Vatapi Ganapatim bhajeham!

Happy Ganesh Chaturthi! Using this occasion to exchange some thoughts on the musical compostion "Vatapi Ganapatim bhajeham". The reader will surely know all of this. Still, taking the liberty to dwell on this song.

This composition in Sanskrit, by Muthuswamy Dikshitar, is by far, one of the most popular kritis in Carnatic music. It is set to the raga Hamsadhwani.

Vatapi Ganapati refers to Ganesha who belonged to the place called "Vatapi". What is Badami today, in Northern Karnataka, was "Vatapi" earlier. In the 7th century AD, the Pallava king Narasimha Varma attacked Badami, which was ruled by the Chalukyas. As a trophy, this idol of Ganesha was brought back from Vatapi to Tamil Nadu by the Pallavas.

It is believed that the idol of Ganesha at the Tiruvarur temple, is this Vatapi Ganapati. Dikshitar lived in Tiruvarur. (Note: This is as per a book I have. There are other accounts that mention that this idol is elsewhere! It does not matter.)

With this background, we look at the composition, line by line.

Vatapi ganapatim bhajeham-  Dikshitar says- "I worship Vatapi Ganapati". The opening line is straightforward and expresses the intent. The rest of the composition adds details to this Vatapi Ganapati.

What kind of a Ganesha is he?

vaaranaasyam varapradam shri: The one who has an elephant face "vaarana aasyam" and the one, who is the bestower of all "varam" (boons). The trailing "shri" is an honorific. When the singer ends this line and goes back to the first line, it will now read as "shri vatapi ganapatim"!

Why is Ganesha specially mentioned as "vara-pradam"? It is said, before worshipping any deity, the first deity to be worshipped, is Ganesha. It's as if, other deities can bestow boons, only if sanctioned by Ganesha! Otherwise, even the "vara-providing capacity" of other deities, will be rendered null and void! (There is a shloka on this). Hence, vara-pradam for Ganesha.

Bhutaadi samsevita charanam: The one, whose feet (charanam) were served/worshipped by "bhuta-ganas". Ganesha is "ganaanaam pati"- the lord of all the ganas of Lord Shiva. "gajaananam bhuta-ganaadi sevitam" is a popular line. Dikshitar uses the same idea here.

Bhuta-bhautika prapancha bharanam: The lord of the entire creation (prapancha). The creation is made up of 5 elements: "earth, water, fire, air, space" (pancha-bhuta prapancha) as well as the combinations of the 5 elements (bhautika prapancha).

Veeta raaginam, vinuta yoginam: That Ganesha who is "free from raaga" (i.e. free from attachment) and who is worshipped by the yogis "vinuta yoginam". It seems awkward to say Ganesha is free from attachment- after all, he is the Almighty! We have to look at it as follows- the devotee wants to be free from attachment and hence invokes that particular aspect in Ganesha. 

Vishwa kaaranam, vighna vaaranam:  The one who is the cause of the world...vishwa kaaranam...and the one, who removes all obstacles "vighna vaaranam". Here, Dikshitar mentions Ganesha's main department- he is vighna-harta, vighneshwara etc.

Puraa kumbha sambhava munivara prapujitam: The one who was worshipped (pra-pujitam) by the great sage  (muni-vara) i.e. Agastya, long ago (puraa). Why is Agastya suddenly mentioned? We have to go to the story related to how The Kaveri River was born. Ganesha in the form of a crow, toppled Agastya's kamandalu, and from that, The Kaveri River flowed. Since Dikshitar spent his life beside the Kaveri, he is reminded of this incident. 

Trikona madhya gatam: Dikshitar is a "Shri-Vidya upaasaka". In this form of worship, the Shri-Chakra is made up of triangles "tri-kona" and at the center (called "bindu") of all the triangles (madhya gatam), the supreme being is present. Hence, he sees Ganesha, as though at the centre of the triangle.

Murari pramukhaadi upaasitam: That Ganesha, who was worshipped by Murari (Vishnu) and other (adi) prominent beings "pramukha". Why is Vishnu brought in? It will be fitting to translate Murari as Krishna, since today is Ganesh Chaturthi. Ganesha and Krishna are connected on this day. It is said, that Krishna saw the moon on this day, and as a result, underwent a terrible time (when he was accused of even murder). The reader should refer to the story of "syamantaka mani", where this episode is narrated. It is said that the one who remembers this story of Krishna and syamantaka mani on Ganesha chaturthi, is spared of all ills, even if he accidentally sees the moon today! 

Muladhaara kshetra sthitam:  The one who is present at the base of the spine "mulaadhaara chakra" as "energy" (praana-shakti) in every person.

Paraadi chatvaari vaagaatmakam: It is this praana-shakti (mentioned in the earlier line) that helps in all activities including "speech" (vaak) (vaagaatmakam). It is said, before speech comes out of the mouth, it goes through 4 stages where it changes from "subtle sound to finally audible sound". The 4 stages of sound/speech-production are "paraa, pashyanti, madhyamaa and vaikhari". Hence "chatvaari" (4 fold nature) of "paraadi"- i.e. "paraa + adi" starting from "paraa" and going through the stages of pashyanti etc. till it finally becomes audible, oral speech. 

This point is connected to the previous idea of "mulaadhaara" because "paraa", "pashyanti" etc. are also mapped with particular chakras starting from "mulaadhaara". Hence, Dikshitar mentions them together.

Pranava swarupa vakratundam: What is the synthesis of all sounds (mentioned in the previous line)? It is "om" i.e. pranava. Hence, "pranava swarupa". And vakratundam- the one with a curved trunk. It is ironical- after talking about the science of sound and speech, suddenly, we get the mention of the trunk. The trunk covers the mouth (of the elephant). When we speak before a mahatma, we cover the mouth and speak- this gesture conveys humility (vinaya). Hence, Ganesha exemplifies both vidya (speech) and vinaya (humility)

 Nirantaram nikhila chandra khandam: Note: There are alternate, slightly different words for this line.  Ganesha is the one who wears the moon on the forehead. We have the name "phaalachandra" for Ganesha. The moon represents time...since time is measured in terms of the phases of the moon (tithi). Ganesha holds the moon on his head means that he is the lord of time. Hence, he is nirantaram- permanent. 

Nija vaama kara vidruta ikshu dandam: In these words, we have a description of Ganesha for the purpose of meditation (upaasana). We saw previously that he has a trunk, and holds the moon on the head etc. Here, we have a reference to his hands. In his left hand (vaama kara), he holds an "ikshu dandam" (sugarcane stick).

Karaambuja paasha beejapuram: In his lotus-like hands (kara-ambuja), he holds a noose (paasha) and a fruit (beejapuram). Apparently, beejapuram is a kind of lemon. Though we can ascribe some signifance for paasha, fruit etc, essentially, these descriptions are used to complete the picture of Ganesha for upaasana (for meditation).

kalusha viduram bhutaakaaram: The one who destroys all negativity (kalusha viduram). Next, bhutaakaaram. Aakaara is form. The one who has the 5-elements (bhutas) as his very form. Earlier, we said, Ganesha creates/sustains this world made up of pancha-bhutas. Now, we say, he not only created the world, but also exists..."as the world" (bhutaakaaram). 

haraadi guruguha toshita bimbam: The one who was pleased (toshita) by hara (shiva), guruguha (kartikeya) and adi (others). Bimbam means original. Pratibimbam means reflection. Hence, Ganesha is the original, the Truth, while everything else exists as his reflection. We can extrapolate more. Guruguha is of course Dikshitar's trademark signature also.

Hamsadhvani bhushita herambam:  The one who is adorned with Hamsadhvani raga. Dikshitar embeds each composition with the name of the raga. This composition is in Hamsadhvani raga, and this composition is offered as an ornament to Ganesha. 

Hamsa is a swan. Mythical swans had the ability to separate milk from water and drink only the milk! Hence, hamsa can mean- separating the good from the bad and taking only the good. Or separating the impermanent from the permanent (atma-anatma viveka etc.) Hamsa mantra is also the maha-vakya- "aham sah" ("aham sah" becomes "hamsa" when repeated multiple times!). I the indvidual (aham) and He (sah) the Lord...are essentially one. Hamsadhvani refers to this hamsa-geeta.

Ganesha is called "herambam" here. Heramba is Ganesha seated on a lion. An elephant is mortally scared of a lion- we say "simha swapnam". But in Heramba, the opposites...elephant and lion, come together. It's as if, in the Lord, even the opposites exist, integral to him, without conflict.

Such a Ganesha, I meditate upon, says Dikshitar- "vatapi ganapatim bhajeham" and we come back to the first line.

Once the krti is over, we cannot end it abruptly! We are reminded of musicians singing their favorite swara-patterns at this point...."paa ga ri sa ri...vaa..taa...pi"...."saa ni paa ga ri ni ri...vaa...taa...pi" etc!!!!