Lord Ganesha and Tantrism

Lord Ganesha and Tantrism
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article courtesy
ganapati.club.fr/anglais/aculte.html

Tantra is (it would be more precise to tell "are"), form a set of texts which have been elaborated during past centuries; important ones are nearly one thousand years old. The word Tantra comes from the sanskrit root "trayati" which means to release, to disengage. Accordingly, the Tantra ultimate target is to free human beings from their limitations.

Tantrisme includes a set of methods, even we can say accurate methods, which aim at getting a transmutation of the energies at work in the human being.

Let us explain.

The Yogi experiment (this exactly means that we don't speak about any belief, therefore it is not a religious postulate) that the human being is composed of several "levels", from the coarsest (the physical body) to the most subtle.

These levels, or layers, are named kosha in sanskrit. We don't intend to discuss here about the intrinsic existence or non-existence of the soul. At the very least, this concept leads to some confusion when it is compared with the super-conscious states experienced by the great Yogis (we don't speak about the students of a Yoga course - even a high level one...).

"Ordinary" man is conducted by his passions : he does not have any control on his body, on his breathing, on his reactions, on his mental activity, etc. He is only conscious of his body and, in the best cases, of the crude aspects of his breathing. He even does not know anything about the prana - the energy of life - which underlays the breathing. And he is the toy of his "mental - psychic - body"...

Let us try to understand why.

The traditional Yoga teaches that the whole Universe is energy. This root power is guided by the three Guna . The word Guna can be translated, for want of something better, by "mode of existence", "position characterizing everything".

For a human being, excessive tamas leads to breakdown, melancoly, excessive râjas brings restlessness, anger, greediness, etc.

Tamasic and rajasic energies circulate in the body and grant to him the present turn of mind. The subtle channels which carry those energies are called nadi .

Those short explanations being understood (assuming that the aglossary has been consulted for the Sanskrit words -if necessary), one may understand that the Yogi purpose and practice aims to balance the Tamas and Râjas energies, and to develop and improve the Sattwa energy. To achieve this objective, there is a lot of techniques. The Yoga (codified by Patañjali) consists of eight stages, which are not necessarily in succession, but it is merely unwise to overpass the preliminary stages :

Yama, or social behaviour : ahimsa (non-violence), satya (truth), asteya (honesty), brahmâcharya (sexual control) , aparigraha (absence of possessivity)
Niyama, or moral rules in the personal life : shaucha (cleanliness), santosha (contentment), tapas (austerity) , svâdhyâya (self-observance), îshvarapranidhâna (surrender to God)
Asana, postures
Prânâyâma , breath control, Prana and other energies named above mastering (the Prana is the life energy, conveyed by the breath)
Pratyâhâra : senses withdrawal
Dhâranâ, concentration on a visible or mental meditation support
Dhyâna : the deep meditation state
Samâdhi : the immersion in the Super-Consciousness.

More or less, the Yoga path follows this way. However, everybody has to find (with the help of a capable teacher), the framework of the techniques which fits to him best : Hatha Yoga, obviously, and also Râja Yoga, Bhakti Yoga, Kriya Yoga, Antar Mauna, Mantra Yoga, Jñana Yoga, etc... Every teaching underlines such-and-such aspect, but, in any case, it has to satisfy the compulsory and preliminary purification of the disciple energies, before they can be adequately transmuted.

On his side, tantrism offers a more direct track, expected to bring quicker results (only a few decades span of painstaking and regular work). To be simple, one may say that the goal is to awaken the Sattvic energy of the Kundalini, asleep in the Mûladhâra chakra and to conduct this energy, via the sushumna nadi, crossing every chakra, up to the Sahasrara chakra.

We don't intend here to explain more about the chakra symbolism; in fact, it looks to be a very complex matter. Furthermore, it is linked to practices which are irrelevant in this Web site.

We will only keep in mind that tantric practices emphasize the importance of the Shakti .

Hatha Yoga is fundamentaly a tantric way; consequently, it may be practiced in this full the prospect. However, when Hatha Yoga migrated from India to Western countries, it grew weaker. Anyway, remember that this word Hatha means effort, strengh, and yhat there is a trap in the meaning of that word effort : all the Yoga teachers tell their student not to force themselves... The Hatha Yoga popularization led most people to know only the physical branch, the asana (postures). From there, appeared anti-stress yoga for overworked yuppies, exhausted housewifes, depressed unmarried men and women. It's not so bad, it's even really nice, but it's the very basic Yoga.

On the other side, tantrism practice may lead, in Western countries, to unfortunate delusions. Invoking and awakening the Shakti Power requires a very strict life training, assiduous practice of advanced forms of Yoga (asana, prânâyâma), and meditation sessions coupled with continuous specific mantra repetition (japa). All this context must be under the control of a competent Yoga teacher (guru) and reserved only to adequately trained Yoga students.

In addition, a "sexual" positioning of the tantric Yoga has been developed in Western countries. One may suppose that this tendency is due to a particular demand

It is true, since many centuries, that specific forms of tantrism focused on sexuality, more precisely on the mastering of this very powerful force.

However, tantrism adapted to European people has sometimes distorted the fundations of this very complex and secret science. We may say secret, since this science requires from the practiser a high level of qualification, because of real dangers, psychological as well as physical.

Indeed, sexual intercourse, as practised in tantrism, is the acme of a long partners training. Furthermore, this act is not permitted to culminate in the ejaculation. The orgasm energy must be voluntarily directed, through the sushumna, from the lowest chakra (Mûladhara) to the Sahasrara chakra... Adding the fact that the shakti (here, that word points out the sexual partner) orgasm is not expected, most amateurs should be discouraged...

Unfortunately, in our countries, the "sexual" tantrism aspects are too often discussed, or even teached with a dubious complacency by pseudo guru to yoga students greedy to get "powers" and sensations. When they don't validate a form of sex exchange, these questionable practices generally end up at disillusions. At best, the "tantric "students have to content themselves with unusual energy signs (colors, visions, heat, trembling, etc.). These experiences may reinforce their ego (self-satisfaction), leading them to a way opposite to the Yoga way...

In any event, we may underline that sexual aspects in tantrism must only be eventually tackled in the long run, after full achievement of a deep work on energies, opening out onto the control on purified chakra working.

A few good books :
Arthur Avalon. La Puissance du Serpent. Mystiques et Religions. Dervy-Livres, Paris, 1981
Julius Evola. Le Yoga tantrique; sa métaphysique, ses pratiques. Arthème Fayard, Paris; collection documents spirituels, 1971
Tara Michaël. Introduction aux voies du Yoga. Editions du Rocher, Monaco; 1980
Tara Michaël. Hatha Yoga Pradîpikâ. Fayard, Paris, 1974
Tara Michaël. Corps subtil et corps causal. Les six cakra et le kundalini Yoga. Le Courrier du Livre, Paris; 1979
Sri Swami Sivananda. Yoga de la Kundalini. Préface d'André Van Lysebeth. EPI Editeurs, Rue des Saints Pères, Paris; 1973

Ganesh and Tantrism

Ganesh is the Lord of the Mûlâdhâra chakra, which is the first chakra, the chakra of the base. The Mûlâdhâra chakra corresponds to the Earth (Prithivî) element; it is represented by a yellow-colored square figure, in which is written the root-mantra (bîja-mantra ) LAM; this square is bordered, on the four sides, by four petals. Inside the square figure, below the bîja-mantra, one generally finds the Shiva Lingam , black-colored, in a turned down summit triangle. The snake, representing the Kundalini asleep power, is wound around this Shiva Lingam. Every bîja-mantra is associated with a carrier-animal (vâhana ). The vâhana of LAM is the elephant.

Therefore, in tantric practices, Ganesh is invoked as the Power able to awake the Kundalini Shakti.

Indeed, the target of tantric practices (once the context has been correctly appreciated, and the mentionned-above precautions have been assimilated), is to wake the energy asleep in the mûladhâra chakra and to make it rising, crossing every chakra, up to the Sahasrara Chakra. Let us stress this point : this practice is difficult and somewhat risky if the student expects to run over the stages too quickly. It is easy to understand why : in every chakra there are blokages (energy nodes, grantha) which indicate the lack of yogic preparation of this chakra energies.

For exemple : if excessive rajasic energies are vigorously set in motion by intensive prânâyâma, that can get jammed in the Svâdishthâna chakra and generate intemperates sexual needs (nice result !), or in the Manipûra chakra irritate the person who does not understand what happens and why she feels herself so bad.

In the practices involving Ganesh, we have to remember that the god power is used to transform our negative forces in positive ones. We know that Hindu gods are definitely universal forces which take on various functions.

About this topic, read again the "background" chapter.

Gods act through the mantra which invoke them. Indeed, mantra are very powerful phonemes. We talk about bîja mantra which are the true vibrations of the deity.

It is absolutely necessary, for several reasons, that working with the Kundalini implies the use of a bîja mantra under the effective supervision of a skilled teacher, and in certain circumstances. This is why it's really not very interesting to learn bîja-mantra in books.

On the other hand, Vedic mantra, used in exoteric rituals, are not dangerous ones; and they always bring very benefic results.

Ganesh mantra

There are many kinds of tantric mantra. Some are personal mantra used for japa practice, other satisfy particular purposes.

Mantra bring strong psychic, therapeutic, and spiritual results. LAM is the bîja-mantra of the Earth element. Therefore, it is in connexion with the Mûladhara chakra. GAM is also linked with the Earth element; it is the reason why one can say that it is a Ganesh bîja-mantra. GLAUM is another bîja-mantra in connexion with Ganesh. By contrast, OM is a universal mantra, which must be pronounced before all the other mantra. However, we have observed that Ganesh, for his devotees, is OM Himself.

For instance : OM GAM Ganeshaya Namaha.
Please note : the final a f the word namaha is not pronounced.

Mantra purposes are many :

OM Shrî Ganeshâya namaha : the most classical Ganesh mantra; this is a good mantra for youg people (among others), to assist success at school
OM GAM Ganapataye namaha (Ganapati Up.) : used in order to remove all obstacles before starting anything
OM namo bhagavate Gajânanâya namaha : devotional mantra used to feel the all-pervaiding presence of Lord Ganesh and to obtain His darshana
OM Vakratundâya HUM : powerful mantra quoted in the Ganesha Purâna, used to rectify twisted events
OM Kshipra Prasâdâya namaha : to obtain quickly Ganesh's help and to purify the aura
OM HRîM SHRîM KLîM GLAUM GAM Ganapataye Varavarada sarvajaname vashamanâya svaha : this is a mantra of self giving to Lord Ganesh
OM HRîM SHRîM KLîM GAUM GAH Shrîmahâganâdhipataye namaha
OM HRîM SHRîM KLîM namo bhagavate Gajânanâya
Shrîmahâganapati pranava mûlamantra GAM OM
HRîM SHRîM KLîM GAUM varadamûrtaye namaha
OM HRîM SHRîM KLîM namo Ganeshvarâya brahmarûpâya charâve sarvasiddhipradeyâya brahmanaspataye namaha
Shrî Gajânana jaya Gajânana
HRîM GAM HRîM Ganapataye namaha
Bîjâya Bhâlachandrâya Ganeshaparamâtmane pranatakleshanâsâya Herambâya namo namaha
âpadâmapahartâram dâtâram sukhasampadâm ksipraprasâdanam devam bhûyo bhûyo namâmyaham
Namo Ganapate tubhyam Herambâyaikadantine svânandavâsine tubhyam brahmanaspataye namaha
Suklâmbaradharam devam sasisûryanibhânanam prasannavadanam dhyâyet sarvavighnopasântaye
Namastamai Ganeshâya brahmavidyâpradâyine yasyâ gastayate nâma vighnasâgarasosane
Yadbhrûpranihitam lakshmîm labhante bhaktakotayah svatantramekam netâram vighnarâjam namâmyaham
Thus, one may verify that most mantra are specialized ones. They are adressed to specific Ganesh forms which represent all the specific powers of this god.

To consult the chapter on the Ganesh names. The very broad range of these names represents a good abstract of the Ganesh powers.

Ganesh Gâyatrî mantra

Gâyatrî mantra are Vedic mantra. They are used during pûjâ.

Mahâkarnâya vidmahe vakratundâya dhîmahi tanno danti prachodayât
Ekadantâya Vidmahe Vakratundâya dhîmahi tanno danti prachodayât (Ganapati Up.)
OM tatpurushâya vidmahe Vakratundâya dhîmahi tanno danti prachodayât (Narayana Up.)
OM tat karâtâya vidmahe hasti mukhâya dhîmahi tanno danti prachodayât (Maibrâyani Samhita 2:6-9)
OM ekadantâya vidmahe vakratundâya dhîmahi tanno danti prachodayât
Ganapati Upanishad

om bhadram karnebih shrnuyâma devâh
bhadram pashyema akshabhir yajatrah
sthurair angaih tushtuvâmsah tanûbhir
vyashema devahitam yadâyuh
om shântih shântih shântih


Mantra 1

om lam namaste ganapataye


Mantra 2

tvam eva pratyaksham tattvam asi; tvam eva kevalam kartâsi; tvam eva kevalam dhartâsi; tvam evam kevalam hartâsi; tvam evam sarvam khalu idam brahmâsi; tvam sâkshât âtmâsi


Mantra 3

nityam rtam vachmi; satyam vachmi

Mantra 4

ava tvam mâm; ava vaktâram; ava shrotâram; ava dâtâram; ava dhâtâram; avânûchânam; ava shishyam; ava purastâttât; ava dakshinâttât; ava pashchâttât; ava uttarâttât; ava cha ûrdhvâttât; avâdharâttât; sarvato mâm pâhi pâhi samantât

Mantra 5

tvam vâñgmayah tvam chinmayah; tvam ânandamayah tvam brahmamayah; tvam sat-chit-ânanda advitîyo asi; tvam pratyaksham brahma asi; tvam jñânamayo vijñânamayo asi

Mantra 6

sarvam jagat idam tvatto jâyate; sarvam jagat idam tvattasstishthati; sarvama jagat idam tvayi layam eshyati; sarvat jagat idam tvayi pratyeti;
tvam bhûmih âpo analo anilo nabhah; tvam chatvâri vâk parimitâ padâni;
tvam guna trayâtîtah; tvam deha trayâtîtah; tvam kâla trayâtîtah; tvam mulâdhare sthito asi nityam; tvam shakti trayâtmakah;
tvam yogino dhyâyanti nityam; tvam brahmâ, tvam vishnuh, tvam rudrah, tvam indra, tvam agnih, tvam vâyuh, tvam sûryah, tvam chandramâh, tvam brahma, bhûr bhuvah suvar om.

Mantra 7. Ganapati Mantra : Ganapati Manu

ganâdîn pûrvam uchchârya, varnâdim tad anantaram; anusvarâh paratarah ardha indu lasitam tatha; târena yuktam, etat eva manu svarûpam.

Mantra 8

gakârah pûrva rûpam; akâro madhyama rûpam; anusvârah cha antya rûpam; bindur uttara rûpam; nâdah sandhânam; samhitâ sandih; sâ eshâ gâneshî vidyâ

Mantra 9

ganakah rishih; nrchat gâyatrî chhandah; shrî mahâ ganapatir devatâ; om ganapataye namah

Mantra 10. Ganapati Gayatri

eka dantaya vidmahe; vakratundaya dhîmahi; tanno dantih prachodayât

Mantra 11. Meditation on Ganapati (Dhyâna)

eka dantam chatur hastam pâshâm angkusha dhârinam; abhayam varadam hastair bibhrânam mûshaka dhvajam

Mantra 12

raktam lambodaram shûrpam sukarnam rakta vâsanam; rakta gandhânuliptânggam rakta pushpaih supûjitam

Mantra 13

bhaktânu kampinam devam jagat kâranam achyutam; âvir bhûtam cha srshtyâdau prakriteh purushât param

Mantra 14

evam dhyâyati yo nityam, sa yogî yoginâm varah

Mantra 15

namo vrâtapataye, namo ganapataye, namah pramatha pataye, namaste astu lambodarâya ekandatâya, vighna vinâshine shiva sutâya varada mûrtaye namo namah

The endd of the Upanishad is :

om saha nau avatu sahau nau bhunaktu saha vîryam karavâvahai tejasvinau avadhîtam astu mâ vidvishâvahai
om shântih shântih shântih

Nota : From the book "Ganapati" by R.L. Kashyap, Ed Saksi, 2005.