Categorization of devatAs and bhUtAs

[श्रीमल्ललितालालितः]

There was a discussion in a group about vinAyaka.
bhAShyam of shrI sha~Nkara-bhagavatpAda on gItA has counted either one or more of : vinAyaka, sapta-mAtR^ikA, rudra-pArShada, mAtR^i-gaNa, chaturbhaginI, yakSha, rakShaH, pishAcha, bhadrakAlI, durgA - as bhUta-gaNa or bhUta.

1. Now, people following vedas have a view that vinAyaka, etc. said as bhUta-gaNa are different from vinAyaka, etc. who are famous as devatA.
2. People having inclination towards tantra say that commentators (mainly sha~Nkara-bhagavatpAda) is against upAsanA of gaNesha, etc.
3. Their is another view : even if vinAyaka, etc. are counted as both devatA and bhUta, it doesn't prove that vinAyaka is more than one. It just says that vinAyaka, etc. are subject of worships both as devatA and bhUta according to wish of worshiper. Commentaries of gItA just say their upAsanA as bhUta is tAmasa.
   

This created big confusion.

After reading many posts with little useful information, I came to know that talking without proof is useless in this case and most are doing the same.

So, I checked all commentaries of gItA which were available. All say the same thing and repeat it at other places too. So, I can say that they were firm on their view. It proves that they had access to some standard text according to which they categorized vinAyaka, etc. as tAmasa.

I want to know definitions of devatA, preta, bhUta, gaNa, etc., with quotes from scriptures, dictionaries, etc. So, please post whatever you know and is useful.


After getting these definitions,

If devatA and others are proved far different, and vinAyaka, etc. are counted as both devatA and bhUta, then view of vaidikas will gain some force.

Even if vaidikas don't get any clear classification, tAntrikas have to show that their view of holding vinAyaka, etc. as devatA only has some proof. They may say it's popular belief or it is said as such in tantra, we remember vinAyaka, etc. as devatA in viniyoga, etc. of mantra ; but even then the cause of all commentaries being in same line will need explanation. In fact, commentaries of old people with same explanation will prove their view false and based on rumors, lack of deep study, etc.

Third view fits more than other views in present condition. But, any proof of two vinAka, etc. will be enough to make it wrong.

Please share your views regarding this. Arguments based on scriptures are most welcome.

श्रीमल्ललितालालितः
lalitAlAlitaH

[sadasivamurty rani]

The question in the discussion has to consider many factors to get its proper answer. The following account which is being presented here may not fully satisfy the question. But it has some content to answer to the maximum possible extent. In the Vaishnava, Saiva, Shakteya , Ganapatya multitude of Vishnus, Sivas, Shaktis, Ganapatis etc., have been spoken of.  The reasons for such multitude is may be : a) Different epithets to the same God b) Different names due to different manifestations of the same God on different occasions and in different ages. c) Manifestation of the Same God in different forms and with different names depending on the tendencies of the Sadhakas (Of course this resembles the second reason but there is slight difference between these two) d) Multitude of the GODs due to difference in aspects, incarantions etc., 1. About Vishnu: As it is read from Vimanarchana Kalpa there are five basic forms of the Same Vishnu by names : Vishnu , Mahavishnu, Sadavishnu, Acchyuta and Aniruddha or Narayana.  OF these five Vishnu is Paramatma or Aadi Murti.  Mahavishnu is other wise called Purusha (in whom Dharma Amsa is Predominant).  In Sada Vishnu Jnana Amsa is predominant and Satya is his other name. The third one is Acchyuta. Aishvarya Amsa is predominant in him.  He is other wise called Sarva vyapi. The fourth one is Aniruddha with Vairgya Amsa predominant in him.  His other name is Narayana. Similarly all of us know that there are 23 incarnations for Lord Vishnu though he has different forms in different incarnations in all of them Vishnu is Vishnu only with difference in names, forms and virtues. In the same way Srikrishna is different from the Nanda Nandana Krishna.  2.  About Siva: As found in the works like Shat Trisamt Tattva sandoha and other Agama works we can see many forms of Siva.  Siva, Parameshvara, Maha Kamesvara,  Isvara, Sadasiva, Rudra, Dakshina Murti, Mahakala, Sadyojata, Vamadeva, Aghora, Ekadasha Rudras and others. Different Pauranic episodes and such instances from Agamas can give us very strong logical grounds for such difference in nomenclature, appearance etc., 3. About Shakti: In the Shakta Agama various forms of Shakti such as : Lalitambika or Lalita Prabhattarika, Kamesvari, Rajarajesvari, Parvati, Kali, Gouri, Sati, Chandi, Durga etc., are found.  Each of these forms has a striking significance on different occasions. We have to go through Puranas like Bramhanda Purana, Markandeya Purana for details. 4. About Surya: Mitra, Ravi, Surya, Bhanu, Khaga, Pushan, Hiranyagarbha, Marichi, Aditya, Savita, Arka and Bhaskara: Are these the names of the same Sun or are there 12 Suns? 5. About Ganesha: As there are many names and forms for each of the above Gods Ganesha also has many names, many forms and many stories related to him. There are many instances of his Avirbhava. On each occasion he had different names. For instance he is called GANESVARA or MAHAGANAPATI  when he was born from the Glances of Mother Goddess Lalita when She looked at Maha Kamesvara during the war with Bhandasura. Kamesvara mukhaaloka kalpita sriganesvaraa - This is a line from the Lalita sahasranama stotra of Brahmanda Purana. Regarding different forms of Ganapati there are many sources.  One of the main sources is Mudgala Purana. There a list of 32 ganapatis is available along with detailed accounts of Ganapatis' Avirbhava. bala - taruna -bhaktau ca virah - shaktih - dvijastatha, siddha - ucchhishta vighnesau - khipro -herambanaamakah. Lakshmiganapatiscaiva - mahaavighnesvarastatha, Vijayah -kalpa-nrtta-schApUrdhva-vighnesa ucyate. ekakAsharo - varscaiva - tryaksharah - kshipradaayakah, haridraakhyasca - ekadnatah - srshti- uddanda naamakah. Rnamocanakah - dundih - dvimukhah - trimukhah tatha, Simhayogah ca dUrvA ca devah Sankatahaarakah. Dva Trimshad VighnarAjakhyAh teSham dhyaanamathocyate. Similarly in the Puranas like Ganesha purana a detailed account of some more types and groups of Ganapatis are available.  One can see references to army of Vinayakas described in certain puranas.As he was given Chieftainship over the Pramathas and Bhutas the followers of Shiva, Ganesha got the epithets like Bhutanatha, Bhutesvara etc., So it does need any confusion in accepting the plurality of Ganapatis. For more information those respective works may be consulted. With warm regards, Dr. Rani Sadasiva Murty --- On Sun, 21/8/11, श्रीमल्ललितालालितः <lalitaa...@gmail.com> wrote:

-- अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)