anandrup karunakar vishvabandho santapachandra bhavvaridhibhadraseto. he vighnamrityudlnamritsaukhyasindho shriman vinayak tavanghriyugan nataah smah.. yasminn jivjgdadikmohjalan yasminn janmamaranadibhyan samagram. yasmin sukhaikghnbhumni n duahkhmishat tad brahm mangalapadan tav sanshrayamah.. bhagvan shrignesh param sammanniya devta han. ve sakshat parabrahm parmatma hain. bhagvan shrignesh ko prasann kiye bina kalyan sambhav nahin. bhale hi apke ishtadev bhagvan shrivishnu athva bhagvan shrishankar athva paramba shridurga hain, in sabhi devi-devtaon ki upasna ki nirvighn sampannata ke liye vighn vinashak shrignesh ka smaran avashyak hai. bhagvan shrignesh ki yah badi adbhut visheshta hai ki unka smaran karte hi sab vighna-badhaen dur ho jati hain aur sab karya nirvighn purn ho jate hain. lok-parlok men sarvatra saflta pane ka ekmatra upay hai ki karya prarambh karne se pahle bhagvan shrignesh ka smarana-pujan avashya karen. yadi sukh-shanti chahte hain to bhagvan shrignesh ki sharan lan tabhi kalyan hoga. anand-svarup shriman vinayak ! ap karuna ki nidhi evan sanpurn jagat ke bandhu hain, shok santap ka shaman karne ke liye parmadak chandrama hain, bhav-sagar se par hone ke liye kalyankari setu hain tatha vighnarupi mutyu ka nash karne ke liye amritamay saukhya ke sagar hain; ham apke yugal - charnon men pranam karte hain. jismen jiv-jagat ityadi mohjal ka purnatah abhav hai; jahan janma-maran adi ka sara bhay sarvatha hai hi nahin; jis advitiya anandaghan bhumi men kinchinmatra bhi duahkh nahin hai, us brahmasvarup apke mangalamay charan ki ham sharan lete hain. vedon, upnishdon, puranon tatha mahabharat men shrignesh ka vyas-samas rup se varnan aya hai. yajurved men is devta ko ganpti, priyapti evan nidhipti ke rup men ahut kiya gaya hai. ye pratham pujya hain, ganesh hain, vighnesh hain, sath hi vidya-varidhi aur buddhi-vidhata bhi hain . parvatinandan heramb aur skanda-donon hi kramshah ganpti evan senapti hain. brahmavaivartapuran ke ganpti-khand men inhen ayonij kaha gaya hai. inke kai nam hain. ek nam hai - vinayak. vinayak ka arth hai (vi= vishisht tatha nayk= neta)- vishisht neta. ganpti, priyapti tatha nidhipti kahne men ved ka tatparya bada hi gudh pratit hota hai. inka svarup atishay vilakshan hai. ‘ekan sad vipra bahudha vadanti’- nyay ke anusar hamare vedon men spasht kar diya hai ki mul tattva ek hi hai. jivdhariyon ka antaryami parmeshvar ek hai. usmen kisi prakar ka koi bhed nahin, tathapi praniyon ke anurup hi uski mahima itni hi (arthat simit) nahin hai, vah isse bhi bahut adhik aur vilakshan hai. jo sarvashaktiman purn brahm agni ke bhitar hai, jo jal men hai, jo sampurn lok-lokantaron men antaryami rup se pravisht hai, jo aushdhiyon men hai, vanaspatiyon men hai, jo sarvatra paripurn hai, jiska nanavidh varnan hua hai, use namaskar hai.’ ‘ganapatyupnishad’ men likha hai- avirbhutan ch srishtayadau prakriteah purushat param. evan dhyayti yo nityan s yogi yoginan varah.. ‘jo is srishti ke adi men avirbhut hain- prakat hue hain, jo prakriti-purush se pare hain, is prakar se ganpti ka dhyan karne vala yogi to yogiyon men shreshth hai.’ ‘gan’ kya hai- sat, chit aur ananda-tin ganon ke pati (rakshaka) hone se, unse vibhushit rahne ke karan us tattva ko ‘ganpti kahte hain. is prakar vah satta, gyan, aur sukh ka pata (rakshaka) hai. jagrit, svapn tatha sushupti- jaisi avasthaon ka vetta aur drashta hone se ‘ganpti’ hai. para, pashyanti aur madhyama- tinon jise drishtigochar hoti rahti hai, vah turyavastha men sthit brahm hi ‘ganpti dev’ hai. tribhuvn-prithvi, antariksh evan svarga-in tinon ganon ka pati hone ke karan vah ‘ganpti’ athva ‘ganesh’ hai. jyotishshastranusar devagan, manavagan tatha rakshasagana- tinon ka svami hone ke karan vah ganpti aradhya hai. indran mitran varunamagnimahurtho divyah s suparno garutman. ekan sad vipra bahudha vadantyagnin yaman matrishvanmahuah.. (rigved 1. 164.46) arthat sat (satta) ek hi hai. usi ko medhavijan indra, mitra, varun, agni, divya, suparn, garutman, yam evan matrishva (pavn) kahte hain. anekta men ekta hi hamare shastra-puranon ka charam lakshya hai. bhagvtkar ne kaha hai- ‘brahmadvayan shishyate’ (10. 14. 18) ek brahm hi upakram hai aur vahi paryavsan hai. rigved men ek brahm ke bahudha bhav ki kalpana ek darshanik vishay hai. eko devah likhakar yah batlaya gaya hai ki yah ek brahm vishayak siddhant hai. div (dyotte divyati va) dhatu se vyutapann ‘dev’ shabd tin arthon men vyavhrit hua hai. devta ek taddhitiya shabd hai. ‘devnan samuho devta’- aisi vyakhya bhi milti hai. acharya yask ne apne nirukt ke daivtkand men likha hai- ‘devo danad va dipnad va dyotnad va’- (3. 7. 15) arthat sare bhogya padarth dene vale, prakashit hone vale aur samast lokon ka gyan karane vale ko ‘devta’ kahte hain. ‘divu’ dhatu (divyati) kridarthak hai. ‘divi divyanti’- jo svargadi prakashman lokon men krida karte hain, ve devta hain. vedon men gun karmanusar anek namon se anek devtaon ki stuti ki gayi hai- ‘eko devah sarvabhuteshu gudhah’ se abhipray hai ki vah brahm ya parmatma athva para shakti ek hi hai. ‘tasmat sarvairpi parmeshvar ev huyate’ arthat anek namon se- tattatkarmanusar vibhinn namon se pukare jane par bhi dev (ishvariya shakti-mahashakti) ek hi hai. ek hi mul satta hai. sare devta usi ke vikas hain. niyanta ek hai. yask ne ‘no rashtramiv’ likhakar bhalibhanti spasht kar diya hai ki vyaktigat rup se bhinn hote hue bhi jaise asankhya nar-nari rashtra rup se ek hi hain, usi prakar anek rupon men prakat hone par bhi, anek namdhari hone par bhi sabhi devon men parmatmatatva ek hi hai. ved vastutah ek adhyatmik granth hai. usmen chetna (chetnashunya) padarthon, jaise- jal, vayu, vidyut, parvat-padap adi ki bhi stutiyan ki gayi hain. vedon men aushdhiyan vaidyon se batane karti hain. jal aur vayu, chamas aur struva-sab-ke-sab chalte-firte hain var pradan karte hain, dhanadi abhisht vastuen dete hain. vahan to chetnvad ki pradhanta hai. sath hi rigved men yah bhi kaha gaya hai ki tapasviyon ko chodakar ye devta auron ke mitra nahin hote. devtaon ke guptachar aharnish vicharan karte-rahte hain- unki ankhen kabhi band nahin hoti. sant gyaneshvar ke matanusar bhagvan ganadhyaksh sakshat onkar ke svarup hain. yadi dhyan se unka vigrah dekhen to pata chalega ki vastutah unka bahirang rup onkar ka pratik hai. dakshin bharat ke kisi bhi ganptidev ki akriti shat-pratishat onkar ke chitra se milti-julti hai. darshanik drishti se bhagvan gandhipti bade hi vilakshan devta hain. ganesh-pujan ki mahatta anadikal se hi bharat sadaiv adhyatmik shakti sampann desh raha hai. anya deshon se bharat ke vaishishtya ka yahi karan hai. adhyatmik shakti-sampatti ke lie prachin rishiyon ne anek sadhan avishkrit kiye hain. unmen se nirdisht parva kalon men nirdisht devta ka pujan aur aradhna ek hai. yah puja aur aradhna vyashti aur samashti ke bhed se do prakar ki hoti hai. hamare purvajon ka yah vichar nahin tha ki ek vyakti hi purvokt adhyatmik shakti se sampann ho apitu ve us shakti ka sanchar samashti men bhi chahte the. bina shakti ke chahe rishi hon ya dev, koi bhi apne manorthon ko purn karne men samarth nahin hote. acharya shankar ne kaha hai ki ‘shivah shaktya yukto yadi bhavti shaktah prabhvitum’. karya ki samanya siddhi ke liye anya karnon ke sath ‘pratibandhaka-sansargabhav’ ko bhi shastrakaron ne ek karan mana hai. yah pratibandhak adrisht rup hai arthat yah manav ke drishtigochar nahin hota. jo vastu drishtipath men nahin ati, karya-siddhi ke n hone se uska anuman hota hai. manav anya sabhi karnon ke rahte hue bhi karya ke sampann hone se pratibandhak ya vighn ka anuman karta hai. vah vighn ya pratibandh tab tak nahin hat sakta, jab tak prabal adrishta-shakti ka avalamban nahin kiya jay. vighna-badhaon ko dur karne ke lie vighneshvar ki sharan li jati hai. ataev chote-mote-sabhi karyon ke arambh men ‘sumukhashchaikadantashcha’ adi dvadash namon ka smaran karke karya arambh karte hain. yon to nam smaran ka mahatmya chipa nahin hai, fir bhi bhagavat adi granthon men nam ke smaran ka vishesh mahatmya pratipadit hai. in dvadash namon ke kirtan ki falashruti is prakar hai- dvadshaitani namani yah pathechchrinuyadpi.. vidyarambhe vivahe ch praveshe nirgam tatha.. sangrame sankte chaiv vighnastasya n jayte.. keval nam-smaran ya sankirtan matra se santusht n rahakar hamare purvajon ne shrignesh ke ek pujakram ka bhi pravartan kiya hai. is kram ke pravartan men vaidik mantra, pauranik vidhi evan tantra ke kuch anshon ka bhi avalamban liya gaya hai. isi se shraut, smart, pauranik ya tantrik, jo bhi karm hon, unke prarambh men ganesh ji ki aradhna hoti hai aur is aradhna men paraspar kuch vailakshanya bhi dekha jata hai. yah to anya karmon ke arambh karne ki bat hai kintu jab bhadrapad shukla-chaturthi ka parva ata hai, tab uske prarambh men bhi vighnaharanarth vighnesh-puja ki jati hai. isse yah nishkarsh niklta hai ki ek ang-pujan hai aur ek pradhan-pujan. shrignesh ji ka ang ke rup men pujan hai, vah vighnaharan ke nimitt hai aur pradhan pujan sabhi manorthon ki siddhi ke nimitt hai. ek hi devta ka kabhi ang aur kabhi pradhanta ke rup se pujit hona anuchit nahin hai. parmarthik drishti se devtaon men uchcha-nich bhav nahin hai, lekin vyavharik drishti men yah apriharya hai. bhagavatpad shrishankracharya ji- jaisi mahan atma jinhonne asetu-himachal bharat men bhedbhav ke bina advait-siddhant ki pratishtha ki, ve hi bhagavatpad ‘shanmatapratishthapnacharya’ bhi kahe jate hain. shanmat hain- ganapatya-saur-shaiv-vaishnava-shakt aur kaumar. in maton men koi kisi mat ka bhi ho, use anya maton ka adar karna hi padta hai. isse advait-bhav ki koi hani nahin hoti. desh aur prant ke bhed se pujan ka bhed upalabdh hone par bharat men bhadra-shukla-chaturthi evan magh krishn chaturthi ke din shri ganeshotsav vishesh rup se prachlit hai. shrividya kram men ganesh-pujan ko ‘mahagnpti-saparya’ kahte hain. aj ham chamatkaron ko dekhakar namaskar karte hain kintu namaskar karne se chamatkar utpann hota hai, yah bat ham bhul gaye hain. chamatkar hi adhyatmik shakti hai. yah devtaon ke namaskar aur pujan se hi siddh hota hai. achche fal ki prapti ke lie achche karmon ka anushthan nyay sangat hai. yah karmabhumi hai. bina achche karm ke kiye falmatra ki kamna uchit nahin. viesheshtah devta-prasad ke lie yathochit karm karna padta hai. desh ka gaurav achche karm aur achche acharan karne valon par avalambit hai. badi-badi imarton aur astra-shastra ki abhivriddhi se desh ka gaurav nahin mapa ja sakta. sadachar-sampatti, satkarmanushthan, sabhi men suhridbhav ya matri-bhav adi se hi desh ka gaurav hai. ganesh chaturthi-jaise mahaparva par yadi ham samuhik rup se utsav manayanege aur apni bhakti-shraddhanjli bhagvan ko arpit karenge to prakriti ke raudra rup ke prakatya se ghati kedarnath jaisi trasdi ki punravritti nishchit rup se nahin hogi. ham siddhivinayak mahagnpti se prarthana karte hain ki ve pranimatra ko sukhi banayen aur upasthit ashanti ko dur karen tatha manglmurti bhagvan shrignesh prasann hokar sabhi ka kalyan karen.
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