It is customary to invoke “lord of obstacles” before commencing an auspicious work. The pauranic “shuklāmbaradharam vişņum..” is popularly used. At a minimum “gaņeśāya namaH”. It would be interesting to trace the evolution of “obstacle removal” formulas.
In this context, the virūpāksha dantāñji formula from sāmavedic texts is interesting. The mantras as per Chāndogya brāhmaņa as well as jaiminiya gŕhyasūtra are as follows: …
Specially the lines “japantam mā mā prati jāpsïh. juhvantam mā mā pratihauşīh. kurvantam mā mā pratikārşīh”. When I do japa, do not obstruct my japa. When I make offering, do not obstruct my offering. When I do (sacrificial) act, do not obstruct my action.
I have taken resort unto you (o virūpāksha dantānji). In a sāmavedic homa this mantra is uttered just after placing praņītā pot to the north of fire and prastara (darbha bundle) in the south. This is just before the main homa.
Gobhila gŕhya mentions that this formula is muttered before all homas. It adds a special rule for kāmya sacrifices.(5) The performer does a prāņāyāma - while holding the breath, he mutters the prapada formula (right next to the virupaksha formula).
When breathing out, he mutters the virupaksha formula. Virupaksha most likely is a form of rudra. However he seems to have aspects of time in this mantra.
He has 12 sons who year after year sacrifice to him and commence brahmacharya. The 12 sons are 12 months (as per commentator) possibly the equation of samvatsara = yajña is alluded.
The mantra says his bed is of leaves. His station is in antariksha with golden shed.
And iron jar with ‘devānām hŕdaya" - hearts of the Gods. Compare rudrānuvāka - “namaH parņāya cha parņashadyāya cha”.. “devānāM hŕdayebhyo..”. Both the leaf motif and “hearts of Gods” motif present.
So classical vināyaka most likely inherits obstruction averting property from this prototype. The term dantāñji is curious. Perhaps an allusion to tusk rather than teeth?