अकार चरणयुगुल।

अकार चरणयुगुल। उकार उदर विशाल। मकार महामंडल। मस्तकाकारे।।

The Akaar in the A -U - M are Ganesha’s two legs, the Ukaar is Ganesha’s large, rounded stomach and the Makaar is the shape of his large head. 

हे तिन्ही एकवटले। तेथे शब्दब्रह्म कवळले। ते मियां गुरुकृपा नमिलें। आदिबीज।।

Where the three elements of AUM gather together the entire universe of the word is embraced. With the permission of his teacher, the author pays obeisance to this deity that is the seed of all.

http://youtu.be/t9ChU9J1IPM

उपरि दशोपनिषदें।

उपरि दशोपनिषदें। जियें उदारें ज्ञानमकरंदें। तियें कुसुमें मुगुटीं सुगंधे। शोभती भलीं। 

The Upanishads are flowers that hold the nectar of knowledge inside them. These flowers adorn the forehead of Ganesha like a crown.

http://youtu.be/g1VRg4_Zubc

प्रमेयप्रवाल सुप्रभ।

प्रमेयप्रवाल सुप्रभ। द्वैताद्वैत तेचि निकुंभ। सरिसे एकवटत इभ - । मस्तकावरी।।

The principles laid down in the Shruti and the Smriti literature are the corals on Ganesha’s body and dualism and monism are his well balanced and well propotioned cheeks. 

http://youtu.be/jZPNPhumFrM

मज अवगमलिया दोनी।

मज अवगमलिया दोनी। मीमांसा श्रवणस्थानी। बोधमदामृत मुनी -। अली सेविती।।

The ears symbolise the Poorva Mimansa and Uttara Mimansa philosophy and understanding and knowledge is the mad or temporin secreted from Ganesha’s forehead that attracts the Munis like bees to honey.

http://youtu.be/R9vxqq3IwLA

तरी संवादु तोचि दशनु।

तरी संवादु तोचि दशनु। जो समताशुभ्रवर्णु। देवो उन्मेषसूक्ष्मेक्षणु। विघ्नराजु।।

The tooth symbolises communication and its white colour its unbiased and unprejudiced nature. The small eyes are the symbol of knowledge that is able to discern obstacles.

http://youtu.be/Klmi5RPycio

देखा विवेकवंतु सुविमळु।

देखा विवेकवंतु सुविमळु। तोचि शुंडादुंड सरळु। जेथ परमानंदु केवळु। महासुखाचा।।

The straight long trunk symbolises the discerning ability to choose the best.  

http://youtu.be/FQar-abaN04

मग सहजें सत्कारवादु।

मग सहजें सत्कारवादु। तो पद्मकरु वरदु। धर्मप्रतिष्ठा तो सिद्धु। अभयहस्तु।।

After the rebuttal of the Buddhist idea of momentariness what follows naturally is the non theistic dualism of the Sankhyas symbolized by the hand of Ganesha holding the lotus. Jaimini’s philosophy of Mimansa that underlines the role of Dharma, of duties and responsibilities that lead to a satisfaction of our worldly desires is symbolized by the raised hand of Ganesha as if granting freedom from fear.

http://youtu.be/ueuqTPIFGkg

एके हातीं दंतु।

एके हातीं दंतु। जो स्वभावता खंडितु। तो बौद्धमतसंकेतु। वार्तिकांचा।।

In one hand he holds a broken tooth. It symbolizes the inherently discrete character of the Buddhism propounded by the Vartikas.

http://youtu.be/Oul9E_WrP_I

तरी तर्कु तोचि परशु।

तरी तर्कु तोचि परशु। नीतिभेदु अंकुशु। वेदान्तु तो महारसु। मोदकु मिरवे। 

The Parashu or battle axe is symbolic of deductive logic of the Sage Kanad. The Ankush or goad used to control elephants is symbolic of the logical reasoning of Gautam. The Modak or the sweet in his hand is symbolic of the essence of Vedanta of Vyasa.  

http://youtu.be/kKprZQfTvd4

देखा षड्दर्शने म्हणिपती।

देखा षड्दर्शने म्हणिपती। तेचि भुजांची आकृती। म्हणऊनि विसंवादे धरिती। आयुधे हाती।। 

The six philosophies (Nyaya by Sage Gautam, Vaishesika by Sage Kanad, Sankhya by Sage Kapil, Yoga by Sage Patanjali, Karma Mimamsa by Sage Jaimini and Vedanta by Vyasa) are the six arms of Ganesha and hence he holds in each different tools that demonstrate the discord, the disagreement among the philosophies. 

http://youtu.be/cZSgI6f9qZw

तेथ व्यासादिकांचिया मती।

तेथ व्यासादिकांचिया मती। तेचि मेखळा मिरवती। चोखाळपणे झळकती। पल्लवसडका।।

The waistband is showing off the intellect of people like Vyasa.

http://youtu.be/A241WqJzmHg

नाना प्रमेयांची परी।

नाना प्रमेयांची परी। निपुणपणे पाहतां कुसरी। दिसती उचित पदें माझारी। रत्ने भली।।

When one looks at these anklets carefully one finds carefully selected jewels of propositions and principles that are the essence of poetry and drama. 

http://youtu.be/3OXHUCYCJz8

देखा काव्यनाटका।

देखा काव्यनाटका। जें निर्धारितां सकौतुका। त्याचि रुणझुणती क्षुद्रघंटिका। अर्थध्वनि।।

The sound of the anklets that Ganesha wears are the meaning from poetry and drama 

http://youtu.be/7DLt9clHzsI

पदबंध नागर।

पदबंध नागर। तेंचि रंगाथिले अंबर। जेथ साहित्य वाणे सपूर। उजाळाचे।।

Excellently crafted sentences are Ganesha’s garments. The figures of speech in the sentences give these garments a bright texture. 

http://youtu.be/fRjd0e1zuaI

अष्टादश पुराणे।

अष्टादश पुराणे। तींचि मणिभूषणे। पदपद्धती खेवणे। प्रमेयरत्नांचीं।।

The eighteen Puranas (Brahma, Padma, Vishnu, Shiva, Vamana, Markandeya, Varaha,Agni, Kurma, Bhagavad, Linga, Narada, Skanda, Garuda, Matsya, Vayu, Bhavishya, Brahmanda) adorn Ganesha’s body. The principles, the propositions and the verse are the jewels.

http://youtu.be/UmeoOjwWNws

स्मृति तेचि अवयव।

स्मृति तेचि अवयव। देखा अंगीकभाव। तेथ लावण्याची ठेव। अर्थशोभा। 

Ganesha’s physical elements, his being, are the mneme, the retentive basis or basic principle in a mind or organism accounting for memory. The Smriti literature along with the Shruti is well known in India. Smriti is about the memory and therefore tradition or culture. One hears (Shruti) and then one remembers what one hears (Smriti). Tradition is built upon these two and finally leads to what is understood as Dharma, one’s duties and responsibilities. The elements of Ganesha’s physical being are the expressions of memory that one can see. The beauty in this physical being comes from meaning. 

http://youtu.be/o96Ok7kO0SM

हें शब्दब्रह्म अशेष।

हें शब्दब्रह्म अशेष। तेचि मूर्ति सुवेष। तेथ वर्णवपु निर्दोष। मिरवत असे।।३।।

Ganesha is getting more defined. He is that universe of words that leaves nothing unexpressed. These words decorate his being. His character is without blemish. 

http://youtu.be/ZZ2azLdfn2g

देवा तूंचि गणेशु

देवा तूंचि गणेशु। सकलमतिप्रकाशु। म्हणे निवृत्तिदासू। अवधारिजो जी।।२।।

Ganesha is provided with a definition here. He is God. He is one who enlightens everybody’s minds. The author now reveals himself. He is the disciple of Nivritti and hence calls himself Nivrittidas. The author asks the listeners to pay attention to him.

http://youtu.be/2yglJ9Vydjk

ॐ नमो श्री आद्या।

श्रीगणेशाय नम:। ॐ नमो श्री आद्या। वेदप्रतिपाद्या। जय जय स्वयंवेद्या। आत्मरूपा।।१।।

Ganesha is worshipped first. Usually this deity is seen as someone who can clear all obstacles. Hence, worship of the deity would presume obstacles. Here however, it appears that the deity gets a very different meaning and purpose. It is almost as if the author is foregrounding the nature of the work to follow. The author seems to say that what he is looking at would take the listener to a different perspective. There is already the promise of something new. Ganesha appears here more as the deity of the people, even masses. A ‘dear’ deity. The association with Aum - a symbol, an alphabet, a word and for some even an entire philosophy - is significant. Aum symbolizes all that is perfect, omnipresent, pure, true, good. Ganesha is that Aum. Ganesha is aboriginal, the original, the premier, the first, the initial. He is so important that the Vedas assert, enunciate, contemplate upon him. The author sings his glory because he is so profound that only he can know himself. He is the soul of all.

http://youtu.be/dvvgZN21gQE via @YouTube