Hindu Deities: Lord Ganesha Lord Ganesha Lord Ganesha - the Hindu deity in a human form but with the head of an elephant - represents the power of the Supreme Being that removes obstacles and ensures success in human endeavors. For this reason, Hindus worship Ganesha first before beginning any religious, spiritual or worldly activity. In Hindu mythology, Lord Ganesha is the first son of Lord Shiva and the Divine Mother Parvati. Their second son is Lord Subramanya and their daughter is Jyoti. As explained below, the portrayal of Lord Ganesha as the blend of human and animal parts symbolizes the ideals of perfection as conceived by Hindu sages and illustrates some philosophical concepts of profound spiritual significance. Elephant head, wide mouth, and large ears: the large head of an elephant symbolizes wisdom, understanding, and a discriminating intellect that one must possess to attain perfection in life. The wide mouth represents the natural human desire to enjoy life in the world. The large ears signify that a perfect person is the one who possesses a great capacity to listen to others and assimilate ideas.

The trunk and two tusks with the left tusk broken: there is no known human instrument that has an operating range as wide as that of an elephant's trunk. It can uproot a tree and yet lift a needle off the ground. Likewise, the human mind must be strong enough to face the ups and downs of the external world and yet delicate enough to explore the subtle realms of the inner world. The two tusks denote the two aspects of the human personality, wisdom and emotion. The right tusk represents wisdom and the left tusk represents emotion. The broken left tusk conveys the idea that one must conquer emotions with wisdom to attain perfection. Elephant eyes: the elephant eyes are said to possess natural deceptiveness that allows them to perceive objects to be bigger than what they really are. Thus the elephant eyes symbolize the idea that even if an individual gets "bigger and bigger" in wealth and wisdom, he should perceive others to be bigger than himself; that is, surrender one's pride and attain humility. The four arms and various objects in the four hands: the four arms indicate that the Lord is omnipresent and omnipotent. The left side of the body symbolizes emotion and the right side symbolizes reason.

An axe in the upper left hand and a lotus in the upper right hand signify that in order to attain spiritual perfection, one should cut worldly attachments and conquer emotions. This enables one to live in the world without being affected by earthly temptations, just as a lotus remains in water but is not affected by it. A tray of Laddus (a popular snack) near the Lord denotes that He bestows wealth and prosperity upon His devotees. The lower right hand is shown in a blessing pose, which signifies that Ganesha always blesses His devotees. A human body with a big belly: the human body possesses a human heart, which is a symbol of kindness and compassion toward all. Ganesha's body is usually portrayed wearing red and yellow clothes. Yellow symbolizes purity, peace and truthfulness. Red symbolizes the activity in the world. These are the qualities of a perfect person who perforrns all duties in the world, with purity, peace, and truthfulness. The big belly signifies that a perfect individual must have a large capacity to face all pleasant and unpleasant experiences of the world.

A mouse sitting near the feet of Ganesha and gazing at the tray of Laddus: a mouse symbalizes the ego that can nibble all that is good and noble in a person. A mouse sitting near the feet of Ganesha indicates that a perfect person is one who has conquered his (or her) ego. A mouse gazing at the Laddus, but not consuming them, denotes that a purified or controlled ego can live in the world without being affected by the worldly temptations. The mouse is also the vehicle of Ganesha, signifying that one must control ego in order for wisdom to shine forth. Right foot dangling over the left foot: as stated above, the left side of the body symbolizes emotion and the right side symbolizes reason and knowledge. The right foot dangling over the left foot illustrates that in order to live a successful life one should utilize knowledge and reason to overcome emotions. - Bansi Pandit Basics of Hinduism Basics of Hinduism Modern Hindu Ganesha Holiday in December Question Thirteen: Why do some Hindu Gods have animal features? A: In dreams and visions the inner-plane beings have revealed themselves to mankind to be of many forms, expressing many powers.

Some appear human, and others, like Ganesha, have animal features. Longer answer: The various Gods in Hinduism’s wide-ranging traditions possess distinct personalities and forms based on how they have been seen in visions and how they are depicted in stories and legends. Hindus feel no need to question the fact, for instance, that Lord Ganesha has the head of an elephant. They know He has been seen in this way by rishis and even by ordinary devotees. Did He choose that form to distinguish Himself as the Lord of Obstacles? No one really knows. The important fact is that millions of Hindus worship and receive blessings from the benevolent Elephant-Faced God every day. Many Hindus seeking an explanation hold that Ganesha is a real being who looks like an elephant. Others believe the elephant form is symbolic. Millions are content with the ancient stories in the Puranas that explain how He came to have an elephant head. Interestingly, and perhaps because of His endearing visage, Ganesha is the most popular of all the Hindu Deities.

Numerous other Hindu Divinities have animal attributes, including Hanuman, Varuna, Kamadhenu, the Nagas, the vahanas (animal mounts of the Gods) and four of Vishnu’s ten incarnations (fish, turtle, boar and half-man-half-lion). Elaboration: An exploration of other ancient faiths shows that Hinduism is not alone in having Divinities with animal attributes. The ancient Greeks worshiped the God Pan, who has the hindquarters, legs and horns of a goat, and the Sea Gods Ichthyocentaurs, with human heads and torsos, the front legs of a horse and the serpentine tails of fish. In Egypt’s pantheon, Anubis (God of the Underworld) is a falcon-headed man, as is Ra (the Sun God). Thoth (Lord of Wisdom and of the Moon) has the head of an ibis or a baboon, and His consort, Bastet, has the form of a cat or a lioness. The Mesoamerican peoples worshiped Quetzal­coatl, a feathered serpent. The Assyrians feared the powerful serpent Goddess Tiamat and revered various winged beings.

In Japan—where Buddhism and Shintoism are intertwined—Kitsune the fox and Tengu the bird man are powerful shape-shifters who can transform into human or inanimate shapes to trick humans. Many shrines there are guarded by a pair of magical lion-dogs known as the Koma-inu or Shishi. In a discussion with Christians, who tend to ridicule Hinduism on this point, you can recall that winged angels are half-human and half-bird. Four-headed beings called the Cherubims were central in the early Christianity. In the Bible’s Book of Revelation, John writes: “I saw a throne standing in heaven; and the One who was sitting on the throne… In the center, grouped around the throne itself, were four animals with many eyes, in front and behind. The first animal was like a lion, the second like a bull, the third animal had a human face, and the fourth animal was like a flying eagle. Each of the four animals had six wings...” (4:1-8). The description matches an account by Jewish prophet Elijah centuries before. Importantly, these beings are the most powerful beings in the pantheon, closest to the Creator.

Over the millennia, worship and awareness of Deities with animal features was eclipsed in most cultures as the monotheistic religions grew into prominence. Were these beings mere myth and imagination, as depicted by modern scholars? Or were the peoples of ancient times aware of a mystical reality that has been sealed off? In most cultures, the old Gods have been put in exile. Only in Hinduism does such worship thrive in unbroken continuity. One might note the obvious fact that Homo sapiens, too, is an animal species, one among many. The Hindu God Ganesh - Who is this Elephant Headed Deity Anyway? - Kashgar Tribal Artifacts - Life for the Modern Nomad | Handmade Jewellery, ethnic handicrafts, antique furniture The Hindu God Ganesh - Who is this Elephant Headed Deity Anyway? Added over 9 years ago Ganesh is one of the best known and loved deities in the Hindu pantheon of gods, and indeed is the most recognized of the Hindu gods outside of India. But who is this elephant headed fellow, and why is he so popular?

Ganesh (also spelled Ganesa or Ganesha and known as Ganapati, Vinayaka and Pillaiyar) is the Lord of Good Fortune who provides prosperity, fortune and success. He is the Lord of Beginnings and the Remover of Obstacles of both material and spiritual kinds. Interestingly, he also places obstacles in the path of those who need to be checked. Because of these attributes, Ganesh is widely revered by almost all castes and in all parts of India, regardless of any other spiritual affiliations. His image is found everywhere, in many different forms, and he is invoked before the undertaking of any task. Ganesh is also associated with the first Chakra, or energy wheel, which underpins all of the other Chakras and represents conservation, survival and material well-being. He is considered to be a patron of the arts and sciences and of letters. Devotees believe that if Ganesha is worshiped, he grants success, prosperity and protection against adversity. In a lesser known role, Ganesh is also the destroyer of vanity, selfishness and pride. The attributes and characteristics of Ganesh have evolved over many centuries of Indian history.

Several of the sacred Hindu texts relate myths and anecdotes associated with his birth and exploits and help to explain his distinct iconography. He is popularly held to be the son of Shiva and Parvati, although the Puranas (ancient Hindu and Jain texts narrating the history of the Universe and describing Hindu cosmology, philosophy and geography) disagree about his birth, stating that he may have been created by Shiva, or by Parvati, or by Shiva and Parvati, or may simply have been discovered by Shiva and Parvati. It is a little known fact outside of India that Ganesh has a brother Skanda , who is worshiped particularly in southern India as the embodiment of grace, bravery and love of virtuous deeds. Iconic representations of Ganesh show considerable variation, his form changing over time from that of a simple elephant in earliest depictions to the Ganesh we know today, typically having the head of an elephant and a large rotund belly. He is generally shown with four arms, although the number may vary from two to sixteen.

When in the four-armed configuration he usually holds his own broken tusk in his lower-right hand and a laddoo sweet in his lower-left hand which he tastes with his trunk. An axe or goad is held in the right upper hand and a noose is held in the left upper hand. In a modern variation, the lower-right hand does not hold the broken tusk but is turned toward the viewer in a gesture of protection and fearlessness (the abhaya mudra). Each item carries it's own important spiritual significance and they (and the number of arms used to carry them) may vary to include a water lily, mace, discus, rosary, bowl of sweets, musical instrument, spear or staff, depending on the specific symbology intended by the artist. Ganesh may be portrayed as standing, seated, dancing , crawling as a child (with his favourite laddoo sweet in one hand), or even seated on his mother's knee. When seated, he may be crossed legged or with one leg tucked under him in the position known as "royal ease".

His mount or vehicle is usually the humble mouse, often shown at his feet looking adoringly up at him and holding his laddoo sweet in his paws. The combination of elephant and mouse represents the removal of all obsticals of any size and the ability of Ganesh to control even the most unpredicatable of creatures and situations. There exist a large number of legends, myths and stories relating to Ganesh and his appearance, all reflecting the wealth of symbolism that attends him. The most famous is how he came to have an elephant's head. It is said that the goddess Parvati, wishing to bathe, created a boy and assigned him the task of guarding the entrance to her bathroom. When her husband Shiva returned from one his interminable battles, he was denied access by Ganesh and killed the boy in a fit of petulant rage, striking his head off with his sword. Parvati was understandably upset and so to soothe her, Shiva sent out his warriors to fetch the head of the first dead creature they found, which happened to be that of an elephant. The head was attached to the body of the boy and he was brought back to life.

The elephant's head symbolizes unmatched wisdom and the gaining of knowledge through reflection and listening. And because of his role as his mother's doorkeeper, he is often placed facing doorways to keep out the unworthy. Some of the stories surrounding Ganesh are confliciting in nature, for example how his tusk came to be broken. One popular story is that he broke it off himself in order to write down the Mahabharata , one of the world's longest epic poems, as it was dictated to him by the sage Vyasa. In the process of writing, Ganesh's pen failed and so he snapped off his tusk as a replacement in order that the transcription not be interrupted. The broken tusk therefore symbolises sacrifice and reiterates Ganesh's role as patron of the arts and of letters. However, another version of the broken-tusk story emphasises Ganesh's loyalty and devotion. In this account, his father Shiva decided to take a nap and asked Ganesh to guard him. A proud Brahmin warrior named Parashuram came to visit Shiva but was stopped from waking him by Ganesh. Parashuram was furious and fought with him, finally throwing his ax at his head.

Ganesh stopped the ax with his tusk which broke, giving him the nickname Eka-danta, or "One Toothed." Another common icon associated with Ganesh is that of the snake. According to one Purana, Ganesha simply wrapped the serpent king Vasuki around his neck. Ganesh may also be portrayed using the snake as a sacred thread, aloft in both hands, coiled at his ankles or as a throne. However the best known story of all concerns Ganesh wrapping the snake around his stomach as a belt. According to the legend, on one of his birthdays, Ganesh went from house to house accepting offerings of sweet puddings. Out on the road his mount the mouse stumbled, having seen a snake and become frightened, with the result that Ganesh tumbled off. His stomach burst open and all the sweet puddings fell out. Unwilling to leave them on the ground for all to see, Ganesh stuffed them back into his stomach and, catching hold of the snake, tied it around his belly. Seeing this, the moon in the sky had a hearty laugh at his expense. Annoyed, Ganesh pulled off one of his tusks and hurled it at the moon.

Once again, the symbology behind the mouse, snake, Ganesh's belly and its relationship to the moon on his birthday is highly significant, his belly representing as it does the entire cosmos which is held together by the cosmic energy of the snake kundalini. With the association of benevloence, intelligence and strength that comes with his elephant countenance and the delightful stories that surround his creation, it is easy to understand why Ganesh is revered so highy in his homeland. But why is he also loved throughout the world? From the 10th century onwards Ganesh became the principal deity of the traders and merchants who went out of India seeking commercial trade. In later centuries many Hindus migrated to other countries and took their culture, including Ganesh, with them. Buddhism has a particular affinity for Ganesh, representing as he does the kindest of principals associated with personal sucess. And since the 20th Century, Ganesh has become a favourite mascot of Western countries, partially because of the westerner's love of elephants but also because of the rewards Ganesh promises when present to oversee daily affairs.

Ganesh has even made appearances on the iconic television show The Simpsons - on one particularly memorable occasion Homer tries to offer him a peanut and is admonished by Apu for his irreverence. Ganesh is also often associated with the goddess of luck and prosperity, Lakshmi, and the two form a typical motif on many protective Indian amulets, providing a double whammy to the wearer in the form of success and wealth married together. Ganesha: Lord of Success (The Hindu Elephant-Deity) By Subhamoy Das Updated October 20, 2016. Ganesha — the elephant-deity riding a mouse — has become one of the commonest mnemonics for anything associated with Hinduism. This not only suggests the importance of Ganesha but also shows how popular and pervasive this deity is in the minds of the masses. The Lord of Success The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the Lord of success and destroyer of evils and obstacles. He is also worshiped as the god of education, knowledge, wisdom and wealth.

In fact, Ganesha is one of the five prime Hindu deities (Brahma, Vishnu, Shiva and Durga being the other four) whose idolatry is glorified as the panchayatana puja. Significance of the Ganesha Form Ganesha's head symbolizes the Atman or the soul, which is the ultimate supreme reality of human existence, and his human body signifies Maya or the earthly existence of human beings. The elephant head denotes wisdom and its trunk represents Om , the sound symbol of cosmic reality. In his upper right hand, Ganesha holds a goad, which helps him propel mankind forward on the eternal path and remove obstacles from the way. The noose in Ganesha's left hand is a gentle implement to capture all difficulties. The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata . The rosary in his other hand suggests that the pursuit of knowledge should be continuous. The laddoo (sweet) he holds in his trunk indicates that one must discover the sweetness of the Atman. His fan-like ears convey that he is all ears to our petition.

The snake that runs round his waist represents energy in all forms. And he is humble enough to ride the lowest of creatures, a mouse. How Ganesha Got His Head The story of the birth of this zoomorphic deity, as depicted in the Shiva Purana, goes like this: Once goddess Parvati, while bathing, created a boy out of the dirt of her body and assigned him the task of guarding the entrance to her bathroom. When Shiva, her husband returned, he was surprised to find a stranger denying him access, and struck off the boy's head in rage. Parvati broke down in utter grief and to soothe her, Shiva sent out his squad (gana) to fetch the head of any sleeping being who was facing the north. The company found a sleeping elephant and brought back its severed head, which was then attached to the body of the boy. Shiva restored its life and made him the leader (pati) of his troops. Hence his name 'Ganapati'. Shiva also bestowed a boon that people would worship him and invoke his name before undertaking any venture.

However, there's another less popular story of his origin, found in the Brahma Vaivarta Purana: Shiva asked Parvati to observe the punyaka vrata for a year to appease Vishnu in order to have a son. When a son was born to her, all the gods and goddesses assembled to rejoice on its birth. Lord Shani, the son of Surya (Sun-God), was also present but he refused to look at the infant. Perturbed at this behaviour, Parvati asked him the reason, and Shani replied that his looking at baby would harm the newborn. However, on Parvati's insistence when Shani eyed the baby, the child's head was severed instantly. All the gods started to bemoan, whereupon Vishnu hurried to the bank of river Pushpabhadra and brought back the head of a young elephant, and joined it to the baby's body, thus reviving it. Ganesha, the Destroyer of Pride Ganesha is also the destroyer of vanity, selfishness and pride. He is the personification of material universe in all its various magnificent manifestations.

"All Hindus worship Ganesha regardless of their sectarian belief," says D N Singh in A Study of Hinduism. "He is both the beginning of the religion and the meeting ground for all Hindus." Ganesh Chaturthi The devotees of Ganesha are known as "Ganapatyas," and the festival to celebrate and glorify him is called Ganesh Chaturthi . Today at Kauai's Hindu Monastery Gods with animal bodies? Last year at the HMEC (Hindu Mandirs Executive Council) meeting in Texas, our swamis gave out the then newly printed “15 Hindu Festivals” folder and DVD. It was so well received that Bodhinatha requested we work this year to complete a new edition of our 10 Questions pamphlet, adding four more. It will be printed in a few days and shipped to Ohio for all the managers of America’s Hindu temples to have, free. Today we present question #13 It is a common question, and we need to have an answer to it.

One thing people don’t realize is that the divinities of many religions have animal bodies, sometimes made up of several species, as with the Celestial Beings of Christianity (and Judiasm) that hover above the throne of God. The Seraphim have six wings and eyes all over their body. Below is our full answer. The various gods in HinduismÃ­s wide-ranging traditions possess distinct personalities and forms based on how they have been seen in visions and how they are depicted in stories and legends. Hindus feel no need to question the fact, for instance, that Lord Ganesha has the head of an elephant. They know He has been seen in this way by rishis and even by ordinary devotees. Did He choose that form to distinguish Himself as the Lord of Obstacles? No one really knows. The important fact is that millions of Hindus worship and receive blessings from the benevolent Elephant-Faced God every day. Many Hindus seeking an explanation hold that Ganesha is a real being who looks like an elephant. Others believe the elephant form is symbolic. Millions are content with the ancient stories in the Puranas that explain how He came to have an elephant head.

Interestingly, and perhaps because of His endearing visage, Ganesha is the most popular of all the Hindu Deities. Numerous other Hindu Divinities have animal attributes, including Hanuman, Varuna, Kamadhenu, the Nagas, the vahanas (animal mounts of the Gods) and four of VishnuÃ­s ten incarnations (fish, turtle, boar and half-man-half-lion). Elaboration: An exploration of other ancient faiths shows that Hinduism is not alone in having Divinities with animal attributes. The ancient Greeks worshiped the God Pan, who has the hindquarters, legs and horns of a goat, and the Sea Gods Ichthyocentaurs, with human heads and torsos, the front legs of a horse and the serpentine tails of fish. In EgyptÃ­s pantheon, Anubis (God of the Underworld) is a falcon-headed man, as is Ra (the Sun God). Thoth (Lord of Wisdom and of the Moon) has the head of an ibis or a baboon, and His consort, Bastet, has the form of a cat or a lioness.

The Mesoamerican peoples worshiped Quetzalcoatl, Assyrians feared the powerful serpent Goddess Tiamat and revered various winged beings. In JapanÃ³where Buddhism and Shintoism are intertwinedÃ³Kitsune the fox and Tengu the bird man are powerful shape-shifters who can transform into human or inanimate shapes to trick humans. Many shrines there are guarded by a pair of magical lion-dogs known as the Koma-inu or Shishi. In a discussion with Christians, who tend to ridicule Hinduism on this point, you can recall that winged angels are half-human and half-bird. Four-headed beings called the Cherubims were central in the early Christianity. In the BibleÃ­s Book of Revelation, John writes: Ã¬I saw a throne standing in heaven; and the One who was sitting on the throneÃ In the center, grouped around the throne itself, were four animals with many eyes, in front and behind. The first animal was like a lion, the second like a bull, the third animal had a human face, and the fourth animal was like a flying eagle. Each of the four animals had six wings…Ã® (4:1-8).

The description matches an account by Jewish prophet Elijah centuries before. Importantly, these beings are the most powerful beings in the pantheon, closest to the Creator. Over the millennia, worship and awareness of Deities with animal features was eclipsed in most cultures as the monotheistic religions grew into prominence. Were these beings mere myth and imagination, as depicted by modern scholars? Or were the peoples of ancient times aware of a mystical reality that has been sealed off? In most cultures, the old Gods have been put in exile. Only in Hinduism does such worship thrive in unbroken continuity. One might note the obvious fact that Homo sapiens, too, is an animal specie, one among many. This entry was posted on Wednesday, September 14, 2011 at 1:50 pm and is filed under Publications . You can follow any responses to this entry through the RSS 2.0 feed. You can skip to the end and leave a response. Pinging is currently not allowed. Leave a Comment Hinduism 101: Ganesha, Hindu Elephant God - Full Stop India Links Hinduism 101: Ganesha, Hindu Elephant God Ganesha, the much beloved elephant god of India.

He is the son of Shiva , Lord of the Brahmacharis (celibates), remover of obstacles, and the Lord of Success. He is the god of wisdom whose image has become an iconic symbol for Hinduism around the world. He is the god of education with an elephant head, large ears, a curved trunk atop a huge pot-bellied human body. Followers look to him for help with wealth and knowledge. They worship him at the start of a ritual or beginning of a journey. He is the guardian deity of Hinduism. Image Ganesha is recognized by his elephant head, symbolic of auspiciousness, strength and intellectual prowess. The largest and strongest animal of India, the elephant is gentle, affectionate and loyal; These are also the qualities of Ganesha. Although he is a powerful god, he is known as a loving, forgiving deity. Ganesha’s large head is symbolic of the wisdom of the elephant. His large ears allow him to hear everything yet able to separate good from bad, reality from the unreal. He is a short man, usually shown with red or yellow skin, and four to ten arms and a pot belly.

It is said his obesity is symbolic of the whole universe for which his belly contains. His trunk, always bent, is a symbol of discrimination. Ganesha uses it to remove obstacles to achieve religious ends. According to the strict rules of Hindu iconography, Ganesha figures with only two hands are taboo so he is primarily shown with four arms. Vehicle Ganesha’s vehicle is the mouse or rat. It is symbolic of a rat’s ability to creep through small holes, to slip unobserved into places not thought possible, a representation of wandering, wayward minds. Idols of Ganesha show the rat or mouse as subservient to the elephant god; an implication that the powers of Ganesha’s discrimination have tamed the rodent. Symbols As many as 57 symbols have been attributed to Ganesha. He is normally shown with one hand in the abhaya pose of protection and refuge and the second holding a sweet (modaka). Sweet balls are symbolic of the sweetness in the realization of the inner self. In the two hands behind him he often holds an ankusha (elephant goad) and a pasha (noose).

The noose is to convey that worldly attachments and desires are an illusion, thus a trap. The goad is to prod man to the path of righteousness and truth. The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata (One of the two major Sanskrit epics of ancient India, the other being the Ramayana). Birth Multiple tales tell of slightly different origins for Ganesha. The most popular story ( in the most basic form) tells us that Mother Parvati, wife of Lord Shiva, once wanted to take a bath. She created a boy from the dirt of her own body, asking him to stand as a guard outside while she bathed. As this transpired Lord Shiva returned home to find a stranger at his door. As instructed by his mother, the boy prevented Lord Shiva entrance. In anger, Shiva cut off the boy’s head, upon which Parvati was stricken with great grief. In an act to console her, Shiva sent out his troops with instructions to obtain the head of the first living being encountered. They found an elephant sleeping and thus brought back its head.

Shiva then attached the elephantine head to the body of the boy and revived him. He named the boy Ganapati or commander of his troops, and granted him a boon that anyone would have to worship him (Ganesha) before beginning any undertaking. Names One hundred Eight (108) names are synonymous with the Hindu god Ganesha. Among the most commonly spoken are Ganesh, Ganesha, Ganapati, and Vinayaka. These names are born from the manifestations of Ganesha. According to the Ganesha Purana (Book of Ganesha), Lord Ganesha had four manifestations. Other accounts place 32 other manifestations upon Ganesha. Followers Devotees of Ganesha are known as Ganapatyas. His images can be found in households, businesses and temples across the country, for he is much admired by all. Tourists with travel around India will also fall in love with the portly man who holds great respect among Indians. Mar 2, 2011 Chris Chopp Ganesha - ReligionFacts ReligionFacts Ganesha Who is Ganesha?

In Hinduism, the beloved elephant-faced deity popularly known as Ganesh (or Ganesha) has intrigued thinking men all over the world, all through the ages even unto the present day. The sacred texts give a variety of stories narrating the sequence of Ganesha's birth, the most popular being the one mentioning that Ganesha was created by Goddess Parvati as a guardian to her privacy. Incensed by the refusal of her husband to respect her privacy, to the extent of entering her private chambers even while she was having her bath, Parvati decided to settle matters once and for all. Before going for her bath the next time, she rubbed off the sandalwood paste on her body and out of it created the figure of a young boy. She infused life into the figure and told him he was her son and should guard the entrance while she bathed. Soon after, Shiva (Lord of destruction and husband of Parvati) came to see Parvati but the young boy blocked his way and would not let him in. Shiva, unaware that this lad was his son, became furious and in great anger fought with this boy whose head got severed from his body in the ensuing battle.

Parvati, returning from her bath, saw her headless son and threatened in her rage to destroy the heavens and the earth, so great was her sorrow. Shiva pacified her and instructed his followers (known as ganas) to bring the head of the first living being they encounter. The first creature they encountered was an elephant. They thus cut off its head and placed it on the body of Parvati's son and breathed life into him. Thus overjoyed, Parvati embraced her son. The son of Parvati was given the name Ganesha by Shiva. The word Ganesha is made up of gana (followers of Shiva) and isha (lord), thus Shiva appointed him the lord of his ganas. Ganesha is usually depicted either as a pictograph or as an idol with the body of a man and the head of an elephant, having only one tusk, the other tusk appearing broken. His unique feature, besides the elephant head, is the large belly practically falling over his lower garment. On his chest, across his left shoulder, is his sacred thread, often in the form of a snake.

The vehicle of Ganesha is the mouse, often seen paying obeisance to his lord. According to the strict rules of Hindu iconography, Ganesha figures with only two hands are taboo. Hence, Ganesha figures are most commonly seen with four hands which signify their divinity. Some figures may be seen with six, some with eight, some with ten, some with twelve and some with fourteen hands, each hand carrying a symbol which differs from the symbols in other hands. There are about 57 symbols in all, according to the findings of research scholars. The physical attributes of Ganesha are themselves rich in symbolism. He is normally shown with one hand in the abhaya pose of protection and refuge and the second holding a sweet (modaka), symbolic of the sweetness of the realized inner self. In the two hands behind him he often holds an ankusha (elephant goad) and a pasha (noose). The noose is to convey that worldly attachments and desires are a noose. The goad is to prod man to the path of righteousness and truth. With this goad Ganesha can both strike and repel obstacles.

His pot belly signifies the bounty of nature and also that Ganesha swallows the sorrows of the Universe and protects the world. The image of Ganesha is a composite one. Four animals - man, elephant, the serpent and the mouse - have contributed for the makeup of his figure. All of them individually and collectively have deep symbolic significance. The image of Ganesha thus represents man's eternal striving towards integration with nature. He has to be interpreted taking into consideration the fact that though millenniums rolled by, man yet remains closer to animal today than he was ever before. The most striking feature of Ganesha is his elephant head, symbolic of auspiciousness, strength and intellectual prowess. All the qualities of the elephant are contained in the form of Ganpati. The elephant is the largest and strongest of animals of the forest. Yet he is gentle and, amazingly, a vegetarian, so that he does not kill to eat. He is very affectionate and loyal to his keeper and is greatly swayed if love and kindness are extended to him. Ganesha, though a powerful deity, is similarly loving and forgiving and moved by the affection of his devotees.

But at the same time the elephant can destroy a whole forest and is a one-man army when provoked. Ganesha is similarly most powerful and can be ruthless when containing evil. Ganesha's large head is symbolic of the wisdom of the elephant. His large ears, like the winnow, sift the bad from the good. Although they hear everything, they retain only that which is good; they are attentive to all requests made by the devotees, be they humble or powerful. Ganesha's trunk is a symbol of his discrimination (viveka), a most important quality necessary for spiritual progress. The elephant uses its trunk to push down a massive tree, carry huge logs to the river and for other heavy tasks. The same huge trunk is used to pick up a few blades of grass, to break a small coconut, remove the hard nut and eat the soft kernel inside. The biggest and minutest of tasks are within the range of this trunk which is symbolic of Ganesha's intellect and hiss powers of discrimination. An intriguing aspect of Ganesha's iconography is his broken tusk, leading to the appellation Ekdanta (Ek meaning one and danta meaning teeth).

It carries an interesting legend behind it: When Parashurama one of Shiva's favorite disciples, came to visit him, he found Ganesha guarding Shiva's inner apartments. His father being asleep, Ganesha opposed Parshurama's entry. Parashurama nevertheless tried to urge his way, and the parties came to blows. Ganesha had at first the advantage, seizing Parashurama in his trunk, and giving him a twirl that left him sick and senseless; on recovering, Rama threw his axe at Ganesha, who recognizing it as his father's weapon (Shiva having given it to Parashurama) received it with all humility upon one of his tusks, which it immediately severed, and hence Ganesha has but one tusk. A different legend narrates that Ganesha was asked to scribe down the epic of Mahabharata, dictated to him by its author, sage Vyasa. Taking into note the enormity and significance of the task, Ganesha realized the inadequacy of any ordinary 'pen' to undertake the task. He thus broke one of his own tusks and made a pen out of it.

The lesson offered here is that no sacrifice is big enough in the pursuit of knowledge. An ancient Sanskrit drama titled "Shishupalvadha," presents a different version. Here it is mentioned that Ganesha was deprived of his tusk by the arrogant Ravana (the villain of Ramayana), who removed it forcefully in order to make ivory earrings for the beauties of Lanka! The little mouse whom Ganesha is supposed to ride upon is another enigmatic feature in his iconography. At a first glance it seems strange that the lord of wisdom has been granted a humble obsequious mouse quite incapable of lifting the bulging belly and massive head that he possesses. But it implies that wisdom is an attribute of ugly conglomeration of factors and further that the wise do not find anything in the world disproportionate or ugly. The mouse is, in every respect, comparable to the intellect. It is able to slip unobserved or without our knowledge into places which we would have not thought it possible to penetrate. In doing this it is hardly concerned whether it is seeking virtue or vice. The mouse thus represents our wandering, wayward mind, lured to undesirable or corrupting grounds.

By showing the mouse paying subservience to Lord Ganesha it is implied that the intellect has been tamed through Ganesha's power of discrimination. Any attempt to penetrate the depths of the Ganesha phenomenon must note that he is born from Goddess Parvati alone without the intervention of her husband Shiva, and as such he shares a very unique and special relationship with his mother. The sensitive nature of his relationship with Parvati is made amply clear in the following tale. As a child, Ganesha teased a cat by pulling its tail, rolling it over on the ground and causing it great pain, as naughty young boys are wont to do. After some time, tired of his game, he went to his mother Parvati. He found her in great pain and covered with scratches and dust all over. When he questioned her, she put the blame on him. She explained that she was the cat whom Ganesha had teased. His total devotion towards his mother is the reason why in the South Indian tradition Ganesha is represented as single and celibate. It is said that he felt that his mother, Parvati, was the most beautiful and perfect woman in the universe.

"Bring me a woman as beautiful as she is and I shall marry her," he said. None could find an equal to the beautiful Uma (Parvati), and so the legend goes, the search is still on... In variance with the South Indian tradition, in North India Ganesha is often shown married to the two daughters of Brahma (the Lord of Creation), namely Buddhi and Siddhi. Metaphorically Buddhi signifies wisdom and Siddhi achievement. In the sense of yoga, Buddhi and Siddhi represent the female and male currents in the human body. In visual arts this aspect of Ganesha is represented with grace and charm. In a different, slightly erotic version from Tantric thought, Ganesha is depicted in a form known as "Shakti Ganpati." Here he is depicted with four arms, two of them holding symbolic implements. With the other two arms he fondles his consort, who is comfortably balanced on his left thigh. The third eye in this representation, is of course the eye of wisdom, which sees above and beyond mere physical reality. No analysis of Lord Ganesha can be concluded without a mention of the mystical syllable Aum.

The sacred AUM is the most powerful universal symbol of the divine presence in Hindu thought. It is further said to be the sound which was generated when the world first came into being. The written manifestation of this divine symbol when inverted gives the perfect profile of the god with the elephant head. Ganesha is thus the only god to be associated in a "physical" sense with the primordial sacred sound AUM, a telling reminder of his supreme position in the Hindu pantheon. Sources By Nitin Kumar of Exotic India. Reprinted by permission. Links on Ganesha Delhi's Sanjay Sawhney has collected over 2,000 images of Ganesha - Hinduism Today Magazine, April/May/June 2004 Article Info BBC - Religions - Hinduism: Animal ethics Animal ethics Last updated 2010-06-29 Because Hinduism is a term that includes many different although related religious ideas, there is no clear single Hindu view on the right way to treat animals.

On this page Print this page Hinduism and animals Because Hinduism is a term that includes many different although related religious ideas, there is no clear single Hindu view on the right way to treat animals , so what follows are generalisations to which there are exceptions. The doctrine of ahimsa leads Hindus to treat animals well: Sacred cows are allowed to wander wherever they like, even through busy traffic Most Hindus are vegetarian No Hindu will eat beef Butchery and related jobs are restricted to people of low caste Most Hindus believe that non-human animals are inferior to human beings Cows are sacred to Hindus Some Hindu temples keep sacred animals Some Hindu gods have animal characteristics Ganesh has the head of an elephant Hanuman takes the form of a monkey Cows The cow is greatly revered by Hindus and is regarded as sacred. Killing cows is banned in India and no Hindu would eat any beef product. mythology - Why does Lord Ganesha have an elephant head? - Hinduism Stack Exchange Why does Lord Ganesha have an elephant head? up vote 8 down vote accepted There is a story behind the elephant head. I would certainly write one but with some broken grammar so I preferred quoting it from Wikipedia .

One day Goddess Parvati was at home on Mt.Kailash preparing for a bath. As she didn’t want to be disturbed, she told Nandi, her husband Shiva’s Bull, to guard the door and let no one pass. Nandi faithfully took his post, intending to carry out Parvati’s wishes. But, when Shiva came home and naturally wanted to come inside, Nandi had to let him pass, being loyal first to Shiva. Parvati was angry at this slight, but even more than this, at the fact that she had no one as loyal to Herself as Nandi was to Shiva. So, taking the turmeric paste (for bathing) from her body and breathing life into it, she created Ganesha, declaring him to be her own loyal son. The next time Parvati wished to bathe, she posted Ganesha on guard duty at the door. In due course, Shiva came home, only to find this strange boy telling him he couldn’t enter his own house! Furious, Shiva ordered his army to destroy the boy, but they all failed. This surprised Shiva.

Seeing that this was no ordinary boy, the usually peaceful Shiva decided he would have to fight him, and in his divine fury severed Ganesha’s head, killing him instantly. When Parvati learned of this, she was so enraged and insulted that she decided to destroy the entire Creation. Lord Brahma, being the Creator, naturally had his issues with this, and pleaded that she reconsider her drastic plan. She said she would, but only if two conditions were met: one, that Ganesha be brought back to life, and two, that he be forever worshipped before all the other gods. Shiva, having cooled down by this time, agreed to Parvati’s conditions. He sent Brahma out with orders to bring back the head of the first creature he crosses that is lying with its head facing North. Brahma soon returned with the head of a strong and powerful elephant, which Shiva placed onto Ganesha’s body. Breathing new life into him, he declared Ganesha to be his own son as well, and gave him the status of being foremost among the gods, and leader of all the ganas (classes of beings), Ganapati.

Also, not only Ganesha has an animal head, Hanuman is nothing but a monkey god. Same with Varaha which is an avatar of Lord Vishnu in a form of Boar. up vote 2 down vote There are several Puranic stories about Lord Ganesha and his elephant head. These stories are: Once Parvati, just for fun, prepared an image of a child with an elephant's head, out of the unguents smeared over her body and threw it into the river Ganga. It came to life. Both Ganga and Parvati addressed the boy as their child. Hence Lord Ganesha is known as Dvaimatura, 'one who has two mothers'; Parvati prepared the image of a child out of the scurf from her body, endowed him with life and ordered him to stand guard before her house. When Siva wanted to enter the house he was rudely prevented by Ganesha. Siva became Rudra and got him beheaded. Seeing that Parvati was inconsolable, Siva grafted an elephant's head on the body of the boy and gave him life.

Siva appointed this new-found son as the head of all his retinues, who thus became 'Ganapati'. He sprang from Siva's countenance which represents akashtattva (principle of ether). His captivating splendour made Parvati react angrily and curse him, resulting in the elephant head; and Ganesha was originally Krishna himself in the human form. When Sani, the malevolent planet spirit gazed at him, his head got separated and flew to Goloka. The head of an elephant was subsequently grafted on the body of the child. All these Puranic stories are taken from the book 'Hindu Gods and Goddesses' by Swami Harshananda. Swami Harshananda of the Ramakrishna Order is an Advaitist and does not take the Puranic stories seriously. The learned Swami gives several views regarding the meaning of the elephant head. First he points out that Ganapati had gained de facto recognition in the hearts of millions of votaries over several centuries long before the Puranas were written. Several Puranic stories reflect the struggle by various Puranic authors to give de jure recognition to Ganapati!

He gives the following possible meanings of the elephant head: 'Gana' means category. Everything that we perceive through our senses or grasp through our mind can be expressed in terms of category. The principle from which all such categories have manifested themselves is Ganapati, the Lord of categories. In effect, it means the origin of the whole creation, God Himself; A common Sanskrit word to denote elephant is 'Gaja'. Hence the name Gajanana or Gajamukha (elephant-faced) for Ganapati. But the word 'Gaja' has a deeper connotation. 'Ga' indicates 'Gati', the final goal towards which the entire creation is moving. 'Ja' stands for 'Janma' or birth or origin. Hence 'Gaja' signifies God from whom the worlds have come out and towards whom they are progressing, to be ultimately dissolved in Him. The elephant head is thus purely symbolical and points to this truth; A factor we observe in creation is its two-fold manifestation as the microcosm (Suksmanda) and macrocosm (Brahmanda). Each is a replica of the other. They are one in two and two in one.

The elephant head stands for the macrocosm and the human body for the microcosm. The two form one unit. Since the macrocosm is the goal of microcosm, the elephant part has been given greater prominence by making it the head. The elephant-human form of Ganapati is the iconographical representation of the great Vedantic dictum, 'tat-tvam-asi'(which means You the apparently limited individual are in essence the Cosmic Truth, the Absolute). The elephant stands for the cosmic whereas the human stands for the individual. REF: Hindu Gods and Goddesses by Swami Harshananda Hinduism and animals Hinduism and animals by admin There are some Hindu temples in India where you would find monkeys, dogs, rats, and/or other animals inside the temple. Cow is the highest revered animal for Hindus. Aside from cows, dogs, monkeys, elephants and other animals are integral part of Hindu mythology and are associated with different Hindu deities. Most of the animals are given protection in Hinduism except a few. An important fact about Hinduism is that it has given high importance to the animals including domestic as well as wild. Bhagvadgita says that the same soul exists in the animals as well as human beings.

We all are children of the same God. God never differentiates between an animal and a human being. We are equal for Him. Animals form an integral part of Hindu customs. Lots of Hindu customs are designed in such a way that they would protect animals. Zoolatry (Religious worship of animals): Bail Pola (bullock festival) is widely celebrated in Maharashtra and other parts of India in which bullocks are worshipped and allowed to rest for the whole day. On the eve of Nag Panchami, snakes are worshipped throughout the India. Snakes are not killed on this day. Snakes are closely associated with Lord Shiva. In a temple of Lord Shiva in Marleshwar in Maharashtra, there are hundreds of snakes lying on the road to the temple but there has been no incidence of snake bite for hundreds of years. On the eve of Vasu Baras in Diwali, cows are worshipped. Cow is the most sacred animal for Hindus. Killing of a cow is considered as a great sin and Hindus are prohibited from eating beef. If a Hindu kills a cat, he has to go to Kashi and donate a small cat made up of gold. Therefore, killing a cat is prohibited in Hinduism.

Animals as carriers of different deities: Many wild and domestic animals are associated with different Hindu deities. Each deity has been assigned an animal as a carrier, which that deity uses for transportation from one place to another. Deity Carrier Durga Tiger or Lion Deities in animal form: Lord Ganesha is one of the most popular Hindu deities. Lord Ganesha has head of an elephant and the body of a human being. Lord Hanumana is also known as Monkey God. Lord Hanumana helped Lord Rama to fight against King Ravana. Narsimha is considered as fourth incarnation of Lord Vishnu and has a head of a Lion and body of a man. In Varah Avatar of Lord Vishnu, he has a head of a wild boar and torso of a man. There are many deities who have been depicted in half animal and half human form and have been worshipped by Hindus. This automatically creates affection for that animal resulting in care of the animals. Vegetarianism: Though animal sacrifice is a common practice in Hinduism, Hinduism strongly advocates vegetarianism. Non-vegetarian food is considered as Tamasi and is believed to affect our body and thought process.

Hindus do not eat meat on some days like Monday, Thursday, and Saturday. Plus, other days like Ganesh Chaturthi, Ekadashi, and on the eve of the festivals eating non-vegetarian food is prohibited. Eating non-veg food is considered as a bad Karma. Animal sacrifice in Hinduism: Animal sacrifice to a deity is a common practice in Hinduism. It has been there before Indus Valley Civilization. The animals allowed for sacrifice are cocks, He-goats, bisons. Other animals are not generally used for sacrifice. It is believed that in ancient times, cows were also used for sacrifice on special occasions but it is a controversial subject. Demons in animal form: In Hindu mythology, there are a handful of stories about the demons depicted as half-beast and half-human. The story of Mahishasur (half-bison and half-human) is very famous in this regard. This entry was posted in Hindu Philosophy by admin . Bookmark the permalink . 5 thoughts on “Hinduism and animals” Dirgha Raj Prasai on ‘Beef’ is Poisonous and Animosity for Human Life By Dirgha Raj Prasai Currently, Nepal is sagging under the crisis.

Foreigners are fueling the party leaders with the power of money against Nepal�s sovereign norms, identity and dignified tradition. Each and every sector of this nation is in a state of disorder. In the holy land such as Nepal cow is slaughtered openly. The cows are being slaughtered and its meat eaten to instill fear among the Hindus. Some months ago many cows were slaughtered in Nepalgunj and its meat sold in the market as Sukuti (a traditional meat dish). All Nepali patriots, Nepali Army and security organs need to be more alert in saving Nepal from attacks over Hindu and Buddhist dignity. A known Limbu brother Balkrishna Mabuhang, who comes from Eastern region, had invited me to an indigenous interaction program a few months ago. Among the orators a couple of them were Christian and Muslim. Many were Tamangs, Sherpas and other ethnic groups. The gathering consisted of those people who demanded the right to eat beef. I presented my opinion based on historic logic. It is a crime to kill cow and eat its meat, and in terms of health it is not considered to be healthy, I made my stance clear. Everyone�s attention was diverted towards me after I spoke. The programme ended after much debate and discussion.

The attack on such a national and sensitive subject by a indigenous nationalist group has rendered me sad. I sent this article to Balkrishna Limbu. I did not find his response appropriate. In terms of religion and ethnicity some are Christians and some Muslims in Nepal. Some have converted into Christianity. It is my appeal to all who follow their respective religion not to break with the established norms and values of this common garden. Let us not carry on suicidal works by attacking Hindu and Buddhist aspirations. Cow is holy and venerable animal for Hindus and Buddhists. Hindu and Buddhist scriptures view cow in form of a mother in all over the world especially-Nepal and India. Since the Vedic period cow body has been resided by the spirits of various Gods and Goddess. There is mention in many Vedic books � ‘Gao Biswasya Matera’ or Cow is the mother in the world for human being. It is a belief that people who look upon cow with devotion and worship attain blessings and enlightenment. Such conclusions were given precedence in Shrimadbhagawat Mahapurnana, and Gopalas started worshipping cow. In Krishna�s characterization his affection towards cow has also been presented.

Krishna has gained victory over King Indra Maharaj when they had confronted each other during the worship of Govardan Hill. In Ramayan King Dilip serves cow in order to bring happiness and peace in his country, and wishing encouragement and intellect for his children. There is a story relating to how the cow had wanted to test Dilip�s devotion. The cow is said to have turned into a lion and attacked another cow. Then the King intervened and pleaded with the lion- ‘Eat me not the cow.’ The cow seeing the King�s show of devotion is filled with joy, and decides to show him her real form of Goddess. Cow has been declared Nepal�s national animal for it has the supreme qualities of animals. I want to bring out the topic of Kamdhenu (mysterious God gifted) ‘Cow’. Parshuram Rishi�s father Jamdagni Rishi had the Kamdhenu cow. A King named Sahastraarjun had been hunting all day (time past) then in the evening time he went to the Rishi�s cottage as a guest, and he received sumptuous and enough food. He wondered at how such a poor Rishi could provide so much food.

The King inquired and found out that it was due to Kamdhenu cow. The King forcibly took away the cow against the Rishi�s consent which was later reclaimed by Rishi�s son Parashuram, whom having broken off his meditative trance fought against the King for the cow. This is mentioned in many scriptures. It is mentioned in the scripture of Himwatkhanda Nepal that milk used to flow perpetually from the cow onto the Jyotir Lingya in Pashupatinath. Many cows are bred in Nepal�s Gaushala and Mrigasthali. Yogi Narharinath is a great devotee of cow. In 2002 the Yogi used to have a calf staying guard in his cottage. The calf never left his site when the Yogi fell ill. After the death of the Yogi the calf cried effusively. This incident is known to this author in capacity of an eye witness. Later the calf used to visit the spot where the Yogi took Samadhi (burial meditation) once a day and encircle it. This proves that the cow is conscious and has adequate power. Hindus worship cow as Goddess Laxmi.

Every year cow is worshipped during the Hindu festival of Tihar. The day of worship is known as Gai Tihare Aunsi-almost 25/26 Oct. Cow is worshipped in every household. Cow�s urine and gung is needed during any auspicious occasion. It is Hindu tradition to slather the floor with cow�s dung to make it pure. The cow�s dung can also kill germs; so its use is good for health as well. The house that breeds a cow has a different d�cor. The excreta of other animals as buffalo, horse, rhino produces germs while the cow�s excreta kills them. All animals do not have the same nature. Cow�s excreta can also be used as a replacement for wood. The cow�s milk, curd, ghee, urine, dung are the five elixir-like products which are known collectively as Panchaamrit A cow�s milk is highly nutritious that its advantages are hard to explain. Those who keep cows benefit economically in numerous ways by selling its milk and running a dairy. Milk cleanses our body and keeps it healthy as well as increases our intellectual power.

There is no need to explain the advantages of the products of a cow. It is written in the Artha Veda that cows� extinction from earth would result in Sun�s increase in temperature that would ultimately destroy the planet. This shows that the earth and cow have a significant relation. This Vedic expression can be understood in a simple meaning that the relation between the two is conditional and dependent. Those who drink and use cow’s milk, will be brainy and intellectual and being nutritive, the buffalo’s milk will be dull and blunt. The cow�s urine (Gauut) and dung can turn soil fertile and help crops to grow. The grasses that sprout from the soil, straw, stalk, and other grains can be used as fodder for cow which retains the traditional balance. A cow�s significance is huge. We need to open the discussion, which is highly necessary, if we should consume cow�s meat or not. During the Vedic period the Risihis� had observed a ritual sacrifice of the cow which brought all curses of diseases as leprosy, Dusadhya, Rajyayachma and Ohjayachma different kinds of diseases that led the Rishis to their death. So the ritual was not observed.

To consume the cow�s meat can be compared to consuming slow poison. The killing of cow and its sacrifice was banned. To eat cow�s meat is in reality like consuming poison. Those who are used to eating beef have low immunity resistance, and they easily fall prey to the diseases, which ultimately claim their lives; so all sectors ought to be alert to this danger. In Saudi Arab to take a picture of Lord Shiva is banned, it is prohibited. In similar manner if beef is allowed to enter the holy land of Nepal for the consumption by tourists the government ought to impose strict regulation against it. It is the subject of the sensitivity of this land. However, it is said that the cow from the Himwatkhanda region and that from western countries some differ considerably. There are logics that claim the consumption of cow meat in western nation is less dangerous than what it would be in this region. The environment and the geographical environment create such difference between the east and western regions. British grass cannot be used for religious rites of Hindus. If the grass sprouting in any other places than Himwatkhanda cannot be used for Hindu rituals then there must be some difference in terms of cow too–as some logics have pointed out.

In western nation it is said that consuming cow meat does not bring diseases, but drinking urine brings great illness. But in Himwatkhanda it is the reverse. Drinking cow urine cures diseases whereas consuming its meat brings leprosy and death in decay. Once there were news that people in Britain went mad and became ill after consuming cow meat. They had even stopped consuming cow meat. In many places there were prohibitory orders against eating beef. So such facts should not be suppressed. If a person suffering from arthritis consumes sheep�s meat, and if a person with pressure consumes the meat of a castrated goat then they suffer from unnecessary thoughts. If a person eats beef that person suffers from bad breath. There must have been an ulcer inside the stomach. To eat goat’s meat for the blood- pressure patients and to eat the sheep’s meat for the rheumatism patients will harmful. So, the beef is also becoming the causes of the obesity and increases cholesterol level which is very dangerous for heart. Sometimes it also spread diseases like e-coli and b-coli. In Himwatkhanda consumption of cow�s meat is taken as a curse. To eat cow�s meat is not advantageous for people in this region.

There are evidences showing that people are unable to digest the meat and that it saps the immunity power of diseases in human body. One of the examples is that the Tamang people have been eating the meat of dead cow. An experience shows that majority of Tamang people who had consumed meat of a dead cow have suffered from leprosy. This is not written with any malicious intention directed against any particular group. Anyone can judge it within the periphery of investigation. No one should deny truth and fact. Some advocates of indigenous rights are threatening to launch rebellion because they were not allowed to eat cow meat. Many believe that this is not a rebellious voice for right, but a business. Under the direction of Christians, these people say that the cow was made the national animal of the nation in Brahmin people�s interest. But, it is not truth. The Buddhist and Hindu scriptures explicitly calls consumption of cow meat as a form of crime. Many cows are being killed, which is instilling terror among the Hindus at the direction of Christian missionaries. Those seeking the right to eat beef are also demanding the right to become ill. We have to understand the history since the Vedic period behind our tradition in worshipping cow. How has cow�s significance been increasing?

A cow�s urine and dung can be used as precaution against diseases. But, the fertilizer of horses, elephants, buffalos create diseases. Then, why shouldn�t we accept this empirical fact? In Britain there are reports of various diseases resulting with the consumption of the beef. May be they have carried out a study on the Hindu avoidance of cow meat. New experiments are drawing facts supporting the claim that cow meat does more harm than benefit to the health. Comparatively immunity power among people eating beef is found to be less than that of those who do not eat it. Westerners eat beef. Hindu and Buddhist people do not eat cow meat and consider eating it a sin. If the Westerners suffer from leprosy, small pox, measles they will not have the immunity to resist and eventually succumb to the disease. However, if the diseases are seen in Hindus and Buddhists a simple treatment with necessary tablet will cure them. This shows that those who do not consume beef have immunity power to resist. We must not forget that eating the cow (as a mother’s) meat is bad for health. The Hindu and Buddhist people worship cow as mother on basis of experiments and facts. They will continue to worship cow.

In view of such importance of cow Nepal observes cow as its national animal. Thus, we must all acknowledge truths and facts, and serve the cow like a mother. said: Hi, Rithika animal sacrifice is not a superstition. It is a part of dark magic. Bhagvadgita and some other scriptures do not allow animal sacrifice. Actually, Hinduism is not only Gita or Vedas but it is a mixture of traditions which existed before them in India. At that time, people used to offer God what they thought was valuable. Animals were very valuable for them. Hence, they used to offer animals as a sacrifice. Actually, they themselves eat most of the part and offer only some part to God. Hence, it is like eating mutton on a weekend only.

Question: The Hindu deity Ganesha has the head of which animal?
Answer: ELEPHANT