Tantric Worship of Ganesa according to the Prapancasära
By Gudrun Bühne mann, Poona
The seventeenth' chapter ofthe Prapancasära (= PS), an anonymous
digest on mantrasästra traditionally attributed to Samkara, composed
before the latter part ofthe 1 1th century A. D.^ is no doubt among the
oldest available sources dealing elaborately with Tantric worship of
Ganesa. Its subject matter has been rearranged and presented in clearer
language in chapter 13 ofthe Säradätilaka (= ÖT) of Lak^manadesika
(cf concordance p. 381). There are certain similarities between the sub¬
ject matter presented in the PS and the IsänasivagurudevapaddJiati
(ISP), mantrapäda (= 2), chapters 16-17, a Äaiva manual of worship'.
Making use of the commentary 'Vivarana', traditionally ascribed to
Padmapäda, most verses of this chapter of the PS are taken over and
provided with explanations in the Prapancasärasärasarfigraha (= PSSS)
of Girväijendra Sarasvati (cf concordance p. 381). While the PS treats
only the worship and mantra of three types of Ganeäas, the 6t, IÖP and
PSSS (and many later texts like the Srividyärnavatantra) introduce dif¬
ferent forms of Ganesa like Viriganapati, Öaktiganapati, Heramba. ST
omits certain passages (e.g. PS 17.32-45 without parallel in 6T), adds a
long Garieäastotra (13.133-153) and deviates e.g. in the man<ra of the
four-armed Gapesa which is said to be gam (ÖT 13.2) and not om gam
namah/om gam svähä (PS 17.47).
The PS mentions three types of Gapesas distinguished by the number
of arms holding different attributes, and by their mantras: the ten-
armed Mahägaijapati, the four-armed Gapapati and K^ipraprasädana.
These forms are worshipped by the repetition of their respective man¬
tras, accompanied by the offering of water libations (tarpana), püjä and
homa. After making the mantra effective (siddha) by purascarana the
devotee may practice homa rites for achieving special desired objects.
' In the edition which occurs in the Complete Warles of Sri Sandcaräcärya (=
PS^), it is chapter sixteen.
^ According to V. V. Dviveda, introduction to his edition ofthe Nityä^oqlasi-
kärnava, p. 41, discussed by Goudriaan in Goudriaan/Gupta 1981, p. 131.
' Cf especiaUy PS 17.29-30 and ISP 16.27-28, PS 17.38-39 and ISP 16.31
Mahäganapati is described as holding in his ten hands the fruit ofthe
citron tree, mace, bow of sugarcane, trident, discus, conch, noose,
water-lily, tip ofthe rice shoot, his own tooth, and in his trunk a vessel
filled with jewels. He is embraced by his consort Vallabha. (Verse 9)
The surrounding deities (12; 15-17; 24) are visualized inside Gane¬
sa's yantra which consists of a triangle, a hexagon, an eight-petalled
lotus and a square (cf the drawing on p. 359 showing the position of the
deities of the enclosures'*).
The 1st enclosure (ävaraija/ävrti) is represented by the deities Ra¬
mä and Ramesa (= Vi§nu) ((1)), Girijä and Vr^ahka (= Siva) ((2)),
Rati and Pu§pabäna (= Kämadeva) ((3)), Mahi and Varäha ((4)) (in
the lower vertex and the sides of the triangle of the yantra) ;
the 2nd enclosure by the six Ganapatis and the two Nidhis (in the cor¬
ners of the hexagon and at both sides of the hexagon) : Ämoda and
Rddhi ((5)), Pramoda and Samrddhi ((6)), Sumukha and Känti ((7)),
Durmukha and Madanavati ((8)), Vighna' and Madadravä ((9)),
Avighnakartr' and Drävini ((10)), Öahkhanidhi and Vasudhärä ((11)),
Padmanidhi and Vasumati ((12));
the 3rd enclosure by the deities of Ganesa's limbs (ahgadevatäs) (in the
six points of intersection of the sides of both triangles forming the
hexagon): the sakti of the heart ((13)), the sakti of the head ((14)), the
sakti of the tuft of hair ((15)), the sakti of the 'armour' ((16)), the sakti
ofthe three eyes ((17)), the sakti ofthe 'weapon' ((18));
the 4th enclosure by the group of mothers {mätrkä) (in the petals of the
lotus): Brahmani' ((19)), Mähesi ((20)), Kaumäri ((21)), Vaisnavi
((22)), Värähi ((23)), Indräni ((24)), Cämuncjä ((25)), Mahälaksmi
((26));
■* The drawing follows the current practice of worshippers according to which the directions in the püjä of Ganesa are assigned to a yantra as different from the sky directions (cf also ÖT 13.49):
directions in the gariesapüjä in the sripüjä
SW W NW NE E SE
S N N S
SE E NE NW W SW
5 The name Vighna occurs also in ST 13.49c, but PS^ PSSS 435.21 and N (hst
of corrections 200.7 on N) 23.21 read Avighna.
^ St 13.50a reads Vighnahartf, but PS^ PSSS 435.22 and N 23.22 read Vigh-
nakartr.
' According to PS 7.11.
Tantric Worship of GaijeÄa according to the Prapancasära 359
the 5th enclosure by the guardians of the directions* (in the square) :
Indra, east ((27)), Agni, south-east ((28)), Yama, south ((29)), Nirrti,
south-west ((30)), Varupa, west ((31)), Väyu, north-west ((32)),
Soma, north ((33)), Isäna, north-east ((34)).
The mantra of Mahäganapati consists of 28 syllables:
■ om srirfi hrirfi klirri glaurfi garß ganapataye varavarada sarvajanarfi me
vasam dnaya svähä (1-2)
(om srirp hrirfi klirfi glawrp garfi svähä to Ganapati, 0 best boon-giver,
bring everyone under my control).
The seer of this mantra is Ganaka, the metre nicrdgäyatri'^ and the deity
Ganädhipa (3).
The four-armed Ganesa holds a noose, goad and his tooth and shows
the wish-granting gesture, and he holds in his trunk the fruit of the
citron tree (49). The yantra is the same as before. In its parts the follow¬
ing deities are visualized (52-4):
Ist enclosure (in the pericarp of the lotus):
Ganädhipa, Ganesa, Gapanäyaka, Ganakrida
* For the position ofthe guardians of the directions in the yantra cf. the direc¬
tions in the püjä of Ganesa shown in note 4.
' The term nicrdgäyatri usually refers to a gäyatri (normally 3x8 syllables) which is short of one syUable (Pingala 3.59). Here it does not express a metrical property of the mantra but is conventionally employed as in the case of other mantras of Gaijeäa.
2nd enclosure (in the filaments of the lotus):
deities of Ganesa's limbs (cf p. 359)
3rd enclosure (in the lotus petals)'":
Vakratunda, Ekadaip^tra, Mahodara, Gajänana, Lambodara,
Vikata, Vighnaräj, Dhümravarnaka 4th enclosure (in the tips of the petals)":
the group of mothers (cf p. 359)
5th enclosure:
the guardians of the directions (cf p. 359).
The mantra of this Ganesa is
om garn namah or — for püjä and homa — or(i garß svähä (47)'^.
The seer, metre and deity of this mantra are the same as for the mantra
of Mahäganapati previously mentioned.
K^ipraprasädana ("the one who is quickly pleased") holds in his four
hands a noose, goad, a creeper which grants all desires to its possessor
(kalpalatä), his tooth and in his trunk the fruit ofthe citron tree (66-67).
He has only four groups of surrounding deities (64) which are visualized
in the yantra mentioned before:
Ist enclosure (probably in the comers of the hexagon):
the deities of Ganesa's limbs (cf p. 359)
2nd enclosure (probably in the lotus petals):
the eight Vighnas: Vighna, Vinäyaka, Vira, Öüra, Varada, Ibha-
vaktra, Ekarada, Lambodara"
3rd enclosure (in the tips ofthe petals):
the group of mothers (cf p. 359)
4th enclosure:
the guardians of the directions (cf p. 359).
The mantra of K^ipraprasädana has ten syllables:
garn k^ipraprasädanäya namah (64). The seer and deity ofthe mantra&ve
as mentioned before, but the metre is viräj.
Specified in ^IT 13.12c.
" Specified in §T 14 a.
13.2 gives only tfie syllable garß.
'5 These names appear already in Baudhäyana-Dharmasütra2.5.9.1 : orfi vigh- narfi tarpayämi / vinäyakayi tarpayämi / viram . . . süram . . . varadam . . . hasti- mukham . . . vakratu7f4am . . . ekadantam . . . lambodaram . . . ganapatim . . .
Tantric Worship of GaneÄa according to the Prapancasära 361
On account of the importance of this chapter of the PS and the
absence of studies on Tantric forms of Ganesa the text of this chapter
(reprinted here with v. 1. from the PS^ and PSSS) has been given in
translation. The general metre used in this chapter is Giti. Other metres
are indicated in the footnotes.
1. Mantra and ritual related to the ten-armed Mahäganapati
(verses 1-46)
(1) Introductory verse (1)
1.1 Mantra of 28 syllables ; its seer, metre, deity, and seed syllables
for the ^a4anganyäsa (2-4)
1.2 Meditation verses (5-17)
1.2.1 Meditation verses on Mahäganapati (5-11)
1.2.2 Meditation verses on the deities of the first and the second
enclosures (12-17)
1.3 Purascarana (18-25cd)
1.3.1 Japa, tarpana, homa (18-20)
1.3.2 Püjä (2,1-25 ah)
1.3.2.1 Püjä of the saktis of Mahaganapati's pedestal (21-23)
1.3.2.2 Püjä ofthe deities ofthe five enclosures (24-25ab)
1.4 Initiation in the mantra of Mahäganapati (25cd-27)
1.5 Kämya-homas for one who has perfected the mantra (28-30)
1.6 The offering of water libations with four repetitions (31)
1.7 Ritual for catching elephants (32-44)
(1) Statements of reward (45)
1.8 Mantra glaurfi ofthe earth used for immobilization (46)
2. Mantra and ritual related to the four-armed Ganesa (47-63)
2.1 Mantra; its seer, metre, deity, and syllables for the ^acjlanga-
nyäsa (47-48)
2.2 Meditation verse on the four-armed Gapesa (49)
2.3 Purascarana (50)
2.3.1 Japa, (tarpana) homa (50)
2.3.2 Püjä of the saktis of the pedestal (51)
2.3.3 Hijä ofthe deities ofthe enclosures (51-54)
2.4 Kämya-homas (55-59)
2.5 Rite of offering water libations (60-61)
2.6 Rite of subjugation (62-63)
3. Mantra and ritual related to the four-armed K^ipraprasadana
(64-78)
3.1 Mantra; its seer, metre, deity, and seed syllables for the ^cujnn-
ganyäsa (64-65)
3.2 Meditation verses on K^ipraprasadana (66-67)
3.3 Purascarana (68-69)
3.3.1 Japa, (tarpana) homa (68)
3.3.2 Püjä ofthe deities ofthe enclosures (69)
3.4 Kämya-homas (70-73)
3.5 Rite of offering water libations (74-76)
3.6 Worship by the initiated and the non-initiated (77)
(3) Statements of reward (78)
atha sarfigrahena kathayämi
manum api mahäganesituh /
yarfi samavahitadhiyah^' sudhiyah^*
samupäsya siddhim adhikäpi prapedire // 1"
tärasrisaktimärävaniganapatibijäni^^ dan^'ini coktvä
pascäd vighnarfi caturthyä varavaradam atho sarvayuktapi janapi ca /
äbhäsya ksvelam e'ntarfi vasam iti ca tathaivänayeti dvifhäntaJi
prokto 'yam gänapatyo manur aJchilavibhütipradah kalpasäkhi /'2"
X^ir api ganaJco 'sya syäc
chando nicrdanvitä^* ca gäyatri /
sakalasuräsuravandita-
caranayugo devatä ganädhipatih^^ // 3
pranavädibijapit/ha-
sthitena dirghasvaränvitena satä /
angäni ^ad vidadhyän
mantri vighnesvarasya bijena // 4
mandärädyaih kaipaka-
vrlc^avise^air visi^tataraphaladaih /
sisiritacaturäse 'ntar
bälätapacandrikäkule ca tale // 5
aikßavajcdanidhilahari-
kanajdUdcavähinä ca gandhavahena /
sapfisevite ca surataru-
sumanuhJritanmdhupapak^acalariapare'fui // 6^"
'" avahitadhiyah only PS^.
'5 Metre: Udgatä.
With PS^; tärah srf PS.
" Metre: Sragdharä.
•« With PS^ nivrd" PS.
" mahäganapah PS^.
Metre: Äryägiti.
Tantric Worship of Ganesa according to the Prapancasära 363 ratnamaye mariivajra-
pravälaphalapu^apallavasya satah /
mahato 'dha(h}städ rtubhir
yugapat sayisevitasya kalpataroh // 7
simhamukhapädapithaga-
lipimayapadme tri^afkonollasite^^ /
äsinas tv ekarado
brhadudaro dasabhujo 'runo^^ gajavadanah // 8^'
bijäpüragadek^ukärmukarujäcakräbjapäsotpala-
vrihyax^/rasvavi^äriaratnakalasaprodyatkarämbhoruhafy /
dhyeyo vallabhayä ca'"* pctdmakarayäslisto^'* jvaladbhü^ayä
visvotpattivinäsasayisthitikaro'^^ vighno visi^färthadah // 9
karapnißkaradhTtakalasa-^ '
srntarnanimuktäpravälavar^erjta, /
aviratadhäräffi vikiran
paritah sädhakasamagrasayipattyai // \0
madajalaiolupamadhukara-
mdlärfi nijakarviatälatädanayä /
nirväsayan muhurmuhur
amarair asurais ca sevito yugapat // ll
agre Hha bilvam abhitas ca ramäramesau
taddak^ine vataju^au girijävr^ähkau /
pr^the Hha pippalaju^au ratipu^abänau
savye priyangum abhitas ca mahivarähau // 12^'
dhyeyau ca padmayugacakradaraih puroktau
päsähkusäkhyaparasutrisikhair athänyau /
yugmotpalek^mayacäpasarair^'^ trtiyäv
antyau'° sukdhvakalamägragadärathängaih // 13"
" "^atkako" PSSS (metricaUy correct, grammatically not justifiable).
'runatanus ca PS^.
^5 Metre: Äryägiti.
" sapadma" PSl
" "vipattisarnsthiti" PSl Metre: Särdülavikridita.
^' karapanjara" PSSS.
Metre: Vasantatilakä.
^' "cäpadharau PS^.
5° anyau PS\ PSSS.
5' Metre: Vasantatilakä.
25 ZDMG 137/2
dhyeyäh ^atkonäsri^
paritah päsänkusabhaye^takaräh /
sapramadä ganapatayo
raktäkäräh prabhinnamadavivasäfi // 14
agräsräv^'^ ämodah?'
pramodasumukhau ca tam'* abhito 'sriyuge'^ /
pr^the ca durmukhäkhyas
tv amum abhito vighnävighnakartärau'^ // 15
savyäpasavyabhäge
tasya dhyeyau ca sankhapadmanidhi /
mauktikamänikyäbhau
var^antau dhärayä dhanäni sadä // 16
rddhisamrddhi'^ cänyä
käntir madanävati madadravayä /
dräviriivasudhäräkhye
vasumaiy api vighnanidhiyugapramaddh // 17
dhyätvaivarfi vighnapatiyi
catväriyisatsahasrasayiyuJctam /
prajapel lak^acatu^kayi
catuhsahasrayi ca dik^ito mantri // 18
dinam'* anu'* sacatuscatvä-'^
ritfisatsarßkhyayfi pratarpayed*" vighnam / uktajapänte mantn
juhuyäc ca dasärfisato '^fabhir dravyaih // 19
modakaprthukasaläjäh' '
sasaktavah'*^ sek^närikelatiläh'*^ /
kadaliphalasahitänity
a$(a dravyäni sarfipradi^fäni // 20
" "sri^u PS^ PSSS.
'5 agräsräv ämodah PS^; agräsre cämodah PSSS.
tod PS\
" 'sriyuge PS^ PSSS.
" 'vighnavi" PS\ PSSS (metricaUy correct).
" Witli PSSS; siddhi" PS, PSl
" dinasah PS\
5' Violation of caesura.
With PS^; sarfitarpayed PS (unmetrical).
modakapxthvkä läjäh PS^.
sasaklavah se" PS^; sasaktavas cek^u" PSSS.
Tantric Worship of Ganeäa according to the Prapancasära 365 armdinam arcayitavyo
japata manum api ca mantrind ganapah /
präkproktapadmapithe
sasaktike säsikämarum*' vidhinä // 21
tivrä jvdlininande'^
sabhogadä kämarüpini cogrä /
tejovati ca satyä'^
sarpproktä vighnanäsini navami // 22
sarvayutarn saktipadayi
proktvä"*^ kamaläsanäya nama iti ca /
äsanamantrah prokto
navasaktyante samarcayed amunä // 23
ädyä mithunair ävftir
aparä sanidhibhir'^ api ca ^advighnaih /
angair anyä mätrbhir
aparendrädyais ca pancami püjyä // 24
dik^dbhißekayuktah
prajapet sapfipüjayed iti ganesam /
abhidhiyate 'sya ca punar
gurvädesena mardriru) dikßä // 25
madhye ca digdaldnärn
catu,$(ayägre pravinyaset kalasän /
k^iradrabilvarohinM-
pippalaphalinitvagudbhavaih kväthaih'* //26
sarfipürayed*^ yathävat
kramät samävähya ganapamithunäni^" /
abhyarcya copacärair
hutvä vidhivat punah samaJbhi^incet // 21
iti japahutärcanädyaih
siddho mantrena karma kurvita /
a^fadravyair vänyair
hunec ca tattatprayojanäväptyai // 28
sädhikä manau PS^.
With PS^; jvälini nandä PS (one mäträ more).
nityä PS^.
Ungrammatical for procya.
Metrical defect, read saihayni"^
kvathitaih PS^.
sarfipüjayed PS^.
With PS^ PSSS; ganapatimi" PS (ametrical).
25*
svarnäptyai madhunä^^ ca^^ gavyapayasä gosiddhaye sarpi^ä
lakßmyai sarkarayä juhotu yasase dadhnä ca sarvarddhaye /
annair annasamicddhaye ca satilair dravyäptaye taridulair
läjäbhih" pataye" kusumbhakusumaih säsväribhir^' väsase // 29'
padmair bhüpatim utpalair nrpavadhürß tanmantrinah kairavair
asvatthädisamidbhir agrajamukhän vanyän vadhül} pi^tajad}. /
puttalyädibhir anvaharß ca vasayej juhvann anävx^taye
loTLair vr^tisamrddhaye ca juhuyän mantri punar vetasaih // 30''
manXrenMha purämunaiva caturävfttyä samätarpya^^ ca
srisaktismarabhüvinäyaJcaratir nämnaiva bijädikam /
ämodddinidhidvayarfi ca sacatuhpürvayi caturvärakayi
mantri tarpanatatparo 'bhila^itarß sayipräpnuyän mandcdät // 3\-
atha gajalipsur nrpatir
gajavanamadhye prasädhayed^* väri^^ /
tannikafe suvisälayi^"
caturasrarfi^^ kärayec ca grhavaryam // 32
parivitadrdhävaranarfi
tac ca caturdväratoranollasitam /
tasmin marufapavarye^^
caturasrärfi^' unnatärfi sthalirp. kfivä // 33 uttarabhäge tasyäh
kundarfi racayed yathä purä tatra /
cäpajaharibhavamesaja-^*
cakraproktän athäk^arän mantri // 34
ürdhvädimekhaläsu
kramena vilikhen nije^tasamaväptyai /
" "nätha PSSS.
läjäbhir yasase PS^; jätibhih pataye PSSS.
" "rijair PS^ PSSS.
Metre: Särdülavikridita.
5' Metre: Särdülavikridita.
'' samatji tarpya PSSS.
5' Metre: Särdülavikridita.
5* "rayedPSSS.
" mrira PSSS.
tu visä" PSl
" "sram PS^ PSSS.
" "pamadhye PSSS.
" "sräm PS^ PSSS.
" "bhavamänusa- PS^ PSSS.
Tantric Worship of Ganeäa according to the Prapancasära 367 sarfiproktalak^anayutarfi
praviracayen mari4alarii sthalimadhye // 35
ävähya vighnesvaram arcayitvä
präguktayä tantravidhänaklptyä^^ /
nivedya^^ cätho^^ saha bhakßyalehyaih
präjyais ca säjyair api bhojyajätaih // 36''
ädhäya vaisvänaram atra kumjk
samarcya mantrail} kramasah krsänoh /
tair eva pürvarn juhuyäd ghrtena
mantri samrddhyä ca tatas triväram // 37
tärena lak^myädrisutäsmarak^mä-
vighnesabijaih kramaso 'nubaddhaih /
padatrayenäpi ca mantraräjarfi
vibhajya mantri navadhä juhotu // 38
punah samastena ca mantravarna-
sarfikhyarfi prajuhvann api sarpi^aiva /
pürvapradiftair juhuyäd aihäffa-
dravyaih prasiktair madhuratrayerta // 39
sacatuscatvärirfiscd-
sahasrasarfikhyais catuJjsatais^* caturbhi^^ ca /
dasakais caturbhir api hutäc
catuscatvärirnsaddinair ato hf^ // 40"
karikalabhäh karinibhih
sarnpätyante 'vate 'tra ganapatinä /
pratidinam abhyavahärya ca
viprän sanivardhitas tadäsirbhih // 41
tesärn mätangänärfi
dadyät pancäscuf^ dak^inärfi^^ gurave^' /
tadvikritarfi vasu vä
prasäditäyätha taddasäyisarp. vä // 42
" tatra vi" PS^ PSSS.
" nivedayitvä PS^ PSSS.
Metre verses 36 to 39: Upajäti.
"taih PS\
" smtibhih PS\
'° Last two quarters in PS^:
dasakacatuskair hutvä catvärirfisadbhir antareria dinaih //
" This verse aceording to the readings of PS^ is written in Giti. The readings of PS do not give an established metrical structure.
" paOcdnisada" PS^ PSSS.
'5 Metre of the second quarter violated, if the original reading is followed.
mithuTiänäTti gartapänäin
nidhyos ca tathängamätrlokesänäm /
mantrair'' ghrtena hutvä-
bhyarcya ca hontayi ^^'samäpya samyan mantri '' // 43"
punar uddhrtya nivedyä-
dikarfi samabhyarcya gariapatirii sävaranam /
vdväsya sve hrdaye
vihared ity arcanäkramo^^ nirdi^fah^^ // 44'*
proktas tv evarp dasabhujamanuh sayigrahenätra bhakto
dik^äffi labdhvä^^ vidhivad abhijapyätha*'^ hutvärcayitvä /
natvä*^ nutvä*^ dinam anu tathä tarpayitvä svakämäl
labdhvä cänte vrajati manubhih prärthaniyarfi padam tat // 45*^
smiiipithah pinäki sänugraho*' bindusamyutah /
bijam etat bhuvah proktam sarfistambhanakaram param // 46*"
caturiyo vilomena tärädir bindusamyutah /
vaighno*^ mantro hfdanto 'rcävidhau home dvithäniakah // 47
garfokah syäd f^is chando nicvd*^ vighno*^ 'sya*^ devatä /
bijena dirghayuktena dandinängakriyeritä // 48
rakto rcdctängarägärfisukakusumayutas tundilas candramaulir**
netrair yuktas tribhir vämanaJcaracarano bijapürättanäsah /
hastägräklptapäsänkusaradavarado nägavaktro*^ 'hibhü^o*^
devah padmäsana vo bhavatu suranato'''' bhütaye vighnaräjah // 49'
mantri PS^
'5 samärpayet samyak PS^ samäpya samyan mantraih PSSS.
Metre: Äryägiti.
" °moddi?taJi PS\
'* Metre: Äryägiti.
" präpto FS\
*° "japtvätha PSl
" nutvä natvä PS^.
Metre: Mandäkräntä.
Violation of caesura between a and b.
Metre verses 46 to 48: Anvsfubh.
" vighno PS.
With PS^ nivrd PS.
*' vighnas ca PS^.
With PS^ "li PS, "lih PSSS.
*' nägayajnäbhibhüso PS^.
natamro PS^ PSSS.
" Metre: Sragdharä.
Tantric Worship of Gapesa according to the Prapancasära 369
dik^itah prajapel lak^acatu^karti prdksamiritaih /
jvhuyäd a^tabhir dravyair yathapurvayi dasdrftsatah // 50''
pifhe tivrädibhUi padmakarnikäyärfi vinäyakam /
ävdhya püjayed dik^ catur^v api yajet jmnah // b\
ganädhiparn'^' ganesarfi'^' ca gananäyakam eva ca /
ganakridayi karnikäyäm angaih kinjalkasanisthitaih // 52
vcdcratundaikadayi^trau ca mahodaragajänanau /
lambodaräkhyavikatau^' vighnaräddhümravarnakau // 53
samarcayen mätrvargayi bdhye lokesvarän api /
iti proktä sarfigraJiena gdriesiyasamarcanM^^ // 54
närikelänvitair mantri saktuläjatilair^^ hunet /
ärabhyäcchärji pratipadarn caturthyantarfi catuhsatam // 55
dinasah sarvavasyarß syät sarvakämapradayi nrnäm /
tilataridulakair lak^mivasyakvc ca yasaskaram // 56
madhuratrayasiktäbhir läjäbhih saptaväsaram /
juhuyät kanyakärthi vä kanyakä vä varärthini // 57
caturthyäyi närikelais tu homah sadyah sriyävahah /
havi^ä ghrtasiktena sarvakäryärthado hutah // 58
dadhyaktaloi^Mmudräbhir^^ hunen nisi caturdinam /
i^tärthasiddhyai matimän sadyah sapivädasiddhaye // 59
idrsarfi ganaparfi dhyätvä mantri toyaih sudhämayaih /
dinädau dinasas tasya tarpayen mastake sudhih // 60
catvärirfisaccatuhpürvapi tatpürvarfi vä catuhsatam /
catvärirtisaddinät tasya känk^itä siddhir e^yati // 61
navanite nave likhyäd anulomavilomakam^* /
udarasthitasädhyäkhyarfi tadbijarn tatprave^titam^^ // 62
samiranayi prati^fhäpya japtvä^tasatasarßkhyakam /
tü^iTfi prabhak^ayed etat saptaräträd vasikaram // 63
antyäsano 'tha sük^mo
lohitago 'gnih punah sa eva syät /
sädänte näyärnau
natyanto manur ayarji svabijädyah // 64
Metre verses 50 to 63: Anustubh.
ganädhipaganesau PS^.
"daras ca vikato PS^.
°siyarfi samarcanä PS^.
sa" PS^ PSSS.
dadhyannalo" PS'.
"lomatah PSSS.
tatprati^fhitam PS'; tu prave^fayet PSSS.
r^idevate tu pürve
chandas tu viräd amu^ya sayiproktam.^"" / bijena dirghabhäjä
kathito 'ngavidhih kramena bindumata // 65
dhrtapäsänkusakalpaka- '"'
latikäsvaradas ca bijapürayutah /
sasisakalakalitamaulis
trilocano 'rurjatanuA ca gajavadanah ^ 66
bhäsurabhüsanadipto
brhadudaraJi padmavißtaro lalitah /
dhyeyo 'näyatadohpat-^'^^
sarasiruhah sayipade sadä manujaih // 67
dik^äyuktah prajapel
lak^arfi manum enam atha tilair ayutam /
trimadhurayuktair juhuyät
pürvoktair väthavä$tabhir dravyaih // 68
vighnavinäyakaviräh
samravaradebhavaktra-ekaradah^"' /
lambodaras ca mätra-^"*
rvgävrtyor antarätha^"^ lokesäh // 69 püjydh sitaghrtapäyasa-
havanät sarfijäyate mahälak^mih /
kevalaghrtahutamudito
vighnah sadyo vasikaroti jagat // 70
ekam api närikelarfi
sacarmalo$fendhanarn hunen mantri /
dinasas catvärirßsad-
dinatah sa tu vänchitärtham abhyeti // 1\
sapTthukasaktukaläjä-^"^
tilair^"^ abhi^färthasiddhaye juhuyät / säpüpanärikele-
k^kakadalibhis^''^ tathä samadhuräbhih // 72
"ktä PS'.
With PS'; PSSS; "kalpa- PS (one mäträ missing).
"dohpada- PS', PSSS.
'"^ sasüla" PS'; "vaktraikaradah PS, PS' (one mäträ missing).
Violation of caesura.
antarä ca PS'.
"läjä" for "läja"; saha prthukasaktuläjaih tilair PS', PSSS.
With PS'; "kßukada" PS, PSSS.
Tantric Worship of Gapeöa accordhig to the Prapancasära 371 a^tabhir etair vihito
homah sarvärthasädhako hliavati /
dinasah saghrtännahuto
grhayäträpräpako^'^* grhasthänäm // 73
anvaham ahnäm^°^ ädau
ganapam sarntarpayec catuhpürvam /
catvärirnsadvärarn ''"
sasuddhajalair indiräptaye mantri // 74
samahäganapatiyuictair
vighnädyair dasabhir ähvayair dinasah /
tarpanapüjähutavidhir
api vänchitasiddhidäyako bhavati // 75
bimbäd ambudavat sametya savituh sopänakai räjatais
toyarfi toyajavi^farayi dhrtalatädantarn sapäsänkusam /
ndsärfi sädhyanrke^^^ nidhäya sudhayä tadrandhraniryätayä
sincantayi vapur^^^ anvaharß ganapatitß smrtvämrtais tarpayet /'76'"
prägbhäßitän api vidhin vidhivad vidadhyän
mantri vise^avid athänvaham ädarena /
ekatra vä ganapatau^^* manujdh svarucyä
nämänurüpam anumenam^^^ ami bhajantu 77"'
iti japahutapüjätarpanair vighnaräjarß
prabhajati manujo yas tasya siddhir^^^ visälä /
bhavati sadhanadhänyä^^* putramiträdiyuktä
vigatasakalavighnä visvasarßvädini ca 78"'
iti sriprapancasäre saptadasah pafalah™ /
"yäpako PS\ PSSS.
anvaham PS\
"» "raih PSl
"' In the explanation ofthe reading sädhyanrke which is unintelligible Rägha- vabhatta on §T 332.21 writes: . . . ganapatirfi sädhyamürdhni (continued) pu^ka- rayi dattvä . . . Suggested reading: abdhyamrte (having dipped his trunk) in the water of the sea . . .
"' punar PS.
Metre: Särdülavikridita.
"'' Suggested reading: ganapatirfi.
Suggested reading: anumeyam.
Metre: Vasantatilakä.
middhirPS\
With PS'; "yaih PS.
Metre: Mälini.
iti srimatparamahayisaparivräjakäcäryasya srigovindabhagavatpüjyapäda-
si^yasya srirnaccharftkarahhagavatah krtau prapancasäre ^odasäh pafalah // PS'.
Now I describe in abridged form also the mantra of Mahäganeäitf
having recourse to which wise (people) with concentrated mind have
attained very great success. (1)
Having pronoimced Tara (= otu), the seed (syllables of) Sri (= srirn),
Sakti (= hrirß), Mära (= klirn), Avani (= glaurn) and Ganapati (= garp)
having Anusvära, afterwards (a synonym of the word) Vighna in the
dative, (the words) varavarada and then (the word) janarfi connected
with (i. e. prefixed by) sarva, k^vela (= m) '" ending in e (= me) and vasam
as well as änaya ending in the word consisting oftwo fha-s (= svähä),
this mantra belonging to Ganapati which grants all prosperity has been
proclaimed'^^ as a wish-fulfilling tree. (2)
And its seer should be Ganaka and the metre nicrdgäyatri^, the deity
Ganädhipati whose pair of feet is worshipped by all gods and demons.
(3)
The reciter of the mantra should place on the six limbs the seed (syl¬
lable) of Vighnesvara (= gayi) which is combined with the long
vowels'^' (and) which is located on the pedestal with the seed (syl¬
lables) like OTTi'^". (4)
(One should meditate on) the red Gajavadana who has one tooth, a
large belly, ten arms, is seated on a jewelled lotus which consists of the
alphabet, which is located on a pedestal having the mouth and the feet
ofa lion (and) which is beautified with a triangle and a hexagon, under a
large wish-fulfilling tree, which is being served simultaneously by the
(six) seasons, which has jewels, diamonds, corals as fruits, blossoms
and leaves, (who sits) in a place which is filled with the light ofthe tend¬
er sun and moon, which is cooled on all four sides by renowned wish-
fulfilling trees like Mandara yielding most excellent fruits, (and which)
is also served by a fragrant wind which carries a multitude of particles
For k^vela = vi?a = m cf e.g. Manträbhidhäna (in A. Avalon [ed.]: Tan-
träbhidhäna. Calcutta/London 1913) p. 3.12.
"' I.e. orn sriTfi hrirfi klirfi glaurfi garfi goßapataye varavarada sarvajanarfi me vasam änaya svähä.
Tlie six limbs are the heart, head, tuft of the hair, 'armour' (kavaca), three
eyes, and 'weapon' (astra). For the ^adanganyäsa the formulas hfdayäya namah
etc. are connected with the syllables gäyi giyi gürfi gaiyi gaurfi gah which are modifications ofthe seed syllable garß of Ganesa connected with the long vowels.
This refers to the yantra on the lotus alluded to in verse 8 ("lipimaya- padme). In the centre of the triangle the syllable orß is written in whieh the syl¬
lable garß is inscribed. This is surrounded by the syllables srirß hrirß klirß glaurß.
Cf. Vivararia 209.27: trikofiamadhye pranave garß iti sädhyäkhyädiyutarß likhitvä srirß-hrirß-klirß-glauyi-bijais tat sayive^tya . . .
Tantric Worship of Ganesa according to the Prapancasära 373
from the waves ofthe ocean of sugarcane (and) which causes the wings
of bees, who resort to the flowers of the paradise trees, to flutter.
One should meditate on Vighna who holds in the raised lotuses of
(his) hands the fruit ofthe citron tree'", a mace, bow of sugarcane, tri¬
dent'^', discus, conch, noose, water-lily, tip ofthe rice (shoot), his own
tooth (and in his trunk) a vessel of jewels, and who is embraced by
Vallabha who holds a lotus in (her) hand (and) who has shining orna¬
ments, he (who) effects the creation, maintenance, and destruction of
the universe, who grants special objects'^'.
Scattering about with a continuous flow a rains of jewels, pearls, and
corals, shed from a vessel held in the tip of (his) trunk for the total wel¬
fare of (his) devotees, driving away the row of bees desirous for the ichor
(flowing from his temples) with the flapping ofhis own fanlike ears, he is
simultaneously being served again and again by gods and demons. (5-
11)
Then one should meditate on Rama and Ramesa (= Vi^nu) in front (of
Ganesa) next to a Bilva (tree), on Girijä and Vr^ähka (= Siva) to the
right of it, resting under a Vafa (tree), then on Rati and Puspabäna (=
Kämadeva) behind, resting under a Pippala (tree), and on Mahi and
Varäha to the left, next to a Priyangu (creeper), and (one should medi¬
tate on) the two previously described ones (= Ramä and Ramesa) with
(the attributes of) two lotuses (for Ramä) and a discus and conch (for
Ramesa), then the two others (= Girijä and Vr§ähka) with a noose and
goad (for Girijä) and an axe and trident (for Vr^ähka), the third pair (=
Rati and Pu^pabäna) with two waterlilies (for Rati) and a bow made of
sugarcane and arrows (for Pu^pabäna), the last pair (= Mahi and
Varäha) with suka^^* and the tip of the rice (shoot) (for Mahi) and a
mace and disc (for Varäha). (12-13)
In the comers ofthe hexagon the Ganapatis should be meditated upon
who appear red (and) are intoxicated with mt, having in their hands a
noose (and) goad (and showing) (the gestm-e of) protection (from dan-
The fruit ofthe tree citrus limonum Risso, citrus medica Linn.
For rujä = trisüla ct. PSSS 1 434.7 and commentary on Paramänandatantra 465.18.
This verse is referred to by Säyapa while introducing the ganesagäyatri TÄ 10.1 and by Anantänandagiri in/So/?iAaroDi}'a2/a 82.8-11. The 15thchapterof this text attests to the existence of one of six groups of worshippers of Gaijapati
who worshipped Mahäganapati in the above mentioned form.
I.e. the sirisa flower or a parrot? Närada-Puräna 68.28a {Anustubh verse) reads süka — awn of barley. The common attributes ofthe goddess earth are two lotuses.
ger) and the wish-granting (gesture), accompanied by their consorts.
(14)
Amoda (is positioned) at the front vertex, and Pramoda and Sumukha
at the two vertices close by, and the one called Durmukha at the back,
and Vighna and Avighnakartf at the two vertices close by'^'. (15)
And on the left and right sides of this (hexagon) Sahkhanidhi and
Padmanidhi are to be meditated upon who shine like pearls and rubies
(and) who always shower wealth in a stream. (16)
Rddhi and Samrddhi, and the other one Känti, Madanavati (and)
those named Drävini and Vasudhärä with Madadravä, also Vasumati
are the consorts of the Vighna group (= Amoda and others) and the two
Nidhis (= Sahkhanidhi and Padmanidhi). (17)
Having thus meditated on Vighnapati the initiated reciter of the
mantra should repeat (the mantra) four lakhs (repetitions) added to for¬
ty thousand and four thousand (= 444,000 times). (18)
For 44 days"" the reciter ofthe mantra should offer to Vighna water
libations at the end ofthe prescribed repetition (ofthe mantra)^^\ and
he should offer in the fire the eight substances (the number of offerings
being equal to) one tenth (of the number of the repetitions). (19)
The eight substances are prescribed as modakas, parched and flat¬
tened rice, flour, sugarcane, coconuts, sesame along with bananas. (20)
Again the reciter of the mantra who recites the mantra should worship
Ganapati (and) (his) mantra every day according to rule (with Ganapati
seated) on the previously described lotus-pedestal"^ (which has been
worshipped) with the mantra for the seat"' (and) along with the saJctis
(of the pedestal). (21)
(The saktis) are called: T!vrä, Jvalini, Nandä along with Bhogadä, Kä¬
marüpini and Ugrä, and Tejovati and Satyä, as ninth Vighnanäsini. (22)
Having uttered the word sakti combined with sarva and kamaläsanäya
namah, the mantra of the seat is pronounced. With that {mantra) he
should worship (the seat) at the end (ofthe worship) ofthe nine saktis.
(23)
For this position of the Vighnas and two Nidhis of also ST 13.47-52,
PSSS I 435.17-346.3, Närada-Puräva 68.29-33. For a different opinion cf N
23.16-24 and (position ofthe two Nidhis) SVT II 683.19-20.
Construction: sacatuscatväriTfisalsarfikfiyani dinam anu — for 44 days.
Cf verse 18.
Cf the description in verse 8.
Cf Vivarana on PS 210.28: äsikämanur äsanamantrah /The form äsikäma-
nau is ungrammatical. If it qualified "piphe (neuter) it should be °manuni, which disturbs the metre.
Tantric Worship of Gaijeäa according to the Prapancasära 375
The first enclosure is to be worshipped with the pairs (of deities), the
other likewise with the six Vighnas along with the (two) Nidhis, the
other with the deities of (Ganapati's) limbs, the other with the mothers,
and the fifth with Indra and the other (guardians ofthe directions). (24)
One who has received initiation and {pürna-) abhiseka should repeat
(the mantra) (and) worship Ganesa in this way. And again (here) the ini¬
tiation for the reciter ofthe mantra is prescribed by the ordinance of the
teachers. (25)
He should place down vessels on the tips of four (lotus) petals and in
the middle"". He should fill (them) with decoctions made from the bark ofthe Asvattha tree, Bilva (tree), Vata (tree), Pippala (tree), and Priyan¬
gu (creeper) after involdng according to procedure Ganapa and the
pairs of deities one after the other. And having worshipped (them) with
services, having again made offerings in the fire according to rule, he
should perform the abhiseka. (26-27)
One who has perfected (the mantra) by {purascarana consisting of)
japa, homa, püjä etc. can perform (desire-oriented) acts with the mantra.
And he should offer in the fire the eight substances or other (sub¬
stances) for the achievement of the respective aims. (28)
He should make an offering of honey for gaining gold, of cow's milk for
gaining cows, of ghee for wealth, of sugar for fame, and of curd for all
prosperity, of food for plenty of food, of rice grains and of sesame for
gaining money, of flattened rice grains for a husband, of safflower along
with aimn'"^ for garments. (29)
Making an offering of lotuses the reciter of the mantra may bring a
king under (his) control, (by making an offering) of water-lilies a king's
wife, of white lotuses the ministers of that (king), of fuel-sticks of
Asvattha and other (trees) the four castes beginning with Brahmins, and
by making an offering every day of dolls etc. prepared from flour (hav¬
ing the shape ofthe victim) women. He should make an offering of salt
for drought and, again, of reeds for plenty of rain. (30)
Having then first offered water libations with four repetitions of this
mantra to Sri, Sakti, Smara, Bhü, Vinäyaka, and Rati along with the
names (of these deities), and to the (deities from) Ämoda to the two Nid¬
his (= Sahkhanidhi and Padmanidhi) preceded by their seed (syllables).
Cf PSSS I 437.10-11:
caturdalarti vilikhya tatkarnikäyärß ca te^u caturdald^gresu ca uktair etaih kväthoda- kaih kramenaikaikenaikaikatra kalasarfi sarßpürayet . . .
PSSS I 438.9 explains asväri as karavira.
the reciter ofthe mantra who is devoted to offering water Hbations may
achieve whatever is desired from a man^ala^^^. (31)
Now a king desirous of getting elephants should obtain a pit (for
catching elephants) in the elephants' forest; and nearby he should have
a very beautiful spacious, square house made, which has a firm sur¬
rounding enclosure and which is beautified by four doors and door decor¬
ations. He should have prepared a square elevated (sacrificial) ground
in that excellent open hall (and then) have a pit prepared there in the
northem part of this (sacrificial ground) as before"'. Now the reciter of
the mantra should write on the upper and subsequent steps (to the pit)
one after the other (the syllables of the alphabet), which are said to
belong to the spheres of Sagittarius, Leo and Aries"*, in order to
achieve what he desires. In the middle of the (sacrificial) ground he
should prepare a mari4ala with the (above) mentioned"' character¬
istics. (32-35)
Having invoked Vighnesvara, having worshipped (him) in the pre¬
viously described'""* procedure as ordained by the Tantra, and having
then served (him) a series of eatables, — solid and liquid, plentiful and
with ghee, having installed the fire in this pit, (and) haviiig worshipped (it) with mantras of the fire'"" in due order, the reciter of the mantra
should then first make an offering thrice of ghee in a large amount with
the same mantras. (36-37)
The reciter of the mantra should make (this) offering duly'"^ nine
times accompanied by Tara (= om), the seed (syllables of) Lak^mi
' Does mandala in tliis context refer to a Tantric diagram or to a king's circle {räjamandala), i. e. the circle of a king's near and distant neighbours (cf Kauti¬
lya's Arthasästra)^
According to PSSS 1 443.1 this refers to the square fofw^tomentioned in PS 6.66.
"* According to PSSS I 443.5-7 the syUables ofthe alphabet belonging to the tlu-ee spheres are 1) Sagittarius: a to na, 2) Leo: o to ai, 3) Aries: a to ia.
Accordmg to PSSS I 450.2-3 the WMiw<iaZadescribed m PS 17.8 is referred to.
140 Qj- pg 6.41-44 where the services offered in the püjä are listed.
'"" According to PSSS I 450.8-9 this is done with the mantras given in PS 6.74-78.
Cf PSSS I 450.18-23:
1) orfi svähä 2) 07(1 srirn svähä 3) OTft sritti hriffi svähä
Tantric Worship of GaneSa according to the Prapancasära Zll (= srirfi), Adrisutä (= hrirß), Smara (= klirß), Ksmä (= glaurß), Vighnesa
(= garß), and by the king of mantras divided in three parts. (38)
Then after making an offering again also of ghee, accompanied by the
complete (king of mantras) (the same number of times as) the number of
syllables in the mantra (i.e. 28), he should make an offering ofthe pre¬
viously prescribed eight substances''" smeared with the three sweet
substances'"". (39)
He should make (this) offering for 44 days with (the total number of
offerings) being 44,000 plus 404 plus 40 (= 44,444). (40)
The young ones of the elephants along with the cow elephants are
caused to fall in this pit by Ganapati. And having daily fed Brahmins
and prospering by their blessings, he should give as dak^inä to the pre¬
ceptor after worshipping him, 50'"^ elephants, or money received by
their sale, or a tenth part of it. (41-42)
Having offered ghee with mantras, having concluded in a proper way
the fire sacrifice of the pairs (of deities), ofthe (six) Ganapatis and the
two Nidhis, as well as ofthe deities of (Ganapati's) limbs, the mothers
and the guardians ofthe directions, (and) having worshipped (these dei¬
ties), having again removed the food offering and other things, having
worshipped Ganapati with the surrounding (deities), having sent (them)
off to (the reciter's) own heart, the reciter ofthe mantra should live (hap¬
pily)'"'. Thus the procedure of worship has been prescribed. (43-44)
Thus the mantra of the ten-armed (Ganapati) has been described here
in short. The devotee, after obtaining initiation, performing^^'apa accord¬
ing to rule, making offerings in the fire, worshipping, bowing, praising
every day, offering water libations, after obtaining the objects of his
desires also attains in the end the praiseworthy state by the power of
the mantras. (45)
4) OTß srirß hrirfi klirfi svähä 5) orß srirß hrirß klirß glaurß svähä 6) orß srirß hrirß klirß glaurß garß svähä
7) orß snrß hrirß klirß glaurß garß ganapataye svähä
8) orß srirß hrirß klirß glaurß garß ganapataye varavarada svähä
9) orß srirß hrirß klirß glaurß garß ganapataye varavarada sarvajanarß me vasam änaya svähä.
Cf verse 20 for these offerings.
I.e. sugar, honey and ghee.
'"^ The reading pancärfisadak^inärß in PS' and PSSS ("as dak^inä ... a fifth part") gives a better meaning since the number of elephants caught may be less than fifty.
Cf the common formula sukhi viharet, e.g. PKS 2.10.
Smftipitha (= g), Pinäki (= l) with Anugraha (= au) connected with
the dot (= glaurfi): this is said to be the excellent seed (syllable) of the
earth which causes immobilization''*'. (46)
The fourth (= ga) in reverse order beginning with Tära (= orfi) con¬
nected with the dot (= gani) is the mantra of Vighna (= orfi garfi). (This
mantra) which ends in hrt (= namah) (i. e. oni garfi namah) in the case of
the ritual worship (of a murti), ends in the word consisting oftwo (has
(= svähä) (i.e. orfi garfi svähä) in the case of a fire sacrifice. (47)
Ganaka should be the seer, nicrd^ the metre, Vighna its deity. The rite
of anga{nyäsa) is prescribed with the seed (syllables of Ganapati)
(= garfi) combined with the long (vowels)'^' (and followed by) an Anus¬
vära. (48)
May Vighnaräja, who is red, who has a red body, (red) garments and
(red) flowers, who has a protruding belly, who has the moon as his crest,
who has three eyes, who has short hands and feet, who holds the fruit of
the citron tree'^^ in (his) trunk, who holds in his hands a noose, goad
(and) tooth (and shows) the wish-granting gesture, who has the face of
an elephant, who has snakes as his ornaments, (may that) deity who
sits on a lotus (and) to whom gods bow down, be (inclined) towards your
welfare. (49)
The initiated should repeat (the mantra) 400,000 times; as before he
should offer oblations with the previously mentioned eight substances
(the same number of times as) a tenth part ofthe (munber ofthe repeti¬
tions of the mantra) (= 40,000). (50)
Having invoked Vinäyaka on a pedestal in the pericarp of the lotus
with Tivrä and the other {saktis ofthe pedestal)'''* he should again wor¬
sliip in the four directions in the pericarp Ganädhipa and Gapesa, also
Ga^ianäyaka and Ganakrida along with the (deities of Gaijesa's) limbs
being located in the filaments, (further) Vakratuijda, Ekadaip^tra, and
Mahodara and Gajänana, the one called Lambodara, Vikata, Vighnaräj
and Dhümravarnaka. (51-53)
He should worship the group of mothers and outside also the guar¬
dians of the directions. Thus has been declared in short the worship
related to Ganesa. (54)
The reciter of the mantra should make an offering of flour, parched
grains, sesame, along with coconuts 400 times, from an auspicious first
(lunar) day to the fourth (lunar) day. (55)
Tlie significance of tfiis mantra of the earth glamfi in this context is not clear.
Cf. verse 22 for these names.
Tantric Worship of Ganesa according to the Prapancasära 379
Day by day (this fire sacrifice) should grant all wishes of men (and)
bring (everyone) completely under one's control. With sesame and rice
grains (this fire sacrifice) brings Laksmi under control and grants fame.
(56)
One who wishes for a girl or a girl wishing for a husband should make
an offering of parched grains smeared with the three sweet sub¬
stances'"" for seven days. (57)
But a fire sacrifice made with coconuts on the fourth (lunar) day
grants immediate wealth; (a fire sacrifice made) with an oblation
smeared with ghee grants success in all undertakings. (58)
The wise man should make an offering of balls of salt'"' smeared with
curd for four days at night in order to achieve desired objects (and)
inunediate success in debate. (59)
Having meditated on Ganapa who is so (beneficent), the wise reciter
of the mantra should offer libations of nectar-like water on the head of
this (Ganapa) every moming day after day 44 or 444 times. His desired
success will come before 40 days. (60-61)
He should write in fresh butter clockwise and in reverse order the seed
(syllable) (of the mantra) surrounded by the {mantra itself) with the
name of the person (to be controlled) set in the middle'^". (62)
Having infused (life) breath (and) having repeated (the mantra) 108
times, he should eat this silently; after seven days (this) brings (the vic¬
tim) under control. (63)
Antyäsana (= lc$), then Sük§ma (= i), Lohitaga (= p), Agni (= ra),
again the same (= pra), at the end säda, the two syllables näya: this
should be the mantra ending in nati {= namah) (and) beginning with
(Ganesa's) own seed (syllable) (= gayi)^^^ (64)
And the seer and deity are the previously (mentioned) ones"^, but its
metre is said to be viräj. The procedure of anga{nyäsa) is prescribed
'"' Cf. PSSS I 460.14-15 for this and other possible meanings:
lonamudrä lavariagulikä / anye mudreti mudireti vadanti / mudireti kulärthä . . . simbi dhdnyavise^a iti kecit / ST 13.21 / dadhnä vilolitair lonair.
'^^ Vivarana takes verse 62 to mean a mmudala drawn on fresh butter.
For a description ofthe rite cf. Vivararia 215.27-216.23:
karnikäyärfi ^atkonamadhye parasparavimukhayi gakäradvayam älikhya madhye
hinduhhägayoh sädhyädikarß vilikhya bijaih sayive^tya ^atkorie^v angasatkayi lik¬
hitvä kesare^u svardn dale$u gäyatrivarnatrayarß bähye vyanjanäve^titarp. caturas- radvaye bhubijayi likhitvä yantrasämänyamanträyis ca likhitvä prdnaprati^fhddi- karfi kuryäd ity arthah //
The mantra is: garfi k^ipraprasädanäya namah.
Cf verse 3 and 48.
26 ZDMG 137/2
with the seed (syllable) having the dot (= garp.) combined with the long
(vowels) one after the other'^\ (65)
For wealth men should always meditate on Gajavadana who holds a
noose, goad, wish-fulfilling creeper (and) his tooth, and who has the
fruit ofthe citron tree'" (in his trunk), whose crest bears a digit ofthe
moon, who has three eyes and a red body, who shines with splendid
ornaments, who has a large belly, sits on a lotus, is graceful, whose
lotus-like arms and feet are short. (66-67)
The initiated one should repeat this mantra 100,000 times; then he
should make an offering of 10,000 sesame seeds along with the three
sweet substances, or ofthe previously mentioned eight substances. (68)
Vighna, Vinäyaka, Vira along with Süra, Varada, Ibhavaktra, Eka¬
rada, and Lambodara are to be worshipped between the two enclosures
ofthe (deities of Ganesa's) limbs and the mothers, (then) the guardians
ofthe directions (are to be worshipped). By an offering of sugar, ghee
and milk great fortune arises. Vighna who is pleased with an offering of
ghee alone brings the world immediately under one's control. (69-70)
The reciter of the mantra should offer each day one coconut with its
skin and shell as fuel'^'. After forty days he will achieve his desired
object. (71)
He should make an offering of flattened rice grains, flour, parched rice
grains, sesame seeds, of apüpa (cakes), coconuts, sugarcane, bananas,
as well as ofthe sweet substances'"'' for the achievement ofthe desired object. (72)
The fire sacrifice which is made with these eight (substances) obtains
for one all objects. A daily offering of rice along with ghee provides
householders with support for their households. (73)
The reciter of the mantra should offer libations of pure water to
Ganesa 44 times daily in the moming to achieve wealth. (74)
The daily procedure of offering libations, püjä, oblations with ten
names (of Ganapatis) such as Vighna'^'', along with (the name) Mahäga¬
napati grants one's desired success. (75)
'" PSSS I 463.1 -2 comments : tasya närikelasya carma loßtarß ca indhanikrtya
tasminn agnau tadantassthanärikelam akhandam eva hunet //
ST 13.102 ab: närikelaphalarfi pakvayi lo^tacarmasamanvitam /
Commentary by Räghavabhatta 332.15-16: loßfasabdena antarvartinärikelopa-
ribhägas laduparibhägas tvaglak^anas carmasabdaväcyah /
astadhä närikelam ityasyäpavädah //
These are Vighna, Vinäyaka, Vira, Süra, Varada, Ibhavaktra, Ekarada,
Lambodara (cf verse 69), Mahäganapati and (cf Vivarana on PS 217.21-22:)
K§ipra(pra8äda).
Tantric Worship of Ganesa according to the Prapancasära 381
Having daily contemplated on Ganapati as having come out ofthe orb
ofthe sun like a cloud, on silver stairs to the water (ofthe sea), as seated
on a lotus, holding a creeper (and) tooth, along with a noose and goad,
having dipped (his) trunk on top ofthe desired objects'" (and) sprin¬
kling (his) body with water coming from the openings ofhis (trunk), he
should offer libations of water. (76)
The reciter of the mantra who has a special knowledge (of this ritual
procedure) should perform according to rule also the rituals detaUed
earlier. Men (without the special knowledge, i. e. uninitiated) may daily
worship Ganapati who is to be visualized according to one's liking (in a
form) corresponding to (one ofhis) names, with devotion, (alone) or in a
group. (77)
The man who thus worships Vighnaraja with japa, fire offerings, püjä,
and the offering of libations gains great success, accompanied by sons
and friends etc., along with wealth and grains, and talked of in the
(whole) world, with all obstacles removed. (78)
Thus (ends) the seventeenth chapter in the noble Prapancasära.
The subject matter of the PS as represented in the ST
PS St PS St
17.1 13.1 17.47-48 13.2
17.2-11 13.28-39ab 17.49-50 13.3-5ab
17.12-17 13.42-52 17.51 13.7ab
17.18-19 13.39cd-13.40 17.52-54 13.10cd-14
17.20 13.5cd-6ab 17.55-59 13.17-21
17.21 13.41 17.60-61 13.15-16
17.22-23 13.7cd-8 17.62-63 13.25cd-27
17.28-31 13.54-62 17.64-77 13.92-106
17.46 13.63
Verses of PS quoted in PSSS
PS PSSS PS PSSS
(17.1-4) (1. 429.2-5) 17.41-42 1. 451.10-13
17.5-8 I. 429.6-13 17.43 I. 451.5-6
17.9-17 I. 434.2-435.6 (17.46) (I. 442.13)
(17.18-19) (I. 436.7-9) (17.47-48) (I. 459.1-3)
17.20 I. 436.10-11 17.49 1. 459.4-7
(17.21-25) (1. 436.13-437.4) (17.50-54) (I. 459.11-17)
17.26-31 I. 437.5-438.16-19 17.55-63 I. 459.19-461.8
17.32-35ab I. 442.15-443.3 (17.64-66) (I. 461.17-18)
17.35cd 1. 450.1-2 17.66-67 1. 461.19-462.1
17.36-37ab I. 450.5-7 (17.69) (I. 462.10-12)
17.39 I. 450.23-451.1 17.70-74 I. 462.14-463.14
(17.40) (I. 451.1-3) 17.76 1. 463.16-19
26'
Bibliography and Abbreviations
Baudhäyana-Dharmasütra. — The Baudhäyana-Dharmasütra with the 'Vivarana'
Commentary by Sri Govinda Svämi. Ed. U. C. Pandeya. Varanasi 'l972.
Goudriaan/Gupta 1981. — T. Goudriaan/S. Gupta: Hindu Tantric and
Säkta Literature. Wiesbaden 1981.
ISp. — The isdnasivagurudevapaddhati by isanasivagurudevamisra. Ed. T.
Ganapati SastrI. P. 1-4. Trivandrum 1920-1925.
N. — Nityotsava of Umänandanätha [Supplement to Parasuräma-kalpa-sütra] .
Ed. A. Mahadeva Sastri. Rev. and enlarged by Swami Trivikrama
Tirtha. Baroda ''1977.
Närada-Puräna. — Atha näradiyamahäpurärMrß prärabhyate. Bombay 1923.
Paramänandatantra. — Paramänandatantram. Mahesvaränandanäthaviracitayä
saubhägyänandasandohäkhyavyäkhyayä sayivalitam. Ed. R. MiSra. Väränasi
1985.
PKS. — Parasurämakalpasütra with Rämeävara's Commentary. Ed. A. Maha¬
deva Sastri. Rev. and enlarged by S. Y. Sastri Dave. Baroda *''1979.
PS. — Prapancasäratantra. With the Commentary Vivaraifa by Padmapädäcärya and Prayogakramadipikä . . . rev. and documented . . . by A. Avalon and ed.
A. Sarasvati. Delhi 1981 (reprint).
PS'. — Complete works of Sri Sankarachäryä in the original Sanskrit Vol. 4: Pra¬
panchasära. Madras 1981 (= Samata revised edition).
PSSS. — Prapanchasärasärasangraha of Girväijendra Saraswathi. Ed. K. S.
Subramania Sastry. Vols. 1.2. Tanjore 1962-1963.
Sarfikaravijaya. — Sri Sankaravijaya of Anantänandagiri. Ed. N. Veezhina-
than. Madras 1971.
St. — SrilaJc^maxiadesikendraviracitarfi säradätilakatfi srimadräghavabhattakrta
'padärthädarsa' vyäkhyäsahitam. Ed. Mukund Jhä BakhSi. Väränasi '1963.
TÄ. — Kr^nayajurvediyarfi taittiriyäranyakam. Srimatsäyaßäcäryaviracitabhäsya- sametam (saparisi^tam). Ed. B. Phapke. Vols. 1. 2. Puije 1981 (reprint).
/'-
Bücherbesprechungen
Werner Vycichl: Dictionnaire etymologique de la langue Copte. Leuven: Pee¬
ters 1983. XXVIII, 520 S. 4°
Nach den großen neuen lexikalischen Werken über das Koptische, J. Öerny:
Coptie Etymological Dietionary. Cambridge 1976 und W. Westendorf: Kopti¬
sches Handwörterbuch. Heidelberg 1977, sowie den in diesem Zusammenhang
ebenfalls zu nennenden großen sprachgeschichtlichen Werken, J. Osing: Die
Nominalbildung des Ägyptischen. Mainz 1976 und W. Schenkel: Zur Rekon¬
struktion der deverbalen Nominalbildung des Ägyptischen. Wiesbaden 1983, hat
nun auch W. Vycichl sein lange erwartetes etymologisches Wörterbuch der
koptischen Sprache vorgelegt. Das Geleitwort dazu schrieb R. Kasser, — und
sicherlich wird jeder, der das Werk kennt, ihm geme beistimmen, daß es auch
nach den vorgenannten gmndlegenden Arbeiten seinen besonderen vollen Platz
beanspmchen darf.
In der Tat handelt es sich bei diesem Werk um etwas Besonderes: der Verfas¬
ser W. Vycichl, der einen großen TeU seines bisherigen Gelehrtenlebens der
Erforschung der ägyptisch-koptischen Sprachgeschichte gewidmet und sich
durch eine fast unübersehbare Fülle von Einzelarbeiten auf diesem Gebiet einen
Namen gemacht hat, zugleich ein großer Kenner des Berberischen und Semiti¬
schen mit vieler auch darüber hinausgehender sprachwissenschaftlicher Erfah¬
mng, legt auch in diesem neuesten Werk wieder Zeugnis ab von seinen stau¬
nenswerten Kenntnissen und seinem Ideenreichtum. Er ist übrigens bei uns
sowohl wie in der intemationalen Fachwelt seit Jahrzehnten als profilierter Ver¬
treter der ägyptisch-semitischen lexikalischen Vergleichung bekannt und hat
auch diese Qualität in das vorliegende Wörterbuch eingebracht.
Im einzelnen sei besonders iiingewiesen auf den äußerst gelungenen Abschnitt
über die Dialekte und Subdialekte des Koptischen, der in seiner Knappheit bei
größtem Informationsgehalt meisterhaft ist (Einleitung XI-XII). Auf den fol¬
genden lexikalischen Teil (S. 1-352) wird noch besonders einzugehen sein.
Erschlossen wird die FüUe des dort gebotenen Stoffes in dankenswerter Weise
durch gut komponierte Indizes (u. zw. Französisch, Ägyptisch, Koptisch, Grie¬
chisch, Demotisch, Semitisch, Hamitisch, Indoeuropäisch und Sonst., S. 353-
515).
Der eigentliche lexikalische Teil ist in seiner Art einzigartig und genauesten
Studiums würdig. Wie schon R. Kasser in seinem Vorwort bemerkt, sind sehr
viele Artikel regelrechte Monographien geworden. Die Stichworte sind dabei um
vieles vielseitiger als gemeiniglich in etj^nologischen Wörterbüchem. Orts- und
Personennamen, Fremdwörter und termini technici aus allen möglichen Kultur¬
bereiehen werden reichlich mitbehandelt, so daß das Wörterbuch fiir den For¬
scher zu einer wahren Fundgmbe, zu einem unentbehrlichen Handbuch fiir den
Ägyptologen (und nicht nur diesen) auf lange Zeit werden wird. Übrigens wird
der deutsehe Leser fiir die vielen deutschsprachigen Bedeutungsangaben in den Artikeln des lexikalischen Teiles dankbar sein.
Zeitschrift der Deutschen Morgeniändischen GeseUschaft Band 137, Heft 2 (1987)
© Deutsche Morgenländische Gesellschafl e.V.
