DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0228
216 Worship of Ganesa and Su-brahmanya.
modern popular Ganesa has no place in the Veda, the epi-
thet Gananam Gana-patih, which occurs in Rig-veda II.
23. 1, having reference to Brahmanas-pati as lord of the
Ganas or troops of divinitiesl.
What the Ganesa or Gana-pati of the present day really
represents is a complex personification of sagacity, shrewd-
ness, patience, and self-reliance—of all those qualities, in short,
which overcome hindrances and difficulties, whether in per-
! forming religious acts, writing books, building houses, making
journeys, or undertaking anything. He is before all things
the typical embodiment of success in life; with its usual
accompaniments of good-living, plenteousness, prosperity, and
peace. This is the true secret of his popularity. This is why
' his images and shrines smeared with red paint are seen every-
where throughout India. In all ceremonies, except funeral
rites, and in all undertakings Ganesa is first invoked.
It should be noted, however, that although his principal
office is to remove impediments, especially from religious
rites, he may also permit them; and this in fact is implied
in his names Vighnesa and Vighna-raja, ' lord of obstacles.'
So also, although he is essentially a god who presides over
domestic happiness and rural prosperity, driving away evil
demons from houses, fields, crops, and herds, he may also, if
not propitiated, allow malicious imps to haunt houses, infest
roads, mar harvests, and cause a murrain among cattle.
When I was nearly dashed to pieces by restive horses, one
of which broke away from my carriage and was precipitated
over a precipice on the Ghat between Poona and Mahaba-
lesvar, I was told by a wise-looking native who witnessed the
accident that the road in that district was infested by demons
who often caused accidents, and that if I had taken care to
propitiate Ganesa before starting I should have escaped all
molestation and all risk of being upset.
1 The same expression Gananam Gana-patih occurs also in the Vaja-
saneyi-Samhita of the Yajur-veda, XXIII. 19.
modern popular Ganesa has no place in the Veda, the epi-
thet Gananam Gana-patih, which occurs in Rig-veda II.
23. 1, having reference to Brahmanas-pati as lord of the
Ganas or troops of divinitiesl.
What the Ganesa or Gana-pati of the present day really
represents is a complex personification of sagacity, shrewd-
ness, patience, and self-reliance—of all those qualities, in short,
which overcome hindrances and difficulties, whether in per-
! forming religious acts, writing books, building houses, making
journeys, or undertaking anything. He is before all things
the typical embodiment of success in life; with its usual
accompaniments of good-living, plenteousness, prosperity, and
peace. This is the true secret of his popularity. This is why
' his images and shrines smeared with red paint are seen every-
where throughout India. In all ceremonies, except funeral
rites, and in all undertakings Ganesa is first invoked.
It should be noted, however, that although his principal
office is to remove impediments, especially from religious
rites, he may also permit them; and this in fact is implied
in his names Vighnesa and Vighna-raja, ' lord of obstacles.'
So also, although he is essentially a god who presides over
domestic happiness and rural prosperity, driving away evil
demons from houses, fields, crops, and herds, he may also, if
not propitiated, allow malicious imps to haunt houses, infest
roads, mar harvests, and cause a murrain among cattle.
When I was nearly dashed to pieces by restive horses, one
of which broke away from my carriage and was precipitated
over a precipice on the Ghat between Poona and Mahaba-
lesvar, I was told by a wise-looking native who witnessed the
accident that the road in that district was infested by demons
who often caused accidents, and that if I had taken care to
propitiate Ganesa before starting I should have escaped all
molestation and all risk of being upset.
1 The same expression Gananam Gana-patih occurs also in the Vaja-
saneyi-Samhita of the Yajur-veda, XXIII. 19.