In the Vedic or tantric tradition, the first mantra to be initiated is the Mahāgaṇapati mantra of twenty-eight syllables. In Lalitopākhyāna he emerged on the second day night at a crucial time, when the armies were under spell of the Jaya-vighna yantra which was placed inside the fire-fort. He emerged on the union of the glance of Śrī Lalitāmbika with Śrī Kāmeśvara.
As seen in Lalitopākhyāna Cahpter 23, Verses 67-68 as below,
ततः सा ललिता देवी कामेश्वरमुखं प्रति ।
दत्त दृष्टिः सम-हसन् अतिरक्त-रदावलिः ॥६७॥
तस्याः स्मित-प्रभापुञ्जे कुञ्जराकृतिमान्मुखे ।
कटक्रोडगलद्दानः कश्चिदेव व्यजृंभत ॥६८॥
tataḥ sā lalitā devī kāmeśvaramukhaṃ prati ।
datta dṛṣṭiḥ samahasan atirakta-radāvaliḥ ॥67॥
tasyāḥ smita-prabhāpuñje kuñjarākṛtimānmukhe ।
kaṭakroḍagaladdānaḥ kaścideva vyajṛṃbhata ॥68॥
Thereupon, Goddess Lalitā fixed her glance on the face of Kāmeśvara, with a slight smile which displayed row of extremely red-tinged teeth. From that effulgence of the smile, arose a God, with elephant face and rut flowing from his temples.
We find this in a single name in Lalitā sahasranāma as
कामेश्वर-मुखालोक-कल्पित-श्रीगणेश्वरा (75th Name)
kāmeśvara-mukhāloka-kalpita-śrīgaṇeśvarā
In Chapter 23, Verses 70- 72 he is described as below-
जपा-पटल-पाटल्य-पाटच्चर-वपु-र्द्युतिः।
बीजापूरं गदामिक्षुचापं शूलं सुदर्शनम् ॥७०॥
अब्जपाशोत्पलं व्रीहिमञ्जरी स्वरदान् करान्।
रत्नकुम्भं च दशभिर्हस्तु एकहस्तैः समुद्वहन् ॥७१॥
तुन्दिलश्चन्द्रचूडालो मदबृंहितनिखनः।
सिद्धलक्ष्म्या समाश्लिष्टः प्रणनाम महेश्वरीम्॥७२॥
japāpaṭalapāṭalyapāṭaccaravapurdyutiḥ ।
bījāpūraṃ gadāmikṣucāpaṃ śūlaṃ sudarśanam ॥70॥
abjapāśotpalaṃ vrīhimañjarī svaradān karān ।
ratnakumbhaṃ ca daśabhirhastaistu ekahastaiḥ samudvahan ॥71॥ tundilaścandracūḍālo madabṛṃhitanikhanaḥ ।
siddhalakṣmyā samāśliṣṭaḥ praṇanāma maheśvarīm ॥72॥
japā paṭala pāṭalya pāṭaccara= The hue is like that which robs the colour of Hibiscus of its rosiness, means bright red in totality; vapur dyutiḥ = is the colour of his body; bījāpūraṃ = Pomegranate; gadām = Mace; ikṣucāpaṃ = Sugarcane bow; śūlaṃ = Trident; sudarśanam = Discus (in is five right hands from lower to the upper most); abja = Lotus; pāśa = Noose; utpalaṃ = Blue lily
vrīhimañjarī = cluster of grain; sva radān = his own the tusk; karān = in his hands (on the felt from upper to the lower most); ratnakumbhaṃ = The ceremonial pot of rubies; ca daśabhirhastaitu = in the ten hands; eka hastaiḥ = and the one hand (the trunk is also called as a hand of the elephant); samudvahan = carried these gracefully; tundila = having the face of an elephant; candracūḍālo = wearing a crescent (on the crown); mada bṛṃhita nikhanaḥ = with rut flowing from his temples; siddhalakṣmyā samāśliṣṭaḥ = embraced by his wife siddha Lakṣmi; praṇanāma = worshipfully bowed down
maheśvarīm = to Goddess Lalitāmbikā
In the Tripura rahasya seventy-second chapter the same is described in another way.
प्रार्थितैवं श्यामलया श्रीमाता परमेश्वरी।
लीलां वितन्वती शीघ्रं सस्मितप्रेमभावतः ॥
कोटीन्दुकिरणाभासान् शृङ्गारामृतवर्षणान् ।
कटाक्षान् कामेशमुखसौन्दर्याब्धावमूर्च्छयत् ॥
Śrī Lalita Parameśvari was requested by Syamalā (to find a way to overcome this jaya vighna yantra), sportively smiling cast Her most loving glance bright like the rays from crores of moon and showered the nectar of erotic feelings on the face of Kameśvara, which was like an ocean of beauty.
अथो देवीस्मितालोककामेशमुखसङ्गतेः । गणनाथः समुदभूदिभास्योऽरुणसम्प्रभः
गदां शूलं शङ्खमब्जं विषाणं दक्षबाहुभिः।मातुलुङ्गं धनुश्चक्रं पाशं धान्यस्य मञ्जरीं॥ वहन वामकरैः
शुण्डासमात्तमणिभाजनः । रक्तकौशेयवसनो दिव्यमाल्यविभूषणः
त्रिनेत्रश्चन्द्रचूडालो मणिकोटीरमण्डितः । शक्त्या समाश्लिष्टदेहो गलन्मदजलाऽऽविलः
In this union of the smile of the Devi and the face Kameśvara was born the elephant faced Ganapati red in hue. In his right hands he was wielding the mace, the trident, the conch, the lotus flower and the tusk. In his left hands he was held the Citron, the bow, discus, cluster of grains, on his trunk he had the pot of gems. He wore red clothes and wonderful garlands. He was three-eyed, wore a crescent of moon on his gem studded crown. He was with his consort and rut flowing from his temples to his neck.
In this we find a reversal of places of the citron and tusk, conch and lotus are said, blue lily is missing.
The following dhyana sloka is widely chanted is from the Vallabheśa Upanishad Chapter-3.
बीजापूर गदेक्षु कार्मुक रुचा चक्राब्ज पाशोत्पल
व्रीह्यग्र स्वविषाण रत्न कलश प्रोद्यत् कराम्बोरुहः ।
ध्येयो वल्लभया स-पद्मकरया आश्लिष्ट-उज्ज्वलत्-भूषया
विश्वोत्पत्ति-विपत्ति-संस्थिकरो विघ्नेशो-इष्टार्थदः ॥
bījāpūra gadekṣu kārmuka rucā cakrābja pāśotpala
vrīhyagra svaviṣāṇa ratna kalaśa prodyat karāmboruhaḥ ।
dhyeyo vallabhayā sa-padmakarayā āśliṣṭa-ujjvalat-bhūṣayā
viśvotpatti-vipatti-saṃsthikaro vighneśo-iṣṭārthadaḥ ॥
bījāpūra = Full of seeds – traditionally it is the pomegranate; gadā = Mace; ikṣu kārmuka = Sugarcane bow; rucā = Trident; cakra – Discus; abja = Lotus (also may mean conch as both are ab +ja born in waters); pāśa= Rope; utpala – Blue lily; vrīhyagra (vrīhi + agra) = Corn stalks; sva+viṣāṇa = His own (broken) tusk; ratna+kalaśa = the jewelled ceremonial pot; prodyat = Shining with effulgence; kara amboruhaḥ = Hands like lotus (so it means that he holds them, since there are ten hands and eleven things, the eleventh – ceremonial pot with nectar-is on his trunk); dhyeyo = (Let us) Meditate; vallabhayā = Devi Vallabhā; sa padma karayā = with a lotus in a hand; āśliṣṭa = embracing (her lord with the other hand); ujjvalat-bhūṣayā = wearing shining jewels; viśva utpatti-vipatti-saṃsthikaro = Cause of creation, destruction and sustenance of this seen universe; vighneśo= Lord Vighneśvara; iṣṭārthadaḥ = He fulfils the desires (of the sādhaka).
Another Verse
This verse is from Sarada tilaka tantra chapter 13 verse -35, withs some additional information on his colour, three eyes, crescent of the crown.
हस्तीन्द्राननं इन्दुचूडम् अरुणच्छयं त्रिनेत्रं रसत्
आश्लिष्टं प्रियया स पद्मकरया स्वाङ्कस्थया सन्ततं।
बीजापूर गदा धनुः त्रिशिखयुग् चक्राब्जपाशोत्पल
व्रीह्यग्र स्वविषाण रत्नकलशान् हस्तैर्वहन्तं भजे
hastīndrānanaṃ inducūḍam aruṇacchayaṃ trinetraṃ rasat
āśliṣṭaṃ priyayā sa padmakarayā svāṅkasthayā santataṃ।
bījāpūra gadā dhanuḥ triśikhayug cakrābjapāśotpala
vrīhyagra svaviṣāṇa ratnakalaśān hastairvahantaṃ bhaje
hastīndrānanaṃ = Having the face of the King elephant – majestic looking; indu cūḍam = wearing a crescent; aruṇa cchayaṃ = Red hue; trinetraṃ = having three eyes; rasat āśliṣṭaṃ priyayā = lovingly embracing his wife; sa padma karayā = who hold a lotus in one hand (other embraces him); svāṅkasthayā santataṃ = seated on his lap; bījāpūra = pomegranate; gadā = Mace; dhanuḥ = Bow (of sugarcane); triśikhayug = along with trident; cakra = Discus; abja = Lotus (can also mean conch); pāśa = Noose; Utpala = Blue lily; vrīhyagra = corn stalks; svaviṣāṇa = own (broken) tusk; ratnakalaśān = The ceremonial pot (filled with nectar on his trunk); hastairvahantaṃ = holding them in his hands; bhaje = I worship.
However, in Parasurama kalpa Sutra we find some variations
devaṃ siddhalakṣmī-samāśliṣṭa-pārśvam ardhendu-śekharam ārakta-varṇaṃ mātuluṅga-gadā-puṇḍrekṣu-kārmuka-śūla-sudarśana-śaṅkha-pāśotpala-dhānya-mañjarī-nija-dantâñcala-ratna-kalaśa-pariṣkṛta-pāṇy-ekādaśakaṃ prabhinna-kaṭam ānanda-pūrṇam aśeṣa-vighna-dhvaṃsa-nighnaṃ vighneśvaraṃ dhyātvā || Parasurama kalpa sutra Chapter-2 Verse-4 ||
devaṃ siddhalakṣmī-samāśliṣṭa-pārśvam = Lord embracing his wife Siddha lakshmi on one side; ardhendu-śekharam = wearing a crescent on his crown; ārakta-varṇaṃ = Dark red in hue; mātuluṅga =The citron (here is the difference from above pomegranate); gadā = Mace; puṇḍrekṣu = The red variety of sugar cane; kārmuka = as bow; śūla = Trident; sudarśana = The discus; śaṅkha = Conch (here it is clearly indicated as conch); pāśa = Noose; Utpala = Blue lily; dhānya-mañjarī = cluster of corn stalks; nija-dantâñcala = His won tusk (broken); ratna-kalaśa-pariṣkṛta= gem studded ceremonial pot; pāṇi-ekā daśakaṃ = in the eleven hands (trunk is also counted as a hand); prabhinna-kaṭam = Rut from his temples is flowing (indicative of below aspect); ānanda-pūrṇam = Full of bliss; aśeṣa-vighna-dhvaṃsa-nighnaṃ = Remover of all the obstacles thoroughly; vighneśvaraṃ = Lord Vighneshvara (Lord of Obstacles); dhyātvā = Meditate.
From another tantra text the following is seen
चक्राब्ज त्रिशिखान् गुणेक्षुजधनु र्नीलोत्पलं सद्गदां ।
व्रीह्यग्रान्वित-बीजपूर रदनान् कुम्भं करैः बिभ्रतं ॥
श्लिष्टं वामङ्गया सपद्मकरया श्रीसिद्धलक्ष्म्याविभुं ।
ध्यायेन्नागमुखं त्रिनेत्रं अमलं श्रीवल्लभेशं हृदि ॥
cakrābja triśikhān guṇekṣujadhanu rnīlotpalaṃ sadgadāṃ ।
vrīhyagrānvita-bījapūra radanān kumbhaṃ karaiḥ bibhrataṃ ॥
śliṣṭaṃ vāmaṅgayā sapadmakarayā śrīsiddhalakṣmyāvibhuṃ ।
dhyāyennāgamukhaṃ trinetraṃ amalaṃ śrīvallabheśaṃ hṛdi ॥
cakra= Discus, abja= lotus, triśikhān= trident, guṇa= noose, ikṣujadhanur= sugarcane bow, nīlotpalaṃ= bliue lily, sadgadāṃ= wonderful mace, vrīhyagra Anvita= along with the paddy grain stalks, bījapūra= pomegranate, radanān= and the broken tusk kumbhaṃ= a jewled pot (on his trunk) karaiḥ bibhrataṃ = are held in his hands, śliṣṭaṃ vāmaṅgayā = embraced on the left side (by her right hand), sa padma karayā= holding a lotus in her left hand, śrī siddha lakṣmyā vibhuṃ= the Lord of Sri Siddhalakshmi, dhyāyen= Meditate, nāga mukhaṃ= elephant faced, trinetraṃ= with three eyes, amalaṃ= without any blemish, śrīvallabheśaṃ = The Lord of Si Vallabha, hṛdi = in our heart.
The following is from Śrī Vidyārṇava tantra on the symbolism of the weapons with corresponding bijaksharas and deities.
