Lord ganesh and his birth story symbolism meaning and practice.

One day Goddess Parvati was at home on Mt.Kailash preparing for a bath. As she didn’t want to be disturbed, she told Nandi, her husband Shiva’s Bull, to guard the door and let no one pass. Nandi faithfully took his post, intending to carry out Parvati’s wishes. But, when Shiva came home and naturally wanted to come inside, Nandi had to let him pass, being loyal first to Shiva. Parvati was angry at this slight, but even more than this, at the fact that she had no one as loyal to Herself as Nandi was to Shiva. So, taking the turmeric paste (for bathing) from her body and breathing life into it, she created Ganesha, declaring him to be her own loyal son.

The next time Parvati wished to bathe, she posted Ganesha on guard duty at the door. In due course, Shiva came home, only to find this strange boy telling him he couldn’t enter his own house! Furious, Shiva ordered his army to destroy the boy, but they all failed! Such power did Ganesha possess, being the son of Devi Herself!

This surprised Shiva. Seeing that this was no ordinary boy, the usually peaceful Shiva decided he would have to fight him, and in his divine fury severed Ganesha’s head, killing him instantly. When Parvati learned of this, she was so enraged and insulted that she decided to destroy the entire Creation! Lord Brahma, being the Creator, naturally had his issues with this, and pleaded that she reconsider her drastic plan. She said she would, but only if two conditions were met: one, that Ganesha be brought back to life, and two, that he be forever worshipped before all the other gods.

Shiva, having cooled down by this time, and realizing his mistake, agreed to Parvati’s conditions. He sent Brahma out with orders to bring back the head of the first creature he crosses that is laying with its head facing North. Brahma soon returned with the head of a strong and powerful elephant, which Shiva placed onto Ganesha’s body. Breathing new life into him, he declared Ganesha to be his own son as well, and gave him the status of being foremost among the gods, and leader of all the ganas (classes of beings), Ganapati.

Meaning of the story of  Ganesh

At first glance, this story just seems like a nice tale that we might tell our children, or a myth without any real substance. But, it’s true mystical meaning is veiled. It is explained thus:

Parvati is a form of Devi, the Parashakti (Supreme Energy). In the human body She resides in the Muladhara chakra as the Kundalini shakti. It is said that when we purify ourselves, ridding ourselves of the impurities that bind us, then the Lord automatically comes. This is why Shiva, the Supreme Lord, came unannounced as Parvati was bathing.

Nandi, Shiva’s bull, who Parvati first sent to guard the door represents the divine temperment. Nandi is so devoted to Shiva that his every thought is directed to Him, and he is able to easily recognize the Lord when He arrives. This shows that the attitude of the spiritual aspirant is what gains access to Devi’s (the kundalini shakti’s) abode. One must first develop this attitude of the devotee before hoping to become qualified for the highest treasure of spiritual attainment, which Devi alone grants.

After Nandi permitted Shiva to enter, Parvati took the turmeric paste from Her own body, and with it created Ganesha.. Yellow is the color associated with the Muladhara chakra, where the kundalini resides, and Ganesha is the deity who guards this chakra. Devi needed to create Ganesha, who represents the earthbound awareness, as a shield to protect the divine secret from unripe minds. It is when this awareness begins to turn away from things of the world, and toward the Divine, as Nandi had, that the great secret is revealed.

Shiva is the Lord and Supreme Teacher. Ganesha here represents the ego-bound Jiva. When the Lord comes, the Jiva, surrounded as it is with the murky cloud of ego, usually doesn’t recognize Him, and maybe even ends up arguing or fighting with Him! Therefore, it is the duty of the Lord, in the form of the Guru, to cut off the head of our ego! So powerful is this ego however, that at first the Guru’s instructions may not work, as Shiva’s armies failed to subdue Ganesha. It often requires a tougher approach, but, eventually the compassionate Guru, in His wisdom finds a way.

Devi threatened to destroy the whole Creation after learning of Ganesha’s demise. This indicates that when the ego thus dies, the liberated Jiva loses interest in its temporary physical vehicle, the body, and begins to merge into the Supreme. The physical world is here represented by Devi. This impermanent and changeable creation is a form of Devi, to which this body belongs; the unchanging Absolute is Shiva, to which belongs the Soul. When the ego dies, the external world, which depends on the ego for its existence, disappears along with it. It is said that if we want to know the secrets of this world, which is a manifestation of Devi, then we must first receive the blessings of Ganesha.

Shiva restoring life to Ganesha, and replacing his head with an elephant’s, means that before we can leave the body, the Lord first replaces our small ego with a “big”, or universal ego. This doesn’t mean that we become more egoistic. On the contrary, we no longer identify with the limited individual self, but rather with the large universal Self. In this way, our life is renewed, becoming one that can truly benefit Creation. It is however only a functional ego, like the one Krishna and Buddha kept. It is like a thin string tying the liberated Consciousness to our world, solely for our benefit.

Ganesha is given dominion over the Ganas, which is a general term denoting all classes of beings, ranging from insects, animals and humans to the subtle and celestial beings. These various beings all contribute to the government of the Creation; everything from natural forces like storms and earthquakes, to the elemental qualities like fire and water, to functioning of the body’s organs and processes. If we don’t honor the Ganas, then our every action is a form of thievery, as it is unsanctioned. Therefore, instead of propitiating each Gana in order to receive their blessings, we bow to their Lord, Sri Ganesha. By receiving His grace, we receive the grace of all. He removes any potential obstacles and enables our endeavors to succeed.


Other names for Lord Ganesha

Like other Hindu gods and goddesses, Ganesh has many other titles of respect or symbolic names, and is often worshipped through the chanting of sahasranam (pronounced saa-HUS-ruh-naam), or a thousand names. Each is different and conveys a different meaning, representing a different aspect of the god in question. Needless to say, almost all Hindu gods have one or two accepted versions of their own sahasranaam liturgy.
Lord Ganesha is also known by other names:
Aumkara, the Aum-shaped body
Ganapati, Lord of the Ganas, a race of dwarf beings in the army of Shiva
Vakratunda, Curved Trunk
Ekadanta, One-Tusked
Shupakarna, Large/Auspicious Ears
Gajanana, elephant face
Anangapujita, The Formless, or Bodiless
Lambodara, big bellied
Vinayaka (knowledgeable)
Vignesh, Vigneshwara (Vighna = obstacle, eeshwar=lord)
Vignaharta, remover of obstacles
Pillaiyar ("whose child?", Shiva's question in one story of how Ganesh got his head)


Such is the greatness of Sri Ganesha! Jai Ganesha!...Happy Gowri-Ganesha festival To All....

Sufi Master Mevlana Jalaluddin Muhammad Rumi

Mevlana Jalalludin Mohammad, the Persian Sufi Sage and Poet, was born in Balkh on the 30th September, 1207. His proper name was Mubammad, title Jalalludin and later "Khudawandagar", "lord". In his poetry he used the pen-name "khamush" (meaning "silent") and from the 15th century came to be known as Mawlawi, the term deriving from his earlier title of Mulla-yi rum, "the learned master of Anatolia". His disciples, such as Ahmad Aflaki called him "The Greatest Mystery of God" (sirr Allah al-a'zam), while the Persian speaking world usually refers to him as Mawlana. In the West where his fame has spread steadily since the 19th century he is usually known as Mevlana Jalalludin, (meaning from Roman Anatolia).

Mevlana Jalalludin's father Muhammad ibn Hussain Khatibi, known as Baha' al-Din Walad (entitled Sultan al-'ulama'), was an outstanding Sufi in Balkh. He is the author of the Ma'arif , a masterpiece of Sufism, which left its mark upon Mevlana Jalalludin's Mathnawi.


When Mevlana Jalalludin was about twelve or thirteen years old (around 1220), Baha al-Din Walad left the eastern provinces of Persia with his whole family and a group of disciples and travelled westward. This may have been as a result of the threat of invading Mongol armies. It is said that in Nayshapur he met the renowned Persian Sufi poet Farid al-Din 'Attar and presented Jalal al-Din to him. Apparently Sheikh 'Attar was very impressed by the young Mevlana Jalalludin, and told Baha' al-Din Walad, 'soon this son of thine shall set the spiritual aspirants of this world afire'.

From Nayshapur Baha' al-Din Walad and his entourage set out for Baghdad where they were highly respected, meeting many of the scholars and Sufis of the city. From there they went to the Hejaz and performed the pilgrimage at Mecca. It was after this journey that most likely as a result of the invitation of 'Ala', al-Din Kayqubad, the ruler of Anatolia, Baha' al-Din came to Asia Minor and finally settled in Konya, a city associated with his family to this day. The family of Baha' al-Din Walad was welcomed warmly in Konya, which was witness at this time to many immigrants from the eastern cities of Persia, since Anatolia offered a peaceful haven in the Islamic world during the turbulent years of the Mongol invasion. Baha' al-Din rapidly gained fame as a religious scholar and Sufi and died with honor when Mevlana Jalalludin was 24 years of age.

Around a year after his father's death, Mevlana Jalalludin met Burhan al-Din Muhaqqiq Tirmidhi, a Sufi master of high quality who was himself a disciple of Baha' al- Din Walad. It was through Burhan al-Din that Mevlana Jalalludin inherited the spiritual heritage of his father and became initiated into the mysteries of Sufism. For nine years Mevlana Jalalludin practiced Sufism as a disciple of Burhan al-Din until the latter died in 1240-1. During this period Mevlana Jalalludin also travelled to Damascus and is said to have spent four years there.

Having become a master of both the Shari'ite sciences and Sufism, Mevlana Jalalludin established a circle around him in Konya, and from around 1240 to 1244, he was occupied with teaching, meditating, helping the poor, and other activities of a religious scholar. It is said that he was a popular teacher and that as many as four hundred students attended his formal classes. In 1244 Mevlana Jalalludin's life was transformed through his encounter with Shams al-Din Tabrizi, who had entered Konya that year after spending some time in Baghdad. Shams was a mysterious and powerful Sufi, who fled social connections. Even his death remains a mystery and he has several tombs which have remained sites of pilgrimage, to this day.

There is no doubt that Shams al-Din Tabrizi was not just a Sufi master for Mevlana Jalalludin. had already practiced Sufism for many years before meeting Shams al-Din. It seems, rather, that Shams al-Din had a spiritual influence on him. Mevlana Jalalludin was the type of Sufi who needed spiritual companionship in order to express himself in words. The companionship that Shams al-Din provided, was so powerful that it transformed the sober teacher Mevlana Jalalludin, into an ecstatic poet. The first poem ever written by Mevlana Jalalludin is in a letter to Shams, and from the time of their encounter until Mevlana Jalalludin's death, the latter never ceased to compose poetry. The spiritual, friendship between these two towering figures is rare in the history of Sufism and has become proverbial in the East.

Harassed by some of the disciples, who had become jealous of the fact that Jalal al-Din spent all of his time with Shams, the latter left Konya. Mevlana Jalalludin became so distressed that he sent him many letters and messages containing his first poems in Persian and Arabic and finally, after having discovered that he was in Damascus, sent his own son Sultan Walad after him. Shams finally accepted to return to Konya, he stayed at Mevlana Jalalludin's home and again the mystical conversation began, leading to a renewed jealousy among some of Mevlana Jalalludin's disciples. On the night of December 5, 1248, as Mevlana Jalalludin and Shams were talking, Shams was called to the door. He went out, and was never seen again. It is believed that he was murdered. The mystery of his absence engulfed Mevlana Jalalludin's world and he searched for him for two years travelling as far as Damascus, but to no avail. It was there that he came to the following realization:

Why should I seek? I am the same as he.
His essence speaks through me.
I have been searching for myself!

Mevlana Jalalludin returned to Konya, began his open instruction of Sufism and devised the spiritual dance (sama), for which the Mawlawi order has been famous for the past seven centuries.
The rest of Jalal al-Din's life from 1249-50 to 1273 was the period of dissemination of Sufism and the esoteric sciences contained in it. He trained numerous disciples, some of whom like Salah al-Din Zarkub Qunyawi and Husam al-Din Chalabi were themselves spiritual guides. According to Mevlana Jalalludin, Husam Chelebi was the one who understood the vast, secret of the Mathnawi, that great work that shifts so fantastically from theory to folklore to jokes to ecstatic poetry. For the last twelve years of his life, Mevlana Jalalludin dedicated the six volumes of this masterwork to Husam.

In December 1273, Jalal al-Din fell ill. He knew that the moment of encounter with the Beloved was near, a moment which for him could not but be the most joyous moment of life.

Sri Krishna -The Great Spiritual Master Lives Forever

In 3228 BCE in Mathura, India, a child was born who was destined to reshape the spiritual and temporal destiny of mankind—Sri Krishna. In his 125 years of life, Sri Krishna made an indelible impression upon mankind's collective consciousness—re-educating the world about devotion and dharma as well as the ultimate reality. His life was a model for people in days past, the modern world and surely for those in ages to come. Seeing Krishna as a perfect personification of divinity, to this day hundreds of millions of people pray to him, chant his names, meditate on his form and try to put his teachings into practice. His life has inspired a treasure house of poetry, music, painting, sculpture and other fine arts. As Amma says, "His glory is unsurpassable. His story is a source of joy and inspiration for people from all walks of life."


A child, a brother, a charioteer, a warrior, a disciple, a guru, a cowherd, a messenger, the beloved of the gopis... Throughout his life, Krishna enacted so many roles—the whole time never forgetting that they were just that, roles, and that his true nature was eternal, ever blissful consciousness. In this way, he was able to remain detached and thus perform flawlessly, never allowing the smile to fall from his face. This, Amma says, is perhaps his greatest teaching.

"There have been very few who have been able to rejoice both in victory and in defeat," Amma says. "Sri Krishna is one who celebrated both. That is why he was always able to give a big smile. He took birth with a smile on his face, lived with a smile, and left his body with a smile. The message that he conveyed through his life is that we should make life full of laughter."

Krishna's life was so full, it would be impossible to recount it all here. It is told primarily through Srimad Bhagavatam, Garga Samhita, Visnu Purana, Brahmavaivarta Purana, Mahabharata, Harivamsa and several other puranas. However, here are some of the broad strokes.

Krishna, in fact, took birth in a prison cell. A sage had told his egoistic uncle, King Kamsa, that he would be killed by his sister Devaki's child. So Kamsa imprisoned Devaki and had each child she bore murdered. However, Devaki, and her husband, Vasudeva, finally were able to sneak one child off to safety. This was Sri Krishna. They sent Krishna off to Vraja, where he was raised by a foster mother, Yasoda. It was in Vrindavan, one of the villages of Vraja, that Krishna won the hearts of the gopis, the cowherds of the village. "By spending all his time with the gopis of Vrindavan—playing with them, joking with them, stealing their butter and milk, etc—what he actually was doing was stealing their hearts," Amma says. It is from this that Krishna was given the name "Chitta Chora" [one who steals the mind].

Kamsa sent many assassins to kill Krishna, but none of them were able to do so. And in the end, Krishna returned to Mathura and killed Kamsa, restoring dharma to the land.

In fact, Krishna never returned to Vrindavan. The pain of separation was unbearable for the gopis. It drove their minds into a fever pitch, wherein their every thought was of Krishna. Through this, their minds were purified and they slowly became able to see their Beloved in all things: in the trees, in the rivers, in the mountains, in the sky, in all people, and animals—even in their own selves. This was the realization that Krishna had intended to bring about within them from the very beginning.

The devotional fervor Krishna created in the gopis is perhaps best exemplified by the rasa-leela dance, wherein each of hundreds of gopis perceived the eight-year-old Krishna to be dancing with them alone. Amma says, "The rasa-leela did not take place on the ordinary plane of the senses, the way people today interpret it. During the rasa-leela the gopis experienced the beatitude of the jivatma merging in the Paramatma. Because of their divine love, the Lord appeared to each of the gopis. With his power, he blessed each gopi with a vision of the Self."


Radha is said to have been the most devoted of the gopis. Theirs was the highest love—a love to inspire mankind forward on the path to God. Amma has even said: "Krishna's lifting of the Govardhana Mountain as a child was not the real miracle; the real miracle was the gopis' love for Krishna."

The next major role in Krishna's life was as a friend to the Pandavas, five devoted and dharmic brothers whose kingdom was usurped by their 100 half-brothers, the egoistic and adharmic Kauravas. In the eventual war between the two, Krishna served as the charioteer of the Pandava Arjuna. And it was also to Arjuna that he advised the 701 verses of The Bhagavad-Gita (the centerpiece of The Mahabharata). It is the Gita that stands as Krishna's most important gift to the world. In fact, some people believe that the whole purpose of Krishna's birth was to deliver this "Song of the Divine." It comprises Krishna's advice to Arjuna on the cusp of the Mahabharata War. The Gita delivers the essence of spirituality in a way that the common man can understand. As the great Swami Chinmayananda often said, "With the Gita, Sri Krishna took the knowledge of the Upanishads down from the Himalayas and into the marketplace." Here was a true handbook for life delivered by the Lord himself. Amma herself says, "One studies the Gita to become Krishna."

"Lord Krishna's teachings are suitable for everyone," Amma says. "He didn't come just for the sake of a particular section of society. He showed everyone—even prostitutes, robbers and murderers—the path toward spiritual progress. He urges us to live according to our true dharma, to remain steadfast in it, and thus advance in life toward the ultimate goal."

Krishna's instructions were not just for monks. He advised everyone to his capacity. His instruction to Arjuna, in fact, was to remain in the world, performing his dharma. "His life was a perfect example of how to remain unscorched in the midst of worldly fire," Amma says. "It is like keeping a piece of chocolate on your tongue without salivating. ... He shows how to succeed in life while remaining in the midst of obstacles. The Lord doesn't advise us to turn away from our relationships in order to attain Self-realization. He explains that we should be free from all attachments while still maintaining loving relationships and upholding our family responsibilities."

Lord Krishna left his physical form at 125 at the hands of a hunter. But he died as he was born and as he lived—with a beatific smile upon his face. In fact it is said that his final act was to bless the hunter who had accidentally shot him. Such was his love.

Amma says, "Throughout his life, Lord Krishna had to face different crises that arose like waves, one after the other. Even then, not once was his countenance clouded by sorrow. He faced every difficulty under the sun, but there was no place for sorrow in Sri Krishna's presence. He was the embodiment of bliss. In his company everyone rejoiced, forgetting all else. In his presence they tasted the bliss of the Self. Even now, after all this time, doesn't the mere thought of him fill us with bliss?"

 Selected quotes from Srimad Bhagavad Geeta, as preached by Lord Sri Krishna:


"It is true that the mind is restless and difficult to control. But it can be conquered, Arjuna, through regular practice and detachment. Those who lack self-control will find it difficult to progress in meditation; but those who are self-controlled, striving earnestly through the right means, will attain the goal."

"Thinking about sense-objects Will attach you to sense-objects - Grow attached, and you become addicted - Thwart your addiction, it turns to anger - Be angry, and you confuse your mind - Confuse your mind, you forget the lesson of experience - Forget experience, you lose discrimination - Lose discrimination, and you miss life's only purpose"

"For certain is death for the born... And certain is birth for the dead... Therefore over the inevitable Thou shouldst not grieve..."

"On action alone be thy interest... Never on its fruits... Let not the fruits of action be thy motive, Nor be thy attachment to inaction."

"Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action"

"Those who eat too much or eat too little, who sleep too much or sleep too little, will not succeed in meditation. But those who are temperate in eating and sleeping, work and recreation, will come to the end of sorrow through meditation."


"Whatever I am offered in devotion with a pure heart - a leaf, a flower, fruit, or water - I accept with joy."

"They, whose mind and intellect are absorbed in the Self, who remain firmly attached with the Self, who have Self as their supreme goal, whose sins have been destroyed by the knowledge, do not take birth again."