Ganapati

Verse 1

ॐ नमस्ते गणपतये । त्वमेव प्रत्यक्षं तत्त्वमसि । त्वमेव केवलं कर्तासि । त्वमेव केवलं धर्तासि । त्वमेव केवलं हर्तासि । त्वमेव सर्वं खल्विदं ब्रह्मासि । त्वं साक्षादात्मासि नित्यम् । ऋतं वच्मि । सत्यं वच...

Om. Salutations to You, O Gaṇapati. You alone are the Reality directly manifest. You alone are the sole doer. You alone are the sole sustainer. You alone are the sole withdrawer. You alone are indeed all this—Brahman. You are the Self itself, immediate and eternal. I speak ṛta, the cosmic order and the right. I speak satya, the truth.

Verse 2

ॐ नमस्ते गणपतये । त्वमेव प्रत्यक्षं तत्त्वमसि । त्वमेव केवलं कर्तासि । त्वमेव केवलं धर्तासि । त्वमेव केवलं हर्तासि । त्वमेव सर्वं खल्विदं ब्रह्मासि । त्वं साक्षादात्मासि नित्यम् । ऋतं वच्मि । सत्यं वच...

Om. Salutations to You, O Gaṇapati. You alone are the Reality directly manifest. You alone are the sole doer. You alone are the sole sustainer. You alone are the sole withdrawer. You alone are indeed all this—Brahman. You are the Self itself, immediate and eternal. I speak ṛta, the cosmic order and the right. I speak satya, the truth.

Verse 3

ॐ नमस्ते गणपतये । त्वमेव प्रत्यक्षं तत्त्वमसि । त्वमेव केवलं कर्तासि । त्वमेव केवलं धर्तासि । त्वमेव केवलं हर्तासि । त्वमेव सर्वं खल्विदं ब्रह्मासि । त्वं साक्षादात्मासि नित्यम् । ऋतं वच्मि । सत्यं वच...

Om. Salutations to You, O Gaṇapati. You alone are the Reality directly manifest. You alone are the sole doer. You alone are the sole sustainer. You alone are the sole withdrawer. You alone are indeed all this—Brahman. You are the Self itself, immediate and eternal. I speak ṛta, the cosmic order and the right. I speak satya, the truth.

Verse 4

अव त्वं माम् । अव वक्तारम् । अव श्रोतारम् । अव दातारम् । अव धातारम् । अवानूचानम् अव शिष्यम् । अव पश्चात्तात् । अव पुरस्तात् । अवोत्तरात्तात् । अव दक्षिणात्तात् । अव चोर्ध्वात्तात् । अवाधरात्तात् । सर्...

Protect me. Protect the speaker. Protect the hearer. Protect the giver. Protect the supporter. Protect the learned reciter. Protect the disciple. Protect from behind; protect from the front; protect from the north; protect from the south; protect from above; protect from below. From every side protect me—protect me on all sides.

Verse 5

त्वं वाङ्मयस् त्वं चिन्मयः । त्वम् आनन्दमयस् त्वं ब्रह्ममयः । त्वं सच्चिदानन्दाद्वितीयोऽसि । त्वं प्रत्यक्षं ब्रह्मासि । त्वं ज्ञानमयो विज्ञानमयोऽसि ॥५॥

You are constituted of sacred speech; you are constituted of consciousness. You are constituted of bliss; you are constituted of Brahman. You are non-second to Existence–Consciousness–Bliss (Sat–Cit–Ānanda). You are Brahman directly apprehended. You are constituted of knowledge; you are constituted of discriminative knowledge (vijñāna).

Verse 6

सर्वं जगदिदं त्वत्तो जायते । सर्वं जगदिदं त्वत्तस्तिष्ठति । सर्वं जगदिदं त्वयि लयमेष्यति । सर्वं जगदिदं त्वयि प्रत्येति । त्वं भूमिरापोऽनलोऽनिलो नभः । त्वं चत्वारि वाक्पदानि । त्वं गुणत्रयातीतः । त्वं...

All this world is born from you. All this world stands by you. All this world will dissolve in you. All this world returns to you. You are earth, waters, fire, wind, and space. You are the four levels of speech. You transcend the three guṇas. You transcend the three states. You transcend the three bodies. You transcend the three times. You are ever established in the mūlādhāra. You are of the nature of the three śaktis. The yogins meditate on you constantly. You are Brahmā; you are Viṣṇu; you are Rudra; you are Indra; you are Agni; you are Vāyu; you are Sūrya; you are Candra; you are Brahman—Bhūḥ, Bhuvaḥ, Svaḥ—Om.

Verse 7

गणादिं पूर्वमुच्चार्य वर्णादिंस्तदनन्तरम् । अनुस्वारः परतरः । अर्धेन्दुलसितम् । तारेण ऋद्धम् । एतत्तव मनुस्वरूपम् ॥७॥

First utter the initial of “gaṇa,” namely “ga”; then thereafter the initial of “varṇa,” namely “a”; after that comes the anusvāra. It is adorned with the half-moon (ardhacandra) and enriched by the “tāra,” the syllable Oṃ. This is your mantra-form.

Verse 8

गकारः पूर्वरूपम् । अकारो मध्यमरूपम् । अनुस्वारश्चान्त्यरूपम् । बिन्दुरुत्तररूपम् । नादः सन्धानम् । संहिता सन्धिः । सैषा गणेशविद्या ॥८॥

The letter “ga” is the prior form; the letter “a” is the middle form; the anusvāra is the final form; the bindu is the subsequent (higher) form. Nāda is the junction; saṃhitā is the sandhi. This indeed is the vidyā, the sacred knowledge, of Gaṇeśa.

Verse 9

गणक ऋषिः । निचृद्गायत्री छन्दः । श्रीमहागणपतिर्देवता । ॐ गं गणपतये नमः ॥९॥

Gaṇaka is the ṛṣi, the seer; Nicṛd-gāyatrī is the meter; Śrī Mahāgaṇapati is the deity. “Oṃ gaṃ gaṇapataye namaḥ.”

Verse 10

एकदन्ताय विद्महे वक्रतुण्डाय धीमहि । तन्नो दन्तिः प्रचोदयात् ॥१०॥

We know the One-tusked; we meditate upon the Curved-trunked. May that Dantin, the Tusker, inspire and impel us.

Verse 11

एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् । रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम् । रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम् । रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् । भक्तानुकम्पिनं देवं जगत्कारणमच्युतम्...

Meditate on Gaṇapati: the One-tusked, four-handed bearer of the noose and goad; also holding a tusk and showing with his hand the boon-bestowing gesture, with the mouse as his banner. He is red, pot-bellied, with winnow-like ears, clad in red; his limbs anointed with red fragrance, well worshiped with red flowers. He is the god compassionate to devotees, the imperishable cause of the world; manifested at the beginning of creation, beyond Prakṛti and beyond Puruṣa. Whoever meditates thus always is a yogin, the best among yogins.

Verse 12

एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् । रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम् । रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम् । रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् । भक्तानुकम्पिनं देवं जगत्कारणमच्युतम्...

Meditate on Gaṇapati: the One-tusked, four-handed bearer of the noose and goad; also holding a tusk and showing with his hand the boon-bestowing gesture, with the mouse as his banner. He is red, pot-bellied, with winnow-like ears, clad in red; his limbs anointed with red fragrance, well worshiped with red flowers. He is the god compassionate to devotees, the imperishable cause of the world; manifested at the beginning of creation, beyond Prakṛti and beyond Puruṣa. Whoever meditates thus always is a yogin, the best among yogins.

Verse 13

एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् । रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम् । रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम् । रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् । भक्तानुकम्पिनं देवं जगत्कारणमच्युतम्...

One should meditate on Gaṇapati as the One-tusked, four-handed bearer of the noose and goad; holding also the broken tusk and the boon-bestowing hand, bearing the banner of the mouse. Red in hue, pot-bellied, with winnow-like ears, clad in red; whose limbs are anointed with red fragrance and well worshipped with red flowers. The deity compassionate to devotees, the imperishable cause of the world; manifested at the beginning of creation, beyond Prakṛti and beyond Puruṣa. He who meditates thus constantly is a yogin, the best among yogins.

Verse 14

एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम् । रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम् । रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम् । रक्तगन्धानुलिप्ताङ्गं रक्तपुष्पैः सुपूजितम् । भक्तानुकम्पिनं देवं जगत्कारणमच्युतम्...

One should meditate on Gaṇapati as the One-tusked, four-handed bearer of the noose and goad; holding also the broken tusk and the boon-bestowing hand, bearing the banner of the mouse. Red in hue, pot-bellied, with winnow-like ears, clad in red; whose limbs are anointed with red fragrance and well worshipped with red flowers. The deity compassionate to devotees, the imperishable cause of the world; manifested at the beginning of creation, beyond Prakṛti and beyond Puruṣa. He who meditates thus constantly is a yogin, the best among yogins.

Verse 15

नमो व्रातपतये नमो गणपतये नमः प्रमथपतये । नमस्तेऽस्तु लम्बोदराय एकदन्ताय विघ्नविनाशिने । शिवसुताय श्रीवरदमूर्तये नमः ॥१५॥

Homage to the Lord of the host (Vrātapati); homage to Gaṇapati; homage to the Lord of the Pramathas. May there be reverence to you—to Lambodara, to Ekadanta, to the destroyer of obstacles; to the son of Śiva; to the auspicious form that grants boons—homage.

Verse 16

एतदथर्वशीर्षं योऽधीते । स ब्रह्मभूयाय कल्पते । स सर्वविघ्नैर्न बाध्यते । स सर्वतः सुखमेधते । स पञ्चमहापापात् प्रमुच्यते । सायमधीयानो दिवसकृतं पापं नाशयति । प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायं प...

Whoever studies this Atharvaśīrṣa becomes fit for the state of Brahman. He is not afflicted by any obstacles. From every side he flourishes in happiness. He is released from the five great sins. Reciting it in the evening destroys sins committed by day; reciting it in the morning destroys sins committed by night. Practising it both evening and morning, one becomes, as it were, a sinner made sinless. And one attains dharma, artha, kāma, and mokṣa.

Verse 17

इदमथर्वशीर्षमशिष्याय न देयम् । यो यदि मोहाद् दास्यति । स पापीयान् भवति ॥१७॥

This Atharvaśīrṣa is not to be given to one who is not a disciple. If someone, out of delusion, gives it (to such a person), he becomes more sinful.

Verse 18

सहस्रावर्तनाद्यं यं काममधीते । तं तमनेन साधयेत् । अनेन गणपतिमभिषिञ्चति । स वाग्मी भवति । चतुर्थ्यामनश्नन् जपति । स विद्यावान् भवति । इत्यथर्वणवाक्यम् । ब्रह्माद्याचरणं विद्यान्न बिभेति कदाचनेति । यो द...

By a thousand repetitions, whatever desire one studies this for, that very desire should be accomplished by means of it. With this one performs the consecration (abhiṣeka) of Gaṇapati, and one becomes eloquent. On the fourth lunar day, reciting while fasting, one becomes possessed of knowledge—so is the word of Atharvan. Knowing the conduct beginning with Brahmā, one is never afraid. He who worships with dūrvā sprouts becomes like Vaiśravaṇa (Kubera). He who worships with parched grains becomes renowned and becomes intelligent. He who worships with a thousand modakas obtains the desired fruit. He who worships with ghee and fuel-sticks obtains everything—obtains everything. Having properly satisfied eight brāhmaṇas, one becomes radiant like the sun. Having recited at a solar eclipse in a great river or near an image, one becomes one whose mantra is perfected. One is freed from great obstacles, freed from great faults, freed from great sins, freed from great ritual demerit. One becomes all-knowing—becomes all-knowing—who thus knows. Thus (ends) the Upaniṣad.