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38-586: The Mudgala Purana mentions Heramba Ganapati as one of the thirty-two names of Ganesha. The Skanda Purana lists that Heramba Vinayaka as one of the 56 Vinayakas in the vicinity of Varanasi . Heramba also figures in the lists of Ganesha's names in the Brahma Vaivarta Purana (8 names), the Padma Purana (12 epithets) and the Cintyagama (16 Ganapatis). Heramba is also used as an epithet of Ganesha in

76-509: A large number of verses in Bhagavad Gita, and it is incorrect to presume that the text is identical in all respects and merely replaces Ganesha for Krishna. The discussion develops differently, and the character of Varenya is far weaker than the inquisitive philosophical questions of Arjuna in the Bhagavad Gita, as Varenya asks questions of Ganesha. However, agrees Bailey, that the theology found in Bhagavad Gita and Ganesha Gita are substantially

114-548: A scholarly review and translation into English of the first portion ( upāsanākhaṇḍa ) of the Ganesha Purana, notes that there are hundreds of manuscripts for this Purana in libraries in India, and that it was clearly very popular from the 17th to 19th centuries. An edition of the Ganesha Purana was published in two parts by Sri Balvinayak Maharaj Lalsare (head of Śrī Yogīndra Maṭha) at Moregaon, Maharashtra (the site of one of

152-473: A stage of the absolute as it unfolds into creation. Granoff provides a summary of the philosophical meaning of each incarnation within the framework of the Mudgala Purana; along with the philosophy, typical Puranic themes of battles with demons provide much of the story line. The incarnations appear in the following order: There is little agreement on the date of the Mudgala Purana. Phyllis Granoff reviews

190-491: A victim to suffer delusions, be overcome with irresistible attraction or envy, or be enslaved, paralysed or killed. Mudgala Purana Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Mudgala Purana ( Sanskrit : मुद्गल पुराणम् ; mudgala purāṇam ) is a Hindu religious text dedicated to the Hindu deity Ganesha ( Gaṇeśa ). It

228-580: A white complexion, and rides a peacock. He manifests in the form of Gajanana ( Gajānana ) in Dvapara Yuga, with four arms, a red complexion and riding Dinka, a mouse. He is born to Shiva and Parvati in the Dvapara Yuga. In the Kali Yuga, he is Dhumraketu ( Dhūmraketu ), with two arms, of smoke complexion, mounted on a horse. He fights barbarian armies and kills demons in the Kali Yuga, according to Ganesha Purana. Greg M. Bailey, who has published

266-521: Is a Sanskrit text that deals with the Hindu deity Ganesha ( Gaṇeśa ). It is an upapurāṇa (minor Purana) that includes mythology, cosmogony , genealogy, metaphors, yoga , theology and philosophy relating to Ganesha. The text is organized in two voluminous sections, one on mythology and genealogy ( Krida-khanda , 155 chapters), and the other on theology and devotion ( Upasana-khanda , 92 chapters). It exists in many versions. The text's composition and expansion date has been estimated to be

304-535: Is a prelude to nirguna Ganesha, and the Mudgala Purana describes Ganesha as Samyoga (abstract synthesis with absolute reality and soul). The Ganesha Purana is an important text particularly for Ganapatyas ( Gāṇapatya ), who consider Ganesha as their primary deity. The Ganesha Purana is significant because it is, with Ganapati Upanishad , the two most important texts of the Ganapatya sect of Hinduism. The Ganapatyas consider Ganesha as their primary deity, and

342-578: Is also called the Uttarakhanda ( uttarakhaṇḍa ) in the colophons. Chapter 46 of the Upasanakhanda includes a stotra (hymn) that is the source text for one of the best-known versions of the Ganesha Sahasranama (hymn of praise listing 1,000 names and attributes of Ganesha). The text has five literary units, found in all Puranas: khanda , mahatmya , upakhyana , gita and a narrative unit. It

380-606: Is also significant to the history of Buddhism and Jainism, since Ganesha is found in their mythologies and theology as well. The Ganesha Purana and the Mudgala Purana are the two late Puranas (c. AD 1300–1600). Stietencron suggests the more likely period of composition may be 15th- to 18th-century, during a period of conflict between the Hindu Maratha and Islamic Sultanates in Maharashtra . The date of composition for both

418-720: Is an upapurāṇa that includes many stories and ritualistic elements relating to Ganesha. The Ganesha Purana and the Mudgala Purana are core scriptures for devotees of Ganesha, known as Ganapatyas ( Gāṇapatya ). These are the only two Purana that are exclusively dedicated to Ganesha. Like the Ganesha Purana , the Mudgala Purana considers Ganesha to represent the ultimate reality of being. As such, Ganesha's manifestations are endless but eight of his incarnations ( Sanskrit : अवतार ; avatāra ) are of most importance. The eight incarnations are introduced in MudP 1.17.24-28. The text

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456-465: Is generally depicted with a lion as well as Dinka. Heramba has ten arms. As per descriptions in iconographical treatises, he holds a pasha (noose), danta (his broken tusk), akshamala (rosary), a parashu (battle-axe), a three-headed mudgara (mallet) and the sweet modak . Two other arms are held in Varadamudra (the boon-giving gesture) and Abhayamudra (a gesture denoting protection of

494-593: Is no happiness in the senses. Enjoyments which arise from the objects of the senses are the causes of pain and are connected to birth and destruction. The wise man is not attached to them. (...) Grounded within the soul, shining within the soul, happy with the soul, he who delights in the soul, will certainly gain the imperishable Brahman and bring about the good aims of all people. (...) Mark! For all those who know their own self, Brahman shines everywhere. (...) — Ganesha Purana , Krida Khanda, 142.21 - 142.26 (Translator: Greg Bailey) According to Yuvraj Krishan,

532-474: Is one of four Puranic genre encyclopedic texts that deal with Ganesha. The four texts, two Upa-Puranas and two Maha-Puranas, differ in their focus. The Brahmanda Purana presents Ganesha as Saguna (with attributes and physical form), the Brahma Purana presents Ganesha as Nirguna (without attributes, abstract principle), Ganesha Purana presents him as a union of Saguna and Nirguna concept wherein saguna Ganesha

570-418: Is organized into sections for each of these incarnations. These are not the same as the four incarnations of Ganesha that are described in the Ganesha Purana . The incarnation described in the Mudgala Purana took place in different cosmic ages. The Mudgala Purana uses these incarnations to express complex philosophical concepts associated with the progressive creation of the world. Each incarnation represents

608-499: Is popular in the Tantric worship of Ganesha. The Hairamba or Heramba sect is a Tantric sect that worship Ganesha with Devi or Shakti (the Hindu goddess) as his mother and consort of his father Shiva. Like a number of other Hindu deities, Heramba was also associated with the six "fearful abhichara rites" (use of spells for malevolent purposes) by which an adept is said to gain the power to cause

646-533: Is said to be inherited from his mother Parvati , who often rides it. Though the lion primarily appears as the vahana of this aspect, Dinka, the usual vahana of Ganesha - a rat or a mouse - may also be included in the depiction. In an 11th–13th-century depiction in Odisha , Dinka the rat is depicted on a pedestal besides the seated Heramba. In a depiction in Bhaktapur , Nepal; Heramba stands on two rats. In Nepal, Heramba

684-598: Is same as the Atman (soul, innermost self) within oneself. The second approach, suggests the Ganesapurana, is through preparing an image of god (Saguna, murti ), decorating it with flowers, presenting it offerings and festively remembering him in Puja -style homage. The Upasanakhanda presents these ideas in a series of episodical stories and cosmogony, that weaves in ancient mythologies as dynamic empirical reality and presents Ganesha as

722-511: Is structured as a recitation by sage Vyasa, traceable to sages in the mythical Naimisa forest in Hinduism. The composition style is didactic and mythic, the imagery and framing of story is similar to the other Puranas. The text has four idiosyncrasies, states Bailey, in that it contains no pancalaksana content, minimal didactic presentation of dharmashastra , the myths are structured as involving Ganesha's intervention in ancient Hindu mythology, and

760-674: Is the case with the Mudgala Purana, so it is necessary to review multiple editions, which may differ from one another in significant ways. The most common edition currently available is Mudgala Purana (both Sanskrit and Prakrut versions) written by Sitaram Desai and published by Mudgala Puran Prakashan Mandal, Dadar, Mumbai. The Sanskrit edition is also available and published by Ganeshyogi Maharaj of Kempwad, Karnataka. Ganesha Purana Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Ganesha Purana ( Sanskrit : गणेश पुराणम् ; IAST : gaṇeśa purāṇam )

798-518: The aṣṭavināyaka temples). The Upasanakhanda ( upāsanākhaṇḍa ) was published in 1979 and the Kridakhanda ( krīḍākhaṇḍa ) was published in 1985. This is the edition that Thapan cites in her book on the development of the Ganapatyas ( Gāṇapatya ). The Ganesha Purana was published three times before the edition of the Śrī Yogīndra Maṭha : The Ganesha Purana was translated into Tamil in

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836-454: The Ganesha Purana . The Brahma vaivarta Purana explains the meaning of Heramba: the syllable he denotes helpnessless or weakness, while ramba is protection of the weak, to save them from harm; thus Heramba means the "Protector of the weak and good people". An early 18th century Mewar paintingHeramba is described having five elephant heads, four facing the cardinal directions while

874-541: The Ganesha Purana and the Mudgala Purana , and their dating relative to one another, has been a matter of academic debate. Both works contain age-layered strata, but these strata have not been clearly defined through the process of critical editorship. Some strata of the available redactions of the Ganesha Purana and the Mudgala Purana probably reflect mutual influence upon one another, including direct references to one another. Thapan reviews different views on dating and states her own judgement that it appears likely that

912-534: The 17th and 18th centuries as the worship of Ganapati became more important in certain regions. As of 2007 no "critical edition" had been issued for the Mudgala Purana. A "critical edition" of a Purana is a special type of scholarly edition in which many alternative readings from variant manuscripts have been reviewed and reconciled by scholars to produce a consensus text. If there is no critical edition, it means that individual editions may show significant variations in content and line numbering from one another. This

950-674: The Brahma, the Brahmaṇḍa , the Ganesha, and the Mudgala puranas. Courtright, says that the Mudgala Purana dates from the fourteenth to sixteenth centuries but he gives no reason for this. Thapan (pp. 30–33) reviews different views on the relative dating of these two works and notes that the Mudgala Purana, like other Puranas, is a multi-laid work. She says that the kernel of the text must be old and that it must have continued to receive interpolations until

988-536: The Ganesha Gita shows that ninety percent of its stanzas are, with slight modifications, taken from the Bhagavad Gita . Their topics are the same: karma yoga , jnana yoga and bhakti yoga . However, Ganesha replaces Krishna in the divine role, states Yuvraj Krishan. In contrast, Greg Bailey states that while Bhagavad Gita is a strong possible source, the Ganesha Gita has only 412 verses in this section and skips

1026-492: The Ganesha Gita, followed by a short section on Kali Yuga (current age) in chapter 149. The rest of chapter 149 through chapter 155 are interlocutory, following the literary requirements of a valid Puranic genre. Ganesha is presented as Vinayaka in Satya Yuga, with ten arms, huge, very generous in giving gifts and riding a lion. In Treta Yuga, Ganesha is in the form of Mayuresvara ( Mayūreśvara ), who has six arms, with

1064-571: The Vedantist Brahman, or the absolute unchanging reality. Chapters 138-48 of the Kridakhanda constitute the Ganesha Gita, which is modeled on the Bhagavad Gita, but adapted to place Ganesha in the divine role. The discourse is given to King Varenya during Ganesha's incarnation as Gajanana. Know your soul Ganesha said, "The man who delights in his own self and is attached to his own self, attains bliss and indestructible happiness, for there

1102-459: The apparent age of the sacred sites in Nagpur and Varanasi areas mentioned by it. Hazra also dates the Ganesha Purana between AD 1100–1400. Farquhar dates it between AD 900–1350. Stevenson, in contrast, suggests the text was likely written in or after 17th-century. Virtuous kings These virtuous and gentle kings, seek neither to reproach others, nor do they seek the wives of others, nor

1140-404: The core of the Ganesha Purana come into existence around the 12th and 13th centuries, being subject to interpolations during the succeeding ages. Thapan notes that these Puranas, like other Puranas, developed over a period of time as multi-layered works. Lawrence W. Preston considers that the period AD 1100–1400 is the most reasonable date for the Ganesha Purana because that period agrees with

1178-426: The devotee). Other descriptions add a garland and a fruit to the attributes in his hand. He may be depicted in sculpture holding an ankusha (an elephant goad) in one of his hands. Sometimes, a consort may be depicted seated on his lap and one of Heramba's arms cuddles her. Heramba is a protector of the weak. Heramba also has the power to confer fearlessness and bring defeat or destruction to one's enemies. Heramba

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1216-433: The fifth at the top looking upwards. The colours of Heramba's heads closely relate to five aspects of his father Shiva – Ishana , Tatpurusha, Aghora , Vamadeva and Sadyojata. The five heads symbolize his power. He should be golden yellow in colour. Sometimes, he is described to be white in complexion. Heramba rides his vahana , a mighty lion. The lion, represents the deity's royalty and fierce nature. The lion

1254-416: The injury of others, nor the property of others. — Ganesha Purana , The Tale of Chandrangada Upasana Khanda, 54.25 - 54.26 (Translator: Greg Bailey) The Ganesa Purana is divided into two sections. The Upasanakhanda ( upāsanākhaṇḍa ) or "section on devotion" has 92 chapters, and the Kridakhanda ( krīḍākhaṇḍa ) or "section on the divine play (of Gaṇeśa )" has 155 chapters. The Kridakhanda

1292-430: The internal evidence and concludes that the Mudgala was the last of the philosophical texts concerned with Ganesha R. C. Hazra suggested that the Mudgala Purana is earlier than the Ganesha Purana which he dates between 1100 and 1400 A.D. Granoff finds problems with this relative dating because the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas that deal at length with Ganesha. These are

1330-509: The late medieval period, between the 13th- to 18th-century CE, during a period of political turmoil during the Islamic rule period of South Asia. The text shares the features and stories found in all major Puranas, and like all Puranas, it is, states Bailey, also a cultural object and reflects the cultural needs and mores, in the environment it was written. The Ganesha Purana, along with the Mudgala Purana , Brahma Purana and Brahmanda Purana ,

1368-462: The mythical plots invariably present Ganesha as the life and inner principle of all other Hindu deities. The Upasanakhanda , or the first part of the Ganesha Purana, presents two modes of worship. One is meditation and mystic contemplation of Ganesha as the eternal Brahman presented in Vedanta school of Hindu philosophy , the metaphysical absolute and Paramatma (Nirguna, supreme spirit), where he

1406-420: The mythology of Ganesha found in this Purana is part of their tradition. The text is also significant because it relates to Ganesha, who is the most worshipped god in Hinduism, and revered as the god of beginnings by all major Hindu traditions, namely Shaivism, Vaishnavism, Shaktism and Smartism. The text integrates ancient mythology and Vedantic premises into a Ganesha bhakti (devotional) framework. The text

1444-610: The same. The Kridakhanda of the Ganesha Purana narrates the stories of four incarnations ( Avatars ) of Ganesha, each for the four different yugas . The 155 chapters of this section are separated into the four yugas. Chapters 1 through 72 present Ganesha in Satya Yuga , chapters 73 through 126 present Ganesha's story in the Treta Yuga , while chapters 127 through 137 present his stories in Dvapara Yuga . Chapter 138 through 148 present

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