Ganeshotsav 2025: Beyond Idols And Rituals—Story Of Ganesha's Many Forms

Lord Ganesha is a fascinating deity, adorned with many forms, symbols, and traditions. The stories, legends, and hymns associated with him continue to captivate people's hearts. He is not merely a god but the embodiment of intellect, success, and the arts. Each of his forms conveys a unique message, making his narrative truly special and distinct.

Homes across the country are bustling with energy for Ganesh Chaturthi. These days, bookings for Ganesha idols start two to three months in advance. Everyone wants to bring home an idol that perfectly matches their preference. In many public celebrations, Ganesh mandals compete to have the most unique and grand idol. We see idols of Ganesha seated on a horse, a fish, or a swan, or depicted in the form of ‘Malhar’ or ‘Krishna’. Some idols even show him dressed as Lokmanya Tilak, Sai Baba, or a police officer. But in this race for novelty, do we ever consider what constitutes the ‘true’ or traditional form of Ganesha’s idol according to scripture?

Roots of iconography

Ancient texts, including the Puranas, Vedic literature, and the Ganapatya sect's traditions, provide detailed descriptions of how Ganesha's idol should be sculpted. While the Vedas do not directly mention Ganesha, they do use the word 'gana' (meaning a group or multitude). However, the Puranas and Upanishads offer explicit references to him. The Ganesha Purana, Mudgala Purana, and Ganesha Atharvashirsha contain extensive descriptions of his various forms and birth stories. The famous legend of Ganesha acting as a scribe for Sage Vyasa while writing the Mahabharata highlights his status as the deity of knowledge. However, many scholars believe this story was added to the epic at a later time.

Initially, Ganesha found his place within the Shaiva tradition. He was first counted among the ganas of Lord Shiva and later became the Ganapati, the lord of these ganas. During the Sutra period, his significance grew immensely. The one who was the lord of the ganas later became the son of Shiva and Parvati, elevating his status even further. 'Vinayaka' is another popular name for Ganesha. According to a story in the Puranas, the creator deity Brahma fashioned Vinayaka to create obstacles. This means Vinayaka was originally an obstacle-maker, or vighnakarta.

However, later traditions decided to portray him as the remover of obstacles, the vighnaharta, and stories were crafted to support this new role. This transformation began during the Gupta period. The Ganesha we worship on Ganesh Chaturthi is, in fact, the original Vinayaka, also known as Siddhivinayaka. His meditative form is described as:

एकदन्तं शूर्पकर्ण गजवक्त्रं चतुर्भुजम्।

पाशांकुशधरं देवं ध्यायेत् सिद्धिविनायकम्।।

This verse translates to: "One should meditate upon the god Siddhivinayaka, who has a single tusk, ears like winnowing fans, an elephant's face, four arms, and holds a noose and a goad."

Evolution of forms

In ancient Indian sculpture, Ganesha's idols are shown with two, three, four, or even five heads, and with one to three tusks. In his earliest forms, Ganesha had only two arms, one holding a hatchet (parashu) and the other a radish (mulaka). As the art of sculpture evolved, he was depicted with four, eight, ten, or even sixteen arms. For instance, in Pune, there is a temple of the ten-armed Dashabhuja Ganesha in Kothrud and the three-headed Trishund Ganapati in Mangalwar Peth.

Pandit Mahadev Shastri Joshi, in his book Bharata's Murtikala (The Iconography of India), notes that Ganesha is a principal deity in the Shiva pantheon and is also part of the Panchayatan. His miraculous form, with a human body and an elephant's head, is unique. Most researchers suggest that Ganesha was not originally an Aryan deity but belonged to non-Aryan tribes who worshipped elephants as their gods. It is believed that this form of worship might have been the origin of today's Ganesha worship.

Archaeologist Dr. Madhukar Dhavalikar, in his book Shri Ganesh: Asia's Adorable Deity, provides insights into how Ganesha is worshipped across Asia. He also discusses the deity's origins. According to Dr. Dhavalikar, "Although many scholars have tried to trace the origin of the deity Ganesha-Gajanana, a satisfactory answer has yet to be found. Even though a large number of Ganesha idols from different periods are available across the country, along with a wealth of written and literary evidence, there is no consensus among scholars about his origin and development."

Centuries old

The significance of Ganesha began to grow during the Gupta period, and his idols were carved on a larger scale. The Brihatsamhita of Varahamihira (6th century CE) describes how these idols should be created. The Puranas also contain descriptions of Ganesha's iconography. Generally, a four-armed idol holds a broken tusk, a hatchet, a goad, and a pot of sweets (modakpatra). However, as the number of his arms increased and different meditative forms (dhyanas) were created, such as Nritya Ganapati, other objects, musical instruments, weapons, devotees, attendants, and kinnaras were added to the depictions.

The oldest known stone sculpture of Ganesha dates back to the Kushan period, from the 1st-2nd centuries CE. A few years ago, the Curzon Museum in Mathura housed over 40 Ganesha idols, three of which were from the Kushan period (1st-3rd centuries CE). One of these was discovered in the Yamuna riverbed near Mathura. Carved from the reddish stone found in the Mathura-Agra region, the idol's legs below the knees are broken. It has two arms; the left holds a pot of sweets, while the right arm is broken. The characteristics of Ganesha's idols were standardized by the 6th century CE, as evidenced by Varahamihira's Brihatsamhita. By then, he had become a four-armed deity, typically holding a modakpot, broken tusk, goad, and hatchet.

The journey of Ganesha's idols is both vast and fascinating. While his form has changed over time, it is always rooted in history and tradition. Although there are numerous descriptions of Ganesha's various forms in ancient texts, the most popular is a four-armed seated Ganesha. His hands often hold a hatchet, a lotus, a goad, and a tusk. He is also adorned with jewellery and a bejewelled crown. Occasionally, he is depicted with a third eye on his forehead and the Chintamani jewel on his chest.

The evolution of Ganesha's iconography is a journey of tradition and transformation. His form has evolved over centuries, yet the core symbols of wisdom and strength remain, connecting us to a tradition that's both ancient and ever-present.

Feminine form of Ganesha

Vinayaki is a rare and often overlooked female deity, revered as the feminine form of Ganesha. While Ganesha's popularity spans across India, Vinayaki's existence remains largely in the shadows, her worship and idols far less common.
Despite her obscurity, Vinayaki's origins are ancient, with her earliest mentions found in Puranic texts like the Matsya Purana, where she is described as a 'Shakti' of Lord Shiva, and the Agni Purana, where she's considered Ganesha's power. She is also linked to the Yogini and Tantric traditions, appearing in many of the Chausath Yogini temples across India.