QUOTES ABOUT GANESH

 After drinking the Vijaya he should bow to the Guru, placing his folded palms over the left ear, then to Ganesha, placing his folded palms over his right ear, and lastly to the Eternal Adya Devi, by placing his folded palms in the middle of his forehead, and should the meanwhile meditate on the Devi. (88)

 After performing his daily duties and purifying himself, (the priest) should worship the five deities–Brahma, Durga, Ganesha, the Grahas, and the Dikpalas (86). They should be worshipped in the jars on the East side of the square, and then the sixteen Matrikas–namely, Gauri and others–should be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper’s own tutelary Devata, and the family Devata (88)

 After performing his daily duties, the father should, after bathing, worship Ganesha, and then bathe and adorn his son with clothes and jewels, and, placing him in front of himself, pronounce the following (159

 Brahma, Vishnu, Shiva, Durga, Ganesha, Bhaskara, Indra, Vayu, Kuvera, Varuna, Agni, and Brihaspati, may They always be propitious to this child, and may They always protect him throughout his going forth from the house (160)

 Each sect of worshippers has its own Tantras. In a previous chapter I have shortly referred to the Tantras of the Shaivasiddhanta, of the Pañcaratra Agama, and of the Northern Saivaism of which the Malinivijapa Tantra sets the type. The old fivefold division of worshippers was, according to the Pañcopasana, Saura, Ganapatya, Vaishnava, Shaiva, and Shakta whose Mula Devatas were Surya, Ganapati, Vishnu, Shiva and Shakti respectively. At the present time the three-fold division, Vaishnava, Shaiva, Shakta, is of more practical importance, as the other two survive only to a limited extent to-day. In parts of Western India the worship of Ganesha is still popular and I believe some Sauras or traces of Sauras here and there exist, especially in Sind

 gaNapatiM = Ganesh, Ganesha

 Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the recitation of the Brahma-Mantra (112). When arising at the middle of the fourth quarter of the night, and after bowing to the Preceptor who gave initiation in the Brahma-Mantra, let it be recited with all recollection. Then obeisance should be made to the Brahman as aforesaid, after meditating upon Him. This is the enjoined morning rites (113). For Purashcharana, O Beautiful One! japa of the Mantra should be done thirty-two thousand times, for oblations three thousand two hundred times; for the presenting of or offering water to the Devata, three hundred and twenty times; for purification before worship thirty-two times; and Rrahmanas should be feasted four times(114-115). In Purashcharana no rule need be observed touching food or as regards what should be accepted or rejected. Nor need an auspicious time nor place for performance be selected (116). Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as he be so inclined, make sadhana with this supreme Mantra (117). Without trouble or pain, without hymn, amulet, nyasa, mudra, or setu, without the worship of Ganesha as the Thief, yet surely and shortly the most Supreme Brahman is met face to face (118-119)

 Let him wash the vessel with the Weapon-Mantra, and while filling it with water let him say the Heart-Mantra. Then, throwing flowers and perfume into the water, let him invoke the holy Rivers into it (72). Worshipping Fire, Sun, and Moon in the water of the vessel, let him say the Maya Vija over it (73). The Dhenu and Yoni Mudras should then be shown. This is known as Samanyarghya. With the water and flowers of this oblation the Devata of the entrance to the place of worship should be worshipped (74), such as Ganesha, Kshetrapala, Vatuka, Yogini, Ganga, Yamuna, Lakshmi, and Vani (75). The wise one, lightly touching that part of the door-frame which is on his left, should then enter the place of worship with his left foot forward, meditating the while on the lotus-feet of the Devi (76). Then, after worship of the presiding Deva of the site, and of Brahma in the south-west corner, the place of worship should be cleansed with water taken from the common offering (77). Let the best of worshippers then with a steady gaze remove all celestial obstacles, and by the repetition of the Weapon-Mantra remove all obstacles in the Anta-riksha (78)

 Let the excellent disciple on rising make an offering of his own self, money or a fruit, as he may afford. Remaining obedient to his preceptor’s commands, he may then roam the world like a Deva (139). Immediately upon his initiation into this Mantra his soul is suffused with the Divine Being. What need, then, O Deveshi! for such an one to practise various kinds of sadhana? O Dearest One! I have now briefly told You of the initiation into the Brahma-Mantra (140). For such initiation the merciful mood of the Guru is alone necessary (141). The worshipper of the Divine Power, of Shiva, of the Sun, of Vishnu, Ganesha, Brahmanas versed in the Vedas and all other castes may be initiated (142)

 Mantra such as a Bija-mantra may not convey its meaning on its face, the initiate knows that its meaning is the own form (Svarupa) of the particular Devata whose Mantra it is, and that the essence of the Bija is that which makes letters sound, and exists in all which we say or hear. Every Mantra is thus a particular sound form (Rupa) of the Brahman. There are a very large number of these short unetymological vocables or Bijas such as Hrim, Shrim, Krim, Hum, Hum, Phat called by various names. Thus the first is called the Maya Bija, the second Lakshmi Bija, the third Kali Bija, the fourth Kurca Bija, the fifth Varma Bija, the sixth Astra Bija. Ram is Agni Bija, Em is Yoni Bija, Klim is Kama Bija, Shrim is Badhu Bija, Aim Sarasvati Bija and so forth. Each Devata has His or Her Bija. Thus Hrim is the Maya Bija, Krim the Kali Bija. The Bija is used in the worship of the Devata whose Mantra it is. All these Bijas mentioned are in common use. There are a large number of others, some of which are formed with the first letters of the name of the Devata for whom they stand, such as Gam for Ganesha, Dum for Durga

 Om. Glory to the Samaveda! to Lord Ganesa glory! Om

 Om. Glory to the Samaveda! To Lord Ganesa glory! Om

 preceded by the letter Ksha, to which in succession the six long vowels are added with the Vindu (57). Following this, sacrifice should be made to Gana-pati on the North, adding to Ga the six long vowels in succession with the Vindu thereon, followed by the name of Ganesha in the dative singular, and ending with Svaha. Lastly, sacrifice should be made inside the rectangle to all Bhutas, according to proper form (58-59)

 Purashcarana is a form of Sadhana in which, with other ritual, Japa of Mantra, done a large number of times, forms the chief part. A short account of the rite is given in the Purashcarana-bodhini by Harakumara Tagore (1895). (See also Tantrasara 71 and the Purashcaryarnava of the King of Nepal.) The ritual deals with preparation for the Sadhana as regards chastity, food, worship, measurements of the Mandapa or Pandal and of the altar, the time and place of performance and other matters. The Sadhaka must lead a chaste life (Brahmacarya) during the period prescribed. He must eat the pure food called Havishyannam or boiled milk (Kshtra), fruits, Indian vegetables, and avoid all other food which has the effect of stimulating the passions. He must bathe, do Japa of the Savitri Mantra, entertain Brahmanas and so forth. Pañcagavya is eaten, that is, the five products of the cow, namely, milk, curd, ghee, urine, and dung, the two last (except in the case of the rigorously pious) in smaller quantity. Before the Puja there is worship of Ganesha and Kshetrapala and the Sun, Moon, and Devas are invoked. Then follows the Samkalpa. The Ghata or Kalasa (jar) is placed in which the Devata is invoked. A Mandala or figure of a particular design is marked on the ground and on it the jar is placed. Then the five or nine gems are placed in the jar which is painted red and covered with leaves. The ritual then prescribes for the tying of the crown lock (Shikha), the posture (Asana) of the Sadhaka, Japa, Nyasa, and the Mantra ritual. There is meditation as directed, Mantra-chaitanya and Japa of the Mantra the number of times for which vow has been made

 Rubbing the linga with a piece of cloth and placing it on its seat, Ganesha and other Deities should be worshipped according to the rules prescribed for their worship (31)

 shriigaNeshaaya = to Lord Ganesh

 The communities of so-called 'Tantrik' worshippers are five-fold according as the cult is of the Sun, Ganesha, Vishnu, Shiva or Shakti. To the Knower, however, the five named are not distinct Divinities, but different aspects of the one Power or Shakti. An instructed Shakti-worshipper is one of the least sectarian of men. He can worship in all temples, as the saying is. Thus the Sammohana Tantra says that "he is a fool who sees any difference between Rama (an Avatara of Vishnu) and Shiva'. "What matters the name," says the Commentator of the Satcakranirupana, after running through the gamut of them

 the four-armed, elephant-headed god of wisdom, is the son of Shiva and Parvati. He is the general of Shiva's army, the patron of learning and the giver of good fortune. At the beginning of books he is invoked by poets, his image is placed on the ground when a new house is built, and he is honoured before a journey is begun or any business is undertaken. The elephant's head is an emblem of sagacity. A myth in one of the Puranas relates that the planet Saturn, being under a curse, decapitated Ganesa simply by looking at him. Vishnu mounted on the back of the man-eagle Garuda and came to the child's aid. He cut off the head of Indra's elephant and placed it on Ganesa's neck. In a conflict with a Deva-rishi Ganesa lost one of his tusks. Several myths have gathered round this popular, elephant-headed deity, who is also identified with the wise rat

 The Tantras direct the worship also of Ganesha, Kartika and Vishnu, for whose worship the Sama-Vidhana-Brahmana prescribes the singing of certain Samans, known as the Vinayaka Samhita (S. V. 4. 5. 3. 3), Skanda-Samhita (S. V. 3. l. 4) and the Vishnu-Samhita (S. U. 3. l. 3. 9) respectively

 The word "Tantra" by itself simply means as I have already said "treatise" and not necessarily a religious scripture. When it has the latter significance, it may mean the Scripture of several divisions of worshippers who vary in doctrine and practice. Thus there are Tantras of Salvias, Vaishnavas, and Shaktas and of various sub-divisions of these. So amongst the Salvias there are the Salvias of the Shaiva Siddhanta, the Advaita Shaiva of the Kashmir School, Pashupatas and a multitude of other sects which have their Tantras. If "Tantric" be used as meaning an adherent of the Tantra Shastra, then the word, in any particular case, is without definite meaning. A man to whom the application is given may be a worshipper of any of the Five Devatas (Surya, Ganesha, Vishnu, Shiva, Shakti) and of any of the various Sampradayas worshipping that Devata with varying doctrine and practice. The term is a confusing one, though common practice compels its use. So far as I know, those who are named, "Tantrics" do not themselves generally use this term but call themselves Shaktas, Salvias and the like, of whatever Sampradaya they happen to be

 tion of Tantras according to the Amnayas as also special classifications, such as the Tantras of the six Amnayas according to Vatukamnaya. As only one Text of the Sammohana is available whilst I write, it is not possible to speak with certainty of accuracy as regards all these details

 What is that Thou sayest, O Thou Great Wise One and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ganesha and Skanda Commander of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For Thou, O