Mudgalapurana 8.49: gaṇeśahṛdayakathanaṃ nāmaikonapañcāśattamo'dhyāyaḥ

Homage to glorious Gaṇeśa.

Śaunaka said: / O Sūta, relate the present matter: the supreme dialogue between Śaṅkara / and Sanaka and the others in particular, which yields all perfections.

Having heard the story of Dhūmravarṇa associated with various incarnations, / what did Sanaka and the foremost sages say to him for the attainment of yoga?

Sūta said: / Having heard of the slaying [of the demon] belonging to the incarnation of Dhūmravarṇa, / the brahmins, with hair standing on end in joy, questioned Śaṅkara.

Sanaka and the others said: / Having heard the supreme greatness associated with various incarnations / of the Dhūmravarṇa incarnation, we are pleased, O Sadāśiva.

Now, O Lord of all, teach the supreme, bliss-granting, swift, / and easily accessible rule for the attainment of yoga, O leader of yogins.

Glorious Śiva said: / I shall declare the “Heart of Gaṇeśa,” which grants all perfections, / which swiftly brings supreme peace to the practitioner, O highly fortunate ones.

Long ago, O brahmins, I was engaged in the meditation of the lord of the gaṇas; / there, the best of rivers spoke these excellent words to me.

Gaṅgā said: / Tell me, O Śaṅkara, on whom do you constantly meditate? / I wish to know him from you; what is the supreme truth?

Glorious Śiva said: / With devotion I meditate on Gaṇeśa, the God of gods, the supreme Brahman and Lord of Brahman, / the eternal family deity, O knower of all inner states.

That secret heart of his, O goddess, which bestows everything, / I shall proclaim, O all-knowing one, through which you will know that omnipresent lord.

Long ago, veiled by ignorance, I was established in ascetic practice; / there, by the power of ascetic practice, I saw Gajānana in my heart.

By merely beholding him, inspiration was attained by me, O beloved; / and having known the lord of the gaṇas, I joyfully became one revered by yogins.

Therefore, listen: I shall declare to you the supreme “Heart of Gaṇeśa,” / by which you will become skilled in the yoga of Gaṇeśa.

Om. Of this Gaṇeśa-hṛdaya hymn-mantra: Śambhu is the seer; / various meters are the meters; Gaṇeśa is the deity; / “gaṃ” is the seed-syllable; / the power consists of knowledge; / the sound is the pin; / the application in recitation is for the pleasure of glorious Gaṇapati and for the attainment of desired ends. / Hand-nyāsa and six-limbed nyāsa are performed with the single-syllable seed “Oṃ gaṃ.” / Now, the meditation: / Shining like vermilion, having three eyes, a very large belly, clad in red garments, holding in his hands a noose, a goad, a tusk, and [the gesture of] fearlessness; / accompanied by Siddhi and Buddhi, elephant-faced, Ekadanta, delightful with various ornaments, bestowing joy on his own devotees, having Śeṣa on his navel—on that Gaṇeśa I meditate.

Having thus meditated, one should worship with mental offerings. / Having recited the basic mantra a little, one should recite the “Heart”: / “Om. Gaṇeśa, Ekadanta, Cintāmaṇi, Vināyaka, / Ḍhuṇḍhirāja, Mayūreśa, Lambodara, Gajānana,

Heramba, Vakratuṇḍa, Jyeṣṭharāja, who abides in his own self,
Āśāpūra, the boon-giver, Vikaṭa, and the bearer of the earth,

I praise the lord of Siddhi and Buddhi, known as Brahmaṇaspati,
the lord of auspiciousness, worthy of worship by all, the supreme lord of obstacles.

These twenty-one names of the great-souled Gaṇeśa,
together with their meanings, are proclaimed as the heart [hymn].

Gaṅgā said:
O Sadāśiva, tell the meaning of these twenty-one names,
so that I may know the Gaṇeśa-hṛdaya, O treasury of compassion.

The blessed Śiva said:
The letter 'ga' is the various mobile and immobile [creation]; the letter 'ṇa' is Brahman, higher than the highest;
their groups are said to abide in those two. I bow to the one supreme Gaṇeśa.

khaṃ. 8 a. 49 p. 113) The tooth signifies the nature of illusion, always designating unity, and the supreme tusk bears the illusory form;
in their union, O proud lady, I bow to the single-tusked one, who dwells in the intellect and is eager for the devotion of the people.

The light of consciousness abiding in various [beings], unstained and free from all defilements,
free from enjoyments yet the cause of enjoyments—to that Cintāmaṇi I bow eternally.

Vināyaka, devoid of any leader, O beloved, yet especially the leader of the lordly souls,
unrestrained, the giver of all, whose nature is existence—I bow to him with a heart filled with devotion.

The Vedas, Purāṇas, Maheśvara and the rest, the scriptures, the lords of yoga, gods and men,
Nāgas, Asuras, the hosts of Brahmā, and living creatures seek him (ḍhuṇḍhanti); I bow to Ḍhuṇḍhirāja.

The state of the peacock indeed expresses the meaning of illusion; therefore it produces various kinds of delusion;
hence they speak of him as composed of Mayūreśa. I bow completely to the lord of illusion.

From whose belly this universe was born, and worlds abide in his belly likewise,
whose belly is indeed boundless in form—to that Lambodara I bow eternally.

Below the neck of the lord of Gaṇas is the universe; the supreme elephant-like head is Brahman;
and in the union of the two, all call him Gajānana. To him I bow eternally.

'He' indicates the helpless living beings in the world, and 'ramba' in the Vedas expresses the meaning of Brahman;
because he protects them, in the joining of the two, I bow eternally to the one Heramba.

Whose single body consists of the universe, and therefore is crooked (vakra); the mouth (tuṇḍa) is the form of the supreme self;
thus in the joining of the two, I bow eternally to that Vakratuṇḍa.

He is the mother and father of other worlds, but he has no mother, father, or other [progenitor];
the Vedas declare the supreme lord to be the highest (jyeṣṭha). To that Jyeṣṭharāja I bow eternally.

Dwelling in the various fourfold [states] in his essential nature through the form of union with various [elements],
whose city is the form of complete absorption (samādhi)—therefore I bow to the lord of Svānanda.

He fulfills (pūrayati) the desires (āśā) here, O Gaṅgā, of all the mobile and immobile worlds;
therefore they call Gaṇeśa Āśāprapūraka. To him I bow eternally.

All the universe was firmly established through boons by him who delights in Brahman;
hence the best of Brahmins call him the giver of boons (varaprada). To that Varada I bow.

All this appears as composed of illusion, unreal in nature, and causing delusion;
beyond that, they proclaim the true Brahman. To this supreme lord Vikaṭa I bow.

The various earths of the mind are described by sages and yogins, O Gaṅgā;
he alone is always their supporter. I praise the primeval Dharaṇīdhara.

Buddhi is of the nature of the universe and consists of Brahman, and Siddhi causes delusion to it;
with both of them the lord of yoga plays continually. I bow then to that lord of Siddhi and Buddhi.

Having fashioned the forms of the unreal, real, balance, the fourth, and liberation from one's own nature, he is the player;
he always shines of his own accord through yoga. Therefore I bow to Brahmaṇaspati.

This universe along with embodied beings is inauspicious, perishable, joined with non-union and union;
beyond it, bearing the form of auspiciousness, I bow to the lord of auspiciousness, the giver of true peace.

Revered everywhere, illuminating all, worshipped in auspicious and inauspicious [rites] by the wise,
there is none worthy of worship beyond him according to the Vedas and other [texts]. To that Sarvapūjya I bow eternally.

When pleased he gives enjoyment and liberation; he who loves devotion and removes his own obstacles,
he gives obstacles to one devoid of devotion—to that king of obstacles (Vighnarāja) I bow eternally.

The supreme secret of Vighneśvara, endowed with the meaning of the names, has been told to you, O beloved;
that man who knows the heart [hymn] of the twenty-one names becomes composed of the supreme Brahman in this world.

Gaṅgā said:
The supreme heart [hymn] of names that gives Brahman was spoken by you,
but I have no direct experience of it; explain the means to that, O Śaṅkara.

Śaṅkara said:
Having received the mantra of Gaṇeśa according to the path of preliminary repetition (puraścaraṇa),
worship him; through that you will attain knowledge, without doubt.

I will tell in brief the heart of the king of mantras;
Gaṇeśa is the mantra itself; he is not different in that regard.

The letter 'ga' is Brahmā, and the vowel 'a' is proclaimed to be Viṣṇu;
the dot (bindu) is Śiva, and the sun is designated as the nasal resonance (anunāsika).

Their conjunction is the great Śakti; by these the mantra is said [to be formed];
and the deity is Gaṇanātha, the cause of their union.

From them, O beloved, the universe consisting of the praṇava (tāra) arose in ancient times;
therefore the mantra endowed with the praṇava is the form of the single syllable of Gaṇeśa.

That praṇava is declared to be of six kinds; understand it, O best of rivers:
they are declared to be 'a', 'u', 'm', and nāda and bindu,

and know the void (śūnya), O Mahāmāyā; I shall tell the distinction there:
the void is the form of the embodied soul, while the bindu is recalled as the body.

From the two of them comes the fourfold universe, causing the distinctions of gross and the like;
know the king of mantras, Gajānana, to be such.

Having first performed the nyāsa and other rites according to the rule declared in the Āgamas,
then, having worshipped Gaṇeśvara, the wise one should perform the repetition (japa).

He should perform the fire oblation (homa) with one-tenth of that, according to the path of the Āgamas;
and the water offering (tarpaṇa) to Gaṇapa is declared to be one-tenth of that.

The purification (mārjana), O goddess, is one-tenth of that, and from one-tenth of that
the feeding of Brahmins is declared; thus the fivefold limb is spoken of.

And if this is performed according to the rules, it will immediately bear fruit. / Therefore, practice that fivefold [service] of the king of mantras.

Having spoken thus, he gave her the mantra along with its rules. / Having bowed to me, she went to perform austerities for the sake of Gaṇeśa.

Having reached Mayūreśa, she performed supreme austerities. / Gaṅgā [remained] right there, O best of Brahmins, devoted to meditation upon the mantra.

The best of rivers performed one preliminary rite (puraścaraṇa); / thereupon, Gaṇeśa, who is affectionate to devotees, was pleased.

By his very grace, meditation arose in her heart; / from that very moment, she understood the meaning of the twenty-one names.

Then, filled with joy, that goddess made her dwelling there; / constantly endowed with devotion, she worshipped that Gaṇanāyaka.

Sanaka and the others said: / The best of rivers having become one with Brahman, how did she worship Mayūreśa, O lord? / Tell us the path to him, O master, salutations to you.

Śiva said: / A man, a yogin who has become one with Brahman, worshipped Gaṇeśa constantly / through the ninefold devotion, intent upon him, O great sages:

‘Son, wife, parents, circle of friends, wealth, companion, along with livelihood-born learning, / heaven, and liberation, manifold—you alone are my lord, guru, ruler of obstacles, higher than the highest.

Associative, bodily, vocal, mental, and higher action performed through the three bodies, / and the knowledge residing in the heart, higher than the highest—all is offered by me to Vighneśvara.’

Section 8, chapter 49, page 115) / In the form of yoga, Vighneśa, resting in the one, the many, and the like, / enjoys manifold pleasures associated with the auspicious and inauspicious.

‘I am not the mortal; Gaṇanāyaka himself plays directly [through me].’ / Delighting in the attitude of master and servant, he shines in Brahman.

By this rule, O Brahmins, yogins worship Gaṇanāyaka, / [such as] Śuka and the foremost [sages], and great sages beginning with Mudgala.

All this secret of the Lord of Gaṇas has been related by me, / [namely,] the ‘Heart’; through it, gratify Vighneśa, O great sages.

Just as one's own heart is held to be foremost among the body, sense-organs, and the like, / where Gaṇanāyaka resides in the form of the individual soul (jīva),

so this is proclaimed as the ‘Heart’ of the Lord of Gaṇas. / Here, the lord of yoga, the master of Brahman, resides visibly.

The best of men who pleases the Lord of Gaṇas by this / shall, having enjoyed all pleasures, at the end become filled with yoga.

Having thus heard my supreme statement, those sons of Brahmā, / Sanaka and the others, all bowed to me and went to the penance forest.

Having practiced the fivefold [rite] of the single-syllable mantra, the yogins, / understanding the Gaṇeśahṛdaya, became Gāṇapatyas.

Thereafter, endowed with devotion, those great sages constantly chant / the ‘Heart of Gaṇeśa’, wandering prompted by their own will.

Therefore, you too, with devotion, serve the supreme Gaṇeśahṛdaya; / thus you will become foremost among Gāṇapatyas.

Mudgala said: / Having spoken thus, Śiva gave to the great serpent Śeṣa / the single-syllable mantra with its angas; and bowing to him, he departed.

Having mastered it according to the rule, he became a knower of the ‘Heart’; / daily he praised the two-tusked-faced one (Gaṇeśa) through the ‘Heart’ alone.

If a man hears or recites this holy Gaṇeśahṛdaya, / he will attain what is desired, and at the end become one with Brahman.

If a man reads this ‘Heart’ of the Lord of Gaṇas daily, / he becomes Gaṇeśa, there is no doubt; by his mere sight he grants perfections.

Through recitation, a man attains sons, grandsons, a wife, and the like, / abundant wealth, grain, health, and unshakable fortune.

Whoever reads it twenty-one times for twenty-one days, / contemplating Gaṇapati, will obtain the desired fruit.

A mortal can accomplish what is impossible through the Gaṇeśahṛdaya; / through recitation at the three junctures of the day, he can free [someone] from royal captivity, O creator.

Fatal rituals, driving away enemies, and the like, subjugation, delusion, and so forth— / a mortal can accomplish these through this, and destroy another's malevolent sorcery.

He attains victory in battle and becomes endowed with the splendour of heroism; / through its recitation, O Dakṣa, nothing is difficult to obtain.

He attains learning, longevity, fame, discernment; one lacking a limb attains a limb. / Whatever a mortal contemplates, that he certainly attains.

There is nothing equal to this in granting swift perfection. / The ‘Heart’ of the Lord of Gaṇas in visible presence has been spoken to you by me, O creator.

To one destitute of devotion to Gaṇeśa, ill-behaved, or an enemy, / the ‘Heart’ of the King of Gaṇas should never be given.

It should be given with care to a virtuous person endowed with devotion to Gaṇeśa; / through that, Vighneśa will become exceedingly pleased.

The ‘Heart’ of the Lord of Gaṇas, granting great perfection, has been told to you; / what more do you wish to hear, O Prajāpati?

Om tat sat. Thus ends the forty-ninth chapter, entitled ‘The Exposition of the Gaṇeśahṛdaya’, in the story of Dhūmravarṇa, in the eighth section of the glorious and final Purāṇopaniṣad, the glorious Maudgala Mahāpurāṇa.

Section 8, chapter 50, page 116)