Tantric Ganesh

Dr Uday Dokras

Lord Ganesha or the elephant god has an elephant face and a huge belly, due to his fondness
of sweets. He is the son of Lord Shiva and Goddess Parvathi. He is
the benevolent protector of the innocent, yet the ruthless destroyer of all evils. His mount is
a rat.The size of his mount tells us about the significance of even the very smallest
of beings. Hindu traders from the 10th century onwards introduced Ganesha to the rest
of Asia. Along with Brahma,Mahesh and Vishnu, Ganesha was assimilated into Buddhism. In
the an mahayana sutra the lord ganapati is actually lord Ganesha.Lord Ganesha is a very
powerful protector. He loves to protect true practitioner. The buddhist story of Lord Ganesha.
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 and First appearance

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined
iconographic attributes in the early 4th to 5th centuries.Shanti Lal Nagar says that the earliest
known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has
been dated to the Gupta period.His independent cult appeared by about the 10th century.
Narain summarizes the controversy between devotees and academics regarding
the development of Ganesha as follows:

[W]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 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. ... [I]n my opinion,
indeed there is no convincing evidence of the existence of this divinity prior to the fifth
century.

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 Gaņeśa, 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

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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 Gaņeśa.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 4 Vinayaka Theorey

One theory of the origin of Ganesha is that he gradually came to prominence in connection
with the four Vinayakas (Vināyakas).In Hindu mythology, 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 accepts 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 .

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" (Vakratuņḍa).

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

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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 Indian epic literature that is dated to the Vedic period. A late
interpolation to the epic poem Mahabharata 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 condition that Vyasa recite 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
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

Stories 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 from 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 to 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 of his stories
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.The 9th
century philosopher Śaṅkarācārya popularized the "worship of the five forms" (pañcāyatana
pūjā) system among orthodox Brahmins of the Smarta tradition.This worship practice invokes
the five deities Ganesha, Vishnu, Shiva, Devī, and Sūrya.Śaṅkarācārya instituted

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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.

Scriptures

Once Ganesha was accepted as one of the five principal deities of Brahmanism,
some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They
developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala
Purana.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 comments about dating and
provides her own judgement.

"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.

There are numerous interesting stories about the various Gods, their rivalries, jealousy and
follies they commit just like humans There is an interesting story behind
the birth of Lord Ganesha.
Ganesha is known as Vighnavinayaka or one who removes all obstacles. He is considered to
be the god of wisdom, prudence and prosperity.In the Ganapathi Upanishad, Ganesha is
identified with the Supreme Self. The legends that are connected with Lord Ganesha are
recorded in the Ganesha Khanda of the 'Brahma Vivartha Purana.' Here are two such popular
stories - 'The Curse of the Moon' and 'Who is Elder?'Lord Ganesh is the elephant-
headed God, with one tusk. The legend of how he got his elephant head and one tusk is a
fascinating one.Ganesha (Sanskrit: गणेश; IAST: Gaṇeśa; About this sound listen (help·info)),
also spelled Ganesa, also known as ]]Pillaiyar\\, Ganapati (Sanskrit: गणपति; IAST: Gaṇapati)
and Vinayaka, is one of the best-known and most widely worshipped deities in
the Hindu pantheon. His image is found
throughout India and Nepal. Hindu sects worship him regardless of
affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists,
and beyond India.

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Although he is known by many other attributes, ]]Ganesha's\\ elephant head makes him
particularly easy to identify.Ganesha is widely revered as the Remover of Obstacles and more
generally as the [[Lord of Beginnings\\ and the Lord of Obstacles, patron of arts and sciences,
and the deva of intellect and wisdom.He is honored at the beginning
rituals and ceremonies and invoked as the Patron of Letters during writing sessions. Many
Texts ate mythological anecdotes associated with his birth and exploits and explain
his distinct iconography.Ganesha emerged as a distinct deity in a clearly recognizable form in
the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits
from Vedic and pre-Vedic precursors.His popularity rose quickly, and he was formally
included among the five primary deities of Smartism (a Hindu denomination) in the 9th
century.

Sect of devotees called the Ganapatya (Sanskrit: गाणपत्य

A sect of devotees called the Ganapatya (Sanskrit: गाणपत्य; IAST: gāṇapatya), who
identified Ganesha - the supreme deity, arose during this period
he principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana,
and the Ganapati Atharvashirsa.

Etymology and other names

1. Ganesha has been ascribed many other titles and epithets,

including Ganapati and Vighneshvara.

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2. The Hindu title of respect Shri (Sanskrit: श्री; IAST: śrī; also spelled Sri or Shree) is often
added before his name.

3. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany

of "a thousand names of Ganesha".

4. Each name in the sahasranama conveys a different meaning and symbolizes a different
aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one
version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

5. The name Ganesha is a Sanskrit compound, joining the words gana (Sanskrit: गण;
IAST: gaṇa), meaning a group, multitude, or categorical system and isha (Sanskrit: ईश; IAST:
īśa), meaning lord or master.

6. The word gaņa 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 Shiva (IAST: Śiva).

7.The term more generally means a category, class, community, association, or corporation.

8.Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or
"Lord of created categories", such as the elements.

9.Ganapati (Sanskrit: गणपति; IAST: gaṇapati), a synonym for Ganesha, is a compound

composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord".

10. 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 (IAST: gajānana); having the face of an elephant).

11.Vinayaka (Sanskrit: विनायक; IAST: vināyaka) 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 (aṣṭavināyaka).

12. The names Vighnesha (Sanskrit: विघ्नेश; IAST: vighneśa) vighneśvara (Lord of
Obstacles) or Vignaharta refers to his primary function in Hindu theology as the master and
remover of obstacles (vighna).A prominent name for Ganesha in the Tamil language is [[Pille
(Tamil: பிள்ளை) or Pillaiyar (பிள்ளையார்) (Little Child).A. K. Narain differentiates these
terms by saying that pille 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, derived from Pali Mahā
Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra
Phikhanesuan, both of which are derived from Vara Vighnesha and Vara
Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.In Sri

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Lanka in the North-Central and North Western areas with Buddhist population, Ganesha is
known as Aiyanayaka Deviyo while in other Singhala buddhist areas he is known as Gana
deviyo.

Iconography

Ganesha is a popular figure in Indian art.

Worldwide Variations

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 or
on an elevated seat, or engaging in a range of contemporary situations.

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 D

Rajesh Pasupathi-1000 year old statue of Lord Ganesh,Chicago Art Institute.9th–10th century, Andesite
(volcanic stone), h. 74.4 cm
To RIGHT sandstone statue of Ganesha from India, Chandela dynasty, 1000s CE. (Museum Rietberg, Zürich).

Ganesha images were prevalent in many parts of India by the 6th century.The 13th century
statue pictured is typical of Ganesha statuary from 900–1200, 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 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 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
noose in the other upper arm.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).

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 Mask of Ganesh from Indonesia- Tantric Ganesh sculprure found in the Thervada temple of Candi Sukuh( More
about that Later)

Common Attributes

The same combination of four arms and attributes occurs in statues of Ganesha dancing,
which is a very popular theme.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 (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. The number of Ganesha's arms varies; his best-
known forms have between two and sixteen arms.Many depictions of Ganesha feature four

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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 Shaivite 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 form of Ganesha called Bhalachandra (IAST: bhālacandra; "Moon on the
Forehead") includes that iconographic element. Ganesha is often described as red in color.
Specific colors 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 visualized as blue during meditation in that form.

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 A large statue of Ganesha was
excavated in Dieng Wetan Village of
Wonosobo District, Central Java in
Indonesia. The Central Java Institute for
Preservation of Cultural Heritage (BPCB)
has done the excavation on 12 January.

The statue is made of andesite and is

140 cm in height and 120 cm in width.
However, the head and the hand part
remaining missing.

"This is the largest Ganesha statue found

in Dieng, but we have yet to find its head
and arms. We first unearth and save it,
and then bring it along with the other
stones found around the site of the
Dieng Museum," Head of the institute's
Dieng Temple Unit, Eri Budiarto said.

Dieng plateau is the location of Hindu

temples from the Kalingga Kingdom, one
of the earliest Hindu-Buddhist kingdoms
in Java. They are estimated to be built
between 7th century to end of 8th
century AD. The statue was discovered
by a farmer when he was ploughing his
paddy field at a depth of 50 cm in
December 2019.

Vahanas-or-Vehicles-(.carriers)

The earliest Ganesha images are without a vahana (mount/vehicle). Of the

eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a
1. mouse (shrew) in five of them,
2. a lion in his incarnation as Vakratunda,
3. a peacock in his incarnation as Vikata, and
4. Shesha, the divine serpent, in his incarnation as Vighnaraja.
5. Mohotkata uses a lion,
6. Mayūreśvara uses a peacock,
7. Dhumraketu uses a horse, and
8. Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha
Purana.

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 9. Jain depictions of Ganesha show his vahana variously as
a mouse, elephant, tortoise, ram, or peacock.

The rat, it is said, 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.
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 last
incarnation. 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.

1. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so
negatively; it symbolizes tamoguṇa as well as desire".

2. Along these lines, Michael Wilcockson says it symbolizes those who wish to
overcome desires and be less selfish.

3. 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).

4. It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that
needed to be overcome.

5. 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.

6. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat,
penetrates even the most secret places.

Associations

I. Obstacles: Ganesha is Vighneshvara or Vighnaraja or "Vighnaharta"(marathi),

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.Paul Courtright says that "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."Ganesha's names reflect shadings of multiple roles that have evolved over time.The
quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas,is
ascribed to this shift from vighnakartā (obstacle-creator) to vighnahartā (obstacle-
averter).However, both functions continue to be vital to his character.

II. Buddhi (Knowledge); Ganesha is considered to be the Lord of letters and learning.
In Sanskrit, the word buddhi a feminine noun that is variously translated
- intelligence, wisdom, or intellect.The concept of buddhi is closely associated with
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the personality of Ganesha, especially in the Puranic period, when many
stories stress his cleverness and love of intelligence. One of Ganesha's names from Ganesha
Purana and the Ganesha Ashranam n or1,000 names 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".Ganesha is identified with the Hindu mantra Aum -Sanskrit:ॐ also spelled Om.
The term oṃkārasvarūpa (Aum 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 Trinity) Brahma, Vishnu, and Mahesa. You are Indra.
You are fire (Agni) and air (Vāyu). You are the sun (Sūrya) and the moon (Chandrama).
You are Brahman. You are (the three worlds) Bhuloka earth, Antariksha-loka (space),
and Swargaloka heaven. 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 Aum in the Devanāgarī and Tamil scripts.

III 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:

"[O Ganesha,You continually dwell in the sacral plexus at the base of the spine (mūlādhāra
cakra)."

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".

IV. Family and consorts.Though Ganesha is popularly held to be the son

of Shiva and Parvati, the Puranic myths give different versions about his birth.He may have
been created by Parvati, or by Shiva and Parvati, or may have appeared mysteriously and was
discovered by Shiva and Parvati.The family includes his brother the war god Kartikeya, who
is also called Subramanya, Skanda, Murugan and other names. 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 first born.

In northern India, Skanda was an important martial deity from about 500 BCE to about 600
CE, when worship of him declined significantly in northern India.
As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and
may reflect sectarian tensions.

V. Ganesha's marital status-Unmarried: the subject of considerable scholarly review,

varies widely in mythological stories. One pattern of myths identifies Ganesha as an

13
brahmacari or unmarried. This view is common in southern India and parts of northern
India.He also may be shown with a single consort or a nameless servant (Sanskrit: daşi).

Married: Another pattern associates him with intellect Buddhi, Siddhi (spiritual power),
and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to
be Ganesha's wives.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.

Children: The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity)
and Lābha (profit).In northern Indian variants of this story, the sons are often said to
be Śubha (auspiciouness) 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.

Beyond India and Hinduism

Commercial and cultural contacts extended India's influence in SE Asia. Ganesha is one of
many Hindu deities who reached foreign lands as a result.Ganesha was particularly
worshipped by traders and merchants, who went out of India for commercial ventures.The
period from approximately the 10th century onwards was marked by the development of new
networks of exchange, 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 the Malay Archipelago and took their culture,
including Ganesha, with them. India and Hinduism has influenced many countries in other
parts South Asia, East Asia and Southeast Asia as a result of commercial and cultural
contacts. Ganesha is one of many Hindu deities who reached foreign lands as a result.
Ganesha was a deity particularly worshipped by traders and merchants, who went out of India for
commercial ventures. 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, and it was during this time that Ganesha became the principal deity associated
with traders. The earliest inscription where Ganesha is invoked before any other deity is by the
merchant community.

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.The gradual spread
of Hindu culture to southeast Asia 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.
In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was
mainly thought of as a remover of obstacles.

BUDDHISM

14
Ganesha also appears in Buddhism, not only in the form of the Buddhist god Vināyaka, but
also portrayed as a Hindu deity form also called Vināyaka. His image may be found on
Buddhist sculptures of the late Gupta period. As the Buddhist god Vināyaka, he is often
shown dancing, a form called Nṛtta Ganapati that was popular in North India and adopted in
Nepal and then into Tibet. A dancing Ganesha is evident in the Malay archipelago in the
temple of Candi Sukuh.
Tibetan Buddhism-Jambhala § Red Jambhala

Vignantaka trampling Vinayaka///Ganapati, Maha Rakta/ Dancing Red Ganapati of the Three Red
Deities, Rubin Museum of Art

This form of Ganapati belongs to a set of three powerful deities known as the 'mar chen kor sum'
or the Three Great Red Deities included in a larger set called 'The Thirteen Golden Dharmas'
of Sakya. The other two deities are Kurukulle and Takkiraja.
In depictions of the six-armed protector Mahakala (Skt: Shad-bhuja Mahakala, Wylie: mGon po
phyag drug pa), an elephant-headed figure usually addressed as Vinayaka is seen being trampled
by the Dharma Protector, but he does not appear distressed. In Vajrayana and cognate Buddhist
art, He is depicted as a subdued god trampled by Buddhist deities
like Aparajita, Parnasabari and Vignataka.
The Tibetan Ganesha appears, besides bronzes, in the resplendent Thangka paintings alongside
the Buddha. In "Ganesh, studies of an Asian God," edited by Robert L. BROWN, State
University of New York Press, 1992, page 241–242, he wrote that in the Tibetan Ka'gyur
tradition, it is said that the Buddha had taught the "Ganapati Hridaya Mantra" (or
"Aryaganapatimantra") to disciple Ananda.

15
Japanese Buddhism-Kangiten

Dual-bodied (Sōshin) Kangiten

Vinayaka, the Buddhist equivalent to Ganesha, is known in Japanese as Shōten (聖天, lit. "sacred
deva" or "noble deva"; alternatively Shōden) or Kangiten ( 歓 喜 天 , "deva of bliss") and is
worshiped mainly in the Shingon and Tendai schools.
Vinayaka's inclusion in the two primary mandalas of East Asian esoteric Buddhism (Tangmi) -
brought to Japan from Tang China by Kūkai (774–835), the founder of Shingon Buddhism -
facilitated his introduction to Japan, where he (like most other Hindu deities assimilated into
Buddhism) was first considered a minor deity. By the Heian period (794–1185), an
individualized cult centered around Vinayaka (as Shōten / Kangiten) emerged. He was then
increasingly identified and conflated with a number of Buddhist and native Japanese deities,
eventually being regarded in some texts in a henotheistic way as a kind of transcendent god who
is the source of all the other gods. Although this development shares a number of parallels with
the Hindu tradition of Ganapatya, it does not seem that Shōten benefited from a group whose
members defined themselves exclusively as his worshipers as Ganesha did.
Although some traits are common to both Vinayaka (Shōten) and Ganesha, there are also some
notable differences between the two. For instance, the Buddhist Vinayaka was originally
negatively portrayed as the creator of obstacles and the leader of a horde (gaṇa) of obstructive
demons called vinayakas; indeed, some legends portray him as originally being a malevolent
demon king who was subjugated by the bodhisattva Avalokiteśvara (Kannon in Japanese), who
took the form of a vinayaka demoness to tame and reform him. As Shōten grew in stature,
however, he was increasingly disassociated from his vinayaka underlings, ultimately becoming
regarded as a manifestation of the cosmic buddha Vairocana. Also, unlike his Hindu
counterpart, whose image is prominently displayed and venerated in temples and homes,
Shōten is regarded as a 'hidden' god too sacred to be seen: images of the deity in temples are
permanently kept hidden from public view, rituals centered on him are performed in private
by qualified monks, and lay devotees are discouraged from venerating iconographic
depictions of the god at home.

16
Shōten is invoked both for enlightenment and for worldly gains - more for the latter than the
former. Regarded as a god who grants all wishes (including impossible ones), he is widely
worshiped for success in love, relationships, and business. He is usually offered daikon, sake,
and a deep-fried sweet confection called Kangidan (歓喜団, "bliss bun"), which is based on
the Indian modak, said to be a favorite of Ganesha.
Although he is sometimes depicted as an elephant-headed single male deity similar to
Ganesha, he is more commonly portrayed as an embracing elephant-headed male-female
couple in an iconographic depiction known as the Dual(-bodied) Kangiten (双身歓喜
天, Sōshin Kangiten).
:: Shinto and Shingon Buddhism ::

In Japan, Ganesha is considered a minor deity in the Buddhist pantheon, where he is known
as Shōten (聖天), Daishokangi-ten (大聖歓喜天), Kangiten (歓喜天), Ganabachi (Ganapati),
Binayaka-ten ("Vinayaka") (毘那夜迦天).

Ganesha worship was brought to Japan by early Buddhists through China. In Japan the
Ganesha cult was first mentioned in 806 CE. Scholars commonly date the presence of
Ganesha in Japan with the age of Kukai (774- 834), the founder of the Shingon sect of
Japanese Buddhism. The centrality of the worship of Ganesha or Vinayaka or Kangiten, as he
is popularly called in Japan, is a distinguishing feature of this cult. The doctrines, rituals and
beliefs of the sect have a number of parallels with the cult of Ganapatya.
Also called the Deva of bliss, Ganapati is invoked both for enlightenment and for worldly
gains - more for the latter than the former. Kangiten - Vinayaka is offered "bliss - buns"
(made from curds, honey and parched flour), radishes, wine, and fresh fruits. The offerings
are later partaken in the same spirit as Hindus take prasad.

It should also be noted that in Japan that the Hindu Ganesha is displayed more than Buddha
in a famous temple in Futako Tamagawa, Tokyo. In the Hozan-ji temple on Mt. Ikoma in
Nara, Sho-ten is worshipped mainly by the merchants. In Osaka we have the biggest temple
of Sho-ten named Kaishozan Shoenji Temple, where, besides devotees, a permanent priest
offers prayers daily. A special temple is consecrated to the esoteric Twin Ganesa at the
Jingoji monastery of Takao where every year worship is held in his honor.

Dr. Lokesh Chandra,Director,International Academy Of Indian Culture explains: "German

scholar Philipp Franz von Siebold has written that in 1832 there were 131 shrines dedicated
to the goddess (Benzaiten) and 100 to Lord Ganesha in Tokyo itself. A 12th-century temple
of Ganesha in Asakusa suburb of Tokyo has been declared a national treasure of Japan."

Ganesha is worshipped as god of love by many young boys and girls for achieving success in
their courtship. The old worship him for success in business, Dr Chandra said.

:: Kangi figures ::

There are more than thirty distinguishable forms of Ganesha in the Japanese iconographic
tradition.

There are several dual forms. The most typical dual form is the Embracing Kangi. In this
form two tall figures with elephant heads and human bodies, male and female, stand in
embrace. A new concept of Vinayaka couple both elephant-headed – a unique development

17
in the religious history of Japan. The concept of this twin form of Ganesha (with Ganeshani)
could not develop in India. There are at least three variant types of Embracing Kangi figures.
Orthodox Shingon Buddhism interprets the details of all three types as sophisticated
allegorical symbols. Sanford believes that these orthodox Shingon interpretations, of
considerable eventual importance in Japanese worship of Ganesha, developed during the
Heian period in an attempt to legitimize Ganesha as a figure in Japanese Buddhism.

:: Vignantaka trampling Vinayaka ::

This form of Ganapati belongs to a set of three powerful deities known as the 'mar chen kor
sum' or the Three Great Red Deities included in a larger set called 'The Thirteen Golden
Dharmas' of Sakya. The other two deities are Kurukulle and Takkiraja.
In depictions of the six-armed protector Mahakala (Skt: Shad-bhuja Mahakala, Wylie: mGon
po phyag drug pa), an elephant-headed figure usually addressed as Vinayaka is seen being
trampled by the Dharma Protector, but he does not appear distressed. In Vajrayana and
cognate Buddhist art, He is depicted as a subdued god trampled by Buddhist deities like
Aparajita, Parnasabari and Vignataka.

The Tibetan Ganesha appears, besides bronzes, in the resplendent Thangka paintings
alongside the Buddha.In "Ganesh, studies of an Asian God," edited by Robert L. BROWN,
State University of New York Press, 1992, page 241-242, he wrote that in the Tibetan
Ka'gyur tradition, it is said that the Buddha had taught the "Ganapati Hridaya Mantra" (or
"Aryaganapatimantra") to disciple Ananda. The sutra in which the Buddha teaches this
mantra can be found here.

Buddha In Hinduism-Buddha as avatar of Ganesha

Buddha appears as a name of Ganesha in the second verse of the Ganesha Purana version of
the Ganesha Sahasranama. The positioning of this name at the beginning of the Ganesha
Sahasranama indicates that the name was of importance to the authors of that scripture, who
were Ganapatya Hindus.
Bhaskararaya's commentary on the Ganesha Sahasranama says that this name for Ganesha
means that the Buddha was an incarnation (Avatar) of Ganesha. This interpretation is not
widely known even among Ganapatya, and the Buddha is not mentioned in the lists of
Ganesha's incarnations given in the main sections of the Ganesha Purana and Mudgala
Purana. Bhaskararaya also provides a more general interpretation of this name as simply
meaning that Ganesha's very form is "eternal enlightenment" (nityabuddaḥ), so he is named
Buddha.

18
 Ganesha statue at Sanggar Agung Temple, Surabaya-Indonesia, worshiped by
the Chinese, Hindus, Buddhist and even the Kejawen

Hindus spread through Maritime Southeast Asia and took their culture with them, including
Ganesha, statues of whom are found throughout the region, often beside Shiva sanctuaries.
The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional
influences. 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 Ganesha iconography of that
region.
In Myanmar
The King of Brahmas called Arsi, lost a wager to the King of Devas, Śakra (Thagya Min),
who decapitated Arsi as agreed but put the head of an elephant on the Brahma's body who
then became Ganesha.
In Thailand

Ganesha at of the merumat of King Bhumibol Adulyadej

19
Patterns of Buddhist-Hindu amalgamation emerge across most of Southeast Asia:
Several thousand Hindus of Indian origin live in Thailand, mainly in the larger cities. Besides
this group of "traditional Hindus", Thailand in its earliest days was under the rule of
the Khmer Empire, which had strong Hindu roots, and the influence among Thais remains
even today. There are also some ethnic Cham Hindus living in Thailand. The
popular Ramakien epic based on Buddhist Dasaratha Jataka is very similar to the
Hindu Ramayana. The former capital of Ayutthaya was named for Ayodhya, the Indian
birthplace of the Rama, the protagonist of the story. There is a class of brahmins who perform
rituals for Hindu gods.[84] Brahmin rituals are still common. Hindu-Buddhist deities are
worshipped by many Thais and statues and shrines
of Brahma, Ganesh, Indra, Shiva, Vishnu, Lakshmi and other Hindu-Buddhist gods are a
common sight (for example the Erawan Shrine area). Another relic of Hinduism is Garuda,
now a symbol of the monarchy.

The 600-year-old shrine of Wat Phra That Doi Suthep, a Theravada wat (temple) in Chiang
Mai, a city in the mountainous northern region of Thailand, has many large and small statues
of Buddha, beautifully crafted out of semiprecious materials like jade, emerald, and other
stones. The stupas are coated with gold leaf.

The scene of Ravan fighting with Jatayu (in the triangular panel on the top right corner of
the front façade) of Wat Xieng Thong in Luang Prabang./The slim Ganesha at Doi Suthep.

Amidst this rich Buddhist imagery unlike the typical Indian Ganesh, with a pot-belly and a
kind look on his face, a slim version of the Thai Ganesh appears like a king.Thai people

20
worshipped Ganesh to grant them inner harmony and peace. The Thais, pray to Buddha for a
good next life, and Ganesh for inner peace in the present life. Even in India—where
Hinduism and Buddhism originated—there is no close association between these two
religions other than the fact that Hinduism, in its effort to absorb Buddhism, declared Buddha
as the ninth incarnation of Vishnu. In the market around the hotel further revealed
Hinduism’s influence on Thailand. I was surprised to see many paintings and statues of Lord
Ganesh, despite the fact that Hindus are a minority in Thailand.

• In Luang Prabang, the ancient capital of the Luang Prabang province in northern Laos,
while the inner sanctums of temples narrate stories about Buddha’s life in paintings, the
exterior is usually adorned with scenes from the Ramayana, painted or carved onto walls or
doors. The front façade of a 600-year-old temple has a panel depicting Ravan fighting with
Jatayu, who tries to stop him from kidnapping Sita.
• Yet another old Buddhist shrine has colorful statues of Hanuman and Ravan standing on
each side of the entrance. Even more surprising was the fact that people had worshipped both
with floral offerings, revealing that in this part of the world, Ravan is not considered evil. The
reasons could vary: some may believe that both good and evil balance each other, while for
some, the fact that Ravana was a great devotee of Lord Shiva makes him worthy of worship.
(Some parts from Heritage: What Is Ganesh Doing in Buddhist Thailand?Text and Photos By Jaidev
Dasgupta)

World’s tallest Ganesha statue is in Thailand, the city is known as the city of Ganesha

21
Bronze statue of Ganesha at the Khlong Khuean Ganesh International Park, Khlong
Khuean, Chachoengsao.RIGHT PIC- Wat Phra Kaew, the most sacred Theravada Buddhist temple in Bangkok-
Read later

Chachoengsao is regarded as Thailand’s “city of Ganesha,” featuring three massive Hindu-

Buddhist gods Ganesha sculptures in three separate temples: The tallest seated Ganesha in
Thailand is 49m high at “Phrong Akat Temple,” while the highest standing Ganesha in
Thailand is 39m high at “Khlong Khuean Ganesh International Park.” The tallest resting
Ganesha in Thailand is 16m high and 22m long at “Saman Wattanaram Temple.”

Many films or television series begin production without a Hindu ceremony in which
Ganesha is prayed to and offerings offered to him. Ganesha shrines may be found all across
Thailand. The Royal Brahmin Temple, near the Giant Swing in downtown Bangkok, is one of
the most respected temples, with some of the oldest images. Other antique Ganesha
sculptures may be found all across Thailand, including a 10th-century bronze figure with
Tamil and Thai inscriptions uncovered in Phang-Na.

Wat Phra Sri Umadevi, a Hindu temple in Silom, also has a Ganesha figure that was brought
from India in the late 1800s. Due to unclear Buddhist/Hindu mythology, Thai Buddhists
regularly pay reverence to Ganesha and other Hindu deities.

Sri Mahamariamman Temple Bangkok (Wat Khaek Silom)//Prasat Phnom Rung, Thailand/ The Ganesha
Shrine, located at the Huai Khwang Intersection

The Ganesha Shrine, located at the Huai Khwang Intersection, the four corners of
Ratchadaphisek and Pracha Songkhro and Pracha Rat Bamphen Roads on the boundary
between Din Daeng and Huai Khwang Districts, is another widely respected Ganesha shrine
in Bangkok.This shrine was erected on the site of the old marble factory in the year 2000. It is
respected by both Thais and Chinese alike.

22
Department of Fine Arts Thailand Emblem having GANESH, Ministry of Culture

Ganesha or Phra Phikanet or Phra Phikanesuan is revered as the THAI god of

prosperity and success, as well as the conqueror of problems. In Thailand, Ganesha is
called Phra Phikanet (พระพิฆเนศ) or Phra Phikanesuan (พระพิฆเนศวร) and is worshipped
as the deity of fortune and success, and the remover of obstacles In Thailand, Ganesha is
featured in the Department of Fine Arts’ emblem. When business is booming, he is rewarded
with Motaka, sweets, and fruit, and when business is bad, he is rendered silly by turning his
portrait or statue upside down. He rests on a towering pedestal outside Bangkok’s
CentralWorld (previously World Trade Center), where visitors give flowers, incense, and a
respectful Sawasdee as lord of business and economy.

He is associated with arts, education and trade. Ganesha appears in the emblem of
the Department of Fine Arts in Thailand. Large television channels and production
companies have shrines in his honour in front of their premises. Few movies or television
shows begin shooting with a Hindu ritual in which prayers and offerings are made to
Ganesha. There are shrines to Ganesha across Thailand. One of the most revered shrines is
the Royal Brahmin Temple in central Bangkok by the Giant Swing, where some of the oldest
images can be found. Other old Ganesha images can be seen throughout Thailand, including a
10th-century bronze image found at Phang-Na with both Tamil and Thai inscriptions. The
Hindu temple Wat Phra Sri Umadevi in Silom also houses a Ganesha image which was
transported from India in the late 19th century. Thai Buddhists frequently pay respect to
Ganesha and other Hindu deities as a result of the overlapping Buddhist/Hindu cosmology.
He is honoured with Motaka, sweets and fruit, when business is good, and he is made
ridiculous by putting his picture or statue upside down, when business is down. As lord of
business and diplomacy, he sits on a high pedestal outside Bangkok's CentralWorld (formerly
World Trade Center), where people offer flowers, incense and a reverential sawasdee.

23
Ganesh Temple at Bali facing SEA/San Phra Kan is a shrine which was dedicated to Hindu
God Vishnu in Lop Buri.? Roadside Ganesh Shrine

Another highly revered Ganesha shrine in Bangkok, is the Ganesha Shrine at the corner of
Huai Khwang Intersection, the four-corners of Ratchadaphisek and Pracha Songkhro with
Pracha Rat Bamphen Roads on the border between Din Daeng and Huai Khwang Districts.
This shrine was built in 2000 on the site of a former marble factory. It is popularly worshiped
by both Thais and Chinese.
Chachoengsao is known as the "city of Ganesha in Thailand", with 3 huge Hindu-
Buddhist deity Ganesha (Phra Phikanet or พระพิฆเนศ in thai language) statues in 3 different
temples around Chachoengsao: 49 meters tall sitting Ganesha at "Phrong Akat
Temple" which is the tallest sitting Ganesha in Thailand, 39 meters high standing Ganesha
at "Khlong Khuean Ganesh International Park" which is the tallest standing Ganesha in
Thailand, and 16 meters high and 22 meters long reclining Ganesha at "Saman Wattanaram
Temple".
In Indonesia

With regards to Indonesia, European scholars call him the 'Indonesian God of
Wisdom'. Bandung boasts a Ganesha Street. A Ganesha statue from the 1st century AD was
found on the summit of Mount Raksa in Panaitan Island, the Ujung Kulon National Park,
West Java. While there are not temples dedicated specifically to Gaṇeśa, he is found in every
Śiva shrine throughout the islands An 11th-century AD Ganesha statue (seen in the picture
below) was found in eastern Java, Kediri is placed in The Museum of Indian Art (Museum

24
für Indische Kunst), Berlin-Dahlem. The 9th century statue of Ganesha resides in western
cella (room) of Prambanan Hindu temple.
Ganesha is also featured in reliefs from Cambodian temples.
Ganesha is represented as having anywhere from one to five heads, so depictions with two
heads are not reliable evidence of a connection with JanusRepresentations of Ganesha with
two heads are uncommon, and according to Nagar, textual references to the adoration of
Ganesha with two heads are difficult to traceThere are no other examples of two-headed
forms in which one head is human other than the Dwimukhi-Ganesha form. In the thirty-two
mediation forms of Ganesha that are described in the Sritattvanidhi only one has two heads
(Dwimukhi Ganapati, the Ganapati with two faces), and both of those are heads of elephants,
like all the other forms described.

Ganesha in Ta Prohm, Angkor

Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed
during the 16th or 17th centuries.How is Lord Ganesha being converted
protect Buddhism ? Ganesh is a popular deity of Shingon Sect, known as Kankiten 歓 喜
天 .The Guan , Pusa changed herself into a very beautiful woman and
approached Lord Ganesha. Lord Ganesha fell in love with her immediately and wanted to
marry her.The Guan Yin Pusa agreed to marry him only upon
his vows to protect Buddhism. Lord Ganesha happily agreed to do so.
In the Buddhist version, Lord Ganesha is the husband
Avalokitesvara.taoist chinese tradition he is associated with loyalty, fortune (zheng
cai) medicine (healing) qualities.He is also the God of Wealth in Tibetan Buddhism.
In Hinduism he is the God of Education, God of clearing obstacles and
blessed marriage and God of Businessmen. He is one of the protector of Buddhism. Not
known in mahayana ,but more in vajrayana. The Ganesha of Buddhism is quite at variance
with the god that Hindus are familiar with. He is the only Hindu god regarded as
a bodhisattva a (Buddha-to-be).Ganesha is an ambivalent figure in Tibetan Buddhism.
Some scriptures depict him as Vinayaka, a demon who must be propitiated in order to avoid
destruction.He is also shown being trampled upon by a Buddhist deity, Mahakala.

In another form, he is the Destroyer of Obstacles, Nrtta Ganapati, the dancing god who made
his way into Tibet through Nepal. As a red, many-limbed and fearfully armed deity, he is
emanation of Avalokiteswara, the Buddhist deity.The early Buddhists took Ganesha with
them to Japan, where he became
minor deity called Kangiten.Several rituals and beliefs practiced by his worshippers
in Japan correspond with the Indian cult of Ganapatya.Many temples have been dedicated
to Ganesha in Japan. While businessmen propitiate him for success in their enterprises, young
lovers pray to him for a fruitful courtship. Every religious ceremony is started, even today
after invoking his blessings by reciting the shloka "Om-Ganeshaya-Namaha".Even today

25
in Buddhist Thailand, Ganesha is regarded as a remover of obstacles,
the god of success.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 5th to the 7th centuries have survived, suggesting that
the worship of Ganesha was then in vogue in the region.Ganesha 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.

In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā
Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra
Phikhanesuan, both of which are derived from Vara Vighnesha and Vara
Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare. ‘

In Sri Lanka in the North-Central and North Western areas with majority
Buddhists, Ganesha is known as Aiyanayaka Deviyo while in other Singhala buddhist areas
he is known as Gana deviyo.

Nepal and Tibet: 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 very popular; he has
five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of
him. Tibetan representations of Ganesha show ambivalent views of him In one Tibetan form
he is shown being trodden under foot by Mahākala, a popular Tibetan deity Other depictions
show him as the Destroyer of Obstacles, sometimes dancing Ganapati, Maha Rakta (Tibetan:
ཚོགས་བདག tsog gi dag po, mar chen. English: The Great Red Lord of Hosts or Ganas) is a Tantric
Buddhist form of Ganapati (Ganesha) related to the Chakrasamvara Cycle of Tantras. This
form of Ganapati is regarded as an emanation of Avalokiteshvara.
"...beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat
expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant
face with sharp white tusks and possessing three eyes, black hair tied in a topknot with
a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve
hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold]
a pestle, bow, khatvanga, skullcup filled with blood, skullcup filled with human flesh and a
shield together with a spear and banner. The peaceful right and left hands are signified by the
vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a
threatening manner. Wearing various silks as a lower garment and adorned with a variety of
jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the
bright rays of red flickering light." (Ngorchen Konchog Lhundrup, 1497–1557).

tshogs bdag

A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being
trodden under foot by Mahākāla,(Shiva) a popular Tibetan deity. Other depictions show him
as the Destroyer of Obstacles, sometimes dancing.

26
China and Japan: 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 to 531.In Japan, where Ganesha is known
as Kangiten, the Ganesha cult was first mentioned in
806.The canonical literature of Jainism does not mention the worship of Ganesha.

Jainism; However, Ganesha is worshipped by most Jains, for whom he appears to have taken
over certain functions of Kubera.Jain connections with the trading community support
the idea that Jainism took up Ganesha worship as a result of commercial connections.The
earliest known Jain Ganesha statue dates to about the 9th century.A 15th century Jain text
lists procedures for the installation of Ganapati images. Images of Ganesha appear in
the Jain temples of Rajasthan and Gujarat.
Ganesha is worshipped by only some Jainas, for whom he appears to have taken over certain
functions of Kubera. Jaina connections with the trading community support the idea that
Jainism took up the worship of Ganesha as a result of commercial connections.
The Jaina canonical literature does not mention Ganesha.The earliest literary reference to
Ganesha in Jainism is in Abhidhāna chintāmani of Hemachandra (c.a. third quarter of twelfth
century). It refers to several appellations of Ganesha such
as Heramba, Ganavigneṣa and Vinayaka and visualizes him as elephant headed, pot-bellied,
bearing an axe and riding a mouse. In Swetambara Jaina work, Ācāradinakara of
Vardhamānasūri (c. AD 1412), Ganapati is propitiated even by the gods to get desirable
things. It is further mentioned that He is worshipped at the beginning of every auspicious
ceremony and new project. This practice is still very common in the Swetambara community.
The text provides procedures for the installation of Ganapati images.
The popularity is however not met with in Digambara texts. Excepting two medieval figures
carved at Udayagiri and Khandagiri caves, Orissa and an early figure at Mathura, his
representations are not found in any Digambara sites.The earliest known Jaina Ganesha statue
at Mathura with Jaina YakshiAmbika(the Jaina name for Gauri). dates to about the 9th
century AD. Images of Ganesha appear in the Jaina temples of Rajasthan and Gujarat. In the
tenth-century Mahavir at Ghanerav and eleventh-century temple in Osian, Rajasthan;
Ganesha images are found.

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. Somayaji says, "there can
hardly be a (Hindu) home [in India) 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 gives protection against
adversity and prosparity. Ganesha is a non-sectarian deity, and Hindus of all denominations
invoke him at the beginning of prayers, important undertakings,
and religious ceremonies.Dancers and musicians, particularly in southern India, begin
performances of arts such as the Bharatnatyam dance with a prayer to Ganesha.Mantras such
as

1.Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used.

27
2. 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 (laddus). He is often
shown carrying a bowl of sweets, called a modakapātra.Because of his identification with
the color red, he is often worshiped with red sandalwood paste (raktacandana) or
red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in

the śuklapakṣa (the fourth day of the waxing moon) in the month
of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on
the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month
of māgha (January/February)."
Ganesha Chaturthi is an annual festival honors 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 Ganesha's visit.
The festival culminates on the day of Ananta Chaturdashi, when idols (murtis)
of Ganesha are immersed in the most convenient body of water. Some families have
a tradition of immersion on the 3rd, 5th, or 7th 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 Indian cities of
Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

Temples

Hindu temples, Ganesha is depicted in various ways: as an acolyte or

subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã);
or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of
the Hindu pantheon. 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 aṣṭavināyaka
meaning "eight Ganesha (shrines)") in Maharashtra are particularly well known.

Located within a 100-kilometer radius of the city of Pune, each of these

eight shrines celebrates a particular form of Ganapati, complete with its own lore and
legend.The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and
Ranjangaon.

There are many other important Ganesha temples at the following locations:

Wai in Maharashtra;
1. Ujjain in Madhya Pradesh; Jodhpur,
2. Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar;
3. Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh.
4. Prominent Ganesha temples in southern India include the following:
5. Kanipakam in Chittoor;
6. the Jambukeśvara Temple at Tiruchirapalli;
7. Rameshvaram and Suchindram in Tamil Nadu;
8. Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala,
9. Hampi, and Idagunji in Karnataka; and
10. Bhadrachalam in Andhra Pradesh.

28
If the origin of Ganesha can be found to the elephant found on Harappan seals, or to
words like Ganpati (lord of the group) in the Vedas, but there is no way to prove these
references embody what Ganesha means to the Hindu today. Likewise, we can trace the
origin of the prosperity-bestowing, elephant-headed Binayaka-ten and Kangi-ten found
in contemporary Japanese Buddhist temples to the Tantrik Ganeshas of 8th century
India, but they clearly embody a very different tributary of Oriental thought today. Of
course, in times of religious chauvinism, we can see these as proof of Hinduism’s
impact on history and geography, denied by Westernised scholarship.

The visual connection between Ganesha and the dwarf-like misshapen

corpulent yakshas , keepers of treasures, also found in Buddhist and Jain lore is
unmistakable. He appears as a distinct deity in the Gupta period, which witnessed the
waning of the old Vedic (Nigama, or Shrauta) ways and the rise of the new Puranic
(Agama, or Smarta) ways.

Ganapatyas Sect --The Tantric followers of GANESH

We know that 1,200 years ago, Ganesha was a major deity with a sect of his own,
known as the Ganapatyas. Around this time, a rock-cut shrine was built for him, in the
era of the Pallava kings, in Tiruchirappalli in Tamil Nadu. Here, he was more popularly
known as Pillaiyar, which probably means ‘venerable young elephant’. About 500 years
ago, the Ganapatya saint, Morya Gosavi, popularised the worship of Ganesha in
Maharashtra, where Ganesha eventually became a patron deity of the Peshwas.

1. The first and most popular sect of the Ganesha cult worshipped ‘the Great’ Maha
Ganesha, a red skinned, three eyed, ten armed figure carrying his broken tusk, a
pomegranate, a club, Kama’s sugarcane bow, noose, blue lotus, a jewel box, a paddy
sprig, discus and a mace, which can all be seen in the picture above37, depicting this
specific aspect. Accompanied by a white ‘Shakti’ on his left, he is the representation of
Ganesha as the Supreme Being, and stands for happiness, prosperity and brilliance. 36
The Maha Ganapatyas believe that he existed before the Universe, created it, and will
continue to live even after it has been destroyed

2. The second sect of the Ganapatyas are the Haridra Ganapatyas who worship Haridra
Ganapati (also known as Ratri Ganapati), whose picture can be seen above38. Golden in
color, dressed in yellow clothing, and sitting on an ornamental golden throne, the four
armed and three eyed Haridra Ganapati, holds his tusk, a modak, a noose to bring his
devotees forward and a goad to push them on.

3.Ucchista Ganapatyas is the third sect is the who follow the deity of ‘Blessed
Offerings’ and the ‘Tantric Guardian of Culture’, as pictured above.39 Six armed and
blue complexioned, he holds a vina, pomegranate, a paddy sprig, a blue lotus and a
rosary. Accompanied by his consort, Ganesha has his trunk on her lap, and is often seen
as an erotic form because of her often nude appearance. This particular aspect is
worshipped when the devotee is in the sacrilegious state (Ucchista) state to get what is
desired.

4. The fourth sect is the Lakshmi Ganapatya sect which worships the Lakshmi Ganapati
for his Intelligence and Accomplishment, as pictured above

29
5. The fifth sect is the Heramba Ganapatya which worships the Heramba aspect for protecting
the weak. This sect is particularly popular in Nepal, where the Tantric worship of Ganesha is
most popular. He is depicted with five faces – four facing the four directions and one raised
to the top, looking upwards - in white, riding a big lion to protect the weak. His hands are in
varada and abhay mudra to show protection and boon giving, while holding a rosary, noose,
his tusk, a modak, a battle-axe and mallet. He is worshipped with Devi or Shakti as his
consort, which are reincarnations of his mother Parvati. Heramba.

6. sixth most popular sect of the Ganesha cult is the Shakti Ganapatyas which worship the
aspect which combines the Maha, Urdhava, Ucchista, Lakshmi and Pingala aspects into one
Tantric form, as seen above. Eight armed and white, the Shakti Ganapati holds a parrot, a
pomegranate, a lotus, a water vessel, a gold set with rubies, goad, noose. He embraces his
consort Sakti on his left knee, and is known for guarding the household. His right hand is in
abhay mudra representing protection and hence, the Ganapatyas worship this aspect to bring
peace and safety to their households.

Female Ganapati

An interesting thing to note would be that a female form of Ganesha exists

which is known as Vinayaki or Ganeshvari, an elephant headed Hindu goddess.
Despite her mythology and iconography being undefined, she is a definite Matrika
goddess, as a Brahmanical consort of Ganesha because of her elephant headed
appearance.57
However. apart from Vinayaki, Ganapatyas individually worship all other
forms of Ganesha, focussing on some specific forms like the Ucchista Ganesha or the
Urdhava Ganesha or the Lakshmi Ganesha, depending on what sort of blessing they
hope to get. By following the tantric way of living, the Ganapatyas worship Ganesha as
the Supreme Lord, to ask for his help to purify things, rectify mistakes, sacrifice
themselves or get his blessings before starting something new.58 In conclusion, as
humble were the beginnings of this half human - half animal deity, it was the same
humble beginnings that lead to the rise of such a massive following in current times, as
without appealing to the lower parts of society, there would have been no way the
Ganesha cult would have gotten to where it is today as one fifth of the Panchayatana
Puja, affecting so many people all across the world.

Om Shri Siddhi Buddhi Sahitaye Mahaganapataye Namaha

Om Shri Ucchistha Ganapataye Namaha
Uchchhishta Ganapati (Sanskrit: उच्छिष्ट-गणपति, Ucchiṣṭa Gaṇapati) is a Tantric aspect of
the Hindu god Ganesha (Ganapati). He is the primary deity of the Uchchhishta
Ganapatya sect, one of six major schools of the Ganapatyas. He is worshipped primarily by
heterodox vamachara rituals. He is one of the thirty-two forms of Ganesha, frequently
mentioned in devotional literature. Herambasuta was one of the exponents of
the Uchchhishta Ganapatya sect.
The god derives his name from Uchchhishta ("leftovers"). The word refers to the food left
over at the end of a ritual, but in this context refers to its Tantric connotation. Uchchhishta is
the food kept in the mouth, which is contaminated with saliva, thus ritually impure and a
taboo in Hinduism. Uchchhishta Ganapati is the patron of the Uchchhishta Ganapatya sect,
one of the six major schools of the Ganapatya sect. They follow Tantric Vamachara ("left-

30
handed") practices. The sect may have been influenced by the Kaula worship
of Shaktism (Goddess-oriented sect).
As per Vamachara practices, the deity is worshipped when the devotee is in
the Uchchhishta ("ritually impure") state, that is, nude or with remnants of food
(Uchchhishta) in his mouth.
Uchchhishta Ganapati is also associated with six rituals of abhichara (uses of spells for
malevolent purposes) by which the adept can cause the target to suffer delusions, be
overcome with irresistible attraction or envy, or to be enslaved, paralysed or killed.

31
Lord Ganesha is the god of success and the destroyer of evils and obstacles . He is the
beloved son of Aadi Shakti , the Supreme energy . Lord Ganesha is also worshiped as
Mahaganapati and Ucchista-Ganapati and many other forms . Mahaganapati is the higher
form of Ganesha and Ucchista Ganapti is the tantric Ganesha which is worshiped according
to the Kaula form of left hand worship of the Mother Goddess . Mahaganapati has the body
smeared in Sindoor just like his Mother , His colour is a reference to the dawn. He is often
depicted with a third eye on his forehead, a crescent moon over his head ten arms which hold
a lotus, a pomegranate fruit, a gada (mace), a chakra (discus), his own broken tusk, a pasha
(noose), a jewelled water vessel or a pot of jewels, a blue lotus, a rice sprig and a sugarcane
bow. An alternate depiction replaces the pomegranate with a mango and the gada with a
shankha (conch) and elaborates that the jewelled pot contains amrita which is the menstrual
blood which is the symbol of fertility and birth in the tantric.worship. Mahaganapati is
considered the most powerful of all gods and is considered equal or more powerful to
Bramha , Vishnu and Shiva as he being trigunatma has all the three important gunas
( Sattwa , Rajas and Tamas ) given by Mother Shakti . Parvati his Mother becomes his Shakti
and sits on his lap and provides him the power to perform the tasks of creation , preservation
and destruction . Mahaganapati is also worshiped as the supreme being in the Ganapatya sect
of Ganesha . He is the bestower of all wealth and happiness to his devotees and removes the
obstacles from their lives.

Ucchistha Ganapati is the Tantric Ganesha, is not necessarily a Buddhist deviation or

adaptation.It is an ancient Hindu concept which is an amalgam of good fortune in getting
good sex. Ucchistha means the left overs. The elephant-headed god is described to be
reddish in colour in the Mantra-maharnava, while mentioned as dark in the Uttara-
kamikagama. The deity is described to have four or six arms. He is described to be seated,
sometimes specifically noted in on padmasana (a lotus pedestal). The Uttara-kamikagama
elaborates that he wears a ratna mukuta (jewelled crown) and has a third eye on his forehead.
The Kriyakramadyoti mentions that the god carries in his six hands: a lotus (in some
descriptions, a blue lotus),a pomegranate, the veena, an akshamala (rosary) and a rice

32
sprig.As per the Mantra-maharnava, he carries a bana (arrow), a dhanus (bow), a pasha
(noose) and an ankusha (elephant goad).

This form of Ganesha again has Shakti as his consort and she sits on his lap. She is described
as a beautiful young maiden and is also called as Vighneshwari . In the Kaula form of
worship the deities are worshiped naked as nudity is considered purity and again symbolizes
the fertility and beauty , so Ganesha in this form is not worshiped with clothes , the Shakti too
sites naked . He drinks the Yoni Amritam from the Yoni with his trunk and the Goddess
touches his phallus . Such erotic imagery is not known by everyone but is of huge importance
to the Shaktas and Ganapatya Hindus .

Many forms of Ganesha has Shakti as his consort , seated on his lap She holds a plate of
modaks in her lap and the god's trunk reaches into it, to fetch the sweet. The trunk is taken as
a symbolic of an "erotic bond" between Ganesha and the goddess. The Uchchhishta Ganapati
takes the idea a step further, by eliminating the bowl of sweets and allowing the trunk to
reach the goddess's yoni. This bond of the Goddess and God simply shows the importance of
fertility , reproduction and love in the lives of everyone and the worship of this God Goddess
couple is mostly enjoyed by couples .

Uchchhishta Ganapati is the patron of the Uchchhishta Ganapatya sect, one of the six major
schools of the Ganapatya sect. They follow the Tantric Vamachara ( left hand form of
worship ) which came from the Kaula worship of Shaktism , the worship of Mother Goddess .
This erotic iconography also shows the oneness of Devi and Ganesha , as when Ganesha
becomes one with her through union he is blessed with all siddhis and powers which makes
him the most powerful of all deities . When Ganesha becomes powerful through her Shakti
then it is also said the other gods become jealous as when he took birth from Shakti this is
also one of the reasons they fought a war with the child Ganesha and Shiva beheaded him
from behind with his trident .

Ucchista Ganapati and his consort Shakti may be impure or unsuitable for some orthodox
patriarchal hindus , this kind of relationship is taboo for them but not for the left hand path
lovers . Ganesha and Devi in this form is not bound by any caste and other differences ,
orthodox patriarchal rules and restrictions . Devotee is free to come and explore with the God
and Goddess .As per the scriptures , Ucchistha Ganapati is bestower of all boons and is also
the controller of fie sensory organs . He is also the guardian of his devotees .

I C O N O G R A P H Y

The elephant-headed god is described to be red in colour in the Mantra-maharnava, while

mentioned as dark in the Uttara-kamikagama. Another description describes him to be blue
in complexion. The deity is described to have four or six arms. He is described to be seated,
sometimes specifically noted in on padmasana (a lotus pedestal). The Uttara-
kamikagama elaborates that he wears a ratna mukuta (jewelled crown) and has a third eye on
his forehead.
The Kriyakramadyoti mentions that the god carries in his six hands: a lotus (in some
descriptions, a blue lotus), a pomegranate, the veena, an akshamala (rosary) and a rice sprig.
As per the Mantra-maharnava, he carries a bana (arrow), a dhanus (bow), a pasha (noose)

33
and an ankusha (elephant goad). The Uttara-kamikagama says that the god has four arms and
holds a pasha, an ankusha and a sugarcane in three hands.
Rao classifies Uchchhishta Ganapati as one of the five Shakti-Ganesha icons, where Ganesha
is depicted with a shakti, that is, a female consort. The large figure of Ganesha is
accompanied with smaller figure of the consort. The nude devi (goddess) sits on his left lap.
She has two arms and wears various ornaments. In the Uttara-kamikagama, she is called
Vighneshvari and is prescribed to be sculpted as a beautiful, young maiden. The fourth hand
of Uchchhishta Ganapati touches the genitalia of the naked goddess. The Mantra-
maharnava prescribes that the god should be depicted as though he is trying to have
intercourse.
The textual descriptions generally do not correspond to the sculptures of the deity.
Uchchhishta Ganapati is always shown with a naked consort, who is seated on his left lap.
The god is generally depicted with four arms and holds a pasha, an ankusha and a ladoo or
a modak (a sweet), while the fourth arm hugs the nude goddess around her hip. She holds a
lotus or another flower in the left hand. Instead of his hands, the tip of his elephant trunk
touches the yoni (vagina) of the goddess. Occasionally, the goddess touches
the lingam (phallus) of the god with her right hand. The god is depicted ithyphallic in the
latter icon. Such erotic imagery is restricted to his four-armed form.
Cohen notes that many Ganesha icons are depicted with a shakti, seated on his left hip. She
holds a plate of modaks in her lap and the god's trunk reaches into it, to fetch the sweet. The
trunk is taken as a symbolic of an "erotic bond" between Ganesha and the goddess. The
Uchchhishta Ganapati takes the idea a step further, by eliminating the bowl of sweets and
allowing the trunk to reach the goddess' yoni. This erotic iconography reflects the influence
of the Tantric Ganapatya (the sect that considered Ganesha as the Supreme Being) sects. The
pomegranate is also a symbol of fertility, often represented in the icons of the sects.

Uchchhishta Ganapati, Nanjangud, India/ Uchchhishta Ganapati, folio from the 19th-
century Sritattvanidhi. A rare depiction of the deity with a clothed goddess.

The iconography of the deity bears Kaula Tantric character. The erotic iconography is
interpreted to convey the oneness of Ganesha and Devi ("The Hindu Divine Mother").The
sect also worships a Ganesha, who is depicted drinking wine and also its use in worship, a

34
taboo in classical Hinduism (see Panchamakara). Adherents of this sect wear red marks on
their foreheads. This sect does not believe in caste and varna distinctions, disregards the
orthodox Hindu rules of sexual intercourse and marriage and leaves the adherence of
traditional Hindu rituals to the follower's own will.
As per the Kriyakramadyoti, Uchchhishta Ganapati is worshipped as a giver of great boons.
Rao notes that he is worshipped by "many" to gain the desired from the deity. He is also
regarded as the guardian of the country. Meditating over his form is said to impart control
over the five sensory organs. A temple dedicated to Uchchhishta Ganapati exists
in Tirunelveli, where he is worshipped as a giver of progeny.
The Kanchi Ganesh shrine within the Jagannath Temple, Puri houses the icon of Uchchhishta
Ganapati, also called Bhanda Ganapati and Kamada Ganapati, which was originally the
patron icon of Kanchipuram (Kanchi), but was brought to Puri as war booty when
the Gajapati king Purushottama Deva (1470–97) of Puri defeated Kanchi.
The relation between Nila saraswati and Ucchista Ganapati is both of Father-Daughter,Husband-
wife and Mother -son....Ucchista dev is the presiding deity of the chaos before the creation and
after the destruction...from this Chaos the great Lord Ucchista comes out and begins his creation
play!

For this he gives birth to Mahamaya..hence she becomes his daughter.

After this he mates with her for the creation. Hence they become husband wife.
After mating, Ucchista enters into Mahamaya's womb, and born from there as the Universe!!!!

That's how he becomes her son.

This Mahamaya,is blue in colour which resembles her authority on the cosmic universe.
She is Lord Ucchista's consciousness. Withour her, he can not do anything. They are inseparable,
like fire and its heat....water and its flow. They are Purna Brahma and Mahamaya. Purus and
Prakiti!!
<3

OM UCCHISTA GANANATHAE RAKTABARNAE PASANKUSHAHASTAE NILATARA

SAMETAE MUSHAKBAHANAE SARVASIDDHIDAE GUNESHPUTRAE
MAHAGANESHAE NAMO NAMAH!!! <3

35
The Amalgam of Tantricism and other forms --Ganapatya
This is a denomination of Hinduism that worships Ganesha (also called Ganapati) as
the Saguna Brahman.
The worship of Ganesha is considered complementary with the worship of other deities.
Hindus of all sects begin prayers, important undertakings, and religious ceremonies with an
invocation of Ganesha, because of Ganesha's role as the god of beginnings. But although
most Hindu sects do revere Ganesha, the Ganapatya sect goes further than that, and declares
Ganesha to be the supreme being. Ganapatya is one of the five principal Hindu sects which
focus on a particular deity, alongside Shaivism, focussed on Shiva, Shaktism, focussed
on Shakti, Vaishnavism, focused on Vishnu, and Saura, focussed on Surya. While Ganapatya
is not as large a sect as the other four, it still has been influential. There is also
the Smartism sect, which follows Advaita philosophy and practices the "worship of the five
forms" (pañcāyatana pūjā) system, popularized by Śaṅkarācārya. In this system, the five
deities Ganesha, Vishnu, Shiva, Devī, and Sūrya are viewed as five equal forms of
one Nirguna Brahman.
Ganapati has been worshipped as part of Shaivism since at least the fifth century. A specific
Ganapatya sect probably began to appear between the sixth and ninth centuries: six sects are
mentioned in the Sankara digvijaya (life of Adi Shankara) by Anandigiri. It reached a high
point about the tenth century, and built temples dedicated to Ganesha, the largest of which is
the Ucchi Pillayar Koil (the Columns Hall of a Thousand Pillars), on the Rock Fort of
Tiruchirapalli in Tamil Nadu. Ganesha is worshipped as the Supreme Being (Para Brahman)
in this sect. Being the chief deity in this form of Hinduism, he is known by the epithet
Parameshwara (Supreme God), which is normally reserved for Shiva.
Moraya Gosavi
Later, the sect was popularized by Morya Gosavi. According to one source, he found an idol
of Ganapati not made by human hands, and built the Moragao temple near Pune in the 14th

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century. According to another, he experienced visions of Ganapati at the Morgaon shrine, and
was entombed alive (jeeva samadhi) in 1651, in a Ganesha temple at his birthplace in
Chinchwad.
Following him, the Ganapatya sect became prominent between the seventeenth and
nineteenth centuries in Maharashtra in south western India, centering on Cinchwad. Its centre
is still among high-caste Hindus in the Marathi-speaking Maharashtra, and it is important in
the rest of South India. Devotees hold an annual pilgrimage between Chinchwad and
Moragao.
Sect marks include a red circle on the forehead, or the brands of an elephant face and tusk on
the shoulders.

In contrast to the Brahma cult which has now declined completely, the Ganesha cult is still
going strong. One of the main reasons why the cult is still prominent is because its rise
coincided with the escalation of tantric worship in other parts of India, in the post Gupta
period, which further influenced each other in the worship. The Ganapatyas worship Ganesha
as the ultimate God, following the Ganapati Upanishad (mid 17th Century) where Ganesha is
praised as the creator, preserver, and destroyer of the worlds. They believe that Ganesha is
the Lord of the Five Elements, and that chanting ‘Om’ will please and placate him to provide
them with blessings. The symbol of ‘Om’, associated with Ganesha, is said to have been the
inspiration for the creation of Ganesha as Parvati pictured two elephants mating when she
saw the symbol, from which Ganesha was created.56 Since every mantra begins with ‘Om’
which is considered to be the seed of the universe, Ganesha is the rebirth of the entire cosmic
universe.

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