DHUNDHI GANAPATHI OF KASHI
P.R.Kannan
Of the many manifestations of Ganapathi, Dhundhi Ganapathi is perhaps the most interesting as can be seen from the enchanting story narrated in detail by Lord Subrahmanya to sage Agastya in Skanda Puranam in Kashi Khandam. In this story, all Devas play a role in performing service of Shiva. ‘Dhundhi’ means searching (the common Hindi term ‘ढूंढ्‘ is derived from the Sanskrit root). What was Ganapathi searching for?
Dhundhi Ganapathi’s association with Kashi is clear from the following common prayer of pilgrims at Kashi:
विश्वेशं माधवं ढुंढिं दंडपाणिंच भैरवम्।
वन्दे काशीं गुहां गङ्गां भवानीं मणिकर्णिकाम्॥
“I pray to Visveswara, Mahavishnu, Dhundhi Ganapathi, Dandapani, Kalabhairava, Kashi kshetra, the Cave of Shiva, river Ganga, Devi Bhavani and Manikarnika Ghat.”
The Dhyanasloka for Dhundhi Ganapathi is as under:
अक्षमालां कुठारं च रत्नपात्रं स्वदन्तकम् ।
धत्ते करे विघ्नराजो ढुंढिनाम मुदोऽस्तु नः ॥
“May that Ganapathi called by the name of Dhundhi, holding in his hands the rosary of rudrakshas, axe, cup of gems, and his own tusk, be pleased with us.”
Brahma meets King Divodasa
During the reign of Swayambhuva Manu, the first Manu, in Padma kalpa, there was a period of unprecedented drought on earth, lasting for sixty years. There was absolutely no rain, no water, and no food. All humans became eaters of animal flesh. Robbery and theft were the order of the day. As no yagnas were conducted, Devas were deprived of Havirbhaga and became weak and emaciated. People started perishing in large numbers. This led to Lord Brahma himself getting worried as to how to continue with the task of creation on earth. It then occurred to him to speak to King Ripunjaya, who was engaged in severe penance in Kashi, totally unconscious of his surroundings. The king was a descendant of Swayambhuva Manu. Brahma came down to earth and pleaded with the king to marry the Naga girl, Anangamohini, daughter of Vasuki and to rule over and protect the earth. Only if a dharmic king like him rules the world, Devas would shower rain on earth. He told Ripunjaya: “Devas are willing to give you even the rulership of heaven with all its splendour. You will henceforth be known as Divodasa (meaning that he made Devas give away even Swarga)” and blessed the king profusely with all capabilities. Ripunjaya expressed his gratitude to Brahma and accepted the request with great reverence; but he wished to impose a strange condition. The rider was that Devas should leave earth and occupy only Swarga; Nagas should similarly go to Nagaloka. The king would rule the earth without interference. Brahma readily agreed.
Shiva’s Departure from Kashi
Brahma then proceeded from there to Lord Visvanatha. Visvanatha said to him that Mount Mandara had come to Kashi from Kusadvipa and was doing severe penance. Saying this, Shiva went to where Mandara was and asked him to express his wish. Mandara prayed that Shiva, along with Uma and followers, should adorn the peak of Mandara mountain and the place should be as famous and sacred as Kashi. At this point, Brahma conveyed to Shiva the fact that he had granted Divodasa’s request for Devas to leave the earth. Shiva consented to Mandara’s prayer, which would also simultaneously honour Brahma’s commitment to Divodasa. Shiva immediately left Kashi for Mandara, accompanied by all Devatas, including Parvathi, Vishnu, Lakshmi, Ganapathi, Subrahmanya, Brahma, Saraswati and others. Before he left Kashi, he left behind a Lingam there as his representative without the knowledge of even Brahma. Kashi is known as ‘Avimukta kshetra’, as it is never deserted by Shiva. Even during Pralaya, when the whole earth is immersed in water, he holds Kashi alone above water on the tip of his Trishula. After reaching Mount Mandara, Shiva felt quite unhappy on being separated from Kashi.
Subrahmanya extols the glory of Kashi to Agastya:
“विश्वेश्वरो विशालाक्षी द्युनदी कालभैरवः । श्रीमान्ढुंढिर्दण्डपाणिः षडङ्गो योग एष वै ॥“
“These are indeed the six limbs of Yoga – Visveswara, Visalakshi, Ganga, the divine river, Kalabhairava, the splendid Dhundhi Ganapathi and Kalabhairava.”
Divodasa’s Rule in Kashi
Divodasa commenced his rule of earth with capital in Kashi. His rule was marked by very strict adherence to Dharma as established in Vedas and Shastras. He was a just and compassionate king. He burnt the forests of his enemies like Agni. He bound his enemies even from a long distance like Varuna uses his rope. Like Vayu he was praised by his citizens as their Prana. Like Kubera he made the country very prosperous. Like Rudra he frightened his enemies. In Vaikuntha there is only one Lakshmi; but in Divodasa’s kingdom every home had a Lakshmi. Varna dharma and Asrama dharma were strictly followed. There was not a single unchaste woman. Not even a trace of Adharma could be found anywhere. In short there was Ramarajya. This went on for 80,000 years.
In due course Devas started becoming jealous of Divodasa. They wished to create obstacles in his kingdom; but not finding any Adharma, they were powerless. However on Brihaspati’s advice, Indra decided to withdraw some of the assistance of Devas. He started with Agni. Agni withdrew his form from earth through Yogamaya. It so happened that the king’s own lunch could not be prepared in the palace that day. Hordes of citizens came to the king and complained. Divodasa understood promptly that this was the handiwork of the jealous Devas. He announced: “Don’t worry. Let Agni go away. Let Varuna, Vayu and Chandra also go away. I shall myself perform the functions of all these Devas. As far as Surya is concerned, let him perform his routine function as he is the forefather of our family”. It was amazing that with his Yogic power Divodasa performed on earth the roles of all the Devas.
Yoginis the first to go on Shiva’s errand to Kashi
In the meantime at Mandara, Shiva expressed his misery to Parvathi at being separated from Kashi. Parvathi replied that her own suffering was no less. She added: “Neither in Swarga nor in Patala, can happiness be found as in Kashi. There is no place anywhere comparable to Manikarnika. Please therefore devise a way of our returning to Kashi.” Shiva recognised that there was indeed no way to unseat or expel Divodasa from Kashi, as there was no transgression of dharma. Unless Divodasa leaves Kashi, it was not possible for Shiva to return there in terms of the king’s agreement with Brahma. Shiva then called Yogini Devis and asked them to proceed immediately to Kashi and attempt to create some obstacle so that Divodasa would be made to leave Kashi. Yoginis were extremely happy to go to Kashi on some pretext. Seeing Kashi from a distance, they could not believe their eyes; so much was its splendour and opulence. They assumed different forms like trader, cook, sadhvi, garland-maker, dancer, singer, instrumentalist, palmist, expert in various siddhis etc. They spread themselves all over Kashi and spent a whole year. They however failed to find any way of stirring up an obstacle, as there was no deviation from dharma. They met, discussed and decided that they would not go back to Mandara and face the wrath of Shiva. Further they were able to live without Shiva, but not without Kashi. They thought: “If the chief is angry, only the means of livelihood will be taken away. If Kashi is lost, all the four Purusharthas- Dharma, Artha, Kama and Moksha will slip away.” Skanda in this context lists the names of the 64 Yoginis stationed in Kashi, who bless to this day the devout pilgrims for successful completion of their pilgrimage. The Yoginis are:
Gajanana, Simhamukhi, Gridhrasya, Kakatundika, Ushtragriva, Hayagriva, Varahi, Sarabhanana;
Ulukika, Shivaarava, Mayuri, Vikatanana, Ashtavakra, Kotarakshi, Kubja, Vikatalochana;
Sushkodari, Lalajjihva, Asvadamshtra, Vanaranana, Rikshakshi, Kekarakshi, Brihattunda, Suraapriya;
Kapalahasta, Raktakshi, Suki, Syeni, Kapotika, Pasahasta, Dandahasta, Prachanda, Chandavikrama;
Sisughni, Papahantri, Kali, Rudhirapayini, Vasadhaya, Garbhabhaksha, Savahasta, Antramalini;
Sthulakesi, Brihatkukshi, Sarpasya, Pretavahina, Dandasukakara, Kraunchi, Mrigasirsha, Vrishanana;
Vyattasya, Dhumanisvasa, Vyomaikacharana, Urdhvadrik, Tapanisoshanidrishti, Kotari, Sthulanasika;
Vidyutprabha, Balaakasya, Marjari, Kataputana, Attattahasa, Kamakshi, Mrigakshi, Mrigalochana.
Surya’s mission
Finding that Yoginis did not return even after a year, Shiva despatched Surya with clear warning not to disturb Divodasa as long as he followed dharma; but at the same time to see if some situation could be created for him to leave Kashi. Surya reached Kashi and spent a year in bliss, assuming different forms and moving about everywhere. He appeared as a beggar, an atheist, avadhuta, Brahmavadi, magician etc. When he could not find a single lapse of dharma, he also decided to stay back at Kashi like Yoginis did. He thought: “Who will drop the gem in hand and take a piece of brass in its place?” Surya then divided himself in twelve forms and settled in Kashi. Those forms are:
Lolarka, Uttararka, Sambaditya, Drupadaditya, Mayukhaditya, Khakholka, Arunaditya, Vriddha, Kesava, Vimaladitya, Gangaditya and Yamaditya.
Skanda in this context explained to Agastya in detail the greatness of the twelve tirthas at Kashi associated with these forms of Surya with the help of story for each tirtha. For example, in the course of their travels in the forest, the Pandavas went to Kashi. Draupadi propitiated Surya, who blessed her with Akshayapatra. That happened at the Drupadaditya kshetra in Kashi. Surya protects Kashi together with its residents and pilgrims.
Brahma to Kashi
When Surya also did not return, Shiva wondered at the incredible capacity of Kashi to mesmerise people, which does not allow them to leave. He then entrusted Brahma with the task of going to Kashi and doing the needful so that Divodasa leaves Kashi. An extremely happy Brahma assumed the form of an old brahmana and met Divodasa at Kashi. He praised the king’s strict adherence to dharma and impressed upon him the importance of worshipping Visveswara. Brahma expressed his desire to perform yagnas at Kashi and sought the king’s help, which Divodasa extended happily. Brahma went on to perform ten Asvamedha yagnas at a place, known as Rudrasaras earlier and Dasavamedha ghat later. The glory of Dasasvamedha Ghat is explained in the Purana:
“दशाश्वमेधावभृथैः यत्फलं सम्यगाप्यते । दशाश्वमेधे तन्नूनं स्नात्वा दशहरा तिथौ ॥“
“By bathing in Dasasvamedha Ghat on Dasahara tithi (Dashami tithi of Jyeshtha month), one certainly reaps the fruit of performing Avabhrutha snana at the close of ten Asvamedha yagas.”
Being unable to find any flaw in the king, Brahma also, like Yoginis and Surya earlier, decided to stay back at Kashi. He thought: “Kashi is indeed the superior body of Visvesvara himself; Shiva will not get angry with me if I serve Kashi.” Skanda expatiates in this context on the greatness of Dasavamedha tirtha and says: “By bathing in this tirtha and having darshan of Dasavamedheswara, one is freed of all sins.”
Shivaganas on errand
With Brahma also not showing up at Mandara, Shiva called a meeting of all Shivaganas and apprised them of the extraordinary situation. Sankukarna and Mahakala were the two Ganas chosen to go to Kashi now on this errand. They also were enchanted by Kashi. They established Lingams, worshipped Shiva and forgot all about returning to Mandara. Shiva then sent Ghantakarna and Mahodara to Kashi. They also failed to return. Five Ganas, Somanandi, Nandishena, Kala, Pingala and Kukkuta by name, then followed. Shiva said to himself that after all his followers settle at Kashi, he would himself go there at the end. That was his divine plan. He then asked four Pramathaganas, Kundodara, Mayurakhya, Bana and Gokarna to go to Kashi. Next Shiva sent other Ganas like Taraka, Tilaparna et al. None of them returned to Mandara.
In all the above cases of failure to return to Shiva’s presence at Mandara, certain facts are common. They were all subjected to a totally unexpected experience of bliss and enchantment at Kashi, which did not allow them to even think of leaving that holy place. They all argued within themselves that though disobedience of Shiva’s express orders is unpardonable crime, that sin can be washed off at Kashi, which is the tirtha for destroying all kinds of sins. Further as Kashi is verily the body of Shiva, worship of Shiva is equivalent to meeting him at Mandara. Hence each of them established a Linga and offered devoted worship. That is why many Lingas are spread all over Kashi. Skanda narrates the greatness of each of these Lingas and recounts illustrative stories of how worship of some of them by certain persons led to relief from misery and even to Liberation. When so many Devatas settled in Kashi, established and worshipped Shiva Lingas, King Divodasa never got scent of these goings-on. This is due to Shiva Maya, which helped Devatas operate in total secrecy.
Ganapathi the astrologer
Now it was Ganapathi’s turn to leave for Kashi at Shiva’s behest. He assumed the form of an old brahmana astrologer and moved about in the city of Kashi. It did not take time for Ganapathi to earn the love and respect of people. He then started making people experience terrible dreams during sleep at night. He would then meet them in the morning and describe their dreams in detail and explain the portents of evil developments that would befall the city. He used to say: “You saw Surya at night in the dream; two rainbows simultaneously; two Ketu grahas fighting with each other; the flag falling down; the city immersed in tidal waves of Milky ocean; a woman unclothed with hair dishevelled; the kalasa on the temple vimana falling down; the city surrounded by hordes of weeping animals; fleets of eagles and hawks circling on top” etc. Ganapathi also discussed with some people the astrological positions of planets etc.; all these foretold the evil times ahead. Through such means he created panic among people, some of whom left the city.
Ganapathi in the meantime managed to gain entry into the inner apartments of the king’s palace and strike friendship with the queen and her companions. He used to address them and say: “It is only 5 to 7 days since this woman came here, but the king has very graciously agreed to give her two villages; the pearl necklace worn by this woman was removed by the king from his own person and given by him; you gave birth to 93 children, one of them went out on horseback and died; this pregnant woman will give birth to a beautiful female child” etc. All the women liked him very much. The queen Lilavati thought very high of his scholarship in Vedas, Shastras and astrology; his handsome form and the qualities of his head and heart won over everybody. One day the queen had occasion to broach the subject of this old brahmana with the king. She then sent for him. The king and the brahmana had a long discussion. After the brahmana left, the king expressed to the queen his extreme happiness with the brahmana’s ability to tell exactly all about the past and the present. The next morning an inquisitive king called the brahmana and asked him about the future. The brahmana praised him to the skies for his prowess, rectitude, fame and adherence to dharma. When the king informed the brahmana of his recent mental state of dispassion and disinterestedness and enquired about the reason therefor, the brahmana said firmly: “On the eighteenth day from today, a brahmana will come from the northerly direction and give you advice. You must act on his advice without question. That will be good for you.”
Vishnu the Advisor
With Ganapathi also failing to return in time, Shiva asked Vishnu to go to Kashi and find out why none of the previous emissaries came back to Mandara and report to him. What was in Kashi that attracted all of them so much that they could not get back to Mandara? Vishnu said: “O Shiva, even those deeds, which are impossible to accomplish with the help of one’s intellect, strength and efforts, are properly completed with quick and best results, if carried out with complete meditation on you.” Vishnu reached Kashi, mounted on Garuda. Skanda recounts in this context many tirthas and deities associated with Vishnu’s stay at Kashi during that time. Some of them are:
Padodakatirtham, where Vishnu washed his hands and feet and then bathed; Adikesava murthy in a place called Svetadveepa; Ksheerabdhitirtham; Sankhatirtham; Chakratirtham; Padmatirtham; Mahalakshmitirtham where Mahalakshmi bathed and her deity established on its banks; Tarkshyatirtham; Naradatirtham where Vishnu taught Brahmavidya to Narada; Prahladatirtham; Ambarishatirtham; Adityakesava; Dattatreyeswaratirtham; Bhargavatirtham; Vamanatirtham; Naranarayanatirtham; Yagnavarahatirtham; Vidaranarasimhatirtham; Gopigovindatirtham; Lakshminrisimhatirtham; Seshatirtham; Sankhamadhavatirtham; Hayagrivatirtham.
In all these tirthas there are deities of Vishnu with corresponding history. (Skanda narrates the story of the famous Bindumadhava murthy in a separate chapter later).
Vishnu assumed with his partial powers the form of Buddha, with the name of Punyakirthi; Lakshmi a Boudha sadhvi carrying a book, with the name of Vignanakoumudi; and Garuda as a worthy disciple carrying a book, with the name of Vinayakirthi. All the three looked resplendent, extremely bewitching and scholarly and commanded the respect of not only the humans; but even animals and birds stood enraptured. Punyakirthi instructed Vinayakirthi and other city folk on the basic principles of Buddhism. He taught: “Bodily pleasure must be seriously sought after. There is no life, no Swarga, no Naraka, after the death of body. This is true of everybody from Brahma to a worm. Death is the greatest fear for everyone. We should be of service to humanity. We should have compassion towards all beings. Ahimsa is the best dharma, as the Shastras say. It is not correct to kill animals in the name of yagnas. One should earn as much money as possible and enjoy life here.“ Vignanakoumudi for her part taught on similar lines to women. She questioned the organisation of four varnas on scientific basis and made fun of it. She even quoted from Puranas and ridiculed. For instance Marichi and Daksha were both sons of Brahma. Then how could Marichi’s son Kasyapa marry the daughters of Daksha? Vignanakoumudi also wrought some miracles. This way this triad group spread among the general public apathy and even hostility towards established cannons of dharma. In the meantime King Divodasa’s disinterest in the affairs of the state and mundane living increased further.
On the eighteenth day from the day Ganapathi had met the king, Vishnu entered the king’s palace in the garb of a brahmana. The king was struck with his splendour resembling that of Agni. He received the brahmana with honour and said: “I am tired of presiding over the affairs of state. I have lived a very successful life as king and protected my citizens like my own children. I possess power greater than even Devas. But hostility with Devatas is not good, judging from stories of the past. (Here Divodasa quotes many instances including Tripuras, Bana, Bali et al). I do not know what I should do and where I should go for Moksha.” Vishnu responded: “There has not been nor will there be a king as great and virtuous as you. Only one serious fault of yours has come to my notice. That is keeping Lord Visveswara away from Kashi. There is one way of getting over this grave sin. By establishing a Shiva Linga, sins as many as the hair on one’s body get completely destroyed. Hence I want you to set up a Linga here. Further you are indeed extremely blessed. At seven days from today, a divine vimana will come here and take you to Kailasa with the same body.” After saying this, Vishnu left. Divodasa established with devotion a Shiva Linga, later called Divodaseswara Linga, built an opulent temple around the Linga and also handed the kingdom to his son Samaranjaya. On the expected day, a divine vimana came down; Rudraganas decorated the king like Shiva - serpents around neck and hands; third eye in forehead; cover of elephant skin; matted hair; crescent moon; vibhuti all over body etc. and took him to Kailasa.
Shiva’s return to Kashi and praise of Dhundhi Ganapathi
Vishnu sent Garuda to Shiva at Mandara for informing him of all developments right upto Divodasa’s departure for Kailasa. Shiva, along with Parvathi, came to Kashi immediately, accompanied by Subrahmanya and all his Ganas including Nandi, Bhringi and others in a splendid procession amidst singing of Gandharvas, dancing of Apsaras, music from various instruments and Vedic chanting of Rishis. On the outskirts of Kashi, Vishnu, Ganapathi, Surya, Yoginis and Ganas, who had all come to Kashi earlier at the behest of Shiva came, had his darshan and paid their respects. Shiva accepted the apology of Brahma and others for not having reported back to him at Mandara. Then all other Devatas- rivers, oceans, mountains etc. joined Shiva there.
On this occasion Shiva praised Ganapathi as a true son, who fulfilled his father’s wish with untiring efforts. Shiva broke into a soul-stirring stotra in praise of Ganapathi. He said:
“त्वं कारणं परमकारणकारणानां वेद्योसि वेदविदुषां सततं त्वमेकः ।
त्वं मार्गणीयमसि किंचन मूलवाचां वाचामगोचर दिव्यमूर्ते ॥“
“O divine form, You are the primal cause of all supreme causes; you are always the only one worthy of being known by knowers of Veda; you are the object of search of Vedas; your greatness is beyond the ken of thoughts and words.” “You are the maker as well as the remover of obstacles. Those, who are fortunate to receive your compassionate glance even for a moment on this earth, have all their sins destroyed and Lakshmi casts her magnificent glance on them.”
“अन्वेषणे ढुढिरयं प्रथितोस्ति धातुः सर्वार्थढुंढितया तव ढुंढिनाम ।
काशीप्रवेशमपि को लभतेत्र देही तोषं विना तव विनायक ढुंढिराज ॥“(4.2.57.33)
“The root ‘ढुढ् ‘ means ‘to search’. You are now ‘ढुंढि ‘ because you search for fulfilment of all the wishes of devotees. (The obvious reference here is to Ganapathi coming to Kashi in search of all the previous emissaries sent by Shiva). O Vinayaka, O Dhundhiraja, without pleasing you, which jiva here on earth can enter Kashi?” Shiva then goes on to say, “One who first worships your lotus feet and then worships me- I whisper into his ears at the time of his death that mantra which enables him to never return to this samsara”.
Shiva describes further how Dhundhi Ganapathi has established himself at Kashi in 56 forms, distributed in seven Aavaranas (layers) for the protection of the kshetra. In each layer there are eight forms of Ganapathi, one in each of the eight directions. Shiva lists their names as under and also describes the special merit of worship of each form.
First Aavarana: Arka, Durga, Bhimachanda, Dehali, Uddanda, Pasapani, Kharva and Siddhi Vinayaka.
Second Aavarana; Lambodara, Kutadanta, Salakatankata, Kushmanda, Munda (whose body is in Patala), Vikatadvija, Rajaputra and Pranava Vinayaka.
Third Aavarana: Vakratunda, Ekadanta, Trimukha (with three faces- monkey, lion and elephant), Panchasya, Heramba, Vighnaraja, Varada and Modakapriya Vinayaka.
Fourth Aavarana: Abhayada, Simhatunda, Kunitaksha, Kshipraprasadana, Chintamani, Dantahasta, Pichindila and Uddanda Vinayaka.
Fifth Aavarana: Sthuladanta, Kalipriya, Chaturdanta, Dvitunda, Jyeshtha, Gaja, Kala and Nagesa Vinayaka.
Sixth Aavarana: Manikarna, Asha, Srishti, Yaksha, Gajakarna, Chitraghanta, Sthulajangha and Mitra Vinayaka.
Seventh Aavarana: Moda, Aamoda, Pramoda, Samoda and Vimoda, Gnana, Dvara and Avimukta Vinayaka.
Shiva says:
“षट्पञ्चाशत् गजमुखानेतान् यः संस्मरिष्यति । दूरदेशान्तरस्थोपि स मृतो ज्ञानमाप्नुयात् ॥“
“One, who meditates on these fiftysix forms of Ganapathi, even if he were in far away place, would attain Jnana at the time of death.”
Shiva also mentions other Vinayakas established by different devotees: Bhagiratha Vinayaka, Harischandra Vinayaka, Kapardi Vinayaka, Bindu Vinayaka and others.
Let us pray to Dhundhi Ganapathi so that he would search out and bring before us fulfilment of all our desires.