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{{short description|Hindu god of new beginnings, wisdom and luck}} | |||
{{otheruses}} | |||
{{Redirect-multi|3|Vinayaka|Ganapati|Lambodara||Vinayaka (disambiguation)|and|Ganapati (disambiguation)|and|Lambodara (film)|and|Ganesha (disambiguation)}} | |||
{{Hdeity infobox| <!--Misplaced Pages:WikiProject Hindu mythology--> | |||
{{featured article}} | |||
| Name = Ganesha ({{IAST|Gaṇeśa}}) | |||
{{Use dmy dates|date=February 2022}} | |||
| Image = Ganesha Basohli miniature circa 1730 Dubost p73.jpg | |||
{{Use Indian English|date=October 2019}} | |||
| Caption = '''Ganesha''': Remover of Obstacles. ] miniature, circa 1730. National Museum, New Delhi.<ref>"Ganesha getting ready to throw his lotus. Basohli miniature, circa 1730. National Museum, New Delhi. Attired in an orange dhoti, his body is enitirely red. On the three points of his tiny crown, budding lotuses have been fixed. {{IAST|Gaṇeśa}} holds in his two right hands the rosary and a cup filled with three modakas (a fourth substituted by the curving trunk is just about to be tasted). In his two left hands, {{IAST|Gaṇeśa}} holds a large lotus above and an axe below, with its handle leaning against his shoulder. In the {{IAST|Mudgalapurāṇa}} (VII, 70), in order to kill the demon of egotism ({{IAST|Mamāsura}}) who had attacked him, {{IAST|Gaṇeśa Vighnarāja}} throws his lotus at him. Unable to bear the fragrance of the divine flower, the demon surrenders to {{IAST|Gaṇeśa}}." For quotation of description of the work, see: Martin-Dubost (1997), p. 73.</ref> | |||
{{Infobox deity | |||
| Devanagari = {{lang|sa|गणेश}} | |||
| type = Hindu | |||
| Sanskrit_Transliteration = {{IAST|gaṇeśa}} | |||
| name = Ganesha | |||
| Pali_Transliteration = | |||
| gender = Male | |||
| Tamil_script = | |||
| father = ] | |||
| Affiliation = ] | |||
| mother = ] | |||
| Mantra = {{lang|sa|ॐ गणेशाय नमः}} <br />({{IAST|Oṃ Gaṇeśāya Namaḥ}}) | |||
| siblings = ] (brother) | |||
| Weapon = {{IAST|Paraśu}} (Axe),<ref>For the paraśu (axe) as a weapon of Ganesha, see: Jansen, p. 40.</ref><ref>For the ''{{IAST|paraśu}}'' as an attribute of Ganesha, see: Nagar, Appendix I.</ref><br /> {{IAST|Pāśa}} (Lasso),<ref>For the snare as a weapon of Ganesha, see: Jansen, p. 46.</ref><ref>For the ''{{IAST|pāśa}}'' as weapon of Ganesha in various forms, see: Nagar, Appendix I.</ref><br /> ] (Hook)<ref>For the elephant hook as a weapon of Ganesha, see: Jansen. p. 46.</ref><ref>For the {{IAST|aṅkuśa}} as an attribute of Ganesha, see: Nagar, Appendix I.</ref> | |||
| consort = ], ] and ] or ] in some traditions | |||
| Consort = ] (wisdom),<br/>Riddhi (prosperity),<br/>] (attainment) | |||
| deity_of = God of New Beginnings, Wisdom and Luck; Remover of Obstacles{{Sfn|Heras|1972|p=58}}{{Sfn|Getty|1936|p= 5}}<br/> | |||
| Mount = mouse | |||
] (]) | |||
| image = Ganesha_Basohli_miniature_circa_1730_Dubost_p73.jpg | |||
| caption = ] miniature, c. 1730. ]<ref>"Ganesha getting ready to throw his lotus. Basohli miniature, circa 1730. National Museum, New Delhi. In the {{IAST|Mudgalapurāṇa}} (VII, 70), in order to kill the demon of egotism ({{IAST|Mamāsura}}) who had attacked him, {{IAST|Gaṇeśa Vighnarāja}} throws his lotus at him. Unable to bear the fragrance of the divine flower, the demon surrenders to {{IAST|Gaṇeśha}}." For quotation of description of the work, see: {{Harvard citation no brackets|Martin-Dubost|1997|p=73}}.</ref> | |||
| alt = Attired in an orange dhoti, a four-armed elephant-headed man sits on a large lotus. His body is red in colour and he wears various golden necklaces and bracelets and a snake around his neck. On the three points of his crown, budding lotuses have been fixed. He holds in his two right hands the rosary (lower hand) and a cup filled with three modakas (round yellow sweets), a fourth modaka held by the curving trunk is just about to be tasted. In his two left hands, he holds a lotus in the upper hand and an axe in the lower one, with its handle leaning against his shoulder. | |||
| day = ] or ], ] | |||
| affiliation = ], ] (]), ] (]) | |||
| mantra = {{IAST|Oṃ Śrī Gaṇeśāya Namaḥ<br/>Oṃ Gaṃ Gaṇapataye Namaḥ}} | |||
| abode = • ] (with parents) <br/>• Svānandaloka | |||
| weapon = ], ], ] | |||
| mount = ] | |||
| symbols = ], ], ] | |||
| festivals = ], ] | |||
| texts = '']'', '']'', '']'' | |||
| equivalent1_type = Japanese Buddhist | |||
| equivalent1 = ] | |||
| children = Shubha/Ksema and Labha (Sons) | |||
}} | }} | ||
{{Hinduism |deities}} | |||
'''Ganesha''' (]: {{lang|sa|गणेश}}; {{IAST|Gaṇeśa}}; {{Audio|Ganesha.ogg|listen}}, also spelled '''Ganesa''' or '''Ganesh''', is one of the best-known and most worshipped deities in ].<ref>Rao, p. 1.</ref> Although he is known by many attributes, Ganesha's elephant head makes him easy to identify.<ref>Martin-Dubost, p. 2.</ref> Several texts relate ] associated with his birth and exploits and explain his distinct iconography. Ganesha is worshipped as the as the remover of obstacles ('''Vighnesha'''),<ref>These ideas are so common that Courtright uses them in the title of his book, ''Ganesha: Lord of Obstacles, Lord of Beginnings''. For the name Vighnesha, see: Courtright, pp. 156, 213.</ref> patron of arts and sciences, and the god of intellect and wisdom.<ref>Heras, p. 58.</ref> He is honoured with affection at the start of any ritual or ceremony and invoked as the "Patron of Letters" at the beginning of any writing.<ref>Getty, p. 5.</ref> | |||
'''Ganesha''' ({{langx|sa|गणेश}}, {{IAST3|Gaṇeśa}})<!--Do not remove, WP:INDICSCRIPT doesn't apply to WikiProject Hinduism-->, also spelled '''Ganesh''', and also known as '''Ganapati''', '''Vinayaka''', '''Lambodara''' and '''Pillaiyar''', is one of the best-known and most worshipped ] in the ]{{Sfn|Ramachandra Rao|1992|p=6}} and is the Supreme God in the ] sect. His depictions are found throughout ].<ref>{{Spaces|5}} | |||
Depictions of elephant-headed human figures, which some identify with Ganesha, appear in ] and ] as early as the 2nd century BCE.<ref> For a discussion of early depiction of elephant-headed figures in art, see {{Harvnb|Krishan|1981-1982|p=287-290}} or {{Harvnb|Krishna|1985|p=31-32}}</ref> However Ganesha emerges as a distinct deity in clearly-recognizable form beginning in the fourth and fifth centuries, during the ]. His popularity rose quickly, and he was formally included among the five primary deities of ] (a Hindu denomination) in the ninth century. A sect of devotees (called ]; ]: {{IAST|gāṇapatya}}) who identified Ganesha as the supreme deity arose during this period.<ref>For history of the development of the ''{{IAST|gāṇapatya}}'' and their relationship to the wide geographic dispersion of Ganesha worship, see: Chapter 6, "The {{IAST|Gāṇapatyas}}" in: Thapan (1997), pp. 176-213.</ref> The principal scriptures dedicated to Ganesha are the '']'', the '']'', and the '']''. | |||
*{{Harvard citation no brackets|Brown|1991|p=1}} "{{IAST|Gaṇeśa}} is often said to be the most worshipped god in India." | |||
*{{Harvard citation no brackets|Getty|1936|p=1}} "{{IAST|Gaṇeśa}}, Lord of the {{IAST|Gaṇas}}, although among the latest deities to be admitted to the Brahmanic pantheon, was, and still is, the most universally adored of all the Hindu gods and his image is found in practically every part of India."</ref> ] worship him regardless of affiliations.<ref>{{Spaces|5}} | |||
*{{Harvard citation no brackets|Ramachandra Rao|1992|p=1}} | |||
*{{Harvard citation no brackets|Martin-Dubost|1997|p=1}} | |||
*{{Harvard citation no brackets|Brown|1991|p=1}}</ref> Devotion to Ganesha is widely diffused and extends ] and beyond India.<ref>{{Spaces|5}} | |||
*Chapter XVII, "The Travels Abroad", in: {{Harvard citation no brackets|Nagar|1992|pp=175–187}}. For a review of Ganesha's geographic spread and popularity outside of India. | |||
*{{Harvard citation no brackets|Getty|1936|pp=37–38}}, For discussion of the spread of Ganesha worship to Nepal, ], Tibet, Burma, Siam, ], Java, Bali, Borneo, China, and Japan | |||
*{{Harvard citation no brackets|Martin-Dubost|1997|pp=311–320}} | |||
*{{Harvard citation no brackets|Thapan|1997|p=13}} | |||
*{{Harvard citation no brackets|Apte|1965|pp=2–3}}</ref> | |||
Although Ganesha has many attributes, he is readily identified by his ] head and four arms.<ref>Martin-Dubost, p. 2.</ref> He is widely revered, more specifically, as the remover of obstacles and bringer of good luck;<ref>For Ganesha's role as an eliminator of obstacles, see commentary on {{IAST|Gaṇapati Upaniṣad}}, verse 12 in {{Harvnb|Saraswati|2004|p=80}}</ref><ref>{{cite book|title= India - Mahabharata. Fulbright-Hays Summer Seminar Abroad 1994 (India) |first1=Carole|last1=DeVito|first2=Pasquale|last2=DeVito|publisher=United States Educational Foundation in India|year=1994|page=4}}</ref> the patron of ] and ]; and the ] of intellect and wisdom.<ref>{{Harvnb|Heras|1972|p=58}}</ref> As the god of beginnings, he is honoured at the start of rites and ceremonies. Ganesha is also invoked during writing sessions as a patron of letters and learning.{{Sfn|Getty|1936|p= 5}}<ref name = "Vignesha">, Vigna means obstacles Nasha means destroy. These ideas are so common that Courtright uses them in the title of his book, ''Ganesha: Lord of Obstacles, Lord of Beginnings''.</ref> Several texts relate ] associated with his birth and exploits. | |||
Ganesha is one of the most-worshipped divinities in India.<ref>"{{IAST|Gaṇeśa}} is often said to be the most worshipped god in India." Brown, p. 1.</ref><ref>"{{IAST|Gaṇeśa}}, Lord of the {{IAST|Gaṇas}}, although among the latest deities to be admitted to the Brahmanic pantheon, was, and still is, the most universally adored of all the Hindu gods, and his image is found in practically every part of India." Getty, p. 1.</ref> Worship of Ganesha is considered complementary with other forms of the divine. Various Hindu sects worship him regardless of other affiliations.<ref>Rao, p. 1.</ref><ref>Martin-Dubost, pp. 2-4.</ref><ref>Brown, p. 1.</ref> Devotion to Ganesha is widely diffused and extends ].<ref>For a review of Ganesha's geographic spread and popularity outside of India, see: Chapter XVII, "The Travels Abroad", in: Nagar (1992), pp. 175-187.</ref><ref>For discussion of the spread of Ganesha worship to Nepal, Chinese Turkestan, Tibet, Burma, Siam, Indo-China, Java, Bali, Borneo, China, and Japan, see: Getty, pp. 37-88.</ref><ref>Martin-Dubost, pp. 311-320.</ref><ref>Thapan, p. 13.</ref><ref>Pal, p. x.</ref> | |||
Ganesha is mentioned in Hindu texts between the 1st century BCE and 2nd century CE, and a few Ganesh images from the 4th and 5th centuries CE have been documented by scholars.<ref>Narain, A.K. "{{IAST|Gaṇeśa}}: The Idea and the Icon" in {{Harvnb|Brown|1991|p=27}}</ref> Hindu texts identify him as the son of ] and ] of the ] tradition, but he is a pan-Hindu god found in its various traditions.<ref>{{cite book|author=Gavin D.|first=Flood|url=https://archive.org/details/introductiontohi0000floo|title=An Introduction to Hinduism|publisher=Cambridge University Press|year=1996|isbn=978-0521438780|pages=–18, 110–113|author-link=Gavin Flood|url-access=registration}}</ref><ref>{{cite book|author=Vasudha|first=Narayan|url=https://books.google.com/books?id=E0Mm6S1XFYAC|title=Hinduism|publisher=The Rosen Publishing Group|year=2009|isbn=978-1435856202|pages=30–31|author-link=Vasudha Narayanan}}</ref> In the ''Ganapatya'' tradition of Hinduism, Ganesha is the Supreme Being.<ref>For history of the development of the ''{{IAST|gāṇapatya}}'' and their relationship to the wide geographic dispersion of Ganesha worship, see: Chapter 6, "The {{IAST|Gāṇapatyas}}" in: {{Harvard citation no brackets|Thapan|1997|pp=176–213}}.</ref> The principal texts on Ganesha include the '']'', the '']'' and the '']''. | |||
== Etymology and other names == | |||
] (the central shrine for the regional ] complex)<ref>Courtright, pp. 212-213.</ref>]] | |||
==Etymology and other names== | |||
Ganesha has many other titles and epithets, including '''Ganapati''' and '''{{IAST|Vighneśvara}}'''. The ] title of respect ''Shri'' (]: {{lang|sa|श्री}}; {{IAST|śrī}}, also spelled ''Sri'' or ''Shree'') is often added before his name. One popular way to worship Ganesha is to chant one of the '']s'', which literally means "a thousand names of Ganesha." Each name in the ] conveys a different meaning and symbolises a different aspect of Ganesha. | |||
Ganesha has been ascribed many other titles and epithets, including ''Ganapati'' (''Ganpati''), ''Vighneshvara'', and ''Pillaiyar''. The Hindu title of respect '']'' ({{langx|sa|श्री}}; ]: ''{{IAST|śrī}}''; also spelled ''Sri'' or ''Shree'') is often added before his name.<ref>{{Cite web|date=4 April 2019|title=Lord Ganesha – Symbolic description of Lord Ganesha {{!}} – Times of India|url=https://timesofindia.indiatimes.com/astrology/rituals-puja/symbolic-description-of-lord-ganesha/articleshow/68207007.cms|url-status=live|archive-url=https://web.archive.org/web/20201115155341/https://timesofindia.indiatimes.com/astrology/rituals-puja/symbolic-description-of-lord-ganesha/articleshow/68207007.cms|archive-date=15 November 2020|access-date=4 November 2020|website=]|language=en}}</ref> | |||
There are at least two different versions of the Ganesha Sahasranama. One of these is drawn from the '']'', a Hindu scripture that venerates Ganesha.<ref>For an English translation of ''Ganesha Purana'' 1.46, see: Bailey, pp. 258-269.</ref> | |||
The name ''Ganesha'' is a Sanskrit compound, joining the words '']'' ({{IAST|gaṇa}}), meaning a 'group, multitude, or categorical system' and ''isha'' ({{IAST|īśa}}), meaning 'lord or master'.<ref>* Narain, A. K. "{{IAST|Gaṇeśa}}: A Protohistory of the Idea and the Icon". {{Harvard citation no brackets|Brown|1991|pp=21–22}}. | |||
The name '''Ganesha''' is a Sanskrit compound, joining the words '']'' (]: {{lang|sa|गण}}; ''{{IAST|gaṇa}}''), meaning a group, multitude, or categorical system and ''isha'' (]: {{lang|sa|ईश}}; ''{{IAST|īśa}}''), meaning lord or master.<ref name=Narain>Narain, A. K. "{{IAST|Gaṇeśa}}: A Protohistory of the Idea and the Icon". Brown, pp. 21-22.</ref><ref>Apte, p. 395.</ref> The word '']'' when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of ] (]: "{{IAST|Śiva}}").<ref>For the derivation of the name and relationship with the {{IAST|gaņas}}, see: Martin-Dubost. p. 2.</ref> The term more generally means a category, class, community, association, or corporation.<ref>Apte, p. 395.</ref> Some commentators interpret the name "Lord of the {{IAST|Gaņas}}" to mean "Lord of created categories," such as the elements.<ref>The word gaņa is interpreted in this metaphysical sense by Bhāskararāya in his commentary on the {{IAST|gaṇeśasahasranāma}}. See in particular commentary on verse 6 including names {{IAST|Gaṇeśvaraḥ}} and {{IAST|Gaṇakrīḍaḥ}} ''{{IAST|Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita}}''. ({{IAST|Prācya Prakāśana}}: {{IAST|Vārāṇasī}}, 1991). Source text with a commentary by {{IAST|Bhāskararāya}} in Sanskrit.</ref> The translation "Lord of Hosts" may convey a familiar sense to Western readers. '''Ganapati''' (]: {{lang|sa|गणपति}}; {{IAST|gaṇapati}}) is a synonym for ''Ganesha'', being a compound composed of ''{{IAST|gaṇa}}'', meaning "group", and ''{{IAST|pati}}'', meaning "ruler" or "lord."<ref>Apte, p. 395.</ref> The '']'', an early Sanskrit lexicon, lists eight synonymns of ''Ganeśa'' : '''Vināyaka''', '''{{IAST|Vighnarāja}}''' (equivalent to '''{{IAST|Vighneśa}}'''), '''{{IAST|Dvaimātura}}''', '''{{IAST|Gaṇādhipa}}''' (equivalent to {{IAST|Gaṇapati}} and {{IAST|Gaṇeśa}}), '''Ekadanta''', '''Heramba''', '''Lambodara''' and '''Gajānana'''.<ref>For electronic source text of {{IAST|Amarakośa}} versified as (1.1.93) {{IAST|vināyako vighnarājadvaimāturagaṇādhipāḥ}}; (1.1.94) {{IAST|apyekadantaherambalambodaragajānanāḥ}}, see: | |||
* {{Harvard citation no brackets|Apte|1965|p=395}}.</ref> The word ''gaṇa'' when associated with Ganesha is often taken to refer to the gaṇas, a troop of semi-divine beings that form part of the retinue of ], Ganesha's father.<ref>For the derivation of the name and relationship with the {{IAST|gaṇas}}, see: {{Harvard citation no brackets|Martin-Dubost|1965|p=2}}</ref> The term more generally means a category, class, community, association, or corporation.{{Sfn|Apte|1965|p= 395}} Some commentators interpret the name "Lord of the {{IAST|Gaṇas}}" to mean "Lord of Hosts" or "Lord of created categories", such as the elements.<ref>The word ''gaṇa'' is interpreted in this metaphysical sense by Bhāskararāya in his commentary on the {{IAST|gaṇeśasahasranāma}}. See in particular commentary on verse 6 including names {{IAST|Gaṇeśvaraḥ}} and {{IAST|Gaṇakrīḍaḥ}} in: {{Harvnb|Śāstri Khiste|1991|pp=7–8}}.</ref> ''Ganapati'' ({{lang|sa|गणपति}}; {{IAST|gaṇapati}}), a synonym for ''Ganesha'', is a compound composed of ''{{IAST|gaṇa}}'', meaning "group", and ''{{IAST|pati}}'', meaning "ruler" or "lord".{{Sfn|Apte|1965|p= 395}} Though the earliest mention of the word ''Ganapati'' is found in ] 2.23.1 of the 2nd-millennium BCE '']'', it is uncertain that the Vedic term referred specifically to Ganesha.{{Sfn|Grimes|1995|pp=17–19, 201}}<ref> {{webarchive|url=https://web.archive.org/web/20170202001602/https://sa.wikisource.org/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6:_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A8.%E0%A5%A8%E0%A5%A9|date=2 February 2017}}, Hymn 2.23.1, Wikisource, Quote: गणानां त्वा '''गणपतिं''' हवामहे कविं कवीनामुपमश्रवस्तमम् । ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनम् ॥१॥; For translation, see {{Harvard citation no brackets|Grimes|1995|pp=17–19}}</ref> The '']'',<ref> | |||
{{Citation | |||
* {{Harvnb|Oka|1913|p=8}} for source text of {{IAST|Amarakośa}} 1.38 as {{IAST|vināyako vighnarājadvaimāturagaṇādhipāḥ – apyekadantaherambalambodaragajānanāḥ}}. | |||
| last =Sathaye | |||
* {{Harvnb|Śāstri|1978}} for text of ''{{IAST|Amarakośa}}'' versified as 1.1.38.</ref> an early Sanskrit lexicon, lists eight synonyms of ''Ganesha'': ''Vinayaka'', ''{{IAST|Vighnarāja}}'' (equivalent to ''Vighnesha''), ''{{IAST|Dvaimātura}}'' (one who has two mothers),<ref>Y. Krishan, ''{{IAST|Gaṇeśa}}: Unravelling an Enigma'', 1999, p. 6): "Pārvati who created an image of {{IAST|Gaṇeśa}} out of her bodily impurities but which became endowed with life after immersion in the ] of the Gangā. Therefore he is said to have two mothers—Pārvati and Gangā and hence called dvaimātura and also Gāngeya."</ref> ''{{IAST|Gaṇādhipa}}'' (equivalent to ''Ganapati'' and ''Ganesha''), ''Ekadanta'' (one who has one tusk), '']'', ''Lambodara'' (one who has a pot belly, or, literally, one who has a hanging belly), and ''Gajanana'' (''{{IAST|gajānana}}''), having the face of an ].<ref>{{Harvard citation no brackets|Krishan|1999|p=6}}</ref> | |||
| first =Avinash | |||
| author2-link = | |||
| publication-date = | |||
| date = | |||
| year = | |||
| title =Amarakośa | |||
| edition =Text converted to Unicode UTF-8 | |||
| publication-place = | |||
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| url =http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/6_sastra/2_lex/amark1hu.htm | |||
| accessdate =5 September 2007 | |||
}}.</ref><ref>For text of ''{{IAST|Amarakośa}}'' versified as 1.1.38, see: {{Harvnb|Śāstri|1978}}.</ref> | |||
'''{{IAST| |
''Vinayaka'' ({{lang|sa|विनायक}}; ''{{IAST|vināyaka}}'') or ''Binayaka'' is a common name for Ganesha that appears in the {{IAST|Purāṇa}}s and in Buddhist Tantras.<ref name="Thapan">{{Harvard citation no brackets|Thapan|1997|p=20}}</ref> This name is reflected in the naming of the eight famous Ganesha temples in ] known as the '']'' ({{langx|mr|अष्टविनायक}}, {{IAST|aṣṭavināyaka}}).<ref>For the history of the ''{{IAST|aṣṭavināyaka}}'' sites and a description of pilgrimage practices related to them, see: {{Harvard citation no brackets|Mate|1962|pp=1–25}}</ref> The names ''Vighnesha'' ({{lang|sa|विघ्नेश}}; ''{{IAST|vighneśa}}'') and ''Vighneshvara'' ({{lang|sa|विघ्नेश्वर}}; ''{{IAST|vighneśvara}}'') (Lord of Obstacles)<ref name="Vighnesha">These ideas are so common that Courtright uses them in the title of his book, ''Ganesha: Lord of Obstacles, Lord of Beginnings''. For the name ''Vighnesha'', see: {{Harvnb|Courtright|1985|pp= 156, 213}}</ref> refers to his primary function in Hinduism as the master and remover of obstacles (''{{IAST|vighna}}'').<ref name="Krishanvii">For Krishan's views on Ganesha's dual nature see his quote: "{{IAST|Gaṇeśa}} has a dual nature; as Vināyaka, as a ''{{IAST|grāmadevatā}}'', he is ''{{IAST|vighnakartā}}'', and as {{IAST|Gaṇeśa}} he is ''{{IAST|vighnahartā}}'', a ''{{IAST|paurāṇic devatā}}''." ({{Harvard citation no brackets|Krishan|1999|p=viii}})</ref> | ||
A prominent name for Ganesha in the ] is '' |
A prominent name for Ganesha in the ] is ''Pillai'' ({{langx|ta|பிள்ளை}}) or ''Pillaiyar'' ({{lang|ta|பிள்ளையார்}}).<ref>{{Harvard citation no brackets|Martin-Dubost|1965|p=367}}.</ref> A. K. Narain differentiates these terms by saying that ''pillai'' means a "child" while ''pillaiyar'' means a "noble child". He adds that the words ''pallu'', ''pella'', and ''pell'' in the ] signify "tooth or tusk", also "] tooth or tusk".<ref>Narain, A. K. "{{IAST|Gaṇeśa}}: The Idea and the Icon".{{Harvard citation no brackets|Brown|1991|p=25}}</ref> Anita Raina Thapan notes that the ] ''pille'' in the name ''Pillaiyar'' might have originally meant "the young of the elephant", because the ] word ''pillaka'' means "a young elephant".<ref>{{Harvard citation no brackets|Thapan|1997|p=62}}</ref> | ||
In the ], Ganesha is known as ''Maha Peinne'' ({{lang|my|မဟာပိန္နဲ}}, {{IPA-my|məhà pèiɰ̃né|pron}}), derived from ] {{IAST|Mahā Wināyaka}} ({{lang|my|မဟာဝိနာယက}}).<ref>{{Citation |title=Myanmar-English Dictionary |year=1993 |publisher=Dunwoody Press |location=Yangon |isbn=978-1881265474 |url=http://sealang.net/burmese/dictionary.htm |access-date=20 September 2010 |url-status=live |archive-url=https://web.archive.org/web/20100210001846/http://www.sealang.net/burmese/dictionary.htm |archive-date=10 February 2010 }}</ref> The widespread name of Ganesha in ] is Khanet (can be transliterated as Ganet), or the more official title of ''Phra Phi Khanet''.<ref>{{cite book|author=Justin Thomas McDaniel|title=The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand|url=https://books.google.com/books?id=tMWrAgAAQBAJ |year=2013 | publisher=Columbia University Press |isbn=978-0231153775|pages=156–157}}</ref> The earliest images and mention lists Ganesha as a major deity in present-day Indonesia,<ref>{{citation|jstor=3351212|title=A Note on the Recently Discovered Gaṇeśa Image from Palembang, Sumatra|journal=Indonesia|volume=43|issue=43|pages=95–100|last1=Brown|first1=Robert L.|year=1987|doi=10.2307/3351212|hdl=1813/53865|hdl-access=free}}</ref> Thailand, Cambodia and Vietnam dating to the 7th and 8th centuries,{{Sfn|Brown|1991|pp=176, 182, Note: some scholars suggest adoption of Ganesha by the late 6th century CE, see p. 192 footnote 7}} and these mirror Indian examples of the 5th century or earlier.{{Sfn|Brown|1991|p=190}} In ]n, among ] Buddhists, he is known as ''Gana deviyo'', and revered along with ], ], ] and other deities.<ref>{{cite book|author=John Clifford Holt |title=Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka: Avalokitesvara in the Buddhist Traditions of Sri Lanka |url=https://books.google.com/books?id=aT3AMR8g1gEC|year=1991|publisher=Oxford University Press |isbn=978-0195362466|pages=6, 100, 180–181}}</ref> | |||
==Iconography== | |||
{{seealso|Sritattvanidhi}} | |||
] of ] in the 13th century.]] | |||
== Iconography == | |||
Ganesha is a popular figure in ].<ref>Pal, p. ix.</ref> Unlike some deities, representations of Ganesha show wide variation with distinct patterns changing over time.<ref>For a comprehensive review of iconography abundantly illustrated with pictures, see: Martin-Dubost.</ref><ref>For a survey of iconography with emphasis on developmental themes, well-illustrated with plates, see Chapter X, "Development of the Iconography of Gaņeśa", in: {{Harvnb|Krishan|1999|pp=87-100}}.</ref><ref>For a richly illustrated collection of studies on specific aspects of Ganesha with a focus on art and iconography, see: Pal.</ref> He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down, or engaging in a range of contemporary situations. | |||
]-style, ]]] | |||
Ganesha is a popular figure in ].<ref>{{Harvard citation no brackets|Metcalf|Metcalf|p=vii}}</ref> Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time.<ref>* {{Harvard citation no brackets|Martin-Dubost|1965}}, for a comprehensive review of iconography abundantly illustrated with pictures. | |||
Ganesha images were prevalent in many parts of India by the sixth century.<ref>Brown, p. 175.</ref> The figure shown to the right is typical of Ganesha statuary from 900-1200, after Ganesha had been well-established as an independent deity with his own sect. This example <!-- REQUEST: is it possible to get a photo of the statue referred to by Martin-Dubost or Pal (which is much larger), to eliminate this confusion? -->features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973-1200 by Paul Martin-Dubost,<ref>Martin-Dubost, p. 213. In the upper right corner, the statue is dated as (973–1200).</ref> and another similar statue is dated circa twelfth century by Pratapaditya Pal.<ref>Pal, p. vi. The picture on this page depicts a stone statue in the Los Angeles County Museum of Art that is dated as circa twelfth century. Pal shows an example of this form dated ''circa'' thirteenth century on p. viii.</ref> 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.<ref>Brown, p. 176.</ref> A more primitive statue in one of the ] with this general form has been dated to the seventh century.<ref>See photograph 2, "Large Ganesh", in: Pal, p. 16.</ref> 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 ] in one upper arm and a noose in the other upper arm as symbols of his ability to cut through obstacles or to create them as needed. | |||
* Chapter X, "Development of the Iconography of {{IAST|Gaṇeśa}}", in: {{Harvnb|Krishan|1999|pp=87–100}}, for a survey of iconography with emphasis on developmental themes, well-illustrated with plates. | |||
* {{Harvard citation no brackets|Pal|1995}}, for a richly illustrated collection of studies on specific aspects of Ganesha with a focus on art and iconography.</ref> He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down on an elevated seat, or engaging in a range of contemporary situations. | |||
Ganesha images were prevalent in many parts of ] by the 6th century.<ref>{{Harvard citation no brackets|Brown|1991|p=175}}</ref> 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,<ref>{{Harvard citation no brackets|Martin-Dubost|1997}}, p. 213. In the upper right corner, the statue is dated as (973–1200).</ref> and another similar statue is dated 12th century by Pratapaditya Pal.<ref>Pal, p. vi. The picture on this page depicts a stone statue in the ] of Art that is dated as c. 12th century. Pal shows an example of this form dated c. 13th century on p. viii.</ref> 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.<ref>{{Harvard citation no brackets|Brown|1991|p=176}}</ref> A more primitive statue in one of the ] with this general form has been dated to the 7th century.<ref>See photograph 2, "Large Ganesh", in: {{Harvard citation no brackets|Pal|1995|p=16}}</ref> Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an ] or a ] in one upper arm and a ] (]) in the other upper arm. In rare instances, he may be depicted with a human head.{{refn|group=note|For the human-headed form of Ganesha in: | |||
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but rather is turned toward the viewer in a gesture of protection or "no fear" (abhaya ]).<ref>Martin-Dubost, pp. 197-198.</ref><ref>For an example of a large image of this type being carried in a festival procession, see photograph 9, "Ganesh images being taken for immersion", in: Pal, pp. 22-23. For two similar statues about to be immersed, see: Pal, p. 25.</ref> The same combination of four arms and attributes occurs in statues of Ganesha dancing,<ref>For many examples of Ganesha dancing, see: Pal, pp. 41-64.</ref> which is a very popular theme.<ref>For popularity of the dancing form, see: Brown, p. 183.</ref> | |||
* ] temple near ].<ref>{{cite web|url=http://agasthiar.org/a/adinmv.htm|title=Adi Vinayaka - The Primordial Form of Ganesh.|website=agasthiar.org|access-date=28 December 2017}}</ref> | |||
* ], see {{Harvard citation no brackets|Brown|1991|p=10}} | |||
* ].<ref>{{cite news|date=10 October 2003|title=Vinayaka in unique form|work=]|url=http://www.thehindu.com/fr/2003/10/10/stories/2003101001411200.htm|archive-url=https://archive.today/20150501000652/http://www.thehindu.com/fr/2003/10/10/stories/2003101001411200.htm|url-status=dead|archive-date=1 May 2015|access-date=30 April 2015}}</ref> | |||
* ].<ref>Catlin, Amy; "Vātāpi Gaṇapatim": Sculptural, Poetic, and Musical Texts in the Hymn to Gaṇeśa" in {{Harvard citation no brackets|Brown|1991|pp=146, 150}}</ref>}} | |||
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (Abhaya ]).<ref>In: | |||
===Common attributes=== | |||
* {{Harvard citation no brackets|Martin-Dubost|1965|pp=197–198}} | |||
{{For|stories mentioning Ganesha's attributes|Mythological anecdotes of Ganesha}} | |||
* photograph 9, "Ganesh images being taken for immersion", in: {{Harvard citation no brackets|Pal|1995|pp=22–23}}. For an example of a large image of this type being carried in a festival procession. | |||
* {{Harvard citation no brackets|Pal|1995|p=25}}, For two similar statues about to be immersed.</ref> The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.<ref>In: | |||
* {{Harvard citation no brackets|Pal|1995|pp=41–64}}. For many examples of Ganesha dancing. | |||
* {{Harvard citation no brackets|Brown|1991|p=183}} For the popularity of the dancing form.</ref> | |||
=== Common attributes === | |||
] school (circa 1810).<ref>Four-armed {{IAST|Gaṇeśa}}. Miniature of Nurpur school, circa 1810. Museum of Chandigarh. For this image see: Martin-Dubost (1997), p. 64, which describes it as follows: "On a terrace leaning against a thick white bolster, {{IAST|Gaṇeśa}} is seated on a bed of pink lotus petals arranged on a low seat to the back of which is fixed a parasol. The elephant-faced god, with his body entirely red, is dressed in a yellow ] and a yellow scarf fringed with blue. Two white mice decorated with a pretty golden necklace salute {{IAST|Gaṇeśa}} by joining their tiny feet together. {{IAST|Gaṇeśa}} counts on his rosary in his lower right hand; his two upper hands brandish an axe and an elephant goad; his fourth hand holds the broken left tusk."</ref>]] | |||
{{for|thirty-two popular iconographic forms of Ganesha|Thirty-two forms of Ganesha}} | |||
] school (circa 1810)<ref>Four-armed {{IAST|Gaṇeśa}}. Miniature of Nurpur school, circa 1810. Museum of Chandigarh. For this image see: Martin-Dubost (1997), p. 64, which describes it as follows: "On a terrace leaning against a thick white bolster, {{IAST|Gaṇeśa}} is seated on a bed of pink lotus petals arranged on a low seat to the back of which is fixed a parasol. The elephant-faced god, with his body entirely red, is dressed in a yellow ] and a yellow scarf fringed with blue. Two white mice decorated with a pretty golden necklace salute {{IAST|Gaṇeśa}} by joining their tiny feet together. {{IAST|Gaṇeśa}} counts on his rosary in his lower right hand; his two upper hands brandish an axe and an elephant goad; his fourth hand holds the broken left tusk."</ref>]] | |||
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art.<ref>Nagar, p. 77.</ref> Puranic myths provide many explanations for how he got his elephant head.<ref>Brown, p. 3.</ref> One of his popular forms (called ]) has five elephant heads, and other less-common variations in the number of heads are known.<ref>Nagar, p. 78.</ref> | |||
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art.<ref>{{Harvard citation no brackets|Nagar|1992|p=77}}</ref> Puranic myths provide many explanations for how he got his elephant head.<ref>{{Harvard citation no brackets|Brown|1991|p=3}}</ref> One of his popular forms, '']'', has five elephant heads, and other less-common variations in the number of heads are known.<ref>{{Harvard citation no brackets|Nagar|1992|p=78}}</ref> While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories.<ref>{{Harvard citation no brackets|Brown|1991|p=76}}</ref> The most recurrent motif in these stories is that Ganesha was created by ] using clay to protect her and ] beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant.<ref>{{Harvard citation no brackets|Brown|1991|p=77}}</ref> Details of the battle and where the replacement head came from vary from source to source.<ref>{{Harvard citation no brackets|Brown|1991|pp=77–78}}</ref> Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.<ref>For creation of Ganesha from Shiva's laughter and subsequent curse by Shiva, see ''Varaha Purana'' 23.17 as cited in {{Harvard citation no brackets|Brown|1991|p=77}}.</ref> | |||
Ganesha's earliest name was |
Ganesha's earliest name was ''Ekadanta'' (One Tusked), referring to his single whole tusk, the other being broken.{{Sfn|Getty|1936|p= 1}} Some of the earliest images of Ganesha show him holding his broken tusk.<ref>{{Harvard citation no brackets|Heras|1972|p=29}}</ref> The importance of this distinctive feature is reflected in the '']'', which states that the name of Ganesha's second ] is Ekadanta.<ref>Granoff, Phyllis. "{{IAST|Gaṇeśa}} as Metaphor". {{Harvard citation no brackets|Brown|1991|pp=92–94}}</ref> Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries).<ref>"Ganesha in Indian Plastic Art" and ''Passim''. {{Harvard citation no brackets|Nagar|1992|p=78}}</ref> 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).<ref>Granoff, Phyllis. "{{IAST|Gaṇeśa}} as Metaphor". {{Harvard citation no brackets|Brown|1991|p=76}}</ref> Both names are Sanskrit compounds describing his belly (IAST: ''{{IAST|udara}}'').<ref>For translation of ''Udara'' as "belly" see: {{Harvard citation no brackets|Apte|1965|p=268}}</ref> The '']'' says that Ganesha has the name Lambodara because all the universes (i.e., ]; IAST: ''{{IAST|brahmāṇḍas}}'') of the past, present, and future are present in him.<ref> | ||
* ''Br. P.'' 2.3.42.34 | |||
* {{Harvard citation no brackets|Thapan|1997|p=200}}, For a description of how a variant of this story is used in the ''Mudgala Purana'' 2.56.38–9</ref> | |||
{{multiple image | |||
Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (fourth to sixth centuries).<ref>"Ganesha in Indian Plastic Art" and ''Passim''. Nagar, p. 101.</ref> 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").<ref>Granoff, Phyllis. "{{IAST|Gaṇeśa}} as Metaphor". Brown, p. 91.</ref> Both names are Sanskrit compounds describing his belly (Sanskrit: ''{{IAST|udara}}'').<ref>For translation of ''udara'' as "belly" see: Apte, p. 268.</ref><!-- CLARIFY: if Lambodara is the name of both Ganesha and his avatar, please clarify as you have done in the preceding paragraph.--> The ''Brahmanda Purana'' says that he has the name Lambodara because all the universes (i.e., ]; Sanskrit ''{{IAST|brahmāṇḍas}}'') of the past, present, and future are present in Ganesha.<ref>''Br. P.'' 2.3.42.34</ref><ref>For a description of how a variant of this story is used in the ''Mudgala Purana'' 2.56.38-9, see: Thapan, p. 200.</ref> | |||
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The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms.<ref>For an iconographic chart showing number of arms and attributes classified by source and named form, see: {{Harvard citation no brackets|Nagar|1992|pp=191–195}} Appendix I.</ref> Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.<ref>For history and prevalence of forms with various arms and the four-armed form as one of the standard types see: {{Harvnb|Krishan|1999|p=89}}.</ref> His earliest images had two arms.<ref> | |||
* {{Harvnb|Krishan|1999|p=89}}, For two-armed forms as an earlier development than four-armed forms. | |||
* {{Harvard citation no brackets|Brown|1991|p=103}} Maruti Nandan Tiwari and Kamal Giri say in "Images of {{IAST|Gaṇeśa}} In Jainism" that the presence of only two arms on a Ganesha image points to an early date.</ref> Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries.<ref>{{Harvard citation no brackets|Martin-Dubost|1965|p=120}}.</ref> The serpent is a common feature in Ganesha iconography and appears in many forms.<ref> | |||
* {{Harvard citation no brackets|Martin-Dubost|1965|p=202}}, For an overview of snake images in Ganesha iconography. | |||
* {{Harvnb|Krishan|1999|pp=50–53}}, For an overview of snake images in Ganesha iconography.</ref> According to the ''Ganesha Purana'', Ganesha wrapped the serpent ] around his neck.<ref>''']''' | |||
* {{Harvard citation no brackets|Martin-Dubost|1965|p=202}}. For the ] references for {{IAST|Vāsuki}} around the neck and use of a serpent-throne. | |||
* {{Harvnb|Krishan|1999|pp=51–52}}. For the story of wrapping {{IAST|Vāsuki}} around the neck and {{IAST|Śeṣa}} around the belly and for the name in his sahasranama as {{IAST|Sarpagraiveyakāṅgādaḥ}} ("Who has a serpent around his neck"), which refers to this standard iconographic element.</ref> Other depictions of snakes include use as a sacred thread (IAST: ''{{IAST|yajñyopavīta}}'')<ref>* {{Harvard citation no brackets|Martin-Dubost|1965|p=202}}. For the text of a stone inscription dated 1470 identifying Ganesha's sacred thread as the serpent {{IAST|Śeṣa}}. | |||
* {{Harvard citation no brackets|Nagar|1992|p=92}}. For the snake as a common type of ''{{IAST|yajñyopavīta}}'' for Ganesha.</ref> 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 ] or the sectarian mark (IAST: {{IAST|]}}), which consists of three horizontal lines.<ref>* {{Harvard citation no brackets|Nagar|1992|p=81}}. ''tilaka'' with three horizontal lines. | |||
* the ''{{IAST|dhyānam}}'' in: Sharma (1993 edition of ''Ganesha Purana'') I.46.1. For Ganesa visualized as ''{{IAST|trinetraṁ}}'' (having three eyes).</ref> The ''Ganesha Purana'' prescribes a ''tilaka'' mark as well as a crescent moon on the forehead.<ref>* {{Harvard citation no brackets|Nagar|1992|p=81}}. For a citation to ''Ganesha Purana'' I.14.21–25 and For a citation to ''Padma Purana'' as prescribing the crescent for decoration of the forehead of Ganesha | |||
* {{Harvard citation no brackets|Bailey|1995|pp=198–199}}. For the translation of ''Ganesha Purana'' I.14, which includes a meditation form with the moon on forehead.</ref> A distinct form of Ganesha called ''Bhalachandra'' (IAST: ''{{IAST|bhālacandra}}''; "Moon on the Forehead") includes that iconographic element.<ref> | |||
* {{Harvard citation no brackets|Nagar|1992|p=81}} For Bhālacandra as a distinct form worshipped. | |||
* Sharma (1993 edition of Ganesha Purana) I.46.15. For the name Bhālacandra appearing in the Ganesha Sahasranama | |||
</ref> | |||
Ganesha is often described as red in colour.<ref name="Nagar, Preface">{{Cite book|last=Civarāman̲|first=Akilā|url=https://books.google.com/books?id=pyb8oAEACAAJ|title=Sri Ganesha Purana|date=2014|publisher=Giri Trading Agency|isbn=978-81-7950-629-5|language=en}}</ref> Specific colours are associated with certain forms.<ref>{{Cite book|last=Martin-Dubost|first=Paul|url=https://books.google.com/books?id=H5DjAAAAMAAJ|title=Gaṇeśa, the Enchanter of the Three Worlds|date=1997|publisher=Franco-Indian Research|isbn=978-81-900184-3-2|pages=412–416|language=en}}</ref> Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on ]. For example, white is associated with his representations as ''Heramba-Ganapati'' and ''Rina-Mochana-Ganapati'' (Ganapati Who Releases from Bondage).<ref>{{Harvard citation no brackets|Martin-Dubost|1997|pp=224–228}}</ref> ''Ekadanta-Ganapati'' is visualised as blue during meditation in that form.<ref>{{Harvard citation no brackets|Martin-Dubost|1997|p=228}}</ref> | |||
The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms.<ref>For an inconographical chart showing number of arms and attributes classified by source and named form, see: Nagar, pp. 191-195. Appendix I.</ref> Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.<ref>For history and prevalence of forms with various arms, and the four-armed form as one of the standard types, see: {{Harvnb|Krishan|1999|p=89}}.</ref> His earliest images had two arms.<ref>For two-armed forms as an earlier development than four-armed forms, see: {{Harvnb|Krishan|1999|p=89}}.</ref><ref>Maruti Nandan Tiwari and Kamal Giri say in "Images of {{IAST|Gaṇeśa}} In Jainism" that the presence of only two arms on a Ganesha image points to an early date. See: Brown, p. 103.</ref> Forms with fourteen and twenty arms appeared in Central India during the ninth and tenth centuries.<ref>Martin-Dubost, p. 120.</ref> | |||
=== Vahanas === | |||
The serpent is a common feature in Ganesha iconography and appears in many forms.<ref>For an overview of snake images in Ganesha iconography, see: Martin-Dubost, p. 202.</ref><ref>For an overview of snake images in Ganesha iconography, see: {{Harvnb|Krishan|1999|pp=50-53}}.</ref> According to the ''Ganesha Purana'', Ganesha wrapped the serpent ] around his neck.<ref>For the Ganesha Purana references for {{IAST|Vāsuki}} around the neck and use of a serpent-throne, see: Martin-Dubost, p. 202.</ref><ref>For the story of wrapping {{IAST|Vāsuki}} around the neck and {{IAST|Śeṣa}} around the belly and for the name in his sahasranama as {{IAST|Sarpagraiveyakāṅgādaḥ}} ("Who has a serpent around his neck"), which refers to this standard iconographic element, see: {{Harvnb|Krishan|1999|pp=51-52}}.</ref> Other common depictions of snakes include use as a sacred thread (Sanskrit: ''{{IAST|yajñyopavīta}}'')<ref>For text of a stone inscription dated 1470 identifying Ganesha's sacred thread as the serpent {{IAST|Śeṣa}}, see: Martin-Dubost, p. 202.</ref><ref>For the snake as a common type of ''{{IAST|yajñyopavīta}}'' for Ganesha, see: Nagar, p. 92.</ref> wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead there may be a third eye or the ] sectarian mark (Sanskrit: '']''), three horizontal lines.<ref>For third eye or Shaiva ''tilaka'' with three horizontal lines, see: Nagar, p. 81.</ref><ref>For Ganesa visualized as ''{{IAST|trinetraṁ}}'' (having three eyes), see the ''{{IAST|dhyānam}}'' in: Sharma (1993 edition of ''Ganesha Purana'') I.46.1.</ref> The ''Ganesha Purana'' prescribes a ''tilaka'' mark as well as a crescent moon on the forehead.<ref>For citation to ''Ganesha Purana'' I.14.21-25 see: Nagar, p. 81.</ref><ref>For translation of ''Ganesha Purana'' I.14, which includes a meditation form with moon on forehead, see: Bailey (1995), pp. 198-199.</ref><ref>For citation to ''Padma Purana'' as prescribing the crescent for decoration of the forehead of Ganesha, see: Nagar, p. 81.</ref> A distinct form called '''{{IAST|Bhālacandra}}''' ("Moon on the Forehead") includes that iconographic element.<ref>For {{IAST|Bhālacandra}} as a distinct form worshipped, see: Nagar, p. 81.</ref><ref>For the name {{IAST|Bhālacandra}} appearing in the Ganesha Sahasranama see: Sharma (1993 edition of ''Ganesha Purana'') I.46.15.</ref> | |||
] ''mūṣaka'' the rat, c. 1820]] | |||
The earliest Ganesha images are without a ] (mount/vehicle).<ref>{{Harvard citation no brackets|Krishan|1999|pp=47–48, 78}}</ref> Of ], Ganesha uses a ] (shrew) in five of them, a lion in his incarnation as ''Vakratunda'', a peacock in his incarnation as ''Vikata'', and ], the divine serpent, in his incarnation as ''Vighnaraja''.<ref>{{Harvard citation no brackets|Krishan|1981–1982|p=49}}</ref> ''Mohotkata'' uses a ], ''{{IAST|Mayūreśvara}}'' uses a peacock, ''Dhumraketu'' uses a ], and ''Gajanana'' uses a mouse, in the ] listed in the ''Ganesha Purana''. Jain depictions of Ganesha show his vahana variously as a ], ], ], ram, or ].<ref> | |||
* {{Harvard citation no brackets|Krishan|1999|pp=48–49}} | |||
The colors most often associated with Ganesha are red <ref>Nagar, Preface.</ref> and yellow, but specific other colors are associated with certain forms.<ref>"The Colors of Ganesha". Martin-Dubost, pp. 221-230.</ref> Many examples of color associations with specific meditation forms are prescribed in the ], which is a treatise on ] that includes a section on variant forms of Ganesha. For example, white is associated with his representations as Heramba-Ganapati <!-- TRANSLATION? -->and Rina-Mochana-Ganapati ("Ganapati Who Releases From Bondage").<ref>Martin-Dubost, pp. 224-228</ref> Ekadanta-Ganapati is visualized as blue during meditation on that form.<ref>Martin-Dubost, p. 228.</ref> | |||
* {{Harvard citation no brackets|Bailey|1995|p=348}}. For the Ganesha Purana story of {{IAST|Mayūreśvara}} with the peacock mount (GP I.84.2–3) | |||
* Maruti Nandan Tiwari and Kamal Giri, "Images of {{IAST|Gaṇeśa}} In Jainism", in: {{Harvard citation no brackets|Brown|1991|pp=101–102}}.</ref> | |||
Ganesha is often shown riding on or attended by a ].<ref>* {{Harvard citation no brackets|Nagar|1992}}. Preface. | |||
===Vahanas of Ganesha=== | |||
* {{Harvard citation no brackets|Martin-Dubost|1965|pp=231–244}}.</ref> Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet.<ref>See note on figure 43 in: {{Harvard citation no brackets|Martin-Dubost|1997|p=144}}.</ref> The mouse as a mount first appears in written sources in the '']'' and later in the ''Brahmananda Purana'' and ''Ganesha Purana'', where Ganesha uses it as his vehicle in his last incarnation.<ref>Citations to ''Matsya Purana'' 260.54, ''Brahmananda Purana Lalitamahatmya'' XXVII, and '']'' 2.134–136 are provided by: {{Harvard citation no brackets|Martin-Dubost|1997|p=231}}.</ref> The ] includes a meditation verse on Ganesha that describes the mouse appearing on his flag.<ref>{{Harvard citation no brackets|Martin-Dubost|1997|p=232}}.</ref> The names ''{{IAST|Mūṣakavāhana}}'' (mouse-mount) and ''{{IAST|Ākhuketana}}'' (rat-banner) appear in the '']''.<ref>For {{IAST|Mūṣakavāhana}} see v. 6. For Ākhuketana see v. 67. In: ''{{IAST|Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta 'khadyota' vārtika sahita}}''. ({{IAST|Prācya Prakāśana: Vārāṇasī}}, 1991). Source text with a commentary by {{IAST|]}} in Sanskrit.</ref> | |||
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret {{IAST|Gaṇapati}}'s mouse, do so negatively; it symbolizes '']'' as well as desire".<ref>For a review of different interpretations, and quotation, see: {{Harvard citation no brackets|Grimes|1995|p=86}}.</ref> Along these lines, Michael Wilcockson says it symbolises those who wish to overcome desires and be less selfish.<ref>''A Student's Guide to AS Religious Studies for the OCR Specification,'' by Michael Wilcockson, p. 117</ref> Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word ''{{IAST|mūṣaka}}'' (mouse) is derived from the root ''{{IAST|mūṣ}}'' (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of ''vighna'' (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as ''Vigneshvara'' (Lord of Obstacles) and gives evidence of his possible role as a folk ''grāma-devatā'' (village deity) who later rose to greater prominence.<ref>{{Harvard citation no brackets|Krishan|1999|pp=49–50}}</ref> Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.<ref>* {{Harvard citation no brackets|Martin-Dubost|1965|p=231}} | |||
The earliest Ganesha images are without a ] (mount).<ref>Krishan, pp. 48, 89, 92.</ref> Of ] described in the ''Mudgala Purana'', Ganesha has a mouse in five of them, uses a lion in his incarnation as Vakratunda, a peacock in his incarnation of Vikata, and ], the divine serpent, in his incarnation as Vighnaraja.<ref>Krishan, p. 49.</ref> Of the ] listed in the ''Ganesha Purana'', Mohotkata has a lion, {{IAST|Mayūreśvara}} has a peacock, Dhumraketu has a horse, and Gajanana has a rat.<ref>Krishan, pp. 48-49.</ref><ref>For the Ganesha Purana story of {{IAST|Mayūreśvara}} with the peacock mount (GP I.84.2-3), see: Bailey (1995), p. 348.</ref> Jain depictions of Ganesha show his vahana variously as a mouse,<ref>Maruti Nandan Tiwari and Kamal Giri, "Images of {{IAST|Gaṇeśa}} In Jainism", in: Brown, pp.101.</ref> an elephant,<ref>Maruti Nandan Tiwari and Kamal Giri, "Images of {{IAST|Gaṇeśa}} In Jainism", in: Brown, pp.102.</ref> a tortoise, a ram, or a peacock.<ref>Krishan, p. 49.</ref> | |||
* Rocher, Ludo. "{{IAST|Gaṇeśa}}<nowiki/>'s Rise to Prominence in Sanskrit Literature", in: {{Harvard citation no brackets|Brown|1991|p=73}}. For mention of the interpretation that "the rat is 'the animal that finds its way to every place,'"</ref> | |||
== Features == | |||
====Mouse or rat as vahana==== | |||
{{CSS image crop|Image=Dagdusheth Ganpati 02.JPG|bSize=400|cWidth=213|cHeight=250|oTop=40|oLeft=50|Description=The central icon of Ganesha at the ].|Align=left}} | |||
], ]. Note the red flowers offered by devotees.]] | |||
=== Removal of obstacles === | |||
Ganesha is often shown riding on or attended by a ] or ].<ref>Nagar. Preface.</ref><ref>Martin-Dubost, pp. 231-244.</ref> Martin-Dubost says that in central and western India the rat began to appear as the principal vehicle in sculptures of {{IAST|Gaṇeśa}} in the seventh century A.D., where the rat was always placed close to his feet.<ref>See note on figure 43 in: Martin-Dubost, p. 144.</ref> The mouse as a ] first appears in written sources in the '']'' and later in the ''Brahmananda Purana'' and ''Ganesha Purana'', where Ganesha uses it as his vehicle only in his last incarnation.<ref>Citations to ''Matsya Purana'' 260.54, ''Brahmananda Purana Lalitamahatmya'' XXVII, and ''Ganesha Purana'' 2.134-136 are provided by: Martin-Dubost, p. 231.</ref> The ] includes a meditation verse on Ganesha that describes the mouse appearing on his flag.<ref>Martin-Dubost, p. 232.</ref> The names {{IAST|Mūṣakavāhana}} ("Mouse-mount") and {{IAST|Ākhuketana}} ("Rat-banner") appear in the '']''.<ref>For {{IAST|Mūṣakavāhana}} see v. 6. For Ākhuketana see v. 67. In: ''{{IAST|Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita}}''. ({{IAST|Prācya Prakāśana: Vārāṇasī}}, 1991). Source text with a commentary by {{IAST|Bhāskararāya}} in Sanskrit.</ref> | |||
Ganesha is ''Vighneshvara'' (''Vighnaraja,'' ] – ''Vighnaharta)'', the Lord of Obstacles, both of a material and spiritual order.<ref>"Lord of Removal of Obstacles", a common name, appears in the title of Courtright's ''{{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings''. For equivalent Sanskrit names ''Vighneśvara'' and ''Vighnarāja'', see: {{Harvard citation no brackets|Mate|1962|p=136}}</ref> He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Hence, he is often worshipped by the people before they begin anything new.<ref>{{Cite web| url=https://chopra.com/articles/ganesha-the-remover-of-obstacles| title=Ganesha: The Remover of Obstacles| date=31 May 2016| access-date=29 August 2019| archive-date=31 October 2019| archive-url=https://web.archive.org/web/20191031193717/https://chopra.com/articles/ganesha-the-remover-of-obstacles| url-status=dead}}</ref> Paul Courtright says that Ganesha's ''dharma'' and his raison d'être is to create and remove obstacles.<ref>{{Harvard citation no brackets|Courtright|1985|p=136}}</ref> | |||
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time.<ref name="Krishanvii"/> Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the {{IAST|Ganapatyas}}, to this shift in emphasis from ''{{IAST|vighnakartā}}'' (obstacle-creator) to ''{{IAST|vighnahartā}}'' (obstacle-averter).<ref>For Dhavilkar's views on Ganesha's shifting role, see Dhavalikar, M.K. "{{IAST|Gaṇeśa}}: Myth and reality" in {{Harvnb|Brown|1991|p=49}}</ref> However, both functions continue to be vital to his character.<!-- , as Robert Brown explains, "even after the ] is well-defined, in art ] remained predominantly important for his dual role as creator and remover of obstacles, thus having both a negative and a positive aspect". --><ref>{{Harvard citation no brackets|Brown|1991|p=6}}</ref> | |||
There are a variety of interpretations regarding what the mouse symbolizes. According to Grimes, "Many, if not most of those who interpret {{IAST|Gaṇapati}}'s mouse, do so negatively; it symbolizes '']'' as well as desire."<ref>For a review of different interpretations, and quotation, see: Grimes (1995), p. 86.</ref> Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish.<ref>''A Student's Guide to AS Religious Studies for the OCR Specification,'' by Michael Wilcockson, pg.117</ref> Krishan notes that the rat is a destructive creature and a menace to crops. The Sanskrit word ''{{IAST|mūṣaka}}'' (mouse) is derived from the root ''{{IAST|mūṣ}}'' which means "stealing, robbing." It was essential to subdue the rat as a destructive pest, a type of ''vighna'' (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara and gives evidence of his possible role as a folk ''grāmata-devatā'' (village deity) who later rose to greater prominence.<ref>Krishnan pp. 49-50.</ref> Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.<ref>Martin-Dubost, p. 231.</ref><ref>For mention of the interpretation that "the rat is 'the animal that finds its way to every place,' " see: Rocher, Ludo. "{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature," in: Brown (1991), p. 73.</ref> | |||
=== Buddhi (Intelligence) === | |||
==Associations== | |||
Ganesha is considered to be the Lord of letters and learning.<ref>{{Harvard citation no brackets|Nagar|1992|p=5}}.</ref> In Sanskrit, the word '']'' is an active noun that is variously translated as intelligence, wisdom, or intellect.{{Sfn|Apte|1965|p= 703}} The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the '']'' and the '']'' is ''Buddhipriya''.<ref>''Ganesha Purana'' I.46, v. 5 of the Ganesha Sahasranama section in GP-1993, Sharma edition. It appears in verse 10 of the version as given in the Bhaskararaya commentary.</ref> This name also appears in a list of 21 names at the end of the ''Ganesha Sahasranama'' that Ganesha says are especially important.<ref>Sharma edition, GP-1993 I.46, verses 204–206. The Bailey edition uses a variant text, and where Sharma reads ''Buddhipriya'', Bailey translates ''Granter-of-lakhs.''</ref> The word ''priya'' can mean "fond of", and in a marital context it can mean "lover" or "husband",<ref>Practical Sanskrit Dictionary By ]; p. 187 (''priya''); Published 2004; ] Publ; {{ISBN|8120820002}}</ref> so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".<ref>{{Harvard citation no brackets|Krishan|1999|pp=60–70}}p. discusses Ganesha as "Buddhi's Husband".</ref> | |||
===Obstacles=== | |||
=== Om === | |||
Ganesha is the Lord of Obstacles, both of a material and spiritual order.<ref>"Lord of Obstacles," a common name, appears in the title of Courtright's ''{{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings''. For equivalent Sanskrit names ''Vighneśvara'' and ''Vighnarāja'', see: Courtright, p. 136.</ref> He can place obstacles in the path of those who need to be checked and can remove blockages just as easily. The Sanskrit terms ''vighnakartā'' ("obstacle-creator") and ''vighnahartā'' ("obstacle-destroyer") summarize the dual roles.<ref>Yuvraj Krishhan notes that some of his names reflect shadings of multiple roles that have shifted over time in this quote: "{{IAST|Gaṇeśa}} has a dual nature; as Vināyaka, as a ''grāmadevatā'', he is ''vighnakartā'', and as {{IAST|Gaṇeśa}} he is ''vighnahartā'', a ''{{IAST|paurāṇic devatā}}''." Krishan, p. viii.</ref> Both functions are vital to his character, as Robert Brown explains: | |||
] | |||
Ganesha is identified with the Hindu ] ]. The term ''{{IAST|oṃkārasvarūpa}}'' (Om is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound.<ref>Grimes, p. 77.</ref> The '']'' attests to this association. Chinmayananda translates the relevant passage as follows:{{Sfn|Chinmayananda|1987|p= 127, In Chinmayananda's numbering system, this is ''upamantra'' 8.}} | |||
{{quote|(O Lord Ganapati!) You are (the Trimurti) ], ], and ]. You are ]. You are fire <nowiki>]<nowiki>]</nowiki> and air <nowiki>]<nowiki>]</nowiki>. You are the sun <nowiki>]<nowiki>]</nowiki> and the moon <nowiki>]ma<nowiki>].</nowiki> You are ]. You are (the three worlds) Bhuloka , Antariksha-loka , and ]loka . You are Om. (That is to say, You are all this).}} | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">Even after the {{IAST|Purāṇic Gaṇeśa}} is well-defined, in art {{IAST|Gaṇeśa}} remained predominantly important for his dual role as creator and remover of obstacles, thus having both a negative and a positive aspect.<ref>Brown, p. 6.</ref></blockquote> | |||
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Om in the ] and ] scripts.<ref>For examples of both, see: {{Harvard citation no brackets|Grimes|1995|pp=79–80}}</ref> | |||
Paul Courtright says that: | |||
=== First chakra === | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">{{IAST|Gaṇeśa}} is also called Vighneśvara or Vighnarāja, the Lord of Obstacles. His task in the divine scheme of things, his ''dharma'', is to place and remove obstacles. It is his particular territory, the reason for his creation.<ref>Courtright, p. 136.</ref></blockquote> | |||
According to ], Ganesha resides in the first ], called ] ({{IAST|mūlādhāra}}). ''Mula'' means "original, main"; ''adhara'' means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests.<ref name="T83">Tantra Unveiled: Seducing the Forces of Matter & Spirit By Rajmani Tigunait; Contributor Deborah Willoughby; Published 1999; Himalayan Institute Press; p. 83; {{ISBN|0893891584}}</ref> This association is also attested to in the '']''. Courtright translates this passage as follows: "You continually dwell in the ] at the base of the spine ."<ref name="courtright">{{Harvard citation no brackets|Courtright|1985|p=253}}.</ref> Thus, Ganesha has a permanent abode in every being at the Muladhara.{{Sfn|Chinmayananda|1987|p= 127, In Chinmayananda's numbering system this is part of ''upamantra'' 7. 'You have a permanent abode (in every being) at the place called "Muladhara"'.}} Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the ]".<ref name="T83" /> | |||
== Family and consorts == | |||
{{see also|Mythological anecdotes of Ganesha|Consorts of Ganesha}} | |||
] and ] giving a bath to Ganesha. Kangra miniature, 18th century. ], New Delhi.<ref>This work is reproduced and described in Martin-Dubost (1997), p. 51, which describes it as follows: "This square shaped miniature shows us in a Himalayan landscape the god {{IAST|Śiva}} sweetly pouring water from his {{IAST|kamaṇḍalu}} on the head of baby {{IAST|Gaṇeśa}}. Seated comfortably on the meadow, {{IAST|Pārvatī}} balances with her left hand the baby {{IAST|Gaņeśa}} with four arms with a red body and naked, adorned only with jewels, tiny anklets and a golden chain around his stomach, a necklace of pearls, bracelets and armlets."</ref>]] | |||
Though Ganesha is popularly held to be the son of ] and ], the ] texts give different versions about his birth.<ref>In: | |||
Ganesha is considered to be the Lord of Intelligence.<ref>Nagar, p. 5.</ref> In Sanskrit, the word ''buddhi'' is a feminine noun that is variously translated as intelligence, wisdom, or intellect.<ref>Apte, p. 703.</ref> The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, where many stories showcase his cleverness and love of intelligence. One of Ganesha's names in the '']'' and the '']'' is ''Buddhipriya''.<ref>''Ganesha Purana'' I.46, v. 5 of the Ganesha Sahasranama section in GP-1993, Sharma edition. It appears in verse 10 of the version as given in the Bhaskararaya commentary.</ref> This name also appears in a special list of twenty-one names that {{IAST|Gaṇeśa}} says are of special importance at the end of the ''Ganesha Sahasranama''.<ref>Sharma edition, GP-1993 I.46, verses 204-206. The Bailey edition uses a variant text, and where Sharma reads Buddhipriya, Bailey translates "Granter-of-lakhs."</ref> The word ''priya'' can mean "fond of," but in a marital context it can mean "lover" or "husband." Buddhipriya probably refers to Ganesha's well-known association with intelligence. | |||
*{{Harvard citation no brackets|Nagar|1992|pp=7–14}}. For a summary of Puranic variants of birth stories. | |||
*{{Harvard citation no brackets|Martin-Dubost|1965|pp=41–82}}. Chapter 2, "Stories of Birth According to the {{IAST|Purāṇas}}".</ref> In some he was created by Parvati,<ref>''Shiva Purana'' IV. 17.47–57. ''Matsya Purana'' 154.547.</ref> or by Shiva<ref>Linga Purana</ref> or created by Shiva ''and'' Parvati,<ref>''{{IAST|Varāha}} Purana'' 23.18–59.</ref> in another he appeared mysteriously and was discovered by Shiva and Parvati<ref>For summary of ''Brahmavaivarta Purana, Ganesha Khanda'', 10.8–37, see: {{Harvard citation no brackets|Nagar|1992|pp=11–13}}.</ref> or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.<ref name="Melton2011">{{cite book|last=Melton|first=J. Gordon|title=Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations|url=https://books.google.com/books?id=KDU30Ae4S4cC&pg=PA325|date=13 September 2011|publisher=ABC-CLIO|isbn=978-1598842050|pages=325–}}</ref> | |||
The family includes his brother, the god of war, ], who is also called Skanda and Murugan.<ref>For a summary of variant names for Skanda, see: {{Harvard citation no brackets|Thapan|1997|p=300}}.</ref> Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the firstborn.<ref>{{Harvard citation no brackets|Khokar|Saraswati|2005}} p.4.</ref> In ], Skanda was an important martial deity from about 500 BCE to about 600 CE, after which worship of him declined significantly. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers<ref>{{Harvard citation no brackets|Brown|1991|p=79}}.</ref> and may reflect sectarian tensions.<ref>{{Harvard citation no brackets|Oka|1913|p=38}}.</ref> | |||
This association with wisdom also is reflected in the name ''Buddha'', which appears as a name of Ganesha in the second verse of the ''Ganesha Purana'' version of the ''Ganesha Sahasranama''.<ref>''{{IAST|Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta ‘khadyota’ vārtika sahita}}''. ({{IAST|Prācya Prakāśana: Vārāṇasī}}, 1991). Includes the full source text and the commentary by Bhāskararāya in Sanskrit. The name "Buddha" is in verse 7 of the volume cited, which corresponds to verse 2 of the śasahasranāma proper.</ref> The positioning of this name at the beginning of the ''Ganesha Sahasranama'' reveals the name's importance. ]'s commentary on the ''Ganesha Sahasranama'' says that this name means that ] was an avatar of Ganesha.<ref>Bhaskararaya's commentary on the name Buddha with commentary verse number is: "नित्यबुद्धस्वरूपत्वात् अविद्यावृत्तिनाशनः । यद्वा जिनावतारत्वाद् बुद्ध इत्यभिधीयते ॥ १५ ॥"</ref> This interpretation is not widely known even among ]. Buddha is not mentioned in the lists of Ganesha's incarnations given in the main sections of the ''Ganesha Purana'' and '']''. Bhaskararaya also provides a more general interpretation of this name as simply meaning that Ganesha's very form is "eternal elightenment" ({{IAST|nityabuddaḥ}}), so he is named Buddha. | |||
] (1848–1906)]] | |||
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories.<ref name="lawrence_cohen">For a review, see: Cohen, Lawrence. "The Wives of {{IAST|Gaṇeśa}}". {{Harvard citation no brackets|Brown|1991|pp=115–140}}</ref> One pattern of myths identifies Ganesha as an unmarried '']''.<ref>In: | |||
*{{Harvnb|Getty|1936|p=33}}. "According to ancient tradition, {{IAST|Gaṇeśa}} was a {{IAST|Brahmacārin}}, that is, an unmarried deity; but legend gave him two consorts, personifications of Wisdom (Buddhi) and Success (Siddhi)." | |||
*{{Harvnb|Krishan|1999|p=63}}. "... in the ''{{IAST|smārta}}'' or orthodox traditional religious beliefs, {{IAST|Gaṇeśa}} is a bachelor or ''{{IAST|brahmacārī}}''"</ref> This view is common in southern India and parts of northern India.<ref>For discussion on celibacy of Ganesha, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=126–129}}.</ref> Another popularly-accepted mainstream pattern associates him with the concepts of ''Buddhi'' (intellect), ''Siddhi'' (spiritual power), and ''Riddhi'' (prosperity); these qualities are personified as goddesses, said to be Ganesha's wives.<ref>For a review of associations with Buddhi, Siddhi, Riddhi, and other figures, and the statement "In short the spouses of {{IAST|Gaṇeśa}} are the personifications of his powers, manifesting his functional features...", see: {{Harvnb|Krishan|1999|p=62}}.</ref> He also may be shown with a single consort or a nameless servant (Sanskrit: ''{{IAST|daşi}}'').<ref>For single consort or a nameless ''{{IAST|daşi}}'' (servant), see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|p=115}}.</ref> Another pattern connects Ganesha with the goddess of culture and the arts, ] or {{IAST|Śarda}} (particularly in ]).<ref>For associations with Śarda and ] and the identification of those goddesses with one another, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=131–132}}.</ref> He is also associated with the goddess of luck and prosperity, ].<ref>For associations with Lakshmi see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=132–135}}.</ref> Another pattern, mainly prevalent in the ] region, links Ganesha with the banana tree, ].<ref>For discussion of the Kala Bou, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=124–125}}.</ref> | |||
The '']'' says that Ganesha had begotten two sons: {{IAST|Kşema}} (safety) and {{IAST|Lābha}} (profit). In northern Indian variants of this story, the sons are often said to be {{IAST|Śubha}} (auspiciousness) and {{IAST|Lābha}}.<ref>For statement regarding sons, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|p=130}}.</ref> The 1975 ] '']'' shows Ganesha married to Riddhi and Siddhi and having a daughter named ], the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.<ref>In: | |||
===Aum=== | |||
* Cohen, Lawrence. "The Wives of {{IAST|Gaṇeśa}}". {{Harvard citation no brackets|Brown|1991|p=130}}. | |||
* {{Harvard citation no brackets|Thapan|1997}}, p. 15–16, 230, 239, 242, 251.</ref> | |||
== Worship and festivals == | |||
]) Aum jewel]] | |||
] celebrations in ]]] | |||
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business.<ref>{{Harvard citation no brackets|Krishan|1981–1982|pp=1–3}}</ref> K.N Soumyaji says, "there can hardly be a home which does not house an idol of Ganapati. ... Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country".<ref>K.N. Somayaji, ''Concept of Ganesha'', p. 1 as quoted in {{Harvard citation no brackets|Krishan|1999|pp=2–3}}</ref> Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.<ref>{{Harvard citation no brackets|Krishan|1999|p=38}}</ref> | |||
Ganesha is identified with the Hindu ] ] ({{lang|sa|ॐ}}, also called ''Om''). The term ''{{IAST|oṃkārasvarūpa}}'' ("Aum is his form") when identified with Ganesha refers to the notion that he is the personification of the primal sound.<ref>Grimes, p. 77.</ref> This association is attested to in the '']''. The relevant passage is translated by Paul Courtright as follows: | |||
Ganesha is a non-sectarian deity. Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies.<ref>For worship of Ganesha by "followers of all sects and denominations, Saivites, Vaisnavites, Buddhists, and Jainas" see {{Harvnb|Krishan|1981–1982|p=285}}</ref> Dancers and musicians, particularly in southern India, begin art performances such as the ] dance with a prayer to Ganesha.<ref name="Nagar, Preface" /> ]s such as ''Om Shri {{IAST|Gaṇeshāya}} Namah'' (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is ''Om {{IAST|Gaṃ}} Ganapataye Namah'' (Om, {{IAST|Gaṃ}}, Salutation to the Lord of Hosts).<ref>{{Harvard citation no brackets|Grimes|1995|p=27}}</ref> | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">You are ], ], and ] <nowiki>]<nowiki>]</nowiki>. You are ], ], and ]. You are ]. You are earth, space, and heaven. You are the manifestation of the mantra "{{IAST|Oṃ}}."<ref>Translation. Courtright, p. 253.</ref></blockquote> | |||
Devotees offer Ganesha sweets such as ]a and small sweet balls called ]s. He is often shown carrying a bowl of sweets, called a ''{{IAST|modakapātra}}''.<ref>The term ''modaka'' applies to all regional varieties of cakes or sweets offered to Ganesha. {{Harvard citation no brackets|Martin-Dubost|1965|p=204}}.</ref> Because of his identification with the color red, he is often worshipped with ] paste ({{IAST|raktachandana}})<ref>{{Harvard citation no brackets|Martin-Dubost|1965|p=369}}.</ref> or red flowers. {{IAST|Dūrvā}} grass ('']'') and other materials are also used in his worship.<ref>{{Harvard citation no brackets|Martin-Dubost|1965|pp=95–99}}</ref> | |||
A variant version of this passage is translated by Chinmayananda as follows: | |||
Festivals associated with Ganesh are ] or Vināyaka chaturthī in the '']'' (the fourth day of the waxing moon) in the month of '']'' (August/September) and the ] (Ganesha's birthday) celebrated on the ''cathurthī'' of the ''{{IAST|śuklapakṣa}}'' (fourth day of the waxing moon) in the month of '']'' (January/February)."<ref>{{Harvard citation no brackets|Thapan|1997}} p. 215</ref> | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and ]. You are ]. You are fire and air. You are the sun and the moon. You are ]. You are (the three worlds) Bhuloka, Antariksha-loka, and ]loka. You are Om. (that is to say, You are all this).<ref>Chinmayananda, p. 127. In Chinmayananda's numbering system, this is ''upamantra'' 8.</ref></blockquote> | |||
===Ganesha Chaturthi=== | |||
Some devotees see similarities between the shape of his body in iconography and the shape of Om in the ] and ] scripts.<ref>For examples of both, see: Grimes, pp. 79-80.</ref> | |||
] during the festival of Ganesha Chaturthi]] | |||
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September.<ref>For the fourth waxing day in {{IAST|Māgha}} being dedicated to Ganesa ({{IAST|Gaṇeśa-caturthī}}) see: {{Harvard citation|Bhattacharyya|1956}}., "Festivals and Sacred Days", in: Bhattacharyya, volume IV, p. 483.</ref> The festival begins with people bringing in clay idols of Ganesha, symbolising the god's visit. The festival culminates on the day of ], when the idols ('']s'') are immersed in the most convenient body of water.<ref>''The Experience of Hinduism: Essays on Religion in Maharashtra''; Edited By Eleanor Zelliot, Maxine Berntsen, pp. 76–94 ("The Ganesh Festival in Maharashtra: Some Observations" by Paul B. Courtright); 1988; SUNY Press; {{ISBN|088706664X}}</ref> <!-- while the people shout "Ganapati Bappa Morya" (Ganesha come back soon next year). --> Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, ] transformed this annual Ganesha festival from private family celebrations into a grand public event.<ref>{{Harvard citation no brackets|Metcalf|Metcalf}}, p. 150.</ref> He did so "to bridge the gap between the ]s 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 ].<ref>In: | |||
===First chakra=== | |||
*{{Harvard citation|Brown|1991|p=9}}. | |||
*{{Harvard citation no brackets|Thapan|1997|p=225}} For Tilak's role in converting the private family festivals to a public event in support of ].</ref> Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule.<ref>In: | |||
*Momin, A.R., ''The Legacy of G.S. Ghurye: A Centennial Festschrift'', p. 95. | |||
*{{Harvard citation no brackets|Brown|1991}}, p. 9. For Ganesha's appeal as "the god for Everyman" as a motivation for Tilak.</ref> Tilak was the first to install large public images of Ganesha in ], and he established the practice of submerging all the public images on the tenth day.<ref>For Tilak as the first to use large public images in ''{{IAST|maṇḍapas}}'' (pavilions or tents) see: {{Harvard citation no brackets|Thapan|1997}}, p. 225.</ref> | |||
Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra.<ref>For Ganesh Chaturthi as the most popular festival in Maharashtra, see: {{Harvard citation no brackets|Thapan|1997}}, p. 226.</ref><ref>"{{IAST|Gaṇeśa}} in a Regional Setting". {{Harvard citation no brackets|Courtright|1985}}, p. 202–247.</ref> The festival also assumes huge proportions in ], ], and in the surrounding belt of Ashtavinayaka temples. | |||
Ganesha is associated with the first or "root" ] (]). This association is attested to in the '']''. As translated by Courtright this passage reads: | |||
=== Temples === | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">You continually dwell in the sacral plexus at the base of the spine .<ref>Translation. Courtright, p. 253.</ref></blockquote> | |||
{{further|List of Ganapati temples|Ashtavinayak}} | |||
]In Hindu temples, Ganesha is depicted in various ways: as a subordinate deity (''{{IAST|pãrśva-devatã}}''); as a deity related to the principal deity (''{{IAST|parivāra-devatã}}''); or as the principal deity of the temple ({{IAST|pradhāna}}).<ref>{{Harvard citation no brackets|Krishan|1999}}, p. 92</ref> As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati's doorkeeper.<ref>{{Harvard citation no brackets|Brown|1991}}, p. 3</ref> In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (Sanskrit: अष्टविनायक; {{IAST|aṣṭavināyaka}}; lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of ], each of the eight shrines celebrates a particular form of Ganapati, complete with its own lore.<ref>{{Harvard citation no brackets|Grimes|1995}}, p. 110–112</ref> The eight shrines are: ], ], ], ], ], ], ] and ]. | |||
There are many other important Ganesha temples at the following locations: ] in Mumbai, Ganpatipule temple at ], Binkhambi Ganesh mandir in Kolhapur, Jai Vinayak temple in Jaigad, Ratnagiri, ] in Maharashtra; [[Chintaman Ganesh temple, Ujjain| | |||
A variant version of this passage is translated by Chinmayananda: | |||
Ujjain]] in ]; ], ] and Raipur (]) in ]; Baidyanath in ]; ], Dholaka, and ] in ] and Dhundiraj Temple in ], ]. Prominent Ganesha temples in southern India include the following: ] in ]; the ] at ], ] at ]<ref>{{cite news|title=Major Ganesha Temples around the world|url=https://tamilminutes.com/famous-vinayagar-temple-in-the-world/|date=31 August 2022|newspaper=Tamil Minutes|access-date=22 October 2022}}</ref> and ] in ] which is a town named after Ganesha in ]; ], ], ] in ]; ], and ] in ]; and ] in ].<ref>{{Harvard citation no brackets|Murthy|1985}}, p. 91–92</ref> | |||
T. A. Gopinatha notes, "Every village however small has its own image of ''{{IAST|Vighneśvara}}'' (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below ''{{IAST|pīpaḹa}}'' (]) trees ... in a niche ... in temples of ''{{IAST|Viṣṇu}}'' (Vishnu) as well as ''{{IAST|Śiva}}'' (Shiva) and also in separate shrines specially constructed in ''{{IAST|Śiva}}'' temples ... the figure of ''{{IAST|Vighneśvara}}'' is invariably seen."<ref>T.A. Gopinatha; ''Elements of Hindu Iconography'', p. 47–48 as quoted in {{Harvard citation no brackets|Krishan|1999|p=2}}</ref> Ganesha temples have also been built outside of India, including ], ] (including the four ''Vinayaka'' shrines in the ]),<ref>{{Harvard citation no brackets|Krishan|1999}}, p. 147–158</ref> and in several western countries.<ref>{{cite web|url=http://ganapati.club.fr/anglais/tslesganesheng.html|title=Ganesha Temples worldwide|url-status=dead|archive-url=https://web.archive.org/web/20071217044207/http://ganapati.club.fr/anglais/tslesganesheng.html|archive-date=17 December 2007}}</ref> | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">You have a permanent abode (in every being) at the place called "Muladhara,"<ref>Chinmayananda, p. 127. In Chinmayananda's numbering system, this is part of ''upamantra'' 7.</ref></blockquote> | |||
== |
== Rise to prominence == | ||
] and ] giving a bath to {{IAST|Gaṇeśa}}. Kangra miniature, 18th century. Allahbad Museum, New Delhi.<ref>This work is reproduced and described in Martin-Dubost (1997), p. 51, which describes it as follows: "This square shaped miniature shows us in a Himalayan landscape the god {{IAST|Śiva}} sweetly pouring water from his {{IAST|kamaṇḍalu}} on the head of baby {{IAST|Gaṇeśa}}. Seated comfortably on the meadow, {{IAST|Pārvatī}} balances with her left hand the baby {{IAST|Gaņeśa}} with four arms with a red body and naked, adorned only with jewels, tiny anklets and a golden chain around his stomach, a necklace of pearls, bracelets and armlets."</ref>]] | |||
=== First appearance === | |||
While Ganesha is popularly considered to be the son of ] and ], the ] myths relate several different versions of his birth.<ref>For a summary of Puranic variants of birth stories, see: Nagar, pp. 7-14.</ref><ref>Martin-Dubost, pp. 41-82. Chapter 2, "Stories of Birth According to the {{IAST|Purāṇas}}".</ref> These include versions in which he is created by Shiva,<ref>''Linga Purana''.</ref> by Parvati,<ref>''Shiva Purana'' IV. 17.47-57. ''Matsya Purana'' 154.547.</ref> by Shiva ''and'' Parvati,<ref>''{{IAST|Varāha}} Purana'' 23.18-59.</ref> or simply appears in a mysterious manner and is then discovered by Shiva and Parvati.<ref>For summary of ''Brahmavaivarta Purana, Ganesha Khanda'', 10.8-37, see: Nagar, pp. 11-13.</ref> | |||
]'', a 7th-century marble Ganesha found in ], ], and once displayed at Dargah Pir Rattan Nath, ].<ref>The inscription says that this "great and beautiful image of {{IAST|Mahāvināyaka}}" was consecrated by the ] King Khingala. For photograph of statue and details of inscription, see: Dhavalikar, M.K., "{{IAST|Gaņeśa}}: Myth and Reality", in: {{Harvnb|Brown|1991|pp=50, 63}}.</ref><ref>{{citation|jstor=29755703|title=A Note on Two Gaṇeśa Statues from Afghanistan|journal=East and West|volume=21|issue=3/4|pages=331–336|last1=Dhavalikar|first1=M. K.|year=1971}}</ref>]] | |||
An elephant–headed anthropomorphic figure on ] coins from the 1st century BCE has been proposed by some scholars to be "incipient Ganesha", but this has been strongly contested.<ref>{{cite journal |last1=Bopearachchi |first1=Osmund |title=On the so-called earliest representation of Ganesa |journal=Topoi. Orient-Occident |date=1993 |volume=3 |issue=2 |pages=425–453 |doi=10.3406/topoi.1993.1479 |url=https://www.persee.fr/doc/topoi_1161-9473_1993_num_3_2_1479}}</ref> Others have suggested Ganesha may have been an emerging deity in India and southeast Asia around the 2nd century CE based on the evidence from archaeological excavations in Mathura and outside India.<ref>{{Harvnb|Brown|1991|pages=6–7}}</ref> First ] images of Ganesha are from 1st century CE found in Ter, Pal, Verrapuram, and ]. These figures are small, with an elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd–3rd centuries CE).<ref name="Kumar, Ajit 2007. pp. 89-91">{{cite journal |last1=Kumar |first1=Ajit|date=2007 |title=A Unique Early Historic Terracotta Ganesa Image from Pal, District Aurangabad, Maharashtra |url=https://www.academia.edu/4417003 |journal=Kala, the Journal of Indian Art History Congress, Vol XI. (2006–2007)|language=en|pages=89–91}}</ref> | |||
The family includes his brother ], who is also called Karttikeya, Murugan, and other names.<ref>For a summary of variant names for Skanda, see: Thapan, p. 300.</ref><ref>For a summary of variant names for Skanda, see: Brown, p. 355.</ref> Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder brother, while in the south, Ganesha is considered the first born.<ref>Khokar and Saraswati, p.4.</ref> Prior to the emergence of Ganesha, Skanda had a long and glorious history as an important martial deity from about 500 BCE to about 600 CE, when his worship declined significantly in northern India. The period of this decline is concurrent with the rise of Ganesha. Several stories relate episodes of sibling rivalry between Ganesha and Skanda<ref>Brown, p. 4, 79.</ref> and may reflect historical tensions between the respective sects.<ref>Gupta, p. 38.</ref> | |||
Ganesha appeared in his classic form as a clearly-recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries CE.{{Sfn|Brown|1991|pp=19–21, chapter by AK Narain}} Some of the earliest known Ganesha images include two images found in eastern Afghanistan. The first image was discovered in the ruins north of ] along with those of ] and ]. It is dated to the 4th century. The second image found in ], the ], 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 ] in ]. 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 ] in Madhya Pradesh, and this is dated to the 5th-century ].<ref>{{Harvard citation no brackets|Nagar|1992|p=4}}</ref>{{Sfn|Brown|1991|pp=50–55, 120}}<ref>{{cite book|author=Raman Sukumar|title=The Living Elephants: Evolutionary Ecology, Behaviour, and Conservation |url=https://archive.org/details/livingelephantse00suku_0 |url-access=registration|year=2003|publisher=Oxford University Press|isbn=978-0198026730|pages=–68}}</ref> Other recent discoveries, such as one from Ramgarh Hill, are also dated to the 4th or 5th century.{{Sfn|Brown|1991|pp=50–55, 120}} An independent cult with Ganesha as the primary deity was well established by about the 10th century.{{Sfn|Brown|1991|pp=19–21, chapter by AK Narain}} Narain summarises the lack of evidence about Ganesha's history before the 5th century as follows:{{Sfn|Brown|1991|pp=19–21, chapter by AK Narain}} | |||
Ganesha's marital status varies widely in mythological stories, and the issue has been the subject of considerable scholarly review.<ref name="lawrence_cohen">For a review, see: Cohen, Lawrence. "The Wives of {{IAST|Gaṇeśa}}". Brown, pp. 115-140</ref> One pattern of myths identifies Ganesha as an unmarried '']''<ref>For statement that "According to ancient tradition, {{IAST|Gaṇeśa}} was a {{IAST|Brahmacārin}}, that is, an unmarried deity; but legend gave him two consorts, personifications of Wisdom (Buddhi) and Success (Siddhi).", see: {{Harvnb|Getty|1936|p=33}}.</ref><ref>For statement "... in the ''{{IAST|smārta}}'' or orthodox traditional religious beliefs, {{IAST|Gaṇeśa}} is a bachelor or ''{{IAST|brahmacārī}}''", see: {{Harvnb|Krishan|1999|p=63}}.</ref> This view is common in southern India, but it is also held in some areas of northern India.<ref>For discussion on celibacy of Ganesha, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=126-129}}.</ref> Another pattern associates him with the concepts of ''Buddhi'' (intellect), ''Siddhi'' (spiritual power), and ''Riddhi'' (prosperity); these qualities are sometimes personified as goddesses who are considered to be Ganesha's wives.<ref>For a review of associations with Buddhi, Siddhi, Riddhi, and other figures, and the statement "In short the spouses of {{IAST|Gaṇeśa}} are the personifications of his powers, manifesting his functional features...", see: {{Harvnb|Krishan|1999|p=62}}.</ref> He also may be shown with a single consort or a nameless servant (Sanskrit: ''{{IAST|daşi}}'').<ref>For single consort or a nameless ''{{IAST|daşi}}'' (servant), see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|p=115}}.</ref> Another pattern connects Ganesha with the goddess of culture and the arts, ] or {{IAST|Śarda}} (particularly in ]).<ref>For associations with Śarda and ] and the identification of those goddesses with one another, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=131-132}}.</ref> He is also associated with the goddess of luck and prosperity, ].<ref>For associations with Lakshmi see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=132-135}}.</ref> Another pattern mainly prevalent in the ] region links Ganesha with the ] tree, ].<ref>For discussion of the Kala Bo, see: Cohen, Lawrence, "The Wives of {{IAST|Gaṇeśa}}", in: {{Harvnb|Brown|1991|pp=124-125}}.</ref> | |||
{{quote|What is inscrutable is the somewhat dramatic appearance of Gaṇeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand, there is the pious belief of the orthodox devotees in Gaṇeśa's Vedic origins and in the {{IAST|Purāṇic}} explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand, there are doubts about the existence of the idea and the icon of ''this'' deity" before the fourth to fifth century A.D. ... n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.}} | |||
The '']'' says that Ganesha had two sons: Kshema ({{IAST|Kşema}}, prosperity) and Labha (profit). In Northern Indian variants of this story, the sons are often said to be ''{{IAST|Śubha}}'' (Hindi ''Shubh'') (auspiciousness) and ''{{IAST|Lābha}}''. {{Fact|date=September 2007}} The 1975 ] '']'' shows Ganesha married to Riddhi and Siddhi and having a daughter named ], the goddess of satisfaction. However, this story has no Puranic basis. Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.<ref>Cohen, Lawrence. "The Wives of {{IAST|Gaṇeśa}}". Brown, pp. 130.</ref><ref>Thapan, pp. 15-16, 230, 239, 242, 251.</ref> | |||
The evidence for more ancient Ganesha, suggests Narain, may reside outside Brahmanic or Sanskritic traditions, or outside geocultural boundaries of India.{{Sfn|Brown|1991|pp=19–21, chapter by AK Narain}} Ganesha appears in ] by the 6th century, states Brown,{{Sfn|Brown|1991|p=2}} and his artistic images in temple setting as "remover of obstacles" in South Asia appear by about 400 CE.{{Sfn|Brown|1991|p=8}} He is, states Bailey, recognised as goddess Parvati's son and integrated into ] theology by early centuries of the common era.{{Sfn|Bailey|1995|p=ix}} | |||
{{Details|Consorts of Ganesha}} | |||
=== Possible influences === | |||
==Worship and festivals== | |||
], ], ]]] | |||
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:<ref>{{Harvard citation no brackets|Courtright|1985}} p. 10–11.</ref> | |||
{{quote|In this search for a historical origin for Gaṇeśa, some have suggested precise locations outside the {{IAST|Brāhmaṇic}} tradition.... These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into {{IAST|Brāhmaṇic}} religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the {{IAST|Purāṇic}} literature and the iconography of {{IAST|Gaṇeśa}}.}} | |||
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that "although by the second century CE the elephant-headed ''{{IAST|yakṣa}}'' form exists it cannot be presumed to represent {{IAST|Gaṇapati-Vināyaka}}. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. {{IAST|Gaṇapati-Vināyaka}} had yet to make his debut."<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 75.</ref> | |||
] community in ], ]]] | |||
The ] (c. 2300 BCE - 2000 BCE) depicts 4 animals including an elephant around a deity who is claimed by some to be ]. Brown notes that this seal indicates the sacredness of elephants before Vedic period.<ref>{{Harvard citation no brackets|Brown|1991|p=33}}</ref> One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four ] ({{IAST|Vināyakas}}).<ref>In: | |||
Ganesha is worshipped for a wide variety of reasons, including a ], a new vehicle, student exams, sessions of ], or a new business. Throughout India and in Hindu culture, Ganesha is the first icon placed into any new home or abode. Devotees widely believe that wherever there is Ganesha, there is success and prosperity. By calling on him, people believe that he will come to their aid and grant them success. | |||
*''Passim''. {{Harvard citation no brackets|Thapan|1997}}. | |||
The worship of Ganesha is believed to complement the worship of other deities.{{Fact|date=September 2007}} Hindus of all sects begin prayers, important undertakings, and religious ceremonies with an invocation to Ganesha. Dancers and musicians also adore Ganesha and begin their performances of arts such as ] dance with a prayer to him, particularly in southern India.<ref>Nagar, Preface.</ref> ]s such as ''Om Shri {{IAST|Gaṇeshāya}} Namah'' ("Om, salutation to the Illustrious Ganesha") are often used. One of the most famous mantras associated with Ganesha is ''Om {{IAST|Gaṃ}} Ganapataye Namah'' (literally, "Om, {{IAST|Gaṃ}}, Salutation to the Lord of Hosts"). | |||
*Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". {{Harvard citation no brackets|Brown|1991}}, p. 70–72.</ref> In the ], the {{IAST|Vināyakas}} were a group of four troublesome demons who created obstacles and difficulties<ref>''Aitareya Brāhmana'', I, 21.</ref> but who were easily propitiated.<ref>Bhandarkar. ], Saivism and other Minor Sects. p. 147–148.</ref> The name Vināyaka is a common name for Ganesha both in the {{IAST|Purāṇas}} and in Buddhist Tantras.<ref name="Thapan" /> Krishan is one of the academics who accept this view, stating flatly of Ganesha, "He is a non-Vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the ''Mānavagŗhyasūtra'' (7th–4th century BCE) who cause various types of evil and suffering".<ref>{{Harvard citation no brackets|Krishan|1999}}, p. vii.</ref> Depictions of elephant-headed human figures, which some identify with Ganesha, appear in ] and ] as early as the 2nd century.<ref>For a discussion of early depiction of elephant-headed figures in art, see {{Harvnb|Krishan|1981–1982|pp=287–290}} or {{Harvnb|Murthy|1985|pp=31–32}}</ref> According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of ] in the early pre-Christian era.{{Sfn|Ellawala|1969| p= 159}} | |||
=== Vedic and epic literature === | |||
Devotees offer Ganesha various sweets, such as ]a and small sweet balls (]s).<ref>The term ''modaka'' applies to all regional varieties of cakes or sweets offered to Ganesha. Martin-Dubost, p. 204.</ref> He is often shown carrying a bowl of sweets, called a ''{{IAST|modakapātra}}'', which is one of his iconographic elements.<ref>Martin-Dubost, p. 204.</ref> Because of his identification with the color red, he is often worshipped with red sandalwood paste ({{IAST|raktacandana}})<ref>Martin-Dubost, p. 369.</ref> or red flowers. {{IAST|Dūrvā}} grass (''Cynodon dactylon'') and various other materials are also used in his worship.<ref>Martin-Dubost, pp. 95-99.</ref> | |||
] I manuscript of the '']'' depicting ] narrating the ''Mahabharata'' to Ganesha, who serves as the scribe]] | |||
The title "Leader of the group" (Sanskrit: ''{{IAST|gaṇapati}}'') occurs twice in the '']'', but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for ], according to commentators.<ref>Wilson, H. H. ''{{IAST|Ṛgveda Saṃhitā}}''. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume II: {{IAST|Maṇḍalas}} 2, 3, 4, 5. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). (Vol. II); {{ISBN|8171101380}} (Set). RV 2.23.1 (2222) {{IAST|gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam}} | 2.23.1; "We invoke the {{IAST|Brahmaṇaspati}}, chief leader of the (heavenly) bands; a sage of sages."</ref> While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today.<ref>In: | |||
*{{Harvard citation no brackets|Nagar|1992|p=3}}. | |||
===Ganesh Chaturthi=== | |||
*{{Harvard citation no brackets|Mate|1962|p=1}}.</ref> In rejecting any claim that this passage is evidence of Ganesha in the ''Rig Veda'', Ludo Rocher says that it "clearly refers to {{IAST|Bṛhaspati}}—who is the deity of the hymn—and {{IAST|Bṛhaspati}} only".<ref>Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature". {{Harvard citation no brackets|Brown|1991}}, p. 69. {{IAST|Bṛhaspati}} is a variant name for Brahamanaspati.</ref> Equally clearly, the second passage (].112.9) refers to ],<ref>Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature". {{Harvard citation no brackets|Brown|1991}}, p. 69–70.</ref> who is given the epithet '{{IAST|gaṇapati}}', translated "Lord of the companies (of the ''Maruts'')."<ref>Wilson, H.H. ''{{IAST|Ṛgveda Saṃhitā}}''. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume IV: {{IAST|Maṇḍalas}} 9, 10. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K.L. Joshi. (Parimal Publications: Delhi, 2001). (Vol. IV); {{ISBN|8171101380}} (Set). RV 10.112.9 (10092) {{IAST|ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām}}; "Lord of the companies (of the '']''), sit down among the companies (of the worshippers), they call you the most sage of sages".</ref> However, Rocher notes that the more recent ] literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha.<ref>For use of RV verses in recent Ganapatya literature, see Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature" in {{Harvnb|Brown|1991|p=70}}</ref> | |||
], 2004]] | |||
An important festival honours Ganesha for ten days starting with ], typically in late August or early September.<ref>For the fourth waxing day in {{IAST|Māgha}} being dedicated to Ganesa ({{IAST|Gaṇeśa-caturthī}}) see: Bhattacharyya, B., "Festivals and Sacred Days", in: Bhattacharyya, volume IV, p. 483.</ref> This festival culminates on the day of ] when images ('']s'') of Ganesha are immersed in the most convenient body of water. | |||
The Sangam period Tamil poet ] (3rd century BCE), invokes Ganesha while preparing the invitation to the three Tamil Kingdoms for giving away in marriage of Angavay and Sangavay of ] in marriage to the King of ] (pp. 57–59).<ref name="Robinson1873">{{cite book |author= Edward Jewitt Robinson |title=Tamil Wisdom; Traditions Concerning Hindu Sages, and Selections from their writings |url=https://archive.org/details/tamilwisdomtradi00robiuoft |year=1873 |publisher= Wesleyan Conference Office | location=London}}</ref> | |||
Hindus celebrate the Ganapati festival with great devotional fervour. While it is most popular in the state of ],<ref>For Ganesh Chaturthi as the most popular festival in Maharashtra, see: Thapan, p. 226.</ref> it is performed all over India.<ref>"{{IAST|Gaṇeśa}} in a Regional Setting". Courtright, pp. 202-247.</ref> T he festival assumes huge proportions in ] and in surrounding belt of ]a temples. On the last day of the festival, millions of people of all ages descend onto the streets leading up to the sea, dancing and singing to the rhythmic accompaniment of drums and cymbals. | |||
Two verses in texts belonging to ], ''{{IAST|Maitrāyaṇīya Saṃhitā}}'' (2.9.1)<ref>The verse : "{{IAST|tát karāţāya vidmahe}} | {{IAST|hastimukhāya dhîmahi}} | {{IAST|tán no dántî pracodáyāt}}||"</ref> and ''{{IAST|Taittirīya Āraṇyaka}}'' (10.1),<ref>The verse: " {{IAST|tát púruṣâya vidmahe vakratuṇḍāya dhîmahi}}| {{IAST|tán no dántî pracodáyāt}}||"</ref> appeal to a deity as "the tusked one" ({{IAST|Dantiḥ}}), "elephant-faced" (Hastimukha), and "with a curved trunk" ({{IAST|Vakratuṇḍa}}). These names are suggestive of Ganesha, and the 14th-century commentator ] explicitly establishes this identification.<ref>For text of ''{{IAST|Maitrāyaṇīya Saṃhitā}}'' 2.9.1 and ''{{IAST|Taittirīya Āraṇyaka}}'' 10.1 and identification by {{IAST|Sāyaṇa}} in his commentary on the {{IAST|āraṇyaka}}, see: Rocher, Ludo, "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature" in {{Harvnb|Brown|1991|p=70}}.</ref> The description of Dantin, possessing a twisted trunk ({{IAST|vakratuṇḍa}}) and holding a corn-sheaf, a sugar cane,<ref>{{Cite journal|last=Rajarajan|first=R.K.K.|year=2001|title=Sugarcane Gaṇapati|url=https://www.academia.edu/2378055|journal=East and West, Rome|volume=51|issue=3/4|pages=379–84|jstor=29757520|url-status=live|archive-url=https://web.archive.org/web/20160201041014/http://www.academia.edu/2378055/Sugarcane_Ganapati|archive-date=1 February 2016}}</ref> and a club,<ref>Taittiriya Aranyaka, X, 1, 5.</ref> is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin".<ref>{{Harvard citation no brackets|Heras|1972}}, p. 28.</ref> However, Krishan considers these hymns to be post-Vedic additions.<ref>In: | |||
In 1893, ] transformed the annual Ganesha festival from private family celebrations into a grand public event. <ref>Metcalf and Metcalf, p. 150.</ref> He did so "to bridge the gap between the ] 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 ].<ref>Brown (1991), p. 9.</ref><ref>For Tilak's role in converting the private family festivals to a public event in support of Indian nationalism, see: Thapan, p. 225.</ref> Thus, Tilak chose Ganesha as a rallying point for Indian protest against British rule because of Ganesha's wide appeal as "the god for Everyman."<ref>Momin, A. R., ''The Legacy Of G. S. Ghurye: A Centennial Festschrift'', p. 95.</ref><ref>For Ganesha's appeal as "the god for Everyman" as a motivation for Tilak, see: Brown (1991), p. 9.</ref> 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.<ref>For Tilak as the first to use large public images in ''{{IAST|maṇḍapas}}'' (pavillions or tents) see: Thapan, p. 225.</ref> | |||
*{{Harvnb|Krishan|1981–1982|p=290}} | |||
==Rise to prominence== | |||
*{{Harvnb|Krishan|1999|pp=12–15}}. For arguments documenting interpolation into the ''{{IAST|Maitrāyaṇīya Saṃhitā}}''</ref> Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the ''{{IAST|Maitrāyaṇī Saṃhitā}}'' have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".<ref>*Thapan, p. 101. For interpolation into the {{IAST|Maitrāyaṇīya Saṃhitā}} and {{IAST|Taittirīya Āraṇyaka}}. | |||
===First appearance=== | |||
*Dhavalikar, M.K. "{{IAST|Gaṇeśa}}: Myth and reality" in {{Harvnb|Brown|1991|pp=56–57}}. For Dhavilkar's views on Ganesha's in early Literature.</ref> | |||
] | |||
Ganesha appears in his classic form as a clearly-recognizable deity with well-defined iconographic attributes in the early fourth to fifth centuries.<ref>Narain, A. K. "Gaņeśa: A Protohistory of the Idea and the Icon", in: Brown, p. 19.</ref> Shanti Lal Nagar says that the earliest known cult image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the ].<ref>Nagar, p. 4.</ref> His independent cult had come into existence by about the tenth century.<ref>Narain, A. K. "Gaņeśa: A Protohistory of the Idea and the Icon", in: Brown, p. 19.</ref> Narain sums up controversy between devotees and academics regarding the development of Ganesha as follows: | |||
Ganesha does not appear in the ] literature that is dated to the ]. A late interpolation to the epic poem '']'' (1.1.75–79{{efn|Bombay edition}}) says that the sage ] ({{IAST|Vyāsa}}) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on the condition that Vyasa recites the poem uninterrupted, that is, without pausing. The sage agreed but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the ''Mahabharata'',<ref>Rocher, Ludo "Ganesa's Rise to Prominence in Sanskrit Literature". Brown, pp. 71–72.</ref> in which the twenty-line story is relegated to a footnote in an appendix.<ref>''{{IAST|Mahābhārata}}'' Vol. 1 Part 2. Critical edition, p. 884.</ref> The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during the preparation of the critical edition.<ref>For a statement that "Fifty-nine manuscripts of the ''{{IAST|Ādiparvan}}'' were consulted for the reconstruction of the critical edition. The story of {{IAST|Gaṇeśa}} acting as the scribe for writing the ''{{IAST|Mahābhārata}}'' occurs in 37 manuscripts", see: {{Harvnb|Krishan|1999|p=31, note 4}}.</ref> Ganesha's association with mental agility and learning is one reason he is shown as scribe for {{IAST|Vyāsa}}'s dictation of the ''Mahabharata'' in this interpolation.<ref>Brown, p. 4.</ref> Richard L. Brown dates the story to the 8th century, and ] concludes that it was known as early as c. 900, but it was not added to the ''Mahabharata'' some 150 years later. Winternitz also notes that a distinctive feature in ]n manuscripts of the ''Mahabharata'' is their omission of this Ganesha legend.<ref>Winternitz, Moriz. "{{IAST|Gaṇeśa}} in the {{IAST|Mahābhārata}}". Journal of ] (1898:382). Citation provided by Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature". {{Harvard citation no brackets|Brown|1991}}, p. 80.</ref> The term ''{{IAST|vināyaka}}'' is found in some recensions of the ''{{IAST|Śāntiparva}}'' and ''{{IAST|Anuśāsanaparva}}'' that are regarded as interpolations.<ref>For interpolations of the term vināyaka see: {{Harvnb|Krishan|1999|p=29}}.</ref> A reference to ''{{IAST|Vighnakartṛīṇām}}'' ("Creator of Obstacles") in ''Vanaparva'' is also believed to be an interpolation and does not appear in the critical edition.<ref>For reference to {{IAST|Vighnakartṛīṇām}} and translation as "Creator of Obstacles", see: {{Harvnb|Krishan|1999|p=29}}.</ref> | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">hat is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the {{IAST|Purāṇic}} explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of ''this'' deity" before the fourth to fifth century A.D. ... n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.<ref>Narain, A. K. "Gaņeśa: A Protohistory of the Idea and the Icon". Brown, pp. 19-20.</ref></blockquote> | |||
=== |
=== Puranic period === | ||
{{details|Mythological anecdotes of Ganesha}} | |||
] | |||
Stories about Ganesha often occur in the ] corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300.<ref>{{Harvard citation no brackets|Brown|1991}}, p. 183.</ref> Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed of c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th-10th centuries.<ref>{{Harvard citation no brackets|Krishan|1999}}, p. 103.</ref> | |||
In his survey of Ganesha's rise to prominence in ], Ludo Rocher notes that:<ref>Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature". {{Harvard citation no brackets|Brown|1991}}, p. 73.</ref> | |||
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way: | |||
{{quote|Above all, one cannot help being struck by the fact that the numerous stories surrounding {{IAST|Gaṇeśa}} concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.}} | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">In this search for a historical origin for Gaņeśa, some have suggested precise locations outside the {{IAST|Brāhmaṇic}} tradition.... These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into {{IAST|Brāhmaṇic}} religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the {{IAST|Purāṇic}} literature and the iconography of {{IAST|Gaņeśa}}.<ref>Courtright, pp. 10-11.</ref></blockquote> | |||
Ganesha's rise to prominence was codified in the 9th century when he was formally included as one of the five primary deities of ]. ] popularised the "worship of the five forms" (]) system among orthodox Brahmins of the Smarta tradition.<ref>*{{Harvard citation|Courtright|1985|p=163}} For Dating of the ''{{IAST|pañcāyatana pūjā}}'' and its connection with {{IAST|Smārta}} Brahmins. | |||
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that: | |||
*Bhattacharyya, S., "Indian Hymnology", in: {{Harvard citation no brackets|Bhattacharyya|1956|pp=volume IV|p=470}}. Volume VI. For the "five" divinities (''{{IAST|pañcādevatā}}'') becoming "the major deities" in general, and their listing as Shiva, Shakti, Vishnu, Surya, and Ganesha.</ref> This worship practice invokes the five deities Ganesha, ], Shiva, ], and ].<ref>{{Spaces|5}} | |||
*{{Harvard citation no brackets|Grimes|1995}}, p. 162. | |||
*{{Harvard citation no brackets|Pal|1995}}, p. ix.</ref> Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalised the role of Ganesha as a complementary deity. | |||
=== Second Millenium CE Scriptures === | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">Although by the second century AD the elephant-headed ''{{IAST|yakṣa}}'' form exists it cannot be presumed to represent {{IAST|Gaṇapati-Vināyaka}}. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. {{IAST|Gaṇapati-Vināyaka}} had yet to make his debut.<ref>Thapan, p. 75.</ref></blockquote> | |||
{{further|Ganesha Purana|Mudgala Purana|Ganapati Atharvashirsa}} | |||
], ]]] | |||
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four ].<ref>''Passim''. Thapan.</ref><ref>Rocher, Ludo. "Gaņeśa's Rise to Prominence in Sanskrit Literature". Brown, pp. 70-72.</ref> In ] the {{IAST|Vināyakas}} were a group of four troublesome demons who created obstacles and difficulties<ref>''Aitareya Brāhmana'', I, 21.</ref> but who were easily propitiated.<ref>Bhandarkar. Vaisnavism, Saivism and other Minor Sects. pp. 147-48.</ref> The name Vināyaka is a common name for Ganesha both in the {{IAST|Purāṇas}} and in Buddhist Tantras.<ref>Thapan, p. 20.</ref> Krishan is one of the academics who accepts this view, stating flatly of Ganesha that "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the ''Mānavagŗhyasūtra'' (7th–4th century B.C.) who cause various types of evil and suffering."<ref>Krishan, p. vii.</ref> | |||
In the ] tradition founded in the ''Ganesha Purana'' and the ''Mudgala Purana,'' Ganesha is worshipped as one of the five principle deities along with Siva, Vishnu, the Sun, Ganesha, and the Goddess.<ref>{{Harvard citation no brackets|Thapan|1997}}, pp. 196–197. Addresses the {{IAST|pañcāyatana}} in the {{IAST|Smārta}} tradition and the relationship of the ''Ganesha Purana'' and the ''Mudgala Purana'' to it.</ref> | |||
===Vedic and epic literature=== | |||
] King Khingala, found at ], ] now at Dargah Pir Rattan Nath]] | |||
Ganesha as we know him today does not appear in the Vedas. The title "Leader of the group" (Sanskrit: ''{{IAST|gaṇapati}}'') occurs twice in the ''Rig Veda'' but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for ], the teacher of the gods. H. H. Wilson translates the Sanskrit verse "{{IAST|gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam}}" (RV 2.23.1 ) as "We invoke the {{IAST|Brahmaṇaspati}}, chief leader of the (heavenly) bands; a sage of sages."<ref>Wilson, H. H. ''{{IAST|Ŗgveda Saṃhitā}}''. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume II: {{IAST|Maṇḍalas}} 2, 3, 4, 5. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). ISBN 81-7110-140-9 (Vol. II); ISBN 81-7110-138-7 (Set). RV 2.23.1 (2222) {{IAST|gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam}} | 2.23.1; "We invoke the {{IAST|Brahmaṇaspati}}, chief leader of the (heavenly) bands; a sage of sages."</ref> While there is no doubt that this verse refers to Brahmanaspati, the verse was later adopted for worship of Ganesha and is used even to this day.<ref>Nagar, p. 3.</ref><ref>Rao, p. 1.</ref> In rejecting any claim that this passage is evidence of Ganesha in the ''Rig Veda'', Ludo Rocher says that it "clearly refers to {{IAST|Bṛhaspati}} - who is the deity of the hymn - and {{IAST|Bṛhaspati}} only."<ref>Rocher, Ludo. "{{IAST|Gaņeśa}}'s Rise to Prominence in Sanskrit Literature". Brown, p. 69. {{IAST|Bṛhaspati}} is a variant name for Brahamanaspati.</ref> The second passage (RV 10.112.9) equally clearly refers to ].<ref>Rocher, Ludo. "{{IAST|Gaņeśa}}'s Rise to Prominence in Sanskrit Literature". Brown, pp. 69-70.</ref> Wilson translates the Sanskrit verse "{{IAST|ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām}}" as "Lord of the companies (of the ''Maruts''), sit down among the companies (of the worshippers), they call you the most sage of sages".<ref>Wilson, H. H. ''{{IAST|Ŗgveda Saṃhitā}}''. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume IV: {{IAST|Maṇḍalas}} 9, 10. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). ISBN 81-7110-142-5 (Vol. IV); ISBN 81-7110-138-7 (Set). RV 10.112.9 (10092) {{IAST|ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām}}; "Lord of the companies (of the ''Maruts''), sit down among the companies (of the worshippers), they call you the most sage of sages".</ref> | |||
The date of composition for the ''Ganesha Purana'' and the ''Mudgala Purana''—and their dating relative to one another—has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comment about dating and provide her own judgment. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated."<ref>For a review of major differences of opinions between scholars on dating, see: {{Harvard citation no brackets|Thapan|1997|pp=30–33}}.</ref> Lawrence W. Preston considers the most reasonable date for the ''Ganesha Purana'' to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.<ref>Preston, Lawrence W., "Subregional Religious Centers in the History of Maharashtra: The Sites Sacred to {{IAST|Gaṇeśa}}", in: N.K. Wagle, ed., ''Images of Maharashtra: A Regional Profile of India''. p. 103.</ref> | |||
Ganesha does not appear in ] literature. There is a late interpolation to the epic poem '']'' saying that the sage ] asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed to this but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. This is the single passage in which Ganesha appears in the epic. The story is not accepted as part of the original text by the editors of the critical edition of the ''Mahabharata'',<ref>Rocher, Ludo. "Ganesa's Rise to Prominence in Sanskrit Literature". Brown, pp. 71-72.</ref> in which the twenty-line story is relegated to a footnote in an appendix.<ref>''{{IAST|Mahābhārata}}'' Vol. 1 Part 2. Critical edition, p. 884.</ref> Ganesha's association with mental agility and learning is one reason he is shown as scribe for {{IAST|Vyāsa}}'s dictation of the ''Mahabharata'' in this interpolation to the text.<ref>Brown, p. 4.</ref> Richard L. Brown dates the story as eighth century, and Moriz Winternitz concludes that it was known as early as c. 900, but he maintains that it had not yet been added to the ''Mahabharata'' some 150 years later. Winternitz also notes that a distinctive feature in ]n manuscripts of the ''Mahabharata'' is their omission of this Ganesha legend.<ref>Winternitz, Moriz. "{{IAST|Gaṇeśa}} in the {{IAST|Mahābhārata}}". Journal of the Royal Asiatic Society of Great Britain and Ireland (1898:382). Citation provided by Rocher, Ludo. "{{IAST|Gaņeśa}}'s Rise to Prominence in Sanskrit Literature". Brown, p. 80.</ref> | |||
R.C. Hazra suggests that the ''Mudgala Purana'' is older than the ''Ganesha Purana'', which he dates between 1100 and 1400.<ref>R.C. Hazra, "The {{IAST|Gaṇeśa Purāṇa}}", ''Journal of the Ganganatha Jha Research Institute'' (1951); 79–99.</ref> However, Phyllis Granoff finds problems with this relative dating and concludes that the ''Mudgala Purana'' was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the ''Mudgala Purana'' specifically mentions the ''Ganesha Purana'' as one of the four Puranas (the ''Brahma'', the ''Brahmanda'', the ''Ganesha'', and the ''Mudgala'' Puranas) which deal at length with Ganesha.<ref>Phyllis Granoff, "{{IAST|Gaṇeśa}} as Metaphor", in {{Harvard citation no brackets|Brown|1991|pp=94–95}}, note 2.</ref> While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions.<ref>{{Harvard citation no brackets|Thapan|1997}}, pp. 30–33.</ref> Another highly regarded scripture in the ''Ganapatya'' tradition, the Sanskrit ''Ganapati Atharvashirsa'', was probably composed during the 16th or 17th century.<ref>{{Harvard citation no brackets|Courtright|1985|p=252}}.</ref>{{Sfn|Grimes|1995|pp=21–22}} | |||
===Puranic period=== | |||
The '']'' is part of the Puranic literature, and is a litany of a thousand names and attributes of Ganesha. Each name in the ] conveys a different meaning and symbolises a different aspect of Ganesha. Versions of the ''Ganesha Sahasranama'' are found in the ''Ganesha Purana''.{{Sfn|Bailey|1995|pp=258–269}} | |||
Stories about Ganesha often occur in the ] corpus. Brown notes while the Puranas "defy precise chronological ordering," the more detailed narratives of Ganesha's life are in the late texts, ''circa'' 600–1300.<ref>Brown, p. 183.</ref> Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he came to acquire an elephant's head are in the later Puranas composed from about 600 onwards and that references to Ganesha in the earlier Puranas such as the Vayu and Brahmanda Puranas are later interpolations made during the seventh to tenth centuries.<ref>Krishan, p. 103.</ref> | |||
=== Shri Vidya Tradition === | |||
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that: | |||
In ] traditions, particularly in South Indian practices, Ganapathi in the form of Maha Ganapathi holds an important role as the remover of obstacles and is often invoked at the beginning of rituals. The ], a key text in Srividya, dedicates a chapter to his worship called , outlining specific methods for his invocation. Ganapathi is considered essential in ensuring the smooth progression of spiritual practices within the Srividya framework. His worship is integrated into rituals involving the Sri Chakra and other related practices. | |||
<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">Above all, one cannot help being struck by the fact that the numerous stories surrounding {{IAST|Gaṇeśa}} concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.<ref>Rocher, Ludo. "{{IAST|Gaṇeśa}}'s Rise to Prominence in Sanskrit Literature". Brown, p. 73.</ref></blockquote> | |||
== Beyond India and Hinduism == | |||
Ganesha's rise to prominence was codified in the ninth century when he was formally included as one of the five primary deities of ]. The ninth-century philosopher ] popularized the "worship of the five forms" (]) system among orthodox Brahmins of the ] tradition.<ref>Dating for the ''{{IAST|pañcāyatana pūjā}}'' and its connection with {{IAST|Smārta}} Brahmins is from Courtright, p. 163.</ref><ref>For the "five" divinities (''{{IAST|pañcādevatā}}'') becoming "the major deities" in general, and their listing as Shiva, Shakti, Vishnu, Surya, and Ganesha, see: Bhattacharyya, S., "Indian Hymnology", in: Bhattacharyya (1956), volume IV, p. 470.</ref> This worship practice invokes the five deities Ganesha, ], Shiva, ], and ].<ref>Grimes, p. 162.</ref><ref>Pal, p. ix.</ref> {{IAST|Śaṅkarācārya}} instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity. | |||
{{Photomontage | |||
| photo1a = TibetianGanpati.jpg | |||
| photo2a = Lambang Kota Salatiga.png | |||
| photo2b = Buddhist Ganesha.jpg | |||
| photo3a = 雙身歡喜天 - Sōshin Kangiten.png | |||
| photo3b = Bronze Ganesh, the largest in the world. - panoramio.jpg | |||
| position = right | |||
| size = 250 | |||
| color = #F5F5F5 | |||
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| text = (clockwise from top) Ganesha in Tibet (as Maharakta), Nepal, Thailand, Japan (as ]) and coat of arms of ], Indonesia. | |||
}} | |||
{{details|Ganesha in world religions}}Commercial and cultural contacts extended India's influence in Western and Southeast Asia. Ganesha is one of a number of Hindu deities who consequently reached foreign lands.<ref>{{Harvard citation no brackets|Nagar|1992}}, p. 175.</ref> | |||
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures.<ref>{{Harvard citation no brackets|Nagar|1992|p=174}}.</ref> From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders.<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 170.</ref> The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 152.</ref> | |||
==== Ganesha scriptures ==== | |||
{{Further|] and ]}} | |||
] | |||
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some ''{{IAST|brāhmaṇas}}'' chose to worship Ganesha as their principal deity. They developed the ] tradition as seen in the '']'' and the '']''.<ref>Thapan, pp. 196-197. Addresses the {{IAST|pañcāyatana}} in the {{IAST|Smārta}} tradition and the relationship of the ''Ganesha Purana'' and the ''Mudgala Purana'' to it.</ref> | |||
Hindus migrated to ] and took their culture, including Ganesha, with them.{{Sfn|Getty|1936|p= 55}} Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in the Hindu art of the ], ], ], and ] show specific regional influences.<ref>{{Harvard citation no brackets|Getty|1936}}, p. 55–66.</ref> The spread of Hindu culture throughout Southeast Asia established Ganesha worship in modified forms in Burma, Cambodia, and Thailand. In ], Hinduism and ] were practised side by side, and mutual influences can be seen in the iconography of Ganesha in the region.{{Sfn|Getty|1936|p= 52}} In Thailand, Cambodia, and among the Hindu classes of the ] in Vietnam, Ganesha was mainly thought of as a remover of obstacles.<ref name="Brown">{{Harvard citation no brackets|Brown|1991|p=182}}.</ref> | |||
The date of composition for the ''Ganesha Purana'' and the ''Mudgala Purana'', and their dating relative to one another, has sparked academic debate. Both works developed over periods of time and contain age-layered strata. Anita Thapan reviews different views on dating and provides her own judgement. She states that it appears likely that the core of the Ganesha Purana came into existence around the twelfth and thirteenth centuries but was subject to interpolations during succeeding ages.<ref>For a review of major differences of opinions between scholars on dating, see: Thapan, pp. 30-33.</ref> Lawrence W. Preston considers that the period 1100–1400 is the most reasonable date for the ''Ganesha Purana'' because that period agrees with the apparent age of the sacred sites mentioned by the text.<ref>See: Preston, Lawrence W., "Subregional Religious Centers in the History of Maharashtra: The Sites Sacred to {{IAST|Gaṇeśa}}", in: N. K. Wagle, ed., ''Images of Maharashtra: A Regional Profile of India''. p.103.</ref> | |||
Amongst Indonesians who predominantly profess the Islamic faith, Ganesha is not worshipped, but seen as a symbol of knowledge, wisdom and education. Many Indonesian public universities feature Ganesha's likeness in their grounds or logo. ], ] City, and ] are among three local governments that include Ganesha in their regency/city official seals. Indonesia is the only country to have featured Ganesha on its banknotes (], between 1998 and 2008), although it is no longer in circulation. | |||
R.C. Hazra suggested that the ''Mudgala Purana'' is older than the ''Ganesha Purana'', which he dates between 1100 and 1400 A.D.<ref>R.C. Hazra, "The {{IAST|Gaṇeśa Purāṇa}}," ''Journal of the Ganganatha Jha Research Institute'' (1951);79-99.</ref> However Phillis Granoff finds problems with this relative dating and concludes that the ''Mudgala Purana'' was the last of the philosophical texts concerned with Ganesha because, among other internal evidence, the ''Mudgala Purana'' specifically mentions the ''Ganesha Purana'' as one of the four Puranas (the ''Brahma'', the ''Brahmanda'', the ''Ganesha'', and the ''Mudgala'' Puranas) that deal at length with Ganesha.<ref>Phyllis Granoff, "{{IAST|Gaṇeśa}} as Metaphor," in Brown, pp. 94-95, note 2.</ref> While the kernel of the text must be old, it continued to receive interpolations until the seventeenth and eighteenth centuries as the worship of Ganapati became more important in certain regions.<ref>Thapan, pp. 30-33.</ref> Another highly regarded scripture, the ], was probably composed during the sixteenth or seventeenth centuries A.D.<ref>Courtright, p. 252.</ref> | |||
Before the arrival of ], Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practised. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.<ref>In: | |||
==Beyond India and Hinduism== | |||
* {{Harvard citation no brackets|Nagar|1992}}, p. 175. | |||
{{Details|Ganesha outside Hinduism}} | |||
* {{Harvard citation no brackets|Martin-Dubost|1965}}, p. 311.</ref> | |||
=== In Buddhism === | |||
] | |||
{{main|Ganesha in Buddhism}} | |||
Ganesha appears in ] Buddhism, not only in the form of the Buddhist god {{IAST|Vināyaka}}, but also as a Hindu demon form with the same name.{{Sfn|Getty|1936|pp= 37–45}} His image appears in Buddhist sculptures during the late Gupta period.{{Sfn|Getty|1936|p= 37}} As the Buddhist god {{IAST|Vināyaka}}, he is often shown dancing. This form, called {{IAST|Nṛtta}} Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet.{{Sfn|Getty|1936|p= 38}} In Nepal, the Hindu form of Ganesha, known as ], is popular; he has five heads and rides a lion.{{Sfn|Getty|1936|p= 40}} | |||
Ganapati (also known as Vinayaka in Buddhism) was adopted as a deity into Indian ] Buddhism and Ganapati (Tibetan: ''tshogs bdag'') remains a deity in the ] pantheon.<ref>{{Harvard citation no brackets|Nagar|1992}}, p. 185.</ref><ref>Wayman, Alex (2006). ''Chanting the Names of Manjushri''. Motilal Banarsidass Publishers: p. 76. {{ISBN|8120816536}}</ref><ref name=":0">Wilkinson, Christopher. "The Tantric Ganesa: Text Preserved in the Tibetan Canon." in Brown, Robert L. (editor) (1991) ''Studies of an Asian God,'' pp. 235-274. State University of New Ytrrk Pre'ss,Albany</ref> There are thirty texts contained in the ] which deal with Ganesha.<ref name=":0" /> In these texts, which are Indian texts preserved in Tibetan translation, Ganapati is depicted as a wealth deity which can also grant worldly pleasures like sex and food. He is also depicted as a protector from negative forces, demons, and sickness.<ref name=":0" /> In these tantric Buddhist sources, Ganesha is generally presented as an emanation of the Bodhisattva ].<ref name=":0" /> | |||
India had an impact on the regions of western and southeastern Asia as a result of commercial and cultural contacts. Ganesha is one of many Hindu deities who reached foreign lands as a result.<ref>Nagar, p. 175.</ref> The worship of Ganesha by Hindus outside of India shows regional variation. | |||
Ganesha also appears in China and Japan in forms that show distinct regional character. In ], the earliest known stone statue of Ganesha carries an inscription dated to 531.<ref>{{Harvard citation no brackets|Martin-Dubost|1997}}, p. 311.</ref> In Japan, where Ganesha is known as ], the Ganesha cult was first mentioned in 806.<ref>{{Harvard citation no brackets|Martin-Dubost|1997}}, p. 313.</ref> | |||
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures.<ref>Nagar, p. 174.</ref> The period from approximately the tenth century onwards was marked by the development of new networks of exchange, the formation of trade guilds, and a resurgence of money circulation. It was during this time that Ganesha became the principal deity associated with traders.<ref>Thapan, p. 170.</ref> The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.<ref>Thapan, p. 152.</ref> | |||
Today in Buddhist Thailand, Ganesha is also regarded as a remover of obstacles, and as the god of success.<ref name="Brown" /> Thailand regards Ganesha mainly as the god of arts and academics. The belief was initiated by King ] of the ] who was devoted to Ganesha personally. He even built a Ganesha shrine at his personal palace, ] in ] where he focused on his academic and literary works. His personal belief regarding Ganesha as the god of arts formally became prominent following the establishment of the ]. Today, Ganesha is depicted both in the seal of the Fine Arts Department, and Thailand's first prominent fine arts academy; the ].<ref>{{cite journal |last=วัฒนะมหาตม์ |first=กิตติ |date=November 2011 |title=พระคเณศไม่ใช่เทพศิลปะ รัชกาลที่ 6 ทรงทำให้เป็นเทพศิลปะ |trans-title=Ganesh was not the god of art. King Vajiravudh was the one who made him be one. |url=https://www.silpa-mag.com/history/article_5821 |journal=ศิลปวัฒนธรรม (Arts and Culture) |language=TH |issue=November 2011 |access-date=26 May 2020}}</ref> | |||
Hindus migrated to the Malay Archipelago and took their culture, including Ganesha, with them.<ref>Getty, p. 55.</ref> Statues of Ganesha are found throughout the Malay Archipelago in great numbers, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences.<ref>Getty, pp. 55-66.</ref> The gradual emigration of Hindus to Indochina established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side-by-side, and mutual influences can be seen in the iconography of Ganesha in the region.<ref>Getty, p. 52.</ref> In Thailand, Cambodia, and Vietnam, Ganesha was mainly thought of as a remover of obstacles.<ref>Brown, p. 182.</ref> Even today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles and thus the god of success.<ref>Brown, p. 182.</ref> | |||
=== Jainism === | |||
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. A few examples of sculptures from the fifth to the seventh centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.<ref>Nagar, p. 175.</ref><ref>Martin-Dubost, p. 311.</ref> | |||
The canonical literature of ] does not mention the worship of Ganesha.<ref name="Krishan">{{Harvard citation no brackets|Krishan|1999}}, p. 121.</ref> However, Ganesha is worshipped by some ], for whom he appears to have taken over certain functions of the god of wealth, ].<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 157.</ref> 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.<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 151, 158, 162, 164, 253.</ref> The earliest known Jain Ganesha statue dates to about the 9th century.<ref>{{Harvard citation no brackets|Murthy|1985}}, p. 122.</ref> A 15th-century Jain text lists procedures for the installation of its images.<ref name="Krishan"/> Images of Ganesha appear in some Jain temples of Rajasthan and Gujarat.<ref>{{Harvard citation no brackets|Thapan|1997}}, p. 158.</ref> | |||
== Explanatory notes == | |||
Ganesha appears in Buddhism, not only in the form of the Buddhist god {{IAST|Vināyaka}}, but also as a Hindu demon form with the same name ({{IAST|Vināyaka}}).<ref>Getty, pp. 37-45.</ref> His image appears in Buddhist sculptures during the late Gupta period.<ref>Getty, p. 37.</ref> As the Buddhist god {{IAST|Vināyaka}}, he is often shown dancing, a form called {{IAST|Nṛtta}} Ganapati that was popular in northern India, later adopted in Nepal and then in Tibet.<ref>Getty, p. 38.</ref> In Nepal, the Hindu form of Ganesha known as Heramba is very popular, where he appears with five heads and rides a lion.<ref>Getty, p. 40.</ref> Tibetan representations of Ganesha show ambivalent views of him.<ref>Nagar, p. 185.</ref> In one Tibetan form, he is shown being trodden under foot by {{IAST|Mahākala}}, a popular Tibetan deity.<ref>Getty, p. 42</ref><ref>Nagar, p. 185.</ref> Other depictions show him as the Destroyer of Obstacles, sometimes dancing.<ref>Nagar, pp. 185-186.</ref> Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated 531 CE.<ref>Martin-Dubost, p. 311.</ref> In Japan the Ganesha cult was first mentioned in 806 CE.<ref>Martin-Dubost, p. 313.</ref> | |||
{{notelist}} | |||
{{reflist|group=note}} | |||
== Citations == | |||
The canonical literature of ] does not mention the cult of Ganesha.<ref>Krishan, p. 121.</ref> However Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of ].<ref>Thapan, p. 157.</ref> Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections.<ref>Thapan, pp. 151, 158, 162, 164, 253.</ref> The earliest known Jain Ganesha statue dates to about the ninth century.<ref>Krishan, p. 122.</ref> A fifteenth century Jain text provides procedures for the installation of Ganapati images.<ref>Krishan, p. 121.</ref> Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.<ref>Thapan, p. 158.</ref> | |||
{{reflist|30em}} | |||
== General references == | |||
==See also== | |||
{{ |
{{refbegin|33em}} | ||
*{{Cite book|last=Pal|first=Pratapaditya|url=https://books.google.com/books?id=eY7XAAAAMAAJ|title=Ganesh, the Benevolent|publisher=]|year=1995|isbn=9788185026312|location=]|author-link=Pratapaditya Pal}} | |||
* {{Cite book|last=Apte|first=Vaman Shivram|title=The Practical Sanskrit Dictionary|year=1965|edition=Fourth revised and enlarged|publisher=Motilal Banarsidass Publishers|location=Delhi|isbn=978-8120805675}} | |||
* {{Cite book|last=Bailey|first=Greg|title=Ganeśapurāna: Introduction, translation, notes and index|year=1995|publisher=Harrassowitz|isbn=978-3447036474}} | |||
* {{Cite book|editor-last=Bhattacharyya|editor-first=Haridas|title=The Cultural Heritage of India|year=1956|publisher=The Ramakrishna Mission Institute of Culture|location=Calcutta}} Four volumes. | |||
* {{Citation| last =Brown| first =Robert| year = 1991| title =Ganesh: Studies of an Asian God | location =Albany| publisher =State University of New York | isbn =978-0791406571 |url=https://books.google.com/books?id=oF-Hqih3pBAC}} | |||
* {{Citation |last=Chinmayananda |first=Swami |author-link=Chinmayananda |title=Glory of Ganesha |year=1987 |publisher=Central Chinmaya Mission Trust |location=Bombay |isbn= 978-8175973589}} | |||
* {{Citation |last=Courtright |first=Paul B. |title={{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings |year=1985 |publisher=Oxford University Press |location=New York |isbn=978-0195057423 }} | |||
* {{Citation |last=Ellawala|first=H |title=Social History of Early Ceylon |year=1969 |publisher=Department of Cultural Affairs |location=Colombo }}. | |||
* {{cite book|last=Getty|first=Alice|year=1936|title=Gaṇeśa: A Monograph on the Elephant-Faced God|edition=1992 reprint|location=Oxford|publisher=Clarendon Press|isbn=978-8121503778}} | |||
* {{Citation |series=SUNY Series in Religious Studies |last=Grimes |first=John A. |title=Ganapati: Song of the Self |year=1995 |publisher=State University of New York Press |location=Albany |isbn=978-0791424407 |url=https://books.google.com/books?id=duOe-jM8kRIC}} | |||
* {{Citation |last=Heras |first=H. |title=The Problem of Ganapati |year=1972 |publisher=Indological Book House |location=Delhi }} | |||
* {{Citation |last1=Khokar |first1=Ashish |first2=S. |last2=Saraswati |title=Ganesha-Karttikeya |year=2005 |publisher=Rupa and Co |location=New Delhi |isbn= 978-8129107763}} | |||
* {{Citation |last=Krishan |first=Yuvraj |year=1981–1982 |title={{IAST|The Origins of Gaṇeśa}} |journal=Artibus Asiae |volume=43 |issue=4 |pages=285–301 |doi=10.2307/3249845 |publisher=Artibus Asiae Publishers |jstor=3249845}} | |||
* {{Citation| last =Krishan| first =Yuvraj| year = 1999| title =Gaṇeśa: Unravelling An Enigma | location =Delhi | publisher =Motilal Banarsidass Publishers | isbn =978-8120814134 |url=https://books.google.com/books?id=BKoyRJxj9jUC}} | |||
* {{Citation| first= K. Krishna | last=Murthy | year=1985 | title= Mythical Animals in Indian Art|location=New Delhi| publisher = Abhinav Publications|isbn=978-0391032873 |url=https://books.google.com/books?id=dMI4rZuRs1MC}} | |||
* {{Citation|last=Martin-Dubost|first=Paul|url=https://books.google.com/books?id=H5DjAAAAMAAJ|title=Gaṇeśa, the Enchanter of the Three Worlds|publisher=Franco-Indian Research|year=1965|isbn=9788190018432|location=]}} | |||
* {{Citation |last=Mate |first=M.S. |title=Temples and Legends of Maharashtra |year=1962 |publisher=Bharatiya Vidya Bhavan |location=Bombay |oclc=776939647 }} | |||
* {{Citation |last1=Metcalf |first1=Thomas R.|last2=Metcalf |first2=Barbara Daly|title=A Concise History of India |isbn=978-0521630276 |url=https://books.google.com/books?id=jGCBNTDv7ac}} | |||
*{{cite book|last=Nagar|first=Shanti Lal|year=1992|title=The Cult of Vinayaka|publisher=Intellectual Publishing House|location=New Delhi|isbn=978-81-7076-044-3}} | |||
* {{Citation| last =Oka | first =Krishnaji Govind| year =1913| title =The Nāmalingānuśāsana (Amarakosha) of Amarasimha: with the Commentary ({{IAST|Amarakoshodghāṭana}}) of Kshīrasvāmin | |||
| location =Poona| publisher =Law Printing Press| url=https://archive.org/details/namalinganusasan00amariala| access-date =14 September 2007}}. | |||
* {{Citation |last=Ramachandra Rao |first=S.K. |title=The Compendium on Gaṇeśa |year=1992 |publisher=Sri Satguru Publications |location=Delhi |isbn= 978-8170308287 }} | |||
* {{Citation| last =Saraswati| first =Swami Tattvavidananda | year = 2004| title ={{IAST|Gaṇapati Upaniṣad}} | location =Delhi | publisher =D.K. Printworld Ltd. | isbn =978-8124602652}} | |||
* {{Citation | last=Śāstri Khiste | first={{IAST|Baṭukanātha}} | year=1991 | title={{IAST|Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta 'khadyota' vārtika sahita}} | |||
| place={{IAST|Vārāṇasī}} | publisher=Prācya Prakāśana }}. Source text with a commentary by Bhāskararāya in Sanskrit. | |||
* {{Citation | last=Śāstri | first=Hargovinda | year=1978 | title={{IAST|Amarkoṣa}} with Hindi commentary | place=Vārānasi | publisher=Chowkhambā Sanskrit Series Office }} | |||
* {{cite book|last=Thapan|first=Anita Raina|title=Understanding Gaṇapati: Insights into the Dynamics of a Cult|year=1997|publisher=Manohar Publishers|location=New Delhi|isbn=978-8173041952}} | |||
{{refend}} | |||
== External links == | |||
==Notes== | |||
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*{{cite book |series=Indian Civilization Series |last=Agrawala |first=Prithvi Kumar |authorlink= |coauthors= |title=Goddess Vināyakī: The Female {{IAST|Gaṇeśa}} |year=1978 |publisher=Prithivi Prakashan |location=Varanasi |isbn= }} | |||
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*{{cite book |last=Apte |first=Vaman Shivram |authorlink= |coauthors= |title=The Practical Sanskrit Dictionary |year=1965 |publisher=Motilal Banarsidass Publishers |location=Delhi |isbn=81-208-0567-4 }} (fourth revised and enlarged edition). | |||
| | | |||
*{{cite book |last=Avalon |first=Arthur |authorlink=John Woodroffe |coauthors= |title=Śāradā Tilaka Tantram |year=1933 |publisher=Motilal Banarsidass Publishers |location= |isbn=81-208-1338-3 }} (1993 reprint edition). | |||
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*{{cite book |last=Bailey |first=Greg |authorlink= |coauthors= |title=Ganeśapurāna: Introduction, translation, notes and index |year=1995 |publisher=Harrassowitz |location= |isbn=3-447-03647-8 }} | |||
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*{{cite book |last=Bhattacharyya (Editor) |first=Haridas|authorlink= |coauthors= |title=The Cultural Heritage of India |year=1956 |publisher=The Ramakrishna Mission Institute of Culture |location=Calcutta |isbn= }} Four volumes. | |||
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| year = 1991 | |||
| title =Ganesh: Studies of an Asian God | |||
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| publication-place =Albany | |||
| publisher =State University of New York | |||
| isbn =0-7914-0657-1 | |||
}} | |||
*{{cite book |last=Chinmayananda |first=Swami |authorlink=Chinmayananda |coauthors= |title=Glory of Ganesha |year=1987 |publisher=Central Chinmaya Mission Trust |location=Bombay |isbn= }} | |||
*{{cite book |last=Courtright |first=Paul B. |authorlink= |coauthors= |title={{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings |year=1985 |publisher=Oxford University Press |location=New York |isbn=ISBN 0-19-505742-2 }} | |||
*{{cite book |last=Flood |first=Gavin |authorlink= |coauthors= |title=An Introduction to Hinduism |year=1996 |publisher=Cambridge University Press |location=Cambridge |isbn= 0-521-43878-0}} | |||
*{{Citation | |||
| last =Getty | |||
| first =Alice | |||
| year =1936 | |||
| title =Gaņeśa: A Monograph on the Elephant-Faced God | |||
| edition =1992 reprint | |||
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| publication-place =Oxford | |||
| publisher =Clarendon Press | |||
| isbn =81-215-0377-X | |||
}}. | |||
*{{cite book |series=SUNY Series in Religious Studies |last=Grimes |first=John A. |authorlink= |coauthors= |title=Ganapati: Song of the Self |year=1995 |publisher=State University of New York Press |location=Albany |isbn=0-7914-2440-5 }} | |||
*{{cite book |last=Gupta |first=Shakti M. |authorlink= |coauthors= |title=Karttikeya: The Son of Shiva|year=1988 |publisher=Somaiya Publications Pvt. Ltd.|location=Bombay|isbn= 81-7039-186-5}} | |||
*{{cite book |last=Heras |first=H. |authorlink= |coauthors= |title=The Problem of Ganapati |year=1972 |publisher=Indological Book House |location=Delhi |isbn= }} | |||
*{{cite book |last=Jansen |first=Eva Rudy|authorlink= |coauthors= |title=The Book of Hindu Imagery|year=1993 |publisher=Binkey Kok Publications BV |location=Havelte, Holland |isbn=90-74597-07-6 }} | |||
*{{cite book |last=Khokar |first=Ashish |authorlink= |coauthors=S. Saraswati |title=Ganesha-Karttikeya |year=2005 |publisher=Rupa and Co |location=New Delhi |isbn= 81-291-0776-7}} | |||
*{{cite journal |last=Krishan |first=Yuvraj |year=1981-1982 |month= |title=The Origins of Gaṇeśa |journal=Artibus Asiae |volume=43 |issue=4 |pages=285-301 |url=http://links.jstor.org/sici?sici=0004-3648%281981%2F1982%2943%3A4%3C285%3ATOOG%3E2.0.CO%3B2-A |accessdate= 2007-09-11 |quote= }} | |||
*{{Citation| last =Krishan| first =Yuvraj| year = 1999| title =Gaņeśa: Unravelling An Enigma |edition = | volume = | publication-place =Delhi | publisher =Motilal Banarsidass Publishers | isbn =81-208-1413-4}} | |||
*{{Citation| last= Krishna | first=Murthy, K. | year=1985 | title= Mythical Animals in Indian Art|publication-place=New Delhi| publisher = Abhinav Publications|isbn=0391032879}} | |||
*{{cite book |last=Macdonell |first=Arthur Anthony |authorlink=Arthur Anthony Macdonell |coauthors= |title=A Practical Sanskrit Dictionary |year=1996 |publisher=Munshiram Monoharlal Publishers |location= |isbn=81-215-0715-4 }} | |||
*{{cite book |last=Martin-Dubost |first=Paul |authorlink= |coauthors= |title=Gaņeśa: The Enchanter of the Three Worlds |year=1997 |publisher=Project for Indian Cultural Studies |location=Mumbai |isbn= 81-900184-3-4}} | |||
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| edition= | |||
| isbn= | |||
}} | |||
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*{{cite book |last=Wilson|first=H. H.|authorlink= |coauthors= |title=Rgveda-Samhita, Text in Devanagari, English translation Notes and indices by H. H. Wilson, Ed. W.F. Webster |year=1990|publisher=Nag Publishers,11A/U.A. Jawaharnagar |location=New Delhi |isbn= }} | |||
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Latest revision as of 03:03, 23 December 2024
Hindu god of new beginnings, wisdom and luck "Vinayaka", "Ganapati", and "Lambodara" redirect here. For other uses, see Vinayaka (disambiguation), Ganapati (disambiguation), Lambodara (film), and Ganesha (disambiguation).
Ganesha | |
---|---|
God of New Beginnings, Wisdom and Luck; Remover of Obstacles The Supreme Being (Ganapatya) | |
Basohli miniature, c. 1730. National Museum, New Delhi | |
Affiliation | Deva, Brahman (Ganapatya), Saguna Brahman (Panchayatana puja) |
Abode | • Kailasha (with parents) • Svānandaloka |
Mantra | Oṃ Śrī Gaṇeśāya Namaḥ Oṃ Gaṃ Gaṇapataye Namaḥ |
Weapon | Paraśu (axe), pāśa (noose), aṅkuśa (elephant goad) |
Symbols | Swastika, Om, Modak |
Day | Tuesday or Wednesday, Sankashti Chaturthi |
Mount | Mouse |
Texts | Ganesha Purana, Mudgala Purana, Ganapati Atharvashirsa |
Gender | Male |
Festivals | Ganesh Chaturthi, Ganesh Jayanti |
Genealogy | |
Parents | |
Siblings | Kartikeya (brother) |
Consort | Buddhi, Riddhi and Siddhi or celibate in some traditions |
Children | Shubha/Ksema and Labha (Sons) |
Equivalents | |
Japanese Buddhist | Kangiten |
Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa), also spelled Ganesh, and also known as Ganapati, Vinayaka, Lambodara and Pillaiyar, is one of the best-known and most worshipped deities in the Hindu pantheon and is the Supreme God in the Ganapatya sect. His depictions are found throughout India. Hindu denominations worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains and Buddhists and beyond India.
Although Ganesha has many attributes, he is readily identified by his elephant head and four arms. He is widely revered, more specifically, as the remover of obstacles and bringer of good luck; the patron of arts and sciences; and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rites and ceremonies. Ganesha is also invoked during writing sessions as a patron of letters and learning. Several texts relate anecdotes associated with his birth and exploits.
Ganesha is mentioned in Hindu texts between the 1st century BCE and 2nd century CE, and a few Ganesh images from the 4th and 5th centuries CE have been documented by scholars. Hindu texts identify him as the son of Parvati and Shiva of the Shaivism tradition, but he is a pan-Hindu god found in its various traditions. In the Ganapatya tradition of Hinduism, Ganesha is the Supreme Being. The principal texts on Ganesha include the Ganesha Purana, the Mudgala Purana and the Ganapati Atharvasirsha.
Etymology and other names
Ganesha has been ascribed many other titles and epithets, including Ganapati (Ganpati), Vighneshvara, and Pillaiyar. The Hindu title of respect Shri (Sanskrit: श्री; IAST: śrī; also spelled Sri or Shree) is often added before his name.
The name Ganesha is a Sanskrit compound, joining the words gana (gaṇa), meaning a 'group, multitude, or categorical system' and isha (īśa), meaning 'lord or master'. The word gaṇa when associated with Ganesha is often taken to refer to the gaṇas, a troop of semi-divine beings that form part of the retinue of Shiva, Ganesha's father. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaṇas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati (गणपति; gaṇapati), a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". Though the earliest mention of the word Ganapati is found in hymn 2.23.1 of the 2nd-millennium BCE Rigveda, it is uncertain that the Vedic term referred specifically to Ganesha. The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha: Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana (gajānana), having the face of an elephant.
Vinayaka (विनायक; vināyaka) or Binayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (Marathi: अष्टविनायक, aṣṭavināyaka). The names Vighnesha (विघ्नेश; vighneśa) and Vighneshvara (विघ्नेश्वर; vighneśvara) (Lord of Obstacles) refers to his primary function in Hinduism as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai (Tamil: பிள்ளை) or Pillaiyar (பிள்ளையார்). A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne (မဟာပိန္နဲ, pronounced [məhà pèiɰ̃né]), derived from Pali Mahā Wināyaka (မဟာဝိနာယက). The widespread name of Ganesha in Thailand is Khanet (can be transliterated as Ganet), or the more official title of Phra Phi Khanet. The earliest images and mention lists Ganesha as a major deity in present-day Indonesia, Thailand, Cambodia and Vietnam dating to the 7th and 8th centuries, and these mirror Indian examples of the 5th century or earlier. In Sri Lankan, among Sinhalese Buddhists, he is known as Gana deviyo, and revered along with Buddha, Vishnu, Skanda and other deities.
Iconography
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. 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, and another similar statue is dated 12th century by Pratapaditya Pal. 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. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. 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.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (Abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
Common attributes
For thirty-two popular iconographic forms of Ganesha, see Thirty-two forms of Ganesha.Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). 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). Both names are Sanskrit compounds describing his belly (IAST: udara). The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs; IAST: brahmāṇḍas) of the past, present, and future are present in him.
6th-century Ganesha Statue in Badami caves temples, depicting Ganesha with two armsGanesha in Bronze from 13th century Vijayanagara Empire, depicting Ganesha with four armsThe number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread (IAST: yajñyopavīta) 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. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra (IAST: bhālacandra; "Moon on the Forehead") includes that iconographic element.
Ganesha is often described as red in colour. Specific colours are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualised as blue during meditation in that form.
Vahanas
The earliest Ganesha images are without a vahana (mount/vehicle). 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. Mohotkata uses a lion, Mayūreśvara 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.
Ganesha is often shown riding on or attended by a mouse. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolises those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
Features
The central icon of Ganesha at the Dagadusheth Halwai Ganapati temple.Removal of obstacles
Ganesha is Vighneshvara (Vighnaraja, Marathi – Vighnaharta), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Hence, he is often worshipped by the people before they begin anything new. Paul Courtright says that Ganesha's dharma and his raison d'être is to create and remove obstacles.
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
Buddhi (Intelligence)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is an active noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
Om
Ganesha is identified with the Hindu mantra Om. The term oṃkārasvarūpa (Om is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trimurti) Brahma, Vishnu, and Mahesa. You are Indra. You are fire and air . You are the sun and the moon . You are Brahman. You are (the three worlds) Bhuloka , Antariksha-loka , and Swargaloka . You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Om in the Devanāgarī and Tamil scripts.
First chakra
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "You continually dwell in the sacral plexus at the base of the spine ." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
Family and consorts
See also: Mythological anecdotes of Ganesha and Consorts of GaneshaThough Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic texts give different versions about his birth. In some he was created by Parvati, or by Shiva or created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother, the god of war, Kartikeya, who is also called Skanda and Murugan. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the firstborn. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, after which worship of him declined significantly. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmachari. This view is common in southern India and parts of northern India. Another popularly-accepted mainstream pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (safety) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciousness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
Worship and festivals
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N Soumyaji says, "there can hardly be a home which does not house an idol of Ganapati. ... Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity. Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin art performances such as the Bharatanatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls called laddus. He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktachandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesha Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of Bhadrapada (August/September) and the Ganesh Jayanti (Ganesha's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of magha (January/February)."
Ganesha Chaturthi
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. 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. 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. 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. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. 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.
Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
Temples
Further information: List of Ganapati temples and AshtavinayakIn Hindu temples, Ganesha is depicted in various ways: as a subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna). As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati's doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (Sanskrit: अष्टविनायक; aṣṭavināyaka; lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of the eight shrines celebrates a particular form of Ganapati, complete with its own lore. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Siddhivinayak temple in Mumbai, Ganpatipule temple at Ganpatipule, Binkhambi Ganesh mandir in Kolhapur, Jai Vinayak temple in Jaigad, Ratnagiri, Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Andhra Pradesh; the Rockfort Ucchi Pillayar Temple at Tiruchirapalli, Puliakulam Munthi Vinayagar Temple at Coimbatore and Karpaga Vinayagar Temple in Pillaiyarpatti which is a town named after Ganesha in Tamil Nadu; Kottarakkara, Pazhavangadi, Kasargod in Kerala; Hampi, and Idagunji in Karnataka; and Bhadrachalam in Telangana.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees ... in a niche ... in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples ... the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including Southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu Valley), and in several western countries.
Rise to prominence
First appearance
An elephant–headed anthropomorphic figure on Indo-Greek coins from the 1st century BCE has been proposed by some scholars to be "incipient Ganesha", but this has been strongly contested. Others have suggested Ganesha may have been an emerging deity in India and southeast Asia around the 2nd century CE based on the evidence from archaeological excavations in Mathura and outside India. First terracotta images of Ganesha are from 1st century CE found in Ter, Pal, Verrapuram, and Chandraketugarh. These figures are small, with an elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd–3rd centuries CE).
Ganesha appeared in his classic form as a clearly-recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries CE. 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. Other recent discoveries, such as one from Ramgarh Hill, are also dated to the 4th or 5th century. An independent cult with Ganesha as the primary deity was well established by about the 10th century. Narain summarises the lack of evidence about Ganesha's history before the 5th century as follows:
What is inscrutable is the somewhat dramatic appearance of Gaṇeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand, there is the pious belief of the orthodox devotees in Gaṇeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand, there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
The evidence for more ancient Ganesha, suggests Narain, may reside outside Brahmanic or Sanskritic traditions, or outside geocultural boundaries of India. Ganesha appears in China by the 6th century, states Brown, and his artistic images in temple setting as "remover of obstacles" in South Asia appear by about 400 CE. He is, states Bailey, recognised as goddess Parvati's son and integrated into Shaivism theology by early centuries of the common era.
Possible influences
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In this search for a historical origin for Gaṇeśa, some have suggested precise locations outside the Brāhmaṇic tradition.... These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into Brāhmaṇic religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the Purāṇic literature and the iconography of Gaṇeśa.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
The Pashupati seal (c. 2300 BCE - 2000 BCE) depicts 4 animals including an elephant around a deity who is claimed by some to be Shiva. Brown notes that this seal indicates the sacredness of elephants before Vedic period. One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In the Yajurveda, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accept this view, stating flatly of Ganesha, "He is a non-Vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
Vedic and epic literature
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha.
The Sangam period Tamil poet Avvaiyar (3rd century BCE), invokes Ganesha while preparing the invitation to the three Tamil Kingdoms for giving away in marriage of Angavay and Sangavay of Ceylon in marriage to the King of Tirucovalur (pp. 57–59).
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuṇḍa). These names are suggestive of Ganesha, and the 14th-century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in the Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata (1.1.75–79) says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on the condition that Vyasa recites the poem uninterrupted, that is, without pausing. The sage agreed but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during the preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
Puranic period
Further information: Mythological anecdotes of GaneshaStories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed of c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th-10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century when he was formally included as one of the five primary deities of Smartism. Adi Shankara popularised the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalised the role of Ganesha as a complementary deity.
Second Millenium CE Scriptures
Further information: Ganesha Purana, Mudgala Purana, and Ganapati AtharvashirsaIn the Ganapatya tradition founded in the Ganesha Purana and the Mudgala Purana, Ganesha is worshipped as one of the five principle deities along with Siva, Vishnu, the Sun, Ganesha, and the Goddess.
The date of composition for the Ganesha Purana and the Mudgala Purana—and their dating relative to one another—has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comment about dating and provide her own judgment. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture in the Ganapatya tradition, the Sanskrit Ganapati Atharvashirsa, was probably composed during the 16th or 17th century.
The Ganesha Sahasranama is part of the Puranic literature, and is a litany of a thousand names and attributes of Ganesha. Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. Versions of the Ganesha Sahasranama are found in the Ganesha Purana.
Shri Vidya Tradition
In Shri Vidya traditions, particularly in South Indian practices, Ganapathi in the form of Maha Ganapathi holds an important role as the remover of obstacles and is often invoked at the beginning of rituals. The Parashurama Kalpasutra, a key text in Srividya, dedicates a chapter to his worship called Ganapathi Krama, outlining specific methods for his invocation. Ganapathi is considered essential in ensuring the smooth progression of spiritual practices within the Srividya framework. His worship is integrated into rituals involving the Sri Chakra and other related practices.
Beyond India and Hinduism
(clockwise from top) Ganesha in Tibet (as Maharakta), Nepal, Thailand, Japan (as Kangiten) and coat of arms of Salatiga, Indonesia. Further information: Ganesha in world religionsCommercial and cultural contacts extended India's influence in Western and Southeast Asia. Ganesha is one of a number of Hindu deities who consequently reached foreign lands.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in the Hindu art of the Philippines, Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture throughout Southeast Asia established Ganesha worship in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practised side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles.
Amongst Indonesians who predominantly profess the Islamic faith, Ganesha is not worshipped, but seen as a symbol of knowledge, wisdom and education. Many Indonesian public universities feature Ganesha's likeness in their grounds or logo. Blitar, Salatiga City, and Kediri Regency are among three local governments that include Ganesha in their regency/city official seals. Indonesia is the only country to have featured Ganesha on its banknotes (20 thousand denomination, between 1998 and 2008), although it is no longer in circulation.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practised. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
In Buddhism
Main article: Ganesha in BuddhismGanesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion.
Ganapati (also known as Vinayaka in Buddhism) was adopted as a deity into Indian Vajrayana Buddhism and Ganapati (Tibetan: tshogs bdag) remains a deity in the Tibetan Buddhist pantheon. There are thirty texts contained in the Tibetan Buddhist canon which deal with Ganesha. In these texts, which are Indian texts preserved in Tibetan translation, Ganapati is depicted as a wealth deity which can also grant worldly pleasures like sex and food. He is also depicted as a protector from negative forces, demons, and sickness. In these tantric Buddhist sources, Ganesha is generally presented as an emanation of the Bodhisattva Avalokitesvara.
Ganesha also appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
Today in Buddhist Thailand, Ganesha is also regarded as a remover of obstacles, and as the god of success. Thailand regards Ganesha mainly as the god of arts and academics. The belief was initiated by King Vajiravudh of the Chakri dynasty who was devoted to Ganesha personally. He even built a Ganesha shrine at his personal palace, Sanam Chandra Palace in Nakhon Pathom Province where he focused on his academic and literary works. His personal belief regarding Ganesha as the god of arts formally became prominent following the establishment of the Fine Arts Department. Today, Ganesha is depicted both in the seal of the Fine Arts Department, and Thailand's first prominent fine arts academy; the Silpakorn University.
Jainism
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by some Jains, for whom he appears to have taken over certain functions of the god of wealth, Kubera. 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. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of its images. Images of Ganesha appear in some Jain temples of Rajasthan and Gujarat.
Explanatory notes
- Bombay edition
- For the human-headed form of Ganesha in:
- Adhi Vinayaka temple near Koothanur, Tamil Nadu.
- Cambodia, see Brown 1991, p. 10
- Nandrudayan Vinayaka Temple.
- Uthrapathiswaraswamy Temple.
Citations
- Heras 1972, p. 58.
- ^ Getty 1936, p. 5.
- "Ganesha getting ready to throw his lotus. Basohli miniature, circa 1730. National Museum, New Delhi. In the Mudgalapurāṇa (VII, 70), in order to kill the demon of egotism (Mamāsura) who had attacked him, Gaṇeśa Vighnarāja throws his lotus at him. Unable to bear the fragrance of the divine flower, the demon surrenders to Gaṇeśha." For quotation of description of the work, see: Martin-Dubost 1997, p. 73.
- Ramachandra Rao 1992, p. 6.
-
- Brown 1991, p. 1 "Gaṇeśa is often said to be the most worshipped god in India."
- Getty 1936, p. 1 "Gaṇeśa, Lord of the Gaṇas, although among the latest deities to be admitted to the Brahmanic pantheon, was, and still is, the most universally adored of all the Hindu gods and his image is found in practically every part of India."
-
- Ramachandra Rao 1992, p. 1
- Martin-Dubost 1997, p. 1
- Brown 1991, p. 1
-
- Chapter XVII, "The Travels Abroad", in: Nagar 1992, pp. 175–187. For a review of Ganesha's geographic spread and popularity outside of India.
- Getty 1936, pp. 37–38, For discussion of the spread of Ganesha worship to Nepal, Chinese Turkestan, Tibet, Burma, Siam, Indo-China, Java, Bali, Borneo, China, and Japan
- Martin-Dubost 1997, pp. 311–320
- Thapan 1997, p. 13
- Apte 1965, pp. 2–3
- Martin-Dubost, p. 2.
- For Ganesha's role as an eliminator of obstacles, see commentary on Gaṇapati Upaniṣad, verse 12 in Saraswati 2004, p. 80
- DeVito, Carole; DeVito, Pasquale (1994). India - Mahabharata. Fulbright-Hays Summer Seminar Abroad 1994 (India). United States Educational Foundation in India. p. 4.
- Heras 1972, p. 58
- , Vigna means obstacles Nasha means destroy. These ideas are so common that Courtright uses them in the title of his book, Ganesha: Lord of Obstacles, Lord of Beginnings.
- Narain, A.K. "Gaṇeśa: The Idea and the Icon" in Brown 1991, p. 27
- Gavin D., Flood (1996). An Introduction to Hinduism. Cambridge University Press. pp. 14–18, 110–113. ISBN 978-0521438780.
- Vasudha, Narayan (2009). Hinduism. The Rosen Publishing Group. pp. 30–31. ISBN 978-1435856202.
- For history of the development of the gāṇapatya and their relationship to the wide geographic dispersion of Ganesha worship, see: Chapter 6, "The Gāṇapatyas" in: Thapan 1997, pp. 176–213.
- "Lord Ganesha – Symbolic description of Lord Ganesha | – Times of India". The Times of India. 4 April 2019. Archived from the original on 15 November 2020. Retrieved 4 November 2020.
- * Narain, A. K. "Gaṇeśa: A Protohistory of the Idea and the Icon". Brown 1991, pp. 21–22.
- Apte 1965, p. 395.
- For the derivation of the name and relationship with the gaṇas, see: Martin-Dubost 1965, p. 2
- ^ Apte 1965, p. 395.
- The word gaṇa is interpreted in this metaphysical sense by Bhāskararāya in his commentary on the gaṇeśasahasranāma. See in particular commentary on verse 6 including names Gaṇeśvaraḥ and Gaṇakrīḍaḥ in: Śāstri Khiste 1991, pp. 7–8.
- Grimes 1995, pp. 17–19, 201.
- Rigveda Mandala 2 Archived 2 February 2017 at the Wayback Machine, Hymn 2.23.1, Wikisource, Quote: गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम् । ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनम् ॥१॥; For translation, see Grimes 1995, pp. 17–19
-
- Oka 1913, p. 8 for source text of Amarakośa 1.38 as vināyako vighnarājadvaimāturagaṇādhipāḥ – apyekadantaherambalambodaragajānanāḥ.
- Śāstri 1978 for text of Amarakośa versified as 1.1.38.
- Y. Krishan, Gaṇeśa: Unravelling an Enigma, 1999, p. 6): "Pārvati who created an image of Gaṇeśa out of her bodily impurities but which became endowed with life after immersion in the sacred waters of the Gangā. Therefore he is said to have two mothers—Pārvati and Gangā and hence called dvaimātura and also Gāngeya."
- Krishan 1999, p. 6
- ^ Thapan 1997, p. 20
- For the history of the aṣṭavināyaka sites and a description of pilgrimage practices related to them, see: Mate 1962, pp. 1–25
- These ideas are so common that Courtright uses them in the title of his book, Ganesha: Lord of Obstacles, Lord of Beginnings. For the name Vighnesha, see: Courtright 1985, pp. 156, 213
- ^ For Krishan's views on Ganesha's dual nature see his quote: "Gaṇeśa has a dual nature; as Vināyaka, as a grāmadevatā, he is vighnakartā, and as Gaṇeśa he is vighnahartā, a paurāṇic devatā." (Krishan 1999, p. viii)
- Martin-Dubost 1965, p. 367.
- Narain, A. K. "Gaṇeśa: The Idea and the Icon".Brown 1991, p. 25
- Thapan 1997, p. 62
- Myanmar-English Dictionary, Yangon: Dunwoody Press, 1993, ISBN 978-1881265474, archived from the original on 10 February 2010, retrieved 20 September 2010
- Justin Thomas McDaniel (2013). The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand. Columbia University Press. pp. 156–157. ISBN 978-0231153775.
- Brown, Robert L. (1987), "A Note on the Recently Discovered Gaṇeśa Image from Palembang, Sumatra", Indonesia, 43 (43): 95–100, doi:10.2307/3351212, hdl:1813/53865, JSTOR 3351212
- Brown 1991, pp. 176, 182, Note: some scholars suggest adoption of Ganesha by the late 6th century CE, see p. 192 footnote 7.
- Brown 1991, p. 190.
- John Clifford Holt (1991). Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka: Avalokitesvara in the Buddhist Traditions of Sri Lanka. Oxford University Press. pp. 6, 100, 180–181. ISBN 978-0195362466.
- Metcalf & Metcalf, p. vii
- * Martin-Dubost 1965, for a comprehensive review of iconography abundantly illustrated with pictures.
- Chapter X, "Development of the Iconography of Gaṇeśa", in: Krishan 1999, pp. 87–100, for a survey of iconography with emphasis on developmental themes, well-illustrated with plates.
- Pal 1995, for a richly illustrated collection of studies on specific aspects of Ganesha with a focus on art and iconography.
- Brown 1991, p. 175
- Martin-Dubost 1997, p. 213. In the upper right corner, the statue is dated as (973–1200).
- Pal, p. vi. The picture on this page depicts a stone statue in the Los Angeles County Museum of Art that is dated as c. 12th century. Pal shows an example of this form dated c. 13th century on p. viii.
- Brown 1991, p. 176
- See photograph 2, "Large Ganesh", in: Pal 1995, p. 16
- "Adi Vinayaka - The Primordial Form of Ganesh". agasthiar.org. Retrieved 28 December 2017.
- "Vinayaka in unique form". The Hindu. 10 October 2003. Archived from the original on 1 May 2015. Retrieved 30 April 2015.
- Catlin, Amy; "Vātāpi Gaṇapatim": Sculptural, Poetic, and Musical Texts in the Hymn to Gaṇeśa" in Brown 1991, pp. 146, 150
- In:
- Martin-Dubost 1965, pp. 197–198
- photograph 9, "Ganesh images being taken for immersion", in: Pal 1995, pp. 22–23. For an example of a large image of this type being carried in a festival procession.
- Pal 1995, p. 25, For two similar statues about to be immersed.
- In:
- Pal 1995, pp. 41–64. For many examples of Ganesha dancing.
- Brown 1991, p. 183 For the popularity of the dancing form.
- Four-armed Gaṇeśa. Miniature of Nurpur school, circa 1810. Museum of Chandigarh. For this image see: Martin-Dubost (1997), p. 64, which describes it as follows: "On a terrace leaning against a thick white bolster, Gaṇeśa is seated on a bed of pink lotus petals arranged on a low seat to the back of which is fixed a parasol. The elephant-faced god, with his body entirely red, is dressed in a yellow dhoti and a yellow scarf fringed with blue. Two white mice decorated with a pretty golden necklace salute Gaṇeśa by joining their tiny feet together. Gaṇeśa counts on his rosary in his lower right hand; his two upper hands brandish an axe and an elephant goad; his fourth hand holds the broken left tusk."
- Nagar 1992, p. 77
- Brown 1991, p. 3
- Nagar 1992, p. 78
- Brown 1991, p. 76
- Brown 1991, p. 77
- Brown 1991, pp. 77–78
- For creation of Ganesha from Shiva's laughter and subsequent curse by Shiva, see Varaha Purana 23.17 as cited in Brown 1991, p. 77.
- Getty 1936, p. 1.
- Heras 1972, p. 29
- Granoff, Phyllis. "Gaṇeśa as Metaphor". Brown 1991, pp. 92–94
- "Ganesha in Indian Plastic Art" and Passim. Nagar 1992, p. 78
- Granoff, Phyllis. "Gaṇeśa as Metaphor". Brown 1991, p. 76
- For translation of Udara as "belly" see: Apte 1965, p. 268
-
- Br. P. 2.3.42.34
- Thapan 1997, p. 200, For a description of how a variant of this story is used in the Mudgala Purana 2.56.38–9
- For an iconographic chart showing number of arms and attributes classified by source and named form, see: Nagar 1992, pp. 191–195 Appendix I.
- For history and prevalence of forms with various arms and the four-armed form as one of the standard types see: Krishan 1999, p. 89.
-
- Krishan 1999, p. 89, For two-armed forms as an earlier development than four-armed forms.
- Brown 1991, p. 103 Maruti Nandan Tiwari and Kamal Giri say in "Images of Gaṇeśa In Jainism" that the presence of only two arms on a Ganesha image points to an early date.
- Martin-Dubost 1965, p. 120.
-
- Martin-Dubost 1965, p. 202, For an overview of snake images in Ganesha iconography.
- Krishan 1999, pp. 50–53, For an overview of snake images in Ganesha iconography.
- Ganesha Purana
- Martin-Dubost 1965, p. 202. For the Ganesha Purana references for Vāsuki around the neck and use of a serpent-throne.
- Krishan 1999, pp. 51–52. For the story of wrapping Vāsuki around the neck and Śeṣa around the belly and for the name in his sahasranama as Sarpagraiveyakāṅgādaḥ ("Who has a serpent around his neck"), which refers to this standard iconographic element.
- * Martin-Dubost 1965, p. 202. For the text of a stone inscription dated 1470 identifying Ganesha's sacred thread as the serpent Śeṣa.
- Nagar 1992, p. 92. For the snake as a common type of yajñyopavīta for Ganesha.
- * Nagar 1992, p. 81. tilaka with three horizontal lines.
- the dhyānam in: Sharma (1993 edition of Ganesha Purana) I.46.1. For Ganesa visualized as trinetraṁ (having three eyes).
- * Nagar 1992, p. 81. For a citation to Ganesha Purana I.14.21–25 and For a citation to Padma Purana as prescribing the crescent for decoration of the forehead of Ganesha
- Bailey 1995, pp. 198–199. For the translation of Ganesha Purana I.14, which includes a meditation form with the moon on forehead.
-
- Nagar 1992, p. 81 For Bhālacandra as a distinct form worshipped.
- Sharma (1993 edition of Ganesha Purana) I.46.15. For the name Bhālacandra appearing in the Ganesha Sahasranama
- ^ Civarāman̲, Akilā (2014). Sri Ganesha Purana. Giri Trading Agency. ISBN 978-81-7950-629-5.
- Martin-Dubost, Paul (1997). Gaṇeśa, the Enchanter of the Three Worlds. Franco-Indian Research. pp. 412–416. ISBN 978-81-900184-3-2.
- Martin-Dubost 1997, pp. 224–228
- Martin-Dubost 1997, p. 228
- Krishan 1999, pp. 47–48, 78
- Krishan 1981–1982, p. 49
-
- Krishan 1999, pp. 48–49
- Bailey 1995, p. 348. For the Ganesha Purana story of Mayūreśvara with the peacock mount (GP I.84.2–3)
- Maruti Nandan Tiwari and Kamal Giri, "Images of Gaṇeśa In Jainism", in: Brown 1991, pp. 101–102.
- * Nagar 1992. Preface.
- Martin-Dubost 1965, pp. 231–244.
- See note on figure 43 in: Martin-Dubost 1997, p. 144.
- Citations to Matsya Purana 260.54, Brahmananda Purana Lalitamahatmya XXVII, and Ganesha Purana 2.134–136 are provided by: Martin-Dubost 1997, p. 231.
- Martin-Dubost 1997, p. 232.
- For Mūṣakavāhana see v. 6. For Ākhuketana see v. 67. In: Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta 'khadyota' vārtika sahita. (Prācya Prakāśana: Vārāṇasī, 1991). Source text with a commentary by Bhāskararāya in Sanskrit.
- For a review of different interpretations, and quotation, see: Grimes 1995, p. 86.
- A Student's Guide to AS Religious Studies for the OCR Specification, by Michael Wilcockson, p. 117
- Krishan 1999, pp. 49–50
- * Martin-Dubost 1965, p. 231
- Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature", in: Brown 1991, p. 73. For mention of the interpretation that "the rat is 'the animal that finds its way to every place,'"
- "Lord of Removal of Obstacles", a common name, appears in the title of Courtright's Gaṇeśa: Lord of Obstacles, Lord of Beginnings. For equivalent Sanskrit names Vighneśvara and Vighnarāja, see: Mate 1962, p. 136
- "Ganesha: The Remover of Obstacles". 31 May 2016. Archived from the original on 31 October 2019. Retrieved 29 August 2019.
- Courtright 1985, p. 136
- For Dhavilkar's views on Ganesha's shifting role, see Dhavalikar, M.K. "Gaṇeśa: Myth and reality" in Brown 1991, p. 49
- Brown 1991, p. 6
- Nagar 1992, p. 5.
- Apte 1965, p. 703.
- Ganesha Purana I.46, v. 5 of the Ganesha Sahasranama section in GP-1993, Sharma edition. It appears in verse 10 of the version as given in the Bhaskararaya commentary.
- Sharma edition, GP-1993 I.46, verses 204–206. The Bailey edition uses a variant text, and where Sharma reads Buddhipriya, Bailey translates Granter-of-lakhs.
- Practical Sanskrit Dictionary By Arthur Anthony McDonell; p. 187 (priya); Published 2004; Motilal Banarsidass Publ; ISBN 8120820002
- Krishan 1999, pp. 60–70p. discusses Ganesha as "Buddhi's Husband".
- Grimes, p. 77.
- Chinmayananda 1987, p. 127, In Chinmayananda's numbering system, this is upamantra 8..
- For examples of both, see: Grimes 1995, pp. 79–80
- ^ Tantra Unveiled: Seducing the Forces of Matter & Spirit By Rajmani Tigunait; Contributor Deborah Willoughby; Published 1999; Himalayan Institute Press; p. 83; ISBN 0893891584
- Courtright 1985, p. 253.
- Chinmayananda 1987, p. 127, In Chinmayananda's numbering system this is part of upamantra 7. 'You have a permanent abode (in every being) at the place called "Muladhara"'..
- This work is reproduced and described in Martin-Dubost (1997), p. 51, which describes it as follows: "This square shaped miniature shows us in a Himalayan landscape the god Śiva sweetly pouring water from his kamaṇḍalu on the head of baby Gaṇeśa. Seated comfortably on the meadow, Pārvatī balances with her left hand the baby Gaņeśa with four arms with a red body and naked, adorned only with jewels, tiny anklets and a golden chain around his stomach, a necklace of pearls, bracelets and armlets."
- In:
- Nagar 1992, pp. 7–14. For a summary of Puranic variants of birth stories.
- Martin-Dubost 1965, pp. 41–82. Chapter 2, "Stories of Birth According to the Purāṇas".
- Shiva Purana IV. 17.47–57. Matsya Purana 154.547.
- Linga Purana
- Varāha Purana 23.18–59.
- For summary of Brahmavaivarta Purana, Ganesha Khanda, 10.8–37, see: Nagar 1992, pp. 11–13.
- Melton, J. Gordon (13 September 2011). Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations. ABC-CLIO. pp. 325–. ISBN 978-1598842050.
- For a summary of variant names for Skanda, see: Thapan 1997, p. 300.
- Khokar & Saraswati 2005 p.4.
- Brown 1991, p. 79.
- Oka 1913, p. 38.
- For a review, see: Cohen, Lawrence. "The Wives of Gaṇeśa". Brown 1991, pp. 115–140
- In:
- Getty 1936, p. 33. "According to ancient tradition, Gaṇeśa was a Brahmacārin, that is, an unmarried deity; but legend gave him two consorts, personifications of Wisdom (Buddhi) and Success (Siddhi)."
- Krishan 1999, p. 63. "... in the smārta or orthodox traditional religious beliefs, Gaṇeśa is a bachelor or brahmacārī"
- For discussion on celibacy of Ganesha, see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, pp. 126–129.
- For a review of associations with Buddhi, Siddhi, Riddhi, and other figures, and the statement "In short the spouses of Gaṇeśa are the personifications of his powers, manifesting his functional features...", see: Krishan 1999, p. 62.
- For single consort or a nameless daşi (servant), see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, p. 115.
- For associations with Śarda and Sarasvati and the identification of those goddesses with one another, see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, pp. 131–132.
- For associations with Lakshmi see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, pp. 132–135.
- For discussion of the Kala Bou, see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, pp. 124–125.
- For statement regarding sons, see: Cohen, Lawrence, "The Wives of Gaṇeśa", in: Brown 1991, p. 130.
- In:
- Cohen, Lawrence. "The Wives of Gaṇeśa". Brown 1991, p. 130.
- Thapan 1997, p. 15–16, 230, 239, 242, 251.
- Krishan 1981–1982, pp. 1–3
- K.N. Somayaji, Concept of Ganesha, p. 1 as quoted in Krishan 1999, pp. 2–3
- Krishan 1999, p. 38
- For worship of Ganesha by "followers of all sects and denominations, Saivites, Vaisnavites, Buddhists, and Jainas" see Krishan 1981–1982, p. 285
- Grimes 1995, p. 27
- The term modaka applies to all regional varieties of cakes or sweets offered to Ganesha. Martin-Dubost 1965, p. 204.
- Martin-Dubost 1965, p. 369.
- Martin-Dubost 1965, pp. 95–99
- Thapan 1997 p. 215
- For the fourth waxing day in Māgha being dedicated to Ganesa (Gaṇeśa-caturthī) see: (Bhattacharyya 1956)., "Festivals and Sacred Days", in: Bhattacharyya, volume IV, p. 483.
- The Experience of Hinduism: Essays on Religion in Maharashtra; Edited By Eleanor Zelliot, Maxine Berntsen, pp. 76–94 ("The Ganesh Festival in Maharashtra: Some Observations" by Paul B. Courtright); 1988; SUNY Press; ISBN 088706664X
- Metcalf & Metcalf, p. 150.
- In:
- (Brown 1991, p. 9).
- Thapan 1997, p. 225 For Tilak's role in converting the private family festivals to a public event in support of Indian nationalism.
- In:
- Momin, A.R., The Legacy of G.S. Ghurye: A Centennial Festschrift, p. 95.
- Brown 1991, p. 9. For Ganesha's appeal as "the god for Everyman" as a motivation for Tilak.
- For Tilak as the first to use large public images in maṇḍapas (pavilions or tents) see: Thapan 1997, p. 225.
- For Ganesh Chaturthi as the most popular festival in Maharashtra, see: Thapan 1997, p. 226.
- "Gaṇeśa in a Regional Setting". Courtright 1985, p. 202–247.
- Krishan 1999, p. 92
- Brown 1991, p. 3
- Grimes 1995, p. 110–112
- "Major Ganesha Temples around the world". Tamil Minutes. 31 August 2022. Retrieved 22 October 2022.
- Murthy 1985, p. 91–92
- T.A. Gopinatha; Elements of Hindu Iconography, p. 47–48 as quoted in Krishan 1999, p. 2
- Krishan 1999, p. 147–158
- "Ganesha Temples worldwide". Archived from the original on 17 December 2007.
- The inscription says that this "great and beautiful image of Mahāvināyaka" was consecrated by the Shahi King Khingala. For photograph of statue and details of inscription, see: Dhavalikar, M.K., "Gaņeśa: Myth and Reality", in: Brown 1991, pp. 50, 63.
- Dhavalikar, M. K. (1971), "A Note on Two Gaṇeśa Statues from Afghanistan", East and West, 21 (3/4): 331–336, JSTOR 29755703
- Bopearachchi, Osmund (1993). "On the so-called earliest representation of Ganesa". Topoi. Orient-Occident. 3 (2): 425–453. doi:10.3406/topoi.1993.1479.
- Brown 1991, pp. 6–7
- Kumar, Ajit (2007). "A Unique Early Historic Terracotta Ganesa Image from Pal, District Aurangabad, Maharashtra". Kala, the Journal of Indian Art History Congress, Vol XI. (2006–2007): 89–91.
- ^ Brown 1991, pp. 19–21, chapter by AK Narain.
- Nagar 1992, p. 4
- ^ Brown 1991, pp. 50–55, 120.
- Raman Sukumar (2003). The Living Elephants: Evolutionary Ecology, Behaviour, and Conservation. Oxford University Press. pp. 67–68. ISBN 978-0198026730.
- Brown 1991, p. 2.
- Brown 1991, p. 8.
- Bailey 1995, p. ix.
- Courtright 1985 p. 10–11.
- Thapan 1997, p. 75.
- Brown 1991, p. 33
- In:
- Passim. Thapan 1997.
- Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown 1991, p. 70–72.
- Aitareya Brāhmana, I, 21.
- Bhandarkar. Vaisnavism, Saivism and other Minor Sects. p. 147–148.
- Krishan 1999, p. vii.
- For a discussion of early depiction of elephant-headed figures in art, see Krishan 1981–1982, pp. 287–290 or Murthy 1985, pp. 31–32
- Ellawala 1969, p. 159.
- Wilson, H. H. Ṛgveda Saṃhitā. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume II: Maṇḍalas 2, 3, 4, 5. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K. L. Joshi. (Parimal Publications: Delhi, 2001). (Vol. II); ISBN 8171101380 (Set). RV 2.23.1 (2222) gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam | 2.23.1; "We invoke the Brahmaṇaspati, chief leader of the (heavenly) bands; a sage of sages."
- In:
- Nagar 1992, p. 3.
- Mate 1962, p. 1.
- Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown 1991, p. 69. Bṛhaspati is a variant name for Brahamanaspati.
- Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown 1991, p. 69–70.
- Wilson, H.H. Ṛgveda Saṃhitā. Sanskrit text, English translation, notes, and index of verses. Parimal Sanskrit Series No. 45. Volume IV: Maṇḍalas 9, 10. Second Revised Edition; Edited and Revised by Ravi Prakash Arya and K.L. Joshi. (Parimal Publications: Delhi, 2001). (Vol. IV); ISBN 8171101380 (Set). RV 10.112.9 (10092) ni ṣu sīda gaṇapate gaṇeṣu tvāmāhurvipratamaṃ kavīnām; "Lord of the companies (of the Maruts), sit down among the companies (of the worshippers), they call you the most sage of sages".
- For use of RV verses in recent Ganapatya literature, see Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature" in Brown 1991, p. 70
- Edward Jewitt Robinson (1873). Tamil Wisdom; Traditions Concerning Hindu Sages, and Selections from their writings. London: Wesleyan Conference Office.
- The verse : "tát karāţāya vidmahe | hastimukhāya dhîmahi | tán no dántî pracodáyāt||"
- The verse: " tát púruṣâya vidmahe vakratuṇḍāya dhîmahi| tán no dántî pracodáyāt||"
- For text of Maitrāyaṇīya Saṃhitā 2.9.1 and Taittirīya Āraṇyaka 10.1 and identification by Sāyaṇa in his commentary on the āraṇyaka, see: Rocher, Ludo, "Gaṇeśa's Rise to Prominence in Sanskrit Literature" in Brown 1991, p. 70.
- Rajarajan, R.K.K. (2001). "Sugarcane Gaṇapati". East and West, Rome. 51 (3/4): 379–84. JSTOR 29757520. Archived from the original on 1 February 2016.
- Taittiriya Aranyaka, X, 1, 5.
- Heras 1972, p. 28.
- In:
- Krishan 1981–1982, p. 290
- Krishan 1999, pp. 12–15. For arguments documenting interpolation into the Maitrāyaṇīya Saṃhitā
- *Thapan, p. 101. For interpolation into the Maitrāyaṇīya Saṃhitā and Taittirīya Āraṇyaka.
- Dhavalikar, M.K. "Gaṇeśa: Myth and reality" in Brown 1991, pp. 56–57. For Dhavilkar's views on Ganesha's in early Literature.
- Rocher, Ludo "Ganesa's Rise to Prominence in Sanskrit Literature". Brown, pp. 71–72.
- Mahābhārata Vol. 1 Part 2. Critical edition, p. 884.
- For a statement that "Fifty-nine manuscripts of the Ādiparvan were consulted for the reconstruction of the critical edition. The story of Gaṇeśa acting as the scribe for writing the Mahābhārata occurs in 37 manuscripts", see: Krishan 1999, p. 31, note 4.
- Brown, p. 4.
- Winternitz, Moriz. "Gaṇeśa in the Mahābhārata". Journal of the Royal Asiatic Society of Great Britain and Ireland (1898:382). Citation provided by Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown 1991, p. 80.
- For interpolations of the term vināyaka see: Krishan 1999, p. 29.
- For reference to Vighnakartṛīṇām and translation as "Creator of Obstacles", see: Krishan 1999, p. 29.
- Brown 1991, p. 183.
- Krishan 1999, p. 103.
- Rocher, Ludo. "Gaṇeśa's Rise to Prominence in Sanskrit Literature". Brown 1991, p. 73.
- *(Courtright 1985, p. 163) For Dating of the pañcāyatana pūjā and its connection with Smārta Brahmins.
- Bhattacharyya, S., "Indian Hymnology", in: Bhattacharyya 1956, p. 470. Volume VI. For the "five" divinities (pañcādevatā) becoming "the major deities" in general, and their listing as Shiva, Shakti, Vishnu, Surya, and Ganesha.
-
- Grimes 1995, p. 162.
- Pal 1995, p. ix.
- Thapan 1997, pp. 196–197. Addresses the pañcāyatana in the Smārta tradition and the relationship of the Ganesha Purana and the Mudgala Purana to it.
- For a review of major differences of opinions between scholars on dating, see: Thapan 1997, pp. 30–33.
- Preston, Lawrence W., "Subregional Religious Centers in the History of Maharashtra: The Sites Sacred to Gaṇeśa", in: N.K. Wagle, ed., Images of Maharashtra: A Regional Profile of India. p. 103.
- R.C. Hazra, "The Gaṇeśa Purāṇa", Journal of the Ganganatha Jha Research Institute (1951); 79–99.
- Phyllis Granoff, "Gaṇeśa as Metaphor", in Brown 1991, pp. 94–95, note 2.
- Thapan 1997, pp. 30–33.
- Courtright 1985, p. 252.
- Grimes 1995, pp. 21–22.
- Bailey 1995, pp. 258–269.
- Nagar 1992, p. 175.
- Nagar 1992, p. 174.
- Thapan 1997, p. 170.
- Thapan 1997, p. 152.
- Getty 1936, p. 55.
- Getty 1936, p. 55–66.
- Getty 1936, p. 52.
- ^ Brown 1991, p. 182.
- In:
- Nagar 1992, p. 175.
- Martin-Dubost 1965, p. 311.
- Getty 1936, pp. 37–45.
- Getty 1936, p. 37.
- Getty 1936, p. 38.
- Getty 1936, p. 40.
- Nagar 1992, p. 185.
- Wayman, Alex (2006). Chanting the Names of Manjushri. Motilal Banarsidass Publishers: p. 76. ISBN 8120816536
- ^ Wilkinson, Christopher. "The Tantric Ganesa: Text Preserved in the Tibetan Canon." in Brown, Robert L. (editor) (1991) Studies of an Asian God, pp. 235-274. State University of New Ytrrk Pre'ss,Albany
- Martin-Dubost 1997, p. 311.
- Martin-Dubost 1997, p. 313.
- วัฒนะมหาตม์, กิตติ (November 2011). "พระคเณศไม่ใช่เทพศิลปะ รัชกาลที่ 6 ทรงทำให้เป็นเทพศิลปะ" [Ganesh was not the god of art. King Vajiravudh was the one who made him be one.]. ศิลปวัฒนธรรม (Arts and Culture) (in Thai) (November 2011). Retrieved 26 May 2020.
- ^ Krishan 1999, p. 121.
- Thapan 1997, p. 157.
- Thapan 1997, p. 151, 158, 162, 164, 253.
- Murthy 1985, p. 122.
- Thapan 1997, p. 158.
General references
- Pal, Pratapaditya (1995). Ganesh, the Benevolent. the University of Michigan: Marg Publications. ISBN 9788185026312.
- Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary (Fourth revised and enlarged ed.). Delhi: Motilal Banarsidass Publishers. ISBN 978-8120805675.
- Bailey, Greg (1995). Ganeśapurāna: Introduction, translation, notes and index. Harrassowitz. ISBN 978-3447036474.
- Bhattacharyya, Haridas, ed. (1956). The Cultural Heritage of India. Calcutta: The Ramakrishna Mission Institute of Culture. Four volumes.
- Brown, Robert (1991), Ganesh: Studies of an Asian God, Albany: State University of New York, ISBN 978-0791406571
- Chinmayananda, Swami (1987), Glory of Ganesha, Bombay: Central Chinmaya Mission Trust, ISBN 978-8175973589
- Courtright, Paul B. (1985), Gaṇeśa: Lord of Obstacles, Lord of Beginnings, New York: Oxford University Press, ISBN 978-0195057423
- Ellawala, H (1969), Social History of Early Ceylon, Colombo: Department of Cultural Affairs.
- Getty, Alice (1936). Gaṇeśa: A Monograph on the Elephant-Faced God (1992 reprint ed.). Oxford: Clarendon Press. ISBN 978-8121503778.
- Grimes, John A. (1995), Ganapati: Song of the Self, SUNY Series in Religious Studies, Albany: State University of New York Press, ISBN 978-0791424407
- Heras, H. (1972), The Problem of Ganapati, Delhi: Indological Book House
- Khokar, Ashish; Saraswati, S. (2005), Ganesha-Karttikeya, New Delhi: Rupa and Co, ISBN 978-8129107763
- Krishan, Yuvraj (1981–1982), "The Origins of Gaṇeśa", Artibus Asiae, 43 (4), Artibus Asiae Publishers: 285–301, doi:10.2307/3249845, JSTOR 3249845
- Krishan, Yuvraj (1999), Gaṇeśa: Unravelling An Enigma, Delhi: Motilal Banarsidass Publishers, ISBN 978-8120814134
- Murthy, K. Krishna (1985), Mythical Animals in Indian Art, New Delhi: Abhinav Publications, ISBN 978-0391032873
- Martin-Dubost, Paul (1965), Gaṇeśa, the Enchanter of the Three Worlds, the University of Michigan: Franco-Indian Research, ISBN 9788190018432
- Mate, M.S. (1962), Temples and Legends of Maharashtra, Bombay: Bharatiya Vidya Bhavan, OCLC 776939647
- Metcalf, Thomas R.; Metcalf, Barbara Daly, A Concise History of India, ISBN 978-0521630276
- Nagar, Shanti Lal (1992). The Cult of Vinayaka. New Delhi: Intellectual Publishing House. ISBN 978-81-7076-044-3.
- Oka, Krishnaji Govind (1913), The Nāmalingānuśāsana (Amarakosha) of Amarasimha: with the Commentary (Amarakoshodghāṭana) of Kshīrasvāmin, Poona: Law Printing Press, retrieved 14 September 2007.
- Ramachandra Rao, S.K. (1992), The Compendium on Gaṇeśa, Delhi: Sri Satguru Publications, ISBN 978-8170308287
- Saraswati, Swami Tattvavidananda (2004), Gaṇapati Upaniṣad, Delhi: D.K. Printworld Ltd., ISBN 978-8124602652
- Śāstri Khiste, Baṭukanātha (1991), Gaṇeśasahasranāmastotram: mūla evaṁ srībhāskararāyakṛta 'khadyota' vārtika sahita, Vārāṇasī: Prācya Prakāśana. Source text with a commentary by Bhāskararāya in Sanskrit.
- Śāstri, Hargovinda (1978), Amarkoṣa with Hindi commentary, Vārānasi: Chowkhambā Sanskrit Series Office
- Thapan, Anita Raina (1997). Understanding Gaṇapati: Insights into the Dynamics of a Cult. New Delhi: Manohar Publishers. ISBN 978-8173041952.
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