Tantric Worship of Ganesa according to the PrapancasÄra

By Gudrun BÅhne mann, Poona

The seventeenth' chapter ofthe PrapancasÄra (= PS), an anonymous

digest on mantrasÄstra traditionally attributed to Samkara, composed

before the latter part ofthe 1 1th century A. D.^ is no doubt among the

oldest available sources dealing elaborately with Tantric worship of

Ganesa. Its subject matter has been rearranged and presented in clearer

language in chapter 13 ofthe SÄradÄtilaka (= ÇT) of Lak^manadesika

(cf concordance p. 381). There are certain similarities between the subÉ

ject matter presented in the PS and the IsÄnasivagurudevapaddJiati

(ISP), mantrapÄda (= 2), chapters 16-17, a Ñaiva manual of worship'.

Making use of the commentary 'Vivarana', traditionally ascribed to

PadmapÄda, most verses of this chapter of the PS are taken over and

provided with explanations in the PrapancasÄrasÄrasarfigraha (= PSSS)

of GirvÄijendra Sarasvati (cf concordance p. 381). While the PS treats

only the worship and mantra of three types of GaneÄas, the 6t, IÇP and

PSSS (and many later texts like the SrividyÄrnavatantra) introduce difÉ

ferent forms of Ganesa like Viriganapati, Çaktiganapati, Heramba. ST

omits certain passages (e.g. PS 17.32-45 without parallel in 6T), adds a

long GarieÄastotra (13.133-153) and deviates e.g. in the man<ra of the

four-armed Gapesa which is said to be gam (ÇT 13.2) and not om gam

namah/om gam svÄhÄ (PS 17.47).

The PS mentions three types of Gapesas distinguished by the number

of arms holding different attributes, and by their mantras: the ten-

armed MahÄgaijapati, the four-armed Gapapati and K^ipraprasÄdana.

These forms are worshipped by the repetition of their respective manÉ

tras, accompanied by the offering of water libations (tarpana), pÅjÄ and

homa. After making the mantra effective (siddha) by purascarana the

devotee may practice homa rites for achieving special desired objects.

' In the edition which occurs in the Complete Warles of Sri SandcarÄcÄrya (=

PS^), it is chapter sixteen.

^ According to V. V. Dviveda, introduction to his edition ofthe NityÄ^oqlasi-kÄrnava, p. 41, discussed by Goudriaan in Goudriaan/Gupta 1981, p. 131.

' Cf especiaUy PS 17.29-30 and ISP 16.27-28, PS 17.38-39 and ISP 16.31

358 Gudrun BÅhnemann

MahÄganapati is described as holding in his ten hands the fruit ofthe

citron tree, mace, bow of sugarcane, trident, discus, conch, noose,

water-lily, tip ofthe rice shoot, his own tooth, and in his trunk a vessel

filled with jewels. He is embraced by his consort Vallabha. (Verse 9)

The surrounding deities (12; 15-17; 24) are visualized inside GaneÉ

sa's yantra which consists of a triangle, a hexagon, an eight-petalled

lotus and a square (cf the drawing on p. 359 showing the position of the

deities of the enclosures'*).

The 1st enclosure (Ävaraija/Ävrti) is represented by the deities RaÉ

mÄ and Ramesa (= ViÖnu) ((1)), GirijÄ and Vr^ahka (= Siva) ((2)),

Rati and PuÖpabÄna (= KÄmadeva) ((3)), Mahi and VarÄha ((4)) (in

the lower vertex and the sides of the triangle of the yantra) ;

the 2nd enclosure by the six Ganapatis and the two Nidhis (in the corÉ

ners of the hexagon and at both sides of the hexagon) : Ñmoda and

Rddhi ((5)), Pramoda and Samrddhi ((6)), Sumukha and KÄnti ((7)),

Durmukha and Madanavati ((8)), Vighna' and MadadravÄ ((9)),

Avighnakartr' and DrÄvini ((10)), Çahkhanidhi and VasudhÄrÄ ((11)),

Padmanidhi and Vasumati ((12));

the 3rd enclosure by the deities of Ganesa's limbs (ahgadevatÄs) (in the

six points of intersection of the sides of both triangles forming the

hexagon): the sakti of the heart ((13)), the sakti of the head ((14)), the

sakti of the tuft of hair ((15)), the sakti of the 'armour' ((16)), the sakti

ofthe three eyes ((17)), the sakti ofthe 'weapon' ((18));

the 4th enclosure by the group of mothers {mÄtrkÄ) (in the petals of the

lotus): Brahmani' ((19)), MÄhesi ((20)), KaumÄri ((21)), Vaisnavi

((22)), VÄrÄhi ((23)), IndrÄni ((24)), CÄmuncjÄ ((25)), MahÄlaksmi

((26));

Ü*The drawing follows the current practice of worshippers according to which

the directions in the pÅjÄ of Ganesa are assigned to a yantra as different from thesky directions (cf also ÇT 13.49):

directions in the gariesapÅjÄ in the sripÅjÄSW W NW NE E SE

S N N S

SE E NE NW W SW

5 The name Vighna occurs also in ST 13.49c, but PS^ PSSS 435.21 and N (hst

of corrections 200.7 on N) 23.21 read Avighna.

^ St 13.50a reads Vighnahartf, but PS^ PSSS 435.22 and N 23.22 read Vigh-nakartr.

' According to PS 7.11.

Tantric Worship of GaijeÑa according to the PrapancasÄra 359

the 5th enclosure by the guardians of the directions* (in the square) :

Indra, east ((27)), Agni, south-east ((28)), Yama, south ((29)), Nirrti,

south-west ((30)), Varupa, west ((31)), VÄyu, north-west ((32)),

Soma, north ((33)), IsÄna, north-east ((34)).

The mantra of MahÄganapati consists of 28 syllables:

Ü om srirfi hrirfi klirri glaurfi gará ganapataye varavarada sarvajanarfi me

vasam dnaya svÄhÄ (1-2)

(om srirp hrirfi klirfi glawrp garfi svÄhÄ to Ganapati, 0 best boon-giver,

bring everyone under my control).

The seer of this mantra is Ganaka, the metre nicrdgÄyatri'^ and the deity

GanÄdhipa (3).

The four-armed Ganesa holds a noose, goad and his tooth and shows

the wish-granting gesture, and he holds in his trunk the fruit of the

citron tree (49). The yantra is the same as before. In its parts the followÉ

ing deities are visualized (52-4):

Ist enclosure (in the pericarp of the lotus):

GanÄdhipa, Ganesa, GapanÄyaka, Ganakrida

* For the position ofthe guardians of the directions in the yantra cf. the direcÉ

tions in the pÅjÄ of Ganesa shown in note 4.

' The term nicrdgÄyatri usually refers to a gÄyatri (normally 3x8 syllables)

which is short of one syUable (Pingala 3.59). Here it does not express a metrical

property of the mantra but is conventionally employed as in the case of othermantras of GaijeÄa.

360 Gudrun BÅhnbmann

2nd enclosure (in the filaments of the lotus):

deities of Ganesa's limbs (cf p. 359)

3rd enclosure (in the lotus petals)'":

Vakratunda, Ekadaip^tra, Mahodara, GajÄnana, Lambodara,

Vikata, VighnarÄj, DhÅmravarnaka

4th enclosure (in the tips of the petals)":

the group of mothers (cf p. 359)

5th enclosure:

the guardians of the directions (cf p. 359).

The mantra of this Ganesa is

om garn namah or à for pÅjÄ and homa à or(i gará svÄhÄ (47)'^.

The seer, metre and deity of this mantra are the same as for the mantra

of MahÄganapati previously mentioned.

K^ipraprasÄdana ("the one who is quickly pleased") holds in his four

hands a noose, goad, a creeper which grants all desires to its possessor

(kalpalatÄ), his tooth and in his trunk the fruit ofthe citron tree (66-67).

He has only four groups of surrounding deities (64) which are visualized

in the yantra mentioned before:

Ist enclosure (probably in the comers of the hexagon):

the deities of Ganesa's limbs (cf p. 359)

2nd enclosure (probably in the lotus petals):

the eight Vighnas: Vighna, VinÄyaka, Vira, ÇÅra, Varada, Ibha-

vaktra, Ekarada, Lambodara"

3rd enclosure (in the tips ofthe petals):

the group of mothers (cf p. 359)

4th enclosure:

the guardians of the directions (cf p. 359).

The mantra of K^ipraprasÄdana has ten syllables:

garn k^ipraprasÄdanÄya namah (64). The seer and deity ofthe mantra&ve

as mentioned before, but the metre is virÄj.

Specified in ^IT 13.12c.

" Specified in ÖT 14 a.

13.2 gives only tfie syllable gará.

'5 These names appear already in BaudhÄyana-DharmasÅtra2.5.9.1 : orfi vigh-narfi tarpayÄmi / vinÄyakayi tarpayÄmi / viram . . . sÅram . . . varadam . . . hasti-mukham . . . vakratu7f4am . . . ekadantam . . . lambodaram . . . ganapatim . . .

Tantric Worship of GaneÑa according to the PrapancasÄra 361

On account of the importance of this chapter of the PS and the

absence of studies on Tantric forms of Ganesa the text of this chapter

(reprinted here with v. 1. from the PS^ and PSSS) has been given in

translation. The general metre used in this chapter is Giti. Other metresare indicated in the footnotes.

1. Mantra and ritual related to the ten-armed MahÄganapati

(verses 1-46)

(1) Introductory verse (1)

1.1 Mantra of 28 syllables ; its seer, metre, deity, and seed syllables

for the ^a4anganyÄsa (2-4)

1.2 Meditation verses (5-17)

1.2.1 Meditation verses on MahÄganapati (5-11)

1.2.2 Meditation verses on the deities of the first and the second

enclosures (12-17)

1.3 Purascarana (18-25cd)

1.3.1 Japa, tarpana, homa (18-20)

1.3.2 PÅjÄ (2,1-25 ah)

1.3.2.1 PÅjÄ of the saktis of Mahaganapati's pedestal (21-23)

1.3.2.2 PÅjÄ ofthe deities ofthe five enclosures (24-25ab)

1.4 Initiation in the mantra of MahÄganapati (25cd-27)

1.5 KÄmya-homas for one who has perfected the mantra (28-30)

1.6 The offering of water libations with four repetitions (31)

1.7 Ritual for catching elephants (32-44)

(1) Statements of reward (45)

1.8 Mantra glaurfi ofthe earth used for immobilization (46)

2. Mantra and ritual related to the four-armed Ganesa (47-63)

2.1 Mantra; its seer, metre, deity, and syllables for the ^acjlanga-

nyÄsa (47-48)

2.2 Meditation verse on the four-armed Gapesa (49)

2.3 Purascarana (50)

2.3.1 Japa, (tarpana) homa (50)

2.3.2 PÅjÄ of the saktis of the pedestal (51)

2.3.3 HijÄ ofthe deities ofthe enclosures (51-54)

2.4 KÄmya-homas (55-59)

2.5 Rite of offering water libations (60-61)

2.6 Rite of subjugation (62-63)

3. Mantra and ritual related to the four-armed K^ipraprasadana

(64-78)

3.1 Mantra; its seer, metre, deity, and seed syllables for the ^cujnn-

ganyÄsa (64-65)

362 Gudrun BÅhnemann

3.2 Meditation verses on K^ipraprasadana (66-67)

3.3 Purascarana (68-69)

3.3.1 Japa, (tarpana) homa (68)

3.3.2 PÅjÄ ofthe deities ofthe enclosures (69)

3.4 KÄmya-homas (70-73)

3.5 Rite of offering water libations (74-76)

3.6 Worship by the initiated and the non-initiated (77)

(3) Statements of reward (78)

atha sarfigrahena kathayÄmi

manum api mahÄganesituh /

yarfi samavahitadhiyah^' sudhiyah^*

samupÄsya siddhim adhikÄpi prapedire // 1"

tÄrasrisaktimÄrÄvaniganapatibijÄni^^ dan^'ini coktvÄ

pascÄd vighnarfi caturthyÄ varavaradam atho sarvayuktapi janapi ca /

ÄbhÄsya ksvelam e'ntarfi vasam iti ca tathaivÄnayeti dvifhÄntaJi

prokto 'yam gÄnapatyo manur aJchilavibhÅtipradah kalpasÄkhi /'2"

X^ir api ganaJco 'sya syÄc

chando nicrdanvitÄ^* ca gÄyatri /

sakalasurÄsuravandita-

caranayugo devatÄ ganÄdhipatih^^ // 3

pranavÄdibijapit/ha-

sthitena dirghasvarÄnvitena satÄ /

angÄni ^ad vidadhyÄn

mantri vighnesvarasya bijena // 4

mandÄrÄdyaih kaipaka-

vrlc^avise^air visi^tataraphaladaih /

sisiritacaturÄse 'ntar

bÄlÄtapacandrikÄkule ca tale // 5

aikáavajcdanidhilahari-

kanajdUdcavÄhinÄ ca gandhavahena /

sapfisevite ca surataru-

sumanuhJritanmdhupapak^acalariapare'fui // 6^"

'" avahitadhiyah only PS^.

'5 Metre: UdgatÄ.

With PS^; tÄrah srf PS.

" Metre: SragdharÄ.

âä With PS^ nivrd" PS.

" mahÄganapah PS^.

Metre: ÑryÄgiti.

Tantric Worship of Ganesa according to the PrapancasÄra 363

ratnamaye mariivajra-

pravÄlaphalapu^apallavasya satah /

mahato 'dha(h}stÄd rtubhir

yugapat sayisevitasya kalpataroh // 7

simhamukhapÄdapithaga-

lipimayapadme tri^afkonollasite^^ /

Äsinas tv ekarado

brhadudaro dasabhujo 'runo^^ gajavadanah // 8^'

bijÄpÅragadek^ukÄrmukarujÄcakrÄbjapÄsotpala-

vrihyax^/rasvavi^ÄriaratnakalasaprodyatkarÄmbhoruhafy /

dhyeyo vallabhayÄ ca'"* pctdmakarayÄslisto^'* jvaladbhÅ^ayÄ

visvotpattivinÄsasayisthitikaro'^^ vighno visi^fÄrthadah // 9

karapniákaradhTtakalasa-^ '

srntarnanimuktÄpravÄlavar^erjta, /

aviratadhÄrÄffi vikiran

paritah sÄdhakasamagrasayipattyai // \0

madajalaiolupamadhukara-

mdlÄrfi nijakarviatÄlatÄdanayÄ /

nirvÄsayan muhurmuhur

amarair asurais ca sevito yugapat // ll

agre Hha bilvam abhitas ca ramÄramesau

taddak^ine vataju^au girijÄvr^Ähkau /

pr^the Hha pippalaju^au ratipu^abÄnau

savye priyangum abhitas ca mahivarÄhau // 12^'

dhyeyau ca padmayugacakradaraih puroktau

pÄsÄhkusÄkhyaparasutrisikhair athÄnyau /

yugmotpalek^mayacÄpasarair^'^ trtiyÄv

antyau'ã sukdhvakalamÄgragadÄrathÄngaih // 13"

" "^atkako" PSSS (metricaUy correct, grammatically not justifiable).'runatanus ca PS^.

^5 Metre: ÑryÄgiti.

" sapadma" PSl

" "vipattisarnsthiti" PSl

Metre: SÄrdÅlavikridita.

^' karapanjara" PSSS.Metre: VasantatilakÄ.

^' "cÄpadharau PS^.

5ã anyau PS\ PSSS.5' Metre: VasantatilakÄ.

25 ZDMG 137/2

364 Gudrun BÅhnemann

dhyeyÄh ^atkonÄsri^

paritah pÄsÄnkusabhaye^takarÄh /

sapramadÄ ganapatayo

raktÄkÄrÄh prabhinnamadavivasÄfi // 14

agrÄsrÄv^'^ Ämodah?'

pramodasumukhau ca tam'* abhito 'sriyuge'^ /

pr^the ca durmukhÄkhyas

tv amum abhito vighnÄvighnakartÄrau'^ // 15

savyÄpasavyabhÄge

tasya dhyeyau ca sankhapadmanidhi /

mauktikamÄnikyÄbhau

var^antau dhÄrayÄ dhanÄni sadÄ // 16

rddhisamrddhi'^ cÄnyÄ

kÄntir madanÄvati madadravayÄ /

drÄviriivasudhÄrÄkhye

vasumaiy api vighnanidhiyugapramaddh // 17

dhyÄtvaivarfi vighnapatiyi

catvÄriyisatsahasrasayiyuJctam /

prajapel lak^acatu^kayi

catuhsahasrayi ca dik^ito mantri // 18

dinam'* anu'* sacatuscatvÄ-'^

ritfisatsarákhyayfi pratarpayed*" vighnam /

uktajapÄnte mantn

juhuyÄc ca dasÄrfisato '^fabhir dravyaih // 19

modakaprthukasalÄjÄh' '

sasaktavah'*^ sek^nÄrikelatilÄh'*^ /

kadaliphalasahitÄnity

a$(a dravyÄni sarfipradi^fÄni // 20

" "sri^u PS^ PSSS.

'5 agrÄsrÄv Ämodah PS^; agrÄsre cÄmodah PSSS.tod PS\

" 'sriyuge PS^ PSSS.

" 'vighnavi" PS\ PSSS (metricaUy correct).

" Witli PSSS; siddhi" PS, PSl

" dinasah PS\

5' Violation of caesura.

With PS^; sarfitarpayed PS (unmetrical).

modakapxthvkÄ lÄjÄh PS^.

sasaklavah se" PS^; sasaktavas cek^u" PSSS.

Tantric Worship of GaneÄa according to the PrapancasÄra 365

armdinam arcayitavyo

japata manum api ca mantrind ganapah /

prÄkproktapadmapithe

sasaktike sÄsikÄmarum*' vidhinÄ // 21

tivrÄ jvdlininande'^

sabhogadÄ kÄmarÅpini cogrÄ /

tejovati ca satyÄ'^

sarpproktÄ vighnanÄsini navami // 22

sarvayutarn saktipadayi

proktvÄ"*^ kamalÄsanÄya nama iti ca /

Äsanamantrah prokto

navasaktyante samarcayed amunÄ // 23

ÄdyÄ mithunair Ävftir

aparÄ sanidhibhir'^ api ca ^advighnaih /

angair anyÄ mÄtrbhir

aparendrÄdyais ca pancami pÅjyÄ // 24

dik^dbhiáekayuktah

prajapet sapfipÅjayed iti ganesam /

abhidhiyate 'sya ca punar

gurvÄdesena mardriru) dikáÄ // 25

madhye ca digdaldnÄrn

catu,$(ayÄgre pravinyaset kalasÄn /

k^iradrabilvarohinM-

pippalaphalinitvagudbhavaih kvÄthaih'* //26

sarfipÅrayed*^ yathÄvat

kramÄt samÄvÄhya ganapamithunÄni^" /

abhyarcya copacÄrair

hutvÄ vidhivat punah samaJbhi^incet // 21

iti japahutÄrcanÄdyaihsiddho mantrena karma kurvita /

a^fadravyair vÄnyair

hunec ca tattatprayojanÄvÄptyai // 28

sÄdhikÄ manau PS^.

With PS^; jvÄlini nandÄ PS (one mÄtrÄ more).

nityÄ PS^.

Ungrammatical for procya.

Metrical defect, read saihayni"^

kvathitaih PS^.

sarfipÅjayed PS^.

With PS^ PSSS; ganapatimi" PS (ametrical).

25*

366 Gudrun BÅhnemann

svarnÄptyai madhunÄ^^ ca^^ gavyapayasÄ gosiddhaye sarpi^Ä

lakámyai sarkarayÄ juhotu yasase dadhnÄ ca sarvarddhaye /

annair annasamicddhaye ca satilair dravyÄptaye taridulair

lÄjÄbhih" pataye" kusumbhakusumaih sÄsvÄribhir^' vÄsase // 29'

padmair bhÅpatim utpalair nrpavadhÅrá tanmantrinah kairavair

asvatthÄdisamidbhir agrajamukhÄn vanyÄn vadhÅl} pi^tajad}. /

puttalyÄdibhir anvahará ca vasayej juhvann anÄvx^taye

loTLair vr^tisamrddhaye ca juhuyÄn mantri punar vetasaih // 30''

manXrenMha purÄmunaiva caturÄvfttyÄ samÄtarpya^^ ca

srisaktismarabhÅvinÄyaJcaratir nÄmnaiva bijÄdikam /

Ämodddinidhidvayarfi ca sacatuhpÅrvayi caturvÄrakayi

mantri tarpanatatparo 'bhila^itará sayiprÄpnuyÄn mandcdÄt // 3\-

atha gajalipsur nrpatir

gajavanamadhye prasÄdhayed^* vÄri^^ /

tannikafe suvisÄlayi^"

caturasrarfi^^ kÄrayec ca grhavaryam // 32

parivitadrdhÄvaranarfitac ca caturdvÄratoranollasitam /

tasmin marufapavarye^^

caturasrÄrfi^' unnatÄrfi sthalirp. kfivÄ // 33

uttarabhÄge tasyÄh

kundarfi racayed yathÄ purÄ tatra /

cÄpajaharibhavamesaja-^*

cakraproktÄn athÄk^arÄn mantri // 34

ÅrdhvÄdimekhalÄsu

kramena vilikhen nije^tasamavÄptyai /

" "nÄtha PSSS.

lÄjÄbhir yasase PS^; jÄtibhih pataye PSSS.

" "rijair PS^ PSSS.

Metre: SÄrdÅlavikridita.

5' Metre: SÄrdÅlavikridita.

'' samatji tarpya PSSS.

5' Metre: SÄrdÅlavikridita.

5* "rayedPSSS." mrira PSSS.

tu visÄ" PSl

" "sram PS^ PSSS.

" "pamadhye PSSS.

" "srÄm PS^ PSSS.

" "bhavamÄnusa- PS^ PSSS.

Tantric Worship of GaneÄa according to the PrapancasÄra 367

sarfiproktalak^anayutarfi

praviracayen mari4alarii sthalimadhye // 35

ÄvÄhya vighnesvaram arcayitvÄ

prÄguktayÄ tantravidhÄnaklptyÄ^^ /

nivedya^^ cÄtho^^ saha bhakáyalehyaih

prÄjyais ca sÄjyair api bhojyajÄtaih // 36''

ÄdhÄya vaisvÄnaram atra kumjk

samarcya mantrail} kramasah krsÄnoh /

tair eva pÅrvarn juhuyÄd ghrtena

mantri samrddhyÄ ca tatas trivÄram // 37

tÄrena lak^myÄdrisutÄsmarak^mÄ-

vighnesabijaih kramaso 'nubaddhaih /

padatrayenÄpi ca mantrarÄjarfi

vibhajya mantri navadhÄ juhotu // 38

punah samastena ca mantravarna-

sarfikhyarfi prajuhvann api sarpi^aiva /

pÅrvapradiftair juhuyÄd aihÄffa-

dravyaih prasiktair madhuratrayerta // 39

sacatuscatvÄrirfiscd-

sahasrasarfikhyais catuJjsatais^* caturbhi^^ ca /

dasakais caturbhir api hutÄc

catuscatvÄrirnsaddinair ato hf^ // 40"

karikalabhÄh karinibhih

sarnpÄtyante 'vate 'tra ganapatinÄ /

pratidinam abhyavahÄrya ca

viprÄn sanivardhitas tadÄsirbhih // 41

tesÄrn mÄtangÄnÄrfi

dadyÄt pancÄscuf^ dak^inÄrfi^^ gurave^' /

tadvikritarfi vasu vÄ

prasÄditÄyÄtha taddasÄyisarp. vÄ // 42

" tatra vi" PS^ PSSS.

" nivedayitvÄ PS^ PSSS.

Metre verses 36 to 39: UpajÄti."taih PS\

" smtibhih PS\

'ã Last two quarters in PS^:dasakacatuskair hutvÄ catvÄrirfisadbhir antareria dinaih //

" This verse aceording to the readings of PS^ is written in Giti. The readingsof PS do not give an established metrical structure.

" paOcdnisada" PS^ PSSS.

'5 Metre of the second quarter violated, if the original reading is followed.

368 Gudrun BÅhnemann

mithuTiÄnÄTti gartapÄnÄin

nidhyos ca tathÄngamÄtrlokesÄnÄm /

mantrair'' ghrtena hutvÄ-

bhyarcya ca hontayi ^^'samÄpya samyan mantri '' // 43"

punar uddhrtya nivedyÄ-

dikarfi samabhyarcya gariapatirii sÄvaranam /

vdvÄsya sve hrdaye

vihared ity arcanÄkramo^^ nirdi^fah^^ // 44'*

proktas tv evarp dasabhujamanuh sayigrahenÄtra bhakto

dik^Äffi labdhvÄ^^ vidhivad abhijapyÄtha*'^ hutvÄrcayitvÄ /

natvÄ*^ nutvÄ*^ dinam anu tathÄ tarpayitvÄ svakÄmÄl

labdhvÄ cÄnte vrajati manubhih prÄrthaniyarfi padam tat // 45*^

smiiipithah pinÄki sÄnugraho*' bindusamyutah /

bijam etat bhuvah proktam sarfistambhanakaram param // 46*"

caturiyo vilomena tÄrÄdir bindusamyutah /

vaighno*^ mantro hfdanto 'rcÄvidhau home dvithÄniakah // 47

garfokah syÄd f^is chando nicvd*^ vighno*^ 'sya*^ devatÄ /

bijena dirghayuktena dandinÄngakriyeritÄ // 48

rakto rcdctÄngarÄgÄrfisukakusumayutas tundilas candramaulir**

netrair yuktas tribhir vÄmanaJcaracarano bijapÅrÄttanÄsah /

hastÄgrÄklptapÄsÄnkusaradavarado nÄgavaktro*^ 'hibhÅ^o*^

devah padmÄsana vo bhavatu suranato'''' bhÅtaye vighnarÄjah // 49'

mantri PS^

'5 samÄrpayet samyak PS^ samÄpya samyan mantraih PSSS.

Metre: ÑryÄgiti.

" ãmoddi?taJi PS\

'* Metre: ÑryÄgiti.

" prÄpto FS\

*ã "japtvÄtha PSl" nutvÄ natvÄ PS^.

Metre: MandÄkrÄntÄ.

Violation of caesura between a and b.

Metre verses 46 to 48: Anvsfubh.

" vighno PS.

With PS^ nivrd PS.

*' vighnas ca PS^.

With PS^ "li PS, "lih PSSS.

*' nÄgayajnÄbhibhÅso PS^.

natamro PS^ PSSS.

" Metre: SragdharÄ.

Tantric Worship of Gapesa according to the PrapancasÄra 369

dik^itah prajapel lak^acatu^karti prdksamiritaih /

jvhuyÄd a^tabhir dravyair yathapurvayi dasdrftsatah // 50''

pifhe tivrÄdibhUi padmakarnikÄyÄrfi vinÄyakam /

Ävdhya pÅjayed dik^ catur^v api yajet jmnah // b\

ganÄdhiparn'^' ganesarfi'^' ca gananÄyakam eva ca /

ganakridayi karnikÄyÄm angaih kinjalkasanisthitaih // 52

vcdcratundaikadayi^trau ca mahodaragajÄnanau /

lambodarÄkhyavikatau^' vighnarÄddhÅmravarnakau // 53

samarcayen mÄtrvargayi bdhye lokesvarÄn api /

iti proktÄ sarfigraJiena gdriesiyasamarcanM^^ // 54

nÄrikelÄnvitair mantri saktulÄjatilair^^ hunet /

ÄrabhyÄcchÄrji pratipadarn caturthyantarfi catuhsatam // 55

dinasah sarvavasyará syÄt sarvakÄmapradayi nrnÄm /

tilataridulakair lak^mivasyakvc ca yasaskaram // 56

madhuratrayasiktÄbhir lÄjÄbhih saptavÄsaram /

juhuyÄt kanyakÄrthi vÄ kanyakÄ vÄ varÄrthini // 57

caturthyÄyi nÄrikelais tu homah sadyah sriyÄvahah /

havi^Ä ghrtasiktena sarvakÄryÄrthado hutah // 58

dadhyaktaloi^MmudrÄbhir^^ hunen nisi caturdinam /

i^tÄrthasiddhyai matimÄn sadyah sapivÄdasiddhaye // 59

idrsarfi ganaparfi dhyÄtvÄ mantri toyaih sudhÄmayaih /

dinÄdau dinasas tasya tarpayen mastake sudhih // 60

catvÄrirfisaccatuhpÅrvapi tatpÅrvarfi vÄ catuhsatam /

catvÄrirtisaddinÄt tasya kÄnk^itÄ siddhir e^yati // 61

navanite nave likhyÄd anulomavilomakam^* /

udarasthitasÄdhyÄkhyarfi tadbijarn tatprave^titam^^ // 62

samiranayi prati^fhÄpya japtvÄ^tasatasarákhyakam /

tÅ^iTfi prabhak^ayed etat saptarÄtrÄd vasikaram // 63

antyÄsano 'tha sÅk^mo

lohitago 'gnih punah sa eva syÄt /

sÄdÄnte nÄyÄrnau

natyanto manur ayarji svabijÄdyah // 64

Metre verses 50 to 63: Anustubh.

ganÄdhipaganesau PS^.

"daras ca vikato PS^.

ãsiyarfi samarcanÄ PS^.

sa" PS^ PSSS.

dadhyannalo" PS'."lomatah PSSS.

tatprati^fhitam PS'; tu prave^fayet PSSS.

370 Gudbun BÅhnemann

r^idevate tu pÅrve

chandas tu virÄd amu^ya sayiproktam.^"" /

bijena dirghabhÄjÄ

kathito 'ngavidhih kramena bindumata // 65

dhrtapÄsÄnkusakalpaka- '"'

latikÄsvaradas ca bijapÅrayutah /sasisakalakalitamaulis

trilocano 'rurjatanuA ca gajavadanah ^ 66

bhÄsurabhÅsanadipto

brhadudaraJi padmaviátaro lalitah /

dhyeyo 'nÄyatadohpat-^'^^

sarasiruhah sayipade sadÄ manujaih // 67

dik^Äyuktah prajapel

lak^arfi manum enam atha tilair ayutam /

trimadhurayuktair juhuyÄt

pÅrvoktair vÄthavÄ$tabhir dravyaih // 68

vighnavinÄyakavirÄhsamravaradebhavaktra-ekaradah^"' /

lambodaras ca mÄtra-^"*

rvgÄvrtyor antarÄtha^"^ lokesÄh // 69

pÅjydh sitaghrtapÄyasa-

havanÄt sarfijÄyate mahÄlak^mih /

kevalaghrtahutamudito

vighnah sadyo vasikaroti jagat // 70

ekam api nÄrikelarfi

sacarmalo$fendhanarn hunen mantri /

dinasas catvÄrirásad-

dinatah sa tu vÄnchitÄrtham abhyeti // 1\

sapTthukasaktukalÄjÄ-^"^

tilair^"^ abhi^fÄrthasiddhaye juhuyÄt /

sÄpÅpanÄrikele-

k^kakadalibhis^''^ tathÄ samadhurÄbhih // 72

"ktÄ PS'.

With PS'; PSSS; "kalpa- PS (one mÄtrÄ missing).

"dohpada- PS', PSSS.

'"^ sasÅla" PS'; "vaktraikaradah PS, PS' (one mÄtrÄ missing).Violation of caesura.

antarÄ ca PS'.

"lÄjÄ" for "lÄja"; saha prthukasaktulÄjaih tilair PS', PSSS.

With PS'; "káukada" PS, PSSS.

Tantric Worship of Gapeåa accordhig to the PrapancasÄra 371

a^tabhir etair vihito

homah sarvÄrthasÄdhako hliavati /

dinasah saghrtÄnnahuto

grhayÄtrÄprÄpako^'^* grhasthÄnÄm // 73

anvaham ahnÄm^ã̂ Ädau

ganapam sarntarpayec catuhpÅrvam /

catvÄrirnsadvÄrarn ''"

sasuddhajalair indirÄptaye mantri // 74

samahÄganapatiyuictair

vighnÄdyair dasabhir Ähvayair dinasah /

tarpanapÅjÄhutavidhir

api vÄnchitasiddhidÄyako bhavati // 75

bimbÄd ambudavat sametya savituh sopÄnakai rÄjatais

toyarfi toyajavi^farayi dhrtalatÄdantarn sapÄsÄnkusam /

ndsÄrfi sÄdhyanrke^^^ nidhÄya sudhayÄ tadrandhraniryÄtayÄ

sincantayi vapur^^^ anvahará ganapatitá smrtvÄmrtais tarpayet /'76'"

prÄgbhÄáitÄn api vidhin vidhivad vidadhyÄn

mantri vise^avid athÄnvaham Ädarena /

ekatra vÄ ganapatau^^* manujdh svarucyÄ

nÄmÄnurÅpam anumenam^^^ ami bhajantu 77"'

iti japahutapÅjÄtarpanair vighnarÄjará

prabhajati manujo yas tasya siddhir^^^ visÄlÄ /

bhavati sadhanadhÄnyÄ^^* putramitrÄdiyuktÄ

vigatasakalavighnÄ visvasarávÄdini ca 78"'

iti sriprapancasÄre saptadasah pafalahç /

"yÄpako PS\ PSSS.anvaham PS\

"é "raih PSl

"' In the explanation ofthe reading sÄdhyanrke which is unintelligible RÄgha-vabhatta on ÖT 332.21 writes: . . . ganapatirfi sÄdhyamÅrdhni (continued) pu^ka-

rayi dattvÄ . . . Suggested reading: abdhyamrte (having dipped his trunk) in thewater of the sea . . .

"' punar PS.

Metre: SÄrdÅlavikridita.

"'' Suggested reading: ganapatirfi.

Suggested reading: anumeyam.Metre: VasantatilakÄ.

middhirPS\

With PS'; "yaih PS.Metre: MÄlini.

iti srimatparamahayisaparivrÄjakÄcÄryasya srigovindabhagavatpÅjyapÄda-

si^yasya srirnaccharftkarahhagavatah krtau prapancasÄre ^odasÄh pafalah // PS'.

372 Gudrun BÅhnemann

Now I describe in abridged form also the mantra of MahÄganeÄitf

having recourse to which wise (people) with concentrated mind have

attained very great success. (1)

Having pronoimced Tara (= otu), the seed (syllables of) Sri (= srirn),

Sakti (= hrirá), MÄra (= klirn), Avani (= glaurn) and Ganapati (= garp)

having AnusvÄra, afterwards (a synonym of the word) Vighna in the

dative, (the words) varavarada and then (the word) janarfi connected

with (i. e. prefixed by) sarva, k^vela (= m) '" ending in e (= me) and vasam

as well as Änaya ending in the word consisting oftwo fha-s (= svÄhÄ),

this mantra belonging to Ganapati which grants all prosperity has been

proclaimed'^^ as a wish-fulfilling tree. (2)

And its seer should be Ganaka and the metre nicrdgÄyatri^, the deity

GanÄdhipati whose pair of feet is worshipped by all gods and demons.

(3)

The reciter of the mantra should place on the six limbs the seed (sylÉ

lable) of Vighnesvara (= gayi) which is combined with the long

vowels'^' (and) which is located on the pedestal with the seed (sylÉ

lables) like OTTi'^". (4)

(One should meditate on) the red Gajavadana who has one tooth, a

large belly, ten arms, is seated on a jewelled lotus which consists of the

alphabet, which is located on a pedestal having the mouth and the feet

ofa lion (and) which is beautified with a triangle and a hexagon, under a

large wish-fulfilling tree, which is being served simultaneously by the

(six) seasons, which has jewels, diamonds, corals as fruits, blossoms

and leaves, (who sits) in a place which is filled with the light ofthe tendÉ

er sun and moon, which is cooled on all four sides by renowned wish-

fulfilling trees like Mandara yielding most excellent fruits, (and which)

is also served by a fragrant wind which carries a multitude of particles

For k^vela = vi?a = m cf e.g. MantrÄbhidhÄna (in A. Avalon [ed.]: Tan-trÄbhidhÄna. Calcutta/London 1913) p. 3.12.

"' I.e. orn sriTfi hrirfi klirfi glaurfi garfi goáapataye varavarada sarvajanarfi mevasam Änaya svÄhÄ.

Tlie six limbs are the heart, head, tuft of the hair, 'armour' (kavaca), three

eyes, and 'weapon' (astra). For the ^adanganyÄsa the formulas hfdayÄya namah

etc. are connected with the syllables gÄyi giyi gÅrfi gaiyi gaurfi gah which aremodifications ofthe seed syllable gará of Ganesa connected with the long vowels.

This refers to the yantra on the lotus alluded to in verse 8 ("lipimaya-

padme). In the centre of the triangle the syllable orá is written in whieh the sylÉlable gará is inscribed. This is surrounded by the syllables srirá hrirá klirá glaurá.Cf. Vivararia 209.27: trikofiamadhye pranave gará iti sÄdhyÄkhyÄdiyutará likhitvÄ

srirá-hrirá-klirá-glauyi-bijais tat sayive^tya . . .

Tantric Worship of Ganesa according to the PrapancasÄra 373

from the waves ofthe ocean of sugarcane (and) which causes the wings

of bees, who resort to the flowers of the paradise trees, to flutter.

One should meditate on Vighna who holds in the raised lotuses of

(his) hands the fruit ofthe citron tree'", a mace, bow of sugarcane, triÉ

dent'^', discus, conch, noose, water-lily, tip ofthe rice (shoot), his own

tooth (and in his trunk) a vessel of jewels, and who is embraced by

Vallabha who holds a lotus in (her) hand (and) who has shining ornaÉ

ments, he (who) effects the creation, maintenance, and destruction of

the universe, who grants special objects'^'.

Scattering about with a continuous flow a rains of jewels, pearls, and

corals, shed from a vessel held in the tip of (his) trunk for the total welÉ

fare of (his) devotees, driving away the row of bees desirous for the ichor

(flowing from his temples) with the flapping ofhis own fanlike ears, he is

simultaneously being served again and again by gods and demons. (5-

11)

Then one should meditate on Rama and Ramesa (= Vi^nu) in front (of

Ganesa) next to a Bilva (tree), on GirijÄ and Vr^Ähka (= Siva) to the

right of it, resting under a Vafa (tree), then on Rati and PuspabÄna (=

KÄmadeva) behind, resting under a Pippala (tree), and on Mahi and

VarÄha to the left, next to a Priyangu (creeper), and (one should mediÉ

tate on) the two previously described ones (= RamÄ and Ramesa) with

(the attributes of) two lotuses (for RamÄ) and a discus and conch (for

Ramesa), then the two others (= GirijÄ and VrÖÄhka) with a noose and

goad (for GirijÄ) and an axe and trident (for Vr^Ähka), the third pair (=

Rati and Pu^pabÄna) with two waterlilies (for Rati) and a bow made of

sugarcane and arrows (for Pu^pabÄna), the last pair (= Mahi and

VarÄha) with suka^^* and the tip of the rice (shoot) (for Mahi) and a

mace and disc (for VarÄha). (12-13)

In the comers ofthe hexagon the Ganapatis should be meditated upon

who appear red (and) are intoxicated with mt, having in their hands a

noose (and) goad (and showing) (the gestm-e of) protection (from dan-

The fruit ofthe tree citrus limonum Risso, citrus medica Linn.

For rujÄ = trisÅla ct. PSSS 1 434.7 and commentary on ParamÄnandatantra465.18.

This verse is referred to by SÄyapa while introducing the ganesagÄyatri

TÑ 10.1 and by AnantÄnandagiri in/So/?iAaroDi}'a2/a 82.8-11. The 15thchapterofthis text attests to the existence of one of six groups of worshippers of Gaijapati

who worshipped MahÄganapati in the above mentioned form.

I.e. the sirisa flower or a parrot? NÄrada-PurÄna 68.28a {Anustubh verse)

reads sÅka à awn of barley. The common attributes ofthe goddess earth are twolotuses.

374 Gudrun BÅhnemann

ger) and the wish-granting (gesture), accompanied by their consorts.

(14)

Amoda (is positioned) at the front vertex, and Pramoda and Sumukha

at the two vertices close by, and the one called Durmukha at the back,

and Vighna and Avighnakartf at the two vertices close by'^'. (15)

And on the left and right sides of this (hexagon) Sahkhanidhi and

Padmanidhi are to be meditated upon who shine like pearls and rubies

(and) who always shower wealth in a stream. (16)

Rddhi and Samrddhi, and the other one KÄnti, Madanavati (and)

those named DrÄvini and VasudhÄrÄ with MadadravÄ, also Vasumati

are the consorts of the Vighna group (= Amoda and others) and the two

Nidhis (= Sahkhanidhi and Padmanidhi). (17)

Having thus meditated on Vighnapati the initiated reciter of the

mantra should repeat (the mantra) four lakhs (repetitions) added to forÉ

ty thousand and four thousand (= 444,000 times). (18)

For 44 days"" the reciter ofthe mantra should offer to Vighna water

libations at the end ofthe prescribed repetition (ofthe mantra)^^\ and

he should offer in the fire the eight substances (the number of offerings

being equal to) one tenth (of the number of the repetitions). (19)

The eight substances are prescribed as modakas, parched and flatÉ

tened rice, flour, sugarcane, coconuts, sesame along with bananas. (20)

Again the reciter of the mantra who recites the mantra should worship

Ganapati (and) (his) mantra every day according to rule (with Ganapati

seated) on the previously described lotus-pedestal"^ (which has been

worshipped) with the mantra for the seat"' (and) along with the saJctis

(of the pedestal). (21)

(The saktis) are called: T!vrÄ, Jvalini, NandÄ along with BhogadÄ, KÄÉ

marÅpini and UgrÄ, and Tejovati and SatyÄ, as ninth VighnanÄsini. (22)

Having uttered the word sakti combined with sarva and kamalÄsanÄya

namah, the mantra of the seat is pronounced. With that {mantra) he

should worship (the seat) at the end (ofthe worship) ofthe nine saktis.

(23)

For this position of the Vighnas and two Nidhis of also ST 13.47-52,PSSS I 435.17-346.3, NÄrada-PurÄva 68.29-33. For a different opinion cf N

23.16-24 and (position ofthe two Nidhis) SVT II 683.19-20.

Construction: sacatuscatvÄriTfisalsarfikfiyani dinam anu à for 44 days.Cf verse 18.

Cf the description in verse 8.

Cf Vivarana on PS 210.28: ÄsikÄmanur Äsanamantrah /The form ÄsikÄma-

nau is ungrammatical. If it qualified "piphe (neuter) it should be ãmanuni, whichdisturbs the metre.

Tantric Worship of GaijeÄa according to the PrapancasÄra 375

The first enclosure is to be worshipped with the pairs (of deities), the

other likewise with the six Vighnas along with the (two) Nidhis, the

other with the deities of (Ganapati's) limbs, the other with the mothers,

and the fifth with Indra and the other (guardians ofthe directions). (24)

One who has received initiation and {pÅrna-) abhiseka should repeat

(the mantra) (and) worship Ganesa in this way. And again (here) the iniÉ

tiation for the reciter ofthe mantra is prescribed by the ordinance of the

teachers. (25)

He should place down vessels on the tips of four (lotus) petals and in

the middle"". He should fill (them) with decoctions made from the bark

ofthe Asvattha tree, Bilva (tree), Vata (tree), Pippala (tree), and PriyanÉ

gu (creeper) after involdng according to procedure Ganapa and the

pairs of deities one after the other. And having worshipped (them) with

services, having again made offerings in the fire according to rule, he

should perform the abhiseka. (26-27)

One who has perfected (the mantra) by {purascarana consisting of)

japa, homa, pÅjÄ etc. can perform (desire-oriented) acts with the mantra.

And he should offer in the fire the eight substances or other (subÉ

stances) for the achievement of the respective aims. (28)

He should make an offering of honey for gaining gold, of cow's milk for

gaining cows, of ghee for wealth, of sugar for fame, and of curd for all

prosperity, of food for plenty of food, of rice grains and of sesame for

gaining money, of flattened rice grains for a husband, of safflower along

with aimn'"^ for garments. (29)

Making an offering of lotuses the reciter of the mantra may bring a

king under (his) control, (by making an offering) of water-lilies a king's

wife, of white lotuses the ministers of that (king), of fuel-sticks of

Asvattha and other (trees) the four castes beginning with Brahmins, and

by making an offering every day of dolls etc. prepared from flour (havÉ

ing the shape ofthe victim) women. He should make an offering of salt

for drought and, again, of reeds for plenty of rain. (30)

Having then first offered water libations with four repetitions of this

mantra to Sri, Sakti, Smara, BhÅ, VinÄyaka, and Rati along with the

names (of these deities), and to the (deities from) Ñmoda to the two NidÉ

his (= Sahkhanidhi and Padmanidhi) preceded by their seed (syllables).

Cf PSSS I 437.10-11:

caturdalarti vilikhya tatkarnikÄyÄrá ca te^u caturdald^gresu ca uktair etaih kvÄthoda-

kaih kramenaikaikenaikaikatra kalasarfi sarápÅrayet . . .

PSSS I 438.9 explains asvÄri as karavira.

376 Gudrun BÅhnemann

the reciter ofthe mantra who is devoted to offering water Hbations may

achieve whatever is desired from a man^ala^^^. (31)

Now a king desirous of getting elephants should obtain a pit (for

catching elephants) in the elephants' forest; and nearby he should have

a very beautiful spacious, square house made, which has a firm surÉ

rounding enclosure and which is beautified by four doors and door decorÉ

ations. He should have prepared a square elevated (sacrificial) ground

in that excellent open hall (and then) have a pit prepared there in the

northem part of this (sacrificial ground) as before"'. Now the reciter of

the mantra should write on the upper and subsequent steps (to the pit)

one after the other (the syllables of the alphabet), which are said to

belong to the spheres of Sagittarius, Leo and Aries"*, in order to

achieve what he desires. In the middle of the (sacrificial) ground he

should prepare a mari4ala with the (above) mentioned"' characterÉ

istics. (32-35)

Having invoked Vighnesvara, having worshipped (him) in the preÉ

viously described'""* procedure as ordained by the Tantra, and having

then served (him) a series of eatables, à solid and liquid, plentiful and

with ghee, having installed the fire in this pit, (and) haviiig worshipped

(it) with mantras of the fire'"" in due order, the reciter of the mantra

should then first make an offering thrice of ghee in a large amount with

the same mantras. (36-37)

The reciter of the mantra should make (this) offering duly'"^ nine

times accompanied by Tara (= om), the seed (syllables of) Lak^mi

' Does mandala in tliis context refer to a Tantric diagram or to a king's circle

{rÄjamandala), i. e. the circle of a king's near and distant neighbours (cf KautiÉlya's ArthasÄstra)^

According to PSSS 1 443.1 this refers to the square fofw^tomentioned in PS6.66.

"* According to PSSS I 443.5-7 the syUables ofthe alphabet belonging to thetlu-ee spheres are 1) Sagittarius: a to na, 2) Leo: o to ai, 3) Aries: a to ia.

Accordmg to PSSS I 450.2-3 the WMiw<iaZadescribed m PS 17.8 is referredto.

140 Qj- pg 6.41-44 where the services offered in the pÅjÄ are listed.

'"" According to PSSS I 450.8-9 this is done with the mantras given in PS6.74-78.

Cf PSSS I 450.18-23:

1) orfi svÄhÄ

2) 07(1 srirn svÄhÄ

3) OTft sritti hriffi svÄhÄ

Tantric Worship of GaneSa according to the PrapancasÄra Zll

(= srirfi), AdrisutÄ (= hrirá), Smara (= klirá), KsmÄ (= glaurá), Vighnesa

(= gará), and by the king of mantras divided in three parts. (38)

Then after making an offering again also of ghee, accompanied by the

complete (king of mantras) (the same number of times as) the number of

syllables in the mantra (i.e. 28), he should make an offering ofthe preÉ

viously prescribed eight substances''" smeared with the three sweet

substances'"". (39)

He should make (this) offering for 44 days with (the total number of

offerings) being 44,000 plus 404 plus 40 (= 44,444). (40)

The young ones of the elephants along with the cow elephants are

caused to fall in this pit by Ganapati. And having daily fed Brahmins

and prospering by their blessings, he should give as dak^inÄ to the preÉ

ceptor after worshipping him, 50'"^ elephants, or money received by

their sale, or a tenth part of it. (41-42)

Having offered ghee with mantras, having concluded in a proper way

the fire sacrifice of the pairs (of deities), ofthe (six) Ganapatis and the

two Nidhis, as well as ofthe deities of (Ganapati's) limbs, the mothers

and the guardians ofthe directions, (and) having worshipped (these deiÉ

ties), having again removed the food offering and other things, having

worshipped Ganapati with the surrounding (deities), having sent (them)

off to (the reciter's) own heart, the reciter ofthe mantra should live (hapÉ

pily)'"'. Thus the procedure of worship has been prescribed. (43-44)

Thus the mantra of the ten-armed (Ganapati) has been described here

in short. The devotee, after obtaining initiation, performing^^'apa accordÉ

ing to rule, making offerings in the fire, worshipping, bowing, praising

every day, offering water libations, after obtaining the objects of his

desires also attains in the end the praiseworthy state by the power of

the mantras. (45)

4) OTá srirá hrirfi klirfi svÄhÄ5) orá srirá hrirá klirá glaurá svÄhÄ

6) orá srirá hrirá klirá glaurá gará svÄhÄ7) orá snrá hrirá klirá glaurá gará ganapataye svÄhÄ

8) orá srirá hrirá klirá glaurá gará ganapataye varavarada svÄhÄ9) orá srirá hrirá klirá glaurá gará ganapataye varavarada sarvajanará me vasam

Änaya svÄhÄ.

Cf verse 20 for these offerings.

I.e. sugar, honey and ghee.

'"^ The reading pancÄrfisadak^inÄrá in PS' and PSSS ("as dak^inÄ ... a fifth

part") gives a better meaning since the number of elephants caught may be lessthan fifty.

Cf the common formula sukhi viharet, e.g. PKS 2.10.

378 Gudrun BÅhnemann

Smftipitha (= g), PinÄki (= l) with Anugraha (= au) connected with

the dot (= glaurfi): this is said to be the excellent seed (syllable) of the

earth which causes immobilization''*'. (46)

The fourth (= ga) in reverse order beginning with TÄra (= orfi) conÉ

nected with the dot (= gani) is the mantra of Vighna (= orfi garfi). (This

mantra) which ends in hrt (= namah) (i. e. oni garfi namah) in the case of

the ritual worship (of a murti), ends in the word consisting oftwo (has

(= svÄhÄ) (i.e. orfi garfi svÄhÄ) in the case of a fire sacrifice. (47)

Ganaka should be the seer, nicrd^ the metre, Vighna its deity. The rite

of anga{nyÄsa) is prescribed with the seed (syllables of Ganapati)

(= garfi) combined with the long (vowels)'^' (and followed by) an AnusÉ

vÄra. (48)

May VighnarÄja, who is red, who has a red body, (red) garments and

(red) flowers, who has a protruding belly, who has the moon as his crest,

who has three eyes, who has short hands and feet, who holds the fruit of

the citron tree'^^ in (his) trunk, who holds in his hands a noose, goad

(and) tooth (and shows) the wish-granting gesture, who has the face of

an elephant, who has snakes as his ornaments, (may that) deity who

sits on a lotus (and) to whom gods bow down, be (inclined) towards your

welfare. (49)

The initiated should repeat (the mantra) 400,000 times; as before he

should offer oblations with the previously mentioned eight substances

(the same number of times as) a tenth part ofthe (munber ofthe repetiÉ

tions of the mantra) (= 40,000). (50)

Having invoked VinÄyaka on a pedestal in the pericarp of the lotus

with TivrÄ and the other {saktis ofthe pedestal)'''* he should again worÉ

sliip in the four directions in the pericarp GanÄdhipa and Gapesa, also

Ga^ianÄyaka and Ganakrida along with the (deities of Gaijesa's) limbs

being located in the filaments, (further) Vakratuijda, Ekadaip^tra, and

Mahodara and GajÄnana, the one called Lambodara, Vikata, VighnarÄj

and DhÅmravarnaka. (51-53)

He should worship the group of mothers and outside also the guarÉ

dians of the directions. Thus has been declared in short the worship

related to Ganesa. (54)

The reciter of the mantra should make an offering of flour, parched

grains, sesame, along with coconuts 400 times, from an auspicious first

(lunar) day to the fourth (lunar) day. (55)

Tlie significance of tfiis mantra of the earth glamfi in this context is notclear.

Cf. verse 22 for these names.

Tantric Worship of Ganesa according to the PrapancasÄra 379

Day by day (this fire sacrifice) should grant all wishes of men (and)

bring (everyone) completely under one's control. With sesame and rice

grains (this fire sacrifice) brings Laksmi under control and grants fame.

(56)

One who wishes for a girl or a girl wishing for a husband should make

an offering of parched grains smeared with the three sweet subÉ

stances'"" for seven days. (57)

But a fire sacrifice made with coconuts on the fourth (lunar) day

grants immediate wealth; (a fire sacrifice made) with an oblation

smeared with ghee grants success in all undertakings. (58)

The wise man should make an offering of balls of salt'"' smeared with

curd for four days at night in order to achieve desired objects (and)

inunediate success in debate. (59)

Having meditated on Ganapa who is so (beneficent), the wise reciter

of the mantra should offer libations of nectar-like water on the head of

this (Ganapa) every moming day after day 44 or 444 times. His desired

success will come before 40 days. (60-61)

He should write in fresh butter clockwise and in reverse order the seed

(syllable) (of the mantra) surrounded by the {mantra itself) with the

name of the person (to be controlled) set in the middle'^". (62)

Having infused (life) breath (and) having repeated (the mantra) 108

times, he should eat this silently; after seven days (this) brings (the vicÉ

tim) under control. (63)

AntyÄsana (= lc$), then SÅkÖma (= i), Lohitaga (= p), Agni (= ra),

again the same (= pra), at the end sÄda, the two syllables nÄya: this

should be the mantra ending in nati {= namah) (and) beginning with

(Ganesa's) own seed (syllable) (= gayi)^^^ (64)

And the seer and deity are the previously (mentioned) ones"^, but its

metre is said to be virÄj. The procedure of anga{nyÄsa) is prescribed

'"' Cf. PSSS I 460.14-15 for this and other possible meanings:

lonamudrÄ lavariagulikÄ / anye mudreti mudireti vadanti / mudireti kulÄrthÄ . . .simbi dhdnyavise^a iti kecit / ST 13.21 / dadhnÄ vilolitair lonair.

'^^ Vivarana takes verse 62 to mean a mmudala drawn on fresh butter.

For a description ofthe rite cf. Vivararia 215.27-216.23:

karnikÄyÄrfi ^atkonamadhye parasparavimukhayi gakÄradvayam Älikhya madhyehinduhhÄgayoh sÄdhyÄdikará vilikhya bijaih sayive^tya ^atkorie^v angasatkayi likÉhitvÄ kesare^u svardn dale$u gÄyatrivarnatrayará bÄhye vyanjanÄve^titarp. caturas-

radvaye bhubijayi likhitvÄ yantrasÄmÄnyamantrÄyis ca likhitvÄ prdnaprati^fhddi-karfi kuryÄd ity arthah //

The mantra is: garfi k^ipraprasÄdanÄya namah.Cf verse 3 and 48.

26 ZDMG 137/2

380 Gudrun BÅhnemann

with the seed (syllable) having the dot (= garp.) combined with the long

(vowels) one after the other'^\ (65)

For wealth men should always meditate on Gajavadana who holds a

noose, goad, wish-fulfilling creeper (and) his tooth, and who has the

fruit ofthe citron tree'" (in his trunk), whose crest bears a digit ofthe

moon, who has three eyes and a red body, who shines with splendid

ornaments, who has a large belly, sits on a lotus, is graceful, whose

lotus-like arms and feet are short. (66-67)

The initiated one should repeat this mantra 100,000 times; then he

should make an offering of 10,000 sesame seeds along with the three

sweet substances, or ofthe previously mentioned eight substances. (68)

Vighna, VinÄyaka, Vira along with SÅra, Varada, Ibhavaktra, EkaÉ

rada, and Lambodara are to be worshipped between the two enclosures

ofthe (deities of Ganesa's) limbs and the mothers, (then) the guardians

ofthe directions (are to be worshipped). By an offering of sugar, ghee

and milk great fortune arises. Vighna who is pleased with an offering of

ghee alone brings the world immediately under one's control. (69-70)

The reciter of the mantra should offer each day one coconut with its

skin and shell as fuel'^'. After forty days he will achieve his desired

object. (71)

He should make an offering of flattened rice grains, flour, parched rice

grains, sesame seeds, of apÅpa (cakes), coconuts, sugarcane, bananas,

as well as ofthe sweet substances'"'' for the achievement ofthe desired

object. (72)

The fire sacrifice which is made with these eight (substances) obtains

for one all objects. A daily offering of rice along with ghee provides

householders with support for their households. (73)

The reciter of the mantra should offer libations of pure water to

Ganesa 44 times daily in the moming to achieve wealth. (74)

The daily procedure of offering libations, pÅjÄ, oblations with ten

names (of Ganapatis) such as Vighna'^'', along with (the name) MahÄgaÉ

napati grants one's desired success. (75)

'" PSSS I 463.1 -2 comments : tasya nÄrikelasya carma loátará ca indhanikrtyatasminn agnau tadantassthanÄrikelam akhandam eva hunet //ST 13.102 ab: nÄrikelaphalarfi pakvayi lo^tacarmasamanvitam /

Commentary by RÄghavabhatta 332.15-16: loáfasabdena antarvartinÄrikelopa-ribhÄgas laduparibhÄgas tvaglak^anas carmasabdavÄcyah /astadhÄ nÄrikelam ityasyÄpavÄdah //

These are Vighna, VinÄyaka, Vira, SÅra, Varada, Ibhavaktra, Ekarada,

Lambodara (cf verse 69), MahÄganapati and (cf Vivarana on PS 217.21-22:)

KÖipra(pra8Äda).

Tantric Worship of Ganesa according to the PrapancasÄra 381

Having daily contemplated on Ganapati as having come out ofthe orb

ofthe sun like a cloud, on silver stairs to the water (ofthe sea), as seated

on a lotus, holding a creeper (and) tooth, along with a noose and goad,

having dipped (his) trunk on top ofthe desired objects'" (and) sprinÉ

kling (his) body with water coming from the openings ofhis (trunk), he

should offer libations of water. (76)

The reciter of the mantra who has a special knowledge (of this ritual

procedure) should perform according to rule also the rituals detaUed

earlier. Men (without the special knowledge, i. e. uninitiated) may daily

worship Ganapati who is to be visualized according to one's liking (in a

form) corresponding to (one ofhis) names, with devotion, (alone) or in a

group. (77)

The man who thus worships Vighnaraja with japa, fire offerings, pÅjÄ,

and the offering of libations gains great success, accompanied by sons

and friends etc., along with wealth and grains, and talked of in the

(whole) world, with all obstacles removed. (78)

Thus (ends) the seventeenth chapter in the noble PrapancasÄra.

The subject matter of the PS as represented in the ST

PS St PS St

17.1 13.1 17.47-48 13.2

17.2-11 13.28-39ab 17.49-50 13.3-5ab

17.12-17 13.42-52 17.51 13.7ab

17.18-19 13.39cd-13.40 17.52-54 13.10cd-14

17.20 13.5cd-6ab 17.55-59 13.17-21

17.21 13.41 17.60-61 13.15-16

17.22-23 13.7cd-8 17.62-63 13.25cd-27

17.28-31 13.54-62 17.64-77 13.92-106

17.46 13.63

Verses of PS quoted in PSSS

PS PSSS PS PSSS

(17.1-4) (1. 429.2-5) 17.41-42 1. 451.10-13

17.5-8 I. 429.6-13 17.43 I. 451.5-6

17.9-17 I. 434.2-435.6 (17.46) (I. 442.13)

(17.18-19) (I. 436.7-9) (17.47-48) (I. 459.1-3)17.20 I. 436.10-11 17.49 1. 459.4-7

(17.21-25) (1. 436.13-437.4) (17.50-54) (I. 459.11-17)17.26-31 I. 437.5-438.16-19 17.55-63 I. 459.19-461.8

17.32-35ab I. 442.15-443.3 (17.64-66) (I. 461.17-18)17.35cd 1. 450.1-2 17.66-67 1. 461.19-462.1

17.36-37ab I. 450.5-7 (17.69) (I. 462.10-12)17.39 I. 450.23-451.1 17.70-74 I. 462.14-463.14

(17.40) (I. 451.1-3) 17.76 1. 463.16-19

26'

382 Gudrun BÅhnemann, Tantric Worship of Ganesa

Bibliography and Abbreviations

BaudhÄyana-DharmasÅtra. à The BaudhÄyana-DharmasÅtra with the 'Vivarana'Commentary by Sri Govinda SvÄmi. Ed. U. C. Pandeya. Varanasi 'l972.

Goudriaan/Gupta 1981. à T. Goudriaan/S. Gupta: Hindu Tantric andSÄkta Literature. Wiesbaden 1981.

ISp. à The isdnasivagurudevapaddhati by isanasivagurudevamisra. Ed. T.Ganapati SastrI. P. 1-4. Trivandrum 1920-1925.

N. à Nityotsava of UmÄnandanÄtha [Supplement to ParasurÄma-kalpa-sÅtra] .Ed. A. Mahadeva Sastri. Rev. and enlarged by Swami TrivikramaTirtha. Baroda ''1977.

NÄrada-PurÄna. à Atha nÄradiyamahÄpurÄrMrá prÄrabhyate. Bombay 1923.

ParamÄnandatantra. à ParamÄnandatantram. MahesvarÄnandanÄthaviracitayÄsaubhÄgyÄnandasandohÄkhyavyÄkhyayÄ sayivalitam. Ed. R. MiSra. VÄrÄnasi1985.

PKS. à ParasurÄmakalpasÅtra with RÄmeÄvara's Commentary. Ed. A. MahaÉ

deva Sastri. Rev. and enlarged by S. Y. Sastri Dave. Baroda *''1979.

PS. à PrapancasÄratantra. With the Commentary Vivaraifa by PadmapÄdÄcÄryaand PrayogakramadipikÄ . . . rev. and documented . . . by A. Avalon and ed.

A. Sarasvati. Delhi 1981 (reprint).

PS'. à Complete works of Sri SankarachÄryÄ in the original Sanskrit Vol. 4: PraÉpanchasÄra. Madras 1981 (= Samata revised edition).

PSSS. à PrapanchasÄrasÄrasangraha of GirvÄijendra Saraswathi. Ed. K. S.

Subramania Sastry. Vols. 1.2. Tanjore 1962-1963.

Sarfikaravijaya. à Sri Sankaravijaya of AnantÄnandagiri. Ed. N. Veezhina-than. Madras 1971.

St. à SrilaJc^maxiadesikendraviracitarfi sÄradÄtilakatfi srimadrÄghavabhattakrta'padÄrthÄdarsa' vyÄkhyÄsahitam. Ed. Mukund JhÄ BakhSi. VÄrÄnasi '1963.

TÑ. à Kr^nayajurvediyarfi taittiriyÄranyakam. SrimatsÄyaáÄcÄryaviracitabhÄsya-sametam (saparisi^tam). Ed. B. Phapke. Vols. 1. 2. Puije 1981 (reprint).

/'-

BÅcherbesprechungen

Werner Vycichl: Dictionnaire etymologique de la langue Copte. Leuven: PeeÉters 1983. XXVIII, 520 S. 4ã

Nach den groáen neuen lexikalischen Werken Åber das Koptische, J. Çerny:Coptie Etymological Dietionary. Cambridge 1976 und W. Westendorf: KoptiÉsches Handwårterbuch. Heidelberg 1977, sowie den in diesem Zusammenhangebenfalls zu nennenden groáen sprachgeschichtlichen Werken, J. Osing: DieNominalbildung des Ñgyptischen. Mainz 1976 und W. Schenkel: Zur RekonÉ

struktion der deverbalen Nominalbildung des Ñgyptischen. Wiesbaden 1983, hat

nun auch W. Vycichl sein lange erwartetes etymologisches Wårterbuch der

koptischen Sprache vorgelegt. Das Geleitwort dazu schrieb R. Kasser, à undsicherlich wird jeder, der das Werk kennt, ihm geme beistimmen, daá es auch

nach den vorgenannten gmndlegenden Arbeiten seinen besonderen vollen Platzbeanspmchen darf.In der Tat handelt es sich bei diesem Werk um etwas Besonderes: der VerfasÉ

ser W. Vycichl, der einen groáen TeU seines bisherigen Gelehrtenlebens der

Erforschung der Ägyptisch-koptischen Sprachgeschichte gewidmet und sichdurch eine fast unÅbersehbare FÅlle von Einzelarbeiten auf diesem Gebiet einen

Namen gemacht hat, zugleich ein groáer Kenner des Berberischen und SemitiÉ

schen mit vieler auch darÅber hinausgehender sprachwissenschaftlicher ErfahÉmng, legt auch in diesem neuesten Werk wieder Zeugnis ab von seinen stauÉnenswerten Kenntnissen und seinem Ideenreichtum. Er ist Åbrigens bei uns

sowohl wie in der intemationalen Fachwelt seit Jahrzehnten als profilierter VerÉtreter der Ägyptisch-semitischen lexikalischen Vergleichung bekannt und hat

auch diese QualitÄt in das vorliegende Wårterbuch eingebracht.Im einzelnen sei besonders iiingewiesen auf den Äuáerst gelungenen Abschnitt

Åber die Dialekte und Subdialekte des Koptischen, der in seiner Knappheit beigråátem Informationsgehalt meisterhaft ist (Einleitung XI-XII). Auf den folÉgenden lexikalischen Teil (S. 1-352) wird noch besonders einzugehen sein.

Erschlossen wird die FÅUe des dort gebotenen Stoffes in dankenswerter Weisedurch gut komponierte Indizes (u. zw. Franzåsisch, Ñgyptisch, Koptisch, GrieÉchisch, Demotisch, Semitisch, Hamitisch, IndoeuropÄisch und Sonst., S. 353-515).

Der eigentliche lexikalische Teil ist in seiner Art einzigartig und genauestenStudiums wÅrdig. Wie schon R. Kasser in seinem Vorwort bemerkt, sind sehr

viele Artikel regelrechte Monographien geworden. Die Stichworte sind dabei umvieles vielseitiger als gemeiniglich in etj^nologischen WårterbÅchem. Orts- undPersonennamen, Fremdwårter und termini technici aus allen måglichen KulturÉbereiehen werden reichlich mitbehandelt, so daá das Wårterbuch fiir den ForÉ

scher zu einer wahren Fundgmbe, zu einem unentbehrlichen Handbuch fiir denÑgyptologen (und nicht nur diesen) auf lange Zeit werden wird. èbrigens wird

der deutsehe Leser fiir die vielen deutschsprachigen Bedeutungsangaben in denArtikeln des lexikalischen Teiles dankbar sein.

Zeitschrift der Deutschen MorgeniÄndischen GeseUschaft Band 137, Heft 2 (1987)ê Deutsche MorgenlÄndische Gesellschafl e.V.