Mudgalapurana 8.50: phalaśrutivarṇanaṃ nāma pañcāśattamo'dhyāyaḥ

Homage to the glorious Gaṇeśa.

Dakṣa said: / The form of Gaṇeśa that is to be meditated upon by yogins is accepted everywhere; / but can it be directly meditated upon by non-yogins? There is no doubt about this.

Why is it proclaimed in the Vedas and other texts as unexcelled, to be meditated upon by yogins? / Speak of that cause, O Brahmin, for the dispelling of doubt.

Mudgala said: / Non-yogins plainly know Gaṇeśāna, the lord composed of the five elements, / as equal to everyone, having a body.

In their hearts, O Dakṣa, the supreme form composed of yoga / of the King of Gaṇas, though clearly in the form of yoga, does not shine.

Yogins specifically know him as having the form of yoga. / I will declare the distinction therein; listen with a one-pointed mind.

Brahman is proclaimed in the Veda as having both collective and individual forms; / they see it in the cranial temples of Gaṇeśa, which consist of that.

The threefold and manifold splendour joined in the three eyes, O Dakṣa— / yogins see that in him, the great-souled Gaṇeśa.

His trunk is proclaimed to have the form of the great causal state; / the dot (bindu) is his neck, and his tusk is remembered as consisting of the ‘so'ham’ morae.

Gaṇeśa's belly has the nature of consciousness; his ears are expressive of Sāṅkhya; / the fourfold Brahman is remembered as consisting of his four arms.

Brahman conjoined with the delusion of Māyā, and [Brahman] free from delusion as the true witness—
these, indeed, yogins perceive as the two feet of the king of Gaṇas.

And the Brahman called destruction is his splendid battle-axe;
likewise, O Dakṣa, [Brahman] called the controller is the great-souled one's goad.

The lotus is named the form of creation; the supreme noose consists of delusion,
composed of bondage and liberation, bringing joy, destroying the wicked.

The gesture of fearlessness protects classes of devotees and bestows desired things;
the gesture of granting boons, they say, gives wishes to those who possess desires.

The jewel Cintāmaṇi there bestows enjoyment and supreme liberation;
the moon of undiminished radiance is ascertained to be the immortal Brahman.

The supreme Brahman named Svānanda is the very city of the Lord;
and the Brahman of tastes is said to have the form of the sugarcane ocean.

Intellect consists of the five faculties of thought; perfection there consists of the illusion of sovereignty;
they are Māyā—so indeed yogins say through the disposition of yoga.

They perceive the supreme vehicle, the mouse, as that named the all-pervading;
dharma and adharma are indeed the chest and back at the sides of Gaṇeśa.

The good and the evil are proclaimed to be his hairs, and plants likewise;
his opening and closing of the eyes, O Prajāpati, are the cosmic eons.

Lakṣa and Lābha are his two sons who impel every undertaking;
whatever aim is set, such is the fruit one enjoys.

Such various things form his Brahman-nature, without doubt;
by that all, Gaṇādhyakṣa is called Brahmaṇaspati.

Yogins headed by Śuka meditate on him who bears a body,
having the form of Brahman, fully endowed with form, consisting of the formless, the all-pervading Lord.

Up to the throat he is with attributes; the head, signifying the elephant, is without attributes;
and in the union of the two they recognize yoga, the lord of obstacles.

Therefore, the form of Gaṇapati, meditated upon by yogins, is recounted in the Vedas and other [texts], O creator;
it is proclaimed to be of the nature of yoga by its very essence.

Dakṣa said:
How did the mouse become his vehicle, O foremost of Brahmins?
Tell me that in detail; you are omniscient, O ocean of compassion!

Mudgala said:
By Māyā, the all-pervading Brahman, having deluded various other people,
enjoys the experiences created by them, free from good and evil.

Section 8, Chapter 50, Page 117) The root *muṣ* is said to mean 'in stealing'; that very [root yields] *mūṣaka* ('mouse');
and like a thief, the all-pervading one, dwelling in the heart, enjoys all [things] after deluding [them].

Gajānana, propitiated with austerity by that all-pervading one,
was pleased and made him his vehicle in order to increase affection for him.

All this life-story of Dhūmravarṇa has been related,
accompanied by various legends, bestowing all perfections.

Whatever man recites this, Dakṣa, or listens to it or reads it,
endowed with all happiness, he shall go to Brahman at the end.

There is nothing equal to this, the supreme granter of all perfections,
wherein the lord Gaṇeśa himself as Dhūmravarṇa is praised.

Whatever he desires, that he will certainly obtain by this;
by hearing it, without a doubt, a man attains auspiciousness.

A man who has this book copied and worships it in his house
has no fear at any time from Rākṣasas and the like.

Having enjoyed various pleasures surrounded by sons, grandsons, and friends,
he goes to Svānanda at the end and becomes one with Gaṇeśa.

This section of Dhūmravarṇa bestows dharma, wealth, pleasure, and liberation
by hearing and reading it, without a doubt.

Whatever various holy places a best of men visits, whatever austerities he performs,
that diverse fruit he obtains at once from hearing this.

Whatever sacrificial rites, charitable works, and pilgrimages a man performs,
he obtains that diverse merit from hearing this.

What is the need of saying much here? There is nothing supreme equal to this
among the various means [of spiritual practice], O Prajāpati.

Where the lord of yoga himself as Dhūmravarṇa is described,
with what can that attain equality? Reflect on this, O great-minded one!

The complete life-story of Dhūmravarṇa, which grants all perfections,
has been told to you in brief according to my intellect and authority.

In detail, Śiva and the others, the Vedas, and yogins themselves
are not capable [of recounting it] here; so who am I, O Prajāpati?

Now worship the lord Gaṇeśa, intent upon exertion;
or if you desire to hear, say so and I will tell it.

Sūta said:
Having spoken thus, the great yogin Mudgala fell silent;
Dakṣa, with a delighted mind, bowed to him with folded hands.

The life-story of Dhūmravarṇa has thus been told to you, O great sage,
just as it was told to Dakṣa by him, supreme as it is,

bestowing all perfections, wondrous, accompanied by various legends.
You have heard it, O fortunate one; what do you wish to hear further?

Oṃ tat sat. Thus ends the fiftieth chapter, named 'Description of the Fruits of Hearing,' in the eighth section on the life of Dhūmravarṇa, in the venerable final purāṇa-upaniṣad, the glorious Maudgala Mahāpurāṇa.

May it be dedicated to the venerable Gajānana.

Thus ends the eighth section in the glorious Mudgalapurāṇa.