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ICONOGRAPHY OF THE HINDUS. BUDDHISTS AND JAINS
Certain magic formulacs are prescribed to drive away the evil Vinayakas.
In the Baudhāyana-Dharma-Sutra, Ganapati is referred to as Vighna, Vinayaka, Sthüla, Hasti. mukha, Vakratunda, Ekdanta, and Lambodara.
In the Yajnyayalk ya-smriti, Vināyaka is appointed as chief of Siva's Gaņas. His job is to create difficulties in the performance of sacrifices. His mother is Ambika-Parvati. He has to be placated to keep him out of mischief.
In the course of his assimilation into Aryan worship, the character of Ganesa changed. From being an evil and inauspicious deity he became an auspicious one; so much so that every ceremony has to begin with his invocation. The education of a Hindu child begins with 'Shri Ganesāya Namah. His images are carved on houses, temples, etc.
Sociologically, the Saivite gods may have been non-Aryans who resolutely opposed Aryan worship; or they may have been the gods (if not tribal Teaders) of the non-Aryans. In the course of time, they stopped harassing Yajñya worship or des. troying Yajñic sacrifices. The two cultures became reconciled. In the process, the non-Aryan deities became absorbed into Aryan worship, and the character of the gods changed and became auspicious.
The early descriptions of the god were not flattering. His elephant head, Hastha-mukha, was described as crooked (Vakratundla); he was described as having only one tooth (Ekdanta). He is Lambodara--with a hanging belly.
Iconography: 4-handed-holding parašu, laddus, tooth and lotus.
