PROLOGUE:

The aṣṭottara śatanāmāvali (108 names) of śrī ucchiṣṭa gaṇeśa is a treatise in itself, containing the very essence of the śrī ucchiṣṭa gaṇeśa sahasranāma. All the benefits that can be accrued through reciting the sahasranāma, may also accrue through the aṣṭottara śatanāmāvali, if we can also meditate upon the meanings of each nāmā.

The aṣṭottara śatanāmāvali describes the key attributes of śrī ucchiṣṭa gaṇeśa, spanning across the entire spectrum ranging from HIS physical attributes to HIS spiritual splendor described from the purānic accounts, tantric śāstrās, relationship with śrī vidyā, kuṇḍalini meditation and HIS aspect as Brahman.

To comprehend the form of śrī ucchiṣṭa gaṇeśa, The following śloka from īśopaniṣad can be stated in this context. More ślokas from atharva veda state the same.

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpurṇamudacyate ।
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

 The Whole is beyond, Whole is this (creation)
         From Whole the Whole emanates,
  Of Whole the Whole having been  taken
        The Whole is even left over.

The word ucchiṣṭa literally means left overs. The left over Whole mentioned above is ucchiṣṭa Brahman or ucchiṣṭa gaṇeśa.

  The aṣṭottara śatanāmāvali is attributed to śrī rāmānandendra sarasvatī svāmigal and composed at śāntāśrama in the town of tañjāvur in 1959. The first listing of this document was in the book gaṇeśa - The enchanter of the three worlds by Paul Martin-Dubost. There is no reference to any other source for this stotraṃ.    Deepest gratitude to Shri Nandu of sanskritdocuments.org for proof reading.  

Śrī ucchiṣṭagaṇanāthasya aṣṭottaraśatanāmāvaliḥ (॥ श्री उच्छिष्टगणनाथस्य अष्टोत्तरशतनामावलिः ॥)

 

S.No.

IAST nāmā

Devanāgri nāmā

Meaning

1

oṃ vandārujanamandārapādapāya namo namaḥ oṃ

वन्दारुजनमन्दारपादपाय नमो नमः ॐ

Salutations to the one whose revered like the mandāra or the heavenly red coral tree (Erythina Stricta).

2

oṃ candrārdhaśekharaprāṇatanayāya namo namaḥ oṃ

ॐ चन्द्रार्धशेखरप्राणतनयाय नमो नमः ॐ

Salutions to the dearest son of Lord śiva, who has a half moon behind the lock of his hair. This nāmā is also indicative of the fact that Lord gaṇeśa has the power and is none other than Lord śiva, the manifestation of Brahman ITSELF.

3

oṃ śailarājasutotsaṅgamaṇḍanāya namo namaḥ oṃ

ॐ शैलराजसुतोत्सङ्गमण्डनाय नमो नमः ॐ

Salutations to the son of śakti, the daughter of the mountain king, who carved HIM out of the paste on HER lap as an ornament and put her prāṇa into HIM. This nāmā is also indicative of the fact that HE’s none other śakti HERSELF. As referred in the guhyasahasranāmā, HE is śiva śakti aikya, the confluence of both the static and dynamic aspects of the super-consciousness or brahman.

4

oṃ vallīśavalayakrīḍākutukāya namo namaḥ oṃ

ॐ वल्लीशवलयक्रीडाकुतुकाय नमो नमः ॐ

Salutations to the one who runs races with his brother, the husband of vallī, kārtikeyā. This nāmā refers to the race between the two sons of śiva and śakti. Kārtikeyā, the younger son is extremely powerful and also has his vehicle, the peacock. While Lord Kārtikeyā dashes off on the race, Lord gaṇeśa circles his parents, who represent the entire cosmos and creation itself. Kārtikeyā finds his brother gaṇeśa wherever HE goes.

   The meaning to derive is that everything is part of the superconsciousness itself and is not separate from it.

5

oṃ śrīnīlavāṇīlalitārasikāya namo namaḥ oṃ

ॐ श्रीनीलवाणीललितारसिकाय नमो नमः ॐ

Salutations to the one who represents the essence of śrī (lakṣmī), nīla (śakti) and vāṇī (sarasvatī) and their combination lalitā devi HERSELF.

6

oṃ svānandabhavanānandanilayāya namo namaḥ oṃ

ॐ स्वानन्दभवनानन्दनिलयाय नमो नमः ॐ

Salutations to the one who resides in the palace representing the felicity of the self. Svānandabhavanā is located in the ocean of sugarcane juice or ikṣusāgara. Lord gaṇeśa is on a thousand-petalled lotus.

   The spiritual meaning is that brahman can be reached through the sahasrāra cakra after wading through the cerebral fluid that comes during intense meditation in the higher states of kunḍaliṇi meditation/yoga.

7

oṃ candramaṇḍalasandṛśyasvarūpāya namo namaḥ oṃ

ॐ चन्द्रमण्डलसन्दृश्यस्वरूपाय नमो नमः ॐ

Salutations to the One whose very form is seen in the moon’s disc.

8

oṃ kṣīrābdhimadhyakalpadrumūlasthāya namo namaḥ oṃ

क्षीराब्धिमध्यकल्पद्रुमूलस्थाय नमो नमः ॐ

Salutations to the One who stands at the foot of the wish-fulfilling tree (Kalpataru), in the centre of the ocean of milk (kṣīrasāgara).

9

oṃ surāpagāsitāmbhojasaṃsthitāya namo namaḥ oṃ

ॐ सुरापगासिताम्भोजसंस्थिताय नमो नमः ॐ

Salutation to the One who stands on a white lotus in the river of the gods.

10

oṃ sadanīkṛtamārtāṇḍamaṇḍalāya namo namaḥ oṃ

ॐ सदनीकृतमार्ताण्डमण्डलाय नमो नमः ॐ

Salutations to the One who has made the sun's disc his abode.

  This is the same as perceiving Lord gaṇeśa as Lord sūrya nārāyaṇā felicitated in āditya hṛdaya stotram.

11

oṃ ikṣusāgaramadhyasthamandirāya namo namaḥ oṃ

ॐ इक्षुसागरमध्यस्थमन्दिराय नमो नमः ॐ

Salutations to the One whose abode is in the middle of an ocean filled with sugarcane juice.

12

oṃ cintāmaṇipurādhīśasattamāya namo namaḥ oṃ

ॐ चिन्तामणिपुराधीशसत्तमाय नमो नमः ॐ

Salutations to the excellent lord, who’s the ruler of the city of cintāmaṇi.

   The divine mother śrī lalitā devī is also said to be the resident of cintāmaṇi gṛha or the house containing the wish fulfilling tree.

   The meaning here, is that Lord  gaṇeśa fulfills all wishes of the sincere devotee.

13

oṃ jagatsṛṣṭitirodhānakāraṇāya namo namaḥ oṃ

ॐ जगत्सृष्टितिरोधानकारणाय नमो नमः ॐ

Salutations to the one, who’s the very cause of the universe and also for the reabsorption of the same.

   Brahman creates, sustains, destroys, dissolves and recreates everything including the universe and all beings.

   This reference is to these qualities of Brahman and to perceive Lord gaṇeśa as Brahman HIMSELF.

14

oṃ krīḍārthasṛṣṭabhuvanatritayāya namo namaḥ oṃ

ॐ क्रीडार्थसृष्टभुवनत्रितयाय नमो नमः ॐ

Salutations to the one who creates the worlds for sport.

   The word lalitā translates as playful. The power of śrī mātā manifested as māyā or the illusionary virtual reality that we all live in, is referenced here as the sport. We exist due to HIS will.

15

oṃ śuṇḍoddhūtajalodbhūtabhuvanāya namo namaḥ oṃ

ॐ शुण्डोद्धूतजलोद्भूतभुवनाय नमो नमः ॐ

Salutations to the one whose trunk has sprinkled and watered the lands of the worlds born of HIS creation.

16

oṃ cetanācetanībhūtaśarīrāya namo namaḥ oṃ

ॐ चेतनाचेतनीभूतशरीराय नमो नमः

Salutations to the one whose body is made of pure consciousness and has the power to render consciousness.

  This nāmā describes the qualities of Brahman as the super-consciousness also creating individual consciousness or ātmas, as well as re-absorbing them, when the realization of the totality of the individual consciousness with the super-consciousness is complete.

17

oṃ aṇumātraśarīrāntarlasitāya namo namaḥ oṃ

ॐ अणुमात्रशरीरान्तर्लसिताय नमो नमः ॐ

Salutations to the one present and shining inside even the subtlest of bodies and materials.

   This nāmā describes the qualities of Brahman as the omnipresent entity.

18

oṃ sarvavaśyakarānantamantrārṇāya namo namaḥ oṃ

ॐ सर्ववश्यकरानन्तमन्त्रार्णाय नमो नमः ॐ

Salutations to the one whose phonemes or sounds of the bījākṣarās of HIS mantras, can entice all easily.

  HIS mantras and the bījākṣarās contained within, have the ability to attract anyone or anything that one desires, without the need for extra rituals or procedures. This nāmā along with some more below, describe the power of the tantric mantras associated with śrī ucchiṣṭa gaṇeśa.

19

oṃ kuṣṭhādyāmayasandohaśamanāya namo namaḥ oṃ

ॐ कुष्ठाद्यामयसन्दोहशमनाय नमो नमः ॐ

Salutations to the one who pacifies all diseases including leprosy and other debilitating conditions and deformities of his sincere devotees, through HIS power.

20

oṃ prativādimukhastambhakārakāya namo namaḥ oṃ

ॐ प्रतिवादिमुखस्तम्भकारकाय नमो नमः ॐ

Salutations to the one who petrifies and stuns the tongues of the adversaries of HIS devotees.

   This is indicative of victory in legal pursuits and competitions, elections etc.

21

oṃ parābhicāraduṣkarmanāśakāya namo namaḥ oṃ

ॐ पराभिचारदुष्कर्मनाशकाय नमो नमः ॐ

Salutations to the one who destroys the bad luck and the magical charms of the enemies.

   HE destroys all the evil tantric deeds performed on HIS sincere devotees and shields them from harm.

   

22

oṃ sakṛnmantrajapadhyānamuktidāya namo namaḥ oṃ

ॐ सकृन्मन्त्रजपध्यानमुक्तिदाय नमो नमः ॐ

Salutations to the one who liberates those who meditate and recite HIS mantras.

    This nāmā states that one can obtain self-realization and ultimately get liberated from the cycle of births and deaths, by meditating and reciting HIS mantras.

23

oṃ nijabhaktavipadrakṣādīkṣitāya namo namaḥ oṃ

ॐ निजभक्तविपद्रक्षादीक्षिताय नमो नमः ॐ

Salutations to the one who initiates HIS sincere devotees by HIMSELF, if needed and protects them.

24

oṃ dhyānāmṛtarasāsvādadāyakāya namo namaḥ oṃ

ॐ ध्यानामृतरसास्वाददायकाय नमो नमः ॐ

Salutations to the one who grants the flavor of the quintessence of HIS dhyāna or meditation to HIS devotees.

    The dhyānāmṛta can also be interpreted as the cerebral fluid generated during intense meditation in the higher states of kunḍaliṇi meditation/yoga.

25

oṃ guhyapūjāratābhīṣṭaphaladāya namo namaḥ oṃ

ॐ गुह्यपूजारताभीष्टफलदाय नमो नमः ॐ

Salutations to the one who grants every wish of his devotees, who sincerely perform HIS secret pūjā (prayer) without ostentation.

    This refers to the ṣoḍaśopacārapūjā of śrī ucchiṣṭa gaṇeśa, which includes this aṣṭottaraśatanāmāvaliḥ.

26

oṃ rūpaudāryaguṇākṛṣṭatrilokāya namo namaḥ oṃ

ॐ रूपौदार्यगुणाकृष्टत्रिलोकाय नमो नमः ॐ

Salutations to the one who attracts everyone in all the three realms (triloka) with HIS nobility and beauty.

27

oṃ aṣṭadravyahaviḥprītamānasāya namo namaḥ oṃ

ॐ अष्टद्रव्यहविःप्रीतमानसाय नमो नमः ॐ

Salutations to the one who’s pleased with the offerings of the eight essential materials in HIS homa or fire ritual.

28

oṃ avatārāṣṭakadvandvapradānāya namo namaḥ oṃ

ॐ अवताराष्टकद्वन्द्वप्रदानाय नमो नमः ॐ

Salutations to one of the most significant of HIS sixteen principal forms.

  This refers to the śrī ucchiṣṭa gaṇeśa form among the sixteen forms of Lord gaṇeśa.

29

oṃ bhāratālekhanodbhinnaradanāya namo namaḥ oṃ

ॐ भारतालेखनोद्भिन्नरदनाय नमो नमः ॐ

Salutations to the one who broke one of his tusks, to write the epic mahābhāratā.

  The single tusk of śrī gaṇeśa is also representative of the advaita or non-duality of the nature of Brahman and IT’s creation.

30

oṃ nāradodgītaruciracaritāya namo namaḥ oṃ

ॐ नारदोद्गीतरुचिरचरिताय नमो नमः ॐ

Salutations to the one whose deeds are extolled by the divine sage nārada!

31

oṃ nikhilāmnāyasaṅguṣṭhavaibhavāya namo namaḥ oṃ

ॐ निखिलाम्नायसङ्गुष्ठवैभवाय नमो नमः ॐ

Salutations to the one whose strength, especially the thumbs are extolled by all!

    Another meaning to this, is that mantra japa on a mālā or string of beads, that does not involve the thumb is fruitless.

32

oṃ bāṇarāvaṇacaṇḍīśapūjitāya namo namaḥ oṃ

ॐ बाणरावणचण्डीशपूजिताय नमो नमः

Salutations to the one who is worshipped by the great and mightiest kings bāṇa and rāvaṇa and also the most revered Lord caṇḍīśa (śiva).

33

oṃ indrādidevatāvṛndarakṣakāya namo namaḥ oṃ

ॐ इन्द्रादिदेवतावृन्दरक्षकाय नमो नमः ॐ

Salutations to the one who protects the devās like Indrā and his troops.

Devās are celestial beings known for their benign nature and worshipped as gods. They have the power to control the forces of nature, benefits and afflictions caused by the gravitational forces of planets etc.

  The import of this nāmā is that śrī gaṇeśa can ward off all evil afflictions of nature, planets and also protect us from any evil, as well as grant us happiness.

34

oṃ saptarṣimānasālānaniśceṣṭāya namo namaḥ oṃ

ॐ सप्तर्षिमानसालाननिश्चेष्टाय नमो नमः ॐ

Salutations to the one whose fixated in the minds of the saptaṛṣis or the seven great sages.

   The saptaṛṣis are the seven great sages who have contributed the various mantras and scriptures and their minds are always fixated on Lord gaṇeśa. We therefore can derive great benefits, meditating on HIM as well.

35

oṃ ādityādigrahastomadīpakāya namo namaḥ oṃ

ॐ आदित्यादिग्रहस्तोमदीपकाय नमो नमः ॐ

Salutations to the one who illuminates the sun, moon and all the planets.

  HE is worshipped as the source of light for all entities.

36

oṃ madanāgamasattantrapāragāya namo namaḥ oṃ

ॐ मदनागमसत्तन्त्रपारगाय नमो नमः ॐ

Salutations to the one who has overcome all desires – conjugal, material and spiritual and has mastery over everything that’s inner and outer.

   HE has overcome all desires, has no conjugal desires or material pursuits, nor any spiritual needs to acquire. HE is the embodiment of everything that’s inner and outer to the beings and materials.

37

oṃ ujjīviteśasandagdhamadanāya namo namaḥ oṃ

ॐ उज्जीवितेशसन्दग्धमदनाय नमो नमः ॐ

Salutations to the one who has revived the god of love madanā or kāmā, also known as the source of cupid, who was burnt by Lord śiva.

     Lord śiva burnt kāmā deva when he tried to exert his power of cupid on HIM, by opening HIS third eye or the ājña cakra.

    One who has elevated levels of the ājña cakra loses desires for material pursuits that are associated with lower cakras. Lord gaṇeśa, who controls all cakras and closely associated with the mūlādhāra cakra, can help balance the energy levels and help out with the material aspects of one’s life.

38

oṃ śamīmahīruhaprītamānasāya namo namaḥ oṃ

ॐ शमीमहीरुहप्रीतमानसाय नमो नमः

Salutations to the One who’s very pleased with the offerings of the śamī plant (Mimosa Pudica) leaves.

  The śamī plant/tree is a touch-me-not category type of sensitive plants. The leaves fold themselves upon contact and open up later on. The spiritual significance is that one should NOT get influenced with external objects and get totally immersed in bodily pleasures. Instead, one should choose to withdraw from basic instincts and focus on higher spiritual pursuits that please HIM.

39

oṃ jalatarpaṇasamprītahṛdayāya namo namaḥ oṃ

ॐ जलतर्पणसम्प्रीतहृदयाय नमो नमः ॐ

Salutations to the One whose pleased with the tarpana or water libation rituals.

40

oṃ kandukīkṛtakailāsaśikharāya namo namaḥ oṃ

ॐ कन्दुकीकृतकैलासशिखराय नमो नमः ॐ

Salutations to the One that plays ball on the top of the kailāsa mountain.

   The one without any beginning or end, that is Brahman, is called kilāsa. Brahman associated with sagua Brahman – Lord śiva and goddess śakti, in śuddha sattva guṇa is called kailāsa. The snow clad white setting of the śikharā or top of the kailāsa mountain, is a representation of the śuddha sattva guṇa of pure joy and bliss, devoid of any desires. The kailāsa śikharā represents the sahasrāra cakra and the meaning to derive is that the play of Lord gaṇeśa happens at this cakra.

41

oṃ atharvaśīrṣakāraṇyamayūrāya namo namaḥ oṃ

ॐ अथर्वशीर्षकारण्यमयूराय नमो नमः ॐ

Salutations to the one who has the gait of a peacock wading through the forest of the atharvaśīrṣa Upanishad.

   The atharva veda is a treatise of mantras and śīrṣa translates to head. Further, the atharvaśīrṣa Upanishad elevates Lord gaṇeśa as Brahman ITSELF.

  The nāmā represents that Lord gaṇeśa is the fountain head of the atharvana veda, meaning Brahman.

42

oṃ kalyāṇācalaśṛṅgāgravihārāya namo namaḥ oṃ

ॐ कल्याणाचलशृङ्गाग्रविहाराय नमो नमः ॐ

Salutations to the One who strolls on the peaks of the auspicious and most beautiful mount Meru, the mystical five peaked mountain that’s said to be the center of physical, metaphysical and spiritual worlds.

   Meru also translates to the spinal cord and the peak would be the sahasrāra cakra. The śrī cakra in a three-dimensional form is also called the meru cakra.

43

oṃ ātunaindrādisāmasaṃstutāya namo namaḥ oṃ

ॐ आतुनैन्द्रादिसामसंस्तुताय नमो नमः ॐ

Salutations to the One whose hailed as Lord indra among the hymns of sāma veda.

   Lord indra is among the principal deities of the sāma veda.

44

oṃ brāhmyādimātṛnivaḥparītāya namo namaḥ oṃ

ॐ ब्राह्म्यादिमातृनिवःपरीताय नमो नमः ॐ

Salutations to the One who’s surrounded by the eight mātṛkā (forms of the divine mother śrī lalitā ) devīs.

   The yantra of śrī ucchiṣṭa gaṇeśa has āvaraṇas or coverings, one of which has the eight mātṛkā devīs.

45

oṃ caturthāvaraṇārakṣidigīśāya namo namaḥ oṃ

ॐ चतुर्थावरणारक्षिदिगीशाय नमो नमः ॐ

Salutations to the One whose surrounded by the lords of the cardinal directions in HIS fourth āvaraṇa.

   The cardinal lords are agni, vāyu etc.

46

oṃ dvārāviṣṭanidhidvandvaśobhitāya namo namaḥ oṃ

द्वाराविष्टनिधिद्वन्द्वशोभिताय नमो नमः ॐ

Salutations to the One whose door step is adorned with the nidhis or wealth.

  The door worship of a pūjā room, consists of worshipping Lord gaṇeśa at the top, śaṅkhanidhi on the right and padmānidhi at the left. This worship must be performed before entering the room and worshipping any deity, to obtain best results.

47

oṃ anantapṛthivīkūrmapīṭhāṅgāya namo namaḥ oṃ

ॐ अनन्तपृथिवीकूर्मपीठाङ्गाय नमो नमः ॐ

Salutations to the One who has the sky, earth and a tortoise as a seat/pedestal.

    The nāmā also means that he’s boundless and spans the space, vacuum and all material worlds, which serve as HIS pedestal.

   HE is in the form of the kūrma cakra, that one draws at the place of mantra japa.

48

oṃ tīvrādiyoginīvṛndapīṭhasthāya namo namaḥ oṃ

ॐ तीव्रादियोगिनीवृन्दपीठस्थाय नमो नमः ॐ

Salutations to the One whose supported by all the yoginīs, forming HIS pedestal.

   The nāmā suggests that all siddhis and powers may be obtained by HIS grace. The yoginis are a race of celestial beings equipped with great magical powers and feats.

49

oṃ jayādinavapīṭhaśrīmaṇḍitāya namo namaḥ oṃ

ॐ जयादिनवपीठश्रीमण्डिताय नमो नमः ॐ

Salutations to the One whose pleased with the wonderfully adorned pedestal of HIS pīṭha devatās.

    The reference to jayā, an avaraṇa devatā of Lord viṣṇu equates Lord gaṇeśa with Lord viṣṇu, as one and the same.

   Another meaning to derive is victory (jayā) in the mantra japa of Lord gaṇeśa, is obtained with the worship of HIS pīṭha devatās and āvaraṇa devatās.

50

oṃ pañcāvaraṇamadhyasthasadanāya namo namaḥ oṃ

ॐ पञ्चावरणमध्यस्थसदनाय नमो नमः

Saluations to the One who has five (pañca) enclosures or āvaraṇas.

   The yantra of śrī ucchiṣṭa gaṇeśa has five āvaraṇas or coverings with deities occupying the corners.

51

oṃ kṣetrapālagaṇeśādidvārapāya namo namaḥ oṃ

ॐ क्षेत्रपालगणेशादिद्वारपाय नमो नमः ॐ

Salutations to the One who has the door guardian kṣetrapāla.

52

oṃ mahīratīramāgaurīpārśvakāya namo namaḥ oṃ

ॐ महीरतीरमागौरीपार्श्वकाय नमो नमः ॐ

Salutations to the One who has the Goddesses Rati (consort of kāmā or cupid), Earth, lakṣmī and gaurī (śakti), on his side.

  This nāmā suggests that one can obtain all the material and spiritual desires through HIS grace.

53

oṃ madyapriyādivinayividheyāya namo namaḥ oṃ

ॐ मद्यप्रियादिविनयिविधेयाय नमो नमः ॐ

Salutations to the One who is served by humble attendants like madyapriya etc.

  The word madya stands for intoxicating liquids suggesting liquor. A deeper spiritual meaning is that, one who has surrendered unto HIM and serves HIM humbly can experience the cerebral fluid during deep meditation on HIM.

54

oṃ vāṇīdurgāṃśabhūtārhakalatrāya namo namaḥ oṃ

ॐ वाणीदुर्गांशभूतार्हकलत्राय नमो नमः ॐ

Salutations to the One who has the śakti or power of vāṇī (Sarasvati) and durgā (combination of Pārvati or śakti, lakṣmī and Sarasvati).

   The nāmā suggests that the devotees may be bestowed with all types of wealth, knowledge and courage, along with success in all endeavors.

55

oṃ varahastipiśācīhṛnnandanāya namo namaḥ oṃ

ॐ वरहस्तिपिशाचीहृन्नन्दनाय नमो नमः ॐ

Salutations to the One who delights the heart of the beautiful śakti called hastipiśāci.

   Hastipiśāci represents the power of śrī ucchiṣṭa gaṇeśa and is indicative of the principle of the divine feminine or śiva-śakti.

56

oṃ yoginīśacatuṣṣaṣṭisaṃyutāya namo namaḥ oṃ

ॐ योगिनीशचतुष्षष्टिसंयुताय नमो नमः ॐ

Salutations to the One whose accompanied by sixty four yoginīs.

  The yoginīs represent subtle energies within our bodies that aid in the spiritual development and kuṇḍalini meditation.

57

oṃ navadurgāṣṭavasubhissevitāya namo namaḥ oṃ

ॐ नवदुर्गाष्टवसुभिस्सेविताय नमो नमः ॐ

Salutations to the One served by the nine forms of durgā and the eight vasus.

    This nāmā once again reiterates the lordship of śrī ucchiṣṭa gaṇeśa over all natural elements and forces.

58

oṃ dvātriṃśadbhairavavyūhanāyakāya namo namaḥ oṃ

ॐ द्वात्रिंशद्भैरवव्यूहनायकाय नमो नमः ॐ

Salutations to the One who leads the thirty two bhairavas and their armies.

59

oṃ airāvatādidigdantisaṃvṛtāya namo namaḥ oṃ

ॐ ऐरावतादिदिग्दन्तिसंवृताय नमो नमः ॐ

Salutations to the One who is surrounded and served by the celestial elephant airāvatā, the vehicle of Lord Indra and seven other celestial elephants.

     The nāmā is indicative of the enormous strength of Lord gaṇeśa.

60

oṃ kaṇṭhīravamayūrākhuvāhanāya namo namaḥ oṃ

ॐ कण्ठीरवमयूराखुवाहनाय नमो नमः

Salutations to the One, who has a lion, peacock and a rat as vehicles.

    Lion is a vehicle for śrī durgā and the peacock of śrī skandā, HIS brother. The rat is the most powerful mūṣikāsura humbled by Lord gaṇeśa.

  The vehicles signify the ability to demonstrate ferocity, agility and navigation to any corner or space.

   Lord gaṇeśa is everywhere and can assist when called upon sincerely by HIS devotees. Worshipping HIM is the same as worshipping śrī durgā and śrī skandā.

61

oṃ mūṣakāṅkamahāraktaketanāya namo namaḥ oṃ

ॐ मूषकाङ्कमहारक्तकेतनाय नमो नमः ॐ

Salutations to the One whose banner/flag is red in color and adorned by his favorite vehicle, the rat - mūṣakāsurā.

62

oṃ kumbhodarakaranyastapādābjāya namo namaḥ oṃ

ॐ कुम्भोदरकरन्यस्तपादाब्जाय नमो नमः ॐ

Saluations to the One whose lotus feet are placed on the hands of kumbhodara, the lion faced gaṇa.

   Lord śiva places HIS lotus feet on his attendant called kumbhodara, a lion faced gaṇa. Lord śiva has lordship over the gaṇas, a celestial race of beings known for creating obstacles in one’s progress. The gaṇas fulfill the karmic actions destined to the individual jīvās or souls.

  This action is symbolic of Lord gaṇeśa in HIS aspect as Lord śiva controlling HIS cravings. To the individuals, it’s symbolic of controlling hunger, desires, lust etc. by focusing on higher pursuits that are the domain of Lord gaṇeśa.

63

oṃ kāntākāntatarāṅgasthakarāgrāya namo namaḥ oṃ

ॐ कान्ताकान्ततराङ्गस्थकराग्राय नमो नमः ॐ

Salutations to the One who places the tip of his trunk on the dazzling body of HIS beloved.

   This nāmā is symbolic of the śaktipata or the shower of the divine grace on an individual consciousness by the super-consciousness.

64

oṃ antasthabhuvanasphītajaṭharāya namo namaḥ oṃ

ॐ अन्तस्थभुवनस्फीतजठराय नमो नमः ॐ

Salutations to the One whose stomach is enlarged by the worlds contained within.

    The large stomach of Lord gaṇeśa is symbolic of the cosmic egg or brahmāṇḍa containing the entire universe.

65

oṃ karpūravīṭikāsāraraktoṣṭhāya namo namaḥ oṃ

ॐ कर्पूरवीटिकासाररक्तोष्ठाय नमो नमः ॐ

Salutations to the One whose lips are reddened by the camphored betel offered to HIM in prayers.

66

oṃ śvetārkamālāsandīptakandharāya namo namaḥ oṃ

ॐ श्वेतार्कमालासन्दीप्तकन्धराय नमो नमः ॐ

Salutations to the One whose neck is adorned by a garland of śvetārka flowers.

     Śvetārka is Calotropis gigantea with white flowers. There’s also a purple variety. The tree with the white flowers is considered more auspicious and Lord gaṇeśa made of the bark of this tree is propitiated in tantric rituals. The roots of this tree also resemble the form of Lord gaṇeśa. The flowers as well as leaves are offered in pūjā rituals for Lord gaṇeśa.

67

oṃ somasūryabṛhadbhānulocanāya namo namaḥ oṃ

ॐ सोमसूर्यबृहद्भानुलोचनाय नमो नमः ॐ

Salutations to the One whose eyes represent the sun, moon and fire.

68

oṃ sarvasampatpradāmandakaṭākṣāya namo namaḥ oṃ

ॐ सर्वसम्पत्प्रदामन्दकटाक्षाय नमो नमः ॐ

Salutations to the One whose mere glance can provide all the riches that an individual can seek and more.

   This is the same as the side glance of śrī lalitā devi, that can bestow everything that one can desire and much more.

69

oṃ ativelamadāraktanayanāya namo namaḥ oṃ

ॐ अतिवेलमदारक्तनयनाय नमो नमः ॐ

Salutations to the One whose eyes are reddened by the excessive discharge due to HIS excitement and rapture.

   Brahman the super-consciousness as Lord gaṇeśa, has infinite compassion and longing for the individual consciousness or jīvās or souls, that are essential mirror images of Brahman ITSELF.

70

oṃ śaśāṅkārdhasamādīptamastakāya namo namaḥ oṃ

ॐ शशाङ्कार्धसमादीप्तमस्तकाय नमो नमः ॐ

Salutations to the One whose head is brightened by the crescent moon adorned around his head, producing a very bright aura.

     A bright aura is produced and can be seen by realized persons, for all those sincere devotees of Lord gaṇeśa who meditate upon HIM and attain self-realization.

71

oṃ sarpopavītahārādibhūṣitāya namo namaḥ oṃ

ॐ सर्पोपवीतहारादिभूषिताय नमो नमः ॐ

Salutations to the One whose decorated with a serpent as a sacred thread and adorned with precious gems such as pearls etc.

   The reference in this nāmā, is to the kuṇḍalini śakti latently present in all beings. kuṇḍalini at the perineum area ascending along the spine is often depicted as a coiled serpent.

  Sincere devotees can expect the invocation and rise of the kuṇḍalini and ultimate self-realization and absorption into Brahman.

72

oṃ sindūritamahākumbhasuveṣāya namo namaḥ oṃ

ॐ सिन्दूरितमहाकुम्भसुवेषाय नमो नमः ॐ

Salutations to the One with beautiful frontal lobes resembling large ornaments and anointed with sindūra or minium.

   The frontal lobes just behind the forehead are the locations for the pituitary and pineal glands that are associated with spiritual progress in kuṇḍalini meditation.

   Concentration on the frontal lobes can generate the cerebral fluid and turning it upwards to the sahasrārā is recommended. This fluid also generates great joy and bliss during the meditation.

73

oṃ āśāvasanatādṛśyasaundaryāya namo namaḥ oṃ

ॐ आशावसनतादृश्यसौन्दर्याय नमो नमः ॐ

Salutations to the One whose beauty is visible from all directions and is also most desirably well dressed.

74

oṃ kāntāliṅganasañjātapulakāya namo namaḥ oṃ

ॐ कान्तालिङ्गनसञ्जातपुलकाय नमो नमः ॐ

Salutations to the One who appears ecstatic when in embrace with his beloved.

   This nāmā represents the śivaśaktiaikya or the combination of the static and dynamic aspects of the super-consciousness or Brahman. A representation of pure bliss that’s indescribable but can only be experienced when one is liberated.

75

oṃ pāśāṅkuśadhanurbāṇamaṇḍitāya namo namaḥ oṃ

ॐ पाशाङ्कुशधनुर्बाणमण्डिताय नमो नमः ॐ

Salutations to the One who’s adorned with a goad, noose, bow and arrow.

  Each of the weapons of Lord gaṇeśa and their worship can rid of us of karmic defects and lead us to material and spiritual happiness.

  The weapons depicted here are the same for śrī pancadasi aspect of śrī lalitā devī.

76

oṃ digantavyāptadānāmbusaurabhāya namo namaḥ oṃ

ॐ दिगन्तव्याप्तदानाम्बुसौरभाय नमो नमः ॐ

Salutations to the One whose exudations of fragrant water spread in all directions to the ends of all worlds.

   The  shower of blessings from Lord gaṇeśa extend to all extremities of existential worlds.

77

oṃ sāyantanasahasrāṃśuraktāṅgāya namo namaḥ oṃ

ॐ सायन्तनसहस्रांशुरक्ताङ्गाय नमो नमः ॐ

Salutations to the One who’s red in color and shines like the evening sun, a thousand fold.

   This nāmā describes HIM in the same manner as śrī lalitā devi and worshipping HIM in this color and form, leads to abundant wealth and happiness.

78

oṃ sampūrṇapraṇavākārasundarāya namo namaḥ oṃ

ॐ सम्पूर्णप्रणवाकारसुन्दराय नमो नमः ॐ

Salutations to the One whose wondrous form, represents the praṇava mantra “oṃ” and is the very embodiment of the same.

  The praṇava mantra “oṃ” is the ultimate mantra and represents Brahman.

79

oṃ brahmādikṛtayajñāgnisambhūtāya namo namaḥ oṃ

ब्रह्मादिकृतयज्ञाग्निसम्भूताय नमो नमः ॐ

Salutations to the One who was born out of the yajñā or fire ritual, performed by the creator brahmā.

  This nāmā and a few others below represent the purānic Lord gaṇeśa, whose origin story has many variations.

80

oṃ sarvāmaraprārthanāttavigrahāya namo namaḥ oṃ

ॐ सर्वामरप्रार्थनात्तविग्रहाय नमो नमः ॐ

Salutations to the One who’s worshipped first and also assumes form at the prayer rituals of all gods.

81

oṃ janimātrasuratrāsanāśakāya namo namaḥ oṃ

ॐ जनिमात्रसुरत्रासनाशकाय नमो नमः ॐ

Salutations to the One, whose very birth has destroyed the fears of all suras, the celestial race of beings hailed as gods.

82

oṃ kalatrīkṛtamātaṅgakanyakāya namo namaḥ oṃ

ॐ कलत्रीकृतमातङ्गकन्यकाय नमो नमः ॐ

Salutations to the One who’s taken as HIS wife nīla Sarasvati, the daughter of Brahma (mātaṅga) and Sarasvati

    Another interpretation is to Lord śiva, the One who has taken as HIS wife mātaṅgī, the daughter of mātaṅga ṛṣi. mātaṅgī is the ninth form of the dasa mahāvidyās or ten wisdom goddesses. SHE is also seen as the tantric Sarasvati and represents mastery of all knowledge, arts etc.

    Hastipiśāci or nīla Sarasvati are references to the śakti of Lord gaṇeśa, as manifested saguṇa brahman (manifested superconsciousness). Likewise, the other consorts ṛiddhi, buddhi and siddhi, are all aspects of HIS consort nīla Sarasvati.

83

oṃ vidyāvadasuraprāṇanāśakāya namo namaḥ oṃ

ॐ विद्यावदसुरप्राणनाशकाय नमो नमः ॐ

Salutations to the One who has killed the asura vidyāvat.

  Asuras or rākṣasās, are a race of celestial beings known for their cruelty and seen mostly as demons.

   This nāmā assures of HIS infinite protection.

84

oṃ sarvamantrasamārādhyasvarūpāya namo namaḥ oṃ

ॐ सर्वमन्त्रसमाराध्यस्वरूपाय नमो नमः ॐ

Salutations to the One, who’s very form is worshipped with all other mantras.

   This nāmā once again reiterates that Lord gaṇeśa must be invoked and worshipped prior to the worship of any god or mantras.

   Another interpretation is that HE is the form of all mantras. That is, all mantras refer to HIM alone, irrespective of which form or god we worship, it all leads to HIM alone.

85

oṃ ṣaṭkoṇayantrapīṭhāntarlasitāya namo namaḥ oṃ

ॐ षट्कोणयन्त्रपीठान्तर्लसिताय नमो नमः ॐ

Salutations to the One, who shines forth on the pedestal of HIS yantra (maṇḍala), formed of six corners by the intersection of two triangles, inverse of each other.

86

oṃ caturnavatimantrātmavigrahāya namo namaḥ oṃ

ॐ चतुर्नवतिमन्त्रात्मविग्रहाय नमो नमः ॐ

Salutations to the One, who’s body is made of ninety four mantras.

87

oṃ huṃ gaṃ klāṃ glāṃ mukhānekabījārṇāya namo namaḥ oṃ

हुं गं क्लां ग्लां मुखानेकबीजार्णाय नमो नमः ॐ

Salutations to the One who has several phonemes or bījās, such as oṃ huṃ gaṃ klāṃ glāṃ etc.

88

oṃ bījākṣaratrayāntasthaśarīrāya namo namaḥ oṃ

ॐ बीजाक्षरत्रयान्तस्थशरीराय नमो नमः ॐ

Salutations to the One whose body stands in between the three phonemes or bījās A U M.

   This nāmā indicates that HE is the very embodiment of the praṇava mantra oṃ, which is formed of the three letters or akṣarās ‘a’, ‘u’, ‘m’.

   The praṇava mantra oṃ represents the manifested superconsciousness or saguṇa Brahman HIMSELF – a reference to Lord śiva, the static superconsciousness.

89

oṃ hṛllekhāguhyamantrāntarbhāvitāya namo namaḥ oṃ

हृल्लेखागुह्यमन्त्रान्तर्भाविताय नमो नमः ॐ

Salutations to the One who represents the secret mantra hrīṃ derived from the mantra hṛllekhā.

   The śakti praṇava mantra is hrīṃ. This nāmā indicates that HE is the goddess śakti, the dynamic superconsciousness.

90

oṃ svāhāntamātṛkāmālārūpādhyāya namo namaḥ oṃ

ॐ स्वाहान्तमातृकामालारूपाध्याय नमो नमः ॐ

Salutations to the One who is adorned by the necklace (mālā) of letters (mātṛkā) of the Sanskṛit alphabet.

   The mātṛkāmālā represents all the mantras and words that can be formed by the Sanskṛit alphabet, marking HIM as the śabda brahman – Superconsciouness manifested as sound.

   mātṛkā also represents the Universal Mother, the dynamic superconsciousness and the mālā represents the triple knowledge consisting of āṇavamālā, māyīyamālā and

kārmamālā. āṇavamālā is a feeling of incompleteness, Māyīyamālā is differentiated or illusory knowledge, kārmamālā is the impressions of pleasure and pain that impregnate our minds. śrī lalitā devi as the Universal Mother is the administrator of the triple knowledge. SHE not only pervades the spectrum of the alphabet (a to kṣa), but also rules the domain of all objects formed by the alphabet. When māyā or virtual reality sets in, even the Supreme Mother appears constricted giving us the feeling of incompleteness, false knowledge, pain and pleasure, ultimately the cause of bondage.

  Lord gaṇeśa as śrī mātā, is both the cause and effect, good and bad etc. representing all dualities, triads and even the singular reality.

91

oṃ dvātriṃśadakṣaramayapratīkāya namo namaḥ oṃ

ॐ द्वात्रिंशदक्षरमयप्रतीकाय नमो नमः ॐ

Salutations to the One whose thirty-two syllabled mantra defines HIS magnificent form.

   The 32 syllabled mantra and the higher lettered mantras following it of śrī ucchiṣṭa gaṇapati, represent HIS true form leading us straight to self-realization and ultimately to liberation.

92

oṃ śodhanānarthasanmantraviśeṣāya namo namaḥ oṃ

ॐ शोधनानर्थसन्मन्त्रविशेषाय नमो नमः ॐ

Salutations to the One whose correct mantras do not require any purification rituals or verification by an cakras for suitability.

   This nāmā asserts unequivocally and assures us, that HIS mantras are safe for recitation by anyone.

93

oṃ aṣṭāṅgayoginirvāṇadāyakāya namo namaḥ oṃ

ॐ अष्टाङ्गयोगिनिर्वाणदायकाय नमो नमः ॐ

Salutations to the One who grants liberation to those practicing aṣṭāṅga yogā, or the eight-fold path or limbs of yoga.

   This nāmā indicates that HIS grace can be obtained through yogā and meditation as well as through mantra sādhana.

94

oṃ prāṇendriyamanobuddhiprerakāya namo namaḥ oṃ

प्राणेन्द्रियमनोबुद्धिप्रेरकाय नमो नमः ॐ

Salutations to the One who sets the breath, mind, intellect and all organs in motion.

   This nāmā indicates that HE is the cause of motion and of life itself (prāṇa). HE governs the functioning of the breath, mind, intellect and all organs.

  HIS grace is also attainable through the control of these very organs and sheaths representing the antaḥkaraṇa (mind, intellect, consciousness and ego) present in us.

95

oṃ mūlādhāravarakṣetranāyakāya namo namaḥ oṃ

ॐ मूलाधारवरक्षेत्रनायकाय नमो नमः ॐ

Salutations to the One who governs the mūlādhāra or the base cakra.

   Without HIS grace the base/root mūlādhāra cakra at the perineum cannot be activated.

96

oṃ caturdalamahāpadmasaṃviṣṭāya namo namaḥ oṃ

ॐ चतुर्दलमहापद्मसंविष्टाय नमो नमः ॐ

Salutations to the One who’s seated on the mystical four petalled lotus.

    This nāmā indicates HIS residence at the mūlādhāra cakra. Without HIS grace the kuṇḍalini śakti doesn’t get activated for HER ascent up the spine.

97

oṃ mūlatrikoṇasaṃśobhipāvakāya namo namaḥ oṃ

ॐ मूलत्रिकोणसंशोभिपावकाय नमो नमः ॐ

Salutations to the One shining bright like a fire adorning the triangle.

   An inverted triangle is present at the mūlādhāra cakra that needs to be turned upwards for the ascent of the kuṇḍalini along the spine. The mūlādhāra cakra is also represented as a red triangle with laṃ as the mantra.

98

oṃ suṣumnārandhrasañcāradeśikāya namo namaḥ oṃ

ॐ सुषुम्नारन्ध्रसञ्चारदेशिकाय नमो नमः ॐ

Salutations to the One who facilitates the opening of the suṣumnā or spine.

   The suṣumnā (spine) randhra (hole or opening) is activated through HIS grace for the ascent of the kuṇḍalini and the ultimate union of śakti with śiva, forming the śiva-śakti-aikya or the union of the individual consciousness with the dynamic and static superconsciousness resulting in liberation.

99

oṃ ṣaṭgranthinimnataṭinītārakāya namo namaḥ oṃ

ॐ षट्ग्रन्थिनिम्नतटिनीतारकाय नमो नमः ॐ

Salutations to the One who facilitates the opening of the six cakras by breaking the knots.

   There are six cakras (not counting the seventh crown cakra – sahasrāra) along the spine that have three metaphysical knots or bandhās or granthis, that need to be breached for the kuṇḍalini to ascend. HIS grace is needed to overcome the knots and attain self-realization.

100

oṃ daharākāśasaṃśobhiśaśāṅkāya namo namaḥ oṃ

ॐ दहराकाशसंशोभिशशाङ्काय नमो नमः ॐ

Salutations to the One who illuminates the cavity of the heart like the brightness of the moon.

    This nāmā indicates that HE illuminates the heart cakra that is said to contain the consciousness in an individual. Many scholars assert that that the individual consciousness or jīva or soul, is in the pineal gland located on the frontal lobes of the brain.

   The import of the nāmā is that HE represents and is the very cause of the individual consciousness that emanates from the superconsciousness, which is HIMSELF.

101

oṃ hiraṇmayapurāmbhojanilayāya namo namaḥ oṃ

ॐ हिरण्मयपुराम्भोजनिलयाय नमो नमः ॐ

Salutations to the One who resides in the region of the golden lotus (heart cakra).

   This nāmā once again reiterates HIS presence in the heart cakra, that’s represented in a golden color.

102

oṃ bhrūmadhyakomalārāmakokilāya namo namaḥ oṃ

ॐ भ्रूमध्यकोमलारामकोकिलाय नमो नमः ॐ

Salutations to the One who’s like a gentle cuckoo, residing between the eyebrows (ājñā cakra).

    This nāmā indicates HIS presence in the ājñā or the third-eye cakra between the eyebrows.

   

103

oṃ ṣaṇṇavadvādaśāntasthamārtāṇḍāya namo namaḥ oṃ

षण्णवद्वादशान्तस्थमार्ताण्डाय नमो नमः ॐ

Salutations to the One who’s found on the points six, nine and twelve inches above the head.

  This nāmā indicates HIS presence in the cakras above the sahasrārā in the astral and causal planes.

104

oṃ manonmaṇīsukhāvāsanirvṛtāya namo namaḥ oṃ

ॐ मनोन्मणीसुखावासनिर्वृताय नमो नमः ॐ

Salutations to the One who resides comfortably in the manonmaṇī cakra.

   This nāmā indicates HIS pleasure of residing in the manonmaṇī cakra located in the pineal gland, which is also stated to be the seat of the consciousness in an individual.

 manonmaṇī is also one of the bhairavā/bhairavīs representing the power to transcend the mind to attain self-realization.

105

oṃ ṣoḍaśāntamahāpadmamadhupāya namo namaḥ oṃ

ॐ षोडशान्तमहापद्ममधुपाय नमो नमः ॐ

Salutations to the One who resembles a bee, situated on the great lotus located sixteen inches above the head.

   This nāmā indicates HIS presence in the cakras above the sahasrārā in the astral and causal planes.

106

oṃ sahasrārasudhāsārasecitāya namo namaḥ oṃ

ॐ सहस्रारसुधासारसेचिताय नमो नमः ॐ

Salutations to the One who is sprinkled by the shower of nectar of the lotus with a thousand petals (sahasrārā cakra).

   This nāmā is a reference to the cerebral fluid emanating from the pineal gland but said to be pushed down from the sahasrārā cakra, generating extreme pleasure and bliss to the individual during meditation on the sahasrārā cakra.

107

oṃ nādabindudvayātītasvarūpāya namo namaḥ oṃ

ॐ नादबिन्दुद्वयातीतस्वरूपाय नमो नमः ॐ

Salutations to the One whose own form/formless state is beyond the pair of bindus and nāda.

   This nāmā states that HE as Brahman, is beyond the innermost bindu of the śrī cakra and the kāmakalā (śiva-śakti-aikya) aspect of śrī lalitā devī.

108

oṃ ucchiṣṭagaṇanāthāyamaheśāya namo namaḥ oṃ

ॐ उच्छिष्टगणनाथायमहेशाय नमो नमः ॐ

Salutations to the great lord, the master of superior yogis and is śiva HIMSELF.

    The word ucchiṣṭa means leftovers. gaṇanāthā is another name of Lord gaṇeśa, as the leader of gaṇas, the celestials in charge of karmic dispensations. Maheśāya is Lord śiva HIMSELF.

   The creation or visarga bhāva that we live in, is a complete Whole manifestation of the universe or brahmāṇḍa. This Whole manifestation comes from the bhūta bhāva or the creative aspect called goddess śakti, the dynamic superconsciousness, which is also a Whole manifestation in HERSELF. The bhūta bhāva comes forth from the adhyātma bhāva or SELF or Lord śiva, the static superconsciousness, the manifested saguṇa brahman, who is a Whole by HIMSELF. saguṇa brahman is manifested from parambhāva or parabrahman, a Whole by ITSELF.

  During the creative involution, the creation is a complete infinite Whole and thus the involutionary form of

bhūta bhāva is also a complete Whole, the Whole having been taken off during the process, remains a complete Whole. This residual Whole is named ucchiṣṭa brahman or ucchiṣṭa gaṇeśa, the parabrahman, the ultimate supreme reality or the singular principle.

       
 

yati śrīrāmānandendrasarasvatīsvāmigal (śāntāśrama,tañjāvur 1959)

यति श्रीरामानन्देन्द्रसरस्वतीस्वामिगल् (शान्ताश्रम,तञ्जावुर् १९५९)

As stated by śrī rāmānandendra sarasvatī svāmigal at śāntāśrama in the town of tañjāvur in 1959.

 

 

 

 

This Ucchiṣṭa Gaṇapati aṣṭottaraśatanāmāvaliḥ is scripted by Shri. Krishna Vallapareddy. He has also provided meaning against each nāma. Shri. Krishna Vallapareddy is an experienced Ucchiṣṭa Ganapati upāsaka, who has done extensive sādhana with puraścaraṇa for the 9 lettered, 11 lettered and the 37 lettered mantra of Ucchiṣṭa Ganapati. We can expect more inputs from him on Ucchiṣṭa Ganapati. He can be contacted at krishna@manblunder.com