viṣṇu or gaṇeśa ?

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

In the viṣṇu sahasranāmaṁ ( 1,000 names of viṣṇu i.e. sahasranāma) the invocation ( āvāhanaṃ¹) begins as follows:

śhuklāmbaradharam viṣṇuṁ śaśīvarṇaṁ chaturbujaṁ
prasanna vadanaṁ dhyāyet sarva vighnopaśāntaye

Some suggest this invocation/dhyāna is to viṣṇu, others say it is to gaṇeśa. We see the same invocation in the laghu¹ mahā gaṇapati pūjā as dhyānaṁ.

Dhyānaṁ is considered thought , reflection , prayer i.e. bringing the devatā to one's mind. Yet this has a deeper significance as you would expect. It is a mental representation of the personal attributes of the devatā one is adoring or worshiping.

This is very important as I see it, and many may pass up this subtle point during pūja. It is the devatā in one's mind that one invokes - as my teacher has said, full of brilliance let that devatā come to one's mind. It is where it gets established via invitation hence the notion of āvāhanaṃ, invoking , requesting the devatā to join you.

It is easy to see why this invocation would be to viṣṇu , as it is in His sahasranāma (1,000 names); but why would one invoke gaṇeśa-ji even for the viṣṇu sahasranāma ?

It is vedic tradition to invoke the remover of obstacles, Vighnarāja, for all auspicious occasions i.e. yajña-s, blessings, pūja-s, etc. first. So, from this POV, the stotra could be viewed as invoking Vighnarāja's blessings for the fruitful completion of the viṣṇu sahasranāma hymn.

Now the question - is there support for these positions that appear in the invocations ? Let's look word-by-word.

śhuklāmbaradharam viṣṇuṁ śasi varṇaṁ caturbhujaṁ
prasaṇna vadanam dhyāyet sarva vighnopaśāntaye

śhuklāmbaradharam
śhukla शुक्ल - is pure, spotless; white
ambara अम्बर is clothes , apparel , garment ; it is also the sky, the atmosphere, and ākāśa ( pure unfilled space ~ether~).
dhara धर - is holding, supporting, wearing, possessing; bearer, supporter.
I look at the beauty of these words and am left in awe on the brilliance of the word selection. That the Supreme ( either seen as śrī viṣṇu-ji or as śrī gaṇeśa-ji) is perfectly spotless and the garment is the infinite ākāśa. What service do these words do for the adhikārin¹ reading this kāra ( hymn)? It allows one to subtly visualize the expansiveness of the Supreme even for a fleeting moment.

viṣṇuṁ
viṣṇu विष्णु - is rooted in viṣ , 'all-pervader' ; As a noun we know viṣṇu as part of the tri-mūrti , along with brahmā and śiva. If we are from the vaiṣṇava linegage then viṣṇu is Supreme, maha-viṣṇu. Yet with this word it can be used as 'all pervading' or as the noun of viṣṇu as the Supreme or part of the triad (tri-mūrti)

śaśīvarṇaṁ = śaśī + varṇaṁ
śaśī is another way of saying the moon; śaśī is a hare , rabbit , or antelope. The markings on the moon are supposed to resemble a hare or rabbit.
varṇaṁ or varṇa is outward appearance , exterior , form , figure , shape , color. So,śaśīvarṇaṁ suggests color. This color is that of the moon (śaśī).

The moon is white , and we can see this. Others say if we stick to the definition of śaśī as a hare , rabbit , or antelope , then the color that is being suggested is a smoky gray & brown ( the color of a field rabbit).

So we have 'white' and 'gray'. When I think of viṣṇu I tend to think of Him as blue ( like rāma ); If I think of kṛṣṇa ( some prefer this written as kṛṣṇ) the color of dark thunder clouds or very dark blue-gray come to mind.

I think of this smoky- gray for śrī ganeṣa-ji too. How so? Śrī gaṇeśa-ji is called out as dhūmravarṇa which is smoke-colored ~gray~. He is also called kṛṣṇapingākṣa - the one with dark blue/black + reddish brown + eyes (ākṣa) Thus being recogized as the One with dark brown/reddish eyes.
Yet if we look back to śaśī just for a moment, kṛṣṇa says (Bhāgavad gītā, chapt 10, 21st śloka). Of the aditya-s ( ādityānām) I am viṣnuḥ (Viṣnu) , of the luminaries (jyotiṣām) I am the sun ( raviḥ), I am Marīci of the Maruts and among the stars or nakshatra-s (nakṣatrāṇām) I am śaśī ( the moon).

So, for with this word śaśīvarṇaṁ it can be pointing to śrī viṣṇu-ji or as śrī gaṇeśa-ji.

caturbhujaṁ = catur + bujaṁ
catur is 4; bhuja is a hand; it is also a trunk of an elephant! It also means a bend, a curve or a coil shape. Hence the connection with an elephant's trunk.
With this word caturbhujaṁ it informs us of 4 hands, or 4 curves or 4 trunks. Both śrī viṣṇu-ji or as śrī gaṇeśa-ji are depicted with 4 hands. Four hands are quickly recognized as śrī viṣṇu-ji. Yet śrī gaṇeśa-ji is quite at home with 4 hands and is shown in this form (rūpa) often. Yet is He ever shown with 4 trunks? I have see murti's with 3 heads , hence 3 trunks.

So what of this 4 and śrī gaṇeśa-ji? He too is 4 armed, and also , he owns the 4th tithi ( lunar day) of the the month. So, śrī gaṇeśa-ji is not foreign to this number 4.

prasanna - is placid , tranquil ; clear , bright; gracious , kind , kindly disposed towards ; favorable. Note that 'pras' is to extend, spread, diffuse; 'anna' is food and what is eaten. So , one can be 'eating' or consuming the grace or tranqulity that is extened (pras) by the Supreme. But where do I get 'Supreme' from? Anna is a noun for viṣṇu-ji.

vadanaṁ or vadana is one's face or contenence; When we combine this with prasanna, we have the One with the tranquil , clear, gracious face (vadana). Yet this vadana is the act of speaking , talking , sounding.
So we have One with a pleasing face, and pleasing speech.

dhyāyet is dhyā, thinking meditating + aye(t) is in interjection, in inquiry. It is used here to say I meditate upon I bring to mind, I think of . In this case we are bringing to mind the Supreme.

sarva is whole , entire , all , every ; sarveṇa means completely. Note too sarva is a noun for śiva. Also in the masculine gender it is a word indicating kṛṣṇa.

vighnopaśāntaye = vighna +upa +śānta+ye ; vighna is breaker or destroyer, this word also means an obstacle , impediment , hindrance , opposition. Upa has mutiple used and definitons. The one that applies here IMHO is 'extinction' ; śāntais stopped, rendered ineffective , appeased , pacified , tranquil , calm , due to the word being rooted in 'śam' . Hence we have upaśānta meaning calmed, appeased, pacified. How so by the destroyer, the 'extinction' of obstacles. This is the reason why śrī gaṇeśa-ji is associted with this hymn - He is Vighnarāja the King, sovereign , chief (rāja), of removing obstacles (vighna).
Hence it seems clear to me that this hymn easily points to either śrī viṣṇu-ji or as śrī ganeṣa-ji. How so?
One by calling out viṣṇuṁ as a proper noun or in the masci,ine gender as 'all prevading'. It is also sensible to see too how the subject can also be śrī ganeṣa-ji as the hymn clearly points to vighnopaśāntaye.

That said ...
What could Veda Vyāsa (Kṛṣṇa Dvaipāyana) have said to insure only viṣṇu is to be considered? He could have called out His vehicle (vāhana) i.e. the One that rides garuḍa; And if he only meant śrī gaṇeśa-ji? He could have said the One that rides or mounts mūsaka.

IMHO
It is my humble opinion Veda Vyāsa wished to keep it like this, as there is a lesson offered - The Supreme is one, yet is known by different names.

praṇām

words

adhikārin अधिकारिन् is one that is entitled to, fit for; possessing authority
kāra - is a song , hymn of praise
śaśī शशी - is another way of saying the moon; śaśī is a hare , rabbit , or antelope and the markings on the moon are supposed to resemble a hare or rabbit
āvahana आवहन is to bring near. āvāha आवाह inviting , invitation .
Hence the 'invocation' is considered/called āvāhanaṃ which is is sending for , inviting, calling. And who are we calling ? - usually the devatā being addressed in pūjā
catur - 4
laghu - is light, easy on the mind; short in duration; pleasing , agreeable , handsome , beautiful . It is also defined as causing easiness or relief.

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

I mentioned in post 1 above,

caturbhujaṁ = catur + bujaṁ
catur is 4; bhuja is a hand; it is also a trunk of an elephant! It also means a bend, a curve or a coil shape. Hence the connection with an elephant's trunk.
With this word caturbhujaṁ it informs us of 4 hands, or 4 curves or 4 trunks. Both śrī viṣṇu-ji or as śrī gaṇeśa-ji are depicted with 4 hands. Four hands are quickly recognized as śrī viṣṇu-ji. Yet śrī gaṇeśa-ji is quite at home with 4 hands and is shown in this form (rūpa) often.
Yet is He ever shown with 4 trunks? I have see murti's with 3 heads , hence 3 trunks. So what of this 4 and śrī gaṇeśa-ji?
He too is 4 armed, and also , he owns the 4th tithi ( lunar day) of the the month. So what of this 4 and śrī gaṇeśa-ji? He too is 4 armed, and also , he owns the 4th tithi ( lunar day) of the the month. So, śrī gaṇeśa-ji is not foreign to this number 4.
This caturbhujaṁ caught my attention. Veda Vyāsa's selection of words are not random. There must be some connection of 4, other then 4 hands for both śrī viṣṇu-ji or as śrī ganeṣa-ji . Hence I started to look around and found a reference to the mudgala purāṇam in several of my books. The mudgala purāṇa (a upapurāṇa (http://en.wikipedia.org/wiki/Purana#Upapurana)) lists out 32 names of śrī gaṇeśa-ji. One called out is dvija gaṇapati.
When I first looked I said, this is twice born (dvija), so most likely 2 heads will be depicted of gaṇeśa. Yet to my surprise dvija gaṇapati is called out as 4-headed.
Hence the connection back to caturbhujaṁ where bhuja is also defined as an elephant trunk. With 4 heads, dvija gaṇapati also has 4 trunks. It ( the 4 heads) also symbolizes brahmā. I do not have the mudgala purāṇa in saṃskṛt to check the words , yet the 2 books in my possession ~almost~ read the same:

Four-headed dvija gaṇapati, 'the twice-born', is moon-like in color. Holding a noose, a goad, an ola leaf scripture, a staff, water vessel and a his japa beads, He reminds one and all of the urgency for disciplined striving

Veda Vyāsa's selection of words again are brilliant.

praṇām

[saidevo]

namaste Yajvan.

ShrI Abhinava VidyAtIrtha SwamigaL who was an earlier pontiff of the Shringeri ShAradA MaTham explains that the term 'prasanna-vadanaM' in the shlokam refers to Ganesha because "it is the opinion of our ancestors that the term prasanna' includes a meaning 'elephant' among its many meanings. Have you come across any Nirukta/NighaNTu/amarakosha reference for the meaning 'elephant' for the word 'prasanna'?

Orthodox VaiShNavas who rarely if ever worship Ganesha, would have none of any reference to Ganesha in this shloka. Orthodox Shaivas on the other hand see only the reference to Ganesha because this is always the first shloka of any pUjA or dhyAna--meditation or other kind of karma--religious performance, although they have nothing against ViShNu.

Typically, whenever this shloka is recited, the reciter gently taps the sides of his head just over the ears with his/her knuckles. This is to let the amRutam--nectar in the shiras--brain chakra to course down the nADis.

I remember to have read somewhere that the names of five Rishis are mentioned in this shloka, but I can't place the reference or remember the names of the Rishis. I vaguely know that there was a Rishi by name ViShNu, Bharata was another, but the others? Any idea?

[smaranam]

PraNAm



That said ...
What could Veda Vyāsa (Kṛṣṇa Dvaipāyana) have said to insure only viṣṇu is to be considered? He could have called out His vehicle (vāhana) i.e. the One that rides garuḍa; And if he only meant śrī gaṇeśa-ji? He could have said the One that rides or mounts mūsaka.

IMHO
It is my humble opinion Veda Vyāsa wished to keep it like this, as there is a lesson offered - The Supreme is one, yet is known by different names.

....

Hence the connection back to caturbhujaṁ where bhuja is also defined as an elephant trunk. With 4 heads, dvija gaṇapati also has 4 trunks. It ( the 4 heads) also symbolizes brahmā.




ShrI Abhinava VidyAtIrtha SwamigaL who was an earlier pontiff of the Shringeri ShAradA MaTham explains that the term 'prasanna-vadanaM' in the shlokam refers to Ganesha because "it is the opinion of our ancestors that the term prasanna' includes a meaning 'elephant' among its many meanings.



That's amazing !
There is no doubt that Veda VyAsa, an incarnation of Vishnu , the Manvantara avatAr for the position of VyAsa (compiler/editor) , who divides Vedas every Dwapar Yuga , (as per Vishnu Purana) , has deliberately done this, and so through the 18 MahaPuranas and others.

What better torch-light that shines on this truth than Vishnusahasranaam.

The kind of work this is , all shruti, smriti, is not ordinary literature, and the choice of words does make one wonder in awe.

I love this opening verse. The first thing that struck me is - vighnopa shantaye , then decided - the VighnahartA Ganesh is in fact empowered by Vishnu . So the real VighnanAshana is the Supreme Lord, Vishnu. This was my interpretation. Yet , the verse could be addressed to the VighnanAshana MangalmUrti.

2. Secondly, shuklAmbara dhara
Why is the Lord wearing white , when He otherwise wears yellow ?
Your interpretation of 'holding the pure Aakash' makes it clear, and the poetic way to look at that is wearing white . (also indicated in, VishwAdhAram gagana sadrusham )

In the verse ShAntA kAram, He (Vishnu) is described as Meghavarnam Shubangam (complexin of the rain-cloud, auspicious, pure in form). He could be Meghavarnam as well as shashivarnam (moon-faced) -
Isn't Vishnu fair while Krshna is dark ? (Vishnu Tulasi - light, Krshna Tulasi - dark are variations of the Tulasi plant types).

And Lord Ganesh could be shashivarna too - smokey gray white.

-------------------------------------------------------

This song :

The form (rupa) of Lord Ganesh is 'OmkAra-pradhAna' (primarily represents the OmkAra - AUM )

This Ganesh form, which is AUM, is the birth place of the three Lords

akAr 'A' = BrahmA
ukAr 'U' = Vishnu
makAr 'M' = Mahesh

So this song is saying the Ganesh form is the birthplace of that primordial syllable 'AUM' !

---------------------------------------------

Throughout Vishnusahasranaam, it says the Lord is not only Shambhu, Aditya, and Shiva (which is not surprising) , but Skanda, Vayu, Indra are also His names ...... which tells that the very same One Supreme, has 'become' these devtas, or taken up these official positions.

Then there are Manvantara avataars , where , is some cycle/Yuga , the Supreme Lord Vishnu takes on the role of Indra , Vyasa....

This tells that everything is Vishnu (Krshna) , the all-pervading , He has/takes many forms (Devtas) , and also becomes many.

Krshna backs this up throughout the Bhagavad Gita, where He indicates He is the Supreme pAraBrahman' as well as Parameshwar. In Vibhuti Yog (Chap 10), and other places, He says "I am the liquidity of water..." , and shows His prominent Vibhutis. Then says

BG 10.40: O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.
BG 10.41: Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.
BG 10.42: But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.



It is simply amazing.

Om Namo Bhagavate VAsudevaya

[yajvan]

hariḥ oṁ
~~~~~~

Namasté saidevo and smaranam,



namaste Yajvan.

ShrI Abhinava VidyAtIrtha SwamigaL who was an earlier pontiff of the Shringeri ShAradA MaTham explains that the term 'prasanna-vadanaM' in the shlokam refers to Ganesha because "it is the opinion of our ancestors that the term prasanna' includes a meaning 'elephant' among its many meanings. Have you come across any Nirukta/NighaNTu/amarakosha reference for the meaning 'elephant' for the word 'prasanna'?


Let me offer one word that comes from the liṅga purāṇa ( which I will offer in a future post that nicely connects śrī ganeṣa-ji to some of the actions of śrī viṣṇu-ji as Kṛṣṇa):

vādinām
vādi - the learned, wise
nā - is a noun of gaṇeśa , yet also means welfare, gift, knowledge. This nā also means prastuta , meaning proposed , propounded , mentioned , introduced as a topic or subject under discussion , in question i.e. the chief subject-matter.
So, in a hintful way vādi+nām is the possible name-offer of ganeṣa-ji - the one that is all wise.

Note the connection to what was mentioned above:


prasanna- is placid , tranquil ; clear , bright; gracious , kind , kindly disposed towards ; favorable. Note that 'pras' is to extend, spread, diffuse; 'anna' is food and what is eaten. So , one can be 'eating' or consuming the grace or tranquility that is extended (pras) by the Supreme. But where do I get 'Supreme' from? Anna is a noun for viṣṇu-ji.

Here I mention anna for viṣṇu yet too, nā is gaṇeśa.-ji. Perhaps the connection is there in prasanna? We can have prasan-na.

prasan - to win , be successful , rooted in san meaning to gain for another , procure , bestow , give , distribute . Yet san in comparitive degree brings one to sat , which is being, existing.
As a noun we know this sat as that which really is , existence, essence. So if if I said prasanna I could take the liberty of inferring prasan-na , that of sat ( essence) being nā, gaṇeśa.-ji.

But one must ask, yajvan , are you just making up words? No, prasannā is defined as clear, bright, pure, placid , tranquil,
So perhaps the connection is elegant , and makes sense when viewed as prasannā - both infer without a doubt 'essence' + purity + gaṇeśa.-ji also... and prasanna brings one to anna, that of viṣṇu .

praṇām

[saidevo]

Here is a connection between the phrase 'prasanna vadanaM' and Ganesha:

pra = forward, to extend
sad = droop, sunk
vadanam = face
prasanna vadanam = forward sunk face, as that of an elephant

pra = forward, to extend
sad = droop, sunk
vadanaM = mouth
prasanna vadanam = a mouth that is drooping, as that of an elephant

pra = forward, to extend
sana = the flapping of an elephant's ears
prasanna vadanaM = extended mouth with flapping ears, so an elephant

Additionally, it is amazing to note the connection of the root 'sad' with the elephant!

sadAdAna = always exuding rut-fluid (as an elephant); an elephant in rut
sadAmada, sadAmatta = always in rut
sadAna = being in rut
sadri = an elephant
sajjana = caparisoning an elephant
sana = the flapping of an elephant's ears

Ganesha of this shloka, is thus of prasanna vadanaM = an elephant face which is bright and with flapping ears.

Ref:
http://rasikas.org/forum/topic2669-dhyana-shlokas.html
http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

[yajvan]

hariḥ oṁ
~~~~~~

Namasté saidevo


Here is a connection between the phrase 'prasanna

Ganesha of this shloka, is thus of prasanna vadanaM = an elephant face which is bright and with flapping ears.

Ref:
http://rasikas.org/forum/topic2669-dhyana-shlokas.html
http://webapps.uni-koeln.de/cgi-bin/tamil/recherche


very nice!
praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namasté,

Lets continue the similarities....

Śiva mentions the following in the liṅga purāṇa
tava avatārae daituānām
vināṣāya mamātmaja
davānām upakārātham
dvijānam brahma vādinām

My view on this sloka ( others are welcome to offer their translation):

Maheśvarāya is saying mamātmaja His son ( self-born) as the devata on earth avatārae is to bring distress (davānām) to those forces (tava) that stand in the way,or cause distress ( as mentioned davānām); it is for the welfare of the the learned/wise (vādinām) , for the twice born (dvijānam ) for the brahmin (brahma).


And who is this son ( IMHO) it is nā , śrī gaṇeśa-ji . This nā is a noun of gaṇeśa.

Now another view of this śloka is offered by John Grimes, (teacher/author Kodaikanal International School, South India) offers the following translation:

O' my son, this incarnation (avatāra) of yours for the destruction of demons and for the protection of the righteous. Create obstacles for those who go against dharma, bringing them to thier kness and remove all troubles of your devotees who walk the path of dharma.


Why does this interest me? We are talking of the similarities between śrī viṣṇu-ji & śrī gaṇeśa-ji.
Where do I see the alignment? Kṛṣṇa (a.k.a. viṣṇu-ji ) informs us in the Bhāgavad gītā, chapter 4, śloka-s 7 & 8, that He creates himself ( Self-born, mamātmaja, as it is said in the liṅga purāṇa ) to protect the righteous ( the dvijānam brahma vādinām from the liṅga purāṇa and destroy the wicked, to establish dharma firmly, I take birth age-after-age.


I find the alignment very attractive, revealing the teachings and wisdom of a realized being; Veda Vyāsa's words again are brilliant.

Please consider the words and their definitions for an appreciation of the śloka itself ( definitions assisted by Monier-Williams Samskrt to English dictionay 2002 addition + a few other disctionary resources)

tava
ta - 3rd definition is warrior; as a noun can be virtue, crossing.
va - strong, powerful; this also means going; hurting; addressing
avatārae

avatāra - descent; appearance of any deity upon earth; yet we think mostly of the incarnations of viṣṇu


daituānām
dai = dāyati , to purify , cleanse
tu - to have authority, be strong; to injure; can also mean certainly or but; anā - hereby, thus


vināṣāya
vinā - without , except , short or exclusive of āśaya
a. a seat, resting place; asylum; the seat of feelings and thoughts , the mind , heart , soul
b. in yoga philosophy - 'stock' or the balance of the fruits of previous works , which lie stored up in the mind in the form of mental deposits of merit or demerit , until they ripen in the individual soul's own experience into rank , years , and enjoyment
mamātmaja

mama = me;
ātmaja - self-born; born from or begotten by one's self " , a son


davānām
dāva - distress; a forest conflagration
dava - burning, heat
anā - hereby , thus , indeed


upakārātham
upa - towards, near, with , together with , at the same time with , according ; this also can mean extinction
kara - the act of doing; causing, producing; also the elephants trunk;
kāra - is also causing, doing, but also a religious austerity


dvijānam
dvija - twice born; a Brahman (re-born through investiture with the sacred thread i.e. upa-nayana
anā - hereby , thus , indeed


brahma
for brahman
Note the following derivatives:
as a noun brahma is used for the impersonal Spirit some call nirguna ;
the masculine - brahmā for the personal god we consider saguna.
This brahma is also a a priest we would call brahmin, ' possessing sacred knowledge' .

vādinām
vādi - the learned, wise
nā - is a noun of gaṇeśa , yet also means welfare, gift, knowledge.
This nā also means prastuta , meaning proposed , propounded , mentioned , introduced as a topic or subject under discussion , in question i.e. the chief subject-matter

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

Lets look to another regarding this matter of simularities. Ādi śaṅkara-ji says the following in his vivekacūḍāmaṇi , 495th śloka :

nārāyaṇo'haṁ narakāntāko'haṁ
purāntako'haṁ puruṣo'ham-īśaḥ |
akhaṇḍa-bodho'hamaśeṣa-sākṣī
nirīṣvaro'haṁ nirahaṁ ca nirmamaḥ ||

This says,
nārāyaṇa I am (o'ham is = aham) , the destroyer¹ of naraka I am. The destroyer of (tri) purā¹ ( or the 3 cites of the asura-s; this was tripurāntaka or śiva) I am. The Supreme (īśa) person (puruṣa) I am.
I am whole/complete(akhaṇḍa) knowledge (bodha), the witness (sākṣin) of all (aśeṣa) I am (o'ham). I am not subject to another ruler¹ (nirīṣvaro or nir-īṣvara) ; I am without 'I' (nirahaṁ) and (ca) I am without 'mine' or 'me' (nirmamaḥ).

Ādi śaṅkara-ji informs us of one's Supreme status . This tells us nārāyaṇa (viṣṇu, kṛṣṇa) tripurāntaka or śiva and the Supreme (īśa or īśavara) are the same.
The liṅga purāṇa ( see post 8 above) informs us that His son is Self -born i.e. mamātmaja, śiva Himself. Hence this informs me that nārāyaṇa = viṣṇu = kṛṣṇa = tripurāntaka = śiva = gaṇeśa.-ji .

Different forms, all Supreme, all fullness.

praṇām

words

purā is a noun of an asura = tri-pura , the 3 strong holds of the asura
antaka - causing death ~ destroyer~ ; making an end ;slayer
akhaṇḍa - whole, with no fragments; entire
bodha - knowing, understanding; being awakehama - personification
aśeṣa is without remainer, whole;
śeṣa = remainder , that which remains or is left , leavings , residue.
sākṣī = sākṣin - witness
Not subject to another ruler tells me of Supreme independent (svātantrya) position

[smaranam]

Namaste


[
nārāyaṇo'haṁ narakāntāko'haṁ
purāntako'haṁ puruṣo'ham-īśaḥ |
akhaṇḍa-bodho'hamaśeṣa-sākṣī
nirīṣvaro'haṁ nirahaṁ ca nirmamaḥ ||



Beautiful verse

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

This stotra¹ (or hymn) by ṛṣi gṛtsamada saunahotra, ṛg ved 2.23.1, is to bṛhaspati (bṛ́has-páti)¹ . It is considered by some the earliest mention of gaṇeśa-ji. It is convention to think the words gaṇānā and gaṇapatiṃ that is found in this saṃhitā¹ is a property, a quality of bṛhaspati vs. a proper noun¹ of gaṇeśa-ji.

This is very interesting ( to me)... It provokes the thought of a quality of the Supreme that is so appealing that it perhaps in-and-of-itself becomes identified and becomes devatā.

The stotra is offered below. It is often a repeated verse at various pūja's to gaṇeśa-ji. It is invoking the lord of the multitudes (gaṇapatiṃ), the seer amongst seers (kavīnāmupamaśravastamam), the chief, best, royal , king (jyeṣṭharājaṃ), who is also the Lord¹ (brahmaṇas pata) of the wise or realized beings (brāhmaṇāṃ), to hear our request, for You to participate (partake) in (ṣṛṇvannūtibhiḥ) our sacrifice (havā and in this hymn it is havāmahe).

Another translation ( I am at a loss of the name of the translator)

We invoke you with offerings, Oh Lord of the Multitudes,
Seer among Seers, of unspeakable grandeur.
Oh Glorious King, Lord of the Knower's of Wisdom,
Come speedily hearing our supplications
And graciously take your seat amidst our assembly.


Here is the stotra for your consideration along with each word's definition ( to the best of my ability).

gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ
kavīnāmupamaśravastamam |
jyeṣṭharājaṃ brahmaṇāṃ brahmaṇas pata
ā naḥ ṣṛṇvannūtibhiḥ sīda sādanam ||


gaṇānāṃgaṇā - flock , troop , multitude , number , tribe , series , class
nā - is a noun of gaṇeśa-ji ; this is also welfare, gift when used in the masculine gender. If we talk multiples and numbers it is worth mentioning that gaṇanā meaning reckoning , counting , calculation

tvā - thy, your
gaṇapatiṃ or gaṇapati the leader of a class or troop or assemblage ; we see this word as gaṇeśa-ji , yet in this hymn it is bṛhaspati that has this quality. We will talk more of this, yet what is the 'class or troop' bṛhaspati leads? Prayer and devotion.

havāmahe hava an oblation , burnt offering , sacrifice ; āma is fine, soft, tender, uncooked; Hence IMHO havāmahe is that new 'uncooked' sacrifice, the new oblation.

kaviṃ wise man , sage , seer , prophet i.e. gifted with insight , intelligent , knowing , enlightened , wise ; also a name of pūṣan (as leader or guider) and of brahmā

kavīnāmupamaśravastamam or kavi-inām-upama-śravas-tamam kavīnā =kavi + ina : kavi as defined above + ina which is master, lord, most powerful ; a noun of the sun; Hence the enlightened, all knowing most powerful lord upama - upama as a noun is most high, upper most ; it also means equal, simular, resembling śravas - is loud praise, glory; it is also swift course, rapid motion , flight , as in flight
tamam - as the 2nd derivitiave, a indiclinable word, this tama means 'in high degree' it also means 'most desired'; this is not to be confused with the decending node in jyotiṣ i.e. tamas, or with the the notion of tamas as 'darkness' .

jyeṣṭharājaṃjyeṣṭha + rājaṃ ; jyeṣṭha is most excellent , pre-eminent , first , chief best , greatest + rājaṃ or rāja is a king , sovereign , chief or best of its kind

brāhmaṇāṃAs a noun, that which is divine; it is also relating to or given by a Brahman , befitting or becoming a brahman ; as a noun (also) it is the brahmanical explanation , explanations of sacred knowledge or doctrine

brahmaṇas pata this is bráhmanas páti = lord of prayer or devotion ; also known as bṛ́has-páti yet pata is flying or falling; the 2nd derivitive of this is 'well-fed'; pāta is watched , protected , preserved ; alighting , descending or causing to descend

ā (as a prefix to verbs , especially of motion , and their derivatives) near , near to , towards ; this ā as a noun (masciline gender) is another name for śiva and feminine noun , a name of lakṣmī

naḥ 'na' we know to mean not , no , nor , neither , yet the 3rd deritive also means welfare , gift, and knowledge ; also another name for gaṇeśa-ji

ṣṛṇvannūtibhiḥ or by its compounds ṣṛṇvan-n-ūti-bhiḥ
ṣṛṇvan - comes from śru - to hear, to be attentive to ; van is to gain , acquire , procure , to be come master. Hence ṣṛṇvan is having gained or aquired via listening i.e. having heard.
ūtibhiḥ - ūti is help , protection , promoting , refreshing favor + bhi ;
bhi (IMHO) is for bhiksh rooted in bhaj to wish to partake to share . Example: bhājin - sharing , participating in. Yet not bhī as this = fear , fright, alarm : example bhīta - frightened , alarmed or bhīma - fearful, terrible; bhīṣma - terrible , dreadful
ūtibhiḥ is partake in one's protection of refreshing favor


sīda is kusīda here - meaning treasure; from the notion of any loan or thing lent to be repaid with interest , usury .
sādanam - or sādana is setting down; a seat, dwelling place; this also means sādakapraṇām


words

bṛ́has-páti = bráhmanas páti =lord of prayer or devotion
bṛhaspati (bṛ́has-páti) = brahmanaspati (bráhmanas páti) = guru ( from jyotiṣ) and the owner of ākāśa. Ākāśa = brahman , so says he brahma sūtra-s and the upaniṣads.
stotra - praise , eulogium , a hymn of praise
saṃhitā - rooted in dhā means put together , joined , attached; a text i.e. the veda-s, treated according to euphonic rules formed out of the padas or separate words by proper phonetic changes. Any methodically arranged collection of texts or verses, like the rāmāyaṇa.

Yet my most favorite (and meaningful) definition of saṃhitā is the force which holds together and supports the universe i.e. a term applied to the Supreme Being.


Proper nouns ( I know you know this). Nouns name people, places, and things no doubt. Yet we can classify a noun as common or proper.
When we consider a proper noun, it has two specific features:
1) it will name a specific item, usually one of a kind; and 2) it will begin with a capital letter no matter where it occurs in a sentence - yet these are English rules , as in saṃskṛt there are no capitals to show possession or proper noun conditions.
examples:Common noun _________________Proper noun
a teacher________________________ Mr. Hammel
a cookie ________________________ Oreo
a city ___________________________New Deli

[Eastern Mind]

Yajvanji: I love this stotra. At our temple festival, the volunteer lay brahmins walk in front of Ganesha on parade, and just repeat it over and over. I get to be really close to them as I also have an assigned duty right in front of Him. By the time we make it around the whole temple, the vibration is really high. At least for me. This is probably the one stotra I can hear ringing over and over in my head. Only 6 months to go...-23 today but supposed to get up to -2 or so by the weekend.. degrees C.. lol.. Thanks for the posting.

Aum Namasivaya