About Ganesh | Hindu God Ganesha | Who is Ganesha

Ganesha in World Religions

Ganesha, the global traveler! Besides His more celebrated attributes, He could well be called the Peripatetic One, given His large footprint in other lands and religions. How and why did this happen? Because He is the Lord of Adaptibility who defies quick definition. His multiple and often contradictory qualities make it easy for Him to cross cultural and religious borders, synthesize local sentiments and assume new forms. This traveler has many tales to tell.

Jainism
Ganesha is widely worshipped by Jains, though there is no mention of him in early Jaina religious writings. He first emerges in a 12th century literary work by Hemachandra, a Jain scholar, philosopher and historian who variously names Ganesha as Heramba, Vinayaka and Ganavignesa. Between the two historical Jaina sects – Swetambara and Digambara – it was the more liberal Swetambaras who embraced Ganesha, along with other Hindu deities. Swetambara texts extol Ganesha as a deity whom even other gods propitiate to attain their wishes. Swetambara Jains observe the Hindu practice of commencing all auspicious ceremonies and new enterprises with obeisance to Ganesha.

A 9th century Jain temple at Mathura (Uttar Pradesh) has the earliest known image of Ganesha in this religion, along with Ambika (another name for His mother, Parvati). Several temple images of Vinayaka are also found in the Jainism dominated states of Rajasthan and Gujarat. Travelers to Mumbai can find a Ganesha carving at the beautiful, marble Jain temple in Walkeshwar.

Typically, Ganesha is looked upon as a guardian and not a principal deity in Jainism – hence, His image on doorframes or basements of Jain temples.


Buddhism
Somewhere between the sixth and tenth century, ancient India saw a surge in trade and commercial activity. This period coincided with a rise in Ganesha worship among the merchant community – early inscriptions suggest that the practice of ‘Ganesha first’ originated with traders. It’s also possible that Ganesha took on some of the functions traditionally associated with Kubera, the god of wealth and naturally, became attractive to merchant communities.

Ganesha travelled into neighboring Asian countries along with merchants seeking new markets – this is based on the finding of fifth or sixth century Ganesha images in Myanmar, where Mahayana Buddhism had taken root. In Nepal, Heramba a 16-headed form of Ganesha was popularly worshipped.

Ganesha plays a dual role in Buddhism – a Buddhist god in His own right, as well as a Hindu deity, known as Vinayaka. The Buddhist Vinayaka assumed the form of Nritta Ganapati or Dancing Ganesha, whose popularity in North India spread into Nepal and later, Tibet.

Pictured Above: Hand Painted Ganesh statue from Ganesh Mall

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Ganesha, The World Traveler Series – Tibet

Tibetan Buddhism, with its strong Tantric leanings, took a fascinatingly ambivalent view of Ganesha. Robert L. Brown (Ganesh: Studies of an Asian God) says these sharply contrasting versions can best be understood by seeing Ganesha as a Janus-like deity, rather than two different gods. As Lord of Obstacles, He controls impediments in their entirety. In His negative – read Tantric – aspect, He creates or chooses to condone the existence of problems. The benign Puranic Ganesha, removes obstacles or refrains from creating them. Seventh and eighth century Buddhist texts from China, originally authored by Indians, state that Ganesha started off as an obstacle-creator – vigna-karta – who had to be ritually appeased so He would keep away. Around the sixth century, this willful, dangerous being metamorphosed into a benign vigna-harta or obstacle-remover and entered the Hindu pantheon!

In Tibetan Buddhism however, the Tantric, malevolent Ganesha prevailed over the kindlier version. Tibetan iconography shows Him being trampled underfoot by Mahakala, the Protector of Dharma. He is known as Maha Rakta Ganapati, a fearsome emanation of Avalokiteswara, with a red body, three eyes and twelve hands holding various weapons as well as skull cups filled with human flesh and blood.

 

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Ganesha, The World Traveler Series – Cambodia and Vietnam

Stone and bronze statues found in excavations suggest that Ganesha arrived in Cambodia around the 6th or 7th century, long before the vast, powerful Khmer Empire co-opted Hinduism and Buddhism as its official religions. Temple inscriptions in eastern Cambodia’s Champa region suggest that Shiva worship was widely prevalent.

Cambodia’s early Ganesha closely resembled Gupta representations – large, fan-shaped ears, no headgear, two arms and only slightly pot-bellied. Strangely, other Indian representations like the Nritta Ganapati, Ganesha with his consorts or parents failed to reach Cambodia during the Khmer era.

Innumerable Ganesha idols have also been unearthed in Vietnam, once part of the Khmer Empire. They can be seen in the Cham Museum of Art, Danang and Saigon Museum. In both Cambodia and Vietnam, Ganesha continues to inspire artisans who produce images in varying forms.

Pictured Above: Wood Ganesh Statue with Shakti from Ganesh Mall.

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Ganesha, The World Traveler Series – Indonesia

Indonesia’s historical ties with India, in particular the island of Java, find mention in the Ramayana. In Java, where Hinduism struck strong roots, Ganesha was represented in a huge variety of forms, an indication of His popularity. A seated, four-armed Ganesha holding a broken tusk, garland and bowl of sweets, thought to be from the 8th century was found in Chandi Banon temple, central Java. Other ancient statues bear similarity to the iconography of the Ellora caves in India.

The Tantric Ganesha found in other Southeast Asian countries has echoes in Java as well. A 13th century Ganesha statue from Bara in east Java represents him as both Creator and Destroyer of Obstacles. Over the years, excavations have thrown up several Ganesha images all over the island.

On Borneo Island, 5th century inscriptions suggest that this was the easternmost limit reached by Ganesha. The 8th century cave Genung Kombeng has Buddhist and Hindu stone carvings of a four-armed Ganesha along with Shiva and Durga.

In Bali, Islamic Indonesia’s Hindu enclave, every village has a minimum of three temples and Ganesha is a familiar entity. He presides over knowledge, along with Goddess Saraswati. More prominently, he is a guardian deity of temples – Dvarapala – and is therefore, stationed at their gates. Since his task is to obstruct demons, the Balinese Ganesha is typically stern-faced.

Among the best known Balinese Ganesha temples is the 11th century cave of Goa Gajah – literally Cave of the Elephant – with representations of the Hindu trinity and Ganesha.

Skilled Balinese artisans produce Ganesha icons in varied materials and forms. Stone idols from Batubalan are usually in the classical style. In the Ubud region, elaborately carved Ganeshas are made from a soft, white wood (known locally as “crocodile wood”); a simple, rounded Ganesha is carved from suar, a mahogany-like wood. Artisans paint Ganesha on finely carved cattle bone, imported mammoths’ tusks and egg shells. Bronze statues with a patina of green are sold in Java. Balinese shadow theatre, portraying themes from the Ramayana and Mahabharata, features a Ganesha puppet character made of buffalo skin.

 

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Ganesha, The World Traveler Series – Japan

Ganesha, the global traveler! Besides His more celebrated attributes, He could well be called the Peripatetic One, given His large footprint in other lands and religions. How and why did this happen? Because He is the Lord of Adaptibility who defies quick definition. His multiple and often contradictory qualities make it easy for Him to cross cultural and religious borders, synthesize local sentiments and assume new forms. This traveler has many tales to tell.

Japan

Early Buddhists brought Ganesha to Japan. Ganesha worship gained ascendance during the time of Kukai, the 9th century founder-sage of the Shingon school of Japanese Buddhism. Known as Kangiten or Binayaka-ten, Ganesha was worshipped as a principal deity in Shingon Buddhism; the sect’s rituals and beliefs bear a close resemblance to those of the Hindu Ganapatya cult, who consider Ganesha to be the Supreme Being. Among other Japanese Buddhist sects, Ganesha is a minor deity, varyingly known as Daishokangi-ten or Ganabachi.

In Japanese Buddhism, Kangiten’s blessings are sought primarily for material progress, followed by enlightenment. Sacred offerings to this ‘God of Happiness’ include “bliss-buns” prepared from dried flour, honey and yoghurt besides fresh fruit, radishes and wine. These are distributed to worshippers much like the Hindu practice of giving prasad.

Ganesha assumes 30 distinctive forms in Japanese iconography, often as a dual entity. One erotic form, specific to Shingon Buddhism, features two embracing male and female forms with elephant heads and human bodies. These are rare idols, worshipped with secret rituals inside temples. Typically, they are made of metal as they must be immersed in oil during worship. Gumyo-ji, an 8th century temple in Minami, Yokohama has one such image. Often, Japanese temple doors feature two long-robed, elephant-headed figures in an embrace.

Young Japanese popularly worship Kangiten as a symbol of conjugal bliss. Many entrepreneurs, especially those whose business involves food and drink, worship Ganesha as Shou Ten, a benevolent obstacle-remover and enhancer of wealth.

 

Pictured Above: Three face Ganesh Statue from Ganesh Mall

What is Ganapati Atharvashirsha?

 

Visitors to the Ganesha temple at Ranjangaon, Maharashtra – one of the Ashtavinayak shrines – invariably look up at the entrance to the main hall, so that their eyes may rest upon a sacred text carved into the stone. This is the Ganapati Atharvashirsha, often referred to as the Ganapati Upanishad.

Among Maharashtrians, the Atharvashirsha holds pride of place as the most widely chanted Sanskrit text devoted to their favored deity.

 

Origin

Nobody knows for sure when the Atharvashirsha was composed. Scholars believe it could have been sometime between the sixteenth and seventeenth centuries. Some say it was composed by the Sage Atharva, but that is doubtful, since none of the Upanishads bear an author’s name. History records that the Atharvashirsha came into prominence during the early 1900s when Ganesha worship among Pune-based Maharashtra Brahmins became popular.

 

What does ‘Atharvashirsha’ mean?

The scholar John A. Grimes (Ganapati: Song of the Self) surmises that Atharvashirsha implies "firmness or singlepointedness of the intellect as directed towards one's realization of the Divine." Studying this text helps the worshipper reach the four goalposts of life as laid out in Hinduism – Dharma (doing the right thing), Artha (material prosperity), Kama (enjoyment of sensual pleasures) and finally, Moksha (liberation of the soul).

 

What does it say?

The Atharvashirsha is the definitive text on Ganesha. It pays homage to Him as the Supreme Deity, one who subsumes all other divinities. He is the Holy Trinity who cyclically creates, sustains and destroys the universe. He embodies within Him the five elements, the past, present and future and all celestial bodies. 

Importantly, the text contains the bija or ‘seed mantra’ of Ganesha – Gam – and teaches a devotee how to use the mantra appropriately and worship Ganesha. Further stanzas reverentially describe Ganesha’s attributes – His tusk, multiple arms, belly and weaponry. These are for the devotee to meditate upon as they contain the philosophical essence of Ganesha worship.

Studying the Atharvashirsha enables the worshipper to remain free in spirit, unmoved by obstacles and liberated from sin. Meditating upon the text every morning and evening wipes out the consequences of any sinful actions committed in the intervening periods. 

The text sounds a cautionary note – it should not be taught to those without faith and devotion. A teacher who does so out of greed is considered a great sinner.

Reciting the Atharvashirsha regularly empowers a devotee tremendously. Different means of worship confer different benefits. Ritual bathing of Ganesha helps one master the art of eloquence. Worship with Durva grass brings wealth. With rice flakes come fame and scholarship. Offering modaks brings the devotee his heart’s desire. He who offers all of these, along with ghee, attains everything.

 

Pictured Above: Emboss Hand-painted Ganesh Wall Art from Ganesh Mall

 

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What is Sankashti Chaturthi?

Sankashti Chaturthi is a special day of the month in the Hindu calendar when Ganesha’s devotees invoke His blessings to rid themselves of problems and impediments. This sacred time falls on the fourth day after the full moon.

“Sankata” in Sanskrit means difficulty, crisis or obstacle, while “hara” refers to removal or elimination. On this day, devotees fast from morning until moonrise. In the evening, after a ritual bath, Ganesha is worshipped with sacred Durva grass. Devotees recite His prayers – the Ganesha Gayatri, the Ashtothram Shatanamavali (His 108 names) and the Ganesha Atharvashirsha Avartan. The moon is also worshipped with offerings of flowers and sandalwood paste.

On Sankashti Chaturthi, Ganesha temples close down about an hour before moonrise.  The idol is bathed with milk and rosewater to the chants of Vedic prayers. Ganesha is offered steamed modaks and His other favored foods.

Performing this puja is believed to liberate the worshipper’s soul from the cycle of birth and death.

 

Pictured Above: Ganesh Wall Art from Ganesh Wall Hanging Collection

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The Legend of Chintamani – The Mystic Gem

 

King Abhijeet was a wise and powerful ruler with no heir to his throne. Upon the advice of Sage Vaishyampane, Abhijeet and his queen undertook a long penance. They were rewarded with a baby boy whom they named Gana.

The child, who grew up to be called Prince Ganaraja, once received an invitation to visit Sage Kapila’s renowned ashram. The sage was a generous host for he had in his possession, the mystic wish-fulfilling gem Chintamani. Using this he conjured up a delectable feast for his royal visitor. Ganaraja was astonished and impressed. He was filled with intense desire to obtain the gem for himself. Would the sage give it to him? Kapila predictably refused, whereupon the prince wrested it out of his hands and made off to the palace. The distraught sage prayed to Goddess Durga, who advised him to approach Ganesha for help.

Ganesha battled Ganaraja beneath a Kadamba tree and won the Chintamani back for the sage. By this time however, Kapila had lost all interest in the stone. In gratitude however, he hung it around Ganesha’s neck.

Theyoor, near Pune (Maharashtra) where this incident is believed to have taken place is also called Kadamba Nagar. In the temple erected nearby is the idol of Chintamani Vinayak – one of the eight pilgrimage centres for Ganesha’s devotees, known as the Ashtavinayak circuit.

Who would not want to own a gem imbued with magical powers to fulfil one’s every worldly need and desire? Prince Ganaraja was no exception to this all too common human weakness. But more interestingly, why did Sage Kapila, after seeking Ganesha’s help, lose interest in the stone? Watching the Lord do battle with Ganaraja, Kapila realised that having Ganesha on his side was a far greater asset than owning the gem. The legend is a reminder to visiting devotees that the benevolence of Ganesha will always ensure their well-being and prosperity; they need seek nothing beyond His blessings.

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The Legend of Ganesha and the Cat

 

As a child, Ganesha loved playing with his bows and arrows. Spotting a white cat one day, he decided to play hunter and shot arrows at it. The terrified creature ran for cover, but Ganesha thought it was playing a game.

He looked behind a tree – there it was, trembling and round-eyed. “Aha, got you! ” said the chubby god and shot at it again. Miaowing with fear, the cat scooted for cover under a log. Ganesha chased it down and pulled it out. He rolled it around in the mud and threw it up in the air like a furry ball! Once more, the cat escaped. Ganesha lost interest and went back home.

He was in for a shock. There sat Parvati, his lovely mother, her face and arms scratched and mud-stained.

“Ma, how did you get hurt?” cried the little fellow.

“I’ve no idea,” said Parvati. “What have you been up to?”

“I was playing with a cat and..um...I was pretty rough with her.”

“Now I know why I have these bruises!” said Parvati. Drawing Ganesha close, she explained, “Ganesha, my body is the world and every living creature in it. I was that cat, too! Whatever you do to other beings, you do to me as well!”

Ganesha was stunned and deeply remorseful. “So my every little action matters…wow! I’m so sorry, Ma, I’ll never do harm to anything…ever!”

Smiling at her son, Parvati said, “That may not be possible, son. But do be aware of your actions and harm as little as possible.”

Nodding, Ganesha ran off to find the little cat and make peace with her.

This ancient myth works at many levels. When told to a young person, it brings home the message of non-violence, for which child can bear to see its mother hurt? It also exemplifies the concept of the sacred feminine. By personifying the earth and all of creation as a benevolent and beautiful goddess, the legend drives home the vital importance of respecting the environment and caring for it.

 

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The Legend of Ganesha’s Sacred Grass

 

Analasura was a ferocious demon whose voice made the earth tremble and whose eyes emitted fire. His thirst for bloodletting spared none – powerful sages and strong men included. The god Indra engaged him in battle several times and retired defeated.

Weary of his rampaging, all the celestials trooped to Lord Shiva for advice. Shiva did have a remedy for them – that they should approach Ganesha, whose huge pot belly alone could contain Analasura.

 Ganesha agreed to help and transformed himself into a chubby, little boy. Analasura approached him, his eyes shooting fireballs, reducing the environment around Ganesha into cinders. In the battle that ensured, Ganesha suddenly assumed enormous proportions and gulped down the demon.

This was somewhat akin to our swallowing a plateful of chillies. Ganesha was in agony, unable to lie down or remain still. The panicked gods offered several remedies to cool Him down but nothing worked. Finally, relief came in the form of 88,000 sages, each of whom performed healing rituals with 21 blades of Durva grass.

Ganesha declared that henceforth, anyone worshipping Him with Durva grass would be the recipient of his benevolence.

Durva grass has played an important role in Hindu rituals since ancient times. It is believed to have purifying and healing properties. When plucked, it grows back rapidly. It is thus an enduring symbol of renewal, regeneration and fertility leading to associations with prosperity.  For this reason, Durva is linked to a householder god like Ganesha, rather than His hermit father, Shiva.

Durva is derived from two words – duhu, the first word means “that which exists afar” while avam is “that which pulls closer”. Interpreted in the context of Ganesha, the use of Durva during worship draws His great power, which in turn dispels the negativity within our bodies.

The Durva’s three blades symbolize the essence of Shiva, Shakti and Ganesha.
At a more basic level, the ritual exemplifies how easy it is to please Ganesha with the offering of this humble grass.

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