Ganesha Quotes

If we can learn anything from Lord Ganesha, it is: Be sincere and care no one in the line of duty.

What is the probability that Yahweh is the one true god, and Amon Ra, Aphrodite, Apollo, Baal, Brahma, Ganesha, Isis, Mithra, Osiris, Shiva, Thor, Vishnu, Wotan, Zeus, and the other 986 gods are false gods? As skeptics like to say, everyone is an atheist about these gods; some of us just go one god further.

वक्रतुंड महाकाय कोटिसूर्यसमप्रभ। निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा॥ “Lord Ganesh of curved elephant trunk and huge body, Whose brilliance is equal to billions of suns in intensity, Always removes all obstacles from my endeavours truly, I respectfully pray to him with all my revered sincerity.” - 31 -

I was told that Ganesha sat between Lakshmi and Saraswati. My quest to attain the blessings of both goddesses explains my physique.

The elephant goad represents Yama, the god of death and bondage. Ganesha thus acknowledges the life-giving aspect of nature as well as the life-taking aspect of nature.

Then what in your opinion is a good story?' 'What it's always been, monkey,' Ganesha said. 'One dhansu conflict. Some chaka-chak song and dance. Grief. Love. Love for the lover, love for the mother. Love for the land. Comedy. Terror. One tremendous villain whom we must love also. All the elements properly balanced and mixed together, item after item, like a perfect meal with a dance of tastes. There you have it.

Logic is like a mouse. It can cut through anything. Ganesha is the Lord of inward logic (Vitarka). Seekers on the path of knowledge must use the mouse to cut through their own illusion (like sages) instead of trying to cut through the universe (like western scientists).

Her whispering lips brushed his ear. She was praying. Soft begging words to Ganesha and the Buddha, to Kali-Mary Mercy and the Christian God...she was praying to anything at all, begging the Fates to let her walk from the shadow of death. Pleas spilled from her lips, a desperate trickle. She was broken, soon to die, but still the words slipped out in a steady whisper. Tum Karuna ke saagar Tum palankarta hail Mary full of grace Ajahn Chan Bodhisattva, release me from suffering... He drew away. Her fingers slipped from his cheek like orchid petals falling.

How does the Christian who claims a weeping statue of Mary is a miracle explain the milk-drinking statues of the Hindu god Ganesha? How does the Christian who says a healing miracle proves the existence of Jesus feel about millions of claims of divine healings by Muslims and Hindus?

She inhaled deeply—and sneezed. Stupid allergies. “Gods bless you,” Rishi said. Dimple arched an eyebrow. “Gods?” He nodded sagely. “As a Hindu, I’m a polytheist, as you well know.” Dimple laughed. “Yes, and I also know we still only say ‘God,’ not ‘gods.’ We still believe Brahma is the supreme creator.” Rishi smiled, a sneaky little thing that darted out before he could stop it. “You got me. It’s my version of microaggressing back on people.” “Explain.” “So, okay. This is how it works in the US: In the spring we’re constantly subjected to bunnies and eggs wherever we go, signifying Christ’s resurrection. Then right around October we begin to see pine trees and nativity scenes and laughing fat white men everywhere. Christian iconography is all over the place, constantly in our faces, even in casual conversation. This is the bible of comic book artists . . . He had a come to Jesus moment, all of that stuff. So this is my way of saying, Hey, maybe I believe something a little different. And every time someone asks me why ‘gods,’ I get to explain Hinduism.” Dimple chewed on this, impressed in spite of herself. He actually had a valid point. Why was Christianity always the default? “Ah.” She nodded, pushing her glasses up on her nose. “So what you’re saying is, you’re like a Jehovah’s Witness for our people.” Rishi’s mouth twitched, but he nodded seriously. “Yes. I’m Ganesha’s Witness. Has a bit of a ring to it, don’t you think?

Wait!” I shouted, chasing after him. Leaves sawed at my face and arms as I crashed into the undergrowth. “I have questions! How do I know this is real? What if it’s just a dream with a lowercase d? What if I change my mind about Hel tomorrow?” I stopped. Ganesha was gone, but I still felt presences in the jungle. I turned right and circled around to where I thought they were lurking. I felt them leave as I ran madly through the vegetation, yelling, “Why doesn’t everyone use the metric system? What happened to all of the yeti? How come I’ve never seen my archdruid in Tír na nÓg? Could he be the Most Interesting Man in the World? Why aren’t people from Trinidad and Tobago called Tobaggans? Do you know any Vogon poetry?” I

Thus while Ganesha helps devotees move from south to north, Kartikeya himself moves from north to south for the benefi t of devotees. While as Ganesha tempers materialistic cravings with spiritual insight, Murugan tempers his martial attitude with divine grace and romantic emotions. Thus the Goddess helps Shiva connect with humanity through her two sons.

Within infinite myths lies the eternal truth Who sees it all? Varuna has but a thousand eyes Indra, a hundred You and I, only two

One can argue, why not simply give the solution; why go through the trouble of creating a puzzle? Ancient Hindus believed, wisdom must never be given. It has to be taken. And

Only when humans realize that they have been blessed with the intellectual wherewithal to outgrow animal needs and fears, will they truly evolve and discover their potential.

SON of GOD Lord JESUS is the Avatar of Lord GANESHA, MURUGA PERUMAL

If Lakshmi brings wealth, then Saraswati brings peace. The two are rarely seen together. Only Ganesha is able to bring them together. He removes the obstacle to wisdom.

Let’s be honest— I think one of you people did this. I think one of your giddy, delusional pals killed Cale and stole my diary. Probably for some obsessive, arcane, and pointless reason. The twisted tosser is most likely building a shrine to the thing right now, praying to it like a dusty Ganesha. I’m going to need someone who is—how shall I put this?–similarly disposed in order to get the diary back.

Each of these rivers is associated with a particular divine force. The Ganga is associated with Shiva, Godavari with Rama, Yamuna with Krishna, Sindhu with Hanuman, Saraswati with Ganesha, Kaveri with Dattatreya and Narmada with Durga.

When humanity ignores imagination, there is no growth, no quest to outgrow fear, no desire for spiritual reality. Evolution does not happen. Spiritual reality remains undiscovered. Only the self matters; others remain invisible. In other words, humans stay animals.

The Sanskrit Brihatsamhita, written perhaps in the sixth century, warns, ‘If a Shiva linga, image, or temple breaks apart, moves, sweats, cries, speaks, or otherwise acts with no apparent cause, this warns of the destruction of the king and his territory.’ Acting on this premise that religious images held political power, Hindu kings targeted one another’s temples beginning in the seventh century, regularly looting and defiling images of Durga, Ganesha, Vishnu, and so forth. They also periodically destroyed each other’s temples. Some Hindu kings even commissioned Sanskrit poetry to celebrate and memorialize such actions.

Ancient Hindus believed, wisdom must never be given. It has to be taken.

Constantly REINVENT yourselves... U do not know what is inside U unless U touch, stimulate, and activate those deep hidden vistas in U, ones that REDEFINE U as a new man with potent possibilities. U should dare to visit those internal zones that change both your internal and external paradigms every now and then. U can break out of genetic definitions and the writings of fate. Stagnant predictable pools risk becoming stale. Sivaram Hariharan aka Dr Syd K.

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

In the holographic viewpoint, things can exist in multiple forms and in multiple dimensions simultaneously. To say that Ganesha is merely a symbol does not in any way diminish his actual and real existence in the mind of a Hindu.

There are many stories of Ganesha’s birth besides the one in which Shiva beheads Vinayaka. In one story, Ganesha is born when Shiva and Shakti make love taking the form of elephants. In another, Shiva creates a child of his own image for the pleasure of Shakti but since he looks too much like the father, Shakti replaces his head with that of an elephant.

Between birth and death, this life is nothing but a long dream.

The greatness of any culture or nation lies at its roots

When you understand Kamasutra including Artha, kama and moksha, you can understand few things, Hindi, Bengali, Punjabi or South Languages or any other languages are creating patterns and connecting dots to make a diagram or more or less similar pattern for example - Thirukural although it is written in Tamil, it is said in legends that it was Knowledge from Saraswathi to protect down people and to oppose the force from Kamasutra to protect themselves, Yes Individual rights are there But how long this protections will sustain? Finally everyone has to accept the fact that truth can not be denied but you can ask question when Upper atmosphere goes wrong and Kamasutra is a Universal dance, and It is a ............................... Boomerang, Valari, dominoes are to avoid these things said In Kamasutra, Resulted in unnatural sexes other than Men and Women. Kamasutra were given by visitors and written by Ganesh as Vyasha says But as chain of events went unpredictable, It is because ganesha (Not Ganapathy) had elephant head, He lost his original head. Biotech - Is against Ethics but it has to be there for certain purpose.

The Storyteller The little boy stumbled through the forest. He was sure that wild animals were chasing him, and wanted to eat him. As he crashed through the undergrowth he suddenly emerged into a clearing. He looked around, fearing that he could hear animals, but all was quiet. The little boy walked further into the clearing. He saw a small stool with a book on it. He stopped, and looked around wondering who had left the stool, and the book there. He walked over to the stool, and picked up the book to look at it. Without thinking, he sat down, and opened the book. He started to read aloud. The only sound in the clearing was the little boy’s voice. He had forgotten about his earlier fear, and he had also stopped imagining that he could hear animals after him. Once he had finished reading the story he put the book down, and he said to the clearing, “I’ll come back tomorrow to read again.” The little boy left the clearing and reentered the forest. He wasn’t afraid anymore. It was if he had a new found confidence, and manner. The next day he returned, and found a different book on the stool, and as before, he sat down, and started to read. This went on for a week. After seven days animals started to come through the undergrowth, and entered the clearing. When they saw the boy, and heard his storytelling they would stop, find a place to sit down, and listen to him. One day he heard a roar behind him, and the little boy turned around, coming face to face with a tiger. “Shhh!” he told the tiger, and gave it a smack across the nose. The tiger was taken aback, but he did as he was told and he went to a tree. Then he too, sat and listened to the little boy. This went on for many years, and some animals died never to return, while others grew old as the little boy did. One day, when the little boy was no more but a little old man he died as he was reading one of his stories. The animals looked up, and listened to the silence. Wild dogs howled, elephants trumpeted their calls, birds tweeted and chirped, monkeys chatted and tigers roared as one. The tiger, who many years ago the little boy had smacked across the nose, carried the little boy, and laid him to rest under his tree. The animals lined up to pay their respects to the little boy who had devoted his life to reading to the animals. As they lined up, they were watched by God, Buddha, Allah and Ganesha, who were standing off to the side. They had tears in their eyes, not because the little boy had died, but because as each animal came to the body of the little boy, each animal would lay their head down on his chest, and shed tears over the boy’s body. Finally a small baby elephant came, and laid his head, and trunk down on the little boy’s body, and his tears flowed over the little boy’s chest. When the animals had left, there was an eerie silence over the clearing. Many, many years passed until one day, a small girl come running through the bushes, with a frightened look on her face. She stopped, and looked around the clearing. She saw a small stool, and so she walked over to it, wondering who would leave such a thing here in the forest. She sat down on the stool and looked down. She saw a box full of books. The little boy smiled.

To Lord Ganesha, his parents were his world but to me, my children are my world.

A silk shawl, as indigo as the midnight heavens, lay draped across the god’s brass thighs.

Spiritual journey is the process of synthesis, of integration, when he can say, “I am this and I am that too.” That

The Onion, another magazine like the one above, publishes a bizarre, violently pornographic cartoon of Ganesha amidst an orgy of saints and deities of various faiths. It is presumably a statement against the protests ignited by a You Tube movie offensive to Muslims. What Gautama or Ganesha had to do with that, we do not know. It's an American magazine, by the way, the country whose government took forever to figure out that the cow-protecting people were their friends and not the Bin Laden-protecting regimes next door.

of the

In imagery, Lakshmi is often shown beside Ganesha, even though traditionally Lakshmi and Ganesha belong to rival religious sects, the Vaishnavas and the Shaivas. Together, Lakshmi and Ganesha evoke affluence and abundance. Poster art of Lakshmi with Ganesha

Stories, Vishnu, are like snarled threads, each connected with the other, and it’s very tempting to want to tell them all at once. But time, linear, progressive, maddening time, won’t let me.

The intellectual approach to Ganesha is called gyan yoga. The emotional approach to Ganesha is called bhakti yoga. And a mechanical, ritualistic, approach to Ganesha is called karma yoga. Different

There was also a small altar covered in a silk scarf on which Terry had placed a copper vase filled with water, an incense burner, and an idol of Ganesha, the adored elephant-headed god, in front of which he continued to practice meditation, yoga, and read Hindu texts.

NEITHER TAMIL NADU IS MY FATHER OR MOTHER NOR I AM LORD GANESHA, I AM LORD KARTHIKEYA, THE ENTIRE UNIVERSE IS MY WISDOM

The Uttarakhand BJP president declared similarly that pregnant women could avoid caesarean deliveries if they drank water from a river in the state.94 Prime Minister Narendra Modi himself claimed that India invented reproductive genetics and plastic surgery. In October 2014, he told a gathering of doctors and other professionals at a hospital in Mumbai: “We all read about Karna in the Mahabharata. If we think a little more, we realize that the Mahabharata says Karna was not born from his mother’s womb. This means that genetic science was present at that time. That is why Karna could be born outside his mother’s womb. . . . We worship Lord Ganesha. There must have been some plastic surgeon at that time who got an elephant’s head on the body of a human being and began the practice of plastic surgery.”95 Remarks such as these were met each time with protestation from “rationalists,” a category of intellectuals often affiliated with the communist Left. Three of them, known for their criticism of Hindu nationalist sectarianism and obscurantism, were murdered between 2013 and 2015: Narendra Dabholkar, the founder of the Maharashtra Blind Faith Eradication Committee; Govind Pansare, a long-standing member of the Indian Communist Party; and M. M. Kalburgi, former vice-chancellor of Kannada University in Hampi96 (see chapter 7). For obscurantists (whether they belong to a religious sect or an ethnonationalist movement), rationalists are key targets because they are viewed as blasphemers and pose a threat to their belief system by exposing the myths in which they believe.

The earth satisfies all our needs. But sometimes man forgets that he is the beneficiary of the earth's goodness. He deludes himself that he is the master of the earth. That is when Durga rises with her trident and impales the demon who assumes he can control her.

To understand Brahma, understand the structure with the easy (though not apt) example of an org chart that depicts a company or an educational institute that is managed by a board of C-Suite executives. - The universe is managed with invisible powers (in Sanatan Dharma) further by Goddess Laxmi as CFO, Ganesha as Product Owner, Goddess Saraswati as CIO, Narad Muni as HR, Goddess Parvati as Chief Compliance Officer, and many more (for better illustration purposes only).

While

reddened

Shiva’s world-destroying dance is another potent symbol that can be understood both cosmologically and psychologically. From a yogic perspective, the dance disentangles all the mental webs by which we have imprisoned ourselves through our incessant karmic activities or volitions. Shiva, as Natarāja (“Lord of Dance”), is the destroyer of our delusions and illusions. He is an inner force that undermines our laboriously created conceptualizations of the world, so that we may see reality “as it is” (yathā-bhūta). The Goddess Mohinī (“She who deludes”) is thought to tempt us with misconceptions and delusional fantasies, so that only serious spiritual seekers can find their way to Reality. The elephant-headed, pot-bellied God Ganesha, again, is traditionally called upon to remove all such obstacles. Each deity represents a particular symbolic function whose depth we can plumb only when we delve into our own psyche by means of Yoga. The artistic representations of the numerous deities of Hinduism, Buddhism, and Jainism all are full of yogic symbolism. That symbolism is most prominent in the profound teachings of Tantra. To appreciate this fact, we just need to look at the esoteric meaning of hatha—as in Hatha-Yoga, a branch of Tantra. The dictionary meaning of the term hatha is simply “force” or “power,” and the commonly used ablative hathāt means “by force of.” Esoterically, however, the syllables ha and tha—quite meaningless in themselves—are said to symbolize “Sun” and “Moon” respectively. Specifically, they refer to the inner luminaries: the “sun” or solar energy coursing through the right energetic pathway (i.e., the pingalānādī) and the “moon” or lunar energy traveling through the left pathway (i.e., the idā-nādī). Hatha-Yoga utilizes these two currents—corresponding to the sympathetic and parasympathetic nervous systems respectively—in order to achieve a psychoenergetic balance and mental tranquillity. When this energetic harmony is achieved, the central channel (i.e., the sushumnā-nādī) is activated. As soon as the life force (prāna) flows into and up the central channel, it awakens the serpent power (kundalinī-shakti) and pulls it into the central channel as well. Thereafter the kundalinī rises to the crown of the head, leading to a sublime state of mind-transcending unified consciousness (or nirvikalpa-samādhi, “formless ecstasy”).

Indra has everything, yet he lives in fear of losing it all. Swarga may be paradise, but it is no heaven.’ ‘What is heaven then?’ ‘Heaven is a place where there is no hunger.’ ‘Does such a place exist?’ ‘Under the Pole Star sits Shiva on a mountain of stone covered with snow. No grass grows there, but his bull, Nandi, does not complain. Nandi does not fear being eaten by Shakti’s tiger either. The snake around Shiva’s neck does not fear being eaten by Kartikeya’s peacock and it does not seek to eat Ganesha’s rat. Clearly, that is a place where there is no hunger. In Swarga there is prosperity, but no peace. I seek peace, I seek Kailas. That must be heaven.

Among all the wonderful Hindu Deities, Lord Gaṇeśa is the closest to the material plane of consciousness, most easily contacted and most able to assist us in our day-to-day life and concerns.

Ganesha: a riddle inside an enigma wrapped inside an elephant. Often, when he looked into Ganesha’s gentle brown eyes, he would think he saw his Uncle Bansi staring back at him.

Ganesha turned to admire himself in the mirror. The elephant calf wore a ridiculously coloured caparison across his back, with a Keralan-style nettipattam headdress tied over his forehead. The nettipattam stretched all the way down to the top of his trunk and was painted gold and edged with a rainbow of coloured pom-poms. White cheek spots had been painted on their side of his face, and coloured garlands and brass bells had been tied around his tail. Unlike Chopra the little elephant was delighted with his new look. Like any child he was enormously proud of his new outfit and wished to show it off.

No one seemed to know how Ganesha had escaped from Kondvilkar’s clutches or, for that matter, how he had ended up with Irfan. From the boy there came only a simple explanation. ‘Ganesha found me and brought me home. If you will permit me to stay, I will never leave again.

India is not my Nation, Hindu is not my Religion, Tamil is not my Language, I am the Incarnation of GOD

You Keep On Plucking My HAIRS, I Will Keep On GROWING Them as well as GROWING Me, MURUGA PERUMAL

SURRENDER You Into Me, I Will RENDER Me Into You, MURUGA PERUMAL

I Am Lord SHIVA, I Am Lord VISHNU, I Am Lord BRAHMA; I Am TRIMURTI; The Entire UNIVERSE Is In ME, MURUGA PERUMAL

If lord Ganesha play tricks to get his wisdom you will celebrate but if his humanly brother does the same, you will betray ... Happy Vinayagar Chathurthi Pooja

Godly brothers have fought for wisdom but humanely brothers are fighting for wealth

Age must never be hidden but worn as a badge of honor, as a paradigm buster and a testimony of survival against odds.

WHY IS TODAY SPECIAL IN HINDUISM? Today is the day (as per Hindu calendar) that Abhirami Bhattar prayed to Parashakti and manifest Amavasya (new moon day) as full moon day (Poornima) Subramaniya Iyer, who was then known as Abhirami Bhattar, was an ardent devotee of Devi Parashakti from the village that was famous for its Shiva temple, called Amritaghateswarar-Abirami Temple, Thirukkadaiyur. Once when the Maratha rule, king Serfoji I visited the Thirukkadavur temple on the day of the new moon (Amavasya). On noticing the peculiar behaviour of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that Subramaniya Iyer was only an ardent devotee of Goddess Abhirami. Seeking to know the truth himself, Serfoji approached the priest and asked him what day of the month it was. Whether it was a full-moon day(Poornima) or a new-moon day(Amavasy). At that moment, Subramaniya Iyer was doing the Tithi Nithya Aaradhana in the SriChakra Navaavarana krama and was worshipping the Devi as Poornima Tithi. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him answered that it was a full-moon day (Poornima) while it was in fact a new-moon day(Amavasya). The king rode off informing the former that he would have his head cut off if the moon did not appear on the sky in the night. A huge fire was lit and Subramaniya Iyer was erected on a platform supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. The ropes were cut off, one after another in succession on completion of each verse of his prayer. These hymns form the Abhirami Anthadhi. On completion of the 79th hymn, the Goddess Abhirami manifested herself before him and threw her earring over the sky such that it shone with bright light upon the horizon. The area around the temple sparkled with bright light. Overcome with ecstasy, Subramaniya Iyer composed 21 more verses in praise of the Goddess. The king repented his mistake and immediately cancelled the punishment he had given to Subramaniya Iyer. He also bestowed upon the latter the title of Abirami Pattar or "priest of Goddess Abhirami". There are a hundred stanzas plus a காப்பு (Kāppu, protection) verse for lord Ganesha and a final பயன் (Payaṉ, outcome), thus a total of 102 stanzas that are included in Abhirami Anthadhi. The author praises Abhirami as his own mother, regrets his mistakes, speaks of the divine play of mother and father Paramashiva, and her simplicity & mercy. It is believed that recitation of each stanza will result in the specific achievement of the devotees. Here is one of the famous stanzas of Abhirami Anthadhi: " மணியே, மணியின் ஒளியே, ஒளிரும் அணி புனைந்த அணியே, அணியும் அணிக்கு அழகே, அணுகாதவர்க்குப் பிணியே, பிணிக்கு மருந்தே, அமரர் பெரு விருந்தே. பணியேன், ஒருவரை நின் பத்ம பாதம் பணிந்தபின்னே." - செய்யுள் 24 " Maṇiyē, maṇiyiṉ oḷiyē, oḷirum aṇi puṉainta aṇiyē, aṇiyum aṇikku aḻakē, aṇukātavarkkup piṇiyē, piṇikku maruntē, amarar peru viruntē.- Paṇiyēṉ, oruvarai niṉ patma pātam paṇintapiṉṉē." - stanza 24 Pearl like you are, You who are the reddish aura of the pearl! You are like the pearl studded chain who adds beauty to the chain, You are pain to those who do not fall at your feet while the panacea for pains of those who fall at your feet, the nectar of Gods, After worshipping at thine lotus feet, Will I bow before any other, Now and now after. The beauty of Abhirami Anthathi: காப்பு starts as ″தார் அமர் கொன்றையும்...″ and பயன் ends as ″... தீங்கு இல்லையே″ (தாயே)

Nothing is freer than the feeling of full freedom and the full freedom to fee free

He dreamt of Ganesha, fully grown now, towering above him, wrapping his trunk around Chopra’s waist, lifting him up and bashing him repeatedly against the compound wall, while Bahadur watched, clapping, and Poppy sang ‘Ganpati bappa morya!

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Fandom is about group activities. Devotion is personal. The relationship between deity and devotee is one-to-one. Devotee gives bath to deity, clothes Him, feeds Him and so on. Your Ganesha is only yours. My Ganesha is only mine. As many devotees, as many Ganesha s.

Ganesha is the only god worshipped by all the seven Sampradayas. Even in Vishnu temples He has a place with the name “Thumbikkai Alvar”. So, Ganesha is worshipped by all the seven major Sampradayas of Hinduism. That is why I say, Ganesh Chaturthi is the most-celebrated festival in Hinduism! I can say, in the whole world, the largest-celebrated festival!

Though Parvati is inextricably connected to her partner (one image of the two of them, called Ardhanarishvara, “The Half-Woman Lord,” has the lovers occupying two halves of one body) she also fully embodies her own powerful yogic will. She is beautiful, sexy, and athletic; she can actively pursue yoga without regard to traditionally feminine delicacy, yet she remains fully feminine. Part of Parvati’s mystery is that even as a wife she remains a virgin, in the sense that her independence is always intact. Even when she becomes a mother, it is by a form of parthenogenesis: the son of her body, Ganesha, is produced without benefit of insemination,

I don’t think I can find an elephant head in time to make him my little Ganesha. Parvati had divine powers to join the head with her son’s body whereas I will have to plonk an orange pumpkin on top of his torso and try my luck with spit and good old Fevicol.