Supposed incarnation of Ganesha

Sham S.Misri

In recent times there has been a supposed incarnation of Ganesha, whose descendant and representative was visited by Captain E. Moor during the 20th century.

The following is the account of his visit:

*—"Muraba Goseyn was a Brahman of Poona who by asceticism, and prayer, merited above others the favourable regards of the Almighty. Ganpat accordingly granted to appear to him at Chinchoor in a vision by night; desired him to arise and bathe; and, whilst in the act of ablution, to seize and hold sacred to the Godhead the first tangible substance that his hand encountered. The god covenanted that a portion of his Holy Spirit should pervade the person thus favoured, and he continued as far as the seventh generation to his seed, who were to become successively hereditary guardians of this sacred substance, which proved to be a stone, in which the god was understood as mystically typified. This type is duly reverenced, carefully preserved, and has ever been the constant companion of the sanctified person inheriting with it the divine patrimony. This annunciation happened about A.D. 1640; and at the time Captain Moor visited the place, the sixth descendant was the representative of the Deity.

"It does not now appear what was the precise extent of the divine energy originally conceded, but it is inferred to have been a limited power of working miracles, such as healing sickness, answering the prayers of pious suppliants, and the faculty of foretelling future events. These gifts were enjoyed in a more extensive degree by the earlier representatives of the god; but the person whom Moor saw professed to have performed several miracles. The third in descent is reported to have performed a wonderful work.

It was in his time that the Mogul army of Hyderabad so successfully invaded the Marhatta country. After plundering and burning Poona, a party proceeded to Chinchoor, the residence of this Deity, to lay it under contribution. To this the Deo refused to submit, confiding in the divine influence wherewith he was invested.

The Musalmans derided such superstition, and with a view of rendering it ridiculous offered to send a present to the Deo. The offer was accepted, the Deo betook himself to prayers, and the insulting bigots deputed certain persons to see the result, as apparently a well-behaved and appropriate present was given. It consisted, however, of cow's flesh, hatred in the eyes of a Hindu. When the trays were uncovered, they were greatly astonished to find that, instead of the cow's flesh, the trays were filled with the finest and most sacred flowers of the Hindus. The Musalmans, seeing this, recognized the finger of God in the transaction, and so struck were they with the reality of the miracle that a valuable grant of land was made to the Deo, which his temple enjoys to this day."

The Deo eats, sleeps, marries, and lives the life of an ordinary mortal; and though he is regarded as a fool in worldly matters, he is worshiped as a god. On special occasions his actions and movements are most carefully watched, as they are transient manifestations of the divine will, and are regarded as prophetic. Thus, on a particular night of the year, should he remain in peaceful sleep, national repose is predicted; should his slumbers or his waking moments be disturbed, national calamities are expected. If he start wildly from his seat, seize a sword, or make any warlike movement, war may be looked for."

Daksha’s yagna:

Sham S. Misri

The Trinity quarrels continued into feud with Daksha, Brahma’s son. Prajapati Daksh is one of Lord Brahma’s Manas Putra. He was angered and began disliking Lord Shiva, when the latter had cut off Lord Brahma’s fifth head. He later married Prasuti, daughter of Svayambhu Manu, and had many daughters, who married many devas and other rishis.

Prajapati Daksha’s youngest daughter, Sati was Goddess Adi Shakti’s incarnation. She was very dear to him. But when he found out that she was in love with Shiva, he tried his best to keep her away from him. He once imprisoned her in the Daksh Rekha also.

Two of his daughters Revati and Rohini were married to Chandrama (the Moon Lord). But, Chandrama favoured Rohini over Revati which eventually made her sad. When Daksh found out about it, he cursed Chandrama. Then Mahadeva revived Chandrama from this curse of his by placing him on his head.

In order to keep Sati away from Shiva, Prajapati Daksh arranged her marriage with Satbish, a very ugly looking man. To make Satbish handsome, he was advised by Lord Brahma to look for a sculptor named Jatta (who was in fact Lord Shiva himself). Jatta made a handsome sculpture of Satbish, thus making him handsome. But, then Daksha asked Jatta to make him another sculpture, that of Shiva as a Dwarpals, which was made by Jatta. But soon, Satbish understood that Sati was only meant to marry Shiva and thus refused to marry her.

Feeling insulted, he arranged for Sati’s swayamwara. At the swayamwara, Sati chose Shiva by putting the garland around the neck of his statue. Even though Daksha refused the marriage, Lord Vishnu and Lord Brahma forced him to accept it. He was greatly upset by his daughter marrying Shiva.

Daksha had always hated Shiva. He did not leave a single chance to insult him. One day Daksha organized a grand yajna to which all the gods were invited, with the exception of Sati and Shiva. Wanting to visit her parents, relatives and childhood friends, Sati sought to rationalize this omission. She reasoned within herself that her parents had neglected to make a formal invitation to them only because, as family, such formality was unnecessary; certainly, she needed no invitation to visit her own mother and would go anyway. Shiva sought to dissuade her, but she was resolved upon going; he then provided her with an escort, Nandi and bid her provoke no incident.

Daksha holds a horse sacrifice without Shiva. This revenge was to miscarry. While all the gods troop off to the sacrifice, Sati pleads the father. Daksha repeats the strictures of the early assembly, upon which, in vindication Sati enters the sacrificial fire and gets consumed by flames. Sati, Shiva’s love was gone and he was devastated. An enraged Shiva tore a hair and created the fiercest warrior, Veerabhadra. His body was tall to reach the high heavens; he was as dark as the clouds; he had a thousand arms; three burning eyes, fiery hair and he wore a garland of skulls and carried terrible weapons. Mother Devi created Bhardrakali and provided Shakti energy. Thus Veerabhadra and Bhardrakali were born of the wrath of Shiva and Shakti and personified their anger.

Mahadeva created from his mouth a terrible sound, Being whose very sight could make one’s hair stand on its end. The blazing flames that emanated from his body rendered him exceedingly awful to behold. His arms were many in number and in each was a weapon that struck the beholder with fear. . “I am known by the name of Veerabhadra’’ and I have sprung from the wrath of Rudra. This lady, who is my companion, and who is called Bhardrakali, has sprung from the wrath of the goddess.”

Veerabhadra was ordered to destroy Daksha’s horse sacrifice. Veerabhadra awaits instructions and this, according to Vaayu Purana:  “Lead my army against Daksha and destroy his sacrifice; fear not the Brahmanas, for thou art a portion of my very self”. ‘Spoil the sacrifice of Daksha’. Then the mighty Veerabhadra, having heard the pleasure of his lord, bowed down his head to the feet of Shiva; and starting like a lion loosed from bonds, despoiled the sacrifice of Daksha, knowing that this had been created by the displeasure of Devi. She too in her wrath, as the fearful goddess Rudrakali, accompanied him, with all her train, to witness his deeds.

As directed by Shiva, this ‘fire of fate’ scattered all the gods and cut off Daksha’s head.  Vishnu had a few roles to play here. According to Skanda Purana, when Veerabhadra confronted Vishnu, the former swallows his chakra. That was a lesson for Vishnu to conduct himself wisely.  The gods send Vishnu to plead for Daksha’s life to complete the yagna favouring them. Next the defeated Gods sent Brahma to Kailasa. There Brahma prays to Shiva and asks for pardon. The all-merciful Shiva replaces Daksha’s burnt head with a goat’s head. Shiva is invited to the yagna. There Daksha shows reverence and all the gods salute Shiva. Thereafter Daksha becomes a great Shiva Bhakta. Shiva Tattva here is Lord Shiva representing the Higher Self; Sati as Shakti representing the Heart and Daksha representing the ego. Symbolism of losing your head is related to destroying ego.

Shiva stormed into Daksha’s home and gave himself to insane grief. He retrieved Sati’s body from the embers and clasped her so lovingly. But a lifeless Sati in his arms makes Him emotionally violent and the rhythm of Tandava, encompassing the world seven times with Sati in his arms, makes the universe suffer. Vishnu had to put a stop to this, lest the frenzy of mourning has no meaning to his preserving status. He cuts up Sati’s body, the Shiva-lila that marks the 51 powerful Shakti Peethas.

The Mahabharata version makes clear the Trinity rivalry, making a lesser issue with Brahma than Vishnu’s race for supremacy. In Daksha’s sacrificial hall, Siva inspires fear with his arrow offerings. He hurled the Pinaka, his blazing lightning Thrishula. This destroys the sacrifice which was held in honour of Vishnu and he is struck in the breasts but it is hurled back in equal vigour. Battle flared and as per myths Indra was trampled underfoot, Saraswati’s nose was cut, Mitra’s eyes were put out, Pushan’s teeth knocked off, Chandra was beaten, Agni’s hands were cut off and the whole universe quaked. This was all halted when Brahma intervened. Daksha then declares Shiva’s supremacy.