ganesh puran
TRANSCRIPT
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 shouldn’t 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, ‘it’s 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 today’s 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 Rsi’s 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 Purana’s
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 Sudharma’s 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 Somakanta’s 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 king’s 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 minister’s 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 family’s 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 one’s 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 Puru’s 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 one’s
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 one’s 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 one’s 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 one’s 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 anyone’s feelings or engage in self-
praise. One should always be faithful and respectful towards one’s 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 one’s wife, but
approach her at the right time for sexual relations. One should always respect and act dutifully
towards one’s 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 one’s dealings.
Those who are virtuous enjoy the king’s 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 one’s 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 mother’s blessings and then
performed the obligatory funerary ceremony. He then refreshed the Brahmins with fruit juice and
completed his son’s 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, town’s 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 King’s 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. Don’t 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 don’t 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 Indra’s
kingdom, the city’s 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 King’s 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 King’s 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 King’s 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 father’s
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 kingdom’s 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 King’s 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 don’t know why they
haven’t killed us. I can not bear to feel the King’s 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 don’t 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 Bhrigu’s Hermitage
Suta Gosvami said, “After Bhrgu’s 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 you’re 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 lotus-
eyed 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 King’s 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 Bhrgu’s 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 sage’s wishes. Walking before the sage’s 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 don’t 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 Bhrigu’s Hermitage”.
Chapter 7
Somakanta’s 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 Somakanta’s
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 husband’s 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 parent’s 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 father’s
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 other’s 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 town’s 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 king’s 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 wife’s 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 don’t 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 “Somakanta’s 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 father’s 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 Brahmin’s
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 Brahmin’s
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 Yama’s 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 Indra’s 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 sage’s body and attacked the King.
Flying here and there, they pecked at the king’s 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 Somakanta’s 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 King’s
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 everyone’s 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. ‘Aren’t 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 don’t 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 sage’s 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 Bhrgu’s 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 Ganesha’s 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 Lord’s
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
Vyasa’s 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, Parashara’s 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 Brahma’s 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 Vyasa’s 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, Ambika’s 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 “Vyasa’s Questions”.