajanana is recollected.

"85 «my mistake”: That is, her mistake in not realizing why he worshipped
GaneSa with dirva grass.
 68.43-53 265
43-47. The greatness of the sacred place called Cintamani has
now been clearly described. The act of hearing it, of reciting it
and meditating on it gives results such as bodily enjoyment and
liberation. For this reason'®® an auspicious aerial vehicle was
sent for these three, as from the mouth of the donkey and the
bull dirva grass fell onto the god and a piece of diirva grass fell
onto Gajanana. It had been taken by the destructive wind from a
bundle of grass which was there to alleviate the coldness of the
candala woman. Being fond of dirva grass, Vinadyaka was fully
satisfied and because they were now without evil, he offered his
presence to those three. Merely by a whiff of dirva grass the
Lord becomes fully satisfied, how much more if it is placed on
his head with assiduous devotion.

Brahma said:
48. King, |” none of the sages have either witnessed or heard
of the power of diirva grass, but you have now heard about it
from a messenger’s mouth.
49-53. After they had bathed and had taken blades of dirva
grass they too worshipped Vinayaka and their servants also
worshipped the splendid Gajanana with dirva grass. All of them
acquired celestial bodies, in lustre brilliant as the sun. Wearing
celestial garments and smeared with oils, they ascended an
excellent aerial vehicle, whilst hearing all around them the
cacophanous sounds of celestial instruments. Some went to
Vinayaka’s residence and assumed his own real appearance,
whilst other men, citizens of towns, went to watch him at a large
festival and each one worshipped him singly with twenty-one
pieces of diirva grass. After enjoying bodily delights, they too

'86 “For this reason...”: This is not entirely clear, but the next line confirms
that it was their contact with diirva grass which motivated Ganeéa to appear
to them. Presumably these three words refer to the general lesson - the value
in touching dirva grass - the previous chapters have been teaching.
'8? “King”: Here the king is Krtavirya, to whom Brahma has «previously
(62,2) agreed to speak about the powers of diirva grass.
266 GaneSa Purana

went to Ganega’s abode, their aerial vehicle moving upwards

because of the mass of their merit.
54-57. Therefore a devotee of Ganesa must worship with
dirva grass, but the man who negligently omits to perform
worship with that shall be regarded as a candala and will end up
in many hells. A person should never look upon his face. But
whoever, even if he is an evil-doer, should worship Gajanana,
god of gods, with dirva grass, will be purified by a vision of
him. When one cannot obtain much diirva grass, one should
worship with only one piece of it, for worship undertaken with
that will be multiplied by myriads. There is no doubt of it.

Brahma said:
58-59ab. King, the power of diirva grass and its associated
traditional legends has been narrated to you in a variety of ways.
By hearing. about it evil is destroyed. This should not be told to
one who has a malignant mind, but it should be communicated
to a beloved son.

Indra said:
59cd-60. After he had heard this most excellent tale from
Brahma’s mouth, he experienced the highest pleasure and
bowed to Brahma, with whose assent he returned to his own
house, quite amazed.

CHAPTER SIXTY-NINE

Description of the Vow called Samkasta of the Fourth

Surasena said:
1. What did Krtavirya’s son do after that? Recite yet another
tale about Gananatha, Indra!
69.2-14 267
Indra said:
2-3. Well, after the excellent king had heard the tale.of the
Samkasta of the Fourth (Tuesday) and of the dirva grass, he
became filled with anxiety, thinking, “A person without a son
has no happiness, How will I have a son?”
4-8. In this situation Krtavirya’s son visited his father in a
vision, but they could not talk to each other because their voices
were stammering. However, they did embrace each other, their
hearts beating with affection. Taking his son by the hand, his
father then placed him on a couch and he said, “Son, you have
taken great pains to get a son, so I will tell you the way to do it,
faultless son. Narada came from the world of mortals and told it
to me, then I went to Brahma’s residence, son, and after making
obeisance to omniscient Brahma, I asked him, “Lotus-seated
Brahma, how will my son get a lineage?” And he recited the
vow of the highest quality called Samkasta of the Fourth.

Brahma said:
9. Excellent king, when that vow is completed, evil is
destroyed!®* and your son will have a lineage, no doubt of it.

His father said:

10-12. At the time; it was written'®? down exactly as Brahma
declared it, so take this book and perform that vow as it should
be done. If it is performed for a year, Siddhivinayaka, the god
who removes all difficulties, will be pleased for that length of
time. And when he is pleased you will have a son, no doubt of
it.
13-14. After saying this, King, the father disappeared from
his son. Then Krtavirya’s powerful son woke up, saw the book
in his hand and remembered the object of his vision.
Overwhelmed by joy and grief, he shed tears from his eyes and

'88 “evil is destroyed”: The clear implication being that the lack of a son is
evil because it destroys the lineage.
189 «it was written”: That is, the details of the vrata were written down.
268 Ganesa Purana

whilst he was stricken with grief because he was separated from

his father, he bristled with joy because he had obtained the
book.
15. Meanwhile his ministers came and having surrounded the
king, they spoke to him.

The ministers said:

16. Don’t lose control, King! Regain your composure! Put
your grief aside and tell us what has caused this grief. Because
of your grief excessive grief has infccted us.

Indra said:

17ab. After hearing his minister’s statement Krtavirya’s son

spoke to them.

The king said:

17cd-20. My mind is agitated because I have seen my father
in a dream. He put a book of instructions concerning the vow of
the Samkasta of the Fourth into my hand and then, at that very
moment, he disappeared. Like a poor man who has lost his
wealth, I am grieving because of my separation from him. But
he ordered me to perform this vow in order to get a son.
When I awakened, ministers, I saw a book in my hand and I
shed tears of joy and grief because of that miraculous
experience. This is the truth.

They said:
21-23ab. It was the father of all beings, humans, snakes and
raksasas who had your father’s appearance. That is, it was
Gajanana in your father’s form and as he was very satisfied, he
told you a way to continue your lineage, Excellent king. How
could that book be accounted for otherwise? How else could the
object of this dream be true? But for his favour even your dream
would be declared as being mistaken.
 69.23cd-34 269
Indra said:
23cd-30. After he had heard the ministers’ speech the king,
his mind attentive, having summoned the wise men and his
friends, asked them, “Brahmins, tell me about that book which I
obtained because of his favour.” After they had examined.it they
proclaimed its meaning in a large colloquy. “King, there
occurred an extensive discussion between Brahma and Krtavirya
in which was described the ‘Fourth’ which removes all
difficulties. The worship of Ganega at moonrise was also
described in details, the greatness of the fourth Tuesday was
extensively described as well as the valuable gifts with their
accompanying mantras for the moon and the gods on the lunar
days. The honouring of twenty-one brahmins, the food for them
and the various gifts to be given to‘them were also described.
Faultless king, by good fortune you have acquired the specific
results! of offering dirva grass, the results of white dirva
grass and this vow, Illustrious king, something which has
neither been seen nor heard of in the world. The hearing and
recollecting of it will be very beneficial and will also remove
difficulties for men.”
31-33. After he had heard about its meaning from the mouth
of the wise men, the king was filled with both astonishment and
joy and he honoured the excellent brahmins. To them and all his
subjects he gave much money, grains, clothes, jewels and
ornaments. Then the king summoned Ati, his family teacher,
and after he had worshipped the god Vinayaka at an auspicious
hour and according to the ritual, he received the auspicious one-
syllable mantra.
34. Senses conquered he recited that mantra,
Meditating on Gane§a with singular devotion.
And for Gananatha’s satisfaction and to gain a son,
He performed that vow which removes difficulties.

9 “vou have acquired the specific results...”: The sense here‘is that all the
information which produces the results of offering dirva grass, etc., is found
in the book given by GaneSa.
270 Ganesa Purana

CHAPTER SEVENTY

Description of the Vow of the Fourth

Sirasena said:

1. Tell me how Brahma taught Krtavirya this success-giving

vow of the highest quality called the Samkasta of the Fourth.

Indra said:

2. In Satyaloka the very fortunate King Krtavirya bowed to

the omniscient Brahma who was comfortably seated and
questioned him.

Krtavirya said:
3-6ab. God of gods, disposer of the universe, destroyer of
pain for those who are obeisant, tell me whatever I request of
you that is in my heart! How can men who live in conditions of
distress, men whose minds are confused, men whose minds are
tormented by anxiety and friends who are separated, be
successful in attaining something rare. How can they constantly
acquire money, wealth, prosperity and sons, Lord, and what can
humans do to remove all their troubles?

Brahma said:

6cd-7ab. Listen, King, I am going to describe that vow which

gives every success. By its mere performance a man will obtain
whatever can be imagined.
7ed-9. During the day a person whose mind is clear should
smear himself with herbs and white sesamum. Then he should
make a declaration to perform the ritual and after meditating on
the god Gajanana, on the night of the rising of the moon and on
the fourth day of the dark fortnight, he should devoutly worship
GaneSa with mantras from the sacred texts, King.
 271
70.10°19
The king said:
10. Brahma, how should one worship Gajanana, god of gods?
As a favour to one who has made a request, tell me this in detail.

Brahma said:

11-16. On the night of the rising of the moon, after

completing the obligatory rituals, one should worship a
pedestal’! for Ganega with uncrushed flowers on a spot that is
clean, smeared with cow dung and contains a small pavilion. On
the pedestal one should place a pot containing the five jewels
and on top of it one should place a golden lid suitable for a pot.
However, if that is unavailable one should place on top of it
whatever one can-silver, copper, mere bamboo or a linen cloth.
On top of that one should design a yantra as prescribed in the
Agamas. And on that one should place a golden image of
Ganeéa with these characteristics: a single tooth, a huge body
resembling burnished gold, a. pendulous belly, large eyes,
blazing like the sun, mounted on the back of a rat, fanned by the
hosts with fly whisks and with Sesa as his sacred thread. One
should contemplate this Gajanana. (This is the meditation)
17. “Come, Indra of the kings of obstacles! Keep me away
from problems! Stay in my presence for as long as I am
performing this vow!” This invocation is introduced with the
mantra beginning “Thousand-headed.”!*”
18. “Overlord of the hosts, may there be obeisance to you,
bestower of every success! God, accept this seat and keep me
away from problems!” The seat is introduced with the mantra
“This alone is the Purusa.”
19. “Son of Uma, may there be obeisance to you! Obeisance
to you, God who loves modakas! Accept this- water for your
feet, God, and keep me away from problems!” The water for the
feet is introduced with the mantra “He is of such an extent.”

'9\ “Worship a pedestal”: That is, one should worship the pitha (the pedestal
on which an image can be placed) in the small pavillion.
12 The refrain of each verse from 17-33 invokes the Purusasikta.
 272 Ganesa Purana
20. “Pendulous belly, may there be obeisance to you! Accept
this water for the reception and fruit and jewels, Lord of gods,
and keep me away from problems!” The water for the reception
is introduced with the mantra “Three parts above.”
“21. “Accept the five immortal substances which include milk,
sour milk, ghee, sugar and honey, and keep me away from
problems!”
22. “I have devoutly bathed you using water taken from the
confluence of the Ganges, the Narmada and the Candrabhaga.
Keep me away from problems!” The bath is invoked with the
mantra called Purusasikta.
23. “Elephant-face, obeisance to you! Accept this pair of
garments, Supreme Lord, and Overlord of the hosts, keep me
away from problems!” The garment is invoked with the mantra
“That is the sacrifice.”
24. “Vinadyaka, obeisance to you! Obeisance to the Axe-
carrier! Accept this sacred thread and keep me away. from
problems!” The sacred thread is invoked with the mantra called
“From that...”
25. “Iga’s son, may there be obeisance to you! Obeisance,
you whose vehicle is a mouse! Take this sandal-wood, God, and
keep me away from problems!” The sandal-wood is invoked
with the mantra “From that sacrifice.”
26. “I have given you captivating uncrushed flowers, rice,
grain and ghee. Keep me away from problems!” “Uncrushed
flowers.”
27. “Overlord of the hosts, accept flowers of many kinds
including dirva grass, jasmine and campaka! Free me from
problems!” The flowers are invoked with the mantra “From that
comes the horse.”
28. “Pendulous belly, your body large, your banner grey,
accept this fragrant incense and, Lord of gods, keep me away
from problems!” The incense is invoked with the mantra “From
that comes the Purusa.”
4
29. “Cause of the destruction of darkness and obstacles,
Overlord of the thirty, accept this lamp and. keep me away from
70.30-34 273
problems!” The lamp is invoked with the mantra “His is the
brahmin.”
30. “God, accept this food offering made from clarified
butter, cooked food, sugar, milk, ladiikas, flour cakes and
modakas!” The food is invoked with the mantra “The moon is
his mind.”
31. “Lord of the gods, take this auspicious good fruit,
namely, pomegranate, mango, grapes and coconut and keep me
away from problems!”
32. “God, accept this betel nut which consists of the leaves of
the nagavalli, cardamom, cloves and areca nuts etc., and keep
me away from problems!”
33. “Accept this honorarium of gold, God, which gives every
success and causes joy for everyone, and keep me away. from
problems!”
34. Then after picking up twenty-one blades of dirva grass
and with concentration complete, one should worship the god to
the best of one’s ability with these names:
1.Obeisance to the Overlord of hosts.
2. Obeisance to Uma’s son.
3. Obeisance to the remover of evil.
4. Obeisance to him who has one tusk.
5. Obeisance to Elephant-face.
6. Obeisance to him whose vehicle is the mouse.
7. Obeisance to Vindyaka.
8. Obeisance to Ia’s son.
9: Obeisance to him who gives every success.
10. Obeisance to him who has a pendulous belly.
11. Obeisance to him who has a trunk on his face.
12. Obeisance to him who loves sweetmeats.
13. Obeisance to him who causes the destruction of obstacles.
14. Obeisance to him whom everyone praises.
15. Obeisance to the Lord of the gods.
16. Obeisance to him who has elephant’s ears.
17. Obeisance to him whose sacred thread is a snake.
18. Obeisance to him who has the moon on his brow.
19. Obeisance to him who holds an axe.
274 Ganesa Purana

20. Obeisance to the Overlord of obstacles.

21. Obeisance to him who grants knowledge.
35.”Lord, accept this offering of lights made from camphor
wood stalks which destroys the entire flood of evil, and free me
from problems.”
36.” You alone create the universe, Elephant-face.
You alone protect the universe, God.
You alone destroy the universe, Lord of all.
You alone are the self of the universe shining outwards.
37. I bow to God, Lord of the hosts, the Lord,
Lord of obstacles, who is proficient in removing obstacles,
Who removes his devotee’s pain, who is proficient in freeing his
devotees,
Who gives knowledge, who is the cause: of the Vedas,
primordial.”
38. Such is the homage. In this way one should eulogize him
as prescribed, bow repeatedly to him and perform twenty-one
circumambulations insofar as one can.
39. “Without having worshipped you first, GaneSa,
There are fools who strive for goals they have resolved upon.
Inevitably they are unsuccessful in the world.
I know all your powers.”
40-41. Here is the petition: “Accept this sweetmeat, Teacher,
Overseer of the brahmins, who gives every success, and keep
me away from troubles! I have given you this special water
containing uncrushed flowers and fruits, and an honorarium as
well. Keep me away from troubles!”
42. Then to the accompaniment of the sixteen ritual practices
one should conduct worship with this mantra: “Om! Obeisance,
Heramba, who is exhilarated by spirituous liquor. Keep me
away from troubles! Homage!”
43-52. The wise man should also worship the world-
protectors, led by Indra, on all sides. Insofar as he can, he
should then prepare sweet meats cooked in clarified butter as
well as cooked beans, sesamum, other foods and betel. Then
after picking up twenty-one blades of dtrva grass and with
concentration complete, one should devoutly worship the god
70.53-59 275

with this list of names: Obeisance to you, Lord of hosts, Uma’s

son, Giver of security, One- tusk, Elephant-face, Whose vehicle
is the mouse, Vinadyaka, Ifa’s son, Who gives every success,
Obeisance to you, who has a pendulous belly, who has:a trunk
on his face, who removes evils, who causes the destruction of
obstacles, Lord of the immortals who is praised by everyone!
Obeisance to you, Elephant-face, to you whose sacred thread is
a snake! Obeisance to you, on whose brow is the moon,
Obeisance to him who holds an axe! Obeisance to you, Overlord
of obstacles, who grants the entirety of knowledge! One should
worship the god as such and with separate pieces of diirva grass,
saying, “Having regard to this act of worship which I-have
correctly performed in accord with my capability, be satisfied
with it and immediately fulfil the wishes in my heart! Remove
all the obstacles and’evils that have beset me and by your favour
I will carry out all my tasks! Bring about the removal of my
enemies’ wisdom and elevate my friends!”
53-55. After having requested this and bowed repeatedly to
the Lord of the gods, one should perform one hundred and eight
offerings with sweet meats, King, in order to complete the vow,
or perform a smaller number with ladiikas, pulse cakes and
twenty-one fruits. Having then clothed oneself in a red garment
one should present oneself before one’s teacher, saying,
“Obeisance to you, Overlord of the hosts, who gives every
success that can be imagined! By this gift of sweetmeats keep
me away from problems!”
56-59. After hearing this meritorious tale the self-composed
man should offer water seven times to the moon, King, with this
mantra: “Moon, arisen from the Milk-ocean, born from Atri’s
eye, you and Rohini accept this water offering for the reception
I have offered.” One should then request forbearance from the
god of gods, feed the brahmins and then feed oneself with the
remainder of what was offered to the brahmins. Seven
mouthfuls should be taken silently according to one’s capability
and at one’s pleasure. All this should be performed according as
prescribed in the fourth month.
276 Ganesa Purana

CHAPTER SEVENTY-ONE

The Tale of the Vow of the Fourth

The king said:

1. In the past who has performed and revealed this vow on
the Earth? Kindly tell me, Lord,-what merit there is in it and
what result it produced?

Brahma said:
2-12. Long ago when Skanda had gone and Parvati had just
performed that vow at Siva’s command in the fourth month,
King, she found Skanda again in the fifth month. Long ago
Agastya performed it in the third month when he was trying to
drink the ocean and due to Vighne§a’s favour he.did drink it. In
the past, Overlord of kings, Damayanti performed it in the sixth
month when she was searching for Nala and she found Nala.
And long ago, King, Citralekha took away Pradyumna’s son,
and when Pradyumna, confused, grieving and sick with grief for
his son, said, “Where has he gone? Who took him?” Rukmint
replied, “Listen son whilst I tell you about the vow. In the past
when you were a young child six days old, Sambara took you
away to his own house and because I was separated from you,
my heart burnt with pain as I was wondering, ‘When will I see
my extraordinarily handsome son?’ But on seeing the sons of
other women I knew in my heart that this was proof!” that I
would have a son too. Many days passed during which I was
thus disturbed in thought, but by the power of fate the sage
Lomasga then came to me. He taught me the vow of the highest
quality called Samkasta of the Fourth, which removes all

'® “this was proof”: Her observation of other women with sons is proof that
she too will have a son.
 71.13-24 277
anxiety and I performed it four times. By its favour’™ you
returned, after you had killed Sambara in battle. You too should
perform that vow and then you will find your son.”
13-19. Long ago Pradyumna performed it, fully satisfying
Gananatha and in the past, whilst he was in the city of the
demon Bana, Aniruddha learnt about it from Narada. At
Uddhava’s command Krsna performed this vow of the highest
quality a single time and according to the rules when he was
afraid to do battle with Ivara. And after he had conquered the
city of blood and had conquered the demon Bana in battle,
Aniruddha was immediately married to Usas, King. I too
performed it when I wished to create, Excellent king, and due to
the power of that vow a creation of great variety was
accomplished. Other gods, demons and men have performed it
for the mitigation of obstacles, as have sages, danavas, yaksas,
kimnaras, snakes and raksasas. One should perform that vow
when in distress or to remove difficulties when one experiences
them. A vow like it produces every success in the world, but
austerities, generosity, recitation, pilgrimage, a mantra or a spell
can never do this.
20-21. After hearing this tale, King, one should silently feed
oneself and, placing one’s hands in between the knees, reflect in
the heart on Ganeéa and then, with one’s kinsmen, eat what
has
been left over by the brahmins. It will be successful whether it is
performed over a few months or many, no doubt of it. What
more can be said about it! Nothing else can give instant success.
22-24. This should not be taught to a man who is not a
devotee, nor to an unbeliever, nor to a deceitful person, but it
should be offered to a son, a pupil, a man intent upon devotion
or an accomplished man. Indra of kings, this vow has been
taught to you because you are high in the law, a bull of warriors,
one who acts in the interest of people. Accordingly, of all vows,

* “by its favour” tatprasadat: the vrata is performed for Ganega and so
becomes the mechanism whereby Ganega extends his favour, this in turn
allowing Pradyumna to return to his own mother.
278 Ganesa Purana

perform this one first and your tasks will be accomplished. I

have not spoken falsely.
25. Whenever a man or a woman considers a task worth
striving for,
This good vow should be performed.
Then all esteemed tasks will be accomplished.
What can be difficult to get when Vighnahara is pleased?

The Sita said:

26. After he had heard this the excellent king,
Duly performed that vow to remove his difficulties.
By the power of the vow he conquered his enemies,
And with his sons he enjoyed the kingdom without
impediment.

CHAPTER SEVENTY-TWO

The Tale of the Vow of the Fourth

Krtavirya said:
1. Wise god, how should the concluding ceremony of that
vow be performed? Because of your desire for the welfare of
beings, tell me that in detail.

Brahma said:
2-8. The concluding ceremony should be performed in the first,
the fifth or the seventh month in order finally to complete the
vow, Indra of men. A devout man should worship with the rite
as described previously.'° After he has constructed a small
flower pavilion adorned with various cloths, beautified it all
Over and painted it with many colours, he should worship the
Lord of gods in it on a pot as before. Then when he is self-
composed he should offer water for the reception, coconut
fruit,

5 “as described previously” in Ch.70.

72.9-17ab 279
fragrant sandal-wood and flowers of various kinds, with the
words, “Best of lunar days, goddess who is loved by those who
are loved by GaneSa, take away my problems! Goddess, accept
this water for the reception! May there be obeisance to you!
Pendulous belly! Obeisance to you always! You who are fond of
modakas, take away my problems! God, accept this water for
the reception! May there be obeisance to you! Moon, arisen
from the Milk ocean, born in Atri’s lineage, you and Rohini
accept this water offering for the reception which I have
offered.”
9-13. He should offer soft food, hard food, liquid food, food
which can be licked and food which can be sucked and satisfy
Gananayaka with many other things and fruits. He should then
choose a guide and twenty-one priests for it and perform ten
thousand offerings with the mantra, “You ‘are of the hosts,” or
else a thousand with a root mantra, or half of that, or even just
one hundred and eight. Then he should perform a food offering,
pour a full oblation and, afterwards, pour out a “stream of
wealth.”!%° After completing the rest of the offering, he should
then feed the brahmins and in accord with his capacity, he
should give them a pair of garments, pots and seats as
honorariums. He should not engage in cheating in money
matters.
14-17ab. Afterwards he should honour his teacher with
clothes, ornaments and so forth and when he has eaten some
food, he should give him some sweetmeats containin fruit. And
as an honorarium he should give him a golden image of
Ganadhisa and a pot, filled with rice boiled in milk, wrapped in
red cloth. After that he should offer him a plate of sesamum in
order to complete the vow, and after that he should give a tawny
cow is decorated and accompanied by a calf. Then he should ask
for the brahmins’ sufferance with the words, “May Vighnega be
pleased.”

6 “stream of wealth” vasor dharim: I am uncertain “about the precise

meaning of these words. Monier-Williams cites vasudhara ‘with this
meaning.
280 Ganesa Purana

17cd. When he has completed the concluding ceremony of

that vow he will obtain the result of a horse sacrifice.

The father said:

18. Brahma taught me this vow for the benefit of beings.
Now that it has been told to you, perform it diligently to obtain a
son.

Indra said:
19. The wise Kartavirya performed this great vow in just the
way that his father had described it.
20-26. This vow of the highest quality was recited and after it
had been correctly explained by learned men and a golden
image of GaneSa with Siddhi and Buddhi was set up in a large
pavilion, some brahmins recited the Vedas in one place, some a
Purana filled with learning in another place, whilst others
engaged in singing and dancing somewhere else. The sounds of
many musical instruments went to the sky and some people
engaged in debate, whilst others remained impartial. The very
wise king recited the superlative mantra and once he had recited
it, sacrificed, honoured and fed the many brahmins, he gave
ornamented cows to those who were ornamented and to the
wretched, the blind and the poverty stricken he gave food and
various gifts. Then from all those brahmins who were
performing austerities and always spoke the truth, the king
received the blessing for a son in consequence of their complete
Satisfaction. Due to these blessings the queen soon became
pregnant and at an auspicious time she gave birth to a son who
possessed the right qualities.
27-29, Enraptured by the birth of his son the king gave away
many gifts.and at the appropriate time the king arranged
the
investiture of his sacred thread and his marriage. And once
he
had consecrated his son who possessed both knowledge and
wisdom, the king who had enjoyed the Earth, went finally to
the
abode of the Lord, in conjunction with the sacrificial priests
,
learned men and spectators. All of them went to Ganeéga’s abode
because of his merit.
 73.1-10ab 28t
CHAPTER SEVENTY-THREE

The Caturthimahatmya

Sarasena said:

1. Indra, performer of one hundred sacrifices, did those two

have a son at the conclusion of the vow? I have asked you, so
tell me everything in detail, Lord.

Indra said:
2-4. King, whatever could not happen when Gane§a is fully
satisfied? As a result of his favour the king’s queen became
pregnant. In the ninth month she gave birth and she saw that her
auspicious son had two shoulders and a pleasant face, but that
he was without arms and hands. He had a fine nose and lotus
eyes, but neither knees, calves nor feet. When she saw him his
mother really cried.

She said:
5-7. How could I be so unfortunate as to have a boy like this?
He has neither hands nor feet! Gajanana, why has he been given
to me? Even though barren, I was pure, so why have I got a son
like this? Hasn’t the evil I committed in a previous birth already
been removed? Dviradanana, how could even your favour have
turned out like this? How could the commands of. the
brahmins!*” have produced such results for me?
8-10ab. She was striking her breast and forehead repeatedly
with her hands and when she wept, every other woman who
stood there wept too. On hearing their uproar the king came
there too and his ministers also came there after they heard him
weeping. The citizens themselves cried too after they heard
them crying.

'’ “commands of the brahmins”: I presume the word “commands” refers to

the blessings made in 1.72.25-26.
282 GaneSsa Purana
The king said:
10cd-14. In what way,' God Gajanana, do you sympathize
with those who are miserable? In what way have you expressed
sympathy for me now and in what way do you remove evils
merely as a result of recollection, Faultless god? Recitation,
austerity, recollection, |” gift-giving, worship, feeding of the
brahmins, personal service and sacrifice have all been useless
for me. Fate is more powerful than these, continuous exertion is
useless, the result of actions can never be known, nor can the
future. Just as by cutting through a mountain?” one only gets a
rat, so too has this son of mine been born to me because of an
effort made in a previous life.
15ab. .Then the ministers spoke to that king who was full of
grief.

The ministers said:

15cd-17. Stop grieving, Protector of the Earth. How can the

inevitable be otherwise? Did not Rama recognize the deer when
asked for it, but he still left!?°' And didn’t Yudhisthira know
that he would lose when he engaged in gambling. Even so,
Yudhisthira, King of dharma, went to play and after he had lost
everything, went to the forest.

'°8 “Tn what way...”: Clearly the king’s statement is a rhetorical question as
he cannot comprehend how Ganeéa could possibly give him a deformed son
after all the worship he has offered him.
'%° “of recollection”: That is, of Ganega.
* “by cutting through a mountain”: where the implication is that one is
looking for jewels. The meaning of the metaphor is that not even hard work
guarantees a predictable result. Fate overrides human effort.
*Ol «he still left”: Rama knew the deer was the demon Marici in disguise,
yet he still went after it because he was requested to do so by Sita (See Ram.
3.42). Yudhisthira gambled with Sakuni as recounted in Mbh. 2.53-58 even
though he knew he would lose. In this matter he had no choice because he
had to accede to the power of fate and the command of his maternal uncle to
engage in the gambling match (Mbh. 2.52.14-15).
 73. 18-32 283
18-19ab. Given such bitter lamentation,?”? there may be
nothing agreeable in him, yet if that which cannot be foreseen
really happens, then in the future he may well be agreeable. Just
as a fruit or a flower becomes a great tree over time, so too will
he, over time, truly become Lord of the Earth.

Indra said:
19cd-24. After he had heard his ministers’ statement the king
became attentive and said to his queen, “Get up! Get up! Don’t
grieve!” And the king, himself now cheerful, summoning the
bulls of brahmins, performed worship to Ganega and a
svastivacana. After he had performed a sraddha for prosperity,
he gave .away many presents, including many garlands,
ornaments, clothes, cows, jewels and various clothes to. his
friends, kinsmen and retainers as well as to the various
musicians according to their worth, and to the captives, itinerant
actors, the miserable, the blind and the poverty stricken in
general. And in every house he had betel and sugar nut
presented.
25-32. On the eleventh day he named him Kartavirya and he
fed the entire town which was in a state of great festiveness.
And when his son was twelve years old Dattatreya came of his
own volition to his home. After Krtavirya had placed his head at
his feet, he bowed to him and when the sage got up, he too
embraced the excellent king, who, haying sat him upon a
charming seat, honoured him respectfully. When he was
comfortably seated and pleased, with his feet being rubbed etc.,
he gave him a foot stool, water for the reception, a cow, clothes,
a sacred thread, incense, a lamp, an offering of various kinds of
fruit, an unguent, betel and an honorarium of jewels and gold.
The king said to the great sage Dattatreya, “Sage, judging by
your appearance in person before my naked eye, something in a
previous life has now produced merit for me. Due to your
favour, Strong-vowed sage, the future will be most auspicious,
as >vil-doers never have a sight of people like.you.”

202 «Jamentation”: That is, about the son.

284 Ganesa Purana
33. After he had heard Krtavirya’s speech, Dattatreya said to
him, “I have come now wishing to see your extraordinary son.”
Thereafter, filled with joy, the king spoke again to the sage.

The king said:

34-35. Personal service, austerity and gift-giving is useless.
My vow has elapsed and the Lord of the worlds has now given
me this son who is a veritable spear in the heart and because of
his unseemliness I have become one unworthy to be looked
upon.

Indra said:
36-38. After he had fetched the boy, the king presented him
to the sage, but when he saw his son the good sage shaded his
lotus eyes. Realizing by meditation his deed’ the sage
addressed him again, “King, by conquering everyone this very
son of yours will become a killer. Your son has been born
without some limbs because you yawned at the time of the vow
of Samkasta when you should have been awake and you did not
sip water. But he will gain these limbs by some means.”

The-king said:
39. You have expressed that well, Lord. Have pity on me and
tell me the means by which, due to your favour, my son will
have his limbs.

Indra said:

40-46. Filled with pity the sage then told his son a one-
syllable mantra for obtaining his limbs. Then he spoke to him
once more about the devout propitiation of Ganesga by means of
a mantra. “For twelve years undertake restraints through eating
one meal a day and fasting, Strong-vowed boy, and he will

*3 “his deed” tatkarma: This refers to the deed which caused the young boy
to be born in a deformed state.
 74.1-7 285
make an appearance to you. Merely by casting a glance on him
you will have a celestial body.” When he had said this to the
king and had bid him farewell, the bull of sages disappeared,
and after he had departed, that proud son who had no feet said to
Krtavirya, “Take me to the dense forest. I am going to undertake
this personal service for the sake of Ganega’s favour.” WHen
they heard this statement he had uttered his parents wept, but his
father sent him to the forest in a pleasant palanquin. And after
the servants had set him up in a hut made of leaves they returned
to the city. There he remained, duly resolved in himself to
perform austerities.
(Contd.)

CHAPTER SEVENTY-FOUR

The Caturthimahatmya (Contd.)

Indra said:
1-2. Having assumed the highest condition of devotion he
was meditating on the god Gajanana and in a condition of
restraint—eating only air, fasting and looking like
a lump of
stone—he recited the mantra his teacher had
taught.
3-4.Whilst that eminent young boy who had neither hands
nor feet was undergoing austerities in this way twelve
years
passed. After observing the perfect calm he had achieved for
twelve years, Gajanana emerged out of a pool, his body made of
coral, and coming face to face, he spoke, highly satisfied by. his
firm devotion.

GaneSa said:
5-6ab. Because you have stayed for twelve years in a dense
thicket in this desolate forest filled with lions and tigers, I am
going to give you a boon, so be attentive to what is in your
mind.
6cd-7. When he had heard this statement he had made,
Kitavirya’s son began thinking about a body, and after bowing
286 Ganesa Purana

he addressed Dviradanana whilst various gods and sages were

listening in their vehicles.

The son said:

8-9. May my devotion never deviate from your lotus feet,

God, and may I have the will never to ask for anything else.
However, Lord of the gods, I am going to request something in
order to please my parents. Give me beauty in body such as
will produce complete satisfaction.

Indra said:
10-20. After hearing his speech, and having made himself
tiny, Gajanana, the illusionist, entered his belly. And when he
had made his entry, that son assumed a divine body, King.
Krtavirya’s son then became thousand-armed and standing with
his two feet straight, he looked like a mountain. The gods and
the celestial sages rained down showers of flowers and to the
sounds of celestial instruments they eulogized him and the god.
Adomed with one thousand arms, Kartavirya then roared, and
on hearing his noise, which was like the rumbling of thunder,
Yama, the unflappable, became exceedingly frightened. How
then could the fear of others be reckoned?” All the kings on
Earth were afraid of him and trembled, thinking, “In battle he
will shoot five hundred arrows!” Then after getting out of their
vehicles, Brahma and the rest said to him, “By recollecting you
the wealth of the gods that has been lost might be restored. You
will drive away that sickness which exists in the hearts of al]
beings. And because you embody Visnu in your appearance you
will be celebrated in the three worlds for the length of a kalpa

204 The request made in this verse for a handsome body does not contradict
the final statement he has just made in vs.8. That statement implied he
would not.ask for something for himself and in vs.9 he asks for something
which will be of benefit to others as well as to himself.
*S “How then could the fear of others be reckoned?”: This rhetorical
question receives its bite from the high degree of fear accorded to Yama in
his role as god of death.
74.21-32 287

under the name of Sahasrarjuna and you will devote yourself to

helping the good and protecting those who come for refuge. You
will be the punisher of all enemies and the Overlord of the
Earth.” After they had given him these many gifts the gods,
beloved of Diti, disappeared. All the kings, too, brought him
elephants, horses, carriages, umbrellas, fly-whisks, lamps,
chariots and other presents.
21-26. Attended by brahmins, he then had a coral image of
Gananatha set up in a large temple and the brahmins gave it the
name of “Coral Ganesa.” To the brahmins he gave villages
which were set aside for worship?” and this area, which gives
success, became famed on Earth as Pravdlaksetra. On that spot
Sesa became resolved upon undertaking the support of the Earth
and from GaneSa he obtained many boons: a capacity to support
the Earth, ommiscience as well, a thousand heads and
preeminence amongst the nine snake families. He was
completely satisfied in his heart by this and re-established the
area, which became famous under its second name of
“Dharanidhara.” It gives a resuit in regard to every desire to
those who hear about it and recollect it.
27. After honouring all the bulls of brahmins,
After inquiring about all the kings,
The thousand-armed man returned to his own city
To visit-his mother and father.
28. However, when both of them saw him in this condition
and the city as well, they both rejoiced and happily gave various
gifts to the principal brahmins.

Indra said:

29-32. I have explained this wonderful, marvellous

dangerous Fourth, which is auspicious and has come to the
world of men because of Krtavirya’s son. Groups of gods and

206 “which were set aside for worship”: This means that the revenue derived
from them was not taxed and could be used to defray the expenses of piijas.
 288 Ganesa Purana
kings such as Candrasena have experienced it” it is
extraordinarily meritorious and merely a recollection of it gives
success. Due to its favour Ravana obtained absolute intelligence
and due to its favour the Pandavas regained their kingdom. If
the merit of that vow fell into my hand, this vehicle would
certainly set out for Amaravatt.

Brahmd said:

33-3Sab. In this way, King Sirasena, who was sunk in a

Sweet ocean of bliss, heard about the power of this vow from
Sakra’s mouth and roaring, he worshipped Sakra’s lotus feet and
then the excellent King Sirasena spoke to him, delighted now
that he had heard this tale of celestial character about the vow of
the Fourth.

He said:

35cd-36ab. My previous merit has come to fruition and that

is why I have heard about this vow. Absolutely nothing in the
three worlds is more meritorious than it.
36cd. After he had said this he himself undertook to perform
that vow for Sakra.

CHAPTER SEVENTY-FIVE
The Caturthimahatmya (Contd.)

Vyasa said:

1. What did Siirasena, enjoyer of the Earth, do after he had

diligently listened to that excellent tale from Indra’s mouth?

*T “have experienced it”: that is, they have performed the vrata Indra has
just narrated.
75.2-13 289
Brahma said:
2-7ab. He then said to the messengers, “Go to the city and
bring a performer of the vow of the Dangerous Fourth here.”
The messengers departed quickly and inquired in house after
house. Whilst wandering about they saw that a beautiful,
auspicious flying vehicle had arrived. It had been sent by
Ganapa’s messengers in order to take one particular woman, an
evil candala woman, her mouth oozing leprous muck, evil
smelling because of the mass of insects and flies on her, her
belly shrunken, her hair long, her nose and teeth gargantuan,
filthy dirty, her ear-holes long and her voice coarse. Thinking
that this was extraordinary" the King’s messengers, having
bowed to her, spoke to Gananatha’s servants, the messengers of
the god.

The messengers said:

7cd-9ab. She he is utterly contemptible and poorly bred!
How can she go to heaven? Messengers, who was she
previously and how did she become like this? How did you
bring her to heaven? By what merit? If it can be told to us, tell
us everything.

The god’s messengers said:

9cd-13. In the Bangala region there was a warrior named
Sarangadhara whose beautiful daughter was named Sundara.
Her voice was that of a cuckoo, her face was like the moon and
in loveliness she surpassed Rati. Eight cultivated noble ladies
were not worthy enough to function as her servants, with a mere
glance she would infatuate the heart even of yogins and just by
glancing at her lovely body some young men ejaculated semen.
Infatuating everyone, she became deeply involved in the ways
of prostitutes and in her very costly clothes and ornaments she

208 A statement referring to the heavenly vehicle, not to the juxtaposition of

candala woman and vehicle.
 290 Ganesga Purana
offered a variety of sensual enjoyments. In the city of Bangala
she became famous as a quite shameless prostitute.
14-23. She constantly deceived her husband Citranama by
profligately spending incalculable wealth his father had
pteviously accumulated. On one occasion, at midnight, after she
had left him in bed, he angrily disturbed her when she was
beautifully dressed and forcibly held onto her hand. Abusing
her, Citranadma, her husband, then said, “Damn you, wicked
woman! You always have lovers!” After hearing his statement
she became angry in herself, and then, utterly furious because
she could not enjoy what she should have enjoyed.” And in the
blind darkness, seizing a dagger in her right hand she split open
his belly and he fell to the ground. Then she went to make love
with the man who was the paramour of her heart and whilst she
was making love there, a neighbour who was awake, becoming
aware of her behaviour, went and reported it to the king. The
messengers, standing in the darkness until she returned to her
-house, the king’s messengers seized and led her to the ‘king and
with the king’s permission the messengers took her outside and
then killed her. Yama’s messengers led her into a terrible hell
where, at his command, she stood face downwards, much bitten
by worms. Remembering her previous behaviour she
experienced extreme pain, and at the end of the kalpa she
became an utterly disgusting candala woman in the world of
mortals.
24-26. On one occasion she became drunk after drinking
some liquor and slept all day, but at the first watch of night she
awoke, terribly hungry. Straight away she went to beg at the
house of a person who was performing a vow. She ate the food
he gave her and at moonrise, due to the power of fate, she
spontaneously muttered, “Ganeéa.” Straight away Gananatha
sent her the auspicious flying vehicle.

™ “she could not enjoy what she should have enjoyed”

abhaksyabhaksanena: given her obsession with sex this compound must
have a sexual meaning, suggesting a connexion with the root bhaj rather
than bhaks.
75.27ab-36 391
Brahma said:
27ab. After they had heard the speech of the’ god’s
messengers and had bowed to them, they spoke again.

The king ’s messengers said:

27cd-31. We saw that extraordinary thing whilst we were
performing our duties. The king had prescribed this command
for us. Listen to it. “Sakra got on his excellent flying vehicle in
order to see Grtsamada. He came with the gods to Bhrusundin
and after he had seen him and bowed to him, he honoured him,
and after receiving his worship and his farewell, he set out for
his own city. But almost straight after he began moving, his
vehicle fell into Sirasena’s city because of the glance of 4
merchant’s leprous son. Sirasena went there and after he had
made obeisance and worshipped him, he asked why the flying
vehicle fell and how it would move again.

Indra said:
32. This flying vehicle will start again by virtue of the merit
produced by the vow of the Dangerous Fourth. So perform it
diligently for this purpose.
33-36. At the king’s command, we, his messengers, came to
look for it. Messengers of the god, if she is to perform this vow,
she must now be brought to Siirasena, husband of the Earth.
This candala woman will impart the prosperity that arises from
the vow of the Dangerous Fourth. Possessing two lots of
merit,”"° she will return to her flying vehicle and Sakra’s flying
vehicle too will return to his own city. If this task is done, when
it is completed, it will be pleasing to you, to her,to us, to the
king and to Saci’s husband,

* “two lots of merit”: I take it to mean that she will have the merit gained
when (vs.26), firstly, she inadvertently uttered Ganega’s name, and,
secondly, when she performed the vrata. In addition, this verse must refer to
two flying vehicles, the one sent by GaneSa and the other one belonging to
Indra.
292 Ganesa Purdna
37-44. After they had heard their speech the god’s servants
said, “Ganega has commanded us not to give her away to
anyone else.” When they had said this they got up and quickly
put her in the flying vehicle, and straight away she became a
truly celestial maiden wearing celestial garments and ornaments
on her body. To the sounds of celestial instruments the god’s
messengers brought her to Ganesa, and as she had gone, the
king’s messengers went to Siirasena and told him all the news.
As soon as they had spoken the candala woman’s vehicle
suddenly came and they noticed that it was shining and
illuminating the regions and directions. Her glance fell on
Indra’s vehicle and through contact with the rushing air of her
flying vehicle, Indra’s flying vehicle went aloft, whilst all the
people, sages and gods were watching, amazed. Now that Sakra
had gone to Amaravati, they all went to their own homes and
she too, in possession of a celestial body, reached GaneSa’s
home, having lost all of her evil because of the- merit accruing
from the vow of the Dangerous Fourth.
45. The man who should hear or relate this correctly and
diligently will attain all his wishes and his troubles will be
removed.

CHAPTER SEVENTY-SIX

Brahma said:
1. Now that he had heard about and witnessed the power
produced by the vow, he resolved to perform it himself and
spoke to Vasistha, the bull of sages.

The king said:

2. Tell me the right moment for the vow of the Dangerous
Fourth as I want to perform the vow here and now as
demonstration of its proof.7!!

*"' “demonstration of its proof” pratyayakaraka: demonstration of proof that

the ritual is effective.
 76.3-21ab 293
Vasistha said:
3, Excellent king, in the dark half of the month of Magha,
perform that vow of the highest quality which brings every
success and gives every desire.

Brahma said:
4-8. The extremely devout king and his wife had prepared the
requisite materials with the intention of beginning that vow of
the Dangerous Fourth which is of the highest quality, when. in
just a short while the auspicious day prescribed by Vasistha
came. Then after he had taken a bath at daybreak, had
performed the obligatory rituals, worshipped Ganega,
pronounced a benediction to the bulls of brahmins, honoured
Vasistha, received his assent from him and placed his mind on
Ganesa, he stood on one great toe until the sun went down,
conscientiously muttering his names. In the evening he once
again quickly bathed and after he had performed the
evening
ritual, accompanied by Vasistha, he began the appropriate
worship.
9-21ab. He made a large pavilion adorned
with columns of
plantain wood, opulent with many ornaments and cloths,
resplendent with umbrellas and chowries, shining with
rows of
mirrors, decorated with flower garlands, containing
lustrous jewels and radiant with rows of lamp
many
s. In its midst,
upon a golden pot he set a golden image of
GaneSa, charming in
all of its beautiful limbs, shining with many ornaments and
adored with many jewels. Then whilst the leading brahmins
were reciting the Vedas and the singers were singing, all the
instruments were playing and the dancers dancing, he
worshipped the image with mantras from the Vedas and the
Puranas, the sixteen ritual practices and the five immortal
substances. Having placed before it a food offering consisting of
the five substances and milk prepared with ground sugar,
ladikas, flour cakes, modakas, splendid with many sauces, and
fragrant water, the king presented for Gajanana’s complete
satisfaction fruit, betel nut, an honorarium of jewels and gold,
dirva grass, a mantra and many handfuls of flowers. Then to the
294 Ganesa Purana

Moon, the Gananatha and the day he gave water for the
reception. He respectfully honoured the brahmins, fed them and
then gave them honorariums of a myriad of cows, ornaments
and clothes. Then the king himself ate, as did his relatives and
friends, and in the night he kept a watch to the accompaniment
of songs, music and story telling. After the king had bathed
again in the clear light of morning and worshipped the image of
Gananatha as previously, he gave Vasistha implements for
worship as an honorarium.
21cd-29ab. Gajanana was satisfied with that and dispatched a
flying vehicle radiating absolute splendour. Then the
messengers””” placed him, his real appearance that of Ganeéga,
on it and this brought immediate joy to ali the people who were
watching. The king was moved to the world of the gods due to
the power of his merit and the messengers of the god, who also
had Ganega’s real appearance, their heads crowned with
diadems and adorned with many ornaments ‘said to him,
“Vindyaka was satisfied and so he sent this flying vehicle to
you. Accordingly, we have eagerly come to see you.” After
hearing their speech, the protector of the Earth wept and, his
body stooped, his hairs bristling, he spoke in a stammering
voice. Quite blushing, King Sirasena said to them, “There is no
reason why I should see him who is beyond the sphere of
thought and speech, who is the ruler of the universe, permanent,
incomparable and unmanifest. The Vedas and the Sastras are
unable to describe him, yet the hosts of deities led by Siva and
Brahma constantly recollect him. If he has recollected me,
messengers, then I have really experienced good fortune.”
29cd-30. After they had given ear to his speech the
messengers spoke to the king once more, “We do not know,
King, how the power of devotees can make him who has neither
characteristic nor form?!’ assume a form.”

712 “The messengers”: that is, Ganesa’s messengers.

*} “who has neither characteristic nor form” nirgunam yannirakaram: All
three words are in the neuter gender indicating that it is the aspect of Ganega
as Brahma which is in question here.
 76.31-44 295
The king said:
31-32. I have one great desire. Given that the god and you
were satisfied, how can I go to Gajanana whilst leaving the
people of the city behind? They and I ate nothing except for
halahala poison, so how could I possibly enjoy the highest bliss
without them, faultless messengers?
33. Once again the messengers addressed him, “Your wish
will be fulfilled. If not, Gajanana will angrily strike all of us.”

Brahma said:
34-42. They agreed to bring every person onto the flying
vehicle. All creatures came who were intelligent and born with
hands were placed there, brahmin. All of them were clad in a
celestial manner with celestial garments and ornaments. They all
said to each other, “What is this great wonder? How could we
have made such an auspicious flying vehicle?” And others said,
“It is here because of the strength of the king’s merit. Just as the
power of wealth might make gold out of base metal, just as an
excessively evil person might attain perfection through the
words of the good, so have we all been uplifted by the king’s
merit.” Then these messengers of Vinayaka constructed a
heavenly pathway, but the flying vehicle had become
still and
did not rise up from the earth. Utter scepticism resulted from
this and the people said to one another, “How will it
go to
heaven? From whom comes this receptacle of ill luck? Could it
ascend on a huge begging-bowl cord?” Some of them looked
around everywhere and when a leper came into view, one of
them said to the king, “Send the leper away! When he has got
off?" this vehicle will go aloft.”
43-44. To those messengers who were seeking to banish him
Siirasena then said, “I have given up evil conduct. Everyone
must be brought. Because you like me and witness everything,

*'4 “When he has got off”: the meaning of this is not entirely clear although
the semaatic opposition between merit and demerit residing in the flying
vehicle and the leper respectively is clear.
 296 Ganesa Purdna
perhaps you could kindly tell me about his life, his previous evil
and also the remedy for it.”

The messengers said:

45. Don’t worry king! We will tell you about the leper’s
depraved activity, his life and the remedy for his evil.

CHAPTER SEVENTY-SEVEN

The Caturthimahatmya

The messengers said:

1-5. Long ago in the city of Gauda which was in the region of
Gauda there was a priest who had a son, the mother of whom
was Sakini and whose wife was called Savitri. In her loyalty to
her husband she was a veritable Savitri.”’> Affectionately they
adorned their only son with ornaments and, exceedingly
handsome, he looked as splendid as Kama. His mother and
father never wanted to be separated from him even for an
instant. But when he attained manhood and had left his own
wife he was always involved with the wives of other men and he
was obsessed with maliciously criticizing other men. He became
very evil and hostile towards his father’s commands.
6-7. At the same time in that city there was a prostitute called
Naravimohini and she came to him with her mind set on him.
Listen to what she did. She had deliberately taken her own
jewels out of a small basket and placed them near his mother
and father, afterwards repeatedly crying out “thievery!” After he
had restored them to the prostitute he had heavy sex with her.

215 Here allusion is made to the tale of Savitri which is recounted in Mbh.
3.277-83, amongst other places, and where Savitri is shown demonstrating
tremendous loyalty to her husband, Satyavat, in the face of death-defying
odds.
77.8-20 297

8-9. Then giving up all sense objects including wealth and

fragrant perfumes, he became a yogin of the kind that is intent
upon Brahma and he established himself in that alone. But
disturbed by Kama’s fire he became intoxicated just as if he
were under the influence of alcohol.
10-12. However, his exhausted father, disregarding hunger
and thirst, looked for his son in every house of the city, his
breath labouring because he could not find him. At midnight he
asked his wife, ““Where has my son Budha gone? Like someone
in the night who is without a lamp, my home is. worthless
without him. A pool is worthless without water, so too is a
woman without a child. Any sight of him will be a life saver.”

Sakint said:
13-14, I stand here filled with grief and’ anxiety, wearied by
hunger and thirst, not knowing where my beloved son has gone.
I will live if Isee him, but not otherwise.
15-16. Once again taking his staff in his fist, Diirva left and
looked for his son on the road and asked after him. When he
was fatigued and assailed by hunger he became confused and
then concerning his son he questioned a very old, fearful Sidra
named Bhima and Bhima said what was quite evident.

Bhima said:
17.Your son Budha is in a brothel.
Sensuous, he is happily having sex.
It does not matter who his mother, father or son is!
You have tried for nothing, brahmin.

Darva said:
18. How could my son Budha become attached to a
prostitute? :
19-20. He then went quickly to her house where he saw his
crazed son, his eyes reddened by intoxication, agitated with lust,
and he said, “You are like the dark stain on the moon! How
298 Ganesa Purana

could you have been born in my family? A stone or a thorn tree

is considered to be better than you! Why don’t you die,
mischievous man? What can there be in life for you?”

Brahma said:

21-25. Having given ear to his father’s speech, the son Budha
was filled with anger and he slapped his father on the snout with
his palm. He said, “Your face is like that of a worm or an insect.
Why have you stopped me when I am having sex, vile man?
And why has crow’s dung suddenly fallen on me?” With
another slap of his palm he took away his breath.”!® When his
father had given up the ghost, his son said, “Visnu! Siva!” and
rejoiced, then after striking him on the feet, threw him far away.
After he had drunk some alcohol, he again had sex with the
prostitute at his pleasure.
26-30. In the morning he went to his own house and saw his
mother. Happily she embraced her son, her breasts oozing with
affection, and she said, “Where have you been? Where did you
stay and what did you do? Tell me in detail, child. Your father
has suffered exceedingly and I too am without food and water
and at night I jie awake in expectancy. Son, your father has been
gone for a long time looking for you.” Again and again she said,
“Go and find your father!” Ordered by her in this way her son
angrily struck her with a dry stick and she fell on her head on
the ground. Realizing that she was senseless and after striking
her on the feet, he threw her outside. And after he had taken
himself to the prostitute’s house he had sex, utterly ecstatic.
31-32ab. The good people, each with their own sticks, burnt
these two—husband and wife, but because of his brahmin status
the king did not order the vile brahmin to be punished. But when
he returned home his wife had a quiet word with him.

26 “took away his breath”: that is, he killed him.

 299
77.32cd-43ab
Savitri said:
32cd-35. Wise Lord of life, listen exactly to what I am going
to say. The conduct of those like you who are born in that most
famous and pure class”’” should be good. Evil conduct is quite
another thing and should, with discrimination, be avoided.
One’s duty in this world is that by which one will be happy in
the other world and one’s duty in youth is that by which one will
be happy in old age. In the eighth month one should act so
that there will be happiness during the rains and one should
undertake action during the day so that one will sleep easily at
night. ‘
36-42ab. The king has forgiven you because you are a
brahmin and because of his affection for your father. I am
perfect in every limb, a beautiful companion, your lawful wife.
How could you have left me for sex with a prostitute? Everyone
would revile you, but no one will speak to you because they are
afraid of you. My own kinsman says to me, “Lovely lady,
what’s your husband worth?,” and then head down in shame I
long to give up the ghost here and now. But husband, if you
were willingly to make love with me day and night, nobody
would say anything about you, nor would there be any large
transgression if at your own discretion you make good my
advice by abandoning her. A wise man”!® should cease activity
done by mistake or through ignorance. I do something if it is
considered suitable, but I will certainly not do something if it is
unsuitable. One should not act simply on the basis of a firm
resolve. The man who acts wrongly gains neither this world nor
the next world.
42cd-43ab. Budha was pierced to the vitals by the barbs of
that woman and filled with anger, terribly cruel and almost
smouldering, he spoke.

7 “pure class”: referring here to the brahmin class.

218 A Wise man should cease...” tyajed budhah: this is clearly intended to
be a pun on the name of Budha, Savitri’s husband.
300 Ganesa Purana
Budha said:
43cd-44ab. Towards me you are shameless, cruel, arrogant,
wicked and angry. You will clearly attain the fate my parents
have attained.

Savitri said:

44cd-45. Since there is no difference between parents and

teachers, how will a person who should protect their
. . . . 2
independence protect me in this adversity??'? For a good
woman, prosperity and death in this and the next world comes at
the hand of her husband.

Brahma said:
46-49. After his wife had spoken in this way, he impetuously
seized her and struck her with sticks, clods of earth, his fists and
stones. Then through her previous merit she recollected Rama in
the form of her husband, but suddenly, pierced in the vitals by
him, she gave up the ghost and in a divine body she went to
heaven where she enjoyed the highest happiness. But in the
night, after dragging her body away by the feet, he threw her far
away and unchecked, he rapturously made love with the
prostitute and to her Budha said, “They have all been killed
because of you.”
50-52ab. After much time had passed, he then went to
K4labhi’s house and when he had gone to bathe the depraved
man seized his wife by the hair. She was extraordinarily
beautiful and he embraced and kissed her, and bringing her onto
the bed he fearlessly squeezed the mound of her breast and
made love with her at will, whilst she cursed him constantly,

7 The point being that since he has killed his parents and has paid no
attention to the teachings which originate amongst the learned, how can she
expect him to be protective of her.
77.52cd-62 301
Sulabha said:
52cd-54. How could my parents have given me this offensive
name Sulabha?””’ I have certainly been easy for you to gét, vile
man, corrupt in mind! My husband Kalabhi, a bull amongst
sages, having gone to bathe, you, a depraved man, used force
against me. You will become leprous in a future life and nobody
will even mention your name.
55. Then the frightened Budha returned to the prostitute’s
house where he made love with her. After he had drunk wine
though, nothing worried him.

Brahma said:
56. How can I describe such actions as this? His merit will
end and he will bring this great offente to life.
57-62. Then he died and messengers took him to Yama’s
abode and Yama said, “Why was he brought here when he
should have been taken to the hells.” After they had given ear to
Yama’s speech, the messengers then led him away and threw
him into hell,””’ which he experienced until the drowning of
creatures. Having suffered this experience he then attained birth
in a vaigya’s house and in consequence of the curse of the
brahmin’s wife he became extremely leprous. He was a
patricide, a matricide, a wife killer, a drunkard and a violator of
his teacher’s bed! Just from touching him a person must wash
his own clothes. Moreover, since he has committed a great
offence one should not mention his name. But if this man who is
so evil were to leave here, this flying vehicle would go aloft.
There is no doubt of it.””

20 Note the pun on the name Sulabhi, the literal meaning of which is “easy
to get”.
2 “the drowning of creatures”: This refers to the destruction at the end of a
kalpa.
22 All the manuscripts conclude this chapter after vs.62ab, but GN and Wai
continue for another thirteen verses. I have followed the manuscripts in
treating these as the first thirteen verses of Ch.78.
 302 Ganesa Purana
CHAPTER SEVENTY-EIGHT

Brahma said:
1-3ab. After he had heard the messengers’ speech Sirasena
was severely shaken and said to them, “I was not aware of this
evil activity.” Then getting up again the king bowed,
exceedingly pained, and said to the god’s messengers, “Be kind.
Tell me everything, messengers, about the way to remove all the
wickedness of that evil man!”

The god’s messengers said:

3cd-6ab. Get up! Get up! King, we are going to tell you a
way to remove his wickedness. Become attentive and listen,
Tiger amongst kings. There is a famous name of Ganesga
consisting of four syllables. Recite it in his ear and there will be
an end to all his wickedness akin to the way that darkness totally
disappears at sunrise. Since he does not have a prerogative over
any other way, he should recite this name!

Brahma said:
6cd-10ab. As a result of the messengers’ statement he recited
the aforesaid prayer, namely, the name of GaneSa in four
syllables, into the vaisya’s ear. And hearing “Gajanana” he
acquired a celestial body. When all his evil had gone merely by
hearing that name, he ascended the flying vehicle and
illuminated all the directions and regions in the same way as the
sun with its fiery splendour illuminates everythi ~g. In accord
with Vighnaraja’s command the messengers immediately took
the flying vehicle and all the people to Vinayaka’s abode.
10cd-12. Now I have narrated absolutely everything that you
asked to hear, faultless man, about the power of the name
and
the vow, the Dangerous Fourth, which is highly meritorious,
of
the highest quality, proper, renowned and gives long life. Every
success is given due to hearing about it, all pains are appeas
ed,
all obstacles destroyed. What else do you want to hear?
78.13-25 303
Vyasa said:
13. Tam still curious, so tell me who else performed it.

Brahma said:
14. Rama, Jamadagni previously performed this vow and he
gained long life, knowledge, victory and fame.

Vyasa said:
15. How was Rama born, from whom and in whom,
Grandfather? I have asked you, so tell me everything in detail.

Brahma said:
16. In the White Island there was a great sage, Jamadagni,
who knows the past, present and future and with his mind
produces the creation and destruction and gives favours and
disfavours. He caused the gods to tremble.
17-20: The same applied to his wife whose name was
Renuka. Kama’s wife did not even possess a particle of her
beauty, hence she became famous in the worlds just like Rati2>
and since she infatuates the universe, who can describe her? To
acquire the brilliance of her eyes water-dwelling cakora birds
and deer, which eat pleasant grasses, performed austerities in the
forest and the moon worshipped Ivara in order to acquire the
brilliance of her face. She is without beginning or end, she is
fundamental matter, the goddess, the mistress.

21-25. Rama, who was Visnu, the Lord of yoga, Hari, was
born in her from the very illustrious Jamadagni who was like an
embodiment of ISvara. His body was so handsome that he was
like the embodiment of Kama’s desuoyer, his virility and
strength were celebrated and he obeyed his mother and father.
He was dedicated to honouring the gods, brahmins, teachers,
wise men, cows, etc., and he was a scholar of the smrtis, the

223 Rati is the name of one of Kama’s two wives.

304 Ganesa Purana
Sastras, the Vedas and the Vedangas. In eloquence he was
Brhaspati’s equal, in forbearance the Earth’s equal, in depth the
ocean’s equal and he was wholly obedient to his parents’
commands. On receipt of a command from his parents, he went
to Naimisa forest, where he concentrated his thoughts entirely
on the study of various branches of learning.
26-31. He was gone, but there was still the very powerful
King Kartavirya, before whose majesty the entire Earth was
always servile. Laksmi remained steadfastly in him, a portion of
Visnu who confers the objects of all desires. In battle he
simultaneously releases five hundred arrows for the destruction
of his enemies and, famous for his virility and strength, he was
honoured by the hosts of gods led by Indra. He had countless
elephants, foot soldiers, horses and chariots and: when his troops
move out they cover the Earth’s surface just like the clouds in
the rainy season covering the sky and the sun. His enemies flee
in all directions when they hear the sound of his conches, just
like myriads of rutting elephants when they hear the roar of
lions. When the king spontaneously makes a roar equivalent to
the sound of five hundred conches, the creation shakes,
Excellent sage.
32-35. On a whim he marched out with his army of four
corps. He wore blue garments and had a blue parasol, his
soldiers likewise. He moved to and fro across inaccessible
forests, rivers and mountains, spotting many groups of animals
and killing anything. Then on the peak of Sahya mountain he
saw an excellent hermitage resembling the home of Siva, the
mountain dweller, on Kaildsa. The king asked his attendants
who owned this excellent establishment.

The attendants said:

36-37. He is the renowned Jamadagni, the personification of
another Sirya. Very fortunate man, this sage brings favour or
curse and a myriad of evils is destroyed by a sight of him. Go
there if you wish and you will see him and then through your
favour everyone will benefit.
 78.38-48ab 305

Brahma said:

38-43. After hearing this speech the king became eager to go.
He halted the entire army, only taking its chiefs at that particular
moment and then he went to Jamadagni, the tiger of sages, a
repository of austerity, and saw him seated on kuéga grass,
glowing like fire. He bowed, as did his accompaniment, his
body prostrate. The soldiers then sat down in many spacious
halls and in bowers with rows of trees, but the king stood before
the sage. Surrounded by four soldiers, the king, powerful son of
Krtavirya, sat on a seat prescribed by the sage, who then
honoured all of them with water for the reception, grass for
seats, and so on. Then he gave them cows and with his pupils he
honoured them all.
44-45. Fatigued by hunting, all the hunters submerged
themselves in clean, pleasantly cool water taken from various
lakes, whilst at the same time listening to the sounds of Vedic
recitation, the magnificent words of the Sastras, and the words
and discourses which the students uttered all around them. Then
the lotus-eyed king spoke to that pre-eminent sage.

Kartavirya said:
46-48ab. Because this sight of you has occurred
my parents
are now fortunate as is my birth, my knowledge and
my
austerity. The tree of my merit has now fruited and I now have
riches, good fortune, an auspicious family and renown. It is said
that you are the supreme Brahma and there can be no
doubt of
that. Now that I have experienced your hospitality, I am quite
satisfied in my own heart."

224 «Now that, ... I am quite satisified...”: It is not clear whether this means
he is satisfied purely with his hospitality or with the truth of the knowledge
that Jamadagni is Brahma.
306 GanesSa Purana
Brahma said:
48cd-49. After hearing this about his Brahmic nature, smiling
a little, but with his mind tranquil, the sage, even though he
knew, asked him, “Who are you? To whom do you belong?
What is your name and what is your business?”

The king said:

50-51. My good fortune has made it obvious to me that for
self-interested kings the only goal is to observe a person like
you. I am Krtavirya’s son and I am known as Kartavirya. With
your assentI will return to my city purified.

The sage said:

52-55. Excellent warrior, I have heard of your great fame
and, in consequence of my merit, my wish to see you has borne
good results. Because of your arrival, King, my body, self,
austerity, knowledge, hermitage and all my wealth are truly
significant. But how can you leave without having taken any
food, for might you not consider my praise in the world to be
unwarranted.” Leave after you have eaten something, Lord.
For now, afford me your protection, Lord!

The king said:

56-58. Right! It is mealtime and with your assent something
should be eaten. In case there is no food, we can drink water
which has been requested from learned brahmins. But, how can
I drink water when I have left behind an incalculable number of
soldiers? How can I eat? Brahmin, I know in my heart you do
not-have the capacity to feed everyone. Just by seeing you I
have completed my task and now IJ am going.

5 Jamadagni has a high reputation in the world-which hé considers will be

diminished in Kartavirya’”’s eyes if the latter does not stay for a meal.
 78.59-60—79. 1-13 307
he sage said:

59-60. Don’t worry, Royal sage! I will feed you and your
army with four kinds of food. What cannot be accomplished by
ascetics? Let your army come here. I invite it too, but, Lord, let
it rest for the moment on this very pleasant, auspicious river
bank until the food is prepared. Then you will see something of
real interest.

CHAPTER SEVENTY-NINE

The Tale of Kartavirya

Brahma said:

1-Sab. His heart filled with wonder, Krtavirya’s son left the
splendid river bank after he had given ear to the sage’s speech.
Calling his wife, the sage told her what had happened, and then,
calling the wishing cow, the two honoured her for a moment.
Then both of them asked her, Preserve us from embarrassment,
Wishing cow! The king and his uncountable army have been
invited to eat, and so, Auspicious cow, let there be food suitable
to the taste of the king and his army. Do it immediately,
otherwise truth will be violated””° and I will have no renown in
the world. Do it as you see fit! ;
5cd-13. When these two had requested this, the wishing cow
built a large city by her own power. It contained many beautiful
temples splendid with many jewelled columns and assembly
halls. It was adorned with lovely pleasure gardens and enclosed
gardens with many creepers and flowers, it had a profusion of
many banners and flags and resounded with the notes of many
musical instruments. Resplendent with multitudinous rows of
eight-legged flower boxes, it also contained many rows of

”6 “truth will be violated” satyam layam vrajet: lit. “truth will be

destroyed”. The truth here refers to his claim that he can provide them with
food.
 308 Ganesa Purana
serving vessels filled with four types of food. It was also
opulently splendid with huge arches, it was bound by an
encircling moat and its pleasant balcony shone with its many
men-servants and maid-servants. Located in various spots there
were people, some moving and some still, who were stopping
people, saying, “The sage Jamadagni has not given permission
to advance.” Uncountable dishes of food were displayed
everywhere, radiant, splendid and shining, filled with many
spices, containing the five immortal foods, soup, broth and
cooked food, splendid rows of dishes, food to be chewed, licked
and sucked, salty food, cooked lime, mango, boiled rice, fruit of
the wood apple tree, etc., and plates of camphor, cardamoms,
hingu seasoning and a peppery decoction.
14. Once the dishes were completed the sage then
Invited his group of students,
The son of Krtavirya and his army, to eat,
Because the wishing-cow was perfectly content.?2’
15. Then the sage said to his group of pupils, “Go quickly
and summon the king who is staying on the river bank.”
16-17. After they had reached the king and had initially
received his salutations, the pupils offered him a benediction
and then communicated the sage’s order, “King, proceed
carefully with your army for the meal. Innumerable dishes of
food containing the six flavours have been served.”

Brahma said:

18-22. After getting up from there and summoning his army,

King Kartavirya, who had duly performed his ablutions, left
with his soldiers. Then he saw the sage’s abode, the like of
which had not been seen nor heard of in the three worlds. When
he reached the arched doorway of the house he was stopped by
doorkeepers, who were looking for a signal from the sage. In
turn they were stopped by groups of pupils and the king then
went to the eating hall, where, placing himself in its midst, he
observed the sage’s wealth. In his heart he conjectured, “Neither

27 Content because she has created all the food.

79.23-35 309

Siva the destroyer, nor Visnu the protector have such wealth,
nor does Brahma the creator.”
23-31. Placing himself in front, the sage then introduced him
to every dish, and on receiving the king’s assent he presented
the dishes to the soldiers, row after row, as well as to those who
were to eat their meal outside.””* When everyone was seated he
summoned the king to sit down and to the accompaniment of
music and discourse, they then all ate foods they had not seen
before, sweet fruits and roots as well. And to each other they
said, ““What’s this? What’s that?,” and they all wondered how
this marvel had been achieved. They ate whatever they wanted
and because they had enough everyone left some food. To every
plate the sage’s pupils brought washing dishes, water and clean
twigs. Then all the pupils offered the rest of the food to the large
herds of elephants, horses and bulls located in another extensive
apartment that had been turned into a stall. The people then ate
sugar-cane, grapes, mangoes, bread-fruit and pomegranates, and
accepted cardamom, cloves, crushed camphor, resin from the
Khadira tree and small betel nuts covered with the leaves of the
Piper-betel which the sage had given them. Then the sage
joyfully gave all of them ornaments and garments in accord with
their status, the most valuable to the king.

The sage said:

32-35. Since I just subsist on food from the forest, what can I
really give a king like you who has Visnu’s appearance and has
got everything he wants. By accepting my order that the king
and his army should eat in Jamadagni’s house, you have given
me renown in the triple-world and because this has been so
auspicious” the word “excellent” has been sounded in the
world. If a very wicked man accedes to this order he becomes
good and in all the worlds he becomes highly famed and

228 Vs, 22-23 are both difficult verses and my translation is an educated
guess. I can make no sense out of the pronoun ye in 23d which perhaps
should be emended to yani except this would make the Sloka hypermetrical.
9 “because this has been so auspicious”: that is, eating the food.
 310 Ganesa Purana
elevated. By acceding to my order, major misfortune will not
befall you, even if you are far away.

Brahma said:
36. Having given ear to this speech uttered by Jamadagni, the
king, his mind filled with amazement, questioned him about it.

The king said:

37. No one has seen this before! Was it done by illusion or
was it done by the power of ausierity? Teil me truly, Firm-
vowed man!

The sage said:

38. King, { have never before told a lie, even in jest, so what I
am telling you is the truth. The wishing-cow did everything.

Brahma said:
39. The fate of a simpleton is to be impolitic. A great
calamity caused by a bad conjunction of planets is imminent.
40. Though the king and his army, horses etc., had eaten and
though he had had enough, he resolved to take the wishing-cow
- and he spoke accordingly.

The king said:

41-47. I see no value in this cow for sages whose anxieties
are appeased, who eat bulbs, roots and fruits, who with their
minds can cause the creation and destruction, who are
without
desire, whose senses are conquered and who are wise.
What is
the value of prosperity for those who eat air in the forest, who
are effective in the attainment of liberation and whose
disposition is towards recitation of the Vedas? There is no use
in
this wishing-cow for those whose disposition is toward
s
recitation of the Sastras, who are conversant with the meaning
of
the DharmaSastras and who are occupied with yogic exercis
es,
Vast wealth and greatness might be suitable for great works, but
79.48-52—80. 1-2 311
a large jewel is unsuitable for you, a forest dweller.- Therefore,
you should gladly give this cow to me, brahmin, though you
should certainly think of her as remaining in your mind, even
though she is with me. Brahmin, observe propriety regarding
what I have just said,”° for if not, amongst people, what can
powerful kings, in conjunction with their armies consisting of
four corps, not seize in their own or a different kingdom?

Brahma said:
48-49. After hearing this speech of weak-minded Kartavirya,
the great sage Jamadagni fairly blazed with anger like a huge
snake and that brahmin was like fire. Eyes red, he spoke to the
king, all but lecturing.

The sage said:

50-52. You are a good, pure and great king, whom I
requested to eat, but just like the cuckoo which foolishly
nourishes the young crow, 1 was unaware that like a heron there
was dishonesty in your heart. In the end, due to his nature a
crow becomes obsessed with inedible food. I have become quite
confused about this friendship with a king. Nobody in the world
has seen, heard of or experienced this.

CHAPTER EIGHTY

The Tale of Kartavirya (Contd.)

The sage said:

1-2. When you were acting helpfully you were behaving
properly, but seeking the wishing-cow, you are predetermining
your own destruction.”*! Truly you are confused, King, because

230 “¥ have just said”: This refers to what the king said about ascetics
devaluing material possessions.
75! “own destruction” atmaghatam: This cannot be read as a ‘portent for
Suicide because the statement is the sage’s own reflection on what will
312 Ganesa Purana
you want the unobtainable. On your head will fall the evil”** that
is produced when the triple-world is destroyed.

Brahma said:
3-4. Pierced by those wordy darts the king came to resemble
-the destructive cosmic fire and from his mouth he angrily
vomited fire. In extreme anger he then spoke to the sage
Jamadagni.

The king said:

5. Rogue, I have never heard an evil word from anyone.
What can I do? J have endured your acerbic speech only because
you are a brahmin!

Brahma said:
6-10. Getting up from there, the king quickly gave an order to
his messengers, “When you have released the wishing-cow from
her post, return quickly to me!” At his command the messengers
then surrounded the wishing-cow, but simply by her making the
sound phut they gave up the ghost and went to heaven, and with
the fire of her anger she burnt the king’s other messengers.
Other heroes flew to heaven because of the fury of her snorting
breath, concealing the sun’s disc so that nothing at all was
perceptible. The regions became dark, the sky was not bright,
the Earth began shaking, the shaken trees fell and the frightened
soldiers ran from there in every direction.
11-20. At a distance someone struck the cow with a whip and
soaring up here, soaring up there, the cow chased the army as if
she were a lion after a herd of elephants or Garuda after snakes.

happen to Kartavirya if he persists with his quest for the wishing-cow. It

certainly does not reflect Kartavirya’”’s own intention.
22 “evil that is produced when the triple-world is destroyed”: This
highlights the enormity of Arjuna’s act. In Puranic cosmogony the
destruction of the triple-world at the appropriate time was held to be a
proper event in terms of cosmic dharma. The view being advanced here
seems idiosyncratic.
 313
80.21-28
A great cry of distress then came from those fleeing warTio’
and Kartavirya, the great warrior, said to them, “Don’t be
afraid! When I joyfully blow my conch-shell, she will go t her
dwelling in fright. Who is this wishing-cow??> Look at MY
wonderful object!” He then blew the huge conch-shell, filling
the triple-world with sound, but the wishing-cow was not
frightened and so all the king’s servants struck her vigorously
with wooden rods and clods of dirt. But from wherever she WS
struck on her body there came forth many armoured heroes Who
were fully armed. Hairy barbarians came from her hair, robbers
from the area of her feet. All were produced in this way: various
tribes of foreigners and also many other heroes, groups of
horses, elephants and very strong charioteers. They fought there
with Kartavirya’s soldiers and when they struck them,
Kartavirya’s soldiers fell down. But like moths on a tree in the
night, others assembled there. Striking and killing one another,
men fell in their hundreds and when their weapons were
shattered against other weapons they began wrestling.
21-28. This was the situation, and when in the tumultuous
battle the weapons had been lost, the sun was covered with dust,
nothing belonging to oneself or another was perceptible, they
still fought one another. Then amidst the sounds of neighing, the
trumpeting of elephants, roaring and the sounds of battle-drums,
drums, cymbals and flutes there arose a great cry of “Kill! Kill!”
Such was the situation in which there occurred a huge battle
between those warriors who came from the cow and
Kartavirya’s charioteers, elephants, horses and foot soldiers and
it gave nourishment to ghosts and flesh-eaters, happiness to
birds and jackals, but fear to the warriors’ wives. Some broke
their knees and some their heads, but there is certainly no
reckoning of the swords, shields, spears, bows, arrows, warriors
and chariots which were destroyed. Those of Kartavirya’s
warriors who remained fell then, but the warriors who came
from the cow and who were pursuing them, laughed, yet did not

233 “Who is this wishing-cow?”: Not so much a question as a statement of

reproach.
 314 Ganesa Purana
kill them. At that moment they derided them by saying, “Has the
sage done this evil thing to you? Has the king become so stupid
because of a previous transgression?”
29-34. His army crushed, Krtavirya’s son stood up and in his
hands he took five hundred arrows and a bow. Placing his left
knee on the ground and vigorously drawing the bow, he shot a
dense mass of arrows into the army that had come from the cow.
But like a fool’s behaviour or sex with a barren woman, the
king’s dense mass of arrows achieved no result. The excellent
king repeatedly released that number of arrows, yet not one
struck the wishing-cow. So when his dense mass of arrows
proved useless the brave king became frustrated and quite
heated. He was sick with anxiety, thinking, “Where has my
ability gone?” And all those who had gone to heaven thought,
“One shouldn’t attack when confused,” and the wishing-cow
gleefully thought, “How could this battle be so easy?”
35-36. After the wishing-cow had gone Kartavirya went to
the sage and said angrily, “Brahmin, I am now aware of your
deceit.” And thinking that a man who has deceit in his mind
deceit should not be considered a brahmin, he took one arrow
and wounded the bull of brahmins, who, with the huge arrow
stuck in his heart, gave up the ghost.
38-41. Renuka then said to the king, “This brahmin-killing is
senseless.” But the king, his red eyes filled with anger, said to
her, “Ef you do not keep silent 1 will now kill you too, Sage’s
wife!” Then the evil king angrily struck her with twenty-one
arrows, but at that moment she mentally recollected the sage
Jamadagni, straight after which she said to the king, “Evil
candala, why have you committed this offence. You have struck
us for no reason, so your arms will be destroyed. There is no
doubt of it!”
42-43. The king left there after he had heard her speech and,
overwhelmed by anxiety, he departed with the remnant of his
army. In his heart he blamed himself and he was grieving over
his dead soldiers. Despondent and disheartened he entered his
own paiace.
(Contd.)
81.1-15 315
CHAPTER EIGHTY-ONE

The Tale of Rama

Brahma said:

1-3. Terribly distressed at his going, Renuka grieved, “Where

were my sons when his death occurred? Now that my husband is
dead, what can I do, enclosed in this dense mass of arrows?
Where has my beloved son Rama gone, filled with so much
anger. When he appears I will die.”

Brahma said:
4-5. As soon as she recollected him, Rama went to his
mother, whom he saw covered in a dense mass of arrows and his
father dead, killed by the evil Kartavirya with a massive arrow
in his heart. Like a tree broken by the wind he fell swooning
onto the ground, and terribly distressed, he wept for his mother
and father.

Rama said:
6-9ab. As if the Earth is without Mt. Meru, Amaravatt
without Indra, darkness is now everywhere, all directions are
now empty, because without my father this hermitage looks bad
to me, Like the triple-world without the Ganges is this
hermitage area, because without Renuka this hermitage area
looks bad. However, the gods’ fear?** has gone and the sages
now have no Lord. Since he was like he was because of his
austerities, what form will he now take?
10-15. Saying this Rama adopted the various bodily
appearances of one who is lamenting and he thrashed around as
though he were a fish out of water. Weeping, he then came
again to his mother and removed the arrows, and after he had
placed her neck on his lap Rama lamented once more, distressed
by his mother’s distress, “Here is my mother who is quite able

234 “the gods’ fear”: their fear of the powers of an ascetic.

 316 Ganesa Purana
to turn the triple-world into ashes. How is it that, tormented by
malignant arrows, she has fallen to the ground? Until the present
you never forgot me for an instant when I was playing. But on
leaving me now,~” are you eager now to go somewhere else?
You have given me milk, many clothes, sweet food, roots and
leaves, Splendid woman! After you leave, where will you go?
Damn my life and myself, now that I am without a mother and
father!”

Brahma said:

16-17. Having heard her son’s speech Renuka became very

distressed, wiped away her son’s tears and spoke, terribly
agitated, “Don’t grieve. I will stay at your side. Listen to this
account of what happened.
18-24. There is a king, the son of Krtavirya, who came to this
hermitage area with his army at midday. He was respectfully
honoured by your father and with his army he was duly fed, but,
after he had eaten by virtue of the wishing-cow’s favour, he
asked for the cow. After the sage had become silent, he angrily
released the cow and merely by a touch the cow created a
gargantuan army consisting of four corps which fought with the
king’s soldiers, but they all fled, wounded. Then the king began
to fight and he repeatedly shot five hundred arrows. Even
though he was wounded he went back to his house and the
wishing-cow went to heaven. When he returned again, this evil
man angrily struck your father in the chest with a single arrow
and then the rogue left after having struck me, who is without
fault, with twenty-one arrows. So now you must quickly decree
the evil man’s destruction and because he shot twenty-one
arrows into my body, render the Earth without warriors twenty-
one times.
25-27. Son, I am going to say one other thing you must do.
Perform our death ritual where nobody has been burnt. Invite
the omniscient sage Dattatreya and maintain a thirteen day

?35 “on leaving me now” tyaktva mam: That is, dying.

81.2882. 1-14 317
interval between the rituals, then we will go to heaven. Nobody
else is as honest as him.
28. After she had said this Renuka left her body and attained
an abode that was difficult to reach. The very proud Rama did
everything she had prescribed.

CHAPTER EIGHTY-TWO

Relating to Bhargava
Brahma said:
1-4. After he had shaved and bathed correctly as prescribed,
Rama performed a “funerary rite for those departing” just as it is
described by. the brahmins. And after he had undertaken the
“funerary rite pertaining to the repose,” he placed the. fire,
sanctified with a mantra, on both of them. Straight away he
departed for the sage Dattatreya. On finding him through
meditation Rama bowed to that bull of sages who was wearing
dirty clothes, holding a dog in his hand, dirty, emaciated and
accompanied by his students. With his palms clenched in
homage, that brahmin stood before him for one and a half hours.
5. Although he knew his intention, the omniscient sage
Dattatreya, after welcoming Rama, said, “Notwithstanding that I
know your purpose, I waat to know why you have come here.”

Brahma said:
6ab. Rama then told that tale clearly and from the beginning.

Rama said:

6cd-14. That king who is Krtavirya’s son came to my father’s

hermitage where he was fed with the best food including many
kinds of cooked food. He ate with his army and then he asked
for the wishing-cow, but when she was not given he resolved to
take her by force. She was struck and then she produced various
kinds of soldiers. Wounded by those soldiers, the king and his
318 Ganesa Purana
army went to his home**® and the wishing-cow went into the
sky. Later, full of anger, the king vigorously shot a massive
arrow into Jamadagni’s heart and he angrily directed twenty-one
arrows into all my mother’s limbs. I was not there, brahmin, but
when I came afterwards I saw her, burnt them both in a fire
enchanted by a mantra and have come here, commanded thus by
my mother: “Except for Dattatreya there is nobody honest
enough to perform the sacrifice. At the end of the thirteenth day,
after the complete ritual has been performed, then the king,
Kriavirya’s powerful son, must be killed and the Earth must be
rendered without warriors twenty-one times.” This was what my
mother Renuka commanded me, so that is why I have come
here. Therefore, be kind to me.

Brahma said:
15. Having heard Rama’s speech that sage who was
Renuka’s friend, his heart distracted by grief, made this speech
to Rama.

Daitatreya said:
16-17. It is not desirable to quarrel with someone in whose
house one has eaten excessively. If an evil man does this, its
fruition will soon be seen. But now, correctly perform the
obsequies for these two.

Brahma said:
18-19. On returning to the hermitage with Dattatreya, Rama
devoutly performed the funerary rituals for his parents at the end
of the second day with mantras recited by Dattatreya. When the
ritual was completed the sage made up his mind to go to
Kolhapur and Rama asked, “When are you coming back again?”

256 “his home” nijalayam: here nija refers to Jamadagni.

 82.20-33 319

The sage said,

20. Whenever you recollect me with the thought “Come,
Dattatreya,” you will see me, Faultless man.
21-22. Then having performed the ritual”*’ he went begging
each day, thinking that he must not eat the food of someone who
is impure. And on the fifth day, after he had completed the
ritual, that bull of sages departed, having received assent to do
so.
23-25. Meanwhile a tiger came and fearful of it, Rama
shrieked, “Mother! Mother! Where will I go?” Then because of
Rama’s plea Renuka manifested herself headless, compelled by
the affection a mother bears for her son. (If Rama had evoked
her after the twelfth day, she might have appeared splendid and
fully complete in all her limbs).?°°
26-28. She said to him, “Child, tell me why I have been
invoked.” Her breasts oozing milk, she then affectionately
embraced Rama. On the sixth day the sage Dattatreya returned
and he saw someone there who was like Renuka. He said to
Rama, “Why has she been summoned and come into our midst
deficient in body. If she has been summoned after undergoing
investiture into the status of deceased ancestor, then out of
affection for you, Renuka should have come complete, Bull of
brahmins.”

Rama said:
29. Tiger of sages, because of a childish fear I spontaneously
called out “Mother!” and I saw one like her.
30-33. The brahmin2”’ released a bull on the eleventh day and
on the twelfth day he performed the investiture into the status of
deceased ancestor for those two, and on the next day the funeral

ae “having performed the ritual”: I am uncertain whether this refers to the

funerary ritual. M takes it to refer to daily ritual (?) and takes Dattatreya as
ing subject of the action concerning the ritual and the begging.
“If Rama had...”: a commentarial statement made by Rama on the
previous verse.
239 “The brahmin...”: Rama Jamadagni.
320 Ganesa Puréna
meal and the proclamation of the day as being auspicious. After
that he gave many presents to the brahmins in accord with their
status. Jamadagni then went to Brahma’s world in a celestial
body and the woman who was like Renuka stayed in various
places on the earth and fulfilled all the desires of those people
who practised devotion.
34. It is particularly in the Skanda Purana that this
glorification of her”? has been extensively narrated, but that has
not been narrated here because of its excessive prolixity.

CHAPTER EIGHTY-THREE

The Gift of a Boon to Rama

Vyasa said:
1-2ab. How did Rama, just a young boy and quite alone, fight
with thousand-armed Krtavirya’s son and his army? Tell me in
detail how he conquered that great hero.

Brahma said:
2cd. One day Rama questioned his mother.

Rama said:
3-5. Since the gods led by Indra shake in fear because they
are frightened of him and since his army of four corps is endless
like an ocean, how will I conquer him, mother? Leaving nothing
out, tell me the way and also how to render the earth without
warriors twenty-one times. I will do everything you say, because

*° “glorification of her” mahatmyam ... tasya: Is this a reference to the

Renukamahatmya attributed to the Skanda Purana? Cf. M. Biardeau: “La
décapitation de Renuka dans le mythe de Parasurama,” in J. C. Heesterman
et al. ed., Pratidanam. Indian, Iranian and Indo-European-Studies Presented
to Franciscius Bernardus Jacobus Kuiper on his sixtieth birthday, The
Hague/Paris 1968, p.564.
83.6-13 321

through your favour there will be victory, and I will enjoy

unequalled fame and renown amongst all beings.

His mother said:

6. You will have victory son. Make.a propitiation to Sankara

and when Mahadeva is satisfied, everything that is wished for
will be gained.
7-8. After he had heard her speech, bowed at his mother’s
feet and received her blessing, Rama came to Kailisa. There on
a jewelled throne Rama saw Mahadeva and he eulogized him
after he had bowed to him with his palms bound together in
obeisance.

Rama said:
9. Obeisance, Lord of the gods, Parvati’s Lord, Sambhu!
Obeisance to the universe’s creator! Obeisance to the
universe’s supporter!
Obeisance to the universe’s destroyer! Obeisance to the
universe’s form!
Obeisance to the universe’s abode! Obeisance to the abode of
the moon!
10. Cause of pure knowledge, may obeisance be to the one
without qualities!
To the one who possesses shape, yet is without shape!
Obeisance to the one who transcends the Sastras, the Vedas
and Vedangas!
Obeisance to the manifest and unmanifest self, whose real
form is truth!
11. Obeisance to you who has transcended the qualities, to
the one who reveals the three qualities! Obeisance to you who
comprehends expansion, but yet is devoid of expansion!

Brahma said:
12-13. Having given ear to this eulogy, Mahesvara was quite
satisfied and after welcoming Rama he said, “I am satisfied with
your immortal words, so choose a boon from me, whatever your
322 Ganesa Purana
heart desires. Brahmin, I know you are Jamadagni, Renuka’s
son.”

Rama said:
14-17ab. Though he and his army had eaten, the evil
Kartavirya longed for the wishing-cow and he angrily killed
Jamadagni who was without fault, Lord. My mother Renuka
was struck everywhere with twenty-one arrows. Then my
mother commanded me, “Kill the evil king,” and so I have come
to you for refuge. Tell me the way to kill him and the way in
which I by myself will render the Earth without warriors
twenty-one times!

Brahmé said,
17cd-18, Mahadeva, who already understood the truth of the
matter, spoke to him after he had beheld in meditation the great
six-syllable mantra productive of happiness, that is the means of
victory and satisfies Dviradanana.
19-20. He said to Rama, “Diligently recite one hundred
thousand of these mantras and undertake a fire sacrifice using a
tenth of them, a libation for the ancestors with a tenth and a
meal for the brahmins with a tenth. By this great devotion the
Lord Gajanana, god of gods, will be pleased and everything will
be done.”
22-25. Having heard this speech, respectfully bowed to Siva
and received assent, Rama went wandering here and there over
the earth. He discovered an excellent spot filled with many trees
and creepers in a region north of the Krsna river. It was quite
delightful and conducive to good success. There he performed
that personal service as Siva had prescribed. Directing the
activity of his mind and his senses onto Gajanana, that brahmin
repeatedly recited the great mantra, standing on one toe. In turn
he sacrificed with one tenth of the recitation, he performed
libations to the ancestors with one tenth of that amount and fed
the brahmins with one tenth of that amount. .
83.26-38ab 323

26-29. Then the illustrious Gajanana became pleased and

manifested himself in a huge body which had four arms,
possessed great powers of illusion and was exceptionally
handsome. His sacred thread was a snake and he was
resplendent with many ornaments, wore a diadem and ear-rings,
and his face was beaming, his pleasant cheeks shining. His chest
was glittering with pearls, coral and garlands, his arms were
huge and in his arms he was holding sweet-meats, a tusk, a lotus
and an axe. Putting a lotus on his trunk, the Lord began moving
it about freely, illuminating all the directions and the regions
with light.
30. Suddenly Rama saw him and closed his eyes when he
was struck by that fiery splendour. Then the brahmin eulogized
him.

Rama said:
31-34ab. Obeisance to you who looks like one thousand suns,
Lord of the universe! Obeisance to you, Lord of all knowledge,
granter of every success! Obeisance to you, the Lord of
obstacles! Obeisance, remover of obstacles! Obeisance to you,
the soul of everything, who brings pleasure to all! Obeisance to
the god who is pleased with his devotees, whose foot fulfils
wishes! Obeisance to the creator of the universe and obeisance
to its protector! Remove this huge obstacle”*! which has caused
the destruction of my austerities!

Brahma said:
34cd-35ab. Having given ear to this eulogy, Gajanana, his
fiery energy quiescent, spoke to Rama who was still confused
by his intense fiery energy.

GaneSa said:
35cd-38ab. He one on whom you were meditating day and
night by reciting this six-syllable mantra is I. I have come now,

*41 “Remove this huge obstacle” mahavighnam: That is, Ganega in his highly
intimidating form.
324 Ganesa Purana
Rama, in order to give you a boon. Choose a boon from me,
anything your heart desires. I am the creator, protector and
destroyer of the many creations. The sages and the gods led by
Brahma and all the royal sages certainly do not know my
appearance.”*” But I have appeared to you!

Rama said:

38cd-40. He who is immeasurable, who sustains, creates and

destroys everything, but who will not enter the range of sight of
people when they utilize the Vedas, austerity, sacrifices,
collections of vows, gifts, nor yoga, he is certainly you whom |
have now seen because of your favour, Vighnapa. Give me just
constant and rock-solid devotion! What else could one wish for!

GaneSa said:
41-42. Rama, excellent brahmin, your devotion towards me
will be rock-solid. In spite of being enticed with boons, your
mind is not over excited. Take my axe for crushing all enemies.
Your name will become famous as Paragurama.

Brahma said:
43-46, After Gajanana had given him this boon and the axe,
he then disappeared whilst all the people were watching. In
conjunction with the brahmins who knew the Vedas, the
Vedangas and the sastras, Rama then joyfully erected a large
Ganega.* And having given away many gifts, he fed the
brahmins and erected a solid temple with jewelled columns.
Then having honoured, circumambulated and prostrated himself
before Gajanana, Rama departed for his own home, tranquil in
heart.
47-50. After that Rama sacrificed intensely for the battle
against Kartavirya, Lord of the Earth. He killed many thousands

*? “certainly do not know my appearance” naiva jananti me ripam: This

means they cannot regognize his external form as he really is.
** The sense is that he erected a large image of Ganeéa.
 325
83.50-52—84. 1
of kings and rendered the Earth without warriors twenty-one
times. After performing a sacrifice, he then gave the earth to the
brahmins as an honorarium. Taking him to be the Lord Visnu
after they had seen his immense strength, exceeding that of all
the gods, the people then worshipped him.

Brahma said:
50-52. Son, in a variety of ways I have concisely described to
you the glorification of the god Gajanana, brahmin. Even Sesa
cannot recite it in its entirety, Lord of sages. The man on Earth
who hears this Upasanakhanda”™* obtains all his wishes and will
reach Ganega’s home. There he dallies as he wishes until the
destruction of all creatures.

CHAPTER EIGHTY-FOUR

On the Solicitation of Kama

The sage said:

1. In what place did Rama perform this absolutely miraculous
austerity? Tell me, Lord of the worlds, for in spite of listening, I
still have not had enough.

> This is omitted in ms.B, but is found in mss. A and D (C being absent at
this point), GN and Wai. It can be conjectured that this might originally
have formed a conclusion to the Ukh. B may have omitted it on the
possibility that it might have been regarded as a conclusion even though the
Purana has nine more chapters to run. However, with the exception of those
which are damaged, none of the mss. recorded in manuscript catalogues
have less than ninety-two or ninety-three chapters. If this really was the end
of the Ukh. we would expect the interlocutory system to be rounded off and
the interlocutory activity taken back to the Sita and the sages in Naimisa
forest, but this is not done and the current frame interlocutors continue into
the next chapter.
326 Ganesa Purdna
Brahma said:

2-5. During the four world ages there was a sacred place
famous under the name of Mayiresvara where the Lord of the
gods descended, mounted on a peacock, and killed the bull of
demons named Lotus-demon. Since he was mounted on a
peacock it is obvious that he is the Lord of the Peacock. {t
became famous when praised by the gods and sages. Rama
performed personal service there as a result of which he gained
the axe and so he himself became famous in the triple-world as
Parasurama.
6-8. But listen to this legend I am now going to tell you,
excellent sage. There was a demon called Taraka who was very
strong and very bold. He performed a very harsh austerity for
one thousand years and pleased with that, Brahma gave him
absolute security, saying, “You will never experience death at
the hands of gods, sages, heavenly musicians, snakes nor
raksasas, nor from their multitudes of swords and daggers.
Skanda will be your death when he is born!”
9-14. Having given ear to this boon, Taraka, both arrogant
and powerful, harmed the people who were dwelling in the
triple-world, sage. He cast into a place of confinement brahmins
who were devoted to the recitation of the Vedas, those who
were performing austerities and others who were engaged in fire
sacrifices. After he had brought all the kings and snakes into
subjection he then went to heaven and all the gods led by Indra
went to a cave in the Himalayas. Through fear of him no
sacrificial or devotional activity occurred anywhere and to all
beings he had a messenger proclaim: “I alone am the Lord, the
god, the brahmin and the family deity and I am the only one in
the universe who should be honoured and worshipped. Anybody
who at any time or place worships or does obeisance to another
will be struck by a staff or he will go to Yama’s abode.”
15-19. The entire Earth then became empty, devoid of good
people, without study of the Vedas, without sacrificial
exclamations, sacrifices and gift-giving. It became utterly
devoid of good conduct and the rules pertaining to the family
 327
84.20-27
were lost. All the sages and holy men then repaired to mountain
caves and of Sambhu, Lord of the universe, they asked, “How
has this demon prospered? Apart from you-the creator,
protector, mother and destroyer of the worlds—to whom can we
go for refuge, Lord? He burns us arrogantly like a forest fire
burns the forest. If you are feeling especially destructive,
destroy the universe itself, but if not, destroy this demon,
Taraka, who is harming everyone. :
20-24. After soliciting him in this way they performed a
difficult austerity of the highest quality, taking leaves and air as
food and consuming water for nourishment. When the demon-
king became ignorant of these sages in this condition he struck
Brahma, having established himself in Indra’s place. Then,
Sage, Visnu went to the Milk-ocean to sleep and leaving
Kailasa, Sankara too went into a cave. The world-protectors and
world-elephants repaired to various caves and in their place the
demon king established other demons. Remaining immovable,
he protected the Earth and the creatures, though, as was his
nature he roared and then shook the triple-world.
25. In deep voices the gods led by Indra joyfully eulogized
Girija’s husband, the Lord of the mountains, who was in a
mountain cave.

The gods said:

26. Overlord of the gods, whose real appearance is the moon
in the sky,
Whose form is air and fire, the sacrificer; your real
appearance water,
You create the unmoving and moving creatures, you protect
them.
By your own wish, you aione destroy everything, Lord.
27. Remover of others’ suffering, since you are the highest,
It is not fitting for you now to transfer your own glory to an
enemy.
Destroy him, or else all the gods and sages
328 Ganesa Purana
Whose minds are enveloped in the worship of the two, Siva
and Parvati.”
28. Except for you, to whom else can we go for refuge, Lord
of the mountains?
Except for you, to whom else should we bow, illustrious
Mahega?
To whom else should we speak, destroyer of the wicked,
Lord of Parvati?
Except for you, what Lord is really powerful, Lord of all?

Brahma said:

29-33. The gods eulogized him in this way for a long time
until they heard a voice from the sky, “All you gods, when Siva
has a son, he will be Taraka’s destruction. Act diligently for
that.” On giving ear to that voice from the sky, all the gods
became filled with ecstatic joy and led by Indra the gods
reached the abode of that god on Kailasa, but they did not see
Sankara there. In front of them they saw Uma in the form of
“primary matter” and they made themselves known to her,
“Saviour who gives the knowledge of saving, save us from the
evil Taraka who has oppressed the triple-world. In order that he

is destroyed, you should reflect upon the gods and sages who
have fallen from their places, Mother.
34. Mother, creator and destroyer of the triple-world,
Sarvani, Tripura, a portion of whom,
Which is higher than the highest, the gods led by Brahma
eulogize,
We are bowing to you who has produced the Vedas.
Make this universe right,
You whom the gods cannot describe, Siva’s wife,
Whose beautiful body was acquired at her own wish,

5 The sense of 27cd is that Siva must destroy Taraka, because if he does
not, he will be indirectly responsible for the death of the gods and sages
whom Taraka himself will kill.
 84.35-47 329
Who captivates the gods,
Who was the first of all, faultless goddess.

Brahma said:
35-36. Solicited in this way by the gods the mother of the
universe said to them, “I am aware of the voice from the sky and
Siva will happily do it. All of you go to where Sankara is
located. Having taken up a severe restraint, he is performing a
severe austerity.”

Brahma said:
37-41. Having said this to all the gods, she assumed the
appearance of a Bhil woman, on seeing whom the highest yogin
would have been struck by Kama’s arrows. Then the gods too
became agitated with lust and Urvasi, Menaka, Rambha,
Pirvacitti and Rati became embarrassed after they had seen the
beauty of all her limbs. Parvati, the mountain-born, went to
Siva, he, Sthanu, who had become rigid, his eyes unmoving in
meditation, meditating with his mind, muttering sacred hymns,
without possessions, brahmin. And so all of those gods and the
Bhil woman watched the three-eyed god.
42-43. Then Umi said to all those gods, “Here is the means
for bringing happiness. This is Sadagiva who is firm in austerity
and has virtually passed beyond the body. You must persuade
Kama to arouse his bodily feelings. When Sadagiva, who is
grounded in unity,” is pierced by an arrow his bodily feelings
will be aroused, and then he will do your job.”
44-47. Then all the gods called to mind the haughty Kama
and when he had come, those who were resolved upon
completion of their own task spoke to him and still others
solicited the mind-born Kama concerning his own task,”*”
“Amongst beings moving and unmoving you are the Lord, and

246 “rounded in unity”: that is, absorbed in Brahma.

**7 “their own task”...his own task”: The first refers to the task of the gods in
general, the second to Kama’s specific task within the frame of the common
execution of the gods’ task.
330 GaneSsa Purana
you alone produce this creation and pervade this universe.
Everyone, from the weak to the strongest, becomes filled with
desire just because of you. Without you this entire universe,
both moving and unmoving will be worthless, so you must
undertake this task which is so important for everyone.”

Kama said:

48-50. Although I do not have the means, as commanded I

will perform this task until death in order to please you. With an
arrow on the soft string of a wholesome bow, the glance of a
young woman and the appointment of Spring as my only
assistant, gods, I will conquer all the immortals including
Satikara,

Brahma said:
51. After saying this Kama went to where Sadagiva was
located in order to enchant the god Sankara for the
accomplishment of the gods’ task.

CHAPTER EIGHTY-FIVE
The Burning of Kama
Brahma said:
i. Having said this Kama left in order to effect the gods’
goal.
2-7. He beheld Siva’s home, a profusion of creepers and
ees, frequented by lions and tigers as well as birds and beasts
of prey. In an instant, out of illusion, he himself then created a
garden, many large ponds of ambrosial water, many lotuses and
trees, fragrant pastures with rose-apple, mango and jujube-trees
decked with ripe fruit as well as plantain, breadfruit, coconut
trees and wild dates, cardamoms, cloves, pepper trees and many
other trees. Imperceptibly the fragrance went straight to Hara’s
nostrils and at dawn Hara beheld this extraordinary grove of
sensuous desire, a profusion of many flowers and fruit trees, its
 85.8-19 331
waters enchanting in the moonlight. Straight away it pierced the
trident-bearer’s heart, and in his own mind Siva uttered an
expletive, “Damn this ASoka grove of mine!”
8-11. With his bodily feelings aroused the god speculated on
the cause of this, wondering, “Who made an impediment to my
austerity? Where has this beautiful forest come from? Who is
the evil person, his life now finished, who has fabricated this for
no apparent reason?” His eyebrows knit, Siva’s eyes became red
with anger, but terrified with fear, Kama hid and could not be
found anywhere. Then he recollected Indra and the rest, and as
soon as he had recollected them, the gods went there mounted
on their flying vehicles, wishing for the completion of their task.
12-19.-In the meantime Madana,”* 8 very thin and nimble, was
spotted by Siva, who opened his third eye and burned Kama,
who is mind. The entire earth then shook, as did the sky and the
underworld, and for as long as the gods said, “Don’t! Don’t!,”
the fire which came from his eye continued to burn Kama until
he remained only as ash. Then after she had made obeisance and
folded her hands, desirous of the good of the triple-world, the
Bhil woman respectfully solicited Maheéga, “Sankara, withdraw
that fire which is burning the triple-world. There is a terribly
powerful, huge demon, Taraka, who has obtained a boon from
Brahma and has overrun the triple-world, such that there is now
neither Vedic recitations, nor any offerings, and all the gods
have fallen from their positions. On seeing you occupied with
austerities and quickly summoning Kama, Faultless god, they
sent him to arouse your bodily feelings. Yet he has become
ashes because of a mistake of those excellent gods. You must
now protect the gods as they have come to you for refuge! You
are famous in the three worlds as a protector of those who come
for refuge. Forgive the mistake of those miserable gods who are
seeking refuge, Sankara, bringer of compassion.”

748 An epithet of Kama.

332 Ganesa Purana
Brahma said:
20-22. Sage, after hearing the speech she made whilst her
head was lying on his foot, and having drawn back the fire,
Sankara, a smile on his face, said, “Get up! Get up! Because of
your speech and demeanour whilst you had fallen at my feet, I
have now undertaken to protect the gods.” Spontaneously
embracing the Bhil woman, he then took his hook and after
mounting his bull, he went with her to Kailasa.

CHAPTER EIGHTY-SIX

The Tale of Visakha

Brahma said:
1-6. With Siva’s embrace the Bhil woman flamed with the
fire of passion, but like a little fish in a desert, there was no way
in which the goddess could gain relief. She fell into some water
and though she became cool and smelt fragrant, she still
obtained no comfort there, nor could she get any sleep on the
ground. She placed camphor and sandalwood on her terrible
burning, but nothing that was cold gave her any satisfaction.
After quite a while only skin and bone remained. Then going to
Siva, Lord of the mountain, Girija spoke these words, “You
won’t touch me god, so I am aroused. I am scorched, but
passion still oppresses me terribly. I have tried various ways to
quench it, but nothing has worked. There must be some way to
quench it. You do it for me, Lord!”

Brahma said:

7-9. Having given ear to his beloved wife’s speech, Hara, the
dispenser of kindness, took her by the hand when they were
alone and placed her on the bed. He made love to her as he
pleased, overpowered by Madana who, even though he was
dead, completed the great task ordered by the gods. (Yet he
became renowned in the world because of the belief that “Not
86.10-21 333
one archer is the equal of Kama, the bodiless.”) Whilst these
two were making love sixty thousand years passed.
10-12. Having provoked Madana’s behaviour, the gods and
sages who had fallen from their places returned once again to
Kaildsa where Hara was engrossed in love play. Realizing this
they stayed silent, but their hearts were filled with anxiety.
These gods who were frightened of Taraka returned again to the
cave, thinking, “When will he be killed and when will we regain
our positions? When will Sambhu remove our distress?”
13-14. The gods led by Brahma remained in an ocean of
anxiety until the teacher of the gods made this speech, Listen
to me, faultless gods! You must all send Fire, his true form
concealed, to Hara, and once he has made himself known to
Hara he will quickly perform your job.

Brahma said:
15ab. Then, having invited Fire, they praised him with
various eulogies.

The gods said:

15cd-21. Brahmin, from you alone come all the sacrificial
rites and all the householder’s rites. You are cause of the waters,
you are the mouth of the gods and you are the leader in the fire
sacrifice because you are named Garhapatya, etc. Lord, you
alone always drink the very extensive waters of the oceans and
you alone cook the six flavours in men’s stomachs. At every
temporal juncture it is you alone who sets in motion all humans
and a person whom you leave is said to be dead and is burnt in
you. Lord of the gods, you are the cause of the maintenance of
life in creatures, for without you and the waters food could
never be cooked. You alone are Brahma, Rudra, and Siirya and
you also assume several other forms. Lord of the universe, you
alone produce the root of anger and wherever fiery energy
exists, so too does your form. Accordingly, we are soliciting you
now, Benefactor of the triple-world.
334 GaneSa Purana
22-24. Lord, Taraka has completed the subjugation of the
triple-world, you know about the voice from the sky and also
about Kama’s fate. Going there in another form, you must
request alms in order to rouse Parvati and Hara who have long
been immersed in love play. When this has been done,”” that
which had to be done for us and the universe will come about.

Brahma said:
25-30. After hearing the gods’ speech he became a brahmin
wearing brown garments. Taking courage, he then went to
where Parvati and Iévara were located, still engaged in love
play. Standing outside, he said “Give alms!” three times in a
protracted voice and both of them heard this sound. Surprised,
they said to one another, “Where does this come from? We must
get ourselves dressed.” And they expressed their anxiety by
saying “What should we give and to whom?” He placed his
semen in Uma’s two hands, but unable to hold it and knowing
what was inevitable, she gave that object to the beggar, who
thought, “If it is left on the ground, Hara’s semen might burn the
triple-world, moving and unmoving.” Fearful of their curse Fire
drank it, but then Fire became pregnant, embarrassed and
terribly pained. Fire could not get any comfort wherever he
went.
31-36. Getting up at dawn to bathe in the Ganges he
performed the rites of purity and so forth, whilst the sun
remained on the horizon. Six women, united in their power,
came there to bathe and Agni ejaculated the semen thinking,
“This is the Ganges, who is loved by Hara. She will hold it if
she is able. She has a watery form and is very cold.” But the
women ate Siva’s semen in six portions and at that very moment
Agni concealed himself whilst their clothes were off. When Fire
had gone to a distant spot, each one of them went home after

24 “When this has been done...”: The point being that Siva and Parvat? will
be aroused and have intercourse, after which Skanda will be born and
Taraka destroyed.
86.37-46cd 335
putting on their own clothes. But their husbands saw that their
mouths were glowing brightly and knowing by means of the eye
of knowledge that they were pregnant, the Lords of the sages
expelled them ail from their houses on the grounds that their
mouths were not fit to be seen.
37-40. Returning then to the bank of the Ganges which was
resplendent with reeds, each of them released their own embryo
and returned to their houses, bathed and clean. After the six
young women had departed, each having released her own
embryo, 2 boy was born there who had six faces and twelve
arms. Merely by the sound of his “hum,” stars fell out of the sky
onto the earth. He shook the entire earth, Sesa and also the
underworld, and trees were uprooted, the sun covered by mist.
41-42. At that very moment, Narada, of the celestial
appearance, was going to see the mountain dweller on Kailasa
and on the path he saw a youth who was enormously strong and
shining so brilliantly as to be difficult to behold. Recognizing
him by means of his deep meditation, he came silently to
Kailasa and told Sambhu and Parvati all the news.
43. Knowing he was Siva’s son all the earth rejoiced, divine
drums thundered and the heavenly musicians sang marvelously.

Narada said:
44-46ab. Gauri, as I was coming I saw your son on the road.
He has six faces, twelve arms and shines like a myriad of suns.
is this not the six-faced boy whom you abandoned and who fell
onto the bank of the Ganges? He is endowed with the splendour
of a myriad of Kamas and everything shakes when he roars.
How could one speak coarsely of this handsome boy, Gauri?

Brahma said:

46cd. When he had said this and disappeared, Gaurt went to

the young child.
336 Ganesa Purana
CHAPTER EIGHTY-SEVEN

The Tale. of Karttikeya

Brahma said:
1-6. After she had seen such a special child, her breasts
affectionately trickled milk and with her hand on his heart,
Sati? embraced her son joyfully. But in a deep voice Ganga
said to her, “He is my boy!” Then Fire said to the daughter of
the mountain, “He is mine!” And the Krttikas said to her, “This
young boy was born from us,” and hurt, they shrieked, “This
boy is ours‘alone!” Disputing in this way they went with Fire at
their head to the Lord of the mountains, on the top of whose
head there is a moon-crest, who was on Kailasa, abode of the
gods. Gauri entered first with her own small son resting on her
hips and after-deliberately kissing him on the head, Siva took
him onto his own lap and utterly happy, the three-eyed god
amused him.
7. Ganga, Fire and the six women came to his home and
Brahma and Brhaspati came too, having been summoned to
perform his naming. Siva said to those two, “Perform his
naming.”

These two said:

8-12. He was born in the month of Karttika so it is obvious

that he should be called Karttikeya, but also, god, his primary
name is Parvatinandana.”*! Since he also appeared in an island
of reeds,” he is called Sarajanma” ? and because he was born
from the Krttikas he is traditionally called Karttikeya. And since

* Sati is an epithet of Parvati.

' Parvatinandana “Parvati’s joy”.
*? “he appeared in an island of reeds”: This event is only previously referred
to in 86,37 where the Krttikas, who have been banished by the their
husbands, are to said to have returned “to the bank of the Ganges which was
splendid with reeds” and where they released Skanda’s embryo,
*53 Sarajanma “Reed-born”,
87.13-22 337
he had these six mothers, he was called Sanmatur, and because
this child will conquer Taraka, he is Tarakajit. He will be
general of the divine army, hence he is named Senani and also
Mahasena, and he is also called Sadanana because he has six
faces. He is also called Skanda because the semen was
ejaculated” * three times.
13-17. Whilst these two were proclaiming this the gods led
by Indra came and they rejoiced, sang and bowed to him and
also eulogized and honoured him whilst the sounds of celestial
instruments pervaded the heaven, earth and underworld. Then
after they had bowed to the general, they requested of him,
“God, kill this demon, Taraka, who is a thorn in the triple-
world!” After consecrating him into the generalship with the
various implements used in the consecration and with mantras
from the Vedas and Tantras uttered by the sages, and after
receiving assent from him the gods returned to their own homes.
The sages calmly performed austerities as before, thinking,
“Now that a general has been found, we have absolutely nothing
to fear.”
18-20. Like the moon in the bright fortnight he grew very
rapidly and, once after soaring into the air because of his
childish nature, he proceeded to seize the moon, but was
stopped by Brahma who said, “Don’t be so rash!” Because of
his intelligence the boy was like Brhaspati and because of his
power like Indra. Once after bowing to Siva who was
comfortably seated with Parvati, he inquired about the
fulfilment of all desires.

Skanda said:

21-22. Father, I have heard long auspicious tales of various

kinds from you, the teacher of the triple-world, yet still I have
not had enough. Tell me about that auspicious vow which brings
victory over all enemies, produces every success and increases
wealth and sons, God, which removes every evil and gives
accomplishment in liberation, sensuosity, wealth and the law.

254 “ejaculated” skanna: Hence Skanda.

 338 Ganesa Purana

The Lord said:

_ 23-27. Skanda, you asked that well, so I will tell you about
this vow which brings every success for men and is beneficial to
all beings, brings about the destruction of all evil, gives
accomplishment in liberation, sensuosity, wealth and the law,
brings about the destruction of all enemies and increases wealth
and sons, removes the mass of misfortune and brings
satisfaction to Gananatha. Any man who devoutly performs it is
honoured by the thirty gods, wanders where he pleases and
becomes the cause of creation, continuity and destruction. By a
sight of him the great evil of
others is destroyed, Skanda, and of the others there is none equal
to the vow ofthe Fourth.
28. Having given ear to this speech uttered by Siva, the
general again asked his father about the greatness of the vow.

Skanda said:

29-30. Tell me in detail the mahatmya pertaining to this vow.

On which day and month should it be begun, Hara, what are its
rules, what are its results and what is its proof??> If you are
satisfied, Sankara, tell me everything for the sake of the full
completion of that vow which is beneficial to all beings.

CHAPTER EIGHTY-EIGHT

The Killing of the Demon Taraka

Hara said:
1-10, I will tell you the principal ritual of that vow. One
should begin the vow on the fourth day of the bright fortnight of
the month of Sravana. After taking a bath in the morning using a

255 6.
what is its proof?”: That is, the proof that it is effective.
88.13-18 339
paste of spotless sesamum, and completing all the continual and
occasional rituals without being too impetuous, one becomes
purified. Then, having constructed a pavilion adorned with
columns of plantain wood, opulent with flowers, sugar cane and
fly whisks, flashing with rows of mirrors, and having placed in
its midst a pot wrapped around with two pieces of cloth, one
should form an eight-leafed lotus out of sandal wood on it. After
receiving one’s teacher’s permission one should sprinkle the
materials to be used for the worship and then with the sixteen
forms of ritual practice one should worship a Ganandyaka
constructed from gold or silver in keeping with one’s capacity.
Then one should offer a food offering to the god Gajdnana
comprising twenty-one dishes each having twenty-one pieces of
food. For an honorarium one should offer twenty-one coins,
gold‘or silver without any cheating in money matters. Then to
the God of gods he should offer twenty-one pieces of white or
yellowish diirva grass and two handfuls of flowers with mantras.
One should honour twenty-one brahmins who know the Vedas
and one should feed them with similar quantities of food and
offer them similar numbers of gifts. Then one should bow, ask
for forbearance and after that, one should -request that
“perfect””> be said.
11-13. Previously the performance of the ritual to an image
of Ganeéa made of earth was narrated and all the kinds of rites
pertaining to it were described. One should listen to what was
said there and afterwards one should eat and fast in silence with
one’s own kinsmen, whilst meditating on Ganeéa. In this way
one should perform a vow until the fourth day of the month of
Bhadra.
14-18. On that day one should diligently perform a great
festival in keeping with one’s resources and one should worship
Gananayaka in a ritual as described before. In the night one
should remain awake to the accompaniment of the sounds of
music and singing, the recitation of Puranas and many other

256 “request that perfect be said’: He should request the god to acknowledge
that the offering was perfect.
340 Ganesa Purana
excellent tales. One should then eulogize Dviradanana with the
mantra of one thousand names and when dawn breaks, having
bathed, one should worship Dviradanana. Then one should
devoutly feed one hundred and twenty-one brahmins and, in
keeping with one’s capacity, one should give money, ornaments,
clothes, gold, land.and cows to them as well as to the miserable,
the blind and the poor. If one is unable to do this one should
only feed twenty-one brahmins.
19-20. If the image is made of metal it should be given to a
brahmin. If it is something different, it should be placed on a
vehicle drawn by men containing umbrellas, banners and
pennants and to the accompaniment of the sounds of celestial
instruments, the sounds of the Vedas being sung and boys
fighting with staves. Then with considerable exertion it should
be cast into a pool. After casting it away one should go home.
21-28. Whoever performs this vow once, Sadanana, will
attain Ganega’s abode after he has obtained all his wishes. For
the sake of the creation Brahma performed it by reciting a one-
syllable mantra and Vikata appeared and gave him various
capabilities. Visnu too obtained the capacity to protect by
performing this vow and reciting the great, utterly amazing, six-
syllable mantra and, thereafter, he obtained the capacity of being
an avatara at his own wish. I too performed it, son, by reciting
an eight-syllable mantra.”>” Indra and Madana performed the
vow, wishing to kill the demons Vrtra and Sambara, and they
were able to defeat them. I too possess various capabilities and I
destroy the triple-world with its yaksas, heavenly musicians,
sages, kimnaras, snakes and raksasas. Humans, perfected men
and wandering singers have performed it in order to obtain the
object of their own wishes. So Skanda, boon-giver, perform this
vow of the Fourth and you will be victorious in battle and
famous in the triple-world. I am going to give you the six-
syllable mantra, boongiver.

7 In my translation I have placed GN26ab after GN24cd. Through

Supported neither by GN or the manuscripts this is its correct logical
position in the narrative.
 88.29-41 341

Brahma said:
29-36. At an auspicious hour Siva gave him that six-syllable
mantra as a consecration, after which Skanda left to perform
austerities, Excellent brahmin. In a very clean spot, one filled
with trees and creepers, charming with many roots and fruits
and quite resplendent with ponds and lakes, Skanda performed
very harsh austerities, standing on one foot, and performed that
vow as prescribed in the way that Sambhu had just described.
Straight away Gajanana, the supreme self, became pleased with
him in consequence of his personal service, the power of the
vow and the mantra. To the general he manifested his own
unsurpassed form as it should be meditated upon by yogins. It
possessed a vast fiery splendour, its four arms were radiant, it
was splendid with a large diadem, adorned with earrings and
bracelets worn on the upper arm, had a single tusk, the moon
was on its forehead and its elephant’s trunk was radiant. Some
of its resplendent hands were holding a tusk and a garland and
its other hands were holding a noose and a hook. It was
furnished with multitudes of pearls and jewels, its belly was
adorned with a snake-king, it was wearing celestial garments
and clothes, it was smeared with celestial perfumes, shone
brightly because of the flames of its fiery energy and had the
appearance of many suns.
37-38. Sadanana saw it and his eyes flashed open in
amazement. His mind confused, he was wondering, “What’s
this? I have thought about this, yet I do not know whether it is
this or something else?” Thereafter he silently mused, “Who are
you and what is your name?”

Gajanana said:
39-40. I am the one upon whom you have single-mindedly
meditated day and night. I have come to give you a boon, so say
what your heart wishes, Sadanana, and I, Gajanana, satisfied
with your austerity am going to give it to you.
41. Neither the gods led by Brahmi, nor the authors of the
Sastras,
342 Ganesa Purana

Nor the snakes led by Sesa,

Know your true appearance, Lord of the worlds.
Yet now it has been thoroughly shown to me, Gajanana.
42. My desire has been completely satisfied by that,
Yet in keeping with your command | will make a request,
God.
Let me never be defeated,
Manifest yourself when I think of you.
43. Let me never forget your lotus-feet,
Let me be the best of the gods!
44. You were invisible and have become visible, therefore
you will become famous as Laksavinayaka,”* the wishing tree
for the wishes of devotees.

Laksa said:
45-46ab. Skanda, absolutely everything you have requested
will come about now, you will not forget me and I will be close
when you think of me. You will have victory over enemies and
pre-eminence amongst the gods.

Brahma said:
46cd-47. The god gave these very boons and quite delighted
with the strength of his austerities and his conduct he gave
Skanda a peacock as his own vehicle and thereafter he became
famous by the name “Mayiradhvaja.”

Gajanana said:
48-49. The great demons led by Taraka will die at your hand
and I, whom devotees love, will be named Laksavinayaka. For a
long time I will appear on this sacred place at your command,
Faultless god.

258 Laksavindyaka: “Visible Vinayaka”.

88.50-62 343

Brahma said:
50-56. Having said this Vikata then disappeared from there.
Then after constructing a large image and having had the
brahmins set it up, Skanda gave it the auspicious name of
Laksavinayaka. He worshipped that image with sweet meats,
flowers and blades of grass numbering hundreds of thousands as
well as with other kinds of appropriate things. He fed as many
brahmins as could be numbered, brahmin, and after eulogizing
and bowing to them, Skanda went to Sankara, who brings
prosperity to beings. Mounted on the peacock, he related
everything to Siva and as the god had prescribed he was called
Mayiradhvaja. After he had recollected the god Gajanana and
had received Siva’s benediction, Skanda left with Siva’s
permission in order to kill the demon Taraka. The divine sages
consecrated him into the position of Lord aver the divine army
and after seeing Taraka, that very powerful general engaged in
battle. In the course of one hundred thousand years he killed
him with his pike. There is, however, no possibility of
describing even a portion of the battle.
57-59. When the demon Taraka was killed, all the gods
rejoiced, as did the sages, world-protectors, snakes and humans.
They: stayed above Skanda and released showers of flowers and
then all the gods and beings each returned to their own home.
Just as previously, they performed the ritual exclamations of
svaha, svadha and vasat.

Brahma said,
60-61. I have recited to you the power of the god Gajanana
and I have described the power of that vow as it really is. The
thirty-three thousand myriads of gods could not kill this great
demon, but Skanda killed him in battle due to the power of that
vow and he was honoured by the deities led by Indra.

Vyasa said:
62, Tell me! In what place did Visakha perform that personal
service with the highest concentration, Prajapati?
344 Ganesa Purana

Druhina said:
63-64. That personal service was performed where the Lord
of Ghrsna*°? was located and when it was completed there he
was named Laksavinayaka. Ela was there and afterwards he
became a king who was famous in the world. Later a city was
here which became famous by that name, sage.

EIGHTY-NINE
Kama’s request for a Boon

The sage said:

1-2. I have just heard this brief narrative about the vow
pertaining to Gajanana, Brahma. But if Madana was burnt by
Sankara’s angry fire, how is it that everyone can now see
Madana? Tell me this at length, Four-faced god!

Brahma said,

3-4. When Hara angrily opened his thifd eye, Rati went to
Hara, having realized Madana’s offence and still lamenting over
the dead Kama. After bowing prostrate, she eulogized him as
seemed appropriate.

Rati said:

5. I bow to the god who is Girija’s companion,

Who has a bull on his banner, an eye on his brow,
Who protects the worlds when he is filled with sattva,
Who creates the worlds due to the rajas quality.
6. The Lord of all, who at his own volition destroys the
universe,
The great Lord whose body is filled with darkness,

*5° Ghrsna is an epithet of Ganesa. I do not know its meaning.

 89.7-15 baa n

Who carries a human skull and eats people’s alms,

Who fulfils everyone’s aims.
7. Illustrious Mahesa who is compassionate towards the
miserable,
Extend refuge to me whose beloved has gone.
The noble-minded god who on Earth
Can produce something, undo it and change it.
8. For me who has come for refuge
You must vigorously foster my success by enlivening the
dead.
If not, Lord, I will render my fame inauspicious
By giving up the ghost.”

Brahma said:
9. In this way she eulogized Sambhu, who became pleased
and spoke to her.

Sambhu said:

10. Illustrious lady, lovely wife of Kama, choose a boon. As I

am satisfied with your eulogy I am going to grant all your
heart’s desires. ;
11. After hearing Siva’s speech, Rati was delighted and
bowed to him. Even though she was terribly hurt, she spoke to
the god, wishing for success.

Rati said:
12-15. Lord, if you are pleased, listen to this excellent
speech. There will always be hosts of sensuous women in
heaven, the earth and the underworld. Never. must they have a
portion of my loveliness, three-eyed Siva. Once, having seen
this very woman,”°’ the resplendent gods ejaculated their semen
and were embarrassed. Drive away the great shame I also

°° The sense of the last part of this verse is that she will lower her reputation
by committing suicide.
2° “this very woman” yam: This pronoun refers to Rati.
346 Ganesa Purana
experienced because of that! Without Kama, my loveliness is
worthless, Sankara. He is disgraced and has been burnt, and of
me it is said, “This Rati is a widow.” Lord of the gods, enliven
me by giving me a husband, Ocean of compassion!
16. And in this way she solicited Sankara, who prospers
beings. Rejoicing, he spoke in a gentle voice to Kima’s wife.

Siva said:
17-19. Lovely lady, don’t worry! You shouldn’t be
embarrassed! Young girl, simply by you recollecting him, Kama
will become visible. He is called “Mind-born” because he is
thought of in the mind. He will fulfil your desires and you will
become highly thought of, because when he will be reborn in
Laksmi by Visnu, your husband will become famous amongst
people under the name of Pradyumna. He will live, Illustrious
woman! Go now to your home!
20-22ab. At Siva’s command she went to her own very
beautiful home, then she recollected her husband, but he
appeared before her without a body. By the force of the
Lord’s*® wish he became visible before her and Rati,
marvelling, rejoiced with her husband. Then Ananga*™? went to
Sambhu and after bowing, he made this speech.

Anarnga said:

22cd-27. Being without offence how have I come to be

without a body, Lord of the gods? The gods led by Indra, and
the sages, were oppressed by the demon Taraka and knowing
that Visakha’s birth would occur because of you, they requested
me to interrupt your steadfast condition.” I did this particular
deed for the benefit of everyone. The merit equal to that
beneficial act does not exist in the triple-world, yet because of
my destiny, Lord of the gods, it has become unfavourable for

262 The Lord here is Siva.

3 Ananiga is Kama.
264 “creadfast condition”: This relates back to 84,44-50 where Kama is asked
to do something about Siva.
 347
89.28-43
me. Previously I was the most handsome of the thirty-three
myriads of gods and everyone took me as the measure of a
handsome man. How then, Lord of the gods, can I exist when I
am bodiless, as if dead? So, Mahadeva, kindly extend your
favour to me!

Brahma said:
28-35. Siva gave the one-syllable mantra of Ganeéa to the
bowing Ananga and instructed him in personal service. Then
Ananga went to the delightful Janasthana, which gives complete
success, and there, at Siva’s direction, Kama performed that
personal service. Whilst engrossed in meditation on Ganesga, he
performed austerities for a full hundred years, reciting the one-
syllable mantra and only ever .eating air, all the while
accompanied by Rati. Because of that the illustrious Gajanana,
god of gods, became pleased and manifested himself. He had
ten arms, was adorned with a large diadem, arm-bands and
delicate earrings, splendid as flashing jewels. He resembled a
myriad of suns, was ornamented with a pearl necklace, was
wearing celestial chaplets and clothes and was smeared with
celestial fragrances. His face possessed a reddish brown trunk
with vermillion on it and his hands glittered with ten weapons,
his navel was enclosed by Sesa as an ornament and he was
resplendent with many ornaments. He had the shoulders of a
lion, was very splendid and terrified everyone with his sounds.
36-37. When Gajanana manifested himself the sages and
gods led by Indra came with nymphs, yaksas, kimnaras and
heavenly musicians to the accompaniment of the sounds of the
gods’ instruments. One by one they devoutly worshipped the
god Gajanana with the sixteen forms of ritual practice.
38. Then having got up, bowed to all the gods and all the
sages, Kama first praised the god’s feet, then he lauded the god
Vikata who practices compassion.

Kama said:
39-43. You are the most auspicious of the gods, your real
appearance is that of the Supreme Brahma, and though you are
348 Ganesa Purana

without form, you have appeared in a form, Beloved of

devotees. Now my birth is auspicious and my austerity is very
auspicious because I have seen your pair of feet which free one
from all evils, cause every success and give accomplishment in
liberation, sensuality, wealth and the law. Now both my eyes are
auspicious because they have seen that supreme man. The
followers of Vedanta, Samkhya, Yoga and so on do not know
him, thinking silently, “He is not this, he is not that.” Even
the Vedas are stupid in respect of him. He is the Lord of all and
the pores of his skin are the endless myriads of creations. He has
appeared because of this mantra, hence this mantra is indeed
auspicious.

GaneSa said:
44-46. Well said, Husband of Rati! Brahma and the rest do
not know me. Only when I have taken a form for you do they
know me. And it is only through my favour that you have seen
me Kama. Since I am completely satisfied with your austerities
and your mantra, choose all your wishes from me and I will
willingly give them, Kama.

Brahma said,
47-49ab. After hearing the god’s speech, Manobhava spoke
again and to him who gives wishes when pleased, Kama
narrated in due order the entire course of events brought about
by Siva: of his becoming bodiless, Rati’s lamentation, the
mantra, the personal service performed for a long time and the
boon Siva gave. Then he chose a boon from Gajanana who was
very pleased.

*65 “he is not this, he is not that”: A clever use of the famous passage
(Brhadaranyakopanisad, 2, 3, 6; 3, 9, 26) from the Upanisads which points
to the impossibility of describing the supreme Brahma. Such iconoclastic
passages are literary expressions of the hierarchical superiority of bhakti
over jfiana in the various modes of approach to the deity.
 49cd-50—90.1-9 349
Kama said:

49cd-SO. If you are pleased Illustrious god, give me a lovely

body that all the gods will esteem, one which is as lovely as it
previously was, and rock-solid devotion on your feet and victory
over the triple-world.

CHAPTER NINETY
The Tale of Sesa

GaneSa said:
1-5. Absolutely everything you request will be yours, Kama.
After gaining birth from my charming belly, you will have a
body of absolute beauty. You will be esteemed by everyone and
you will be triumphant over the triple-world. A flower, a fruit, a
young sprout, the limb of a sensuous young woman and a breeze
will be reminders of you. And you will conquer Hara and so on
with moonlight, the lotus, sandalwood, perfume and the sound
of the flamingo. You will be present in the mind whenever these
are seen or recollected, and because of that you will be named
“Manobha” and “Smrtibhi.”?> Your devotion towards my feet
will be rock-solid and you will never forget it. When I am
recollected I will appear before you when a great task is
impending.

Brahma said:
6-9. After the illustrious Gajanana had given these boons to
Kama, he disappeared whilst the gods and sages were watching.
Then after making a large image of GaneSa just as prescribed,
Kama erected it and worshipped it with cooked food — modakas,
ladukas, etc., —prepared by Rati. He named it Mahotkata”®’
because of its fiery energy. Then he constructed a lovely temple
resplendent with jewelled columns.

°° manobhih “mind-born” and smrtibhih "memory-born”.

°°? mahotkatah “gargantuan”.
350 Ganesa Purana

10-17ab. Born from Rukmini’s belly, he was abandoned in

the ocean by a demon. A fish swallowed him there and a
fisherman gave the fish to Sambara who presented it to
Mayavati. When she slit it open he came out of its belly, fully
grown. Narada said to her, “This is Kama who is fully grown
because of you.” He was taught various kinds of deceptions,
after which he killed Sambara and through Ganega’s favour he
who was one became many. Armed with the many deceptions
Mayavati had taught him, he went to the town of Sarasvati and
was known as Pradyumna. He was esteemed by all the gods as
the cause of victory over the triple-world and favoured by
Gajanana he became blissfully tranquil. Women such as
Rukmini and so on, looked at him as if he were another Krsna,
and when he stood up he was surrounded by embarrassed
women.” Realizing from Narada’s speech that he was a son
they rejoiced and embraced him whilst Rati came and bowed to
him. The entire city was filled with joy when he was recognized.

Brahma said:

17cd-19. It was in this way that this image of GaneSa came to

be in Janasthana, Great sage. I also told how Rama cut
Siirpanakha’s nose here, due to which the image was named
Nasika. Modakas looking like precious stones also appeared
here now. Kama propitiated Gajanana with them and both Rati
and Madana rejoiced. Sesa also propitiated him here with a six-
syllable mantra.

Vyasa said:
20-22. Why and how did Sesa propitiate Gajanana, Brahma,
and what did he get when GaneSa became very pleased? As
merit increases through asking, hearing and speaking about what
Iam asking, tell me about it in detail, Four-faced god.

268 T presume their embarrassment is a consequence of Krsna’’s reputation as

a lover exemplified, for example, in the tenth book of the BhP.
 35)
90.22-43
Brahma said:

22. You asked that well, brahmin. Become attentive, listen

and I will tell you the entire ambrosial tale, Vyasa, son of
Satyavatt.
23-31. Sage, on one occasion Sambhu was comfortably
seated with Parvati on the charming summit of the best of
mouniains, which was strewn with many creepers and trees and
resounded with the sounds of mountain torrents. Humming bees
dwelt there on golden lotuses and breezes from the flowers of
the Jasmine, Mimosa, ASoka and Campaka delighted the hearts
of those dwelling on the peak of that mountain. The heavenly
musicians, nymphs, yaksas and kimnaras, gods, sages and
snakes went there to see Girija’s husband. Some addressed him
whilst bowing prostrate, the heavenly musicians sang loudly, the
hosts of nymphs danced. Then they worshipped the ten-armed
Hara who was seated on a tiger’s skin and surrounded by Nandi,
Bhrngin and the hosts. On Sankara’s forehead there was a
moon, hé held a trident, a bull on his banner and the residue of
ashes of cremated bodies on his head. Still others worshipped
the god with ritual practices conceived mentally and some,
shutting their eyes, became engrossed in meditation. Vasistha,
Vamadeva, Jamadagni, Trita, Dvita, Atri, Kanva, Bharadvaja,
Gautama and so forth, all these Lords of sages eulogized
Parvati’s husband with various culogies.
32-34. Whilst they were uttering eulogies Sesa became very
arrogant, thinking. “In the three worlds I alone am the most
eminent, no one else. Siva is the most eminent and I am located
on his head and so the capacity to hold up the Earth exists in me,
nowhere else at all. And because I was the rope for Vasuki and
because of my high birth I have, consequently, attained
immortality with the gods. Therefore, nobody is superior to
me.”
35-43. Then Sambhu, creator of the triple-world, Siva, who
sees everything that is to be known, knowing that arrogance was
in his heart, suddenly and quietly stood up. He threw Sesa, who
had so much arrogance, onto the ground and each of his heads
 352 Ganesa Purana
became tenfold and then tenfold again. He was almost death-
like for one and a half hours and from that time on he became
adorned with one thousand heads. Then barely alive, Sesa
grieved, “A decoration that is an entire snake is what I have
become, an ornament of Hara, Lord of the triple-world. I do not
know by what deed I have reached this condition, but like a
wingless bird I cannot move. What am I going to do? Where
will I go? Who will now save me? Who will tell me the best
way to regain my own position? Who will remove my distress?”
he wondered anxiously. Then he saw the sage Narada going on
his way and like some beggar who has found gold, the chief of
serpents rejoiced. Narada saw him in front of him, his condition
very distressed, immobile, scarcely breathing, like a sage sunk
in meditation. Although he had complete knowledge of the
situation, Narada still questioned Sesa.
(Contd.)

CHAPTER NINETY-ONE

The Tale of Sesa (Contd.)

Narada said:
1-3. Why have you become so distressed and why is your
fiery energy absent? How were your heads smashed and towards
which sage have you behaved most disagreeably? Perhaps you
have disturbed Siva or was it your exhibition of arrogance? Tell
me the cause, Sesa, before I tell you the remedy. Except for you,
who will support the Earth with its moving and unmoving
things?
4. But when he did not say anything, the sage himself spoke
about a way for procuring the appropriate condition of the
serpent king.

Narada said:

5. Reflect on my speech, Sesa, receptacle ofall the fine arts.

You will hold the Earth on your head like a young boy does
 91.6;14 353

with a garland of flowers and the gods led by Brahma, Visnu

and Siva will become like servants to you because of that.

Sesa said:
6-7ab. I had some previous merit which has made you appear
suddenly before me. There is no doubt that this will be good for
me. Otherwise why would there be an appearance to people who
have acquired merit?
7cd-8ab. I am unable to hold up the Earth because my bodily
parts are terribly agitated, so tell me a plan by which I might
become as before, sage!

Narada said:
8cd-10. I will now tell you of a great mantra of the god,
Protector of snakes, with the help of which Indra and so forth
have attained their respective positions. Hence I am going to
give you the six-syllable mantra of Ganega and then merely by
applying it, Gajanana will become visible to you. Then he will
bring about any wish at all that you want.

Brahma said:
11-13. After he had given this information to Sega, Narada
disappeared and then Sega, having made a highly auspicious
decision to perform austerities, was effecting an absolute
restraint and whilst meditating upon the god Gajanana, he
uttered the excellent mantra for one thousand years. At the end
of this he saw the god Gajanana before him.
14. One should meditate on him as mounted on a lion,
As having three eyes, ten arms, wearing a snake,
Wearing ear-rings and arm bracelets, a pearl necklace,
A very lovely diadem, jewelled rings and a sacred thread,
As accompanied constantly by many groups of sages and
gods,
As having an elephant’s trunk, an elephant’s face,
A body shaped according to the wishes of his devotees,
As a boon-giver to men and gods.
354 Ganesa Purana
15-19. Gajanana, upon whose various forms the snake had
meditated, then came with Siddhi and Buddhi to appear to him.
He was like one thousand suns and the sky was overpowered by
his brilliance. Sesa too was overwhelmed by his fiery energy
and was almost blinded and though he was in sound health he
momentarily wondered in his heart, “What is this fiery energy,
resembling the fire of destruction, which has come? If that
should burn all the worlds, will this one burn only me?”°’ But
how can one be apprehensive if an auspicious activity is being
performed? Perhaps as Narada said, I will see Ganega.”

Brahma said:
20-23. Whilst he was sick with anxiety, Gajanana said, “Fear
not! I have come as the giver of boons, ones appropriate for
those who are stupid and clever. I am the one on whom you
meditate day and night. Choose what is in your heart! I alone am
the destroyer, protector and creator of the universe, the Lord of
everything and with my fiery energy the moon, fire, the sun and
the planets shine forth. My real appearance is that of the
Supreme Brahma, I am satisfied with your austerities and I have
manifested myself for the benefit of beings and to offer you a
boon. Ask me for any possible boon you want!”

Sesa said:
24. God, I was overwhelmed by your fiery energy and could
neither see nor speak. Your favour to me is fulfilled, now
become mild, Faultless god!

Brahma said:
25-26ab. Accordingly, as he had requested, Gajanana, the
ocean of compassion, Lord of the gods, became like a myriad of
moons, his fiery energy cooled. Then after bowing and
eulogizing the Lord of everything, Sesa requested some boons.

*® “Tf that..., this one...”: Here contrasting the destructive fire which occurs
during the pralaya with Ganesa"s fiery energy.
 91.26cd-37 355

Sesa said:
26cd-30. I praise the god Gananayaka, who is with
beginning or end, who pervades everything, the Lord, the it
of the cause of the universe’s creation, who has the Soren 8
everything, who is the Lord of everything, who is a or
everyone. To him I bow. To Gajanana, Ganadhyaksa, the L 4
who was eulogized by Visnu, Garuda’s Lord, who is suadletter
the qualities, who has gone beyond the qualities, to Ganadhig I
bow. To the preserver of the knowledges, the god god of me)
who is loved by the gods, who is loved by Siddhi and Bede
who gives all perfections, who gives liberation and pen
ao who removes ail obstacles, to the god Gananayaka, I
ow. : :

Brahma said:
31. Having in this way eulogized the Lord of the gods
Dviradanana, the boon-giver, he requested some wishes
Listen,
great sage!
| |
Sesa said:
32-33. My austerities, my knowledge, my father, my mother
and my birth, as well as my body, my multitudes of Ht and rn
many heads are now auspicious. My tongues which ae
engaged in eulogizing you are also auspicious and because I saw
your pair of feet my family and my way of living have become
auspicious. Give me unimpaired adoration to you, Conqueror of
everything!
34-37. Vighnarat, can any possible problem be ascribed to
you, Omniscient god? My heads were burst apart by Mahega
who was terribly angry because of my appalling arrogance and
whilst I was flopping about on the ground I saw your lotus-feet
because of Narada’s favour. Now, God, give me eminence in the
triple-world and dexterity in the capacity of all my heads to hold
up the Earth. Give me an immoveable position, a continuous
356 Ganesa Purana
vision of yourself, eminence in family and, since I am devoted
to Siva, closeness to Sankara!

Gajanana said:
38-4lab. Since your head has become tenfold, Overlord of
snakes, then adorned with a thousand faces and a thousand
hoods you will be famous as an attendant of Gane§a for as long
as the planets, the sun and the moon exist. Your capacity to hold
up the Earth will be absolute and through my favour you will
have a permanent place on five-faced Siva’s fifth head. You will
attain eminence amongst the snakes and you will be close to me
always. You will also have anything else you want, Sesa.

Brahma said:
41cd-47, He gave him these very boons and fastened him
onto his own belly as a result of which Gajanana gained the
name “He who has a snake fastened to his belly.” To reassure
him the mighty god placed his hand on Sesa’s head and he
happily showed himself to Sesa in his real form as the
sovereign.?”° He filled the Earth, the heavens, the regions and
the districts with noise and the soles of his feet were the Earth,
the directions were his ears and the sun was his eyes. The plants
were his ears and his nails were the mountains, the clouds were
his perspiration and Brahma was his generative organ. The
entire universe was in his belly and the four oceans as well. His
face is endless, he is the one, his eye is endless, he is the ruler of
himself, his form is endless, his power endless and he shines
brilliantly. Creations by the thousand glow on the pores of his
skin.
48-50. On seeing him like this Sesa became almost perplexed
with fear and he asked Vighnega, “Become mild again!”
Thereafter he became the ten-armed god and was mounted on a
lion. That boon-giving god said, “Even the gods have not seen

79 “the sovereign” virat: An explicit reference to Rg Veda.10, 90, as the

subsequent verses confirm.
 91.51-56—92.] 357
this kind of thing! You have seen it now Sega
because of my
favour and your good fortune. Your place
will always be on me,
in the underworld and also on Siva. I have given you this
because I am pleased. Now hold up this Earth as if it
were a
bunch of flowers.”

Sesa said:
51-52. When holding the Earth on one’s head
one is called
Earth-bearer. You and I have this celebrated
name and it is
famous in the world. Remaining steadfast2”!
in this sacred place,
fulfil your devotee’s wishes!

Brahma said:
53-55. Then Vighnesga said “Om”, to him
and disappeared.
And having made an image like him, Sega
respectfully erected it
and constructed a beautiful temple, opulent
with many jewels.
For its name he nominated “Earth-bearer.”
Then he carried the
Earth as if it were a flower and he also
became Visnu’s couch.
He remained on the lotus-navel and was an ornament of
Vighnaraja.
56. So Vyasa, I have narrated to you the marv
ellous majesty
of VighneSa. In the city of Pravala Ganega is cele
brated as
“Earth-bearer” and it was for this that
Sesa undertook this
propitiation, Lord.

CHAPTER NINETY-TWO
Description of Various Forms of Worship

Vyasa said:
1. God, my mind has become exceedingly restless whilst I
have been listening, so tell me another tale about Ganeéga!

*”! “Remaining steadfast”: That is, reside here as an image.

358 Ganesa Purana

Ka said:

2-5. Once when the cosmic destruction had occurred,

Gajanana gave me an order, “Brahma, at my command produce
a creation that has variety.” With my mind I then created seven
sons. I will tell you their names: Kasyapa, Gautama, Jamadagni,
Vasistha, Bharadvaja, Awi and Visvamitra. The seven were all
skilled in the knowledges, and they all said to me, “Brahma,
Lord of the gods, command us!”
6-11. I knew, however, that KaSyapa was wise and the best
amongst them, and when given the command, “Do my job and
create a creation which has variety,” after having said “Om,” he
went to the forest to undertake austerities. For one thousand
divine years he recited the one-syllable mantra and then the
illustrious Lord Dviradanana became pleased. He had four arms,
lotus eyes, was adorned with a large diadem, was holding a
noose, a hook, a garland and a tooth in his hand and he was
wearing lovely armlets. His throat was glittering with pearl
necklaces containing jewels, precious gems and gold. On his
belly was a serpent, the shining circle of which was flashing like
a myriad of suns, his mouth shone, his beautiful trunk was
shining radiantly and his eyes were beaming. Gajanana
manifested himself like this before Kasyapa and his feet were
noisy because of the sounds of small bells on his anklets.
12-18. On seeing that god Kasyapa danced about full of
delight and after bowing, he worshipped him with many
auspicious things. His palms clasped together, he said this to
Gajanana who was very pleased, “My father, my mother, my
austerity, my knowledge, my body and my sight are now
auspicious, and the Earth is auspicious as are the creeping
plants, trees and flowers. This one-syllable mantra is auspicious
too, since it has caused me to see the tranquil Lord of all,
Gajanana, the supreme, higher than the highest. The Vedas are
stupid concerning him, the Upanisads have been reduced to
silence and he cannot be reached by reasoning. He is the very
god whom I have seen. The gods led by Visnu, Siva and
Brahma manifest themselves from him and the seven hells and
 92.19-31 7
He is the y 35
en worlds go to destruction in him.
the fourte
he is the overlord of etene a
I have seen. He is the source, e
is accessible to teachers, heis without form and some k i “
as Brahma. He is the very god I have seen.” a

Ka said:

19-20ab. Gajanana was wholly satisfied with these

ambrosi
words and he spoke to Kagyapa who was bowing to hi nastal
and
ia im
eulogizing him with various eulogies.

GaneSa said:
20cd-22ab. Sage, I have become pleased now because of
your devotion, your eulogy and your personal service. Choose
your mind! : 7
boon from me and ask for whatever is in

KaSyapa said:

20cd-22ab. Lord, give me the capability to produce a creatio

that has variety, devotion upon your lotus-feet and the cai salty
not to forget them, for you must become visible micwenr |
recollect you. Also give me a son such that he can be named
“Joy of Kasyapa.”

GaneSa said:
22cd-23. Great sage, everything you have asked me for will
come about. You will not forget your devotion to me and I will
be near you during difficult times. Through my favour you will
produce a creation that has variety.

Ka said:
24. After he had said this to the sage, the god immediately
disappeared from there and filled with joy, Kasyapa too then
returned to his own abode.
25-31. On one occasion KaSyapa was unexpectedly afflicted
by something incorporeal and he could not gain relief anywhere.
He went into his house but he could remember neither how to
 Ganesa Purana
360
meditate, nor the continual, occasional and optional rituals.
Seeing him-so distressed in this way his fourteen wives—Diti,
Aditi, Danu, Kadru, Vinata and so on-stood before him and
Kasgyapa successively made love to them in their respective
houses. In time, as said before, Diti gave birth to many demons.
Aditi to the gods and heavenly musicians and Danu to the
danavas. Then in succession came kimnaras, yaksas, perfected
ones, wandering bards, gihyakas and animals, domestic as well
‘as wild, the Earth, mountains, trees, oceans, rivers, creepers,
grains, minerals, jewels, pearls, worms, ants, snakes and hosts of
birds. Everything moving and unmoving comes from them.
32-43. On seeing his lineage born with such variety as this
the wise Kagyapa rejoiced and taught many mantras. A sixteen-
syllable one for someone who has paid off a monetary debt and
an eighteen- syllable one for someone who has perceived the
Siddharicakra.”” A one- syllable one to someone and one with
six syllables to another, and also a five-syllable, an eight-
syllable and a twelve-syllable mantra. To someone else the bull
of sages gave the great mantra. He then said this, “You must
undertake personal service until the god Gajanana, who is
without support and who gives every perfection, becomes
visible.” This he communicated to them and then they all went
straight away to many places to perform austerities, and each
recited his own mantra to the god when sitting, eating, sleeping
and awake too. With singular devotion they recollected
Gajanana, Lord of the gods, and at the end of one thousand
divine years Gajanana was wholly satisfied and that ocean of
compassion who has many forms manifested himself. before
them. In the particular form of the god a person was meditating
upon, so did he appear before him as that. Before one he had a
moon-like colour and four arms, but in front of another
GaneSvara was red with six arms, and before another he had
eight huge arms and looked like a cloud. Or he had ten or twelve
arms, was smoke coloured, huge and powerful or he had
eighteen arms and resembled a myriad of suns. To another he

272 “who has perceived the Siddharicakra”: This translation is a guess.

 92.44-49 361
had one thousand eyes and as many arms and he appeated in lis
real appearance as a child, but he also appeared as a youth or an
old man. Or he appeared on the back of his rat in a body of
splendid form, or on a lion or on a peacock and as having an
elephant’s face with many mouths.
44. After seeing that god in his many forms they all happily-
eulogized him, their hands clasped in obeisance, bowing
devoutly to the god Gajanana.

They all said:

45. Because of his unlimited power we are alive and many.
From him who is immeasurable and without quality come the
qualities.

From him appears all this which is split into a threefold

division.
We always bow to and revere Ganega.
46. From this omniscient one all the universe is manifested.
As seated on a lotus, pervading everything, the protector of
everything,
In that way do we, the gods led by Indra and humans,
Always bow to and revere Ganeéa.
47. From him comes the sun, fire, earth and water.
From him comes the oceans, the moons, the heavens and the
atmosphere.
From him comes the moving and non-moving things and the
multitude of trees.
We always bow to and revere Ganesa. ‘
48. From him come the danavas, kimnaras, the multitudes of
yaksas.
From him come the wandering bards and beasts of prey.
From him come birds and worms, from him come the plants.
We always bow to and revere Ganeéga.
49. From him comes intellect, the removal of ignorance for
the seeker of liberation.
362 Ganesa Purana
From him comes the riches that will bring satisfaction to
devotees.
From him comes the destruction of obstacles, from him the
completion of tasks.
We always bow to and revere Ganeéa.
50. From him comes sons and riches, from him cherished
goals.
From him comes the obstacles to devotees in many forms.
From him comes grief and delusion, from him desire.
We always bow to and revere GaneSa.
51. From him comes unlimited power,
And Sesa who became capable of assuming many shapes to
hold up the Earth.
From him comes the many heavens for humans.
We always bow to and revere GaneSa.
52. From him comes the words of the Vedas which are
blunted in the mind,
Which always proclaim, “He is not this, he is not that.”
Him, the supreme Brahma his real appearance, intellect and
bliss his
being,
We always bow to and revere GaneSa.

CHAPTER NINETY THREE

Description of Gajanana’s Names

Brahma said:
1-2, All of these having bowed to Gajanana and eulogized
him in this way, they again addressed Ganadhyaksa, “Now we
have become most auspicious. Our austerities are auspicious as
is our generosity, our knowledge, our sacrifices and our
ancestors are auspicious as well. Now our eyes have become
auspicious too since we saw Gajanana.”
3-5. Dviradanana was wholly satisfied with the ambrosial
words of their eulogies and.spoke to them in a deep voice when
93.6-15 363

they were listening, “A have not shown this particular form to

Brahma, Visnu and Siva and so forth, but though my form is
without qualities, everyone has now seen it with their own eyes.
I have become completely satisfied because of that eulogy and
so I have come here to give boons. Ask for anything you want!”

Brahma said:
6-7. When Vikata had said this, Lord of sages, they then
asked Gajdnana for whatever they wanted. Because of the
innumerable boons, nobody, even with four faces, can describe
them in every respect. Therefore I have summarized them.
8-13. Then GanadhiSa continued, “The man who would recite
this eulogy’” three times daily at each of the divisions of the
day will complete all his tasks. Whoever would recite this
auspicious thing with its eight verses for eight days, but eight
times on the last day, will obtain eight successes. He who would
recite it. ten times every day for a month will effect the release of
a prisoner who is to be slain by a king. No doubt of it. And one
who wants to gain knowledge will get knowledge and one who
wants sons will get a son. That man who is preoccupied with
Gajanana and recites it with the highest devotion will obtain
everything he wants.” After he had said this, the god Gajanana,
who has the lovely face and who supports everything,
disappeared instantly whilst they were all watching.
14-15. And then they made an image of Ganega with an
auspicious face, and after having set it up in a massive temple
constructed with jewels, they gave it the celebrated name.of
“Lovely-face.” After making obeisance to it and worshipping it
they each returned to their own home and all the sages and
people again became occupied with their own specific duties.
16-29. Some gave it the distinctive name of “One-tusk” and
the heavenly musicians and kimnaras set up another excellent
image in a splendid golden temple and after worshipping it in
various ways, they determined its excellent name to be
“Kapila.” The giihyakas, wandering bards and perfected ones

273 The eulogy alluded to here is presumably the one found at 92, 45-52.
 364 GaneSsa Purdna
constructed another image and after setting it up in a large
temple they bowed to it and worshipped it. They gave it the
name “Having Elephant’s ears,” the meaning of which is
obvious. By means of its power they all went to heaven in their
flying vehicles. All the humans set up one called “Pot belly” and
all the wild animals set up another excellent image called
“Huge,” after the worship of which, they went to the forest. And
after the mountains and trees had erected and worshipped
another image and named it “Destroyer of Obstacles,” both of
them””* stayed there and through its favour these mountains and
trees became famous. All the groups of birds set up an image
made of gold and jewels, named it “Overlord of the Hosts” and
worshipped it. All the snakes set up an image of Gananayaka,
made an invocation to it and it became well known as “Smoke
Banner.” All the lakes set up an auspicious image and they
worshipped it in great festivals under the name of “Overseer of
Hosts.” The multitudes of worms, insects and so on, and the
hosts of plants and trees set up an excellent image celebrated as
“Moon on his Forehead.” Other sentient beings worshipped
another large image of Vinayaka in a temple of jewels. Through
the power of their devotion it became known by the designation
“Elephant-face” and it gives all wishes to everyone. Each of
these became famous in the triple-world and each one came: to
be associated with a particular species, who through the god’s
favour, easily became experts in their own tasks.
30-34. I lack the ability to relate their names one by one,
because I have only received a summary of how the thousand
names were composed. Even its essential parts can only be
described to you over twelve days as they are like the fourteen
jewels that appeared from the churning of the ocean. As such, I
have described his glory to you in a summary form. Sesa cannot
describe it at length, nor Siva, nor can I, nor Hari, so what of
living beings from Indra to mosquitoes, and yaksas and
raksasas. Vyasa, son of Satyavati, how could I enumerate it?

274 “Both of them”: That is, the groups of trees and mountains.
93.35-47 365

Therefore,2”> Gajanana must be worshipped in respect of all

activities. An evil person who does not worship Vighnavina-
éana, god of gods, should be kept at a distance like a candala.

The sage said:

35. Tell me his twelve names in order, by the hearing and
reciting of which everything becomes without obstacle.

Brahma said:
36-42. Lovely-face, One-tusk, Kapila, Having Elephant’s
ears, Pot belly, Huge, Destroyer of Obstacles, Overlord of the
Hosts, Smoke Banner, Overseer of the Hosts, Moon on his .
forehead, and Elephant-face. Whoever hears or recites these
twelve names at the beginning of study, at a marriage, when
entering or departing, in battle or distress, will not encounter an
obstacle. For the purpose of stopping all obstacles one should
meditate on the god as wearing white clothes, having the
complexion of the moon and four arms. The gift in marriage of
myriads of young women, myriads of sacrifices and vows, all
austerities, sacred fords, altars, large amounts of gold by the
thousands, myriads of gifts, austerities of the kind called krechra
and taptakrechra and vows relative to the phases of the moon do
not attain to a hundredth portion of the merit of these names.
43-44ab. After rising early and becoming purified a
will not
composed man should devoutly recite this as obstacles
befall him. He completes all his tasks and at death attains
liberation. People who see him are purified like gods. oi.
44cd-47. For this reason all the worshippers of Surya, Saki,
Siva and Visnu perform all their tasks only after they have
recited his twelve names, yet the Ganega worshippers do this
regarding him with much higher zeal. Without the clear
articulation of any one of the twelve the tasks will not be
completed, brahmin. Therefore, one should clearly articulate

25 “Therefore”: Because if one cannot enumerate all the appropriate names,

substitute.
one must worship GaneSa before every task as a kind of lesser
366 Ganesa Purana
each one. Indeed, whatever evil-doers and non-believers have to
do will be completed, even if unwittingly they merely effect the
articulation of a syllable.
48-SOab. In this way I have briefly recited to you everything
concerning his greatness, Sage, and I have also described the
various opinions about the results of his worship. It has been
narrated to you in the same length as Visnu narrated it and even
he did not reach the end of the worship of Ganega. Nor did he
fully know the majesty of GaneSa’s names.

Bhrgu said:
SOcd-52ab. I have narrated this extraordinary glory to you
King, and Brahma, who was very pleased, then described it to
Vyasa. This is the Upasanakhanda J have described, King. If
you have confidence in the hearing of it, I will recite yet another
tale of GaneSa which will destroy the evils affecting Somakanta.

The bard said:

52cd-58. Great sages led by Saunaka, I have narrated the
worship of Ganeéa to you in the course of a sequence of many
tales. Brahma had recited it to the sage Vedavyasa and Bhrgu
narrated it to Somakanta for the destruction of his evil. Whoever
would listen to this excellent Purana of Ganeéga, will, after
leaving behind all his misfortunes and experiencing many
bodily enjoyments, yet still in possession of sons and grandsons,
intuitive and discriminating knowledge, obtain the highest
liberation because of Ganega’s favour. Even after hundreds of
myriads of kalpas he will not be reborn. Whoever would recite
this with great devotion will enjoy the results just described, just
as was obtained by Somakanta who was listening to it with great
diligence.

Obeisance to Sriganesa.