DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.75620#0037
GANESA IN INDIAN LITERATURE 3
with Rudra-Siva, even although he was introduced into the Indian pantheon as
Ganesa, Lord of the Ganas.1
The ganas, attendants of Siva, were benevolent deities of nine classes dwelling
on Mount Kailasa ; and mentioned in the Mahabharata in connexion with the ganas
was another group called vindyakas who, although malevolent, were not insensible
to propitiation. According to Bhandarkar, propitiatory rites and ceremonies in their
worship were set up before the Christian era.2 In the Manavagrhya-sutra the Vina-
yakas are mentioned as a group of four gods, but in later texts they are referred to
as 'one' deity; and in the Atharvasiras-upanishad, Rudra is identified with one
Vinayaka. In the Smrti of Yajhavalkya, the group of four vindyakas was addressed
as 'one' god, who was looked upon as the son of Ambika.3 Keith is of the opinion
that this deity is akin to the later god, Ganesa. At any rate, puranic myth explains
that the group of four vindyakas was merged into one definite deity whom Rudra
(Siva) appointed ‘ Leader of the Ganas' or Gana-pati ; and Ganapati-Vinayaka,4 who
may be considered the earliest form of Ganesa as known in the puranas, was given
the role of creating difficulties and obstructions if not properly propitiated. Accord-
ing to Bhandarkar, the cult of Ganapati-Vinayaka may already have been set up
by the end of the sixth century.5 The earliest mention of the demon-god is in the
Smrti of Yajhavalkya which was possibly written in the sixth century;6 but no
reference to Ganesa as an elephant-headed deity is to be found until the eighth, when,
in the opening stanzas of the Mdlatimddhava, he is described as having the face of
an elephant.7
Although the Elephant-faced god is not referred to in either of the texts of the
two Hindu Epics—the Mahabharata and the Ramdyana—we find a Ganesa distinct
from Siva (although also called Gayesdna) with god-like qualities in the introduction
to the north India recension of the Mahabharata.
He is referred to as scribe to the sage Vyasa, writing down with super-human
rapidity Vyasa's dictation of the Mahabharata. There is reference to this legend in
the Bdlabhdrata, a poem written in the ninth century, where Valmiki, author of
the Ramdyana, on meeting Vyasa, asks him how the Mahabharata is progressing.
The sage replies that after severe austerities he has been able to secure Maha-Ganesa
as his scribe, &c.8
Winternitz believes that the legend was known long before the ninth century and
was not inserted into the introduction to the north India revision of the Hindu
Epic until 150 years later.9 In the Introduction to the south India recension of the
Mahabharata, there is neither mention of Ganesa nor reference to the legend.
Although he is often met with in the purdnas, Ganesa is never presented in India
1 Letter to the author.
2 Vaisnavism, p. 149.
3 In the Vedas Ambika was called the sister of
Rudra, but in later texts she was identified with
Uma (Parvati).
4 Vaisnavism, Bhandarkar, p. 148.
5 Idem, p. 149.
6 Idem, p. 148. According to Rao the earliest
mention of the demon-god was in the Aitareya
Brahmana, i. 21 ; v. H.I., vol. i, part i, p. 46.
7 Vaismavism, Bhandarkar, p. 179.
8 This legend was narrated by Indian pandits
to Al-Biruni in the tenth century; India, trans.
Sachau, vol. i, p. 134.
9 J.R.A.S., April 1898, p. 380.
with Rudra-Siva, even although he was introduced into the Indian pantheon as
Ganesa, Lord of the Ganas.1
The ganas, attendants of Siva, were benevolent deities of nine classes dwelling
on Mount Kailasa ; and mentioned in the Mahabharata in connexion with the ganas
was another group called vindyakas who, although malevolent, were not insensible
to propitiation. According to Bhandarkar, propitiatory rites and ceremonies in their
worship were set up before the Christian era.2 In the Manavagrhya-sutra the Vina-
yakas are mentioned as a group of four gods, but in later texts they are referred to
as 'one' deity; and in the Atharvasiras-upanishad, Rudra is identified with one
Vinayaka. In the Smrti of Yajhavalkya, the group of four vindyakas was addressed
as 'one' god, who was looked upon as the son of Ambika.3 Keith is of the opinion
that this deity is akin to the later god, Ganesa. At any rate, puranic myth explains
that the group of four vindyakas was merged into one definite deity whom Rudra
(Siva) appointed ‘ Leader of the Ganas' or Gana-pati ; and Ganapati-Vinayaka,4 who
may be considered the earliest form of Ganesa as known in the puranas, was given
the role of creating difficulties and obstructions if not properly propitiated. Accord-
ing to Bhandarkar, the cult of Ganapati-Vinayaka may already have been set up
by the end of the sixth century.5 The earliest mention of the demon-god is in the
Smrti of Yajhavalkya which was possibly written in the sixth century;6 but no
reference to Ganesa as an elephant-headed deity is to be found until the eighth, when,
in the opening stanzas of the Mdlatimddhava, he is described as having the face of
an elephant.7
Although the Elephant-faced god is not referred to in either of the texts of the
two Hindu Epics—the Mahabharata and the Ramdyana—we find a Ganesa distinct
from Siva (although also called Gayesdna) with god-like qualities in the introduction
to the north India recension of the Mahabharata.
He is referred to as scribe to the sage Vyasa, writing down with super-human
rapidity Vyasa's dictation of the Mahabharata. There is reference to this legend in
the Bdlabhdrata, a poem written in the ninth century, where Valmiki, author of
the Ramdyana, on meeting Vyasa, asks him how the Mahabharata is progressing.
The sage replies that after severe austerities he has been able to secure Maha-Ganesa
as his scribe, &c.8
Winternitz believes that the legend was known long before the ninth century and
was not inserted into the introduction to the north India revision of the Hindu
Epic until 150 years later.9 In the Introduction to the south India recension of the
Mahabharata, there is neither mention of Ganesa nor reference to the legend.
Although he is often met with in the purdnas, Ganesa is never presented in India
1 Letter to the author.
2 Vaisnavism, p. 149.
3 In the Vedas Ambika was called the sister of
Rudra, but in later texts she was identified with
Uma (Parvati).
4 Vaisnavism, Bhandarkar, p. 148.
5 Idem, p. 149.
6 Idem, p. 148. According to Rao the earliest
mention of the demon-god was in the Aitareya
Brahmana, i. 21 ; v. H.I., vol. i, part i, p. 46.
7 Vaismavism, Bhandarkar, p. 179.
8 This legend was narrated by Indian pandits
to Al-Biruni in the tenth century; India, trans.
Sachau, vol. i, p. 134.
9 J.R.A.S., April 1898, p. 380.