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Gaṇeśa (Gaṇapati)

Chapter · January 2018

DOI: 10.1007/978-94-024-1036-5_343-1

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G
Ganeśa (Ganapati)
˙ ˙
Ruchi Agarwal
Social Science Division, Mahidol University
International College, Nakorn Pathom, Thailand
Synonyms
Ganapati; Ganesa; Vighneshwara; Vinayaka
Ganesa in the Hindu Pantheon
Ganesh is one of the principal Hindu deities. He
possesses the head of an elephant with a broken
tusk and the body of a potbellied human being. He
is depicted both seated and standing with four
arms and normally holds one or several of the
following items in his hands: svadanta (his own
tusk), kapittha (a wood-apple), modaka
(a sweet also known as laddu), ankusha
(an elephant goad), pasha (a noose), naga
(a snake), parashu (an axe), a rosary, a lotus, or
mulaka (a radish). He is often depicted in the
company of a musika (mouse) and has a snake
wrapped around his waist [1]. He is the Lord of
ganas (personal attendants of Siva), the master,
the leader, the protector, and the companion
among others to the ganas. He is the creator of
obstacles and therefore called Vinayaka [2]. He is
revered with several names like Gajanana
(elephant faced), Lambodara (potbellied),
# Springer Science+Business Media B.V. 2018
P. Jain et al. (eds.), Hinduism and Tribal Religions, Encyclopedia of Indian Religions,
https://doi.org/10.1007/978-94-024-1036-5_343-1
Ekadanta (one-tusked), Vinayaka (leader of
obstacles), Vighnesvara (lord of obstacles),
Vighnakarta (creator of obstacles), and
Vighnaharta (remover of obstacles) [3].
In the Puranas, Ganesh is linked with Siva, his
wife Parvati and his son Skanda. He was created
by goddess Parvati and is popular not only in India
but also across a large part of Asia. Although there
are different accounts of his birth, the most popu-
lar legend is that Ganesh was created by Parvati
from the impurities of her body and was appointed
by Parvati as her gatekeeper. While Parvati was
taking a bath, Siva was stopped by Ganesh from
entering her apartment. This led to a battle where
Siva eventually beheaded Ganesh with his trident
and later replaced it with the head of an elephant
upon protest by Parvati. He is believed to have
two wives, Riddhi and Siddhi, and two sons, Subh
and Labh. However he is represented and
worshipped as a single god but at times during
festivals like deepavali, along with Laksmi (the
goddess of wealth).
Ganesh mythology has flourished since the
seventh century A.D. through Puranic texts.
Numerous stories make Ganesh one of the more
popular deities of the entire Hindu pantheon in
India [4]. Initially a minor god, Ganesh was added
to the hierarchy of major divinities in late Gupta
period in the sixth century A.D. He gained impor-
tance in a relatively short period with his cult
coming into being in the ninth century A.D. The
cult of Ganesh worships him as a God who can
help individuals to overcome impediments and
2 Ganeśa (Ganapati)
succeed in life [5]. His transformation from a
malevolent Vinayaka (creator of obstacles) into
the benevolent Ganesh (remover of obstacles)
[6] was probably the result of a top-down patron-
age by elites that gradually spread to the
commoners [4].
His name is invoked in a wide range of cere-
monies prior to beginning a journey, constructing
a house, or other domestic rites such as tonsure,
upanayana (wearing the sacred thread), marriage,
or at the start of religious rites using vedic, pura-
nic, or tantric practices. Although most Hindu
events begin with prayers dedicated to Ganesh,
he was not initially worshipped as a principal
deity. As noted above Ganesh worshipped as a
principal deity gradually appears in the post-
Gupta period [5]. By this time, rituals dedicated
to Ganesh were limited to private spaces like
home or at temples in small groups. His popularity
reached its peak in the early medieval periods
when even Buddhist and Jains starting to worship
Ganesh. His worship spread beyond India to other
parts of Asia. Indeed, Ganesh has been labeled as
the god of Asia [6]. In Nepal, Ganesh holds a
similar significance in the religious and social
life as in India with his worship evident among
both Hindus and Buddhists. Seen as a god of
wisdom, his worship is evident in all religious
rites. In Sri Lanka, Ganesh is popular among the
Tamils as both vighnakarta and vighnaharta and
known with his Tamil name Pilliar or Pulikara
Tevan. He is seen as a god of agriculturists,
traders, and students. In Sri Lanka, Ganesh is the
most important popular god because of his asso-
ciation with Skanda (his brother). In Myanmar the
cult of Ganesh was introduced by Indian traders
who carried Ganesh images with them during
their journeys. Soon Ganesh became an indige-
nous god in Myanmar with the name of
Mahapienne, one of nats Burmese supernatural
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˙ ˙
spirits. In Indo-China, Ganesh is called Prah
Kenes, and in Thailand he is popularly known as
Pra Phikanet. In Thailand, historically Ganesh
was a minor god in the Buddhist pantheon, seen
as a protective god. Ganesh is also worshipped by
local Brahmins in Thailand whose ancestors emi-
grated from South India in ancient times. These
Brahmins are court Brahmins who perform royal
ceremonies including coronation, tonsure, and
swing festival among others. All these ceremonies
involve the worship of Ganesh along with Siva,
Visnu, and Buddha [3]. More recently Ganesh has
gained immense popularity among the general
Thai population with virtually every marketplace
and building complex enshrining Ganesh image
in their premises.
Cross-References
▶ Ganesh Chaturthi
References
1. Dalal R (2010) Hinduism an Alphabetical ide. Penguin
Publications, South Africa
2. Martin-Dubost P (1997) Gaṇeśa, the enchanter of the
three worlds. Franco-Indian Research, Mumbai
3. Krishan Y (1999) Gaṇeśa: unravelling an enigma.
Motilal Banarsidass, Delhi
4. Sukumar R (2003) Elephants, Gods, and people. The
interrelationship of culture and ecology, Chapter 2. In:
The living elephants: evolutionary ecology, behaviour,
and conservation. Oxford University Press, New York,
pp 55–80
5. Pande GC (1998) Last years, Chapter 13. In: Life and
thought of Sankaracarya. Motilal Banadaridass Publi-
cations, Delhi, pp 337–372. First published 1994
6. Dhavalikar MK (1991) Ganesa: myth and reality,
Chapter 2. In: Brown RL (ed) Ganesh: studies of an
Asian God. State University of New York, Albany,
pp 49–68