Ganesha Purana

Ganesha Purana Translated by Prof Gregory Baily and Edited by C. Devadas Ganesha Purana Introduction After concluding the discussion of all eighteen major Vedic treatises, from the Agni, Bhagavat to the Visnu Purana, Srila Suta Gosvami was asked to speak before the assembly of sages at Naimasaranya. This request was due to his illustrious spiritual nature, being very advanced in knowledge of the Absolute. He felt that the stories of Lord Ganesha would be best to impart to his audience, so he recited the Ganesha Purana. We can get a hint of the importance of this information from such a great spiritual teacher. Although the stories in the other Puranas, such as the Bhagavat, contain highly esoteric and practical spiritual knowledge, we shouldnt consider the other Puranas as having less significance. While the Ganesha Purana ontologically belongs to a minor category of spiritual literatures, nevertheless it would imprudent to suggest it is inferior knowledge. It is interesting to note that the Narada and Nrsingha Puranas are classified as subordinate texts, considering that Narada Muni is deemed one of the greatest mahajans in the universe. In the Bhagavat Purana, Lord Nrsinghadev has also been described as the fourth principle avatar of Lord Vishnu. Because we live in a world of duality, a tendency of the mind is to classify what is less and more, good and bad, or beginning and end, etc., etc. On the spiritual platform, its all good, so to speak. Loving Ganesha in all His forms, and not discounting others, is the basis for understanding the true equality or non-dualistic nature of God. Unless one has truly realized their eternal relationship with the Absolute, duality may creep in, especially if we have put forth the assumption that our understanding of divinity is higher than others. At a time in the distant past, all followers of God, be they devotees of Shiva, Ganesha, Vishnu or Krishna , etc., lived in harmony with one another, although this concept may seem quite idealistic by todays sectarian standards. In any case, in order to understand Sri Ganesha, it may be better to consider all aspiring transcendentalists (whatever their faith) as belonging to one family; the eternal family of the Absolute One. God is One, Paths are Many. In the Bhagavad-Gita As It Is, Krishna says, Everyone follows My path in all respects. In his commentary, Swami Prabhupada says, All kinds of spiritual processes are but different degrees of success on the same path. As far as this these statements are concerned though, discernment is necessary to determine if our spiritual path is descending through suitable channels. In this regard, Suta Gosvami is an adept guru who has been endorsed by his peers to pass this pure knowledge on to others. TOPICS COVERED: Karma, Conduct, All Life is Sacred, Detachment, The Guru, Service, God, Health, Kali Yuga, The Secret, Evolution, Self Realization, Suffering, Separation & Heaven VAYAM BHRAMITAS SARVATHA JNANA-YOGAT ALABDHASTAVANGHRIM BAHUN VARSHA PUGAN EDANEEMAVAPTAHA TAVAIVA PRASADAT PRAPANAN SADA PAHI VISHWAMBHARADYA

Deluded by ignorance, not being able to see thy lotus feet for thousands of celestial years, we have been in grief, but by your grace we now have your darshan, and are truly blessed. O Lord Ganesha, support of the universe, bless us, bless all, and protect every one! All glories unto you! Chapter 1 The sages said, O very wise one who is expert in the Vedas and the Satras. Repository of all spiritual knowledge, you are the most qualified guru we have found. You are omniscient and of perfect character. You have appeared because of the pious deeds we have performed in this and previous lives. Our life is this world is now very auspicious and we, as well as our ancestors, the Vedas, the sastras, our austerities and hermitages are blessed. O best of the Brahmins, we have heard the eighteen Puranas at length and now would like to hear the others as well. For twelve years we have engaged in Saunaka Rsis great sacrifice and our only reason for stopping is to drink the ambrosia of your tale. Suta Gosvami said, O illustrious ones, due to your meritorious activities, your questions are very suitable. The inquiries of those who are virtuous and even-minded are beneficial to all living beings. O Brahmins, I also feel happiness when reciting these transcendental stories, especially in the association of pure devotees such as yourselves. In any case, there are also eighteen minor Puranas such as the Ganesha, Narada, Nrsimha, etc. I am going to first recite the Ganesha Purana, which is rarely heard in this mortal world. Simply by hearing it, a person will have all his desires fulfilled. Neither Brahma nor Sesa can describe its majesty. But with your permission, I will recite it in summary. Those who have performed pious activities over many lifetimes are qualified to hear it. But those rebellious souls, atheists and demons will not hear it. Since the post of Ganesha is eternal, without material qualities and has no beginning, no one seeks to describe His real appearance. However, those who are devoted and worship Him can describe His appearance, which is full of transcendental qualities. The blessed Lord Ganesha has the form of OM and He is situated as the first syllable of the Vedas. The great sages and demigods led by Indra always remember Him in their hearts and Brahma, Siva, Visnu and Indra continually worship Him, the cause of creation and cause of all causes. At His command Lord Brahma creates the universe. At His command Lord Visnu maintains the universe. At His command Lord Siva destroys the universe. At His command the Sun, Lord of the day, moves throughout the universe. At His command Vayu directs the wind. At His command Varuna causes the waters to flow in all directions. At His command the stars shine in the sky. At His command Agni burns in the three worlds. O Brahmins, His pastimes are hidden and not just told to anyone, but as I reveal them to you, please listen attentively. Brahma narrated it to the immeasurably splendid Vyasadeva. Vyasa narrated it to Bhrgu Muni and Bhrgu to the great King Somakanta. Myriads of meritorious results belong to those who visit sacred places, give gifts in charity, perform austerities, sacrifices and take vows. But for those who hear the Ganesha Purana, excellent Brahmins, wisdom blossoms and their minds turn away from worldly existence, land, wives and sons. They become excellent devotees, attentive to the

pastimes of Ganesha, Lord of the Peacocks. So hear about His greatness by listening to this Puranas tale of the great King Somakanta. In Devanagara in the province of Surastra there was a king named Somakanta. He was well versed in the vedas and sastras and understood the meaning of the dharmasastras. Twenty elephants, two thousand horses and six thousand chariots followed him when he marched out from his kingdom. He also had countless foot soldiers, some of whom carried weapons made of fire and others who carried bows with quivers of arrows. He surpassed Brhaspati in intelligence, Kubera in wealth, the earth in patience and in depth, the ocean. And the king also surpassed the sun in brightness, the moon in splendor, heat in fire and Kamadeva, the god of love, in handsomeness. His five ministers were powerful and resolute, and were also expert politicians. In this way they defeated their enemies. The first minister was called Rupavat and another was Vidyadhisa. There was also Ksemamkara, Jnanagamya and the fifth was called Subala. Due to their great prowess they conquered various countries. They were very handsome when dressed up in a variety of attractive clothes and ornaments. Always engaged in their dharma they were all very dear to the king. The king had a wife named Sudharma who was endowed with all good qualities. The other wives of the king were named Rati, Rambha and Tilottama. These queens, because of their jealousy toward Sudharma, could not find happiness anywhere. On Sudharmas ears were splendid golden earings studded with many precious gems. On her neck she wore a golden ornament covered with pearls. On her hips she wore a girdle made of various jewels and wore matching anklets on her feet. She wore rings on her fingers, toes and hands and possessed valuable clothes by the thousands and of many colors. She was devoted to and revered her illustrious king and was also very generous and hospitable to her guests. In this way Sudharma served her husband day and night always obeying his command. The king and queen bore an excellent son named Hemakanta who had the strength of a myriad of elephants. He was wise and courageous and instilled fear in his enemies. Excellent Brahmins, such was Somakanta, best of kings. After he had conquered the entire earth, he established a kingdom based on dharma, sacrifice and generousity. Thus ends the first chapter of Ganesha Purana Upasanakhanda called The Description of Somakanta Chapter 2 Suta Gosvami said, Sages, now you must all hear about Somakantas past sinful life. As a consequence of his past karma, that virtuous king suddenly began to ooze with leprosy, which was very painful. Whether it is good or bad, karma always accompanies the living being. Whatever works a man does become karma which he experiences in future lives. As if he was a boat in the ocean, he became immersed in an ocean of sorrow. And he felt so much pain as if bitten by a snake. The distressed kings body was completely covered with many sores dripping with purulent blood and worms. Seemingly filled with consumption, the king became very thin and deranged with anxiety. He experienced pain in all of his senses. Then having controlled his mind, with great effort, the king spoke to his ministers.

The king said, Curse my kingdom and my body. Curse my strength, my life and wealth! What has caused this disastrous karma to manifest? I have surpassed Soma in splendor, hence I am called Somakanta. And I have protected the good, the wretched, those who are versed in the Vedas, their hermitages as well as all the nations and every being as though they were my very own sons. And with my arrows I have defeated ferocious enemies. I have conquered the entire earth. And with a subdued mind and no false attachments, I correctly worshipped Sadasiva as the Supreme Self. My body was previously scented fragrantly, but because I now emit a foul smell, my life is useless. For that reason and with your permission, I am going to the forest. For the sake of my kingdom, you must consecrate my son, Hemakanta, who possesses valor and intelligence, as king, and protect him courageously. I will never be able to show my face in this world. For me, there is no point in having a kingdom, nor wives, nor life, nor regal splendor. Prime Ministers, I will go the forest and practice austerities for my own liberation. Suta said, Excellent Brahmins, after the king spoke he fell to the ground, like a tree blown over by the wind, with his body covered in warm purulent blood. The ministers and young women cried out loudly and the rest of his subjects made dreadful cries of distress. But by the ministers use of healing herbs and sacred medicines, and by fanning him and wiping his body with soft clothes, they revived the king. When the king started to feel better they spoke to him as follows. The Ministers said, Because of you, O king, we have enjoyed happiness equal to that of Indra. How are we going to live without you? We will all become as evil as the killers of mother cow. Your worthy son will now rule the kingdom. He is a strong leader, a subduer of his enemies and possesses great wealth. But leaving behind all happiness, we will now accompany you to the forest. Suta said, Then his chief wife and heroine, Sudharma, declared that she would accompany the king to the forest and serve him. I will stay with him until the end. But you ministers should stay. You must help my son rule the kingdom as I would. When one is joined with another person, they must suffer or enjoy the results of their previous karma together. At the same time, an individual suffers or enjoys the results of their own deeds, and that is uniquely experienced by them alone. So the king enjoyed the pleasures of the kingdom and I too enjoyed various kinds of pleasurable experiences. The satras prescribe that a woman should accompany their husband in this world and the next. The refined Hemakanta, grief stricken, spoke the following words to his father, Somakanta. Hemakanta said, O tiger amongst men, I cannot rule the kingdom, wives or riches. Just as a lamp without oil or a body without breath is useless, so too is this kingdom without you, O upholder of dharma. Suta said, After he had drunk the ambrosial words of his ministers, wife and son, the king, delighted at heart, addressed his son concerning dharma. The king said, A son who always obeys his father and faithfully performs the funeral ceremony, and who offers oblations to the ancestors is indeed a good son. A son like this will also bear a son. And he also knows the true meaning of the dharma sastras and of correct political conduct. Therefore my son, knowing this, I give my command for you to rule the kingdom. In cooperation with my ministers, rule

these subjects as though they were your own children. Oozing with leprosy and beyond contempt, I will go to the forest with my wife Sudharma. Consent to this my strong vowed son. Thus ends the second chapter of the Ganesha Purana Upasanakhanda called The Renouncing of Somakanta Chapter 3 Suta Gosvami said, Rising up and taking his son by the hand, the king took Hemakanta to a room upstairs in the palace where they always took council. In that room stood a golden Nrsingasana bedecked with many precious stones and inlaid with pearls and coral and shined like the palace of Indra. Father and son sat together on that throne and although there were only two of them, they appeared to be many, reflected in every gem. Concerned for his son and his familys honor, the king spoke first about personal conduct and then the art of politics. Somakanta said, One should rise three hours before dawn. Sitting in a clean place one should meditate on his guru. Then one should meditate upon Mother Earth and ask her to patiently accept the touch of thy feet upon her. Then having meditated upon ones personal loving God, one should first offer prostrations and recite the following prayers. At sunrise I offer my humble supplication to Lord Gananatha, who is the cause of this manifestation, who awards boons to the demigods such as Brahma and others, who abounds in the Agamas, who awards the results of the activities of dharma, artha, and kama, who is the cause of liberation for the human race, who is beyond words, who is the beginning, and who has unlimited appearances. At sunrise I offer my humble supplication to Lord Shiva, the husband of goddess Parvati, who carries the moon on his head, who is dresses in a tiger-skin, who is pitiless toward mind-born lust, who awards boons to Visnu and Indra, who is loved by the demigods and perfected beings, who carries the damaru drum and trident, who wears a garland of snakes, and who is Purus enemy. At sunrise I offer my humble supplication to Lord Visnu, the husband of goddess Laksmi, who possesses great strength, who manifests unlimited incarnations for the protection of the divine souls, who dwells in the ocean of milk, who is the controller of the demigods, who is the Supreme Lord dispeller of darkness, who defeats all of his enemies and is also the cause of their liberation. At sunrise I offer my humble supplication to the Sun, Lord of Light, who removes sins, who removes darkness, who is praised by divine beings, who is the three Vedas, who by means of illusion expelled the enemies of the demigods, and who is the cause of spiritual knowledge. At sunrise I offer my humble supplication to Goddess Parvati, daughter of the Himalayas, who creates prosperity, who saves those who are drowning in the ocean of material existence, who possesses three eyes, who is the cause of the creation of matter, who by means of illusion expelled the enemies of the demigods, who is illusion personified, who is praised by the great sages and demigods and who is known as Suresi. After one has meditated on other demigods and sages in the same way and worshipped them in ones mind, he should pray to them for forbearance. Then taking a water-pot, one should walk in a

southwesterly direction from the village. One should also take along clay (white for a Brahmin, red for a Ksatriya, and black for a Vaisya or Sudra). One should never take clay from a riverbank nor an anthill or from the house of a brahmin. After one has covered the ground with grass he should pass stool and urine whilst facing the north or south. Whether it is day or night, having first cleaned ones behind with grass or soft wood, one should wash there five times with clay and water. Then immediately after, one should wash the left hand ten times and both hands seven times. The genitals should be washed once and left hand three more times. After one has passed only urine, both hands and feet should be washed twice. For a householder it is prescribed that this should be done at least one time, but for one who is practicing austerities twice, and for a sanyasin four times. For purification, (both day and night) a woman or a sudra should do at least one-eighth of the latter. After sipping some water and taking a piece of wood from the milk or thorn tree, one should clean his teeth and tongue. And thus praying, O Lord Krsna, please give me strength, power, glory, energy, cows, intelligence, wisdom and knowledge of Brahman. Then having taken ones bath in cool water, one should perform the samdya worship with prayers and benedictions for his immediate family. Then one should offer libations to the ancestors and demigods, and practice the recitation of the Vedas. Finally one should perform worship to ones personal loving God. One should then offer food to the demigods, deities and guests under the guidance of the Brahmins. One should also listen to the recitation of the Puranas, give gifts in charity and avoid criticizing others. With loving words, energy and wealth, one should be very generous to others and never hurt anyones feelings or engage in selfpraise. One should always be faithful and respectful towards ones guru nor be offensive toward the Vedas. Nor should one engage in heresy or associate with irreligious people nor eat unclean foods like meat, fish or eggs or have sexual relations with a married woman. Nor should one avoid ones wife, but approach her at the right time for sexual relations. One should always respect and act dutifully towards ones mother and father, guru and the cows. One should give food and clothes to the weak, blind and poor. And most importantly, always be truthful in speech and honest in all of ones dealings. Those who are virtuous enjoy the kings favor but those who are not are to be punished according to the Dharma Sastras but only after consulting with those learned in politics and the law. One should never have confidence in those who do not inspire the same. But do not have excessive confidence in those who are overly confident, if one wants to survive. And especially do not be confident in those who are overly confident and who are violent also. By ruling the kingdom through the principles of the Dharma Satras, one should create prosperity for all. Give in charity according to ones capacity, otherwise you will become weak minded. When there is confusion, always choose the right path. The king alone shall mete out punishment. He should always be represented honestly through ambassadors and be of handsome appearance. Only through fear of punishment do ordinary people adhere to their own duties. Otherwise how would they discern the difference between right or wrong. In praise and blame one should remain equipoised. If in the past one has injured another or has lost his riches, yet now comes for refuge, he should always be afforded that. The advice of spies should be utilized for the protection of the kingdom. Having subdued the six enemies of the soul such as sensuous desires, he should strive to conquer the rest. An excellent king sees to the livelihood of everyone and not the deprivation of his subjects, the demigods, the parks or places of worship. To attain renown he should give gifts and charity during the recommended phases of the moon. He should not issue commands to his friends or divulge secrets amongst women. He should help cows stuck in the mud and release a Brahmin from

debt. He should never tell a lie or abandon the truth. He must captivate the hearts of his ministers, subjects and dependents. And he should always pay homage to God and the Brahmins. When he had taught his son, Hemakanta, everything about political conduct, as it is presented in the Vedas, in respect to its standard usage, which brings about peace, is very pleasing and directs the sciences, noticing that the hour was auspicious, the king summoned his ministers. They immediately gathered together many Brahmins from their homes who were expert in Vedic knowledge and skilled in sacrificial rites. Then the king invited other kings and queens, his own friends, the city chiefs and the citizens to witness the consecration of his own son, Hemakanta, the subduer of enemies. After the king worshipped Ganesha and Shiva, according to the rite, asked for his mothers blessings and then performed the obligatory funerary ceremony. He then refreshed the Brahmins with fruit juice and completed his sons consecration to the accompaniment of Vedic hymns. Somakanta then made the following statement to his three principal advisors. The king said, Here is my son, ministers. Be prudent. My son is in your hands alone. Since those who are skilled in politics carry out my orders, so they too, including the chiefs of the cities, should obey his order. Thus ends the third chapter of the Ganesha Purana Upasanakhanda called The Description of Conduct Chapter 4 Entering the City Suta Gosvami said, When the ceremony began, the King honored the Brahmins by giving away jewels, pearls, coral and numerous wonderful cows. To show his gratitude, he also gave elephants, horses, gold, and fine clothes. These clothes came from various regions and were woven with pure gold thread. To the other kings, queens, and village leaders, he gave a considerable amount of clothes of variegated colors. To his dependants and those of good character, he gave according to what they deserved. Then to his ministers he gave large amounts of gold and authority over many villages. After he gave away a portion of his immense wealth in charity, feeling grief and pain, and exceedingly impure, the King left for the forest. Once the King had departed, a great cry of distress arose among the people. Everyone instantly abandoned their duties. All of them, including his ministers, wife, son, and friends, followed the King. When he left the kingdom, he stumbled and fell on the ground. He then got up, tried to run away from them, and began to cry. The King had only gone two miles from the city but became very tired. The distressed ministers and towns-people caught up and surrounded him. Taking shelter of a nearby lake of cool water surrounded by many trees, the King spoke to all the ministers, towns people and his kinsmen. King Somakanta said, Please forgive all the offences I have committed against you during my long reign. With all sincerity, I offer my deepest respects. Have compassion on my son and myself too, who has become this way because of fate. Please do not lose affection for me. Everyone who has come, including the women and elderly, must go back to the city now. You are being protected by my son, so you will be free from all worries. All of you bid me farewell, for I am resolved to go to the forest. When you have gone back to the city, I will feel much better. All of you kindly do this great favor for me. Although I want to leave this world behind and am in great distress, I am unable to speak harshly to

you. I have acquired this karmic reaction due to misdeeds from other lifetimes, so it is for the benefit of good people, such as your selves, that I have separated myself from the kingdom. Since I am oozing from leprosy, what else can I do? Each person experiences his own fate. Suta said, After they had heard his wishes, the Kings friends were speechless. Some who were very distressed struck their heads with the palms of their hands. The learned consoled each other by relaying stories of previous great kings. Others, having realized the situation at hand, were like yogis, having analyzed the true nature of the world. Then some, who were bold, having calmly held back their own sorrow, spoke to the distressed Somakanta, who was longing to leave for the forest. They said, Because you have nourished and protected us, it is not right that you should leave. In the same way that cold does not leave water, or heat and light from the sun, or as the ocean does not abandon its shores, how can we enter the city without you, our beloved King. Indeed, like the starry heavens without the moon, this city will have no splendor without you. O conqueror of enemies, we will go with you onto two or three sacred spots. Your bodily appearance, which was splendid before, will be splendid again by visiting such places. With the sages chanting mantras, and with great joy, we shall again enter the city together, which is decorated with banners. Suta said, King Somakanta, although bowing down to them after having heard their speech, was irritated and anxious, and said repeatedly, No! No! Then Hemakanta, accompanied by the ministers, spoke to the beloved king with appropriate decorum along with feelings of compassion and affection. Hemakanta said, I cannot bear to go and rule the kingdom living without you. How can I tolerate be separated from you, never having experienced this before? The King said, It was for this very reason that I instructed you in the Sastras which contain so much knowledge about good conduct and politics. Dont be useless! Once upon a time Rama, having left his kingdom, went to the forest with his younger brother Laksman. Rama causelessly abandoned Sita in there. Therefore, at my command, Hemakanta, go quickly to the city with my three ministers and rule the kingdom which I have entrusted to you. Just like a wise man, who is intent upon remaining fixed on the Supreme Self, when I have left for the forest, I will always think of you. When good fortune has arisen again through the power of fate, I may again come home. The injunctions of the Sastras will certainly continue to operate if you act in accord with my command, but if you accompany me, this will not be so. Therefore go back to the city so I may leave. Suta said, The towns-people, ministers and his son were feeling very depressed, but when the King decided to depart, they offered obeisance to him. After having praised the King with prayers and circumambulating him, he dismissed them to return home. The proud Hemakanta, holding a parasol and banner, then assembled his great army with foot soldiers, chariots, horses and elephants, and went back to the city. Thus ends the fourth chapter of Upasana Khanda of the glorious Ganesha Purana called Entering the City. Chapter 5 Conversation between Sudharma and Cyavana

Suta Gosvami said, Speaking to his mother, Hemakanta said to her eagerly with a mixture of affection and embarrassment, Mother, why abandon me? I am faultless. Hemakanta said, You should tell my father that his son must go with you also! If you command me to go, he will take me with him and I will serve you both. I dont desire to be king. How will this kingdom give me happiness when I am without you and father? Sudharma said, Although he is plagued with so much grief and misery, the King will not issue this command to me. Therefore, my great-armed son, depart with my permission! Son, I am obedient to the oath of loyalty to my husband. For a wife there is no hero other than her husband, so he alone must be regarded. Suta said, After he heard these orders, their kind-hearted son Hemakanta offered obeisance to his mother, obtained her consent, circumambulated her, and then returned to the city. Like Indras kingdom, the citys moistened roads were opulent with fragrant scents and were adorned with blossoms, flags and banners. After Hemakanta had distributed betel nut and various clothing to his subjects, he sent them away to their homes. The joyous, but grieving King, entered his own splendid home. He ruled the kingdom by dharma, protecting his subjects as he would his own sons. Consistent with the teachings of the Sastras, he contemplated the four aims of human life, which are religious duty, economic development, sense gratification and liberation. The Sages said, What happened to Somakanta? Did he reach the forest? Did he make any friends or engage in some type of activity? Please tell us everything! Suta said, Yes immaculate sages, listen carefully and I will tell you the story of King Somakanta after he had gone to the forest. With his wife Sudharma and two of his ministers, Subala and Jnanagamya, he entered the forest which was difficult to access. In front went the two ministers, in the middle was the King, and his wife Sudharma followed, like Sita behind Rama. The four were of one mind concerning eating, and choosing dwelling and resting places. They went from forest to forest, indifferent to happiness and distress. Then, terribly beset by fatigue, hunger and thirst from climbing hills which were without paths, they finally took shelter of a shady spot and settled down, not knowing where they were. Then, after traveling further into the forest they saw a large lake where dwelt tortoises and crocodiles, and where there were beautiful trees including palmyra, khadira, pine, priyala, bakula, bread-fruit, rose-apple, neem, and fig. These trees were laden with multitudes and varieties of creepers. The darkness of this forest seemed dense like the inside of a mountain cave, but the pleasant breeze carried the aroma of the lotus and kadamba flowers. There were geese in the lake where the sages gathered their lotuses and fruit. There were also swans, herons, hawks, parrots, crows, cuckoos, sarikas and cranes, all making different cries. Those who lived within the many arbors of creepers and flowers did not notice too much light or darkness, nor heat or cold. Only those who possess great merit reside where there is no hunger, thirst or death, as in the spiritual realm. When the Kings party had reached the lake, they all drank some cool water to dispel their fatigue. After bathing and performing obligatory rituals, they also enjoyed some fruit. The two ministers, with the Kings permission, left to gather tubers, roots, flowers and lotus shoots. For a while, the King slept on a pleasant sandy bank while his wife stayed and massaged his feet.

Then Sudharma noticed a boy of brilliant appearance who was intense, powerful, and radiating with splendor. Because of his striking appearance she thought, this boy was previously born as Cupid. After she had seen him, Sudharma rejoiced, and believed that he must be the bearer of good fortune. She then felt some uneasiness in her heart because now she was unsure if the boy meant them harm or could actually be of some assistance. She then asked him, Who are you and why have you settled in this place? Whose son are you and who is your mother? Friend, please speak pleasantly and delight my ears with your ambrosial words! The boy then addressed the Kings wife with his pleasant words. Cyavana said, Forest woman, Bhrgu is my father and Puloma is my mother. I have come here from my house to collect some water. Beautiful lady, I am called Cyavana and I am carrying out my fathers instructions. Who are you, and is this man your husband? Why has he come to this forest? Why are his limbs streaming blood like a mountain in the rainy season? What bad karma has caused this revolting smell? Tell me! Being so charming yourself with your beautiful eyes, your impressive elegance, your clear face, and lovely, enchanting, splendid form, why are you waiting upon him who is completely covered with worms? A person as eminent as your husband could not appear like this to your father, friends, brothers and brahmins, yet he is a leper overburdened with this dilemma. Why were you chosen as his bride, and why have you come to this practically inaccessible forest? Suta said, When the intelligent son of Bhrgu had questioned Sudharma, who was filled with grief and joy, she explained everything to him. Sudharma said, In the region of Surastra there is a great and famous city called Devata. My husband, Somakanta, lived there and ruled the kingdom. He was very proud, munificent, courageous, mighty and heroic, possessed innumerable troop,s and was a destroyer of the kingdoms enemies. He performed sacrifices, was most handsome, of regal splendor, and made his friends very happy. The King was discriminating in all his duties and proficient in the treatises on political conduct. For a long time, excellent Brahmin, the King enjoyed his own domain, a position attained due to the ripening of earlier good karmas. Accompanied by his two ministers, he has come to this forest. Since he has presented the kingdom to our son, I have been wandering here and following him. I have come here with two ministers named Subala and Jnanagamya. Having received the Kings permission, those two went into the forest in search of food. I understand that cooked food is ample nourishment for the poor and for a prosperous king also, although there is not so much nourishment in cooked food alone. When he was in the company of the Brahmins, he did not find pleasure in oily, sweet, acidic, salty or bitter food, so now the King verily enjoys foods like fruits, roots and tubers of sour and harsh flavors. Raksasas, spirits, ghosts, birds and beasts of various kinds terrify us here. I dont know why they havent killed us. I can not bear to feel the Kings misery, yet I am standing here before him. Nor can I see an end to his unhappiness or to his bad karma. He used to sleep in a soft bed which was heavenly, but now you can see on his body the dilapidation caused by time. His many kinds of lovely perfumes used to fragrance all the directions, but now he smells bad and is smeared with purulent blood. Surrounded by Brahmins, the King was immersed in an ocean of bliss, but now he is covered by worms and is sunk in an ocean of misery. I dont know how we will cross over this ocean, son of Bhrgu. Like a boat on the deep sea rescues those who are drowning, you must be that boat and help save my husband. Thus ends the fifth chapter of Upasana Khanda of the glorious Ganesha Purana called Conversation between Sudharma and Cyavana.

Chapter 6 Arrival at Bhrigus Hermitage Suta Gosvami said, After Bhrgus son, Cyavana, heard the plea of Sudharma, he quickly picked up his water pot filled from the clear lake. Distressed, he silently returned home in great sorrow. Bhrgu then asked his son what had caused his delay. Bhrgu said, Son, you look like youre trembling. Have you seen something out of the ordinary? Why are you so late? Tell me everything from the beginning! Cyavana said, Dear father, in the region of Surastra, in a city known as Devata, there was a lotuseyed king called Somakanta. He ruled a vast kingdom, protecting his subjects by dharma. Yet because of fate, misfortune befell him. Having bestowed the kingdom upon his son, he has come here, tormented by extreme sorrow, with his wife Sudharma and two ministers, Subala and Jnanagamya. Oozing with leprosy and covered with worms, he wanders about, traveling with great difficulty. He has become like Indra, who was cursed by the sage Gautama to have one thousand vaginas. Some time passed while I was asking the Kings wife about what had happened to them. I asked her questions such as, how did this delicate queen arrive at this place and how did her husband contract leprosy? Hearing their sorrowful story, my heart filled with pity. After I filled my pot with water, I quickly returned. Suta said, Cyavana reported everything Sudharma told him, and after the sage heard it, he again spoke to his son. Bhrgu said, Son, you have my permission to go. Quickly bring them to me. I want to meet these uncommon people and would like to introduce myself to them. Suta said, Thus insisted by his father, Cyavana, full of compassion, went from pond to pond, anxious to find Sudharma. At that very moment, the two ministers Subala and Jnanagamya, laden with fruits and tubers, came before the King. Cyavana then spoke to the delicate-eyed Sudharma, My father invites all of you to his hermitage. Distressed with grief, Sudharma became depressed, and her body looked as though lifeless. After the virtuous queen had heard his wonderful words, she left for the hermitage, accompanied by the two ministers. With her husband, Somakanta, she walked in front of Cyavana, like Shiva and Durga accompanied by Ganesha and Skanda. She looked splendid in the middle of the path as she walked in front the boy sage. They reached the area of Bhrgus hermitage which was filled with the sounds of mantras and strewn with various kinds of flowers and creepers. This place resounded with the cries of many animals which played there. The wind blew gently and the air was not too warm. There was only light rain and the clouds poured down only at the sages wishes. Walking before the sages son, they happily entered the hermitage. Sudharma then saw the wondrous Bhrgu there. Clad in deer and tiger skin, he was the image of the sun. Accompanied by his wife and two ministers, the King offered obeisance, and with his hollowed hands joined together, he spoke. The King said, My fortune in coming here has certainly come to fruition because of my accumulated good works and austerity. Since birth I have been completely pure. Life has been good to my mother and father. Just the sight of you instantaneously destroys all bad karma and creates good fortune in

the future. Indra of sages, to be in your presence affords one a pure birth in the past, present and future. Sage of perfect spiritual vision, in the region of Surastra, in a city know as Devata, I ruled a kingdom by utilizing prudent politics, honoring the demigods and Brahmins, and by adhering to goodness. What is this unforeseen bad karmic reaction that has presented itself as a most terrible and miserable state of being? I know of no possible remedy for it! Medications were tried but nothing helped. I now seek the remedy of your compassion as the real medicine. We have come for refuge to your hermitage where there is natural peace and accord. Suta said, Having heard this speech, Bhrgu became filled with compassion, and after looking at Somakanta, he spoke thoughtfully. Bhrgu said, King, there is a solution, so dont worry! Those who stay in my hermitage experience no misery. Excellent King, I will explain to you about what happened in a previous life and about your misdeeds, due to which you have been forced into this condition. Firstly you must all have a meal, as you have been gathering your own food for too long. You have traveled through many forests exhausted and your faces have become extremely thin, but now you have come here. Suta said, After Bhrgu had spoken, he bathed, having first massaged himself with fine oils. After being duly prepared, well bathed and rested, and at the direction of Bhrgu, whose splendor is immeasurable, the royal party dined. They ate large quantities of food seasoned with the six flavors; sweet, sour, salty, bitter, pungent, and astringent. Having forgotten their extreme anxiety, they slept on soft beds offered by the sage, as though back in their own kingdom. Thus ends the sixth chapter of Upasana Khanda of the glorious Ganesha Purana called Arrival at Bhrigus Hermitage. Chapter 7 Somakantas Previous Life The Sages said, What did Somakanta do after he arrived at the hermitage? What remedy did the omniscient Bhrgu suggest? Wonderful Suta, tell us more of this tale as we carefully listen. Although we have drunk in your ambrosial words, we have not heard enough. Suta Gosvami said, You have asked fitting questions, fortunate sages! You are certainly oceans of knowledge. Brahmins, it is usually difficult to finish a story if interrupted, but if a pupil does not ask a question, and when questioned, if the teacher does not reply, both may be considered to be deaf and dumb. Excellent Brahmins, please listen now because I am going to continue to recite Somakantas story. When night had passed away, and the sun, lord of the day, rose, the best of the Bhrgus, having completed his early morning bath, prayers and offerings, began to tell the King the tale of his previous life. Along with his wife and two ministers, they had also bathed and completed their prayers.

Bhrgu said, In the enchanted city of Kolhara , which was located near the Vindhya Mountains , there was a famous Vaisya called Cidrypa who was very wealthy. His wife was called Atisubhaga, who was famous for her beautiful eyes. She was very virtuous, generous, and obedient to her husbands wishes. In a previous life you became her son, best of kings, and as proclaimed by the Brahmins, you were named Kamanda. Eventually your parents become old. Day and night they showered excessive affection on you and over-fondled you too. Then in an auspicious ceremony and giving away a large amount of wealth, they married you to a woman known by the name of Kutumbina, who was very delicate and had eyes like a doe. She was deeply attached to you, and attentive to your guests, the demigods and Brahmins. She was very beautiful, a veritable jewel amongst women, and as lovely as Kama s wife. After a long life your father died, and your good mother, destined for heaven, entered the funeral pyre with him. After some time, a group of friends and yourself spent all of your parents great wealth. Whatever money that was acquired, some was lost and some spent, until all of it was gone. Your wife became very upset. She separated from you because you ignored her wishes and sold the house. After being given permission to leave you, who had become a thorn in your lineage, she went to her fathers home in order to take care of your children. Like an arrogant and intoxicated drunkard, you acted improperly throughout the city, and behaved like a rutting elephant. You stole others property and had affairs with many women. You became a thief and a troublemaker. A chief amongst gamblers, your heart a torrent of deceit, you roamed the city causing harm, like a hero without real strength. Most townspeople were moderate in their sense pleasure. After you had stolen from those people, using every possible pretext friendship, false promises, sentimentality, you became maddened by your accumulation of great wealth. You lied and used foul language, and gossiped about the towns women. The townspeople became frightened of you, as though a highly venomous snake had come into their house. Just like a thorn in a meal made from milk, you became intolerable. After they obtained the kings permission, you were banished from the city. You became a murderer, killing women, children and the elderly. Just like a wolf or a deer, after seeing a lion, flees, you fled on seeing a posse of men coming after you. Fleeing to the forest, you needlessly killed fish, cranes, swans, wild roosters, wolves, deer, monkeys, cuckoos, rhinoceros, rabbits, and iguanas. In this way you viciously acquired your food. After ridding a mountain cave of lions, tigers and jackals, you formed a gang of absolutely terrifying thieves, that came from many places. With wood, lumps of earth and stones you built an extraordinary dwelling in that cave. It was broad, a kroda in length, and decorated with many oddities. Because your wifes father was afraid of the king and the people, he forced her to go with her children to your dwelling. The children wore a variety of clothes and adornments, and your wife shone splendidly like a goddess. When she arrived you were accompanied by your gang of thieves, having returned to the cave after killing and robbing some unfortunate people on the road. In your home with the thieves and your wife and children, you appeared like a king. On one occasion you saw a learned Brahmin named Gujavardhana quite alone in the road at midday. After seizing his right hand, you captured him. As he was assaulted he began trembling. Realizing your intention, he became afraid for his life, so he spoke to you words of extraordinary pity and reason.

Gujavardhana said, You already have good fortune and wealth, so why do you wish to kill me? You are not the type to rob a Brahmin who is a peaceful husband and has injured no one. Leaving behind your evil inclinations you should do the right thing. My first wife has died, so in order to settle the debt to my father and to create a righteous lineage, I have obtained another lovely wife, who is submissive, very generous, virtuous and endowed with all good qualities. She has worked with great zeal, endeavoring to become a good wife. Our lives would be meaningless without each other. Become like my father and mother and I will become like your son, since in the Sastras it is proclaimed that the father is the protector from fear, and the sustainer of life. Even thieves will protect a Brahmin who seeks refuge, so you must release me, who seeks your protection. If not, you will descend into the hellish worlds for a thousand kalpas, while your sons, wife, friends and subjects will enjoy your wealth. Your gang of thieves will be very happy not to share in your bad luck. I dont think you really want to experience this terrible reaction over so many births. Thus ends the seventh chapter of Upasana Khanda of the glorious Ganesha Purana called Somakantas Previous Life. Chapter 8 Restraining the Birds Bhrgu said, After Gujavardhana had spoken to you in such a pitiful way, he became quietly depressed. As you heard his speech, your heart was not softened at all. Could Brahma have made you any more hard-hearted? After killing living beings by the thousands, you became completely uncompromising and ungrateful. Then as unyielding as death, you spoke to him. Kamanda (King Somakanta) said, Wicked man, it is useless to direct your collection of axioms at me. Appealing to the intellect of one who is not interested is like water in an overturned pot. Stupid man, on the one hand we have my disinterest! On the other hand, we have your advice! Just as a drunkard has no concern for the truth, your reasoning does not impress me. I am addicted to wealth and have absolutely no concern for my fathers family name. Overwhelmed with desire, I possess neither fear nor shame. Have you ever seen cleanliness in a crow, honesty in a gambler, courage in a eunuch, a woman without desire, or patience in a snake? Through the influence of fate, providence has sent you while I have nothing else to do. I will never release you. Bhrgu said, After you had spoken, taking a sharp sword in your right hand, you cut off the Brahmins head, just as a cat does to a mouse. The number of murders you have committed against Brahmins cannot be calculated, nor, above all, the murder of other living beings, including women, children and the elderly. One who even thinks about a person like you were takes a share of the bad karma of those deeds himself. After a long time had passed, as Kamanda, you became very old. You experienced tremors, hiccups, sweating, indolence and congestion. You were always very tired but your fatigue did not abate even when you were seated or asleep. Your sons, female servants, camel attendants, friends, bards, grandsons, and even your close friends, showed you no respect. There was only one Brahmin among them who was considered trustworthy, who could keep a secret, and who was free to move about unhindered. You sent him to invite all the sages dwelling in the forest. They came at the Brahmins request because they were afraid of you. After having paid obeisance to them, you said, Please accept

these gifts from me! The sages said, We will not accept your gifts because you are an evil man. One becomes contaminated by engaging in sacrificial offerings, teaching, birthing, associating with, talking, walking, or sitting and eating with such a person as yourself. Alarming you with their words, the sages returned to their own hermitage, bathed completely, clothing and all, and then muttered Vedic hymns for purification. Then within your heart, Kamanda, there arose a sharp pain caused by your own contaminated condition, as well as from being left alone by your own family members, and from the Brahmins rejection. After you had counted the amount of your vast wealth, which comprised precious metals, jewels and so forth, you developed a strong desire to restore an old temple. In this temple, in a small wooded area, the Brahmins, under your direction, placed a wonderful deity of Lord Ganesha, which was very beautiful. The temple was long, broad, and had four beautiful doorways, four entrances and was adorned with four pyramidal towers. It was inlaid with numerous columns, filled with many altars and contained a beautiful courtyard inlaid with jewels, corals, strings of pearls and other gems. It was laden with many flowering trees, decorated with fruit trees and glorious ponds of sweet water were located at the four directions. Because you had renovated this temple, your wealth began to diminish, some of it having been taken by your wife, sons, friends and kinsmen. After a very short time you died, and Yamas messengers bound and whipped you severely. Your whole body was pierced by thorns, crushed on a stone, and sunk in a ferocious hell of slime, blood and pus. In such a state these messengers led you into the presence of Yama and Citragupta. Yama asked, In your next birth will you utilize your good or bad karma first? You said, Yama, born from the sun, I will utilize my previous good works. Thereupon, you were appointed king in the country of Surastra. Relying upon the power I derived from austerities and because I feel compassion towards one who seeks my help, I have told you of your previous birth which caused this disease you are suffering from. Because you constructed that lovely temple for Lord Ganesha, you have become King Somakanta, and you have a most charming consort who in loveliness is as beautiful as Indras wife. Suta Gosvami said, That most wretched King, having heard what Bhrgu said, was beset with doubts about his story of Kamada, and became still as a stone. Because he doubted the word of the ascetic Bhrgu, who understands the meaning of the Sastras and who is omniscient, in less than a moment birds of many shapes and colors came forth viciously out of the sages body and attacked the King. Flying here and there, they pecked at the kings chest with their hard, pointed beaks, cutting off bits of flesh, as they ate them near the sage. After this episode, the King took refuge of the sage, his body in terrible agony. In pitiful words he spoke to Bhrgu, the repository of austerity and knowledge. The King said, How is it that in your forest there exists no enmity among species hostile by nature, but in your presence, they seek to kill me? I am a miserable leper who is devoted to your feet. You are the refuge for all living beings. I have come for shelter, so free me now, sage. Suta said, Addressed in this way, Bhrgu, who is always affectionate towards the dejected, spoke again to the King. Brghu said, This happened because you doubted my word but I have the antidote that will instantly help you. Merely at the sound of the transcendent sound hum, these birds will leave. After the birds heard the sound hum from Bhrgu, they disappeared. The King, as well as his wife and ministers then became free from all worries.

Thus ends the eighth chapter of Upasana Khanda of the glorious Ganesha Purana called Restraining the Birds. Chapter 9 Instruction to the King Suta Gosvami said, After contemplating the misery caused by King Somakantas previous karma, Bhrgu became very perturbed. Thinking about this for a short time, he again spoke to the King. Bhrgu said, On the one hand we have your bad karma and on the other we have different remedies we can discuss. Still, I will tell you one particular remedy for destroying the reactions of this karma. If you listen attentively to the Ganesha Purana, then you will certainly be released from the ocean of misery. Of this there is no doubt. Suta said, After he had told this to the king, he recited the superexcellent One Hundred and Eight Names of Lord Ganesha. He sanctified some water with holy mantras as he sprinkled it on the King. As soon as he had sprinkled the water, a small figure, with a black face fell, emerged from the Kings nostril, and then fell onto the. He instantly grew very big. His gaping mouth measured seven talas. It was frightful. His tongue was terrible and his eyes were fire red. He had long arms and wore braided hair. A huge fire began spewing from his mouth, as did pus and blood, causing everyones eyes to become blinded as though it were a very dark night. After seeing this startling being, whose gnashing teeth were everywhere to be seen, all the other inhabitants of the hermitage fled. Bhrgu questioned the male demon who was standing right before his eyes. Arent you clever? Tell me about yourself, and what is your name? The demon replied, I live in the body of the King, and my name is Papapurusa. As a result of your sprinkling water on him, I have come out of his body. I am extremely hungry and I need to eat, so give me food! If you dont I will eat this King and all of these people right in front of you, sage. Also, tell me about this charming dwelling place and where I have originally come from. The sage again spoke to the demon, Now that you have come out of Somakanta, go, at my command, and stay in the hollow of that straight, sapless mango tree. You can eat the leaves that fall down from that tree. If not, I am going to reduce you to ashes. I tell you the truth, vile creature. Suta said, When the sage had finished speaking to the demon, Brghu touched that mango tree. Merely by his touch the tree became ashes, Brahmins. As a result of the sages steadfast gaze, the terrified demon also vanished into ashes. After the demon had disappeared, the sage turned to Somakanta. Bhrgu said, By hearing this Ganesha Purana, your good karma will appear again, excellent King. Until that tree sprouts again, you must remain here day after day in its ashes. When the tree has grown up, King, your bad karma will have been completely eradicated. The King said, I have neither seen nor heard of the Ganesha Purana before. Where was it written, and who is its author, sage?

The Sage said, Brahma first told it to the wise Vedavyasa and Vyasa recited this Purana, which destroys all sins, to me. I will now recite it to you. Firstly, perform your ablutions in this sacred lake, and firm-vowed King, make the resolution, I will continue to hear this Purana. Suta said, Encouraged by Bhrgu, and having bathed in the famous Bhrgu-tirtha, Somakanta was overjoyed. Then he undertook his resolution, saying, Henceforth I will listen to any story about Ganesha. As soon as he made this resolution, he became released from his illness. By Bhrgus mercy, the King lost his reddish color and became free of his wounds and worms. Appreciating the outcome, Bhrgu embraced the King, who was amazed and thrilled. After sitting down in his own seat, he then offered the King a seat. Then that great King, divinely inspired, spoke to Bhrgu. The King said, Through your favor, and merely by this resolution, all my overwhelming anxiety has gone. Please completely recite this wonderful story of Dviradanana. Bhrgu said, Listen carefully. After you are relaxed, I am going to recite this Purana. Just the desire to hear it arises because one possesses endless good karma. It could not be otherwise. For the wicked, simply by hearing this Purana, slightly bad, grossly bad, or vast, though these karmas may be acquired over many years, they are destroyed immediately because of Ganeshas blessings. Ganesha is imperishable, immeasurable, without material qualities, and without a material form. He cannot be understood just by speaking about Him or through the mind. His form is comprised of pure consciousness. Brahma, Shiva and the demigods cannot fathom the nature of his real appearance. Even one as wise as the thousand-faced Sesa is unable to completely describe his glories, excellent King. I have heard this Purana, which bestows such blessings, from the mouth of Vyasa, who is endowed with incalculable spiritual power, and has pure knowledge of the Self. Sick with grief after the destruction of his sacrifice, Daksa heard about Ganesha from Mudgala. He also was told that only a person who has firm devotion to the giver of all success, Ganesha, should listen to this Purana, but should never relay it to others. If everyone were to perform service to Ganesha, then no one would experience the heaps of obstacles and miseries that are created by the mind, therefore causing separation from the Lord. Vyasa, who is omniscient, wrote these stories millennia ago for those without spiritual knowledge, who had not studied the Vedas, who were lacking in good conduct, and for those who do not understand the true meaning of dharma. As Vyasadev concluded, people living in the iron age of Kali are generally dishonest and mischievous, so he composed eighteen Puranas for the preservation of dharma. He also composed many Upapuranas for understanding God, but one will understand the truth of the Lords appearance as Ganesha from this Purana. Thus ends the ninth chapter of Upasana Khanda of the glorious Ganesha Purana called Instruction to the King. Chapter 10 Vyasas Questions

Bhrgu said, As I mentioned, there was a great sage known as Vyasadev, the literary incarnation of Vishnu, and the son of Parashara Muni. Vyasadev knew the inner meaning of the Vedas, as well as the past and future. In order to help us understand its meaning, he divided the Vedas into four parts. To make the Vedas easily understandable for the common person, he then compiled the Puranas. Due to pride, however, he had not properly worshipped Lord Ganesha before starting to compose them. Vyasa then became overwhelmed by the task and could not even understand the purpose of his undertaking. Although he was omniscient, and the guru of Vedas and Sastras, he became quite confused. Like a snake whose poison is neutralized by mantras and herbs, he became inactive, and could not understand the cause of his own condition. He then went to Satyaloka to respectfully question Brahma. The sage, Parasharas son, was shy, and his heart became overcome with wonder. He first paid obeisance to the host of demigods and divine sages, and finally to Brahma, whose seat is a lotus flower. He was in turn honored by Brahma, and offered a splendid sitting place. The great sage touched Brahmas feet with both hands. Having bowed down reverently, Vyasa began questioning him. Vyasa said, Brahma, circumstance has caused this bewildering condition of mine? My intention was to compose the Puranas which contain the meaning of the Vedas. This task began after observing that people in the age of Kali engage in nonsensical activities and are dull minded. They also lack faith, and are disrespectful of the Vedas, plus they are devoid of spiritual knowledge and goodness. They will only understand the principles and the prohibitions of what I teach. My knowledge has disappeared, and I ramble on as if I have become drunk. I can see no reason for it! How could this have begun so suddenly? I have come here to ask you about the cause and the reason for it. Four-faced Brahma, besides you, whom else can I turn to for help? You are omniscient and the creator of everything. Remove my confusion! As an expansion of Narayana, I am also omniscient and constantly engaged in good works, but please tell me the cause of my bewilderment Lord! Suta Gosvami said, Having heard Vyasas speech, Brahma, astonished, smiling and pondering his difficulty, addressed the humbled sage. Brahma said, Look here! Having carefully considered that activities, good or bad, must be performed, and that a man can do anything in one way or the other, I am going to explain to you the subtle path of action. A wise man should accomplish difficult or easy tasks with honesty, purpose and intelligence, but without pride and selfishness. Because of pride, Hanuman, Lord of monkeys, was captured by Ravana, and due to selfishness, Dhrtarastra, Ambikas son, caused the destruction of his own dynasty. Due to selfishness, Parasurama Jamadagni destroyed the Kshatriya race. There is a person who has neither beginning nor end, who is the source of the creator the universe, who contains the universe, who is the controller and sustainer of the universe, including those who exist and the non-existent, the manifest and the eternal. He can, at any time, create, destroy or change anything. The demigods, led by Indra, are always subject to his command, and have great faith in him. He removes obstacles for his devotees like Vishnu, Rudra, Surya, Agni, Varuna and the rest, but creates obstacles for others. Relying on the power of your own wisdom, Vyasa, omniscient as you are, you have become arrogant, and because of your conceit, you have not worshipped Ganesha first, or even remembered him, or any other form of God, for that matter. If you do not think of Ganesha before any pursuit, be it a spiritual

or worldly concern, or even when entering and leaving your home, he creates an obstacle. Those who explain the meaning of the Sastras and the Vedas speak of him as supreme bliss, as the supreme path, and as the supreme Brahman. Child! Go, and respectfully take shelter of Dviradanana. If the illustrious Lord is kindly disposed, he will do whatever you wish. If not, you will not obtain your desire in a thousand years. Vyasa said, Who is Ganesha? How can I understand him and his real appearance? To whom has he been previously kind to, four-faced Lord? How many incarnations does he have and what pastimes does he perform? Who has worshipped him in the past, and why? I am asking all of this, though my mind feels confused. Great-grandfather, you are an ocean of compassion, so please tell me all of this in great detail. Thus ends the tenth chapter of Upasana Khanda of the glorious Ganesha Purana called Vyasas Questions.