Ganapati – Ekadanta

Lord Ganesha is also known as Ekdanta (one toothed). There are a number of myths associated with him being one-toothed.

The most common one is do with the epic Mahabharata. Since sage Vyasa was going to recite a poem of epic proportions he asked Lord Ganesha to write it for him. But Ganehsa’s condition was that he would write only if it was recited uninterruptedly. The sage countered with his condition that he would do so if and only if Ganesha understood what he wrote. This way, Vyasa would take a breather by reciting a difficult verse! Anyways the dictation began and while writing, his pen broke. To avoid a delay, Ganesha broke off one of his tusk and continued to write.

Down South the prevalent belief is that ploughing first began with Lord Ganesha ploughing with the help of one of his tusks. One more instance of the Lord’s association with harvest.

In some other reference it is said that Lord Ganesha lost one of his tooth in a battle with Parshurama (Vishnu’s avatar), when Parshurama’s axe hit him on one of his tusks.

Lord Vishwakarma

Lord Vishwakarma is the celestial architect, master craftsman and the Indian counterpart of the Roman god Vulcan (refer to the article on Volcanoes, dt. 31/08/10). Vishwakarma is credited with having made the heavens and the earth and many a divine creation are credited to him.

Vishwakarma is considered to be ‘devshilpi’, the architect of the gods. In Mahabharata, when the Pandavas were given Khandavprastha, Lord Krishna invited Vishwakarma and asked him to build a capital for the Pandavas. As part of the capital which was named, Indraprashta, Vishwakarma also designed a palace for the Pandavas. The palace made by Vishwakarma was a palace of illusions, where the floors looked like still waters and the waters gave an impression of floors. It was a true architectural marvel which went on to provoke more jealousy in the heart of Duryodhana .

Vishwakarma was also responsible for creating and making chariots and weapons for the gods. One of his most important contributions was the vajra – the thunderbolt, created out of sage Dadhichi’s bones (this myth, some other day) for Indra. Another myth says, that when Shiva got married to Parvati, Shiva had requested Vishwakarma to make a palace of gold for them. Ravana (of Ramayana fame) was asked to preside over the rituals of the griha-pravesh, the house-warming ceremony. After the ceremony, when Shiva asked Ravana to quote his dakshina, Ravana asked for the palace itself! Shiva obliged and it is said that it was this palace that was later seen in Lanka, the capital of Ravana’s kingdom.

Lord Vishwakarma is generally worshipped on September 17. All factory workers, architects, artisans, etc. who make use of implements and machines, etc. worship Lord Vishwakarma on this day. The festival is more common in the eastern region of India, especially, West Bengal, Orissa, Tripura and Bihar.

Ganapati – The Chief of the Ganas

The name Ganapati comprises of two words, ‘gana’ and ‘pati’. Amongst the numerous meanings of the word ‘gana’ the one that comes close to is that laid down by Wilson - "a flock, a multitude, a troop, a tribe or class, etc.” Subsequent authors like MacDonnell and others too accepted this definition. The word ‘pati’ means chief. Collectively Ganapati could imply a tribal chief or a chief of a tribe. To take this explanation, the same could go on to imply a tribal deity.

In the Rig Veda, the word ‘gana’ appears many a times in both its original form as well as derivatives. The word ‘gana’ has also been referred to Maruts. Maruts were the sons of the Vedic god Rudra and were the constant companions of the Vedic Indra. Maruts were handsome young spirits and ferocious warriors, who were integral to Indra’s army during his battle with Vrtra the demon. However, the word Ganapati in the Vedic times then refers to the chief of the ‘gana’s, which is Indra himself here. So was Ganapati another name of Indra in Rig Veda?

It is important to mention here that the Vedic Rudra was precursor to the later day Puranic Shiva and it is this relationship that continued to stick to the relationship of Ganesh (aka Gana, Marut) and Shiva.

The above is another example of evolution of gods in mythology. Some gods lose their followers and supporters and new gods take their place or lesser gods get prominence. An analysis will show that the Vedic gods in due course took a back-seat and the Puranic gods came to the fore-front.

Ganapati's Vahana The Rat

Let us understand the origin/relevance of Ganesha’s vahana, the rat or the Mushika.

Ganapati is referred to as the Mushhak Vahan, or the rider of the rat. As we have seen that Ganesha is a harvest deity and the rat is one of the major problems of a farmer. Rats are known to devour the farmers produce and having a deity who rides a rat, is seen as someone who can control the menace that a rat is, for the farmers. Ganesha is known to have conquered the menace and riding the vanquished is a very common motif in our mythology (Krishna dancing on the serpent Kaliya, Shiva riding the bull, etc.). Riding the rat also depicts the control Ganesha exerts on the devastative power of the rats on crops.

Continuing with the same logic, Mushhak also means thief and the title Mushhak vahan also implies the lord who rides on the field rat, who is also the thief of the field.

The rat is also an animal that multiplies rather rapidly, is again symbolic of fertility and its productive power. The rat’s association with the harvest god, Ganesha could collectively symbolise the significance of a bumper crop brought in by the arrival of the god.

According to some scholars, a study of ancient India shows that there was the rule of Matanga (elephant) dynasty. There is a mention of a King of Kharvela of Kalinga who during the third quarter of the first century BC is supposed to have attacked the city of Musikas. Ancient India saw such dynasties with the totems of elephants and rats and there are records of the elephant dynasty being victorious over the rat dynasty. We can safely surmise that it is not entirely impossible to depict such aspects of history into mythological references of the conquered yielding to the conqueror.

Ganapati – Harvest god

Ganapati by many is considered to be a Harvest god. His association with harvest might not be too prevalent to us today, but if we trace the origins of the faith, we can see the association of Ganapati with vegetation and harvest.

Some scholars feel that the familiar sight of a farmer carrying bundles of corn with the lower ears of corn swinging to and fro resembled a lot with the head of an elephant and its long snout hanging. This led to the idea of a bumper crop overriding the menace of the rats might have taken the expression of a god with the head of an elephant riding a rat, with the god being pot-bellied – resembling a barn, surrounded by a snake, which is again the destroyer of the rats.

Ganesha is also referred to as the ‘Surpakarna’ and ‘Ekdanta’. The meaning of ‘surpa’ or the ‘supa’ is actually the ‘winnowing basket’. Also some references of ‘Ekdanta’ are with that of the ploughshare. Both the references are with harvest, and thus the association with a harvest deity.

The other reference of being a harvest deity is that of the rat. The rat is a menace for the farmers and Ganesha is seen riding the rat, implying that propitiating the god can lead to a control of the rat menace, which is a major source of problems for the farmers. We will discuss the significance of the rat in a later article. However, it is pertinent to mention a ritual followed in certain parts of Ratnagiri district of Maharashtra, India. There is a special day called the ‘Under Bi’, i.e. the second day of the rat. On this day, food is offered to an idol of a mouse which is worshipped along with Ganesha. The food offerings made to the idol on that day is the next day, thrown in the fields for the field mice to eat, and spare the standing crops.

Again the chief offerings the god is modak which is a sweet made out of sweet rice, sugar and coconut, again all things bearing a strong association with harvest.

The time of the celebrations and some of the rituals bear a very strong association with Harvest and thus Ganapati’s association with Harvest.