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79-671: Moragon is the foremost centre of worship of the Ganapatya sect, which considers Ganesha as the Supreme Being. A Hindu legend relates the temple to killing of the demon Sindhura by Ganesha. The exact date of building of the temple is unknown, though the Ganapatya saint Moraya Gosavi is known to be associated with it. The temple flourished due to the patronage of the Peshwa rulers and descendants of Moraya Gosavi. The Morgaon temple

158-521: A Muslim influence on the architecture. The temple has four gates, each facing a cardinal direction and with an image of Ganesha, each gate depicting him in the form that he appeared in each of the four ages ( yugas ). Each of the four Ganesha forms is associated with a Puruṣārtha (aim of life) and accompanied by two attendants. The image of Ballalvinayaka at the eastern gate, accompanied by god Rama ( Vishnu 's Avatar ) and his consort Sita , symbolises Dharma (righteousness, duty, ethnics) and embodies

237-621: A Ganesha temple at his birthplace in Chinchwad. Following him, the Ganapatya sect became prominent between the seventeenth and nineteenth centuries in Maharashtra in south western India, centering on Cinchwad. Its centre is still among Hindus in the Marathi-speaking Maharashtra, and it is important in the rest of South India. Devotees hold an annual pilgrimage between Chinchwad and Moragao. Sect marks include

316-419: A club or mace ( gada named Kaumodaki ) which symbolizes authority and power of knowledge. In the fourth arm, he holds a lotus flower ( padma ) which symbolizes purity and transcendence. The items he holds in various hands vary, giving rise to twenty four combinations of iconography, each combination representing a special form of Vishnu. Each of these special forms is given a special name in texts such as

395-430: A conch shell ( shankha named Panchajanya ) between the first two fingers of one hand (left back), a war discus ( chakra named Sudarshana ) in another (right back). The conch shell is spiral and symbolizes all of interconnected spiraling cyclic existence, while the discus symbolizes him as that which restores dharma with war if necessary when cosmic equilibrium is overwhelmed by evil. One of his arms sometimes carries

474-429: A herculean task of establishing his reach and form, then with his first step covers the earth, with second the ether, and the third entire heaven. विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि । यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥… viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi | yō askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastrēdhōrugāyaḥ ||1|| I will now proclaim

553-835: A red circle on the forehead, or the brands of an elephant face and tusk on the shoulders. In the Ganapatya tradition founded in the Ganesha Purana and the Mudgala Purana, Ganesha is worshipped as one of the five principle deities along with Siva, Vishnu, the Sun, Ganesha, and the Goddess. The date of composition for the Ganesha Purana and the Mudgala Purana —and their dating relative to one another—has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comment about dating and provide her own judgment. "It seems likely that

632-491: A victim of desire and lusted for his own daughter Sarasvati (Goddess of learning). Upon invocation by all of the deities, the sacred Turiya Tirtha river appeared and Brahma bathed in her waters to cleanse his sin of incest. Brahma then came to Morgaon to worship Ganesha, carrying water from the river in his water pot . Entering the Ganesha shrine, Brahma stumbled and water fell from the pot. When Brahma tried to pick it up, it

711-454: Is Vishnu is the all. Vishnu is described to be permeating all object and life forms, states S. Giora Shoham, where he is "ever-present within all things as the intrinsic principle of all", and the eternal, transcendental self in every being. The Vedic literature, including its Brahmanas layer, while praising Vishnu do not subjugate others gods and goddesses. They present an inclusive pluralistic henotheism . According to Max Muller , "Although

790-447: Is accompanied by Varaha (Vishnu's boar avatar) and his wife the earth goddess Mahi embodies Sat Brahman . The main entrance of the temple faces north. The quadrangular courtyard has two Deepmala s – lamp towers with niches to light lamps. A sculpted 6 foot mouse – the vahana (mount) of Ganesha sits in front of the temple. A Nagara-khana – which stores Nagara s (kettle drums) – is situated nearby. A huge Nandi bull sculpture

869-401: Is depicted as an omniscient being sleeping on the coils of the serpent Shesha (who represents time) floating in the primeval ocean of milk called Kshira Sagara with his consort, Lakshmi. Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu descends in the form of an Avatar (incarnation) to restore the cosmic order and protect dharma . The Dashavatara are

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948-463: Is equivalent and produce the sun, with the verses asserting that this sun is the source of all energy and light for all. In other hymns of the Rigveda, Vishnu is a close friend of Indra. Elsewhere in Rigveda, Atharvaveda and Upanishadic texts, Vishnu is equivalent to Prajapati, both are described as the protector and preparer of the womb, and according to Klaus Klostermaier, this may be the root behind

1027-459: Is free from fetters and bondage is Vishnu'). In the tenth part of the Padma Purana (4-15th century CE), Danta (Son of Bhīma and King of Vidarbha ) lists 108 names of Vishnu (17.98–102). These include the ten primary avatars (see Dashavarara , below ) and descriptions of the qualities, attributes, or aspects of God. The Garuda Purana (chapter XV) and the " Anushasana Parva " of

1106-728: Is freedom and life. The Shatapatha Brahmana elaborates this theme of Vishnu, as his herculean effort and sacrifice to create and gain powers that help others, one who realizes and defeats the evil symbolized by the Asuras after they had usurped the three worlds, and thus Vishnu is the saviour of the mortals and the immortals ( Devas ). To what is One Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Vishnu's ordinance. Endued with wisdom through intelligence and thought, they compass us about present on every side. What thing I truly am I know not clearly: mysterious, fettered in my mind I wonder. When

1185-772: Is known as Mayureshwar or Moreshwar ("Lord of the peacock"). Another legend says that this place was populated by peacocks giving the village its Marathi name, Morgaon ("Village of peacocks"), and its presiding deity the name Moreshwar. A Ganapatya legend recalls how the creator-god Brahma, the preserver-god Vishnu and the dissolver-god Shiva , the Divine Mother Devi and the Sun-god Surya mediated at Morgaon to learn about their creator and their purpose of existence. Ganesha emerged before them in form of an Omkara flame and blessed them. Another legend records that when Brahma created his son Kama (desire), he became

1264-529: Is known by the epithet Parameshwara (Supreme God), which is normally reserved for Shiva. Later, the sect was popularized by Morya Gosavi . According to one source, he found an idol of Ganapati not made by human hands, and built the Moragao temple near Pune in the 14th century. According to another, he experienced visions of Ganapati at the Morgaon shrine, and was entombed alive (Sanjeevan samadhi) in 1651, in

1343-696: Is positioned facing the Lord, just outside the temple gates. This is considered unusual as a Nandi is normally positioned in front of the sanctum sanctorum in Shiva temples. A legend explains this oddity: the Nandi sculpture being transported from nearby Shiva temple, decided to settle in front of Ganesha and then refused to move. Both the mouse and Nandi are considered guardians of the entrance. A recently built sabha- mandapa (assembly-hall) has idols of god Vishnu and his consort Lakshmi . It leads to central hall built by

1422-434: Is prayed then Mayureshwara and then Sakshi Vinayaka. This is the perfect sequence for prayers offered here. There are other images of Hindu deities around the sabha-mandapa including those of the regional deities Vithoba and Khandoba , personifications of Shukla chaturthi and Krishna chaturthi (the 4th lunar day in bright fortnight and dark fortnight of a lunar month, both of which are sacred for Ganesha worship) and

1501-523: Is represented by a Hindu deity: The trimurti themselves are beyond three gunas and are not affected by it. In Hindu tradition, the trio is often referred to as Brahma-Vishnu-Mahesh . All have the same meaning of three in one; different forms or manifestations of One person the Supreme Being . The concept of the avatar (or incarnation) within Hinduism is most often associated with Vishnu,

1580-498: Is the adhya pitha – foremost centre of worship of the Ganapatya sect, which considers Ganesha as the Supreme Being. It attracts the greatest number of pilgrims in the Ashtavinayak circuit. Both the primary scriptures of the Ganapatya sect praise Morgaon. While Mudgala Purana dedicates 22 chapters to Morgaon's greatness, Ganesha Purana states that Morgaon ( Mayurapuri ) is among the three most important places for Ganesha and

1659-597: Is the bird king Garuda . Vishnu was associated with the sun because he used to be "a minor solar deity but rose in importance in the following centuries." Particularly in Vaishnavism , the Trimurti (also known as the Hindu Triad or Great Trinity ) represents the three fundamental forces ( guṇas ) through which the universe is created, maintained, and destroyed in cyclic succession . Each of these forces

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1738-441: Is the bond to the wide-striding one: the wellspring of honey in the highest step of Viṣṇu. आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः । बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त इहागमिष्ठाः ॥३॥ ऋग्वेद १०-१५-३ 3. I have found here the forefathers good to find and the grandson and the wide stride of Viṣṇu. Those who, sitting on the ritual grass, share in the pressed soma and the food at (the cry of) "svadhā", they are

1817-635: Is the primary focus of the Vaishnavism-focused Puranas genre of Hindu texts . Of these, according to Ludo Rocher , the most important texts are the Bhagavata Purana , Vishnu Purana , Nāradeya Purana , Garuda Purana and Vayu Purana . The Purana texts include many versions of cosmologies, mythologies, encyclopedic entries about various aspects of life, and chapters that were medieval era regional Vishnu temples-related tourist guides called mahatmyas . One version of

1896-463: Is the starting point of the pilgrimage of eight revered temples of Ganesha, around Pune . The temple circuit is known as Ashtavinayak ("Eight Ganeshas"). The pilgrimage is considered incomplete if the pilgrim does not visit the Morgaon temple at the end of the pilgrimage. The Morgaon temple is not only the most important temple in the Ashtavinayak circuit, but also is described as "India's foremost Gaṇeśa (Ganesha) pilgrimage" ( IAST original). Morgaon

1975-492: Is the supreme being within Vaishnavism , one of the major traditions within contemporary Hinduism . Vishnu is known as The Preserver within the Trimurti , the triple deity of supreme divinity that includes Brahma and Shiva . In Vaishnavism, Vishnu is the supreme Lord who creates, protects, and transforms the universe . Tridevi is stated to be the energy and creative power ( Shakti ) of each, with Lakshmi being

2054-724: The Mahabharata both list over 1000 names for Vishnu, each name describing a quality, attribute, or aspect of God. Known as the Vishnu Sahasranama , Vishnu here is defined as 'the omnipresent'. Other notable names in this list include : Vishnu iconography shows him with dark blue, blue-grey or black coloured skin, and as a well-dressed jewelled man. He is typically shown with four arms, but two-armed representations are also found in Hindu texts on artworks. The historic identifiers of his icon include his image holding

2133-581: The Agni Purana and the Padma Purana . These texts, however, are inconsistent. Rarely, Vishnu is depicted bearing the bow Sharanga or the sword Nandaka . He is depicted with the Kaustubha gem in a necklace and wearing Vaijayanti , a garland of forest flowers. The shrivatsa mark is depicted on his chest in the form of a curl of hair. He generally wears yellow garments. He wears a crown called

2212-658: The Garuda Purana Saroddhara ) . Perumal ( Tamil : பெருமாள் )—also known as Thirumal (Tamil: திருமால் ), or Mayon (as described in the Tamil scriptures)— was accepted as a manifestation of Vishnu during the process of the syncretism of South Indian deities into mainstream Hinduism. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam . Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or

2291-731: The Garuda Purana Saroddhara , a commentary or 'extracted essence' written by Navanidhirama about the Garuda Purana (i.e. not the Purana itself, with which it seems to be confused): The Fish , the Tortoise , the Boar , the Man-Lion , the Dwarf , Parasurama , Rama , Krisna , Buddha , and also Kalki : These ten names should always be meditated upon by the wise. Those who recite them near

2370-481: The Kiritamukuta . Vishnu iconography shows him either in standing pose, seated in a yoga pose, or reclining. A traditional depiction of Vishnu is as Narayana , showing him reclining on the coils of the serpent Shesha floating over the divine ocean Kshira Sagara , accompanied by his consort Lakshmi , as he "dreams the universe into reality." His abode is described as Vaikuntha and his mount ( vahana )

2449-629: The Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma , the Brahmanda , the Ganesha , and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it

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2528-462: The Muktika anthology of 108 Upanishads . It is unclear when these texts were composed, and estimates vary from the 1st-century BCE to 17th-century CE for the texts. These Upanishads highlight Vishnu, Narayana , Rama or one of his avatars as the supreme metaphysical reality called Brahman in Hinduism. They discuss a diverse range of topics, from ethics to the methods of worship. Vishnu

2607-472: The Parabrahman , Saguna Brahman . The worship of Ganesha is considered complementary with the worship of other deities. Hindus of all sects begin prayers, important undertakings, and religious ceremonies with an invocation of Ganesha, because of Ganesha's role as the god of beginnings. But although most Hindu sects do revere Ganesha, the Ganapatya sect goes further than that, and declares Ganesha to be

2686-466: The Puranas in the table below. However, this is a complicated process, and the lists are unlikely to be exhaustive because: The Dashavatara is a list of the so-called Vibhavas , or '10 [primary] Avatars ' of Vishnu. The Agni Purana , Varaha Purana , Padma Purana , Linga Purana , Narada Purana , Garuda Purana , and Skanda Purana all provide matching lists. The same Vibhavas are also found in

2765-600: The Sri Vaishnava denomination of Hinduism, Perumal is venerated in popular tradition as Venkateshwara at Tirupati , and Sri Ranganathaswamy at Srirangam . Vishnu is a Rigvedic deity , but not a prominent one when compared to Indra , Agni and others. Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu, although he is mentioned in other hymns. Vishnu is mentioned in the Brahmana layer of text in

2844-698: The Trivikrama , which is one of the lasting mythologies in Hinduism since the Vedic times. It is an inspiration for ancient artwork in numerous Hindu temples such as at the Ellora Caves , which depict the Trivikrama legend through the Vamana avatar of Vishnu. Trivikrama refers to the celebrated three steps or "three strides" of Vishnu. Starting as a small insignificant looking being, Vishnu undertakes

2923-506: The sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. Versions of the Ganesha Sahasranama are found in the Ganesha Purana . Vishnu Vishnu ( / ˈ v ɪ ʃ n uː / ; Sanskrit : विष्णु , lit.   'All Pervasive', IAST : Viṣṇu , pronounced [ʋɪʂɳʊ] ), also known as Narayana and Hari , is one of the principal deities of Hinduism . He

3002-707: The "dark one" and as the Supreme deity who creates, sustains, and destroys the universe and was worshipped in the plains and mountains of Tamilakam . The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god of Tamils . He is a popular Hindu deity among Tamilians in Tamil Nadu , as well among the Tamil diaspora . Revered by

3081-436: The "worship of the five forms" ( pañcāyatana pūjā ) system, popularized by Śaṅkarācārya . In this system, the five deities Ganesha, Vishnu , Shiva, Devī , and Sūrya are viewed as five equal forms of one Nirguna Brahman . Ganapati has been worshipped as part of Shaivism since at least the fifth century. A specific Ganapatya sect probably began to appear between the sixth and ninth centuries: six sects are mentioned in

3160-536: The 4th lunar day in the bright fortnight of the Hindu months Magha and Bhadrapada respectively, devotees flock to the Mayureshwar temple in large numbers. On both occasion, a procession of pilgrims arrives from Mangalmurti temple, Chinchwad (established by Morya Gosavi) with the palkhi (palanquin) of Ganesha. The Ganesha chaturthi celebrations last for more than a month, until Ashvin Shukla (10th lunar day in

3239-565: The Ganapatya saint Morya Gosavi. On the circumambulation path ( Pradakshina path), there is a Tarati tree (a thorny shrub) near the Kalpavrushka Mandir. The tree is believed to be the spot where Morya Gosavi underwent penance. There are two sacred trees in the courtyard: shami and bilva . The central icon of Ganesha is worshipped daily: at 7 am, 12 noon and at 8 pm. On Ganesh Jayanti (Magha Shukla Chaturthi) and Ganesh Chaturthi (Bhadrapada Shukla Chaturthi) festivals on

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3318-469: The Morgaon temple does not pre-date the seventeenth century, when Morya Gosavi popularized it. However, even the dating of Morya Gosavi is disputed and varies from the 13th–14th century to the 17th century. The descendants of Morya Gosavi – who were worshipped as Ganesha incarnates at the Chinchwad temple – often visited the Morgaon temple and controlled the finances and administration of many Ashthavinayak temples. The 17th-century saint Samarth Ramdas composed

3397-562: The Patwardhan Rulers of Kurundwad. The ceiling of this hall is formed from a single stone. The garbhagriha (sanctum sanctorum) has a central image of Ganesha as Mayureshwar or Moreshwar, facing the North. The Ganesha image is depicted in a seated posture with its trunk turning to the left, four arms and three eyes. He holds a noose ( pasha ) and elephant goad ( ankusha ) in his upper hands, while his lower right rests on his knee and

3476-663: The Sankara digvijaya (life of Adi Shankara) by Anandigiri. It reached a high point about the tenth century, and built temples dedicated to Ganesha, the largest of which is the Ucchi Pillayar Koil (the Columns Hall of a Thousand Pillars), on the Rock Fort of Tiruchirappalli in Tamil Nadu . Ganesha is worshipped as the Supreme Being ( Para Brahman ) in this sect. Being the chief deity in this form of Hinduism, he

3555-627: The Vedas, thereafter his profile rises and over the history of Indian scriptures, states Jan Gonda , Vishnu becomes a divinity of the highest rank, one equivalent to the Supreme Being. Though a minor mention and with overlapping attributes in the Vedas, he has important characteristics in various hymns of the Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3. In these hymns, the Vedic scriptures assert that Vishnu resides in that highest home where departed Atman (Self) reside, an assertion that may have been

3634-427: The Vedic texts, the deity or god referred to as Vishnu is Surya or Savitr (Sun god), who also bears the name Suryanarayana . Again, this link to Surya is a characteristic Vishnu shares with fellow Vedic deities named Mitra and Agni, wherein in different hymns, they too "bring men together" and cause all living beings to rise up and impel them to go about their daily activities. In hymn 7.99 of Rigveda, Indra-Vishnu

3713-539: The amrita bowl and thus killing the demon. The creator-god Brahma is described as having built the Morgaon shrine, and marrying Siddhi and Buddhi to Ganesha. At the end of this incarnation, Gunesha returned to his celestial abode, giving his peacock mount to his elder brother Skanda , with whom the peacock mount is generally associated. Because Ganesha rode a peacock (in Sanskrit , a mayura , in Marathi – mora ), he

3792-465: The bright fortnight of the Hindu month Ashvin ). Fairs and celebrations also occur on Vijayadashami , Shukla Chaturthi (the 4th lunar day in the bright fortnight of a Hindu month), Krishna Chaturthi (the 4th lunar day in the dark fortnight of a Hindu month) and Somavati Amavasya (a new moon night coinciding with a Monday). Ganapatya Traditional Ganapatya is a denomination of Hinduism that worships Ganesha (also called Ganapati) as

3871-443: The central Ganesha image is believed to be svayambhu (self-existent), naturally occurring in the form of an elephant-faced stone. In front of the central image, the vahanas of Ganesha – the mouse and the peacock are placed. To the left outside the garbhagriha is an image of Nagna- Bhairava . The space around the sabha- mandapa (assembly hall) has 23 different idols depicting various forms of Ganesha. The Ganesha idols include

3950-588: The core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text. R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana , which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that

4029-681: The cosmology, for example, states that Vishnu's eye is at the Southern Celestial Pole from where he watches the cosmos. In another version found in section 4.80 of the Vayu Purana, he is the Hiranyagarbha , or the golden egg from which were simultaneously born all feminine and masculine beings of the universe. The Vishnu Purana presents Vishnu as the central element of its cosmology, unlike some other Puranas where Shiva or Brahma or goddess Shakti are. The reverence and

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4108-618: The diseased are called relatives. Apparent disagreements concerning the placement of either the Buddha or Balarama in the Dashavarara seems to occur from the Dashavarara list in the Shiva Purana (the only other list with ten avatars including Balarama in the Garuda Purana substitutes Vamana, not Buddha). Regardless, both versions of the Dashavarara have a scriptural basis in the canon of authentic Vedic literature (but not from

4187-408: The entire universe" – for twelve years at Lenyadri (another Ashtavinayak site, where Ganesha is worshiped as the son of Parvati). Pleased by her penance, Ganesha blessed her by the boon that he would be born as her son. In due course, Ganesha was born to Parvati at Lenyadri and named as Gunesha by Shiva. Little Gunesha once knocked an egg from a mango tree, from which emerged a peacock. Gunesha mounted

4266-564: The equal complementary partner of Vishnu. He is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. According to Vaishnavism, the supreme being is with qualities ( Saguna ), and has definite form, but is limitless, transcendent and unchanging absolute Brahman , and the primal Atman (Self) of the universe. There are many both benevolent and fearsome depictions of Vishnu. In benevolent aspects, he

4345-463: The essence in every being and everything in the empirically perceived universe. In this Brahmana, states Klaus Klostermaier, Purusha Narayana (Vishnu) asserts, "all the worlds have I placed within mine own self, and my own self has I placed within all the worlds." The text equates Vishnu to all knowledge there is (Vedas), calling the essence of everything as imperishable, all Vedas and principles of universe as imperishable, and that this imperishable which

4424-417: The first-born of holy Law approached me, then of this speech, I first obtain a portion. (...) They call him Indra, Mitra, Varuna, Agni, and he is heavenly-winged Garutman. To what is One, sages give many a title. — Rigveda 1.164.36–37, 46 The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as

4503-468: The forms of a swan [Hamsa], a tortoise [ Kurma ], a fish [ Matsya ], O foremost of regenerate ones, I shall then display myself as a boar [ Varaha ], then as a Man-lion ( Nrisingha ), then as a dwarf [ Vamana ], then as Rama of Bhrigu's race, then as Rama , the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki . Specified avatars of Vishnu are listed against some of

4582-600: The gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig Veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute." The Vaishnava Upanishads are minor Upanishads of Hinduism , related to Vishnu theology. There are 14 Vaishnava Upanishads in

4661-546: The good and for the destruction of evil, and for the establishment of righteousness, I come into being age after age. Vedic literature, in particular the Puranas (ancient; similar to encyclopedias ) and Itihasa (chronicle, history, legend), narrate numerous avatars of Vishnu. The most well-known of these avatars are Krishna (most notably in the Vishnu Purana , Bhagavata Purana , and Mahabharata ;

4740-442: The heroic deeds of Visnu, who has measured out the terrestrial regions, who established the upper abode having, wide-paced, strode out triply… The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to the mortals and the third is the realm of the immortals. The Trivikrama describing hymns integrate salvific themes, stating Vishnu to symbolize that which

4819-546: The images of the eight avatars of Ganesha described in Mudgala Purana – Vakratunda, Mahodara, Ekadanta, Vikata, Dhrumavarna, Vighnaraja and Lambodara – positioned in eight corners of the temple. Some of the images are installed by the Yogendra Ashram followers. One more noteworthy Ganesha idol is of "Sakshi Vinayaka" who is "a witness" to the prayers offered to Mayureshwara. Traditionally, first "Nagna Bhairava"

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4898-401: The king of Mithila and his wife Ugrā. Ugrā conceived due to the power of a solar mantra , but was unable to bear the extreme heat radiating from the foetus, so she abandoned it in the ocean. Soon, a son was born from this abandoned foetus and the ocean returned him to his grieving father, who named him Sindhu – the ocean. Parvati underwent austerities meditating on Ganesha – "the supporter of

4977-528: The latter encompassing the Bhagavad Gita ), and Rama (most notably in the Ramayana ). Krishna in particular is venerated in Vaishnavism as the ultimate, primeval, transcendental source of all existence, including all the other demigods and gods, such as Vishnu. In the Mahabharata , Vishnu (as Narayana ) states to Narada that He will appear in the following ten incarnations: Appearing in

5056-490: The most welcome arrivals here. In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra, whom he helps kill the symbol of evil named Vritra . His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 refer to Vishnu. In section 7.99 of the Rigveda, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra. In

5135-526: The only one on earth ( Bhuloka ). The other locations are Kailash in heaven (actually Kailash is a mountain on earth in the Himalayas , believed to have the abode of Ganesha's parents Shiva and Parvati ) and Adi- Shesha 's palace in Patala (underworld). According to a tradition, the temple is without beginning and without an end. Another tradition maintains that at the time of pralaya (the dissolution of

5214-614: The other one holds a modaka (a sweet). The navel and the eyes are embedded with diamonds. A cobra hood raised over Ganesha's head, shelters the Lord. The image is actually smaller than it looks as it is smeared with a thick level of saffron-coloured Sindoor (vermillion), which peels off once every century. It last fell off in 1882, and prior to that in 1788. Ganesha is flanked by idols of his consorts Riddhi and Siddhi sometimes called Siddhi and Buddhi. These idols are made of an alloy of five metals or of brass. The deities are covered with crafted silver and gold. Like all Ashtavinayaka shrines,

5293-455: The peacock and assumed the name Mayuresvara. Sindhu was given the ever-full bowl of amrita (elixir of life) as a boon from the Sun-god. The demon was warned that he could drink from the bowl as long as it was intact. So to protect the bowl, he swallowed it. Sindhu terrorized the three worlds, so the gods asked Gunesha for help. Gunesha defeated Sindhu's army, cut his general Kamalasura into three pieces and then cut open Sindhu's body, emptying

5372-424: The popular arati song Sukhakarta Dukhaharta , seeing the Morgaon icon. Currently, the temple is under the administration of the Chinchwad Devasthan Trust , which operates from Chinchwad. Besides Morgaon, the temple trust controls the Chinchwad temple and the Theur and Siddhatek Ashtavinayak temples. The temple is surrounded by a tall stone boundary wall with minarets at each of the four corners, suggesting

5451-485: The post-Vedic fusion of all the attributes of the Vedic Prajapati unto the avatars of Vishnu. In the Yajurveda , Taittiriya Aranyaka (10.13.1), " Narayana sukta ", Narayana is mentioned as the supreme being. The first verse of "Narayana Suktam" mentions the words paramam padam , which literally mean 'highest post' and may be understood as the 'supreme abode for all Selfs'. This is also known as Param Dhama , Paramapadam , or Vaikuntha . Rigveda 1.22.20 also mentions

5530-412: The preserver or sustainer aspect of God within the Hindu Trimurti . The avatars of Vishnu descend to empower the good and to destroy evil, thereby restoring Dharma and relieving the burden of the Earth. An oft-quoted passage from the Bhagavad Gita describes the typical role of an avatar of Vishnu: Whenever righteousness wanes and unrighteousness increases I send myself forth. For the protection of

5609-446: The preserver-god Vishnu. Vignesha at the southern gate, flanked by Ganesha's parents Shiva and Parvati symbolises Artha (wealth and fame) and embodies the dissolver – Shiva. Cintamani at the western gate – representing Kama (desire, love and sensual pleasure) – is attended by the love god Kamadeva and his wife Rati and embodies the formless ( asat ) Brahman . Mahaganapati at the northern gate standing for moksha (salvation),

5688-402: The reason for his increasing emphasis and popularity in Hindu soteriology . He is also described in the Vedic literature as the one who supports heaven and earth. तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । उरुक्रमस्य स हि बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥५॥ ऋग्वेद १-१५४-५ 5. Might I reach that dear cattle-pen of his, where men seeking the gods find elation, for exactly that

5767-532: The same paramam padam . In the Atharvaveda , the mythology of a boar who raises goddess earth from the depths of cosmic ocean appears, but without the word Vishnu or his alternate avatar names. In post-Vedic mythology, this legend becomes one of the basis of many cosmogonic myth called the Varaha legend, with Varaha as an avatar of Vishnu. Several hymns of the Rigveda repeat the mighty deed of Vishnu called

5846-479: The supreme being. Ganapatya is one of the five principal Hindu sects which focus on a particular deity, alongside Shaivism , focussed on Shiva , Shaktism , focussed on Shakti , Vaishnavism , focused on Vishnu , and Saura , focused on Surya . While Ganapatya is not as large a sect as the other four, it still has been influential. There is also the Smartism sect, which follows Advaita philosophy and practices

5925-546: The ten primary avatars of Vishnu. Out of these ten, Rama and Krishna are the most important. Vishnu (also spelled Viṣṇu, Sanskrit : विष्णु ) means 'all pervasive' and, according to Medhātith ( c.  1000 CE), 'one who is everything and inside everything'. Vedanga scholar Yaska (4th century BCE) in the Nirukta defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā ('one who enters everywhere'); also adding atha yad viṣito bhavati tad viṣnurbhavati ('that which

6004-462: The world), Ganesha will enter yoganidra here. Its holiness is compared with Kashi , the sacred Hindu city. According to the Ganesha Purana, Ganesha incarnated as Mayuresvara( Mayūreśvara ), who has six arms and a white complexion. His mount is a peacock. He was born to Shiva and Paravati in the Treta Yuga , for the purpose of killing the demon Sindhu. Sindhu was the son of Cakrapani –

6083-478: The worship of Vishnu is described in 22 chapters of the first part of Vishnu Purana, along with the profuse use of the synonymous names of Vishnu such as Hari, Janardana, Madhava, Achyuta, Hrishikesha and others. The Vishnu Purana also discusses the Hindu concept of supreme reality called Brahman in the context of the Upanishads ; a discussion that the theistic Vedanta scholar Ramanuja interprets to be about

6162-562: Was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture in the Ganapatya tradition, the Sanskrit Ganapati Atharvashirsa , was probably composed during the 16th or 17th century. The Ganesha Sahasranama is part of the Puranic literature, and is a litany of a thousand names and attributes of Ganesha. Each name in

6241-762: Was turned into the sacred Karha river, that still flows at Morgaon. Morya Gosavi (Moroba), a prominent Ganapatya saint, worshipped at the Morgaon Ganesha temple before shifting to Chinchwad , where he established a new Ganesha temple. The Morgaon temple and other Ganapatya centres near Pune , enjoyed royal patronage from the Peshwa rulers of the Maratha Empire during the 18th century. The Peshwas, who worshipped Ganesha as their kuladaivat ("family deity"), donated in land and/or cash and/or made additions to these Ganesha temples. According to Anne Feldhaus,

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