Way to Damascus

"The Conversion on the Way to Damascus"(detail) by Caravaggio

 The phrase "Way to Damascus" is used to describe a conversion which is dramatic and startling. It is a reference to the biblical story from the New Testament when Paul, on his way from Jerusalem for Syrian Damascus, suddenly sees a blinding light. This light was sudden, immeasurable, and divine... For three days he was blind, and did not eat or drink anything. It was actually a moment of intense religious ecstasy. It changed the nature of his spirituality to the deepest parts of his soul.
I think the events that happened on the road to Damascus relate not only to the Apostle Paul, not only to the Christianity, but they also provide a clear picture of the way to God of all people.
We all may have to go to Damascus. Like Paul, perhaps all of us experience to varying degrees the sense of our life, the sense of believing that we will change us or the world and that when we achieve success, we will have arrived at the fullness of the realization.
But when we arrive at that point of success, we still find there's a sense of loneliness, dissatisfactions, a sense of undetermined existential malaise. What we've done, what we've achieved, what we've struggled for, and given our life for somehow has cheated us from the satisfaction and joy we thought it would bring... Sometimes, somehow, all we've done still leaves us empty, disillusioned, and strangely isolated.
While going through a search trying to figure out what's wrong and why we feel the way we do, we may even experience depression and/or a lowering of faith. We may look for answers in our relationships. We may look for answers in new challenges. We may look for answers in new friendships and pursuits. We look for belonging, we look for purpose, we look for a reason for it all.
But, whatever we try, the answers don't come...at least not easily and not immediately. The harder we search, the more frustrated and bewildered we become as we sense a loss of control, a sense that something really important in our lives is missing. It is the beginning of a painful process. It is painful to give up and leave behind a familiar way of life. It's painful to leave behind attitudes which have carried us so far. It's painful that all that we have gone really didn't give us the satisfaction that we really hoped our efforts would give.
Not everyone can face the pain. Not everyone can go through it effectively. Some, due to their fear, will try to deny it, avoid it, or somehow ignore it. But after all the pain, however, the results may be a whole new, more satisfied and spiritual life for those who have endured and gone the whole way to Damascus. After all -

Don’t talk about the journey
say no more
of the path one must take
you are my path
you are my journey
come come come...

---Rumi

Ganesha Kavacham from Ganesha purana

eṣoti capalo daityān bālyepi nāśayatyaho |
agre kiṃ karma karteti na jāne munisattama || 1 ||
daityā nānāvidhā duṣṭāssādhu devadrumaḥ khalāḥ |
atosya kaṇṭhe kiñcittyaṃ rakṣāṃ sambaddhumarhasi || 2 ||
dhyāyet siṃhagataṃ vināyakamamuṃ digbāhu mādye yuge
tretāyāṃ tu mayūra vāhanamamuṃ ṣaḍbāhukaṃ siddhidam | ī
dvāparetu gajānanaṃ yugabhujaṃ raktāṅgarāgaṃ vibhum turye
tu dvibhujaṃ sitāṅgaruciraṃ sarvārthadaṃ sarvadā || 3 ||
vināyaka śśikhāmpātu paramātmā parātparaḥ |
atisundara kāyastu mastakaṃ sumahotkaṭaḥ || 4 ||
lalāṭaṃ kaśyapaḥ pātu bhrūyugaṃ tu mahodaraḥ |
nayane bālacandrastu gajāsyastyoṣṭha pallavau || 5 ||
jihvāṃ pātu gajakrīḍaścubukaṃ girijāsutaḥ |
vācaṃ vināyakaḥ pātu dantān– rakṣatu durmukhaḥ || 6 ||
śravaṇau pāśapāṇistu nāsikāṃ cintitārthadaḥ |
gaṇeśastu mukhaṃ pātu kaṇṭhaṃ pātu gaṇādhipaḥ || 7 ||
skandhau pātu gajaskandhaḥ stane vighnavināśanaḥ |
hṛdayaṃ gaṇanāthastu herambo jaṭharaṃ mahān || 8 ||
dharādharaḥ pātu pārśvau pṛṣṭhaṃ vighnaharaśśubhaḥ |
liṅgaṃ guhyaṃ sadā pātu vakratuṇḍo mahābalaḥ || 9 ||
gajakrīḍo jānu jaṅgho ūrū maṅgaḷakīrtimān |
ekadanto mahābuddhiḥ pādau gulphau sadāvatu || 10 ||
kṣipra prasādano bāhu pāṇī āśāprapūrakaḥ |
aṅguḷīśca nakhān pātu padmahasto rināśanaḥ || 11 ||
sarvāṅgāni mayūreśo viśvavyāpī sadāvatu |
anuktamapi yat sthānaṃ dhūmaketuḥ sadāvatu || 12 ||
āmodastvagrataḥ pātu pramodaḥ pṛṣṭhatovatu |
prācyāṃ rakṣatu buddhīśa āgneyyāṃ siddhidāyakaḥ || 13 ||
dakṣiṇasyāmumāputro naiṛtyāṃ tu gaṇeśvaraḥ |
pratīcyāṃ vighnahartā vyādvāyavyāṃ gajakarṇakaḥ || 14 ||
kauberyāṃ nidhipaḥ pāyādīśānyāviśanandanaḥ |
divāvyādekadanta stu rātrau sandhyāsu yaḥvighnahṛt || 15 ||
rākṣasāsura betāḷa graha bhūta piśācataḥ |
pāśāṅkuśadharaḥ pātu rajassattvatamassmṛtīḥ || 16 ||
ṅñānaṃ dharmaṃ ca lakṣmī ca lajjāṃ kīrtiṃ tathā kulam | 
vapurdhanaṃ ca dhānyaṃ ca gṛhaṃ dārāssutānsakhīn || 17 ||
sarvāyudha dharaḥ pautrān mayūreśo vatāt sadā |
kapilo jānukaṃ pātu gajāśvān vikaṭovatu || 18 ||
bhūrjapatre likhitvedaṃ yaḥ kaṇṭhe dhārayet sudhīḥ |
na bhayaṃ jāyate tasya yakṣa rakṣaḥ piśācataḥ || 19 ||
trisandhyaṃ japate yastu vajrasāra tanurbhavet |
yātrākāle paṭhedyastu nirvighnena phalaṃ labhet || 20 ||
yuddhakāle paṭhedyastu vijayaṃ cāpnuyāddhruvam |
māraṇoccāṭanākarṣa stambha mohana karmaṇi || 21 ||
saptavāraṃ japedetaddanānāmekaviṃśatiḥ |
tattatphalamavāpnoti sādhako nātra saṃśayaḥ || 22 ||
ekaviṃśativāraṃ ca paṭhettāvaddināni yaḥ |
kārāgṛhagataṃ sadyo rāṅñāvadhyaṃ ca mocayot || 23 ||
rājadarśana veḷāyāṃ paṭhedetat trivārataḥ |
sa rājānaṃ vaśaṃ nītvā prakṛtīśca sabhāṃ jayet || 24 ||
idaṃ gaṇeśakavacaṃ kaśyapena saviritam |
mudgalāya ca te nātha māṇḍavyāya maharṣaye || 25 ||
mahyaṃ sa prāha kṛpayā kavacaṃ sarva siddhidam |
na deyaṃ bhaktihīnāya deyaṃ śraddhāvate śubham || 26 ||
anenāsya kṛtā rakṣā na bādhāsya bhavet vyācit |
rākṣasāsura betāḷa daitya dānava sambhavāḥ || 27 ||
|| iti śrī gaṇeśapurāṇe śrī gaṇeśa kavacaṃ sampūrṇam ||

Satyameva Jayate

Joseph Mallord William Turner "A sail yacht approaches the coast"

"Satyameva Jayate" - Truth Alone Triumphs.
Truth alone gives and supports our life even if we do not know or we do not trust in it.  Nothing is higher than Truth. Truth is eternal and One.  

From the Mundaka Upanishad. 3.1.6
satyameva jayate nānṛtaṁ
satyena panthā vitato devayānaḥ |
yenākramantyṛṣayo hyāptakāmā
yatra tat satyasya paramaṁ nidhānam ||
Truth alone triumphs; not falsehood.
Through truth the divine path is spread out by which
the sages whose desires have been completely fulfilled,
reach where that supreme treasure of Truth resides.

Buddha
Three things cannot be long hidden: the sun, the moon, and the truth.

Tao Te Ching
The truth that may be told is not the everlasting Truth.(Translated by Cheng Lin)
Tao is inexpressible, yet is ever being expressed.
Tao is the Plenum, and yet also the void.
Tao is not to be seen, yet shines through all that is.
Tao is tranquil and still, yet the source of never-ending activity.
Tao is the supreme Paradox, the Infinite Truth which never can be uttered.

Bible, John 8:32
Then you will know the truth, and the truth will set you free.

Who Knows, Knows Not

Pieter Bruegel "Parable of the Blind"

yasya amatam tasya matam

matam yasya na veda sah

Who thinks he knows not, he knows.

Who thinks he knows, he knows not.

The lines of Skanda Purana may be interpreted in many ways.  But complexity consists in that that interpretations are based on the logician which these lines deny. Thus it is so difficult to argue on this theme. Really,  Lao Tzu was right, when wrote:

Those who know do not speak.

Those who speak do not know. (Tao Te Ching)

But unfortunately, people speak too much now. There are many who claim that they can explore the vast space and understand everything in it. They also claim that they can know destinies of  various galactic systems. They also claim they can understand the reasons of troubles and characters of live beings, and understand quite well how the different souls acquire their ways.  They also claim that they know the sacred texts and can explain them scientifically. It is a demand, striking in its absurdity. But nobody wants to seem the fool.  In fact, the God-intoxicated individual has often been thought a fool because he does nothing to show them the practicalness in this world.

"God has set a seal on their hearts And their hearing,

And on their eyes is a covering". (Mawlana Rumi)

"They have not known nor understood:

for he has shut their eyes, that they cannot see; 

and their hearts, that they cannot understand". (Isaiah 44:18)

 Light and darkness, sight and blindness... This association with blindness often arises in this case. Why? Because this ignorance is not just a question of missing bits of information, retinal holes marring an excellent field of vision. It is something more, like a retinal detachment, a whole field of vision pulling away toward blindness.  It's about spiritual blindness.
Some Pharisees who were with him heard him say this and asked, "What? Are we blind too?" Jesus said, "If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains." (Joh 9:40–41)
 Jesus was speaking about the sin of spiritual pride. Those who were spiritually blind and yet claimed to be spiritual leaders were guilty. Really,
"Can a blind man lead a blind man? Will they not both fall into a pit?" ( Luke 6:40).
So, the problem is that the blind often cannot see own blindness.
Perhaps we too are blind before His signs, deaf to His words, because we think He puts limits on our life and does not allows us to live as we please? The answer is entirely in the hands of the One, Who give our ears that hear and our eyes that see. It's a result of his Grace and the mystery that surrounds the Games, Leela, because of which all happen. It's remain to praising Him as the Loving Power who would remove our blindness and all the miseries of all.
 

Pain

And a woman spoke, saying, Tell us of Pain.
And he said:
Your pain is the breaking of the shell that encloses your understanding.
Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain.
And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy;
And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.
And you would watch with serenity through the winters of your grief.

Much of your pain is self-chosen,
It is the bitter potion by which the physician within you heals your sick self.
Therefore trust the physician, and drink his remedy in silence and tranquility:
For his hand, though heavy and hard, is guided by the tender hand of the Unseen,
And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His own sacred tears.

---by Kahlil Gibran

Yama chant Ganesha Ashtotharam

Sri Yama tells his assistants not to go near the person who chants 108 names of Ganesha.

Yama Uvacha:-
Ganesa, Herambha, Gajananethi,
Mahodhara, swanubhava Prakashin,
Varishta, Sidhi Priya budhi nadha,
Vadathamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Ganesha, beloved son of Parvathi, killer of Gajasura,
Big bellied Lord, he who shines on his own,
He who is to be respected,
The lord of intelligence and dear to Sidhi,
Aneka Vighnanthaka, Vakra Thunda,
Samgnavasimscha, chathurbhujethi,
Kaveesa, devathanthaka, Nasa Karin,
Vadathamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
He who removes lots of obstacles,
He who has a broken tusk,
He who lives in symbols,
He who has four hands,
The Lord of all poets,
And the killer of enemies of Devas.
Mahesa soono, Gaja daithya shathro,
Varenya soono, Vikata, Trinethra,
Paresa, Pruthvi dhara, Ekadantha,
Vadathamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Son of Lord Shiva, He who is cruel to his enemies,
He who has three eyes, God of the divine,
He who carries the world, Lord with one tusk,
Pramodha, modhethi naranthakare,
Shadoormihanthar, gaja karna dunde,
Dwandwari sindho, sthira bhava Karin,
Vadathamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Lord of Joy, He who is delightful,
He who is enemy of killers of men,
Killer of thirst, hunger, old age, sorrow, birth and death.
Dundi with elephant ears, he who destroys sea of miseries,
And the Lord who creates constant devotion.
Vinayaka, Jnana vighatha shathro,
Parasrathmaja, Vishnu Puthra,
Anaadhi poojya, Aaghooka, Sarva poojya,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Vinayaka, Who destroys,
Road blocks on the way to Jnana,
Son of sage Parasara, son of Lord Vishnu,
Lord Who has been worshipped from ancient times,
And the worshipful Lord who rides on a mouse.
Vidhyejya lambodara dhoomra varne,
Myura palethi mayura vahin,
Surasura sevitha pada padma,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Lord who should be worshipped by learned,
God with a broad paunch, one with white colour,
God who brings up peacock and who rides peacock,
And God whose feet is worshipped by asuras and Devas.
Varin mahaaghudwaja soorpa karna,
Shiaja simastha anatha vaha,
Dithouja vigneswara sesha nabhe,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Giver of boons, the one with a mouse flag,
God with winnow like ears,
Son of Lord Shiva, God who rides on lion,
Lord who caries a snake, son of Dithi (Parvathi),
God of obstacles and the one who ties his belly with a snake,
Anorananeeyo mahatho maheeyo,
Raverja yogesaja, jyeshta raja,
Nidheesa manthresacha sesha puthra ,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant
Lord who is in the atoms of atom,
great one , greater than the greatest,
Lord born out of Sun, Son of Lord Shiva,
elder king, Lord of all wealth,
Lord of all chants and son of Adhisesha.
Varapradha radhidhescha soono,
Parathpara Jnadha, thara vakthra,
Guhagraja Brahmapa parswa puthra,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Lord who blesses, Son of Adhithi,
Divine of divines, One who grants wisdom,
God with a star neck, elder brother of Guha,
Brahma, one with a jointed head to the trunk,
Sindhoscha shathro parasu prapaane ,
Sameesa pushpa Priya, vigna haarin,
Dhoorvabharair architha deva deva,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Enemy of Sindhu, wielder of axe,
Lord who likes the flower of Sami,
Remover of obstacles and,
God of Gods who is worshipped by Dhoorva Grass,
Dhiya pradhathascha sami priyethi,
Su sidhi dhathascha sushanthi datha,
Ameyamayamitha vikramethi,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Giver of intelligence, lover of sages,
Giver of good occult powers,
Giver of great peace ,
Impenetrable illusion and Lord of great valour.
Dwidha chathurthi Priya, kasyappajja,
Dhana pradha, jnana pradha, Prakasa,
Chinthamani chitha vihara Karin,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Lover of Chaturthi day and wife Chathurthi,
Lord born out of sage Kasyapa,
Giver of wealth , the one who illuminates path of knowledge,
Granter of all wishes and One who roams in the mind.
Yamasya shathro , abhimana shathro,
Vidherjahanthaka , kapilasya soono,
Videha swananda ayoga yoga,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Enemy of death, enemy of pride,
Lord born of the body less state,
Son of Lord Shiva, lord without body,
Lord who enjoys within himself,
And God who was disjointed.
Ganasya shathro, kamalaya shathro,
Samastha bhavajnascha phala chandra,
Anadhi madhyantha maya pracharin,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant,
Enemy of bad Ganas, enemy of lotus flower (Moon),
Lord who knows the actions of all organs,
God with moon on forehead,
And lord who does not have beginning, middle or end.
Vibho, jagadroopa , Ganesa bhooman ,
Pushte pathe Aaghuga gathedhi bhodha,
Karthascha pathaschathu samharethi,
Vadanthamevam thyajatha Prabheetha.
Hey messengers, leave out all those,
And do not even go near those who chant
Lord who has the form of the universe,
Ganesha, greatest on earth,
Lord of growth, rider of the mouse,
Teacher of wisdom, creator,
Lord who looks after and also destroys.
Idhamashtothara satham naamnaam thasya padanthi ye,
Srunwanthi vaa theshu beetha, kuru dhwam maa pravesanam.
Please be afraid of those great ones,
Who reads or hears these 108 names,
And never ever go near them.
Bhukthi mukthi pradhamDunder vardhana dhanya pravardhanam,
Brahma bhooya karam stotram japantham nithya madharath.
Please do not go near those who daily chant the prayer,
Capable of giving freedom and salvation of Ganesha,
Capable of giving growth of riches and grains,
And capable of bringing the presence of Lord Brahma.
Yathra kathra Ganesaya china yukthani vai bhata,
Dhaamaani thathra sambheetha , kurudhwam maa pravesanam.
Soldiers Wherever you see houses with the sign of Ganesha,
You should become afraid there and never enter that place.

Translated by
P.R.Ramachander

3 Monkeys

Nikkō Tōshō-gū, Shinto shrine

Recently I have heard a comparison of those people which do not notice problems, with three monkeys who do not want to see and hear. It has been told in negative sense, but these three monkeys mean something another.

Their names are Mizaru (no see), Kikazaru (no hear), and Iwazaru (no speak). How they have appeared on a portico of Shinto temple? Probably they are gate guards of a temple or mystic messengers. The most famous message of the three monkeys  - "hear no evil, speak no evil, and see no evil".
 The "Heart Sutra" goes:" No eyes, no ears, no taste..." It speaks of how at the root of our being we are beyond sound, sight, taste etc. The three classic "senses" in esoteric Buddhism are body, mind, and speech.
Tibetan Buddhism calls them The Three Vajras. Practitioners work with seed syllables corresponding to the Three Vajras: a white om (enlightened body), a red ah (enlightened speech) and a blue hum (enlightened mind) to experience their own Buddha nature.  More specifically, "body" corresponded to mudras, "speech" corresponded to mantras, and "mind" corresponded to mandalas.
In Hinduism, the Bhagavad Gita also calls them The Three Eternal Values; austerity of body, speech and mind is the way to manifest goodness for oneself and the world. To wash away the pāpa (sin) earned by us in the past we have to go through samskāras in which our body, mind and speech are applied. We think evil with our mind, tell lies with our mouth, and sin with our body also. The wrongs committed by mind, speech and body must be wiped away by applying mind, speech and body to virtuous purposes. With the mind, the Highest must be meditated upon; with the faculty of speech, prayers or mantras must be chanted; and with the body, noble deeds must be performed. That is called being of good mind, speech and action.
May be sometimes it's important just to abstain from bad acts by means of these tools? After all, our eyes should not not to serve our evil desires, and the tongue for speaking evil, and ears to listen to evil speech.
Or these three monkeys remind us about something out of this vanity:
I will not speak, not see and not hear of the temptations of this world.

Gatekeepers

Photo by Ojisanjake 

These protective figures are guardians of doors and entrances of temples and other holy sanctuaries. The protectors of the Sacred Space are powerful in battle and uproot trees, and hurl the tops of the mountains against their enemies. With their bulging eyes, sharp protruding teeth and tongue of unusual length they always appear fearful and with an imposing strength. They have different names, according to the place, region or period of time, for ex. Kongōrikishi or Niō in Japanese, Heng Ha Er Jiang in Chinese, or Narayeongeumgang in Korean, but the most widespread name is Dvarapala. Classified as parivara-devathas, meaning that Dvarapalas are semi-divine beings of a minor class who form the entourage of the main deity they serve.

Thai Dvarapala, 15th c.

In the different countries they have the common ancient Indian origin.
In Japan, the guardians originated in Indian Buddhism have Japanese names, but are also known by their names in Sanskrit, used as sacred language of Hinduism and Buddhism.  For example, Vajrapani (or Kongorikishi) means "thunderbolt holder" in Sanskrit, related to the Hindu god Indra. Vajrapani is the keeper of all tantras of Vajrayana Buddhism. Vajrapani represents the power aspect of complete enlightenment, and he is the Lord of Secrets - the keeper of all the tantras of Vajrayana Buddhism. And these Japanese Nio, the pairs of guardians, were also originally Hindu deities that have been incorporated into buddhism as protectors.

The right statue, Misshaku, has his mouth open, representing the vocalization of the first grapheme of Sanskrit Devanāgarī (अ) which is pronounced "a". The left statue, Naraen, has his mouth closed, representing the vocalization of the last grapheme of Devanāgarī (ह) which is pronounced "hūṃ" (हूँ). These two sounds symbolize beginning and end, birth and death of all things, and all possible outcomes (from alpha to omega) in the cosmic dance of existence. The contraction of both is Aum (ॐ), which is Sanskrit for The Absolute.

 This pair of Shishi ( translated as "lion” but it can also refer to a magical deer or dog) are traditionally stand guard outside the gates of Japanese Shinto shrines and Buddhist temples, has the same articulation: one with mouth open and one with mouth shut.
In Hinduism, Shilpa Sastra texts make a mention of the nature and appearances of the Dvarapalas to be placed at different locations in the temple complex. And they differ depending on the main deity of the temple.

The space direction has an important role also. In some temples:
the Eastern gate is the way of the mantras;
the Southern is the way of devotion or bhakti;
the Western gate is for the performance of rites and rituals, or karma-kanda.;
and the Northern gate is the way of wisdom, or Jnana.
Certainly, the guards of every gate have certain symbolical value.
The four doors of Ganapathi temple are guarded by: Avijna – Vijnaraja (East), Suvakthra – Balavan (South ), Gajakarna – Gokarna (West) and Susoumya – Shubadayaka on the North. The four pairs of Dvarapalas of Vishnu are Chanda and Prachanda, Dhatru and Vidhatru, Jaya and Vijaya; and Bhardra and Subhadra. The first named in each pair stands to the right of the doorway; and the other to the left. And the Dvarapalas of Shiva are Nandi and Mahakala (to the East), Herambha and Bhringi (to the South), Durmukha and Pandura (to the West) and Sita and Asita (to the North).
These gigantic guards of Brihadeshwara correspond to such beauty of the magnificent temple.

Brihadeshwara temple of Thanjavur

All these gatekeepers with fearsome weapons and cruel looks should be terrible. But their menacing look will not deceive a person who comes with a sincere heart. For me, they always are kind giants inviting us to enter.

Haridra Ganesha Kavacham

eeshvara uvaacha
shruNu vakshyaami kavacham sarva siddhikaram priye |
paThitvaa paaThayitvaa cha muchyate sarva sankaTaat || 1 ||
agyaatvaa kavacham devi gaNeshasya manum japet |
siddhih na jaayate tasya kalpakoTi shatairapi || 2 ||
om aamodashcha shirah paatu pramodashcha shikhopari |
sammodo bhrooyuge paatu bhroomadhye cha gaNaadhipaha || 3
gaNaakreeDo netrayugam naasaayaam gaNanaayakaha |
gaNakreeDaanvitah paatu vadane sarvasiddhaye || 4 ||
jivhaayaam sumukhah paatu greevaayaam durmukhah sadaa |
vighnesho hrudaye paatu vighnanaathashcha vakshasi || 5 ||
gaNaanaam naayakah paatu baahu yugmam sadaa mama |
vighnakartaa cha hyudare vighnahartaa cha lingake || 6 ||
gajavaktrah kaTeedeshe ekadanto nitambake |
lambodarah sadaa paatu guhyadeshe mamaaruNaha || 7 ||
vyaala yagyopaveetee maam paatu paadayuge sadaa |
jaapakah sarvadaa paatu jaanujanghe gaNaadhipaha || 8 ||
haaridrah sarvadaa paatu sarvaange gaNanaayakaha |
ya idam prapaThennityam gaNeshasya maheshvari || 9 ||
kavacham sarva siddhaakhyam sarvavighna vinaashanam |
sarva siddhikaram saakshaat sarvapaapa vimochanam || 10 ||
sarva sampat pradam saakshaat sarvadukha vimokshaNam |
sarva aapatti prashamanam sarvashatru kshayankaram || 11 ||
grahapeeDaa jvaraa rogaa ye chaanye guhyakaadayaha |
paThanaat dhaaraNaadeva naashamaayanti tatkshaNaat || 12 ||
dhana dhaanya karam devi kavacham surapoojitam |
samam naasti maheshaani trailokye kavachasya cha || 13 ||
haaridrasya mahaadevi vighnaraajasya bhootale |
kim anyairasadaa aalaapaih yatra aayurvyataamiyaat || 14 ||
|| iti vishvasaara tantre haridraa gaNesha kavacham sampoorNam ||