Vinayakas
Encyclopedia
The were a group of four troublesome demons who created obstacles and difficulties in Hindu mythology
, but who were easily propitiated.
One theory of the origin of Ganesha
is that he gradually came to prominence in connection with the .
In Puranic literature of a much later period the group of four Vināyakas was merged into one definite god named Vināyaka whom Rudra
appointed as the "Leader of the Ganas" (Ganapati). This Vināyaka-Ganapati is associated with another god called Dantin, "the one with the tusk," who is said to possess a twisted trunk and who holds a corn-sheaf, a sugar cane, and a club. This description of Dantin is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin." The name Vināyaka is a common name for Ganesha both in the and in Buddhist Tantras.
In the Smrti of Yājñavalkya, written in the 6th century, Vināyaka is definitely mentioned as a demon who had been exalted to the rank of a deva. He is clearly described as elephant-headed by the 8th century.
. They had many characteristics in common with imp
s, goblin
s, and gnome
s in Western European mythology.
The Vināyakas are first mentioned in the Mānava-Gṛhyasūtras where they appear as four demonic creatures. Dating for the Mānava-Gṛhyasūtra is only tentative, but P. V. Kane assigns it to a period prior to 600-300 BCE and considers that they had attained a position of authority in the 2nd century BCE. S. Bhattachrji dates them between 600-200 BCE. Macdonell dates them between 500-200 BCE.
Thapan concludes that the period reflected in the Vināyaka section of the Mānava-Gṛhyasūtra must have been between the end of the 3rd and early 2nd century BCE. She based this conclusion in part on the fact that in the Mānava-Gṛhyasūtra the Vināyakas are associated with various other beings, including three of the four Buddhist lokpālas
(guardians of the quarters), as well as the deities Mahādeva
and Mahāsena
. Mahādeva and Mahāsena were popular gods during the Aśokan period, a time when the spread of Buddhism must have posed a challenge to adherents of the Vedic tradition. Thapan says that this association implies that "not only was Buddhism viewed inimically by the brāmaņa authors of this text..., but so were Mahādeva and Mahāsena."
where their role shows a distinct change in two different age strata of that epic.
Thapan notes that almost all of the references to the Vināyakas, Danti, and their related beings do not appear in the main body of the critical edition of the Mahābhārata, but are only mentioned in the Appendices. This means that the traditions associated with these figures were limited to only a few versions which must have been found in only specific regions.
Hindu mythology
Hindu religious literature is the large body of traditional narratives related to Hinduism, notably as contained in Sanskrit literature, such as the Sanskrit epics and the Puranas. As such, it is a subset of Nepali and Indian culture...
, but who were easily propitiated.
One theory of the origin of Ganesha
Ganesha
Ganesha , also spelled Ganesa or Ganesh, also known as Ganapati , Vinayaka , and Pillaiyar , is one of the deities best-known and most widely worshipped in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations...
is that he gradually came to prominence in connection with the .
In Puranic literature of a much later period the group of four Vināyakas was merged into one definite god named Vināyaka whom Rudra
Rudra
' is a Rigvedic God, associated with wind or storm, and the hunt. The name has been translated as "The Roarer", or "The Howler"....
appointed as the "Leader of the Ganas" (Ganapati). This Vināyaka-Ganapati is associated with another god called Dantin, "the one with the tusk," who is said to possess a twisted trunk and who holds a corn-sheaf, a sugar cane, and a club. This description of Dantin is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin." The name Vināyaka is a common name for Ganesha both in the and in Buddhist Tantras.
In the Smrti of Yājñavalkya, written in the 6th century, Vināyaka is definitely mentioned as a demon who had been exalted to the rank of a deva. He is clearly described as elephant-headed by the 8th century.
The Mānava-Gṛhyasūtra
The Vināyakas in their original demonic role are mentioned only in a limited number of Brahmanical texts that are essentially within only one school of the Vedas, the Kṛṣṇa Yajur VedaYajurveda
The Yajurveda, a tatpurusha compound of "sacrificial formula', + ) is the third of the four canonical texts of Hinduism, the Vedas. By some, it is estimated to have been composed between 1400 and 1000 BC, the Yajurveda 'Samhita', or 'compilation', contains the liturgy needed to perform the...
. They had many characteristics in common with imp
Imp
An imp is a mythological being similar to a fairy or demon, frequently described in folklore and superstition. The word may perhaps derive from the term ympe, used to denote a young grafted tree.-Folklore:...
s, goblin
Goblin
A goblin is a legendary evil or mischievous illiterate creature, a grotesquely evil or evil-like phantom.They are attributed with various abilities, temperaments and appearances depending on the story and country of origin. In some cases, goblins have been classified as constantly annoying little...
s, and gnome
Gnome
A gnome is a diminutive spirit in Renaissance magic and alchemy, first introduced by Paracelsus and later adopted by more recent authors including those of modern fantasy literature...
s in Western European mythology.
The Vināyakas are first mentioned in the Mānava-Gṛhyasūtras where they appear as four demonic creatures. Dating for the Mānava-Gṛhyasūtra is only tentative, but P. V. Kane assigns it to a period prior to 600-300 BCE and considers that they had attained a position of authority in the 2nd century BCE. S. Bhattachrji dates them between 600-200 BCE. Macdonell dates them between 500-200 BCE.
Thapan concludes that the period reflected in the Vināyaka section of the Mānava-Gṛhyasūtra must have been between the end of the 3rd and early 2nd century BCE. She based this conclusion in part on the fact that in the Mānava-Gṛhyasūtra the Vināyakas are associated with various other beings, including three of the four Buddhist lokpālas
Lokapala
Lokapāla, Sanskrit and Pāli for "guardian of the world", has different uses depending on whether it is found in a Hindu or Buddhist context....
(guardians of the quarters), as well as the deities Mahādeva
Shiva
Shiva is a major Hindu deity, and is the destroyer god or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. God Shiva is a yogi who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power lives a life of a...
and Mahāsena
Mahasena
*Mahasena, A Hindu deity known from Kushana and other coins and inscriptions*Mahasena, A historical king of Sri Lanka who ruled from 275 to 301 CE.*Mahasena, A legendary king of Sri Lanka, who legend says ruled Sri Lanka while Buddha visited the island....
. Mahādeva and Mahāsena were popular gods during the Aśokan period, a time when the spread of Buddhism must have posed a challenge to adherents of the Vedic tradition. Thapan says that this association implies that "not only was Buddhism viewed inimically by the brāmaņa authors of this text..., but so were Mahādeva and Mahāsena."
The Mahābhārata
The Vināyakas are also mentioned in the MahābhārataMahabharata
The Mahabharata is one of the two major Sanskrit epics of ancient India and Nepal, the other being the Ramayana. The epic is part of itihasa....
where their role shows a distinct change in two different age strata of that epic.
- In the Śānti Parva they are depicted as evil beings and are mentioned along with bhūtaBhutaBhūta is a Sanskrit word that has several meanings:* true, matter of fact, reality, existing, present, being or being like anything, consisting of, mixed or joined with...
s and piśācas. These passages may date shortly after the composition of the .
- In the Anuśāsana Parva they lose their evil characterization and are worshipped as the , part of the contingent. These passages are certainly dated as belonging to the first one or two centuries CE. A passage in the Sabhā Parva which mentions a being named Danti belongs to the same period. Danti appears to be synonymous with the Mahākāya (One having a huge body) who is named along with the as part of Śiva's entourage in the Anuśāsana Parva.
Thapan notes that almost all of the references to the Vināyakas, Danti, and their related beings do not appear in the main body of the critical edition of the Mahābhārata, but are only mentioned in the Appendices. This means that the traditions associated with these figures were limited to only a few versions which must have been found in only specific regions.