Sri Ganesha Pratah Smaranam

उत्तिष्ठोत्तिष्ठ हेरम्ब उत्तिष्ठ ब्रह्मणस्पते।
सर्वदा सर्वतः सर्वविघ्नान्मां पाहि विघ्नप॥

'Arise, arise, O Heramba, arise, O Brahmanaspati! O lord of obstacles, protect me from all impediments, always and everywhere.'

This verse is a heartfelt invocation to Lord Ganesha, calling upon him by his various powerful names. 'Heramba' signifies a protector of the weak and helpless, while 'Brahmanaspati' refers to him as the lord of prayer and sacred utterances. The devotee beseeches Ganesha, the remover of all obstacles ('Vighnapa'), to awaken and provide unwavering protection from every difficulty, from all directions, and at all times. This invocation reflects the profound Hindu tradition of seeking divine assistance before embarking on any endeavor to ensure its smooth and successful completion.

आयुरारोग्यमैश्वर्यं माम् प्रदाय स्वभक्तिमत्।
स्वेक्षणाशक्तिराद्या ते दक्षिणा पातु मां सदा॥

'Grant me long life, health, and prosperity, along with devotion to you. May your primary power of a mere glance, which is your offering, always protect me.'

In this verse, the devotee petitions for both material and spiritual blessings. They ask for a long and healthy life ('ayur' and 'arogya'), wealth and prosperity ('aishwarya'), and the supreme gift of unwavering devotion ('svabhaktimat'). The second line poetically expresses the deity's immense power, suggesting that a simple glance from Ganesha is a potent protective force. The term 'dakshina,' typically meaning a ritual offering, is used metaphorically here to describe the divine grace that flows from the deity, which the devotee seeks for perpetual protection.

प्रातः स्मरामि गणनाथमनाथबन्धुं
सिन्दूरपूरपरिशोभितगण्डयुग्मम्।
उद्दण्डविघ्नपरिखण्डनचण्डदण्ड-
माखण्डलादिसुरनायकवृन्दवन्द्यम्॥ १॥

'In the morning, I remember Ganapati, the friend of the helpless, whose two cheeks are adorned with a profusion of vermilion. He is the one who wields a mighty staff to crush formidable obstacles and is revered by the assembly of gods led by Indra.'

This is the first verse of the 'Ganesha Pratah Smaranam Stotram', a hymn recited in the morning. It paints a vivid picture of Lord Ganesha, referring to him as 'Ganapati', the lord of the celestial attendants ('ganas'). He is compassionately described as a 'friend of the helpless' ('anathabandhu'). His form is beautifully depicted with cheeks glowing with sindoor (vermilion), a traditional offering. The verse extols his power to shatter the most 'arrogant' or 'violent' obstacles ('uddanda-vighna') with his mighty staff ('chanda-danda'). His exalted status is affirmed by his veneration among all celestial beings, including their king, Indra ('Akhandala').

प्रातर्नमामि चतुराननवन्द्यमानं
इच्छानुकूलमखिलं च वरं ददानम्।
तं तुन्दिलं द्विरसनाधिपयज्ञसूत्रं
पुत्रं विलासचतुरं शिवयोः शिवाय॥ २॥

'In the morning, I bow to the one who is worshipped by the four-faced Brahma, who bestows all desired boons. I bow to him with a prominent belly, who wears a serpent as a sacred thread, the playful son of Shiva and Parvati, for my well-being.'

This second verse of the morning hymn continues to glorify Ganesha. It establishes his supreme stature by noting that even the creator god, the four-faced Brahma ('Chaturanana'), worships him. Ganesha is revered as a fulfiller of wishes, granting all the desires of his devotees. His distinct form is lovingly described: his large belly ('tundilam') symbolizes the cosmos contained within him, and the serpent ('dvirasanadhipa') worn as his sacred thread ('yajnopavita') signifies his mastery over cosmic energy and desire. He is the 'playful and clever son' ('vilasachaturam putram') of Shiva and Parvati, and this prayer is offered for the devotee's own welfare ('shivaya').

प्रातर्भजाम्यभयदं खलु भक्तशोक-
दावानलं गणविभुं वरकुञ्जरास्यम्।
अज्ञानकाननविनाशनहव्यवाह-
मुत्साहवर्धनमहं सुतमीश्वरस्य॥ ३॥

'In the morning, I worship the one who grants fearlessness, who is like a forest fire to the grief of his devotees. He is the lord of the ganas, with the excellent face of an elephant. He is the sacrificial fire that destroys the forest of ignorance, and he is the son of Shiva who enhances enthusiasm.'

The third verse of the morning hymn highlights Ganesha's protective and enlightening qualities. He is the bestower of fearlessness ('abhayadam') and consumes the sorrows of his devotees like a wildfire consuming a forest ('bhaktashoka-davanalan'). As the 'lord of the ganas' ('ganavibhum') with the noble face of an elephant ('varakunjaraasyam'), his form is iconic. A profound metaphor is used, comparing ignorance ('ajnana') to a dense forest, which Ganesha, as the sacred fire ('havyavaham'), completely destroys. By worshipping him, the devotee seeks to enhance their enthusiasm and motivation ('utsahavardhanam').

श्लोकत्रयमिदं पुण्यं सदा साम्राज्यदायकम्।
प्रातरुत्थाय सततं यः पठेत् प्रयतः पुमान्॥ ४॥

'This triad of sacred verses is always a bestower of sovereignty. Whoever, being pure, recites it continuously in the morning after waking up...'

This verse is a 'phala shruti', which details the benefits of reciting the preceding three shlokas. It declares that these verses are sacred ('punyam') and have the power to bestow sovereignty ('samrajyadayakam'). This can be interpreted as granting both worldly prosperity and spiritual self-mastery. The verse underscores the importance of reciting this hymn regularly ('satatam') in the morning ('pratarutthaya') with a pure heart and focused mind ('prayatah puman').

कराग्रे सत्प्रभा बुद्धिः कमला करमध्यगा ।
करमूले मयूरेशः प्रभाते करदर्शनम् ॥

'At the tip of the hand resides intelligence with a good glow, in the middle of the hand resides the goddess of wealth, Kamala. At the base of the hand resides Mayuresha; in the morning, one should look at one's hands.'

This verse is a 'Karadarshanam' shloka, a morning prayer recited while gazing at one's palms. It consecrates the hand by associating its different parts with divine energies. The fingertips ('karagre') are linked with radiant wisdom ('satprabha buddhih'). The middle of the palm ('karamadhye') is the seat of Goddess Kamala (a name for Lakshmi), symbolizing wealth. The base of the palm ('karamule') is the abode of Mayuresha (a form of Ganesha), representing the power to overcome all obstacles. Thus, looking at one's hands upon waking is a symbolic act of acknowledging and invoking these divine qualities for the day.

ज्ञानरूपवराहस्य पत्नि कर्मस्वरूपिणि।
सर्वाधारे धरे नौमि पादस्पर्शं क्षमस्व मे॥

'O wife of the boar-formed one who is the embodiment of knowledge, you are the embodiment of action. O earth, the support of all, I bow to you; forgive me for touching you with my feet.'

This is a 'Bhoomi Vandana', a prayer of reverence to Mother Earth, traditionally recited before placing one's feet on the ground. The Earth ('Dhara') is personified as the consort of Varaha, the boar incarnation of Vishnu, who represents knowledge ('jnanarupa'). The Earth herself is described as the embodiment of action ('karmasvarupini'). As the foundation of all life ('sarvadhare'), she is revered. The devotee humbly seeks forgiveness for the act of stepping on her, an act viewed as potentially disrespectful. This verse cultivates a deep sense of gratitude for the planet that sustains all life.

तारश्री-नर्मदा-दूर्वा-शमी-मन्दार-मोदित।
द्विरदास्य मयूरेश दुःस्वप्नहर पाहि माम्॥

'O Mayuresha, with the face of an elephant, who is delighted by the sacred syllable 'Om' (Tara), the Narmada river, durva grass, the shami tree, and the mandara flower! O remover of bad dreams, protect me.'

This verse is a prayer to Mayuresha, a specific form of Ganesha, listing several offerings that are dear to him. These include 'Tara' (the primordial sound 'Om'), the holy Narmada river, the sacred durva grass, the auspicious shami tree, and the mandara flower. The devotee invokes this elephant-faced ('dviradasya') deity as the 'duhsvapnahara', the remover of bad dreams, seeking his protection for a peaceful mind and restful sleep.

वक्रतुण्ड महाकाय सूर्यकोटिसमप्रभ।
निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा॥

'O one with a curved trunk, of a great body, with the brilliance of a million suns. O Lord, please make all my endeavors free of obstacles, always.'

This is one of the most beloved and widely recited prayers to Lord Ganesha. 'Vakratunda' (curved trunk) and 'Mahakaya' (large body) allude to his immense form and power. His divine effulgence is compared to that of a million suns ('Suryakoti-samaprabha'), capable of dispelling all darkness. The prayer is a direct appeal to the Lord ('Deva') to remove all obstacles ('nirvighnam') from all of the devotee's actions ('sarvakaryeshu'), at all times ('sarvada'). It is a universal chant for an auspicious beginning.

गणनाथसरस्वतीरविशुक्रबृहस्पतीन्।
पञ्चैतानि स्मरेन्नित्यं वेदवाणीप्रवृत्तये॥

'Gananatha, Saraswati, Ravi (Sun), Shukra (Venus), and Brihaspati (Jupiter). One should remember these five daily for the purpose of engaging with the words of the Vedas.'

This verse identifies five deities whose remembrance is considered vital for the study of sacred scriptures. 'Gananatha' (Ganesha) removes obstacles to learning. 'Saraswati' is the goddess of knowledge and wisdom. 'Ravi' (the Sun) represents intellect and divine light. 'Shukra' and 'Brihaspati', the preceptors of the demons and gods respectively, are both revered for their profound wisdom. Meditating on these five is believed to enhance one's ability to comprehend and articulate the sacred Vedic texts ('Vedavani').

विनायकं गुरुं भानुं ब्रह्मविष्णुमहेश्वरान्।
सरस्वतीं प्रणम्यादौ सर्वकार्यार्थसिद्धये॥

'Having first bowed to Vinayaka, the Guru, the Sun, Brahma, Vishnu, and Maheshvara, and Saraswati, for the accomplishment of all desired purposes.'

This shloka is a comprehensive prayer offered at the start of any important undertaking. It invokes a pantheon of revered figures to ensure success. 'Vinayaka' (Ganesha) is prayed to for removing obstacles. The 'Guru' (spiritual teacher) is honored for guidance. 'Bhanu' (the Sun) is the source of life and energy. The Hindu trinity—'Brahma' (creator), 'Vishnu' (preserver), and 'Maheshvara' (destroyer)—are invoked for their cosmic roles. Finally, 'Saraswati', the goddess of wisdom, is saluted. By paying homage to them all, the devotee seeks blessings for the successful fulfillment of all objectives ('sarvakaryartha-siddhaye').

अभीप्सितार्थसिद्ध्यर्थं पूजितो यः सुरासुरैः।
सर्वविघ्नहरस्तस्मै गणाधिपतये नमः॥

'He who is worshipped by the gods and the demons for the fulfillment of their desired objectives. To him who is the remover of all obstacles, to that Lord of the Ganas, I offer my salutations.'

This verse highlights the universal appeal and impartiality of Ganesha. He is worshipped not only by the 'suras' (gods) but also by the 'asuras' (demons) whenever they seek success in their ambitions ('abhipsitartha-siddhyartham'). This underscores his role as the ultimate arbiter of success, beyond cosmic dualities. The verse concludes with a humble salutation ('namah') to him as the 'Ganadhipati' (chief of the ganas) and the remover of all impediments ('sarva-vighna-harah').

अगजाननपद्मार्कं गजाननमहर्निशम्।
अनेकदं तं भक्तानामेकदन्तमुपास्महे॥

'He who is like the sun to the lotus face of Parvati (the daughter of the mountain). We worship day and night that elephant-faced one, the bestower of many boons to his devotees, the one with a single tusk.'

This shloka employs a beautiful metaphor. 'Agajanana-padmarkam' compares Ganesha to the sun ('arka') that causes the lotus ('padma') of his mother Parvati's face ('Agaja' - the mountain-born) to blossom with joy. The devotee pledges continuous worship, day and night ('aharnisham'), to the 'Gajanana' (elephant-faced one). He is lauded as the giver of countless blessings ('anekadam') and is identified by his famous name 'Ekadanta' (one-tusked), a reference to the story of him breaking his tusk to transcribe the Mahabharata.

नमस्तस्मै गणेशाय यत्कण्ठः पुष्करायते।
यदाभोगदण्डध्वानैः नीलकण्ठस्य ताण्डवे॥

'Salutations to that Ganesha, whose throat acts like a drum, during the Tandava dance of the blue-throated Shiva, when the sound of his trunk is deep and resonant.'

This poetic verse describes Ganesha's role in the cosmic dance of his father, Shiva. It offers salutations ('namah') to Ganesha, whose throat ('kanthah') is said to resonate like a 'pushkara' (a type of drum), providing a steady rhythm. This occurs during the vigorous 'Tandava' dance of Shiva, who is known as 'Nilakantha' (the blue-throated one). The deep, resonant sound ('dhvan') from Ganesha's large trunk ('abhogadanda') adds to the powerful symphony of this cosmic event, illustrating his integral part in the divine order.

कार्यं मे सिद्धिमायातु प्रसन्ने त्वयि धातरि।
विघ्नानि नाशमायान्तु सर्वाणि सुरनायक॥

'May my work be accomplished, when you, the sustainer, are pleased. May all obstacles be destroyed, O leader of the gods.'

This is a direct and sincere appeal for grace and success. The devotee affirms their faith that when the 'Dhatar' (sustainer, here addressing Ganesha) is pleased ('prasanne'), their endeavors will naturally achieve completion ('siddhimayatu'). The second line is a prayer for the complete annihilation ('nashamayantu') of all obstacles ('vighnani'), addressing Ganesha by the title 'Suranayaka', the leader of the divine beings.

नमस्ते विघ्नसंहर्त्रे नमस्ते ईप्सितप्रद।
नमस्ते देवदेवेश नमस्ते गणनायक॥

'Salutations to you, the destroyer of obstacles; salutations to you, the bestower of desires. Salutations to you, O lord of the gods; salutations to you, O leader of the ganas.'

This concluding verse is a cascade of reverential salutations ('namaste'), acknowledging Ganesha's primary attributes. He is the 'Vighnasamhartre' (the destroyer of all impediments). He is the 'Ipsitaprada' (the one who grants all wishes). He is the 'Devadevesha' (the lord of all gods), signifying his supreme status. Finally, he is the 'Gananayaka' (the leader of the celestial hosts). This repetition of homage expresses the devotee's complete reverence and surrender to the divine.

उत्तिष्ठोत्तिष्ठ हेरम्ब उत्तिष्ठ ब्रह्मणस्पते।
सर्वदा सर्वतः सर्वविघ्नान्मां पाहि विघ्नप॥
आयुरारोग्यमैश्वर्यं माम् प्रदाय स्वभक्तिमत्।
स्वेक्षणाशक्तिराद्या ते दक्षिणा पातु मां सदा॥
प्रातः स्मरामि गणनाथमनाथबन्धुं
सिन्दूरपूरपरिशोभितगण्डयुग्मम्।
उद्दण्डविघ्नपरिखण्डनचण्डदण्ड-
माखण्डलादिसुरनायकवृन्दवन्द्यम्॥ १॥
प्रातर्नमामि चतुराननवन्द्यमानं
इच्छानुकूलमखिलं च वरं ददानम्।
तं तुन्दिलं द्विरसनाधिपयज्ञसूत्रं
पुत्रं विलासचतुरं शिवयोः शिवाय॥ २॥
प्रातर्भजाम्यभयदं खलु भक्तशोक-
दावानलं गणविभुं वरकुञ्जरास्यम्।
अज्ञानकाननविनाशनहव्यवाह-
मुत्साहवर्धनमहं सुतमीश्वरस्य॥ ३॥
श्लोकत्रयमिदं पुण्यं सदा साम्राज्यदायकम्।
प्रातरुत्थाय सततं यः पठेत् प्रयतः पुमान्॥ ४॥
कराग्रे सत्प्रभा बुद्धिः कमला करमध्यगा ।
करमूले मयूरेशः प्रभाते करदर्शनम् ॥
ज्ञानरूपवराहस्य पत्नि कर्मस्वरूपिणि।
सर्वाधारे धरे नौमि पादस्पर्शं क्षमस्व मे॥
तारश्री-नर्मदा-दूर्वा-शमी-मन्दार-मोदित।
द्विरदास्य मयूरेश दुःस्वप्नहर पाहि माम्॥
वक्रतुण्ड महाकाय सूर्यकोटिसमप्रभ।
निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा॥
गणनाथसरस्वतीरविशुक्रबृहस्पतीन्।
पञ्चैतानि स्मरेन्नित्यं वेदवाणीप्रवृत्तये॥
विनायकं गुरुं भानुं ब्रह्मविष्णुमहेश्वरान्।
सरस्वतीं प्रणम्यादौ सर्वकार्यार्थसिद्धये॥
अभीप्सितार्थसिद्ध्यर्थं पूजितो यः सुरासुरैः।
सर्वविघ्नहरस्तस्मै गणाधिपतये नमः॥
अगजाननपद्मार्कं गजाननमहर्निशम्।
अनेकदं तं भक्तानामेकदन्तमुपास्महे॥
नमस्तस्मै गणेशाय यत्कण्ठः पुष्करायते।
यदाभोगदण्डध्वानैः नीलकण्ठस्य ताण्डवे॥
कार्यं मे सिद्धिमायातु प्रसन्ने त्वयि धातरि।
विघ्नानि नाशमायान्तु सर्वाणि सुरनायक॥
नमस्ते विघ्नसंहर्त्रे नमस्ते ईप्सितप्रद।
नमस्ते देवदेवेश नमस्ते गणनायक॥

uttishthottishtha heramba uttishtha brahmanaspate.
sarvada sarvatah sarvavighnanmam pahi vighnapa..
ayurarogyamaishvaryam mam pradaya svabhaktimat.
svekshanashaktiradya te dakshina patu mam sada..
pratah smarami gananathamanathabandhum
sindurapuraparishobhitagandayugmam.
uddandavighnaparikhandanachandadanda-
makhandaladisuranayakavrindavandyam.. 1..
pratarnamami chaturananavandyamanam
ichchhanukulamakhilam cha varam dadanam.
tam tundilam dvirasanadhipayajnyasutram
putram vilasachaturam shivayoh shivaya.. 2..
pratarbhajamyabhayadam khalu bhaktashoka-
davanalam ganavibhum varakunjarasyam.
ajnyanakananavinashanahavyavaha-
mutsahavardhanamaham sutamishvarasya.. 3..
shlokatrayamidam punyam sada samrajyadayakam.
pratarutthaya satatam yah pathet prayatah puman.. 4..
karagre satprabha buddhih kamala karamadhyaga .
karamule mayureshah prabhate karadarshanam ..
jnyanarupavarahasya patni karmasvarupini.
sarvadhare dhare naumi padasparsham kshamasva me..
tarashri-narmada-durva-shami-mandara-modita.
dviradasya mayuresha duhsvapnahara pahi mam..
vakratunda mahakaya suryakotisamaprabha.
nirvighnam kuru me deva sarvakaryeshu sarvada..
gananathasarasvatiravishukrabrihaspatin.
panchaitani smarennityam vedavanipravrittaye..
vinayakam gurum bhanum brahmavishnumaheshvaran.
sarasvatim pranamyadau sarvakaryarthasiddhaye..
abhipsitarthasiddhyartham pujito yah surasuraih.
sarvavighnaharastasmai ganadhipataye namah..
agajananapadmarkam gajananamaharnisham.
anekadam tam bhaktanamekadantamupasmahe..
namastasmai ganeshaya yatkanthah pushkarayate.
yadabhogadandadhvanaih nilakanthasya tandave..
karyam me siddhimayatu prasanne tvayi dhatari.
vighnani nashamayantu sarvani suranayaka..
namaste vighnasamhartre namaste ipsitaprada.
namaste devadevesha namaste gananayaka..

Ramaswamy Sastry and Vighnesh Ghanapaathi

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