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मराठी हिंदी  ગુજરાતી  ಕನ್ನಡ   বাংলা  తెలుగు   తెలుగు  

An editorial written by Dr. Aniruddha Dhairyadhar Joshi (Sadguru Aniruddha Bapu), published in Dainik Pratyaksha dated 15-12-2006

Parvati Mata represents the causal form of the earth that bears the mountains (Parvat), in other words, She is the Dravyashakti,(the original energy which transforms into matter) that serves as the essential foundation for the manifestation of Chaitanya (consciousness). Without this Dravyashakti, consciousness cannot express itself and without consciousness, Dravyashakti has no existence. This means Dravyashakti is the shakti that stems from the original consciousness itself and journeys towards gross manifestation. Therefore, the causal form of this very energy is JaganMata Parvati and its fully manifested gross form is the Earth. The son of this very Parvati i.e., Ganapati, is thus the Ghanapran—the vital life-force of the entire universe in his causal form, He is the ‘naad’ (primordial sound) in his subtle form, and in his gross form, He is the Paramatma—Mahaganapati.

The entire universe itself was manifested from the sound of Pranava. As the sound of the Pranava (Omkar) began to resonate, the Saguna Sakar (with form and attributes) universe began to evolve from the Nirguna Nirakar (beyond our perceptive capacities) Brahma. The relation between this original sound i.e., Omkar and every sound that is generated in the universe today is nothing but Shree Mahaganapati. Man evolved his superiority among all the 8.4 million species of life with the help of the intellect bestowed upon him and the unique sound-based power of communication, called language. At the root of man’s development on every front lies this very skill of communication i.e., linguistics and it is only through the attributes of Shree Mahaganapati Himself that the very source of linguistics can be manifested, established and attained. In the course of his development, man’s intellect and mind began to realize the profound significance of his own linguistic knowledge and capacity as also that of the study of sound(phonetics). It was this realization that led to a deep and meaningful contemplation on the part of the sages (rishis).

These sages (rishis), endowed with an ever-creative and dynamic intellect, gradually became aware of the gross, subtle, and causal existence of sound through deep contemplation facilitated by their power of observation, ultimately reaching the realization of Omkara (ॐ). With the darshan of Omkara, the sages came to recognize the Sat-Chit-Ananda (Truth–Consciousness–Pure Happiness) nature of the Parameshwar, and thus, the spiritual science began to flourish. In the course of this very spiritual journey, the inevitable relation of man with the original consciousness as also with Dravyashakti (the original energy that transforms into matter) was unveiled. The sages were certain that the body, mind and intellect, the three pillars of life bestowed upon man cannot accomplish appropriate progress without the rightful use of Dravyashakti. At the same time, they also realized that Dravyashakti itself cannot be appropriately utilized unless it has the original consciousness as its basis. It was for this very reason that in ancient Indian culture, the traditional sciences focusing on matter and those concerning spirituality were never distinct from one another. These ingenious sages had clearly recognized the fact that unless based on spirituality, the traditional sciences focusing on matter could not be harnessed for constructive or creative purposes. The advancement of the traditional sciences focusing purely on matter, unless based on spirituality, could give rise to destructive, catastrophic, and unholy forces and endeavors. Also, the sages had fully realized that the engagement solely in spiritual contemplation, reflection, and study would leave the traditional sciences focusing purely on matter, weak and poorly developed thereby making it impossible the proper development of man’s body, mind, and intellect.

It was thus firmly established that the balance between these two principles, is the very key to human progress and happiness. This guiding principle came to be known as ‘Ganesh-vidya’, and it was this very balance that was personified in the form of Shiva and Parvati’s son, named ‘Ganapati’.

The force that maintains the balance of every attribute within the manifest universe is none other than Mahaganapati. And it is for this reason that He is also known as Gunesha and as the master of various groups of attributes and qualities, He is known as Ganesh.

After realizing that the fundamental balance between spirituality (Adhyatma-shastra) and sciences of the material realm (Bhautika-shastra) i.e., between knowledge and science is Shree Mahaganapati, the quest to understand His various subtle expressions began. In the course of this exploration, it became evident that Bhagwan Ganapati presides over the Mooladhar Chakra within the Prāṇamay Deha (the vital energy body), thus establishing Him as the Master of the Mooladhar Chakra, in Indian spiritual scriptures. Further, during the study of linguistics and the science of communication, yet another subtle aspect of Ganapati emerged into awareness — that of His governance over Vāk (speech) and Buddhi (intellect). As a result, Shree Ganapati became firmly established in the collective consciousness as the source of all knowledge and the giver of wisdom.

The sages also realized that the ‘fortitude’ i.e., ‘forbearance’ of the human mind which confronts numerous obstacles, difficulties, and crises in daily life every moment, is itself a subtle expression of this ‘balance’ and it is this very expression that guides a person in finding a way through adversity. Samarth Ramdas Swami described Him in simple and easy words as the one who brings joy (Sukhkarta), removes sorrow (Dukhharta), and does not even let the trace of obstacles remain.

Once the sages realized the Leela-swabhav (divine play) of Shree Mahaganapati, it was but natural that their victorious and resolute intellect developed the earnest desire to build a connecting bridge in order to make purposeful use of it. From this very aspiration emerged the creation of the sacred mantras and the Atharvashirsha dedicated to Shree Mahaganapati. When the sages became aware that the syllable ‘Gaṁ’ (Gaṅ) is a seed

sound (Beej-akshara) in the study of sound that establishes a balance between the gross and the subtle, they established the Ganesh-beej ‘Gam’ in the form of a mantra. It is from the ‘Gam’ beej itself that the name Ganapati eventually came forth. Prior to this, this very form was referred to by the all-encompassing name ‘Brahmanaspati.’ The journey from ‘Brahmanaspati’ to ‘Ganapati’ is not a journey of the deity, it is a journey of human consciousness. Therefore, the question of whether the two are different or one and the same does not arise at all. The name (Naam of God) and its transformation (Namaantar) are but natural outcomes of the evolving stages of human intellect, yet the Naami remains one and the same, always.

At the end of the editorial, Sadguru Shree Aniruddha Bapu writes:

Friends, without the qualities of ‘balance’ (Samatol) and ‘equilibrium’ (Santulan), not only man, but the entire existence of the universe would not be sustainable. Maintaining this balance in human life is itself the destruction of obstacles. Man can acquire this power to overcome obstacles only from the original ‘balance-energy’ of the human universe and that is precisely why Ganapati will always be at the forefront of all auspicious begin