Swami Harshananda, in his The Concise Encyclopedia of Hinduism, has penned a wonderful article on
Gaṇapati
(‘lord of the groups [of deities]’)
Gaṇapati or Gaṇeśa, also known as Vināyaka, is perhaps the most popular of the Hindu deities worshipped by all sections of the Hindus. No undertaking, whether sacred or secular, can get started without first honouring and worshipping him. This is understandable and highly desirable, since he is said to be the lord of obstacles (Vighneśvara or Vighnarāja). However, what is not understandable and certainly not very agreeable is his repulsive origin and grotesque form! Even for those who admire Lord Śiva’s skill in the surgical art of head-transplantation, it becomes rather difficult to admire the end-product! Once we successfully manage to delve into the mysteries of this symbolism, our repugnance will give rise to respect and respect to reverence and worship.
The Ṛgvedic deity ‘Gaṇapati-Brahma-ṇaspati’—also called Bṛhaspati and Vācaspati—manifests himself through a vast mass of light. He is golden-red in colour. The battle axe is an important weapon of his. Without his grace, no religious rite can succeed. He is always in the company of a group (gaṇa = a group) of singers and dancers. He vanquishes the enemies of the gods, protects the devoted votaries and shows them the right way of life.
Another class of Ṛgvedic deities, known as the Maruts or Marudgaṇa, described as the children of Rudra, also have similar characteristics. In addition, they can be malevolent towards those who antagonise them and can cause destruction like the wild elephants. They can put obstacles in the path of men if displeased and remove them when pleased. They are independent, not subject to anyone’s sovereignty (Arājana = Vināyaka).
A perusal of these two descriptions will perforce lead us to the obvious conclusion that Gaṇapati is the metamorphosed form of the Bṛhaspati-Marudgaṇa deities.
॥ ॐ गं गणपतये नमः ॥
