Friday, October 16, 2020

Tracing the origin of Ganesha worship to Skanda’s time.

 

This is a video talk by me to a group of people for a question “Why Sri Ganesha is popular than Sri Muruga in Tamilnadu”. Please bear with me for any audio disturbance and my jet speed in talking to make up for the time due to a late start.


Anywhere you look around there are more Ganesha temples than Muruga temples in TN. This comparison comes from the premise that Muruga is considered to a Tamil God while Ganesha is not!

First we should understand this is politician’s version and can be outwitted by a simple logic that – if Muruga is a Tamil God, then Ganesh also is a Tamil God, in his capacity as the elder sibling of Muruga. So this talk on one as a Tamil God and the other as the imported God is without logic.

So I am looking at the question as why Ganesha worship is more popular than Muruga worship.

For this I am first looking at the iconographic evidences of Ganesha – to know from when Mūrti of Ganesha started appearing in Tamilnadu. The earliest mūrti of Ganesha found so far is in Srilanka in 1st century BCE. The next one appears in Indonesia in 1st century CE. These two are similar to how Ganesha appears now.

Chronologically the next place is Afghanistan where a standing Ganesha with two hands is seen in 5th century CE. The style is unusual to us. By 6th century CE many Ganesha forms appear in art too in China, of all the places! The imagery is not familiar to us. There is even a twin Ganesha embracing each other found in China and Japan. Ganesha appears in other poses too which are totally different from the Ganesha we know. Buddhism was the cause of spread of Ganesha of this kind of weird forms. This form of Ganesha was worshiped for tantric purpose.

There is a Ganesha look-alike found in Harappa 5000 years ago – an image of an elephant face with human like eyes and a crown.

It was only around the 6th century CE, the first Ganesha appears in Tamilnadu. It is in Pillaiyar patti! This image is the continuing one and also resembling the Ganesha of Srilanka and Indonesia. The hint on the background story of this Pillaiyar comes from the Tamil Brahmi writings at the base giving the name of the sculptor. So this is the work of a migrant from the Harappan, the region of Afghanistan.

Actually Tamilnadu is expected to show early signs of Ganesha worship than from any other place, since he is supposed to be the elder brother of Muruga. This takes me to surf through old Tamil Sangam texts only to find out that Muruga was the only son of his parents, but Ganesha entered the scene sometime later.

When I dig up further I found that Muruga had his favorite royal elephant by name “PiNi Mukham”. Sangam texts often speak of this elephant as a daring, powerful one because of whom Muruga was able to score victories over his enemies. Moreover Muruga lived in Kurunji – the hill tracts – where elephant was a carrier useful in transportation of goods and as a vehicle. You can imagine Muruga always moving around mounted on his royal elephant.

This elephant helped him in his love affair too. Kanda puranam narrates that Muruga tricked to make Valli fall in love with him by making his brother Pillaiyar appear as an elephant frightening her and the trick worked. Interestingly we come cross references to this event in Tamil Sangam texts when the heroine fell in love with the hero in whom she took refuge when chased by an elephant; the hero saved her like Muruga from the elephant.

The elephant connection to Muruga is found in Sangam texts of women visiting Muruga’s temple doing ‘puja’ to the elephant of the temple treating it as the elephant of Muruga. Only women did this puja by smearing kumkum on the head, face and trunk of the elephant poured water and flowers on the elephant, fixed fans on the ears and placed umbrella on the head! Then huge balls of food were given to the elephant and it was a practice to eat the left overs as prasada!


The purpose of this worship is also given in the texts, that married women were blessed with a long married life while unmarried women got married soon! The women had worshipped the elephant of Muruga to be blessed with a happy and long married life. Before we dismiss this as something odd and not in vogue today, let me point out a version from Vinayaka Puranam where Vinayaka blessed the planet Mars as getting a name “Mangal” for having witnessed the marriage of Vinayaka with Siddhi in his auspicious form of red colour!

So we find a connection between Vinayaka in red (auspicious) in his marriage with Siddhi (Siddhi Vinayaka) and Mars the planet having Muruga as the lord becoming a signifactor for Mangal – which in ordinary parlance we relate with Mangalyam! The olden Tamil practice of women worshiping the elephant with kumkum for Mangalyam (stability of married life) seems to be the precursor to this story in Vinayaka Purana.

Since the elephant of Muruga had facilitated the fructification of the marriage of Muruga with Valli and a happy married life thereafter, elephant worship in temples of Muruga started initially. This must have been in vogue right from the time the time of Muruga, who lived 12,000 years ago. Since elephant was found in plenty in Kurinji lands, keeping the elephant in the temples of Muruga must have been an oldest practice which spread to other temples in course of time. The upkeep of many elephants in temples of Kerala even today must have been a remnant of this practice as Kerala is predominantly hilly / mountainous terrain.

The elephant of Muruga being very dear to Muruga, came to be regarded as the elder brother of Muruga and in due course depicted as a deity with elephant face. The red faced Vinayaka (made so by kumkum as a mark of auspiciousness during his marriage) appearing with his wives is Siddhi Vinayaka, now popularly present in Mumbai, but the concept of is in the olden Tamil lands!

The worship of elephant in olden Tamil lands must have given rise to the name “Pillaiyar”. Pillai means child or son. Like a little son the elephant is mischievous, fat and fond of eating. Even today we have the practice of offering food (fruits mostly) to temple elephants and receive its blessings by the placing of its trunk on our head. The food balls offered to the elephant in the Sangam age had become the ‘Modak’ or ‘Kozhukattai’ made of rice. The iconography of Pillaiyar must have evolved from this.

The umbrella placed on its head continues to be customary in the temples of Kerala and in the Vinayakar Chaturti Puja we do at home. Without the umbrella Vinayaka is not worshiped in Tamilnadu even today. This practice absent in other regions but compulsory in Tamil lands clearly indicates a long standing practice from the Sangam age of worshiping the elephant of Muruga, regarded as the elder brother Muruga in his temples.

There is an opinion that Vinayaka Puja was made widespread only following Tilak’s efforts, but no. The Journal of Literature and Science in an issue published by the British before the birth of Tilak refers to Vinayaka Caturthi festival in Madras Presidency as it is celebrated today. Note the name ‘Vinayaka’ – it was not Ganesha! This is the only festival when the deity made of clay is freshly bought for the festival and immersed later. The only difference between then and now is that people avoided looking at the moon on that night under the belief that they would be falsely accused if they looked at the moon. The Journal continues to say that Krishna was accused because he looked at the moon on Vianyaka Cathurti day!

So the celebration of Vinayaka Cathurti had been in vogue since Krishna’s times!

It was so even from Rama’s times as we come across a verse in Valmiki Ramayana in Pattabhisheka sarga that ‘Vinayaka’ and similar deity would stay fixated in the houses of those who recited Ramayana!

Vinayaka festival/ worship is a household festival/ worship aimed at getting auspiciousness, while worship of Muruga is a temple festival as with Skanda Shashti.


With the beginnings coming from Tamil Sangam age for Vinayaka worship, we find a change in concept in Puranas that refer to ‘Ganesha”. Ganesha means ‘the lord or commander of Ganas of Shiva’. Though there are many stories of origin of Ganesha, a particular one found in Vayu Purana talks about short and stout Ganas, the attendants of Shiva and Parvati.

Once when king Divodasa was ruling from Kashi, Shiva wanted occupy Kashi. He asked Ganesha also known as Nikumbha (remember Nikumbhini, the female guardian deity in Lanka in Ramayana?) to facilitate his entry into Kashi. Nikumbha appeared in the dream of a barber asking him to install him outside the city and do the worship. People started coming to Nikumbha for boons and Nikumbha gratified all. When Divodasa himself came to him seeking boon for getting progeny, Nikumbha didn’t oblige. This infuriated Divodasa to abuse him which resulted in Nikumbha to curse him to leave the city. It happened so, following which Shiva entered and occupied the city.

The concept of Gana and Ganesha appears from then onwards. One can see a number of ganas including the elephant faced Ganesha - all short and stout and mischievous – under the panel of Shiva- Parvati in temples. One can see Veerabhadra at one end and Ganesh at the other end with sapta mata in between. Normally Muruga is associated with sapta mata-s that was explained in one of my videos. Mother goddess, Muruga and Ganesha had evolved together as Shaktam, Skandam and Ganapatyam. In these forms, shamanism and Tantricism were chief causes for worship. Many of the Ganesha in strange forms found in other parts of Asia including the one in Angkor Wat were indicative of tantric practices associated with Ganesha worship.


A relic of it is still in vogue with us in breaking coconuts for Ganesha. The chief aim was to drive out evil, spirits and enemies. Tantric practices associated with Ganesha were at its peak till 12th century throughout India promoted by Kāpālikas, Kālāmukhas and Paśupatas – all heretic sects. In contrast the Tamil Pillaiyar or Vinayaka (meaning – supreme leader) was auspicious and confined within one’s home or as elephant worship in temple.


Till 2000 years ago this was so – the Sangam age practice. After that the first appearance of Pillaiyar in iconography happens in 6th century in Pillaiyar patti. The sculptor was ‘Erukkaattoor Perum Thacchan’ – erukku in this name signifying the special flower Erukku that is used only for Vinayaka even today in Tamil lands. There are Tamil verses in Sangam text of worship by using Erukku flower. This must be an indication of worship of Pillaiyar – the elephant or an image of the elephant. It changed over to the current form in the Common Era.


Pillaiyar is installed wherever there are certain trees such as peepal (arasa maram), water way, and anthill where snakes reside. These are the places the hero of the Sangam had to cross to come to meet his lady love. The heroine would be worried about his safety through these troubles. We don’t know what deity she worshiped, but seeing the presence of Pillaiyar in these places, it sounds logical that she had prayed to the elephant of Muruga – Pillaiyar to safeguard the hero and help in the success of their love affair.

In due course wherever water ways were there, Vinayaka was installed, partly to safeguard the water ways from pollution and partly to protect the trees and anthills that served as markers to identify underground water ways.


In this way numerous Pillaiyars have sprung up all over Tamilnadu. The worship of a deity is related to the boons associated with that deity. Pillaiyar is for auspiciousness, removing obstacles and protection from evils. All these are needed for everyone at all times. So Pillaiyar continues to have a wide following.

In contrast Muruga was a warrior god, a commander in chief. The soldier going on war would raise the slogan “Veera vel, Vettru vel”. Kausalya prayed for protection by Muruga when Rama went on exile. Krishna identified himself with Muruga as the chief among commanders. So the popularity of a God lies in what we gain from him, I may sound clumsy, but it is true.

Pillaiyar worship is popular because of the benefits supposed to be granted by him. Also there are no great rules in consecrating him. Just a lump of clay or mud or turmeric is enough to consecrate him anywhere. His power doesn’t diminish because of this. For this reason Ganesha temples are more in number compared to any other deity all over India!



9 comments:

Vishnu said...

Hi madam,

These videos are becoming more and more interesting.
Wow Wow Wow

Lots of questions to ask.
But will stick to two for now.

I have read in an article long back that sri kanchi swami
advocated us to read vinayagar agaval on Fridays ?

What is the basis for this ?

Any why is avvaiyaar refering to vinayagr as " Karpaga kalire " ?

Jayasree Saranathan said...

Vishnu ji,

Ask questions based on this video:)

For the 2nd question, the important verse in Vinayagar Agaval is வேழ முகமும் விளங்குசிந்தூரமும். Elephant face with red kumkum. This is same as we find in sangam text of women decorating the elephant as a way of worship.

Karpagam is 'Kalpa taru' the divine tree that fulfills all wishes.
Vinayaka is addressed as Kalpa taru.

From this I derive the reply for your 1st question. Since Friday is considered to be auspicious and prosperous, Kanchi Swami might have suggested the reading on Friday. Anyway check "Theivatthin Kural"

Ravi said...

Hello Madam

Is it true that ganesha's head is that of a Gana and not that of an elephant?

Vishnu said...

Hi madam,

Apologies if these questions were not regarding the video.

It is not easy to find someone who is knowledgeable to ask these questions.
That why I had asked.

1. I asked about vinayagar agaval bcos many commentaries tell
that this sangam era poem is associated with mystical meanings and yogic concepts.
Having personally visited vallimalai several times, was always curious to know about
the valli-murugan-vinayagar connections which must have occurred in Skanda's time.
And if vinayagar was associated with the colour red and mars (like murugan himself),
Then the worship could have been on a tuesday right ?

2. And regarding the karpaga taru.
In TN, pillayar is always or most of the time sitting under ARASA maram.
Was just curious to know whether ARASA maram was the karpaga taru in some way.
Trees also can have giving qualities right ?
Was wondering whether that had to do with the term Karpaga Kaliru ...

Thanks.

Whatever said and done, it is my personal experience that
pillayar is one person who can pull you towards bhakti from even far away.
May be thats Y he was potrayed with a trunk.

Will continue to follow these informative videos.

Jayasree Saranathan said...

No mention of apologies please. I just made a fleeting statement.

1. Today it is a fad to dig out mystic, yogic et al from anything and everything of Vedic, Hindu blah blah. I don't buy all that.

Yes, Valli-Murugan- Vinayaka connection is seen in Kandha puranam and sangam texts I quoted. But Sangam texts referring only to elephants while comparing the event with Muruga - Valli love affair give us a hint on what really happened.

Vinayaka seen in red colour during his marriage is there in Vinayaka purana. The Mars connection brought in there was for 'mangal' - auspiciousness. Further fine tuning can be done from the continuing tradition now. Tuesday lorded by Mars is 'mangal'vara but not associated with performance of auspicious functions. Means auspiciousness not associated with Tuesday. Perhaps the day was to ward off the inauspiciousness, but performance of auspicious activities are associated with Friday only.

In anything there are two sides - positive and negative. Tuesday is for negative, like wise Caturthi is for negative - we are not supposed to start any venture but surrender all the ventures at the feet of Vinayaka on that tithi. But the next day, in Pancami we can start because obstacles have been cleared by Vinayaka on Caturthi. This kind of rationale for Tuesday also.

2. I have not yet come across any evidence to link Arasa maram with Karpaga taru. It is Deva loka tree, divine one, capable of fulfilling wishes. Arasa maram comes in the picture where there are underground water veins. Certain trees are markers for detecting underground water. They must not be destroyed. Perhaps keeping this in mind Pillaiyar is installed under arasa maram, anthills, water bodies.

My articles written long ago might help in understanding what I say.
http://jayasreesaranathan.blogspot.com/2009/08/science-of-detecting-underground-water.html
http://jayasreesaranathan.blogspot.com/2015/08/jala-nadi-underground-water-veins.html

Thank you.

Vishal said...

Pranaam Madam,

Have been a avid follower of your blog for last 5 years....

had a question in my mind for which needed your help...

Recently i came cross a article which said that we hindus have modified the word Ganapathy to bring Buddha's importance down as Buddha is the original Ganapathy...which I find a bit ridiculous but I am sure you must be have more evidences to prove this wrong...please enlighten us..

Regards,
Vishal

Jayasree Saranathan said...

Pranam Vishal ji.

Hope you watched the video in which I have shown in the beginning how Ganesha was seen as a Tantric figure in Buddhism. The Ganesha statues we see outside India from China to Angkor Wat to Japan are part of Tantric features of Buddhism. Vedic religion did not follow that image, though in course of time some tantric features were imbibed in our practices. To name a few, the breaking of coconuts for Ganesha and the 'Drishti' haarathi done in the name of Ganesha - a popular habit in South India- are relics of Tantric practices.

I don't know the Buddhist Thought on Ganesha, but I know that Ganesha was an adapted one from Vedic pantheon and modified in due course. So anything on Ganesha in Buddhism was evolved within Buddhism, not by others.

Many Buddhas were there for, 'Buddha' personified a meditative course to attain Liberation. This was an offshoot of Vedic Thought of Sanyasa and continued till the start of the common era. But when the followers of Buddha (Buddha stood for a Thought initially) diverged from Vedic Thought, it was rejected by the Vedic people. Works of AdiShankara and Ramanuja establish this. So there is no truth that the Hindus modified the word Ganapathy to bring down the importance of Buddha. All the tantric features of Ganesha in Buddhism I showed in the beginning of the video emerged after the start of the Common Era, not before.

I had also shown in the video that 'Gana'pati image came into being during Divodasa's period. At that time Ganesha was just one among many Bhoota ganas of Shiva. This concept was part of Kalamukha, Kapalika and Pashupata sects which were not original Vedic sects. They were offshoots emerging from heretics settled in far NW regions of the Indus. By the time of Mahabharata many people living in that region diverged from Vedic thought and started developing their own versions of the Vedic Thought which were different from the original and not accepted by mainstream Vedic people until 12th century CE. Today most heretic practices had merged with mainstream. Nithyananda's Shaivism is heretic Thought merged into mainstream.

The Vedic society treated Ganesha as 'Vinayaka' the 'Great Nayaka' by worshiping whom we get Mangal results in our life. I have shown in the video this feature present in Valmiki Ramayana which can be traced to the time of Skanda in early Tamil lands (originally the core Bharatheeya stock emerged from SE Asia when Skanda was around and were speaking an early proto language from which Tamil and Sanskrit were developed in Skanda's time). Hope this clarifies.

Jayasree Saranathan said...

@ Vishal

One more to add.
The origins of Ganesha worship that we do today, can be traced to Mahabahrata. Please follow my series on Mbh dating where I will be revealing this part towards the end.

Jayasree Saranathan said...

Ganesh Caturthi Puja as we do today started during Mahabharata.

Read my article
"The second day of conversation with Bhishma ended with a revelation settling down the controversy on Ganesha as the scribe for Mahabharata (Part 24: Mahabharata date)"
https://jayasreesaranathan.blogspot.com/2021/01/the-second-day-of-conversation-with.html