Who is Elder? A Ganesha Tale

Ganesha and His brother Lord Subramanya (Kartikya) once had a dispute as to who was the elder of the two. The matter was referred to Lord Shiva for final decision. Shiva decided that whoever would make a tour of the whole world and come back first to the starting point had the right to be the elder. Subramanya flew off at once on his vehicle, the peacock, to make a circuit of the world. But the wise Ganesha went, in loving worshipfulness, around His divine parents and asked for the prize of His victory.

Lord Shiva said, “Beloved and wise Ganesha! But how can I give you the prize; you did not go around the world?”

Ganesha replied, “No, but I have gone around my parents. My parents represent the entire manifested universe!”

Thus the dispute was settled in favour of Lord Ganesha, who was thereafter acknowledged as the elder of the two brothers. Mother Parvati also gave Him a fruit as a prize for this victory.

In the Ganapathi Upanishad, Ganesha is identified with the Supreme Self. The legends that are connected with Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vivartha Purana.

Ganesh

Vakrtund Mahakaya Surya Koti Samaprabha |
Nirbhignam Kurumedaya Sarva Karyashu Sarvada |

lord ganesha

Ganesha Hymn (Aarti) Jai Ganesh, Jai Ganesh!

Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.

O Lord of compassion, you have a single tusk, four arms,
A vermilion mark of on your forehead, and ride on a mouse.
People offer you betel leaves, blossoms, fruits
And sweets, while saints and seers worship you.

Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.

You bestow vision on the blind, chastened body on the leprous,
Children on the sterile, and wealth on the destitute.
We pray to thee day and night, please bestow success upon us.

Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.

Ganesha Hymn (Aarti) Jai Ganesh, Jai Ganesh!

Jai Ganesh, jai Ganesh, jai Ganesh deva
Mata jaki Parvati, pita Mahadeva.

Ek dant dayavant, char bhuja dhari
Mathe par tilak sohe, muse ki savari
Pan chadhe, phul chadhe, aur chadhe meva
Ladduan ka bhog lage, sant kare seva.

Jai Ganesh, jai Ganesh, jai Ganesh deva,
Mata jaki Parvati, pita Mahadeva...

Andhan ko ankh det, kodhin ko kaya
Banjhan ko putra det, nirdhan ko maya
Surya shaam sharan aye, safal kije seva.

Jai Ganesh, jai Ganesh, jai Ganesh deva,
Mata jaki Parvati, Pita Mahadeva...

http://www.youtube.com/watch?v=d920GUcY7OM

GANESH

GANESHA IS ONE OF THE MOST LOVED GODS IN INDIA
Ganesha is easily the most popular god in India and is the one you pray to when launching new projects. On wedding invitations, at street come shrines, in carved doorway and in every temple -- Ganesha is everywhere in the Hindu world. He is worshipped before any venture is started. He is obviously important to Hindus and non-Hindus alike -- the question is, why?
There are of course many answers to this question. Perhaps, as one website points out, Ganesha's popularity stems from the fact that he is the most physical of the major gods: Ganesha is the closest to the material plane of consciousness, most able to assist us in our day-to-day life and concerns. Maybe, maybe. Personally, I think that it is only natural Ganesha is so popular and so beloved by millions -- people usually adore the fat guy who makes a lot of jokes.Especially when said fat guy is generous handing out good luck to everyone. Think of Santa Claus -- a case in point. People like Ganesha because he is the nice guy. He represents the jovial in the human nature -- he is a celebration of fun and good living.
The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the Lord of success and destroyer of evils and obstacles. In fact, Ganesha is one of the five prime Hindu deities (Brahma, Vishnu, Shiva and Durga being the other four) whose idolatry is glorified as the panchayatana puja. Ganesha's life cycle is broken into eight main incarnations, based on the accounts of the Ancient Hindu classics.

THE GANESHA STORY ---- How Ganesha Got That Elephant Head.
THERE ARE MANY STORIES ABOUT GANESHA WAS BORN AND HOW HE ENDED UP WITH THAT ELEPHANT HEAD. According the very well known Shiva-Purana version, Parvati (consort of Lord Shiva) was rather disappointed that none of the guards she appointed out of Lord Shiva's army failed to stop him from barging into her private chambers. She decided to have someone who would be entirely her own and place no one above her. According to Shiva Purana, Ganesha was born of the scurf from Parvati's body. Once, when Shiva was away, Parvati wanted someone to guard the door while she bathed. From the scurf of her body and water from the Ganges she created a boy who is Lord Ganesha. This makes Parvati and Ganga his mothers and he sometimes also known as Dwimatri. Having created the figure, Parvati infused life into him and told him to ensure that nobody entered her room while she bathed. Lord Shiva soon came in and was stopped by Lotd Ganesha. This enraged Shiva and He beheaded the boy.
Little did he know that he had killed his wife's son! Ascertaining the incommensurable disaster striking her son, Parvati was inconsolable. Unable to find the child head, Shiva grafted a elephant head on the dead body and gave him life again. Trying to repair his big mistake, he recognized Ganesha as his son and empowered him on all his servants; so he became "Ganapati". A more detailed version describes Shiva sending his Gana army to attack. But Ganesha defeats them. Shiva requests Brahma to come; taking the form of a peaceful brahman, he tries gently to make the boy listen to reason. Vainly, Ganesh remains intractable.

Then, Shiva asks Kartikeya and Indra, to intervene and to mobilize their armies; Ganesha resists victoriously and routs the armies, thanks to the help of Kali and Durga, sent for Parvati, raging at the attack against her beloved son... Finally, Shiva decides to enter himself in the battle; while Ganesha strives against Vishnu,treacherously, he attacks him in the rear and cuts off his head... The revenge of Parvati is terrible : she creates innumerable Shakti and order them to devour all the Gana and Deva. Absolutely terrified, Brahma and Vishnu beg her for mercy; in exchange, Parvati demands that his son can get life again.

She requests also another reparation : henceforth, his son will be worshipped first, before all other gods. Shiva sends messengers, ordering them to bring back the first creature's head looking north side; indeed, this direction is well-known to be auspicious and synonymous with wisdom.

The first asleep creature which they find, with the head turned to north side is an elephant. They bring back his head and Shiva replaces it on the child body; then, he gives him life. Parvati is expresses transport of joy; she embraces her son, the elephant-headed boy, named Ganesha by Shiva, i.e. "Lord of the Gana".

GANESHA'S WIVES ---- A Hindu Story.
ALTHOUGH IN MOST PARTS OF INDIA GANESHA IS CONSIDERED TO BE A BACHELOR, SOME HINDU'S BELIEVE OTHERWISE.
According to one story, Ganesha actually has two wives, Riddhi and Siddhi. Now, Riddhi/Buddhi and Siddhi are the two beautiful daughters of Vishwabrahma. Representing knowledge (Riddhi/Buddhi) and perfection (Siddhi), the myth implies both of these qualities kiss those who adopt all the virtues of Lord Ganesha in their life. Some other Hindu sons say Lord Ganesha had two sons, Kshema and Labha. The Shiva Purana reports: "Shiva and Parvati told their two sons : "You two are good sons, equal to our eyes. An auspicious marriage will be granted to the first of you coming back here after he has travelled three times all over the universe." Skanda started immediately to journey round the world, but Ganesh took time to think about the challenge. He got a purification bath, then installed two comfortable seats and invited his parents to sit down on these. Praising them, he turned around them seven times, then declared: "Please take the decision to celebrate my marriage. I am the winner". Indeed, his parents were surprised, but Ganesh replied: "Is it not written in the Veda and the Shastra that the man who ritually circumambulate (pradakshina) seven times around his parents can get as many merits as if he journeys round the world? Please, let organize quickly my wedding now". Hearing this statement from their son, Shiva and Parvati were really surprised but they decided to congratulate him for his guile. So, Ganesh was married to the Prajapati's daughters: Siddhi (success) and Buddhi (wisdom, cleverness). After some times, Ganesh got two sons: Kshema (prosperity) born from Siddhi, and Labha (acquisition) born from Buddhi. When Skanda came back and discovered that his brother had diddled him, he went to the Krauncha mountain where he dwelled unmarried, still now..."

Vinayaki is a feminine form of Ganesh; she has a elephant head and female breast. Only a few such representations of Vinayaki are known in India, about thirty only, for instance

Ganesh and his Mother
The role of Ganesh, son of Shiva and Pârvatî, brother of Skanda (Kumâra), has been progressively defined in the Purâna , books. These scriptures are difficult to date accurately, but they are generaly considered as rather late texts. The scriptures often lay stress on Ganesh birth and the unfortunate events which gave him his elephant head. To get more details, go to the chapter on legends .

Ganesh is often represented seated on his mother Pârvatî's laps, or left lap. Traditional painted plaster statuettes made in Cochin (Kérala), show standing Pârvatî holding her baby in her arms. Baby Ganesh then has a smaller size. This mother-son connexion can also be observed in marble statues (Ujjain), wall paintings (Shekavati , Rajasthan), etc.

Ganesh in his familial background appears generally after the 7 th century; however, a representation found in Madugula (Pallava period 3 rd to 6 th century), presents Shiva surrounded with Pârvatî, Ganesh, Skanda and the Gana .

The scenes showing Ganesh with his parents rather belong to the popular folklore, and seem to be rare in the classic iconography. Thus, Shiva, Pârvatî, Ganesh and his brother Kartikkeya are often depicted on lithos, and even vimana temples in South India. Ganesh is also carved with his parents Shiva and Pârvatî in the cave n°21 in Ellora. This carving represents the divine mariage (vaivâhika-mûrti) and the baby Ganesh stands at the goddess'es feet.

Artistic Ganesh representations in his familial background tend to become more and more esteemed in course of time. One may point out scenes showing Shiva and his family at home or, in a quite different register, on cremation grounds, painted in the Pahârî miniatures during the 18th and 19 th centuries.

Moreover, "complete" familial scenes (Umâmaheshvaramurtî), with Shiva, Pârvatî and the baby Ganesh, provide the most charming, the most unaffected images, in the present popular iconography (photo ). Being anthropomorphous, they look reassuring : gods are really similar to men. Perhaps, we should not compare to that point, because the baby Ganesh is calmy seated at his divine parents' feet...

This family theme will be repeated and infinitely multiplied, for instance on Rajput miniatures painted during the 18 th and 19 th centuries (Pahârî, Kangrâ, Guler, Nûrpur schools, etc.).

Ganesh and Vinâyakî
Vinâyakî is a feminine form of Ganesh; she has a elephant head and female breast. Only a few such representations are known in India, about thirty only, for instance :

In Uttar Pradesh à Rikhian, Banda district : stone lintel (10 th, century, Pratîhâra period)

In Madhya Pradesh :
In Udayapur, north of Vidisha; in this place, Vinâyakî and Vinâyaka (11 th century, Paramâra period) are represented together, which is a quite unique feature
In Bheraghat, near Jabalpur, a 11 th century Vinâyakî is locally named Shri Aingini (photo )
In Suhania, Morena region (10 th century, Pratîhara period)
Coming from Satna,but on display at the Indian Museum in Calcutta, a notable Vrishaba (photo ), cow-headed goddess (particular form of Durgâ, with eight arm, 10 th century, Chedi period); a very nice small seated Vinâyakî, with four arms, is located at the feet of this large Vrishaba

In Orissa :
In Hirapur, near Bhubaneshwar (10 th century, East Ganga period)
In Ranipur Jhariyal (10 th century, East Ganga period)

In Maharashtra, Aundha Nâganâtha (Parbani district), 13 th century

In Tamil Nadu, where she got tiger feet (Vyâghrapâda Vinayakî) in
Chidambaram
Madurai
Suchindram

Specialized books give the description of other Vinâyakî images in the following locations :

A 16 th century bronze, Shirali museum (Karnataka)
A 17 th century Maharashtra bronze, Lucknow museum
A 17 th century Kerala bronze, Staat Museum fur Völkerkunde de Munich (Germany)

This goddess is again marked out in Gujarat, in Bihar, in Assam.

This feminine Ganesh forms have been discovered in circular enclosure called 64 Yoginî (Chaushasthi Yoginî) enclosures or temples. Eighteen such Yoginî temples have been indexed in Inde and Sri Lanka.

Several names are known for these Ganesh feminine forms : Vinâyakî of course, but also Ganeshânî, Gajânanâ, etc.

Who is Vinâyakî ? Ancient texts consider her as one of the 64 Yoginî, or even one of the Saptamâtrikâ. We need to read the Purâna to get a rough idea about the role of this goddess.

According to the Silpasâra, document in which the Yoginî are presented as terrifying Durgâ consorts, the description explain thjat some Yoginî feed with dead bodies, other stare on you at night like devils; moreover, other look like demons with awful eyes and the hair drawn up on the head.

To summarize, Vinâyakî is obviously the Shakti of Ganesh/Vinâyaka, that is to say the creativeness of the god. On the contrary, the other consort goddesses like Buddhi, Siddhi, Riddhi, Pushti, Nîla Sarasvatî), may be considered as his wives. They have a human body and a seducing face.

The Vinâyakî iconography is similar to the Ganesh one; for instance, she is represented with two or four arms, standing or seated, sometimes she is dancing. More complicated forms are unknown. Emblems are the same as Ganesh emblems; however Vinâyakî can bear a vînâ. Her hands can show the abhaya or the varada mudra .

For J. Herbert, the Ganesh Shakti is diversely represented. Sometimes, she is a twin figure, one is Buddhi (supra mental power of unerstanding), the other is Siddhi (higher cleverness and superhuman power both) or Riddhi (perfection); these goddesses are represented with normal human bodies. In esoteric situations, the Shakti is named Ganeshânî, represented with an elephant head and a woman body. Ganesh embraces her tenderly close by him. Most probably, Herbert speaks abput the twin japanese Ganesh.

Ganesh and the Saptamâtrikâ
In the Hinduism, the seven (sapta) Mâtrikâ (Mothers) are divine images. In a few places, like Elephanta, near Mumbai (Bombay), they are eight in number (ashta).

The Mâtrikâ's seems to be complex. Their nature is ambivalent : in the Varâha-Purâna, it is said that they have been created by Shiva and other gods in order to fight an unconquerable devil, Andhakâsura. Every blood drop oozing from his wounds and falling on the ground was immediately transformed in a new Asura adverse to gods. Then, the Shakti bustled themselves to collect the demon's blood before it could reach the ground. Then Andhakâsura died. But, the legend reports that each of these Shakti was the symbol of one of the eight "bad mental feelings".

In course of time, the symbolic meaning of the Mâtrikâ has progressively changed; being initially malevolent deities, they became benevolent and protector. Indeed, a very long time ago, the Mothers were connected, in the popular believes, with the event of usual diseases, like smallpox, typhoid, cholera. To avoid these deseases, the only solution was to obtain the Mothers goodwill, giving offerings and sacrifices to them.

The present popular conviction, among lowest castes and out-casts, still assigns a considerable importance to the Mothers who shield them from such ilnesses. For instance, Maryamma for the smallpox, is prayed in a small temple near the Swayambunath temple (Kathmandu, Nepal).

Incorporated in the divine idols venerated by brahmanism, the Mâtrikâ were progressively considered as female counterparts and personnified Shakti (Creation Power) of the Vedic gods. According to some authors, they are also forms derived from the Chandî goddess.

These forces, Shakti of main gods, share their iconography and equally own particuler mounts and emblems. The following frame give the symbols attached to the Mâtrikâ.
God Mâtrikâ Typical emblem Mount
Brahmâ Brahmânî Kamandalu, Shruk Goose or swan
Shiva Mâheshvarî (or Yogeshvarî) Nandi Bull
Vishnu Vaishnavî Garuda eagle
Skanda (Kumâra) Kaumârî Peacock
Vishnu-Varâha Vârâhî Buffalo
Indra Indrânî Vajra Airâvata elephant
Yama Châmundâ Crânes Jackal or buffalo


In the Harivamsha, one can find prayers adressed to the Mâtrikâ, imploring them to protect the children, as if they are their true mothers. For this reason, the Mother icons are sometimes depicted with a child seated on their laps (see in Ellora, for instance) or standing nearby.

According to a 11 th century text, the Ishâna-Shiva-gurudeva-paddhati, Ganesh invoked as Vinâyaka is able to preserve children from malevolent evils; then, he removes all the obstacles which could prevent the cult rendered to the Mothers. Because of that, the god is viewed as patron of the Mâtrikâ. Accordingly, Ganesh is often represented whis them in the Shiva temples. We must also remember (described in the Vâmanapurâna) that, after the Ganesh birth, Shiva requests the Mâtrikâ and the awfull dead spirits to serve the son of Pârvatî at all times.

The Suprabhedâgama explains that Ganesh must be standing up when he escorts the Saptamâtrikâ. However, most often, we find him seated and even dancing. He is generally at the very left side of the group, nearby Chamundâ. This arrangement is also found in Ellora in the caves nb. 14, 16, 21 et 22 (end 6 th to 8 th century).

Alike the Mothers, Ganesh can provoke a lot of hindrances to anybody. Therefore, it is compulsory to propitiate the god and to supplicate him to remove the obstacles. Actually, and this point is many times emphasized in the texts, Ganesh must be auspicious before the cult to other gods is started. This is why the Gobhilasmriti demands to begin every ritual by a preliminary invocation to Ganesh and the Mothers.

Ganesh near the Saptamâtrikâ is found rather frequently in the Deccan peninsula, in Orissa, in Bengal, but mainly in Tamil Nadu. A few locations only are reported here :

Aihole (Ravana Phadi ceve), 6 th century, Chalukya period (Karnataka)
Pattadakal (Galaganath temple), Chalukya period (Karnataka)
Tiruttani (Virattanesvara temple), Pallava period (Andhra Pradesh)
Kanchipuram (Kailashanath temple, photo 1 and photo 2 ), Pallava period)
Bhubaneshvar (Parashurâmeshvara temple), East Ganga period (Orissa)
Khajuraho (Vishvanatha temple), Chandella period (Madhya Pradesh)
Osian, Gurjara-Pratihâ,ra period (Rajasthan)
Ellora, Râmeshvara cave, calle cave 21 (other carvings representing the Mothers are situated in the cave 14 - Ravana cave -, and in the Kailasha temple - cave 16), Rashtrakuta period (Maharashtra)
Kanchipuram (Kailâsanâtha temple), 7 th century, Pallava period
Vadodara (Museum) : Ganesh and Châmundâ from Tintoi

PAST LIFE HISTORY ---- Origin of Ganesha.
ONE OF THE 108 SACRED NAMES OF GANESHA IS GANAPATI -- THE LORD OF ALL GANAS. On my first trip to Mumbai in 2005, on Elephanta Island appropriately enough, I picked up a book called Lord Ganesha, published by Manoj Publications. It is essentially a children's book, a collection of stories about Ganesha -- but then when it comes to Hindu knowledge, I am very far behind the typical Indian child! Compiled and worded by Kunwar Anil Kumar, the book opens with a chapter called "Origin of Ganesha". In this Ganesha story Kumar writes: "There are different stories in different puranas (eg Padmapurana, Lingapurana, Brahmavaivartapurana, Shivapurana) about the origin of Lord Ganesha. But the story most commonly known about the origin of this diety is from the Rudra Samhita of Shivapurana (chapters 13 to 18).

"Once Jaya and Vijaya, two female companions of Parvati Ji, suggested to her to have a Gana of her own, as the Ganas, Nandi, Bhringi and others, were the followers of Lord Shiva and they generally obeyed him only. "One day Parvati Ji asked Nandi to guard the entrance of the palace and went in to have a bath. She was bathing in utter privacy when Lord Shiva came and made an entry into the palace without caring for the guard, Nandi. It became impossible for her to tolerate the infringement of her privacy. She decided to create a Gana of her own.

GANESHA BECOMES THE GATEKEEPER ---- Made From Sandal Paste.
"TAKING A LITTLE OF THE SANDAL PASTE, WHICH SHE HAD SMEARED ALL OVER HER BODY, SHE CREATED A HUMAN FORM, FULL OF SIGNS OF DIVINITY. Then blessing the child she said, 'You are my son from today, and it will be your duty to guard the entrance of this palace and not to allow anyone to enter without my permission; be it anyone,' saying this Parvati Ji gave a staff to Ganesha and ordered him to perform his duty and went in to take bath. "Meanwhile, Lord Shiva came and wanted to go in. Ganesha didn't know it was Lord Shiva, his father. Placing the staff between Lord Shiva and the entrance, Ganesha said, 'My mother is taking bath inside. I cannot allow you to go in.'

THE DISPUTE OF THE GUARDS ---- Shiva's Ganas.
"LORD SHIVA WAS GREATLY INFURIATED TO HEAR THIS. He said, "Fool! Do you know who I am? I am Shiva -- Parvati's husband. It is your sheer brazen effrontery that you are not allowing me to enter my own palace.'
"Meanwhile, the Ganas of Lord Shiva intervened and said, 'Look, we are guards appointed by Lord Shiva, and thinking that you too are one of us Ganas, we haven't touched you, or else, we would have killed you by now. Listen to us; give way to Lord Shiva and thus save your life.' "Gaensha remained undeterred. He wouldn't allow entry to anyone. An energetic dialogue continued between the Ganas and Ganesha and the Ganas were overwhelmed to learn that the boy guarding the entrance was none other than the son of Parvati Ji. They went and informed Lord Shiva about it. Lord Shiva somehow wanted to subdue the ego of his Ganas; and so he invoked all the gods and asked them and the Ganas to launch an attack on Ganesha.

"A fierce battle ensued between Ganesha and the army of gods and Ganas. Ganesha's valour was worth seeing. He swooped down on the army of Lord Shiva amidstsporadic shower of sharp arrows and other formidable weapons and forced them back.

DEATH OF GANESHA ---- And His Resurrection.
SEEING THAT GANESHA WAS PROVING TO BE TOO POWERFUL FOR THE GODS AND GANAS TOGETHER, LORD SHIVA HIMSELF CAME IN THE BATTLEFIELD. Ganesha prayed silently to his mother to fill him with energy and power and prepared himself to face the might of Lord Shiva. All the gods were on Lord Shiva's side. Both the parties engaged themselves in fierce battle. Ganesha was proving himself unstoppable. Ultimately, Lord Shiva, seeing no way out, made use of his powerful trident and decapitated Ganesha.

"The news of Ganesha's death infuriated Parvati Ji tremendously. She invoked many divine powers and without giving a second thought she ordered complete dissolution of the whole of the universe. The gods and Ganas were greatly frightened to see destruction all around. Ultimately, on the advice of Narada, all the gods and Ganas went to Parvati Ji and sought her forgiveness. Parvati Ji said: 'The destruction will stop only on the condition that Ganesha, my son is brought back to life, and placed in the highest order in the hierachy of gods.' "The message was conveyed to Lord Shiva and he said: 'We should proceed towards the north and decapitate the head of any of the first available being and fix it to the body of Ganesha.'

"The gods took over the charge of this job. They brought the head of an elephant, which had only one tusk, and fixed it to the body of Ganesha. Then the gods recited the mantras of the Vedas and sprinkled holy water on his body. Ganesha opened his eyesas if awakened from deep sleep. "Parvati Ji became very happy to see her son return to life."

PAST LIFE HISTORY ---- The 8 Incarnations of Lord Ganesha.
THE HINDU CLASSICS CLAIM THAT GANESHA HAS ENJOYED EIGHT PHYSICAL INCARNATIONS -- well, eight main incarnations anyway. According to the Mudgalpurana (20/5-12), the incarnations are: Vakratunda, Ekdunta, Mahodara, Gajanana, Lambodara, Vikata, Vighnaraja, and Dhoomravarna. Yes, he does have an elephant trunk in every single one of these incarnations! Most of his lives seem to involve slaying demons! But each lifetime was different in some way, and his mode of carriage (the animal he rode) changed in certain lifetimes -- in one life he rode a peacock and in another he traded his ever-reliable mouse, for a noble lion!

There is an easy to notice symbolic function in these eight incarnations. In each lifetime, Ganesha fought against and subdued a different demon. Each demon relates to a flaw in human nature, something which needs to be overcome before one can become a Higher Man. The eight weaknesses which Ganesha spent eight lifetimes overcoming are: jealousy, drunkeness, illusion, greed, anger, desire, egotism, and self-infatuation (arrogance).

INCARNATION 1 ---- Vakratunda.
IN HIS FIRST INCARNATION, GANESHA WAS KNOWN AS VAKRATUNDA (THE CURVED TRUNK ONE). If you see Ganesha pictured with a curved trunk, you can assume this is a celebration of Ganesha's first lifetime. Basically, Vakratunda was the Ganesha who slayed the demon Matsarasura, and his vehicle is the lion on which he is seated. Matsarasura (or Matsara) was (and still is) a symbol of jealousy. Thus symbolically, Ganesha/Vakratunda is the god who destroys and overcomes the destructive power of jealousy.

INCARNATION 2 ---- Ekdunta.
IN HIS SECOND INCARNATION, GANESHA PLAYED THE ROLE OF "EKDUNTA", WITH THE MOUSE AS HIS MODE OF CONVEYANCE. He fought the demon Madasur and managed to subdue him. Ekdunta (or Ekadanta) means "the Lord who has only one tusk". Madasur (or Mada) was the demon of drunkeness.
One question for the scholars: why does Ganesha have only one tusk? The reason for this, according to Padma Purana, is that one day when Lord Shiva was sleeping, sage Parashurama came to visit him. However, Ganesha would not allow Parashurama in, for his father's sleep would be disturbed. When Parashurama insisted he be permitted entry, a fight broke out. In the course of their struggle, Parashurama threw his axe at Ganesha. This axe had been given to Parashurama by Lord Shiva. Recognizing the axe and out of reverence for his father, Ganesha refused to intercept the weapon. He bowed and took its impact on one of his tusks, which broke. This broken tusk was used by him to write the epic, Mahabharata. Ganesha, the embodiment of wisdom, is also depicted as a scribe to whom sage Vyasa dictated the Mahabharata. He is accepted as the god of learning and the patron of letters.

INCARNATION 3 ---- Mahodara.
IN HIS THIRD INCARNATION, GANESHA ASSUMED THE FORM OF "MAHODARA", ONCE AGAIN USING THE MOUSE AS HIS VEHICLE. Mahodara contested the demon Mohasur, and won. In fact Ganesha/Mahodara was so successful that Mohasur became a staunch supporter, effectively won over to the Good Side of the Force. Ganesha/Mahodara also slew two other demons, Durbuddhi and his son Jnanaari.

This quote comes from Mahodara -- Astha Vinayaka, concerning the fell dictatorship of the Demon Mohasur: "Mohasur (sic) worshipped the Sun God and attained the name of DaityaRaja meaning King of the Demons. He also conquered all the three worlds... "All the gods, sages hid in caves and jungles in fear of him. There was anarchy all over. At this time Surya, Sun God advised all the gods to worship Mahodara.

"All the Gods and the Sages started worshipping Mahodara (he is really Ganesha, remember?) At last Mahodara/Ganesha was pleased with their devotion and blessed them, by saying that he would slay Mohasur himself. "When Shukracharya heard this, he told Mohasur to surrender in front of Mahodara. Lord Vishnu also explained to Mohasur that if he surrendered he will not be killed or destroyed. That's why he should accept the friendship of Mahodara. By saying this he started praising and singing the glories of Lord Lambodara.

"Listening to this Mohasur became frightened and he requested Lord Vishnu to bring Mahodara giving him due honour and respect. "When Lord Mahodara arrived, Mohasur greeted and welcomed him with pomp and gaiety. He sang his praises and asked for forgiveness for his evil sins. Mohasur promised the gods that he would return them their Swargalok and assured that he would be always on the path of righteousness. He also assured them that henceforth, he would not a dare to harass the Gods and Sages.

"Listening to this Lord Mahodara was pleased and commanded him to go back to Pataal lok and never return again. All the Gods and the Sages were elated, They all started singing the praise of Lord Mahodara. (This tale) is situated in Taluka Kholapur, District Raigad."

INCARNATION 4 ---- Gajanana.
IN HIS FOURTH INCARNATION, GANESHA ASSUMED THE FORM OF "GAJANANA", WITH THE MOUSE AS HIS VEHICLE. Gajanana made the demon Lobhasur or Lobha (son of Kuber) submit and surrender before him, before putting him to death. Gajanana means "the Lord with an elephant face", and Lobha was the demon of greed.

INCARNATION 5 ---- Lambodara.
THE LORD WITH THE PROTUBERANT BELLY, WHO MASTERED KRODHA, THE DEMON OF ANGER. Ganesha's ever-present obesity is emphasized in this particular manifestation. For the Ganapatiya devotees, who consider Ganesha as the Supreme God and the Master of the Universe, the sweet given as offerings are seen like seeds of innumerable worlds inhabited by innumerable living creatures, and the god's belly is large enough to contain within all these worlds and creatures.

INCARNATION 6 ---- Vikata.
VIKATA ("THE MISSHAPEN"), WHO SUBDUED KAMA (KAMASUR), THE DEMON OF DESIRE. Interestingly, Ganesha traded in his Mouse Vehicle to ride a peacock in this manifestation.

INCARNATION 7 ---- Vighnaraja.
VIGHNARAJA, THE 7th INCARNATION OF GANESHA, HAD AN EVEN MORE UNUSUAL MODE OF CONVEYANCE -- a Sheshnaag or Shasha. In this lifetime Ganesha managed to subdue the demon Mamasur (also known as Mamtasur or Mama), the demon of the ego. The Hindustan Times has this story to tell of Vighnaraja: "This is His (Ganesha's) most popular incarnation, known as The Remover of Obstacles. Riding his vehicle called Sheshnag, a serpent, he strode into battle with Mamtasur, and overcame him."

INCARNATION 8 ---- Dhoomravarna.
IN HIS FINAL INCARNATION, GANESHA RETURNED TO HAVING A MOUSE AS HIS VEHICLE. His life mission this time around was to defeat the demon Ahamkarasur, the demon of self-infatuation. It is worth noting that (as all India-philes must know!) the word "Aham" means the human ego. Aham is the demonic force which grips the human mind like a vice, with cruelty and deception, and never lets go until the very bitter end. Like a parasitic worm Aham is so entrenched in the psyche, the human host eventually thinks that this is all that s/he can identify with. This demon has also been called Ahamkarasur, or Abhimanasur, both words again pointing to the inextricable control of the ego on the human. Ganesha can smash the bonds of your ego, if you call on Him. So call on Him. Go ahead and do it!

GANESHA SYMBOLISM ---- What the Ganesha Pictures Mean.
WE ALL KNOW GANESHA IS FAT AND HAS AN ELEPHANT'S HEAD -- but what does this all mean on a symbolic level? It turns out that the way in which Ganesha (and the many other Hindu gods) is depicted in carvings and illustrations has a symbolic tale to tell. Look at the image below to see what Ganesha's body and gestures mean, in a nutshell:look the foto !!!

KRONCHA ---- How the Mouse Became Ganesha's Vehicle.
ONE OF THE THINGS I HAVE A HARD TIME GETTING MY HEAD AROUND REGARDING THE STORY OF GANESHA IS THIS -- how does such a big elephant-headed he-man manage to ride around on top of a tiny mouse? It doesn't make sense, and it seems absurd -- surely the mouse would be crushed to death, if it really was Ganesha's vehicle? I know that Ganesha is a mystical being who can perform miracles, but the idea of having a mouse depicted as Ganesha's vehicle has always struck me as odd. Frankly, it didn't sell. To help resolve my cynicism on this issue, I recently turned to the Holy Ganeshapurana for Insight on the Mouse Question. It turns out that Ganesha's Mouse was actually a god in his own right at one time -- his name was Kroncha. Kroncha had the misfortune once, at the assembly of Lord Indra, of stepping on the toes of one Muni Vamadeva, another god. Thinking that Kroncha had done so intentionally, Muni Vamadeva grew enraged. In his wrath M.V. said: "Kroncha! I curse you to become a mouse!"

TRANSFORMATION ---- Kroncha Becomes Rodent.
TERRIFIED, KRONCHA FELL TO HIS KNEES AND PLEADED FOR MERCY. This subdued M.V.'s anger -- to an extent. He said: "All right. Kroncha, you will become a vehicle of Lord Ganesha, and this will bring an end to your sufferings."
And so it was. Kroncha, transformed into a mouse by the curse of M.V., fell into the hermitage of Maharshi Parashar.

GANESHA STEPS IN ---- How to Tame a Mountain Sized Mouse.
TO UNDERSTAND THIS STORY, YOU HAVE TO UNDERSTAND THAT KRONCHA IN HIS NEW ANIMAL FORM WAS NO ORDINARY MOUSE -- in fact, he was as big as a mountain and frightening to all who beheld him. He caused no end of trouble and destroyed everything in his path, just like a mountain-sized mouse could be expected to do.

Lord Ganesha, who was being taken care of by Maharshi Parashar and his wife Vatsala in the hermitage, heard all the commotion and decided to do something about this pesky little -- sorry, make that HUMUNGOUS -- mouse! Ganesha unleashed one of his his secret weapons: a glorious pasha (noose), which he sent flying in the general direction of the rodentified Kroncha. The pasha was so radiant its light filled the entire universe, if the Hindu scriptures can be trusted as a historical guide! Pasha chased the mouse and looped around his neck, lassoo-style; Kroncha fainted, overcome by radiance; Pasha tightened Its Grip, retracted, and brought Kroncha to Ganesha's feet. It was the kind of action scene worthy of a Bollywood melodrama!

GANESHA'S MERCY ---- Kroncha Is Mounted.
AND LORD GANESHA SAID: "Kroncha, you have troubled the Sages and Brahmins to no end, but since you sue for forgiveness, I shall use you as my vehicle." Whereupon Ganesha mounted Kroncha. But Ganesha was too heavy -- Kroncha was being crushed into His Elephantine Weight! Or so the Hindu story goes. But if Kroncha was at this time the size of a mountain, then Ganesha must have been much, much bigger than a mountain. This indeterminancy in the size and scale of things drives me crazy, but seems endemic in Hindu mythology!

Anyway, Kroncha cried with pain and pleaded: "Aah! I am being pulverised under your weight. Oh God! -- please be kind to me and make yourself light, that I can more easily bear your weight." Seeing the mouse so subdued Ganesha took pity on him and made himself light, such that Kroncha could bear Him.

Ever since, Ganesha has been using the mouse, Kroncha, the DemiGod, as his vehicle, and Kroncha has happily borne Him, everywhere. Or so the story goes. But in other stories, Ganesha's Mount Mouse is called Mushika, a tiny mouse or shrew. He attests to the all-pervasiveness of the Elephant God and carries Ganesha's grace into every nook and cranny. So who is the real mouse: Kroncha or Mushika? Is he really the size of a mountain, the size of a standard Earth mouse, or kind of cow-sized (as in the illustration above)? In Hinduism there is never a straight answer to any of these questions. Which is exactly what makes it cool, in a crazy uncertain infuriating kind of way! There is more than one answer to every question.