Ganapati Stotram (Jetum Yastripuram): Ekadanta Stotra Text & Meaning
Ganapati Stotram - Sanskrit Text
॥ श्री गणपति स्तोत्रम् ॥
जेतुं यस्त्रिपुरं हरेण हरिणा व्याजाद्बलिं बध्नता
स्रष्टुं वारिभवोद्भवेन भुवनं शेषेण धर्तुं धराम् ।
पार्वत्या महिषासुरप्रमथने सिद्धाधिपैः सिद्धये
ध्यातः पञ्चशरेण विश्वजितये पायात्स नागाननः ॥१॥
विघ्नध्वान्तनिवारणैकतरणिर्विघ्नाटवीहव्यवाड्
विघ्नव्यालकुलाभिमानगरुडो विघ्नेभपञ्चाननः ।
विघ्नोत्तुङ्गगिरिप्रभेदनपविर्विघ्नाम्बुधेर्वाडवो
विघ्नाघौघघनप्रचण्डपवनो विघ्नेश्वरः पातु नः ॥२॥
खर्वं स्थूलतनुं गजेन्द्रवदनं लम्बोदरं सुन्दरं
प्रस्यन्दन्मदगन्धलुब्धमधुपव्यालोलगण्डस्थलम् ।
दन्ताघातविदारितारिरुधिरैः सिन्दूरशोभाकरं
वन्दे शैलसुतासुतं गणपतिं सिद्धिप्रदं कामदम् ॥३॥
गजाननाय महसे प्रत्यूहतिमिरच्छिदे ।
अपारकरुणापूरतरङ्गितदृशे नमः ॥४॥
अगजाननपद्मार्कं गजाननमहर्निशम् ।
अनेकदन्तं भक्तानामेकदन्तमुपास्महे ॥५॥
श्वेताङ्गं श्वेतवस्त्रं सितकुसुमगणैः पूजितं श्वेतगन्धैः
क्षीराब्धौ रत्नदीपैः सुरनरतिलकं रत्नसिंहासनस्थम् ।
दोर्भिः पाशाङ्कुशाब्जाभयवरमनसं चन्द्रमौलिं त्रिनेत्रं
ध्यायेच्छान्त्यर्थमीशं गणपतिममलं श्रीसमेतं प्रसन्नम् ॥६॥
आवाहये तं गणराजदेवं रक्तोत्पलाभासमशेषवन्द्यम् ।
विघ्नान्तकं विघ्नहरं गणेशं भजामि रौद्रं सहितं च सिद्ध्या ॥७॥
यं ब्रह्म वेदान्तविदो वदन्ति परं प्रधानं पुरुषं तथान्ये ।
विश्वोद्गतेः कारणमीश्वरं वा तस्मै नमो विघ्नविनाशनाय ॥८॥
विघ्नेश वीर्याणि विचित्रकाणि वन्दीजनैर्मागधकैः स्मृतानि ।
श्रुत्वा समुत्तिष्ठ गजानन त्वं ब्राह्मे जगन्मङ्गलकं कुरुष्व ॥९॥
गणेश हेरम्ब गजाननेति महोदर स्वानुभवप्रकाशिन् ।
वरिष्ठ सिद्धिप्रिय बुद्धिनाथ वदन्त एवं त्यजत प्रभीतीः ॥१०॥
अनेकविघ्नान्तक वक्रतुण्ड स्वसंज्ञवासिंश्च चतुर्भुजेति ।
कवीश देवान्तकनाशकारिन् वदन्त एवं त्यजत प्रभीतीः ॥११॥
अनन्तचिद्रूपमयं गणेशं ह्यभेदभेदादिविहीनमाद्यम् ।
हृदि प्रकाशस्य धरं स्वधीस्थं तमेकदन्तं शरणं व्रजामः ॥१२॥
विश्वादिभूतं हृदि योगिनां वै प्रत्यक्षरूपेण विभान्तमेकम् ।
सदा निरालम्बसमाधिगम्यं तमेकदन्तं शरणं व्रजामः ॥१३॥
यदीयवीर्येण समर्थभूता माया तया संरचितं च विश्वम् ।
नागात्मकं ह्यात्मतया प्रतीतं तमेकदन्तं शरणं व्रजामः ॥१४॥
सर्वान्तरे संस्थितमेकमूढं यदाज्ञया सर्वमिदं विभाति ।
अनन्तरूपं हृदि बोधकं वै तमेकदन्तं शरणं व्रजामः ॥१५॥
यं योगिनो योगबलेन साध्यं कुर्वन्ति तं कः स्तवनेन नौति ।
अतः प्रणामेन सुसिद्धिदोऽस्तु तमेकदन्तं शरणं व्रजामः ॥१६॥
देवेन्द्रमौलिमन्दारमकरन्दकणारुणाः ।
विघ्नान् हरन्तु हेरम्बचरणाम्बुजरेणवः ॥१७॥
एकदन्तं महाकायं लम्बोदरगजाननम् ।
विघ्ननाशकरं देवं हेरम्बं प्रणमाम्यहम् ॥१८॥
यदक्षरं पदं भ्रष्टं मात्राहीनं च यद्भवेत् ।
तत्सर्वं क्षम्यतां देव प्रसीद परमेश्वर ॥१९॥
॥ इति श्रीगणपतिस्तोत्रं सम्पूर्णम् ॥
Transliteration (Roman/IAST)
jetuṃ yas-tripuraṃ hareṇa hariṇā vyājād baliṃ badhnatā
sraṣṭuṃ vāribhavodbhavena bhuvanaṃ śeṣeṇa dhartuṃ dharām |
pārvatyā mahiṣāsura-pramathane siddhādhipaiḥ siddhaye
dhyātaḥ pañcaśareṇa viśvajitaye pāyāt sa nāgānanaḥ ||1||
(The hymn continues for nineteen verses, closing with the celebrated Ekadanta-sharanam refrain.)
ananta-cidrūpam-ayaṃ gaṇeśaṃ hy-abheda-bhedādi-vihīnam-ādyam |
hṛdi prakāśasya dharaṃ svadhīsthaṃ tam-ekadantaṃ śaraṇaṃ vrajāmaḥ ||12||
ekadantaṃ mahākāyaṃ lambodara-gajānanam |
vighna-nāśakaraṃ devaṃ herambaṃ praṇamāmy-aham ||18||
yad-akṣaraṃ padaṃ bhraṣṭaṃ mātrāhīnaṃ ca yad bhavet |
tat sarvaṃ kṣamyatāṃ deva prasīda parameśvara ||19||
Meaning
Verse 1: May that elephant-faced Lord protect us; he who was meditated upon by Shiva to conquer Tripura, by Vishnu to bind Bali by stratagem, by Brahma to create the world, by Shesha to bear the earth, by Parvati to slay Mahishasura, by the chiefs of the siddhas for attainment, and by Kama to conquer the universe.
Verse 2: May Vighneshwara protect us - the sole sun that dispels the darkness of obstacles, the fire that burns the forest of obstacles, the Garuda to the serpent-pride of obstacles, the lion to the elephant of obstacles, the thunderbolt that splits the high mountain of obstacles, the submarine fire to the ocean of obstacles, and the fierce wind that scatters the dense clouds of obstacles.
Verses 3–6: I bow to the short, stout, elephant-faced, large-bellied, beautiful son of the mountain's daughter, his temples streaming with rut, made splendid with vermilion and the blood of foes - the bestower of siddhi and of all desires. Salutation to Gajanana, the radiance that severs the darkness of obstacles, whose glance ripples with boundless compassion. We worship the Ekadanta, sun to the lotus-face of Parvati, who though one-tusked grants countless boons. For peace I meditate on the white-limbed, white-robed, three-eyed, crescent-crowned, immaculate Ganapati seated on a jewelled throne, holding noose, goad, lotus and the gestures of fearlessness and boon.
Verses 7–11: I invoke and worship the King of the ganas, red as the lotus, worshipped by all, ender and remover of obstacles. Salutation to him whom the knowers of Vedanta call Brahman, the supreme Purusha, the cause of the universe - the destroyer of obstacles. "O Vighnesha, Gajanana, hear your wondrous deeds sung by bards and arise; make the world auspicious. O Ganesha, Heramba, Mahodara, revealer of self-knowledge, lord of intellect, beloved of siddhi - at your word, let all fear be cast off."
Verses 12–16 (Ekadanta Sharanam): We take refuge in that Ekadanta who is the infinite consciousness-form, the primordial one beyond all distinction and non-distinction, the light dwelling in the heart, seated in our own intellect. We take refuge in the one who is the first of beings, shining directly in the hearts of yogis, attainable only in supportless samadhi. We take refuge in him by whose power Maya fashioned this universe, which though serpent-like (illusory) is perceived as the Self. We take refuge in the one, undivided, seated within all, by whose command all this shines, of endless forms, the awakener in the heart. Who can praise by words the one whom yogis attain only by the power of yoga? Therefore by a simple bow may that Ekadanta grant true siddhi - to him we take refuge.
Verses 17–19: May the pollen-dust of Heramba's lotus feet, reddened by the mandara-nectar of the crowns of the king of gods, remove all obstacles. I bow to Heramba, the one-tusked, great-bodied, large-bellied, elephant-faced God, the destroyer of obstacles. Whatever letter or word has slipped, whatever has fallen short in measure - forgive it all, O God; be gracious, O Supreme Lord.
About this Stotra
This Ganapati Stotram is a composite, much-loved hymn to Lord Ganesha that gathers some of the finest verses of the Ganesha devotional tradition. It opens with two dense, image-rich verses ("Jetum yastripuram" and "Vighnadhvanta-nivarana") and proceeds through dhyana verses describing Ganesha's form, an avahana (invocation), and a sequence of philosophical stanzas. Its heart is the celebrated Ekadanta sharanam vrajamah refrain - five verses (often drawn from the Ganesha Purana's Ganesha-Gita context) in which the devotee takes refuge in the one-tusked Lord understood not merely as a deity of form but as the infinite consciousness dwelling within. It closes with the universal kshama-prarthana (prayer for forgiveness of errors in recitation). The stotra is widely recited across India for the removal of obstacles and for spiritual realisation.
Significance & Spiritual Benefits
The opening verses are pure vighna-harana: they pile up vivid metaphors (sun to darkness, fire to forest, thunderbolt to mountain) of Ganesha utterly destroying every kind of obstacle, making the stotra a favourite before new undertakings, examinations, journeys and ventures. The Ekadanta verses lift the hymn from petition to contemplation, guiding the devotee to see Ganesha as the inner light of awareness - so the stotra serves both worldly success and inner sadhana. Regular recitation is held to bring siddhi (accomplishment), buddhi (intelligence), courage (the repeated "cast off fear"), and steadiness of mind, while the closing forgiveness verse cultivates the humility proper to all worship.
Astrological Relevance
Ganesha is the presiding vighna-harta of jyotisha, invoked wherever a chart shows persistent obstruction, delays or repeated failure despite effort (a stressed lagna or 1st house, malefic aspects to the ascendant). He is the deity of Budha (Mercury) - governing intellect, speech, learning and commerce - so this stotra is recommended for those with a weak or afflicted Mercury who struggle in study, communication or trade. The Ekadanta verses, with their theme of refuge and inner light, resonate with Ketu, the moksha-karaka node that dissolves blockages and turns the mind inward; reciting them is supportive during a difficult Ketu period. The stotra's emphasis on casting off fear ("tyajata prabhitih") makes it a steadying recitation during Saturn (Shani) transits and periods of anxiety. As with all Ganesha prayers, it is chanted at the outset of remedies for any planet, since his grace clears the way for them to bear fruit.
How to Chant (Vidhi)
After bathing, sit before an image of Ganesha facing east or north, light a lamp, and offer durva grass, red flowers and modak. Begin with ॐ and chant the verses with attention, dwelling especially on the Ekadanta refrain. Daily recitation is ideal; for specific obstacles it may be repeated 3, 11 or 21 times. Conclude with the forgiveness verse and a bow. Maintain a calm, devotional and steady pace throughout.
Best Day & Time
Wednesday (Mercury's day) and Chaturthi tithi - especially Sankashti and Vinayaka Chaturthi and the festival of Ganesh Chaturthi - are the most auspicious. Early morning during Brahma muhurta is best for daily practice, and the stotra may also be chanted at the start of any important new venture.
Frequently Asked Questions
What does the "Ekadanta sharanam vrajamah" refrain mean?
It means "we take refuge in the one-tusked Lord (Ekadanta)." In these verses Ganesha is contemplated not just as a form but as the infinite consciousness dwelling in the heart, attainable in deep samadhi - making the stotra a hymn of both protection and realisation.
Is this the same as the Sankatanashana Ganesha Stotra?
No. This is a distinct, longer composite stotram beginning "Jetum yastripuram" and centred on the Ekadanta verses. The Sankatanashana stotra is a separate, shorter hymn. Both are obstacle-removing Ganesha prayers.
Why does it end with a forgiveness verse?
The closing verse "Yad-aksharam padam bhrashtam" is a traditional kshama-prarthana asking Ganesha to forgive any mispronunciation or omission in the recitation - a humble conclusion common to many stotras.
From cosmic warrior to heart-dwelling silence: the arc of the Ekadanta Stotra
What makes this Ganapati Stotram distinctive among Ganesha hymns is its unusual dramatic arc. The opening verses celebrate Ganesha as a warrior figure - one who triumphed where the Devas could not - invoking his might and his role as remover of cosmic obstacles. But the hymn does not rest there. As it progresses, the imagery gradually interiorises, and by the culminating Ekadanta verses the stotra has arrived at something quieter and more profound: Ganesha as the formless awareness dwelling in the hearts of yogis, the one reality underlying all form. This double vision - of a deity who is both a personal protector and the impersonal ground of being - is characteristic of the more philosophically sophisticated layer of Ganesha devotion.
The stotra is particularly chanted before significant undertakings, at the start of scriptural study, and during the observance of Sankashti Chaturthi and Vinayaka Chaturthi. In the Jyotish tradition, Ganesha is associated with both Mercury, the planet of intellect and communication, and Ketu, the planet of spiritual insight and the dissolution of apparent obstacles through surrender. Devotees believe that reciting this stotra with steady attention helps clear not only external impediments but the inner resistances - doubt, distraction, and the scattered mind - that prevent a practitioner from settling into genuine sadhana. The invitation at the hymn's heart is one of refuge: surrender to the one-tusked Lord who holds the broken tusk as a reminder that even apparent loss can become an instrument of grace.