Previous Article 

मराठी  हिंदी ગુજરાતી  ಕನ್ನಡ   বাংলা  తెలుగు  

Reference: Sadguru Shree Aniruddha Bapu’s editorial published in Dainik Pratyaksha dated 02-09-2006 

Today, we shall look at the third important principle that becomes evident from the birth story of Shri Ganapati. In this vast expanse of the universe, what one observes is the most auspicious and innately harmonious cooperation between Dravyashakti and Chaitanya (Consciousness). However, in the human world, this cooperation between the various forms and manifestations of the Dravyashakti and those of the original, pure, and supremely sacred consciousness does exist; yet, owing to the freedom of intellect that man possesses, that is, the freedom of action-conflict is also observed. However, it is extremely important to understand that this conflict is not between Shiva and Shakti themselves, but rather between the mindsets of their respective followers. 

One form of the Dravya Shakti is the branch of knowledge called science, which assists in the development of humankind at the physical level. Science, whether it be of physics, chemistry, or biology, has always worked towards the all-round progress of man, and this indeed is the fundamental inspiration of the Jagatmata (the Mother of the Universe). 

However, when out of Her motherly affection, this science begins to grow, man starts using this very science for the sake of fostering the desire, anger, greed, temptation, arrogance, and jealousy, i.e., the Shadripus (six enemies of good life and spirituality) for purposes that the Jagatmata, that is, Mahapradnya, does not approve of. Nevertheless, out of Her boundless motherly affection, the Jagatmata still overlooks the faults of Her children and continues to grant them every opportunity for greater and greater progress. However, when all sciences of the material realm begin to be used in ways that abandon the triad of Truth, Love, and Perfect Happiness of the Paramatma, this very Jagatmata becomes motivated to act in order to bring Her children back onto the right path. Realizing that it is only when one turns away from purity and truth that the being suffers immense sorrow, the compassionate Mother now assumes the form of a Mother who lovingly upholds discipline. 

Even an ordinary human mother, when her child errs or repeatedly behaves wrongly, will, for the child’s own welfare, say merely in words, “Do not come near me; I will not be yours; I do not like you at all,” keeping her love only in her heart, and at the right time even scolding or reprimanding the child. Then, will this all-knowing Jagatmata hesitate, even in the slightest, to take any step necessary to prevent the downfall of Her children? 

When, empowered by all sciences of the material realm, man forgets God and, in arrogance, begins to think, “The justice of God does not apply to me,” and then starts using all knowledge and skills to fulfill his demonic ambitions, at that time, the Mother of this very science regards the power that man wields on the physical plane as no more than dirt on the outer skin of Her own wrist and casts it away from Herself. Yet, even while doing so, she gives it a pleasing and attractive form. Not only that, but under the pretext of purifying Herself, that is, of bathing, She eradicates the power that man wields on the physical plane, out of the doorway of Her inner sanctum, leaving it standing there. This is the same power which he created out of Uma’s motherly affection only. 

Moreover, at the very moment Her door closes, ParamShiva, who does not tolerate even the slightest ego, or the faintest impurity arrives there.  Naturally, the conflict between human ego and the true and pure compassion of the Paramatma begins. And of course, with the strength of Dravyashakti, that is, power that man wields on the physical plane, the tamasic ego that considers itself mighty is beheaded.   

Yet, no matter how stern She becomes, the Mother’s heart is moved with compassion. She opens the doors She had herself closed, rushes outside, and stands ready to confront Her own husband for the Jagatmata does not desire the total destruction of “science,” but only the destruction of its tamasic head (tamasic side). She always wishes for Her beloved child, here, in the form of ‘science’ to remain alive forever. 

Bṛihaspati, the Guru of the gods, represents the ‘alertness, caution’ which is essential along with purity. This universal alertness or caution commands Bhagwan Shiva Shankara to bring the child back to life. Then, that purity imbued with alertness, which is the ParamShiva Himself—fixes the head of an elephant upon the child for that very Mother Parvati had given the child the Ankusha (goad) as a weapon right at birth. 

This elephant head is nothing but the auspicious form of science itself placed above all knowledge and powers at the physical level. And thus, such Gajanana once again comes to be seated on the laps of Shiva and Parvati.  

It is for this reason that it is only this Mahaganapati who can bestow auspiciousness, purity, and welfare upon all of mankind’s powers and actions.