Prologue to Śrī Ucchiṣṭa Gaṇeśa

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  Prologue to śrī ucchiṣṭa gaṇeśa (gaṇapati) mantra sādhana   :-  Tantra is a system or framework, meant for spiritual salvation, as well as achievement of material objectives. The root ‘tan’ means ‘to expand’ and ‘tra’ in this context is ‘liberation’. śrī    ucchiṣṭa gaṇeśa sādhana, falls under the tantra category. Various commentaries and texts suggest that it’s more effective under the vāmamārga or left handed path, than any other. However, the mantras in general, can be practiced by followers of any path. The same applies for śrī ucchiṣṭa gaṇeśa sādhana.  The paths of tantra, generally fall under four categories. Various descriptions exist for these  paths. 1.   Vāmamārga or the left - handed path is known for it’s esoteric and unconventional methods, without any binding to the norms of the society. Adherents consider everything sacred and focus primarily on the sādhana (spiritual quest) than anything else. There are no taboos and everything is considered to be a manifestation of the superconsciousness and is therefore sacred. Freeing the mind from everything through internal worship and focusing primarily on the mantra japa is the objective. 2.   Dakṣiṇamārga or the right - handed path, is known for it’s plethora of vedic rituals and maintaining utmost sanctity towards the worship of the deity. Laden with numerous rituals that need to be performed externally, this method focuses on creating an environment of utmost devotion as well as a fear of the unknown. The fear stems from the fact of missing out any rituals or not following the norms properly or as dictated by the guru. Strict adherence of rules including celibacy, proper diet, time of worship etc. are mandated. 3.   Kaulamārga is a mix of both Vāma and Dakṣiṇamārgas. Importance to the pañcamakaras or their substitutes is followed in this tradition. Importance of a partner is stressed in some rituals. It is not important for one to follow every single ritual and this allows a great deal of flexibility, based on one’s disposition.  4.   Samayamārga is mostly meditative and some rituals of dakṣiṇamārga are followed either internally or externally.  Irrespective of the path one chooses, devotion and perseverance are of  paramount importance.   śrī ucchiṣṭa gaṇeśa (gaṇapati) sādhana is described as the “essence of all tantras”. From a material perspective, it is meant for give victory in all sorts of competitions, game of dice or gambling etc., as well as considerable wealth, for those who achieve siddhi or complete fructification of the mantra. It is said that the mantras of śrī ucchiṣṭa gaṇapati made Kubera, the treasurer of all material riches and Vibhīṣaṇa, the king of Lanka. The mantras from 9 to 19 letters (Sanskrit) are primarily meant for both material and spiritual objectives, but  primarily used for material purposes. The higher lettered mantras are more on the spiritual side, especially the 37 lettered mantra, that is said to grant mokṣa, or lead us in that direction.  Hastipi śāci is the consort or the śakti of śrī ucchiṣṭa gaṇapati. The large elephant head of Lord gaṇeśa, is said t o be the repository of all knowledge and his supreme intellect. The word  ‘hasti’ represents an elephant and ‘  pi śāci’ refers to a class of celestial beings of the highest order. There are other ‘  pi śāci’ classes that closely resemble goblins or similar being s. The śakti of śrī ucchiṣṭa gaṇapati, Hastipi śāci is among the supreme beings, just the same as mahā  pi śāci that’s used to refer to śrī Mātaṅgī.   The following two quotes from the book called amarakośaṃ describe piśācis.    piśāco guhyaka ssiddho bhūto'mī devayonayaḥ    पिशाचो     गुक     ो    भूतोऽमी     देवयोनयः  Meaning:-  piśācis, guhyakās, siddhis and bhūtās are born of devās.   eśitāśāstāmasāḥ svayaṃ nirmāṃsāḥ    एपशताशाामसाः    यं    पनमासाः  Meaning:-  piśācis are meat eating celestial beings and tamasic by n ature and are also very thin and almost fleshless in appearance. śrī ucchiṣṭa gaṇapati is also seen as a mahā yakṣā and his consort hasti  pi śāci as a yakṣiṇi. This visualization is for material purposes only. To comprehend the full form of śrī ucchiṣṭa gaṇeśa from a holistic perspective, The following śloka from īśopaniṣad can be stated in this context. More ślokas from atharva veda state the same. oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpurṇamudacyate ।    pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥   ॐ    िूरणमदः    िूरणपमदं    िूराणुरणमुदते   ।    िूरण     िूरणमादाय     िूरणमेवावपशते   ॥  The Whole is beyond, Whole is this (creation) From Whole the Whole emanates, Of Whole the Whole having been taken The Whole is even left over. The creation or visarga bhāva that we live in, is a complete Whole manifestation of the universe or brahmāṇḍa. This Whole manifestation comes from the bhūta bhāva or the creative aspect  called goddess śakti, the dynamic superconsciousness, which is also a Whole manifestation in HERSELF. The bhūta bhāva comes forth from the adhyātma bhāva or SELF or Lord śiva, the static superconsciousness, the manifested saguṇa brahman, who is a Whole by HIMSELF. saguṇa brahman is manifested from parambhāva or parabrahman, a Whole by ITSELF. During the creative involution, the creation is a complete infinite Whole and thus the involutionary form of bhūta bhāva is also a complete Whole, the Whole having been taken off during the process, remains a complete Whole. This resid ual Whole is named ucchiṣṭa brahman or ucchiṣṭa gaṇeśa, the parabrahman, the ultimate supreme reality or the singular principle. He is also in all the leftover Wholes mentioned above - śrī mātā and śiva.  Karma is of three types  –    sañcita, prārabdha, and āgāmi. Prārabdha is the portion of sañcita, that we experience in this lifetime and āgāmi is what we accumulate to be added to sañcita. Sañcita is the leftover ucchiṣṭa karma that could be eliminated through the mantra sādhana of śrī ucchiṣṭa gaṇapati, lea ding us to liberation. When we are devoid of our ego, pride, achievements, lineage and anything else that binds us to the body or person, then the consciousness that is leftover, is ucchiṣṭa brahman or śrī ucchiṣṭa gaṇapati.   Samaya  means time. Brahman is beyond time and space and all other dimensions that can be conceived. There are therefore no specific muhurtas or auspicious timings for starting the śrī ucchiṣṭa gaṇapati sādhana. There are also no requirements to check the eligibility of an individual based on the various tools such as the  akāthaha cakra  etc. Consciousness is not separate from the superconsciousness. The mantra obtained from a siddha guru is by itself potent an d can be recited without any hesitation by the sādhaka. Also, there are no stringent requirements on cleanliness etc. The consciousness is the purest that there is and all we need, is to  sync our breath with the mantra.  All other preliminaries are simply to lead us to that point. Once the form of śrī ucchiṣṭa gaṇapati   is fixed in the minds of the sādhaka  and the mantra is synchronized with breath, no other dhyāna, viniyoga or nyāsas are required.   Śrī Ucchiṣṭa Gaṇapati   Yantra Āvaraṇa Pūja   Prologue :-   All tantra sādhanas involve the worship of the deity, through the form of a yantra (maṇḍala). The yantras are sacred geometric diagrams, that are deemed to represent the japa sādhana deity, at the very centre, covered by other deities. The coverings or āvaraṇas, are usually at the corners or centres, of intersecting geometric figures. The pīṭha and āvaraṇa pūjas are performed during the mantra japa, after the dhy ā na verse. The  pūjas are for worshipping the yantra of śrī ucchiṣṭa gaṇapati, to bestow His grace on the mantra  japa and sādhana. Pīṭha represents the table or stool, upon which the yantra is pl aced. Usually, the yantra is placed on a red or yellow cloth.  It is very important to note, that the directions mentioned on yantras related to tantra sādhana, are not necessarily the same as their geographical equivalents. In tantra, the directions for deities, can be different from the geographical notation and it also varies by the gender of the deity. In general, For male deities, the East direction is the geophraphical South and for female deities, it’s the geographical North. For śrī vidyā related dei ties, the East is usually on the geographical north. The direction of East is where South should be in the yantra of śrī ucchiṣṭa gaṇapati, for worshipping the śaktis. Please follow the enumerated corners in the yantra, for each of the āvaraṇa deities. The pīṭha devatās are not represented on the yantra, since the yantra itself is  placed on the pīṭha.   Before starting the pūja, ensure that you have a brass plate, some water in a jug or a container, as well as a disposable container for the water. Another vi śeṣa arghya vessel (water container) should also be kept ready for the tarpaṇa. Keep some flower petals, kumkum (red powder), clarified butter or ghee, a clean cloth and some unbroken rice or akṣatas ready as well. A spoon or uttaraṇi, should be handy for the tarpaṇa. This should be done in the similar manner as the śrī cakra āvaraṇa pūja. The flower petals can be placed from the left hand and the tarpaṇa from the right hand. Internal worship can also be done by those, who’re unable to perform in a ritualis tic manner. pīṭha puja (  पीठ     पूज   )   :- Utter the following mantra, to felicitate the pīṭha devatās : - oṃ maṃ manḍūkādi paratatvānta pīṭha devatābhyo namaḥ   ॐ    मं    मूकापद     िता     िीठ     देवताो     नमः   Worship the 9 pīṭha devathās starting from east, in clockwise direction.   IAST   Devanāgari   Yantra Direction   Geographic Direction  1 oṃ tīvrāyai namaḥ   ॐ    तीायै    नमः  East South 2 oṃ cālinyai namaḥ   ॐ    चापै    नमः  South-East South-West 3 oṃ nandāyai namaḥ   ॐ    नायै    नमः  South West 4 oṃ bhogadāyai namaḥ   ॐ   भोगदायै    नमः  South-West North-West 5 oṃ kāmarūpinyai namaḥ   ॐ    कामपि     नमः  West North 6 oṃ ugrāyai namaḥ   ॐ    उायै    नमः   North-West North-East 7 oṃ tejovatyai namaḥ   ॐ    तेजोवै    नमः   North East 8 oṃ satyāyai namaḥ   ॐ    सायै    नमः   North-East South-East 9 oṃ vighnanāśināyai namaḥ   ॐ    पवनापशनायै   Center Center
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