History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c23.117.1

v2.c23.117.1

*Gaṇapatipūjana*:—This consists in inviting the presence of the elephant-faced god Gaṇeśa on a betelnut placed in a handful of husked rice. The word Gaṇapati is used in the Ṛgveda as an attribute of Brahmaṇaspati (the lord of prayer or holy lore). The well-known mantra (‘gaṇānāṁ tvā gaṇapatiṁ havāmahe’ Ṛg. II. 23. 1) which is used to invoke Gaṇeśa is addressed to Brahmaṇaspati. Indra is addressed as Gaṇapati in Ṛg. X. 112. 9. In the Tai. S. IV. 1. 2. 2 and Vāj. S. paśus (and the horse specially) are said to be the Gāṇapatya of Rudra. The Ait. Br. IV. 4⁴⁹⁵ expressly says that the mantra ‘gaṇānāṁ tvā’ is addressed to Brahmaṇaspati. In the Vāj. S. 16. 25 we have the plural (Gaṇapatibhyaśca vo namo’) and in 22. 30 we have the singular ‘Gaṇapataye svāhā’. The peculiar features of Gaṇeśa as described in the medieval works, viz. the head of an elephant, pot belly, mouse as vāhana (conveyance) are entirely wanting in the Vedic literature. In Vāj. S. III. 57 the mouse⁴⁹⁶ is said to be the paśu (animal to be offered to) of Rudra. In the Tai. Ār. (X. 15) there is a verse⁴⁹⁷ ‘We contemplate Vakratuṇḍa, therefore may the tusked (god) impel us’. In the Gṛhya and Dharma sūtras there is no reference to the worship of Gaṇeśa at the beginning of all auspicious rites. That is comparatively a later cult. In the Baud. Dh. S. (II. 5. 83-90, S. B. E. vol. 14. p. 254) the Devatarpaṇa includes the propitiation of Vighna, Vināyaka, Vīra, Sthūla, Varada, Hastimukha, Vakratuṇḍa, Ekadanta and Lambodara.