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It is at about that time that a sort of discipline gradually established itself:
first I would clean and tidy up inside the shrine; then I would collect fresh
flowers; then I would clean around the shrine and the Shivalingam, the
pathways and the entrance gate area, after which I would do whatever
watering or clearing, pruning and weeding the garden required on that day.
Once all that was done, I would change clothes and put on my pujari longi
and move in and prepare Sri Ganesh with scented oils and tilakam dots on
all the centers and on his four hands and two feet and then arrange the
rudraksha beads and the fresh flowers and light the oil lamps and sing the
mantras that came to me that particular day…
I would later see to whatever work was needed or attend to people if
requested.
But every noon without fail, before leaving, I would sit alone in front of Sri
Ganesh and let his presence “speak”, define and communicate itself.
In this fashion, one aspect or another would come to the fore and,
sometimes, very unexpected movements of consciousness would present
themselves. Obviously my own aspiration and orientation would play a role
in filtering and also in evolving a new perception of the reality of Sri Ganesh.
Thus Sri Ganesh’s growing importance in the preparing and safeguarding the
grounds for the new creation may perhaps appear “unorthodox”, in the
sense that as far as I know he has never been addressed as such until now.
But he has undoubtedly been addressed as the Master of Yoga through many
centuries and what does that mean today? It certainly implies a function in
the work of ushering in the new being…
Of course, my own personal condition varying from moment to moment, my
receptivity would not be equal and there would be glimpses of different
intensity and clarity accordingly.
However, through the days and weeks and months and years, it is possible
to distribute the many rendered hymns in broad veins of inspiration.
There are those hymns dedicated to Sri Ganesh, the Teacher; others relate
to Ganesh’s relationship to the Shakti, while others have to do with his
relationship to the Two in One, or the Two who are One or, as is traditionally
suggested, to Shiva and Parvati, or to Ishwara and Ishwari; many obviously
have to do with his roles and functions as caretaker of the Riches and guide
to lasting prosperity. But his roles and functions cannot be easily
circumscribed as it is also clear that Sri Ganesh, the Lord of Obstacles, is the
one who may clear the path ahead and, as such, is the Guardian of the Path.
He is most representative of the whole of creation through the forces of
Nature and therefore he stands defined in the light of the most ancient lore
and knowledge. Being so close and intimate with the Shakti, the Mother
Herself, Devi, he must thus be Her instrument in Her continuous work for