Ganesh Ji Images Download ^NEW^

First, we searched the details of this currency note on Numismatics website Numista. According to Numista, this Indonesian Currency note of value 20,000 Rupiah (IDR) contains the images of Indonesian Independence Activist and former Education Minister Ki Hadjar Dewantara and Lord Ganesha on one side and image of children in classroom on other side of the note.

However, Government set a deadline of 10 years i.e., until 31 December 2018 to exchange these notes with new ones. Bank Indonesia, in a press release on 03 December 2018, reminded the people to exchange these withdrawn notes before 31 December 2018. The images of 20,000 Rupiah notes that are currently in circulation in Indonesia can be seen here, here and here. None of the currency notes that are in circulation in Indonesia currently do not contain the image of Ganesha.

Ganesh Ji Images Download

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Ganesha images were prevalent in many parts of India by the 6th century CE.[42] The 13th-century statue pictured is typical of Ganesha statuary from 900 to 1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973 and 1200 by Paul Martin-Dubost,[43] and another similar statue is dated c. 12th century by Pratapaditya Pal.[44] Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature.[45] A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century.[46] Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm. In rare instances, he may be depicted with a human head.[note 1]

Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken.[60] Some of the earliest images of Ganesha show him holding his broken tusk.[61] The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta.[62] Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries).[63] This feature is so important that according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly).[64] Both names are Sanskrit compounds describing his belly (IAST: udara).[65] The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs; IAST: brahmas) of the past, present, and future are present in him.[66]

The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms.[67] Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.[68] His earliest images had two arms.[69] Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries.[70] The serpent is a common feature in Ganesha iconography and appears in many forms.[71] According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck.[72] Other depictions of snakes include use as a sacred thread (IAST: yajyopavta)[73] wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the sectarian mark (IAST: tilaka), which consists of three horizontal lines.[74] The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead.[75] A distinct form of Ganesha called Bhalachandra (IAST: bhlacandra; "Moon on the Forehead") includes that iconographic element.[76]

The earliest Ganesha images are without a vahana (mount/vehicle).[81] Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja.[82] Mohotkata uses a lion, Mayrevara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.[83]

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September.[140] The festival begins with people bringing in clay idols of Ganesha, symbolising the god's visit. The festival culminates on the day of Ananta Chaturdashi, when the idols (murtis) are immersed in the most convenient body of water.[141] Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event.[142] He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra.[143] Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule.[144] Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day.[145]Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra.[146][147] The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

Ganesha appeared in his classic form as a clearly-recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries CE.[161] Some of the earliest known Ganesha images include two images found in eastern Afghanistan. The first image was discovered in the ruins north of Kabul along with those of Surya and Shiva. It is dated to the 4th century. The second image found in Gardez, the Gardez Ganesha, has an inscription on Ganesha pedestal that has helped date it to the 5th century. Another Ganesha sculpture is embedded in the walls of Cave 6 of the Udayagiri Caves in Madhya Pradesh. This is dated to the 5th century. An early iconic image of Ganesha with elephant head, a bowl of sweets and a goddess sitting in his lap has been found in the ruins of the Bhumara Temple in Madhya Pradesh, and this is dated to the 5th-century Gupta period.[162][163][164] Other recent discoveries, such as one from Ramgarh Hill, are also dated to the 4th or 5th century.[163] An independent cult with Ganesha as the primary deity was well established by about the 10th century.[161] Narain summarises the lack of evidence about Ganesha's history before the 5th century as follows:[161]

The evidence for more ancient Ganesha, suggests Narain, may reside outside Brahmanic or Sanskritic traditions, or outside geocultural boundaries of India.[161] Ganesha appears in China by the 6th century, states Brown,[165] and his artistic images in temple setting as "remover of obstacles" in South Asia appear by about 400 CE.[166] He is, states Bailey, recognised as goddess Parvati's son and integrated into Shaivism theology by early centuries of the common era.[167]

The canonical literature of Jainism does not mention the worship of Ganesha.[232] However, Ganesha is worshipped by some Jains, for whom he appears to have taken over certain functions of the god of wealth, Kubera.[233] Jain ties with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections and influence of Hinduism.[234] The earliest known Jain Ganesha statue dates to about the 9th century.[235] A 15th-century Jain text lists procedures for the installation of its images.[232] Images of Ganesha appear in some Jain temples of Rajasthan and Gujarat.[236]

Ganesha is one of the revered Hindu deities and regarded as the remover of obstacles and a symbol of happiness and prosperity. Lord Ganesha is also known as the protector of households. Thus, many people prefer to place Ganesha images and idols near the main entrance door to keep away evil energies. Vastu Shastra prescribes the right way to place Ganesha images and idols. If you are planning to bring a Ganesha murti to your home, make sure to consider these Vastu guidelines. Also, find out the right direction for the placement of Ganesh murti or photo at home.

Ganpati idols or images should ideally be placed in the north, north-east, east or west direction, preferably facing the north. Ganpati should face the north direction, as it is believed that Lord Shiva, who is his father, lives here. The Ganesha murti can be placed at the main door, facing inside. If you are placing Lord Ganesha images, it should face the main entrance of the home. Always remember that the back of the deity should face the outside of the house.

As per Vastu Shastra, the house entrance must be decorated with auspicious symbols to invite positivity into the house. People normally place images of gods or goddesses above the door as a symbol of good luck. However, one should avoid keeping idols of Lord Ganesha at the house entrance or above the main door. This is because one should avoid placing the Ganesha idol with its back towards the house as it is regarded as inauspicious. If it must be placed; make sure to keep another statue of Ganesha on the inner side of the house entrance. 006ab0faaa