Ganesha Atharva Sheersha Explained - Part 2

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Ganesha Atharva Sheersha Explained - Part 2

Ritam Vachmi

'Ritam' is truthfulness in mind – mental honesty. 'Satyam' is truthfulness in speech – verbal honesty. Rishi Atharva states that what he has described as the svaroopa (form) of Ganesha is true, both in his mind and in his words. It is absolutely true. Although every Deva is Brahma, Brahma is fully and completely embodied in Ganesha. Atharva says, 'I know this truth, and I am speaking the truth.'

Ava Tvam Mam

'Ava tvam mam' – Ava raksha, protect me. 'Ava vaktaram' – vakta means speaker; protect the speaker, that is me, the one speaking the truth about you, Ganesha, and the benefits of chanting the Atharva Seersham.

'Ava shrotaram' – shrota means listener. I am not only the speaker, but I am also the listener. I hear it when I chant it myself and when others chant it. Ava, protect me. 'Ava dataram' – data means giver. Atharva Seersham is not a mere praise of Ganesha. It is a complete upasana padhati, a method of sadhana. I am the giver of that; protect me.

'Ava dhataram' – dhata, meaning creator. I am the creator of this upasana padhati, which is dear to you. Protect me. 'Ava anuchanam' – anuchanaha, meaning one who knows the Vedas and its six angas (parts). I am that guru; protect me. 'Ava shishyam' – shishya means disciple. I am your disciple; you have given this knowledge to me. Protect me as your disciple. All these words are said by Sage Atharva.

Ava Paschattat

'Ava paschattat' – protect me from all dangers, threats, and obstacles coming from behind. 'Ava purasttat' – protect me from all dangers, threats, and obstacles coming from the front. 'Ava cha urdhvattat' – protect me from the left. 'Ava adharattat' – protect me from the right. 'Sarvato mam pahi pahi samantat' – protect me from dangers coming from all directions, both inside and outside. Protect me from all obstacles coming from every side and even within me.

Ganesha once removed even Brahma’s obstacles at the time of creation. After Ganesha assigned the task of creation to Brahma, Brahma asked him, 'You have given me the power to create, but you have not told me what to create.' Ganesha replied, 'I will give you a vision that will help you with creation.'

With that vision, Brahma could see the entire universe contained within Ganesha’s body. The universe appeared as small as a mosquito sitting on a tree within his body. Inside were Brahma, Vishnu, Shiva, Surya, Chandra, Agni, Vayu, rivers, oceans, yakshas, kinnaras, rishis, asuras, and humans – all contained within him. Brahma was overwhelmed by the enormity of his task.

Brahma began the creation but soon faced thousands of obstacles. Ferocious and strange beings surrounded him – some had three eyes, others had five hands, some had mouths like wells, five or six lips, or five legs. They were numerous and began troubling Brahma, shouting and roaring. They punched, pushed, abused, and even pulled his hair and beard.

Remembering Ganesha, Brahma began praying for his mercy. Then an oracle was heard: 'Observe tapas.' But this did not seem a solution for Brahma, as he did not know how to observe tapas or even which mantra to use. He then heard another voice, 'Look for the peepal tree, look for the peepal tree.' Brahma could not understand the meaning until he received another vision.

In this vision, he found himself swimming in water as high as the sky. There, he saw a peepal tree, and on one of its leaves lay a child with four hands, adorned with a crown, garlands of gems, an elephant face with one tusk, a crescent on his forehead, and brilliant in appearance. The child sprayed water on Brahma with his trunk. Then he sat on Brahma’s lap and said, 'You act childishly. You set about creation without proper preparation and met with obstacles. Now, when told to observe tapas, you do not know how to proceed.'

The child continued, 'I will give you upadesha (teaching) of my Ekakshara mantra. Perform purascharana with that mantra, beginning with 10 lakh chants. At the end of it, I will appear before you again and grant your wishes.'

Brahma began tapas. As he progressed, fierce flames emerged from his mouth and consumed all the creatures that were troubling him.

When he finished his tapas, Ganesha appeared before Brahma as brilliant as a core of suns, adorned with all kinds of ornaments, and holding a parashu and lotus in his hands. Brahma feared he might go blind from the brilliance. Ganesha said, 'Do not worry, I will assume my soft form. Your tapas is successful. I shall grant you your wishes.'

Brahma asked for three boons:

1. Unmoving faith in Ganesha.
2. The ability to create as he was ordained.
3. Any obstacle that arises should disappear simply by remembering Ganesha.

Brahma’s wishes were granted, and he began creation.

Tvam Vangmayastvam ... Vijnanamayosi

'Tvam vangmayaha' – he is of the form of speech, speech that also manifests as form. 'Chinmayaha' – the jeevatma present in all beings, with name, form, and ahamkara as consciousness or awareness. 'Tvam anandamayaha' – you are the form of ultimate bliss attained by yogis through samadhi. 'Tvam brahmamayaha' – satyam jnanam anantam brahma – you are that form, the ultimate truth, all knowledge, and endless.

'Tvam sachidanandadviteeyosi' – sachidananda adviteeyaha, you are non-dual, not different from sacchidananda: sat (existence), chit (consciousness), ananda (bliss). 'Tvam pratyaksham brahmasi' – you are the perceivable form of the imperceptible Brahma; seeing you is seeing Brahma. 'Jnanamayaha' – you are all-knowing. 'Vijnanamayaha' – vijnanam refers to worldly knowledge and also moksha.

Sarvam Jagadidam ... Vakpadani

All this is born from you, 'tvatto jayate.' All this stays in you; you are its protector and controller, 'tvattasthishthathi.' All this dissolves back into you, 'tvayi layam eshyati' – at the end of the kalpa pralaya, also called naimittika pralaya.

At the end of Brahma’s lifetime, there is prakritika pralaya – at that time, everything returns to him, 'tvayi pratyeti.' Bhumi (earth), apa (water), anala (agni), anila (vayu), and nabhaha (akasha) – the pancha bhutas – all are within you. 'Tvam chatvari vak padani' – para, pashyanti, madhyama, and vaikhari, the four stages of speech.

Where does speech come from? It starts from the Mooladhara as omkara – this is called para. When it reaches the nabhi (navel), it is called pashyanti. Only yogis can feel these two stages, and they do not have words attached to them. When it comes to the heart, the middle of the chest, it is called madhyama, where it becomes words but only audible to oneself. At this stage, words modify the sound, and the sound becomes enveloped by the words as we say it. But still, it can be heard only from within.

When it is spoken out with the help of breath, it becomes vaikhari. The speech organs – the voice box, larynx, vocal cords, tongue, and lips – shape themselves according to madhyama. When air passes through them, the desired word is audibly delivered as vaikhari.

Thus, para, pashyanti, madhyama, and vaikhari – the four kinds of speech, the four stages of development of speech – that is him alone, being vangmayaha.

Tvam Gunatryateetaha ... Bhurbhuvassuvarom

He is beyond the three gunas – sattva, rajas, and tamas. Because he resides in muladhara, he is beyond the three gunas. Rajoguna is predominant in svadhishtana, tamoguna in manipura, and sattva guna in ajna chakra. Since Ganesha stays in the muladhara, he is beyond the three gunas.

'Tvam avasthatrayateetaha' – he is beyond the three states of wakefulness, dream, and deep sleep, dwelling in the fourth state called tureeya. 'Tvam deha trayateetaha' – he is beyond the three bodies: sthoola (gross), sukshma (subtle), and ananda (blissful). The gross body is the physical body, the subtle body is thoughts and internal pranas, and beyond that is the blissful body common in all. He is even beyond that.

'Tvam kala trayateethaha' – he exists beyond the three kalas of past, present, and future, beyond creation, sustenance, and dissolution – immutable Brahma. 'Tvam muladharasthitosi nityam' – his place is in the muladhara, the seat of omkara, as he himself is omkara.

'Tvam shaktitrayatmakaha' – he is the power to create, sustain, and dissolve, the three shaktis – iccha shakti (power of will), jnana shakti (power of knowledge), and kriya shakti (power to act). He embodies these three shaktis.

'Tvam yogino dhyayanti nityam' – yogis perpetually meditate upon him. 'Tvam brahma' – he is the creator. 'Tvam vishnu' – he is the sustainer. 'Tvam rudraha' – he is the eliminator. 'Tvam indra' – he has the aishwarya (prosperity) of Indra. 'Tvam agni' – he provides food to the devas. 'Tvam vayu' – he is the prana shakti, the life force. 'Tvam surya' – he controls time and directions, prompting beings into action through karma. 'Tvam chandrama' – he is the moon, ruler of plants, and source of annam (food).

Brahma, Vishnu, Rudra, Indra, Agni, Vayu, Surya, and Chandra – these eight forms are the Ashta Vinayakas, representing the importance of the eight forms.

'Brahma bhurbhuvassuvarom' – you are Brahma, you are bhuloka (earth), you are bhuvaha (the atmosphere), and you are svaha (heaven). All these are nothing but you, and finally, omkara, which is Ganesha himself.

Knowledge Bank

Which are the famous Agastya temples?

There is an idol of Rishi Agastya on top of Agastyarkoodam. In addition to this, there are Agastya temples in: Papanasam, Tirunelveli dist., Tamil Nadu; Vellalappatti, Madurai dist., Tamil Nadu; Agastyamuni, Uttarakhand.

Original boundaries of Aryavarta

Aryavarta was the heartland of Aryan culture. Its original boundaries were - Kurukshetra to the north, Gaya to the east, Viraja (Jajpur, Odisha) to the south, and Pushkar to the west.