GANPATYATHARVA SHIRSHA

TEXT WITH WORD-FOR-WORD MEANING I TRANSLATION AND COMMENTARY

S. B. SUKTHANKAR M.A. LL.B.

1981 1981, S. B. Sukthankar

M.A. LL.B.

Advocate, Supreme Court of India

First Edition: April 1981

Printed by

P. P. Bhagwat Mouj Printing Bureau 263C Khatau Wadi Bombay 400 004 (India)

Published by S. B. Sukthankar M.A. LL.B. Advocate, Supreme Court of India Arthur House, 11 Cooperage Road, Bombay 400 039 (India)

PRICE Rs. 25/

BL 1124•7 G36 1981 TO MY WIFE USHA PREFACE

Although there is an abundance of literature on Ganesha in English, there is no known commentary on the Atharvashirsha for the benefit of His English knowing devotees.

The GANAPATYATHARVASHIRSHA, as its name suggests, is a book of prayers of Ganesha. Vedic literature consisted chiefly of the four Vedas, the Rigveda, Samaveda, Yajurveda and the Atharvaveda. The oldest Veda, Rigveda, may be dated to 1000 B.C. or thereabout though some parts of it are of greater antiquity(1). The Sāmaveda and the Yajurveda were also ritual Vedas like the Rigveda; the Atharvaveda was, however, different and remained a prayer-book of the people, although efforts were made at a later date to absorb it within the fold of the first three Vedas(2). In common with all Vedas, the GANAPATYATHARVASHIRSHA adopts the practice of incorporating a Shānti Pātha at the beginning and the end.

The title of the work viz. GANAPATYATHARVASHIRSHA is probably based on the precepts laid down by the Atharva Veda for Self Realisation(3). The word "tharva" means weak, vacillating or wavering. "Atharva", therefore, stands for the absence of these qualities viz. firmness, strength and oneness of purpose. "Shirsha" stands for the intellect. The word "Atharvahirsha" suggests firmness or single-pointedness of the intellect as directed towards realisation of the Divine Spirit. The GANAPATYATHARVASHIRSHA suggests the Mantra "OM GAM" for the purpose of knowing and meditating upon Ganesha and, explains the importance of the Mantra and the fruits of its practice.

Ganesha is the most popular Gods among the Hindus of this country, and He has also been worshipped in widely flung parts of the world ranging from Brazil, Mexico and Greece in the West, to Burma, Siam, Cambodia and Japan in the East.

vii It would be necessary to go back several centuries in the Vedic period in order to assess the antiquity of the Ganesha cult of worship. The popular Gods of the Vedic Aryans reflected the sense of dependence of human welfare on the powers of nature. Aryan religion and philosophy tended to invest the then largely unknown forms of nature with a divine form so that their gods and goddesses were essentially nature-oriented. The Aryan Sky Father DYAUSH PITA and Earth Mother PRITHVI MATA merely typified the falling of the rain from the sky to help the earth produce corn and fruits(4).

The concept of a cosmic force as the source of creation in the form of a Great Mother Goddess and her male counterpart, the Father God, is essentially an earlier concept brought into India from Greece and Asia Minor. The Aegean Mā or Kubala (Cybele) and Atthis or Hepit and Teshunp was one of the basis of the Siva-Umā cult of Hindu worship of the pre-Aryan period.

Aryan worship centred around the "Homa" or sacrificial fire. Agni was the messenger to carry the oblations of the Aryan devotee to his gods.

Pūja or worship to an image of a God with flowers, leaves, fruits, water, etc. was a Dravidian usage and as such frowned upon by the Aryans. The sanskrit word 'pūja' is derived from the Dravidian 'pū'=flower and 'ge' = to do, and means literally a flower ritual or service.

Gradually with the process of synthesis, which is a a characteristic of Hindu religion and culture, pūjā has gained a firm foothold in every Hindu home and temple, whereas Homa or sacrifice has receded into the background.

Ganesha was worshipped as a Vighna-hartā even prior to the advent of the Aryans in India. Murugan or Murukan was also worshipped as the Dravidian god of youth, wedded to perpetual celibacy. Murugan, in course of time, was adopted by the Brahminical Hindus and became Kumāra

viii or Kārtika Kumāra or Skanda, the elder son of Siva and Ganesha became his younger son.

The modification of Aryan religion by the Dravidian concept of a cosmic force activising the eternal processes of creation, preservation and destruction is symbolised by the Hindu triad of Bramhā, Vishnu and Mahesh. The problem of the creation of the universe deeply intrigued the Rigvedic seers as is reflected by the monotheistic character of the famous Nāsādīya hymn of the Rigveda(8), which is the basis of later day Advaita philosophy.

Gradually the concept of an Abstract Principle, beyond the ken of the body, mind and intellect, not imaginable, not approachable, incomprehensible, "not this, not this, not this", and perceivable only by the introspective process of constant meditation became crystallised amidst the then. polytheistic superstructure of Hindu religion. The difficulty of meditating upon such an Abstract Principle has been admirably solved in Hindu religion by this very polytheistic superstructure, the various Divinities being merely various symbols or facets of this Abstract Principle and endowed with human form and figure, but supernatural powers, for convenience of the various devotees' meditational practices.

Ganesha is one of the most popular of such symbols facets and represents auspiciousness, prosperity and well-being. He is the very embodiment of wisdom. He is moved by the supplications of His devotees and removes obstacles in their way. No work is undertaken without praying to Him in the beginning and seeking His blessings. Veda Vyās, the writer of the Eighteen Puranas, was directed by Brahma to pray to Ganesha in order to get inspiration. for his monumental work and it is only when he did as directed that he could get the necessary inspiration(9).

Ganesha himself advised householders to establish earthen images of himself in the homes so that they should always remember and pray to him. Many Hindu families bring home earthen images of Ganesha every year on the

ix fourth day of the bright half of the Moon in the month of Bhadrapada, worship Him for varying periods and thereafter ceremonially immerse the image in rivers or seas.

The late Lokamanya Bal Gangadhar Tilak, popularised social worship of Ganesha to arouse the spirit of national awareness amongst Hindus. Social worship of Ganesha played a significant part in the Indian struggle for liberation from British rule in India.

The prayer of Ganesha in the Atharvashirsha is handed down from ancient times to liberate our minds from the shackles of worldly life and open our minds to the broad vistas of an ample and fuller life. Minds freed from the material urges alone can be equipped for concentrating on the Divine Spirit and the prayer to Ganesha in a sincere spirit is the true vehicle for this journey of the spirit.

Valuable suggestions from my friends Sarvashri G. N. Purandare and S. R. Desai, formerly Manager, Government Press, Nagpur, helped me a great deal towards writing this book.

Suggestions for the picture of Ganesha were made by my friends M. Dominique Chiaramonti and M. Jean Cousso of the Alliance Française. M. Jean Cousson took a large number of pictures of Ganesha for the required illustrations. We finally selected the picture of a rare bronze statue of a standing Ganesha from our collection which according to M. Jean Cousso was remarkable for its clarity of line and wealth of detail.

My wife Usha and daughters Ranjan and Roopa gave me constant encouragement and support in writing the book.

I sincerely pray that with His blessings this book will help in bringing peace and tranquility to the reader.

Bombay 13th October 1980. S. B. SUKTHANKAR

x PREFACE

I INVOCATION .. 1

II PRAYER OF PRAISE .. 4

III SVARUPA TATVA .. 6

IV MANTRA AND GAYATRI .. 11

V SALUTATIONS .. 15

VI PHALASHRUTI (RECITAL OF FRUITS) .. 16

VII SHANTI PATHA .. 20

VIII EPILOGUE .. 22

GLOSSARY .. 23

BIBLIOGRAPHY .. 43

xi I. INVOCATION

॥ अथ श्रीगणपत्यथर्वशीर्षप्रारंभः ॥
॥ श्री गणेशाय नमः ॥

Atha Shri Ganapatyatharvashīrsha Prārambhaha Shri Ganeshāya Namah.

Translation :

So starts the Atharvashīrsha of Shri Ganapati. With Salutations to Shri Ganesha.

Stanza – (Invocation )

ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः ॥
स्थिरैरंगैस्तुष्टुवांसस्तनूभिः ।
व्यशेम देवहितं यदायुः ॥ १ ॥

Om bhadram karnebhih shrnuyāma Devāh Bhadram pashyemakṣbhiryajatrāh Sthirairangaistustuvānsastanūbhih Vyashema Devahitam yadāyuh. (1)

Translation : Oh Gods, may be hear good things by both ears and may we see beneficial things by both eyes. Devotees of God, may we live our lives granted to us by God with firm limbs and well nourished bodies.

Stanza 2 – (Invocation )

ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः ॥ स्वस्तिनस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ २ ॥ ॐ शांतिः शांतिः शांतिः

1 Om Swasti na Indro Vrddhashravāh Swasti nah Pūshā Vishvavedāh Swasti nastrāksyo aristanamih Swasti no Brhaspatirdadhātu                                                        (2)

Om Shāntih Shāntih Shāntih

Translation:

May the successful Indra do good to us. May the most learned Pūsha do good to us. May the God Varuna who proceeds through the sky protect us. May Brihaspati give us peace and wellbeing.

Om (May there be) PEACE PEACE PEACE.

It is customary to invoke divine blessings before starting on any project. The author of the Atharvashīrsha has, according to this practice, invoked the blessings of the Gods before commencing the Atharvashīrsha. The devotee likewise invokes divine blessings before he starts reciting the Atharvashīrsha.

No progress is possible in any field of endeavour, whether material or spiritual, unless one is at peace with oneself. The invocation for peace is recited before and after every Upanishad, of which the present Atharvashīrsha is one.

Atha Ganeshatharvashirsam vyākhyāsyāmah

Translation:

Now let us expound the (Upanishad called) Ganapatyatharvashīrsha.

ॐ नमस्ते गणपतये ।

Om Namaste Ganapataye

Translation :

Reverential Salutations to Thee, O Lord Ganapati, who is Om.

2 The letter 'Om' is the symbol of the Supreme Spirit. This sacred syllable denoting the Supreme Spirit is uttered as a holy exclamation at the beginning and end of prayers.

The spiritual seeker is directed by the Upanishads to meditate upon the principle behind 'Om' in order to gain absolution (12, 13). The letter 'Om' is compared to the bow to which the arrow of the Soul is to be strung and aimed at the Absolute (14, 15, 16). Ganesha is the Supreme Reality and the letter 'Om' is equivalent to Him and denotes Him.

3 II. PRAYER OF PRAISE

Stanza 1.

त्वमेव प्रत्यक्षं तत्त्वमसि ।
त्वमेव केवलं कर्तासि ।
त्वमेव केवलं धर्तासि ।
त्वमेव केवलं हर्तासि ।
त्वमेव सर्वं खल्विदं ब्रह्मासि ।
त्वं साक्षादात्माऽसि नित्यम् ॥ १ ॥

Tvameva pratyaksham tattvamasi Tvameva kevalam kartāsi Tvameva kevalam dhartāsi Tvameva kevalam hartāsi Tvameva sarvam khalvidam Bramhasi Tvam sākshādātmasi nityam (1)

Translation: You are the visible Truth. You are the sole Creator of the world. You are the sole preserver of the world. You are the sole destroyer of the world. You are indeed the entire Bramha. You are evidently the perpetual universal Soul.

Stanza 2.

ऋतं वच्मि । सत्यं वच्मि ॥ २ ॥

Rtam vachmi. Satyam vachmi  (2)

Translation: I speak the Divine law. I speak the truth.

Ganesha as the Absolute Spirit embodies the three attributes of "utpatti", "sthiti" and "laya", creation, preservation and destruction, which are the features common to all finite phenomena. He is the ultimate source from which

4 all finite phenomena emanate, are preserved during their transient existence and are absorbed on their inevitable eventual decay or destruction. He thus personifies Brahma-Vishnu-Mahesh, the triad in Hindu Mythology.

Stanza 3.

अव त्वं माम् । अव वक्तारम् ।
अव श्रोतारम् । अव दातारम् ।
अव धातारम् । अवानूचानमव शिष्यम् ।
अव पश्चात्तात् । अव पुरस्तात् ।
अवोत्तरात्तात् । अव दक्षिणात्तात् ।
अव चोर्ध्वातात् । अवाधरात्तात् ।
सर्वतो मां पाहि पाहि समन्तात् ॥ ३ ॥

Ava tvam mām       Ava vaktāram Ava shrotāram        Ava dātāram Ava dhātāram.        Avānuchānamava ṣiṣyam Avottarāttāt            Ava purastāt Ava paschāttat.      Ava daksināttāt Avachordhwāttāt.   Avadharattāt Sarvato mām pāhi pāhi samantāt (3)

Translation:

O Ganesha, protect us from obstacles, me in my capacity as a speaker (of your glory), listener (of your virtues), given or imparted (of the method of your worship), the holder or collector (of the articles of your worship), me who as a disciple (study about You) together with my Guru.

Please protect me from obstacles (to Your Worship) from behind, from front, from North, from South, from the top or from the nether directions, protect me in all ways and from all sides.

As Ganesha is the remover of obstacles, "Vighnahartā", it is but natural to pray to Him for comprehensive protection.

5 III. SVARŪPA TATVA

The Truth of the nature of Lord Ganesha.

Stanza 4.

त्वं वाङ्मयस्त्वं चिन्मयस्त्वमानन्दमयस्त्वं
ब्रह्ममयस्त्वं सच्चिदानन्दाद्वितीयोऽसि ।
त्वं प्रत्यक्षं ब्रह्मासि । त्वं ज्ञानमयो
विज्ञानमयोऽसि ॥४॥

Tvam vāngmayastavam chinmayastvamānandamayastvam Bramhamayastvam satchidānandāddvītiyosi. Tvam pratyaksham Bramhāsi. Tvam dnyānamayo vidnyānamayosi.                                             (4)

Translation : Thou art speech, Thou are the Supreme Spirit, Thou art pure bliss, Thou art Bramha, the universal spirit, Thou art the incomparable combination of existence, of knowledge and joy; Thou art the Supreme Spirit; Thou art the sheath of pure Intelligence.

Stanza 5.

सर्वं जगदिदं त्वत्तो जायते ।
सर्वं जगदिदं त्वत्तस्तिष्ठति ।
सर्वं जगदिदं त्वयि लयमेष्यति ।
सर्वं जगदिदं त्वयि प्रत्येति ।
त्वं भूमिरापोऽनलोऽनिलो नभः ।
त्वं चत्वारि वाक् पदानि ॥ ५ ॥

Sarvam jagadidam tvatto jayate Sarvam jagadidam tvattastisthati. Sarvam jagadidam tvayi layamesyati. Sarvam jagadidam tvayi prattyeti. Tvam bhumirāponalonilo nabhah. Tvam chatvāri vāk padāni.                                                         (5)

6 Translation:

The whole world is born from You. The whole world stands because of You. The whole world will end in you. The whole world will come back to you. You are the earth, water, fire, wind and sky. You are the four stages of speech.

Ganesha is in reality the Absolute Spirit which is the source of all creation, the essence of all knowledge. He combines in Him the three aspects of creation, preservation and destruction. The universe is composed of the five elements (Panchamahābhūta) and the same are the constituents of Ganesha. Ganesha is also the embodiment of the four stages of speech - parā, pashyanti, madhyamā and vaikhari. The first three stages are the media of expression before the last one of speech starts. These are developed by the upward ascent of the Kundalinī through the various chakras or seats of perception or places of consciousness (17). The Kundalini is described as the coiled serpent lying dormant in the Mulādhāra Chakra. Its upward ascent through the various Chakras denotes the spiritual development of the personality. The seat of the 'parā' is the naval, the 'pashyanti' the heart, and the 'Madhyamā the throat. The pelvic plexus corresponds to the Muladhara Chakra; the solar plexus or abdominal brain to the Swādhishthāna Chakra, the naval to the Manipur Chakra, the heart to the Anāhat Chakra, the throat to the Vishuddha Chakra, the optic thalmus or the space between the eyebrows to the Agnya. Chakra, and the brain to the Sahasrāra Chakra. Anatomically the Mulādhāra Chakra is near the organs of generation. The Swādhishthana Chakra is the biggest Chakra and surrounds the cardiac ganglia and cardiac artery at its source; the Anāhat Chakra corresponds to the cardiac plexus behind the heart and in front of the fifth and sixth spinal discs; The Vishuddha Chakra to the cervical plexus between the second and third spinal discs; the Agnya Chakra to the optic thalmus or the popularly known Third Eye; and the Sahasrāra Chakra to the medula oblangata or the seat of reason in the brain(17).

7 Stanza 6.

त्वं गुणत्रयातीतः । त्वमवस्थात्रयातीतः ।
त्वं देहत्रयातीतः । त्वं कालत्रयातीतः ।
त्वं मूलाधारस्थितोऽसि नित्यम् ।
त्वं शक्तित्रयात्मकः । त्वां योगिनो ध्यायन्ति नित्यम् ।
त्वं ब्रह्मा त्वं विष्णुस्त्वं रुद्रस्त्वमिन्द्रस्त्वमग्निः ।
त्वं वायुस्त्वं सूर्यस्त्वं चन्द्रमास्त्वं ब्रह्म-
-भूर्भुवःस्वरोम् ॥ ६ ॥



Tvam gunatrayātītah. Tvamavasthātrayātïtah. Tvam dehatrayātītah. Tvamkālatrayātītah. Tvam mulādhārasthito'si nityam, Tvam Shaktitrayātmakah. Tvam yogino dhyāyanti nityam. Tvam Bramhā Tvam Vishnustvam Rudrastvam, Indrastvam Agnistvam Vayustvam Suryamastvam Chandramāstvam Bramhabhūrbhuvaswarom.                              (2)

Translation: Thou art beyond the three 'Gunās'. Thou art beyond the three conditions. Thou art beyond the three body sheaths. Thou art beyond the three phases of time. Thou art constantly seated in the Mulādhāra. Thou art endowed with the three powers (Shakti). The sages medidate upon Thee constantly.

Thou art Brahma, Thou art Vishnu, Thou art Rudra, Thou art Indra, Thou art Fire (Agni), Thou art Air (Vayu), Thou art the Sun (Surya), Thou art the Moon (Chandramā), Thou art Bramha, the Supreme Spirit, and thou art the three worlds, the earth, the atmosphere or ether and the Heaven.

All personalities can be classified according to their predominant 'Gunās' or qualities. The broad classification

8 made in Indian philosophy is personalities having 'Satva'. 'rajas' and 'tamo' gunas. The 'sātvik' man is characterised by nobleness of character. His thoughts are noble and actions are actuated by the highest motives. His hallmark is unselfishness in thought, word and deed. He is not disturbed by the pair of opposites or 'dvandvas'. The 'Rājasik' man's actions are actuated by the profit motive and when the expected returns do not come in, he loses his equipoise. He is affected by the 'dvandvas' or pair of opposites. The 'Tāmasik' man is dull and inert and his life centres round eating, drinking, sleeping and procreating. There is a fourth class which the poet Bhartrhari has very deftly described by the phrase "Te ke na jānimahe" i.e. (we do not know in which group they fall). This class delights in doing harm to others for no reason except for the vicious pleasure it occasions them. Ganesha as the Supreme Spirit is beyond these 'Gunās'. Ganesha is also beyond the three bodily states of waking, dreaming and sleeping as He is always in the 'turiya' state, immersed in a deep trance.

All finite phenomena are conditioned by time, symbolised by the cycles of birth, growth and decay and death. As the Infinite Spirit, Ganesha is beyond the three states of time viz. the past, the present and the future. He always was, always is and always will be in existence. As stated earlier, the 'Mulādhara Chakra', is situated just above the organs of generation. The 'Kundalini' or primeval Shakti lies dormant in the 'Mulādhāra Chakra' and rises through the various Chakras until it unites with the Sahasrāra Chakra in the brain, which is equivalent to the union between individual soul and the universal soul. Ganesha is the primeval Shakti or energy which created the universe, which is situated in the Mulādhara Chakra.

Ganesha is endowed with the three 'Shaktis' or powers, "Prabhu Shakti", "Mantra Shakti" and "Utsāha Shakti" which are attributes of the Supreme Spirit..

By constant meditation on Ganesha, Yogis gain absolution as they become completely merged in Him and lose their separate identity permanently. Methods and techniques

9 of meditation set out in the Bhagvat-Geeta 18 and in Buddhist canonical texts(19) in greater detail may be referred to with advantage by the reader.

Though the gods and goddessess comprising the Hindu pantheon are legion, there is an essential unity through it. This is exemplified by the author in stating that Ganesha is Bramha, Vishnu, Rudra as well as the deities representing the five elements in Hindu pantheon, and the three worlds.

10 IV. MANTRA & GAYATRI

Stanza 7.

गणादिं पूर्वमुच्चार्य वर्णादींस्तदनन्तरम् ।
अनुस्वारःपरतरः । अर्धेन्दुलसितम् ।
तारेण रुद्धम् । एतत्तव मनुस्वरूपम् ।
गकारःपूर्वरूपम् । अकारो मध्यमरूपम् ।
अनुस्वारश्चान्त्यरूपम्। बिन्दुरूत्तररूपम् ।
नादः सन्धानम् । सꣳहिता सन्धिः ।
सैषा गणेशविद्या । गणकऋषिः ।
निचृद्गायत्रीछन्दः । गणपतिर्देवता । ॐ गं ॥७॥

Ganādim pūrvamucchārya Varnādim tadanantaram

Anuswārah paratarah Ardhendulasitam Tarena ruddham  Etattava manuswarupam

Gakarah pūrvarūpam Akaro madhyamarūpam Anuswaraschyāntyarūpam Binduruttararūpam Nādah sandhānam Sanhita sandhih Saishā Ganeshavidyā Ganakarishih Nichrudgāyatrichhandah Ganapatirdevata Om Gam.   (7)

Translation:

Having recited the letter 'Ga', the first letter of 'Ganadim' in the beginning, then the first letter 'a' thereafter, the nasal sound "anuswār" denoted by the sign ''ं'' and after that the sound "ardhendu" denoted by the sign  ँ and together with the sacred syllable "Om", that is Your mental image or form. In other words, 'Ga' is the first part, 'a' is the second part, 'anuswār' is the end part and 'bindu' is the last part, joined together with the 'nāda', the sacred sound, 'Om'.

This is the Ganesha Vidyā of Ganaka Rishi written in the Vedic metrical style for propitiating the Ganesha deity

11 viz. "Om Gam", after reciting which one should salute Ganesha.

The author has suggested a two-syllable Mantra for convenience. "Om Gam" could be stated elaborately as "Ganesham Om Asti" or Ganesha is the Absolute Spirit as denoted by the syllable "Om". The abbreviation has been purposely made so as to facilitate easy chanting.

The author has elaborately explained how a spiritual seeker should recite the Mantra "Om Gam" in order to propitiate Ganesha. The correct intonation of the Mantra is absolutely essential so as to get the maximum benefit. The author has emphasised that the nasal intonation of the syllable "Om" is an essential and important ingredient of the Mantra. The Mantra when recited correctly strikes at that inner centre in every person which partakes of the Divine Spirit.

The importance of 'Japa' to attain absolution has been recognised by all religions. The Mantra is chanted to the telling of beads so as to avoid distraction and wandering of attention. It is customary to have a fixed place and time for this practice, and amongst Hindus usually before the household deity. If it is possible, a separate room should be set apart in the house, for prayers, which is not accessible to all and sundry. An image of the chosen deity should be kept in the room. Incense should be burnt before the chosen deity because of its auto-suggestive effect. Then gradually the room would imbibe and radiate an atmosphere of peace and calm, so that on getting into the room a person could be automatically calmed and feel restored. The best time for 'japa' are the early morning and late evening when the mind is calm and receptive to spiritual influence. Spiritual progress is inevitable if the seeker is sincere in his practices, and has the good fortune of securing the grace of a Guru or teacher. From time immemorial spiritual aspirants have joined the Ved Shāla or Āshram of a Guru from a tender age to get training and guidance in the spiritual field. The Guru, after testing the capability of the pupil, trains him in the sacred lore by giving him

12 'Dikshā' or absolution and opens his mind to the broad vistas of spiritual knowledge. In India, spiritual power has been transmitted from teacher to pupil in an unbroken chain for centuries in the true tradition of "Guru-Shishya paramparā" and thus the flame is kept alive for the benefit of posterity. This is the secret behind the evergreen strength and vitality of Hindu religion and its quality as a living force and source of inspiration for all time to come.

Stanza 8

एकदन्ताय विद्महे वक्रतुण्डाय धीमहि ।
तन्नो दन्ती प्रचोदयात् ॥ ८ ॥

Ekadantāya vidmahe Vakratundāya dhimahi Tanno danti prachodayā.                                     (8)

(By this Mantra) We meditate upon and come to know the true nature of Ganesha. May Ganesha guide and inspire us (at all time) in our practices.

Stanza 9

एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् ।
रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम् ॥
रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम् ।
रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् ॥
भक्तानुकम्पिनं देवं जगत्कारणमच्युतम् ।
आविर्भूतं च सृष्ट्यादौ प्रकृतेः पुरुषात्परम् ॥
एवं ध्यायति यो नित्यं स योगी योगिनां वरः ॥ ९ ॥

Ekadantam chaturhastam pāshamankushadhāṛinam Radam cha varadam hastairbibhrāṇam mūshakadhwajam

Raktam Lambodaram Shūrpakarnakam raktavāsasam Raktagandhānuliptāngam raktapushpair supūjitam Bhaktanukampinam devam jagatkāṛanamachutam Aviṛbhutancha sṛshtyadau prakṛteh purushātparam Evam dhyāyati yo nityam sa yogi yoginām varah (9)

13 Translation:

That yogi is the best yogi who meditates constantly (on Ganesha) as the God with one tusk, having four hands, holding the noose and the scythe, the Benefactor, supporting (the universe) with his hands, having the mouse as his emblem, red in colour, potbellied, fan-eared, wearing red clothes, anointed with red coloured paste (vermillion), worshipped with red flowers, always moved by his devotee's supplications, the cause of the universe, the unsullied one who has manifested before the universe was created and is prior in point of time to Prakruti and Purusha.

In order to meditate properly, it is useful for the seeker to have a mental image of the thing meditated upon. Towards that end, the author puts forward a vivid pen picture of Ganesha to act as a vehicle for meditation. The epithets used by the author are suggestive. The noose is indicative of the destructive aspect, as it takes away life. The scythe is a symbol of discrimination as it can pierce through delusions. The mouse is also a symbol of destruction or time as it eats everything it can lay its teeth on. Ganesha, by using the mouse as His vehicle, can be said to have conquered time and symbolised eternity. The red colour is the colour of blood, the source of life and symbolises the creative aspect. The big belly symbolises prosperity and is therefore appropriate for the auspicious deity whose grace brings unlimited wealth and prosperity. The best of Yogis is constantly in the "Turiya-avasthā" or the fourth stage. By constant meditation he loses his separate identity and becomes merged with the Absolute Spirit. He is then a living embodiment of the Divine Spirit.

14 V. SALUTATIONS

Stanza 10

नमो व्रातपतये नमो गणपतये
नमः प्रमथपतये नमस्तेऽस्तु
लम्बोदरायैकदन्ताय विघ्ननाशिने
शिवसुताय वरदमूर्तये नमः ॥ १० ॥

Namo Vratapataye Namo Ganapataye Namah Pramathapataye Namaste'stu Lambodarayaikadantaya Vighnanāshine Shivasutaya Varadmurtaye Namah.                                             (10)

Translation:

Salutations to Ganapati, Lord of Siva's attendants, consisting of demi-gods and goblins.

Salutations to the pot-bellied one, having one tusk, the destroyer of all obstacles, the son of Lord Siva, Benefactor Incarnate.

The main Atharvashirsha, in accordance with the usual practice, ends with Salutations to Ganesha. The second part is the recital of beneficial effects (Phala Shruti) of regular study of the Atharvashirsha.

15 VI. PHALASHRUTI

The recital of the fruits (of regular practice of Atharvashirsha)

Stanza 11

एतदथर्वशीर्ष योऽधीते स ब्रह्मभूयाय कल्पते ।
स सर्वविघ्नैर्न बाध्यते । स सर्वत्रं सुखमेधते ।
स पञ्चमहापापात्प्रमुच्यते । सायमधीयानो
दिवसकृतं पापं नाशयति । प्रातरधीयानो
रात्रिकृतं पापं नाशयति । सायम्प्रातःप्रयुञ्जानो
अपापो भवति । सर्वत्राधीयानोऽपविघ्नो भवति ।
धर्ममर्थं कामं मोक्षं च विन्दति । इदमथर्वशीर्षम–
-शिष्याय न देयम् । यो यदि मोहाद्दास्यति
स पापीयान्भवति । सहस्रावर्तनाद्यं यं
काममधीते तं तमनेन साधयेत् ॥ ११ ॥

Etadatharvashīrsham yo'dhite Sa Bramhabhūyāya kalpate. Sa sarvavighnairna bādhyate. Sa sarvatram sukhamedhate. Sa panchamahāpāpātpramuchhyate. Sāyamadhiyano divaskṛtam pāpam năshayati. Prataradhiyano ratrikṛtam pāpam nāshayati. Sayampratahprayunjano apapo bhavati. Sarvatradhiyano'pavighno bhavati. Dharmāmartham Kāmam moksham cha vindati. Idamatharvashīrshamashishyāya na deyam. Yo yadi mohāddasyati sa pāpiyan bhavati. Sahasrāvartanadyam yam kāmamadhite Tam tamanen sādhayet.                                                  (11)

16 Translation:

One who studies this Atharvashirsha attains identity with the Absolute Spirit; his happiness increases in all ways. He is not oppressed by obstacles; he is liberated from the five great sins. When studied in the evening, it destroys sins committed during the day; when studied in the morning, it destroys sins committed in the night. One who practices the Atharvashirsha both in the morning and evening becomes sinless. When studied always, the person becomes freed from obstacles and gains absolution after completing the first three goals of Dharma, Artha and Kāma.

The Atharvashīrsha should not be given to an undeserving person; one who does so becomes sinful and loses his power. By a thousand repetitions one achieves whatever desires one has in mind.

Stanza 12

अनेन गणपतिमभिषिञ्चति स वाग्मी भवति ।
चतुर्थ्यामनश्नञ्जपति स विद्यावान्भवति ।
इत्यथर्वणवाक्यम् । ब्रह्माद्यावरणं विद्यान्न बिभेति
कदाचनेति ॥ १२ ॥

Anena Ganapatimabhişinchati Sa vāgmi bhavati. Chaturthyāmanasnan japati Sa vidyāvān bhavati. Ityatharvanavākyam. Bramhādyāvaranam viddyānna bibheti kadāchaneti. (12)

Translation: One who performs 'abhişeka' of Ganapati, accompanied by recitations of this Atharvashirsha, becomes gifted of speech. One who practices japa of this Atharvashīrsha on the 'Chaturthi' day while observing a fast becomes learned. This is the assurance given by the sage Atharvana or Ganaka.

17 He who is constantly aware that the universe is enveloped by "Bramha", never knows fear.

Stanza 13

यो दुर्वाङ्कुरैर्यजति स वैश्रवणोपमो भवति ।
यो लाजैर्यजति स यशोवान्भवति स
मेधावान्भवति । यो मोदकसहस्रेण यजति
स वाञ्छितमवाप्नोति । यः साज्यसमिद्भिर्यजति
स सर्व लभते स सर्वे लभते ॥ १३ ॥

Yo durvānkurairyajati Sa Vaishravanopamo bhavati. Yo lājairyajati sa yashovānbhavati, Sa medhāvānbhavati. Yo modakasahasrena yajati, Sa vānchitamavāpnoti. Yah sājyasamidbhiryajati sa sarvam Labhate sa sarvam labhate. (13)

Translation : He who worships (Ganesha) with the soft blades of 'durva' grass becomes like Kubera, the God of Wealth. He who worhips (Him) with parched grain becomes successful; he becomes wise and clever. He who worships (Him) with a thousand 'Modakas' attains the desired fruit. He who worships (Him) ceremoniously with sticks thrown in the sacrificial fire attains everything, attains everything.

Stanza 14

अष्टौ ब्राह्मणान्सम्यग्ग्राहयित्वा सूर्यवर्चस्वी भवति ।
सूर्यग्रहे महानद्यां प्रतिमासन्निधौ वा जप्त्वा
सिद्धमन्त्रो भवति । महाविघ्नात्प्रमुच्यते । महादोषा-
—त्प्रमुच्यते । महाप्रत्यवायात्प्रमुच्यते । स सर्वविद्भवति
स सर्वविद्भवति य एवं वेद ॥ १४ ॥

18 Ashtau Brāmhanansamyagrāhayitva Sūryavarchasvi bhavati. Sūryagrahe mahānaddyām pratimasannidhou vā japtva siddhamantro bhavati. Mahāvighnatpramuchhyate. Mahādoshatpramuchhyate. Mahāpratyavāyātpramuchhyate. Sa sarvidbhavati sa sarvavidbhavati Ya evam veda.                                         (14)

Translation:

One who imparts (the Atharvashirsha) properly to eight Brahmins becomes as radiant as the Sun.

One who repeats (the Atharvashirsha) japa at the time of the Solar eclipse on the banks of great rivers or before the image of the deity (in a temple), his Mantra achieves the desired object immediately; he gets liberated from all great dangers; he gets liberated from all great defects; he gets liberated from all great obstacles; he verily becomes omniscient.

इत्यथर्वणवेदोपनिषत्सु गणेशाथर्वशीर्ष समाप्तम् ॥

Ittyatharvanavedopanishitsu Ganeshatharvashirsham Samāptam.

Translation:

Here ends the Ganeshatharvashīrsha of the Atharvana Veda Upanishad.

19 VII. SHĀNTI PATHA

(or the collection of Mantras for Peace)

Stanza 1

ॐ सहनाववतु ॥ सहनौभुनक्तु ॥
सहवीर्यं करवावहै ॥ तेजस्विनावधीतमस्तुमा विद्विषावहै ॥
ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः ॥
स्थिरैरंगैस्तुष्टुवांसस्तनूभिः
व्यशेम देवहितं यदायुः ॥ १ ॥

Om sahanāvavatu Sahanoubhunaktu Saha viryam karavavahai. Tejasvināvadhitamastu ma vidvishavahai. Om bhadram karnebhih shrunuyām devah. Bhadram pashyemakshabhiryajatrāh. Sthirairangaistuştuvansastanubhih Vyashema devahitam yadāyuh.

Translation : May this study protect us (teacher and pupil) both and be useful to both of us together. Let us both (teacher and pupil) become courageous and heroic. Let our study be brilliant and illumined. Let us never hate or dislike anybody. Oh Gods, may we hear good things by both ears and may we see beneficial things by both eyes. Devotes of God, may we live our lives granted to us by God with firm limbs and well nourished bodies.

Stanza 2

ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः ।
स्वस्ति नः पूषा विश्ववेदाः ॥
स्वस्तिनस्तार्क्ष्यो अरिष्टनेमिः ।
स्वस्ति नो बृहस्पतिर्दधातु ॥ २ ॥

20 ॐ शान्तिः शान्तिः शान्तिः ।

॥ इति श्रीगणपत्यथर्वशीर्ष समाप्तम् ॥

Om swasti na Indro Vrddhashravāh. Swasti nah Pūshā Vishavedāh. Swastinastārkshyo arishtanebhih. Swasti no Brhaspatirdadhātu. Om Shāntih Shāntih Shāntih,                 (2)

Translation: May the successful Indra do good to us. May Pūsha and Vishvaveda do good to us. May Tārkshya protect us from evil. May Brhaspati give us peace and wellbeing. Om. May there be PEACE, PEACE, PEACE.

It is customary to repeat the Shanti Pätha at the beginning and at the end of Vedic Mantras. Since the Atharvashīrsha is a Mantra from the Upanishads, the recital of the Shānti Pātha is necessary and hence it has been included here.

THE END

21 VIII. EPILOGUE

The epilogue narrates the fruits of regular and meaningful worship of Ganesha. Motivation is the common basis of all religions, whether it is for going to Heaven or getting a better deal in subsequent births. As the majority of people are 'rajasik', they tend to weigh the religion in terms of rupees and naye paise! The 'Phalashruti', however, dexterously intersperses the spiritual note with the utilitarian. The key to the whole stanza is found in the assurance that one who studies the Atharvashīrsha attains Divinity and knows no fear.

Fortunately such is the power of regular spiritual practices that they bring about a transformation of the basic personality sooner or later. The seeker drops off his negativities as a snake sloughs off his old skin, but his new skin is not of the same hue and colour, unlike the snake's old skin. The ego disappears, thought processes get radically changed and the seeker realises that he is but an humble instrument through whom the Almighty operates. The seeker becomes a true citizen of the world as he believes in and applies the truth "Vasudhāiva kuṭumbakam" in its true sense, rather than doing mere lip service to it for self-aggrandizement.

Truly can Goethe's beautiful couplet apply to him: "He took the suffering human race, He read each wound and weakness clear, He put his finger on the place And said it aileth here and here !!"

22