Vinayaka Chaturthi Pooja Vidhanam (Step By Step)

వినాయక చవితి వ్రత విధానము

Vinayaka Chavithi Vratam

A complete English rendering of the Ganesha Chaturthi worship & the traditional vrata katha, following the Telugu pūjā vidhānam.

Contents

1. Preparing for the pūjā
2. Items required
3. Invocation & dhyāna verses
4. The sankalpam
5. Kalaśa pūjā
6. Turmeric Gaṇapati & prāṇa pratiṣṭha
7. The sixteen offerings
8. Worship of the limbs
9. Worship with 21 leaves
10. 108 names
11. Durva grass offering
12. Circumambulation & closing prayers
13. Sending off the Lord
14. Mangala hārati
15. The Dandakam
16. The vrata kathā

Before you begin

Preparing for the pūjā

వినాయక పూజకు సన్నాహాలు

On the morning of Vinayaka Chaturthi, clean the house thoroughly and tie a toraṇam (festoon) of mango leaves at the entrance, and decorate the doorstep. Every member of the family should bathe, including a proper head‑bath. In the pūjā room — or at any clean spot in the house — place a low wooden stool and set upon it the idol of Vinayaka you have brought home. Keep all the other materials you have gathered within easy reach.

Uṇḍrāllu (steamed rice‑flour dumplings) are Vinayaka's favourite; whether or not you prepare other sweets, these must be made without fail. In front of the idol, spread a little rice and place a copper, silver, or clay vessel on it to serve as the kalaśa (sacred pot). Apply turmeric and kumkum to the vessel, place a few akshatas (turmeric‑coated rice) and flowers inside it, cover its mouth with mango leaves, and top it with a coconut.

Next, shape a small Gaṇapati out of a lump of turmeric paste — this is the mūrti that will actually receive the prāṇa pratiṣṭha (invocation of life) during the pūjā. Before you begin, keep a spoon (uddaraṇi) in a glass of water with a small plate beside it, and have a clean cloth handy, since your hands will get turmeric and kumkum on them as the pūjā proceeds.

Gather beforehand

Items required for the pūjā

పూజకు కావలసిన సామగ్రి

• Turmeric (pasupu)
• Kumkum
• Sandal paste
• Incense sticks
• Camphor
• Betel leaves
• Betel nuts
• Flowers
• Flower garlands
• Bananas
• Coconuts
• Jaggery or sugar
• Pañchāmṛtam (5 nectars)
• Sacred thread (thoram)
• Oil lamps
• Ghee or lamp oil
• Lamp wicks
• Vinayaka idol
• 21 varieties of leaves
• Uṇḍrāllu
• Pāyasam
• Other sweets & savouries

Opening the worship

Invocation & dhyāna verses

ఆచమనం & వినాయక ప్రార్థన

Begin, as with any pūjā, by sipping water while reciting the twenty‑four names of Keśava (āchamanam):

Om Keshavaya Swaha · Om Narayanaya Swaha · Om Madhavaya Swaha · Om Govindaya Namaha · Vishnave Namaha · Madhusudanaya Namaha · Trivikramaya Namaha · Vamanaya Namaha · Shridharaya Namaha · Hrishikeshaya Namaha · Padmanabhaya Namaha · Damodaraya Namaha · Sankarshanaya Namaha · Vasudevaya Namaha · Pradyumnaya Namaha · Aniruddhaya Namaha · Purushottamaya Namaha · Adhokshajaya Namaha · Narasimhaya Namaha · Achyutaya Namaha · Janardanaya Namaha · Upendraya Namaha · Haraye Namaha · Sri Krishnaya Namaha

Then recite the well‑known dhyāna śloka for the removal of obstacles:

Shuklambaradharam Vishnum shashivarnam chaturbhujam
Prasannavadanam dhyayet sarva‑vighnopashantaye

Meaning - I meditate on the one clad in white, all‑pervading, moon‑complexioned, four‑armed, with a serene face, for the pacification of every obstacle.

The sixteen names of Gaṇapati are then recited — it is said that whoever reads or even hears them at the start of study, at a wedding, on entering or leaving a place, in a difficult undertaking, or before any task, meets with no obstacle:

Sumukha, Ekadanta, Kapila, Gajakarnaka, Lambodara, Vikata, Vighnaraja, Ganadhipa, Dhumaketu, Ganadhyaksha, Phalachandra, Gajanana, Vakratunda, Shurpakarna, Heramba, Skandapurvaja

Closing lineAbhīpsitārtha‑siddhyartham pūjito yassurairapi · Sarva‑vighnacchide tasmai Ganadhipataye namah — "Salutations to Ganadhipati, worshipped even by the gods for the fulfilment of their desires, who destroys every obstacle."

Stating your intent

The saṅkalpam

సంకల్పం

The saṅkalpam is a formal declaration of intent — where and when the pūjā is being done, by whom, and for what purpose — spoken while holding water, rice and a flower in the right hand. It follows a fixed structure with a few personal blanks to fill in:

Om, mamōpātta duritakṣhaya dvārā Śrī Parameśvara prītyartham … in this Kaliyuga, first pāda, Jambūdvīpa, Bharata‑varṣa … in the current [name of the saṁvatsara] year, in Dakṣiṇāyana, the rainy season, the month of Bhādrapada, the bright fortnight, on Chaturthī tithi, under an auspicious star, yoga and karaṇa — I, [your name], of [your gōtra] gōtra, together with my wife and family, for our wellbeing, stability, victory, longevity, health and prosperity, for the fulfilment of dharma, artha, kāma and mōkṣa, for the fulfilment of my cherished wishes and the removal of every misfortune — on this occasion of Vara Siddhi Vinayaka Chaturthī, to please Śrī Vara Siddhi Vinayaka, shall perform, to the best of my ability, the sixteen‑step worship beginning with dhyāna and āvāhana.

Then continue"So that this worship may be completed without obstacle, I shall first worship Gaṇādhipati; as part of that, I shall perform the Kalaśa pūjā." Worship the kalaśa with sandal paste, flowers and akshatas, then place your right hand over it and recite the kalaśa mantra below.

The sacred pot

Kalaśa pūjā

కలశపూజ

Kalashasya mukhe Vishnuh, kanthe Rudrah samashritah
Mule tatra sthito Brahma, madhye matru-ganah smritah
Kukshau tu sagarah sarve, sapta-dvipa vasundhara
Rigvedo'tha Yajurvedah, Samavedo hyatharvanah
Angaishcha sahitah sarve, kalashambu samashritah
Ayantu deva pujartham, duritakshaya-karakah
Gange cha Yamune chaiva, Godavari Sarasvati
Narmade Sindhu Kaveri, jalesmin sannidhim kuru

MeaningIn the mouth of the kalaśa dwells Viṣṇu, at its neck Rudra, at its base Brahmā, and in its middle the divine mother‑goddesses. In its belly reside the oceans, the seven continents, and the four Vedas with their ancillary texts. May the deities who destroy sin come here for this worship. O Gaṅgā, Yamunā, Godāvari, Sarasvatī, Narmadā, Sindhu and Kāverī — be present in these waters.

Take a little of this kalaśa water in your palm and sprinkle it over the pūjā articles, the altar, and your own head, saying: "With this water I now perform the prāṇa pratiṣṭha of Vara Siddhi Vinayaka." The turmeric Gaṇapati should now be ready.

Bringing the mūrti to life

Turmeric Gaṇapati & prāṇa pratiṣṭha

మహా గణాధిపతి పూజ & ప్రాణ ప్రతిష్ఠ

Ganantvam Ganapatigum havamahe kavim kavinam upamashravastamam
Jyeshtharajam brahmanam brahmanaspata anah shrunvannutibhih sida sadanam

MeaningWe invoke you, O Ganapati of the gaṇas, most renowned among the wise, the eldest king and lord of sacred utterance — come and be seated on this seat, hearing our call with your protection.

Worship the turmeric Gaṇapati with the sixteen offerings (flowers and akshatas mixed together), offer jaggery, and receive its prasādam on your head with two akshatas: "May Śrī Mahā Gaṇādhipati be well pleased, delighted, and grant every boon."

Now perform the prāṇa pratiṣṭha of Vara Siddhi Vinayaka in the main idol:

Asunite punarasmasu chakshuh, punah prana miha no dhehi bhogam
Jyokpashyema surya muccharantam, anumate mridaya nah svasti
Amritam vai prana amritamapah, pranan eva yatha-sthanam upahvayate
Svamin sarva-jagannatha, yavat puja-vasanakam
Tavat-tvam priti-bhavena, bimbe'smin sannidhim kuru
Avahito bhava, sthapito bhava, suprasanno bhava, varado bhava, avakunthito bhava, sthirasanam kuru, praseeda, praseeda, praseeda.

Meaning - O giver of life, restore to us our sight and our vital breath, that we may long behold the rising sun; be gracious, grant us wellbeing. The pranas verily are immortal nectar, and the waters are immortal nectar — the vital breaths are now called each into its proper place. O Lord of the whole universe, until this worship is complete, remain graciously present in this image. Be invoked, be established, be well pleased, be the giver of boons, be enshrined here, take a firm seat — be gracious, be gracious, be gracious.

The main worship

The sixteen offerings

షోడశోపచార పూజా విధానం

With the deity now invoked, the pūjā proceeds through sixteen (shoḍaśa) traditional offerings, each with its own verse. Say "Śrī Vara Siddhi Vinayakāya namaḥ" and the item named before each offering.

1–2. Dhyānam & Āvāhanam — meditation and invocation

Bhava-sanchita-papaugha-vidhvamsana-vichakshanam
Vighnandhakara-bhaswantam vighna-rajam aham bhaje
Ekadantam shurpakarnam gajavaktram chaturbhujam
Pashankushadharam devam dhyayet siddhi-vinayakam
…
Atra vigachcha jagadananda sura-rajarchiteshvara
Anatha-natha sarvajna gauri-garbha-samudbhava

Meaning - I worship Vighnarāja, skilled at dissolving the accumulated sins of worldly life, blazing like the sun against the darkness of obstacles — the one‑tusked, fan‑eared, elephant‑faced, four‑armed god who holds a noose and a goad. Come here, O joy of the universe, worshipped by the king of the gods, protector of the helpless, born of Gaurī's own being.

3. Āsanam — offering a seat

Mauktikaih pushparagaishcha nana-ratnair virajitam
Ratna-simhasanam charu, pritiyartham pratigrihyatam

Meaning - Please accept, for your pleasure, this beautiful jewelled throne set with pearls, topazes and every kind of gem.

4. Arghyam — water for the hands

Gauriputra namaste'stu shankara-priya-nandana
Grihanarghyam maya dattam gandha-pushpakshatairyutam

Meaning - Salutations to you, son of Gaurī, beloved child of Śaṅkara — accept this arghya I offer, mixed with sandal paste, flowers and akshatas.

5. Pādyam — water for the feet

Gajavaktra namaste'stu sarvabhishta-pradayaka
Bhaktya padyam mayadattam grihana dviradanana

Meaning - Salutations, elephant‑faced granter of every wish — accept this water for washing your feet, offered with devotion.

6. Āchamanīyam — water for sipping

Anatha-natha sarvajna girvana-vara-pujita
Grihanachamanam deva! tubhyam dattam maya prabho

Meaning - Protector of the helpless, omniscient one worshipped by the best of the gods — O Lord, accept this water I offer for sipping.

7. Madhuparkam — the honeyed offering

Dadhi-kshira-samayuktam madhvajyena samanvitam
Madhuparkam grihanedam gajavaktra namo'stu te

Meaning - Accept this madhuparka mixed with curd, milk, honey and ghee — salutations, elephant‑faced one.

8. Pañchāmṛta snānam — the five‑nectar bath

Snanam panchamritair deva grihana gananayaka
Anatha-natha! sarvajna girvana-gana-pujita

Meaning - O Lord, O leader of the gaṇas — accept this bath of the five nectars: milk, curd, ghee, honey and sugar.

9. Śuddhōdaka snānam — the plain‑water bath

Gangadi sarva-tirthebhyah ahutai amalair jalaih
Snanam kurushva bhagavan Umaputra namo'stu te

Meaning - With pure waters drawn from the Gaṅgā and every sacred river, take this bath, O Lord, son of Umā — salutations to you.

10. Vastrayugmam — a pair of garments

Rakta-vastra-dvayam charu deva-yogyam cha mangalam
Shubhapradam grihanatvam Lambodara Haratmaja

Meaning - Accept this beautiful pair of red garments, fit for a god and bringing good fortune, O pot‑bellied son of Hara.

11. Yajñopavītam — the sacred thread

Rajitam brahma-sutram cha kanchanam chottariyakam
Grihana deva sarvajna bhaktanam ishta-dayaka

Meaning - Accept this shining sacred thread and golden upper cloth, O omniscient god who grants every devotee's wish.

12. Gandham — sandal paste

Chandanagaru-karpura-kasturi-kumkumanvitam
Vilepanam sura-shreshtha pritiyartham pratigrihyatam

Meaning - O best of gods, accept this anointment of sandal, agaru, camphor, musk and kumkum.

13. Akṣatān — turmeric rice

Akshatan dhavalan divyan shaliyan tandulan shubhan
Grihana paramananda shambhu-putra namo'stu te

Meaning - Accept these white, divine, auspicious grains of rice, O supremely blissful son of Śambhu.

14. Puṣpam — flowers

Sugandhani cha pushpani jaji-kunda-mukhani cha
Ekavimshati-patrani sangrihana namo'stu te

Meaning - Accept these fragrant flowers — jasmine, kunda, and all — along with the twenty‑one sacred leaves.

Head to feet

Worship of the limbs

అథాంగ పూజ

Touch each part of the mūrti (or your own body) while saying the name and adding "…pūjayāmi" — "I worship the …":

Gaṇeśāya namaḥ	the feet
Ekadantāya namaḥ	the ankles
Śūrpakarṇāya namaḥ	the knees
Vighnarājāya namaḥ	the shins
Akhuvāhanāya namaḥ	the thighs
Herambāya namaḥ	the waist
Lambōdarāya namaḥ	the belly
Gaṇanāthāya namaḥ	the heart
Sthūlakaṇṭhāya namaḥ	the throat
Skandāgrajāya namaḥ	the shoulders
Pāśahastāya namaḥ	the hands
Gajavaktrāya namaḥ	the face
Vighnahantre namaḥ	the eyes
Śūrpakarṇāya namaḥ	the ears
Phālachandrāya namaḥ	the forehead
Sarveśvarāya namaḥ	the head
Vighnarājāya namaḥ	the whole body

Leaf by leaf

Worship with twenty‑one leaves

ఏకవింశతి పత్రపూజ

A distinctive part of this vratam: twenty‑one different leaves, each offered to a different name of Gaṇapati. Add "…pūjayāmi" after each pair.

Sumukhāya namaḥ	mācī leaf
Gaṇādhipāya namaḥ	bṛhatī leaf
Umādhipāya namaḥ	bilva leaf
Gajānanāya namaḥ	a pair of dūrva grass
Harasūnave namaḥ	datura leaf
Lambōdarāya namaḥ	badari (jujube) leaf
Guhāgrajāya namaḥ	apāmārga leaf
Gajakarṇakāya namaḥ	tulasī leaf
Ekadantāya namaḥ	mango leaf
Vikaṭāya namaḥ	oleander leaf
Bhinnadantāya namaḥ	viṣṇukrānta leaf
Vaṭave namaḥ	pomegranate leaf
Sarveśvarāya namaḥ	devadāru leaf
Phālachandrāya namaḥ	marjoram leaf
Herambāya namaḥ	sindhuvāra leaf
Śūrpakarṇāya namaḥ	jasmine leaf
Surāgrajāya namaḥ	gaṇikī leaf
Ibhavaktrāya namaḥ	śami leaf
Vināyakāya namaḥ	peepal leaf
Surasēvitāya namaḥ	arjuna leaf
Śilāya namaḥ	arka (calotropis) leaf
Śrī Gaṇeśvarāya namaḥ	all twenty‑one leaves together

A hundred and eight names

Aṣṭōttara śatanāmāvaḷi

అష్టోత్తర శతనామావళి

Offer a pinch of akshatas with each name — the text instructs adding "Om" before and "namaḥ" after every name.

Show all 108 names

1. Vinayakaya
2. Vighnarajaya
3. Ganeshwaraya
4. Skandagrajaya
5. Avyayaya
6. Dakshaya
7. Pootaya
8. Adhyakshaya
9. Dwijapriyaya
10. Agnigarbhachhide
11. Indrashreepradaya
12. Vanipradaya
13. Avyayaya
14. Sarvasiddhipradaya
15. Sharvatanayaya
16. Sharvareepriyaya
17. Sarvatmakaya
18. Srushtikarte
19. Devaya
20. Anekarchitaya
21. Shivaya
22. Shuddhaya
23. Buddhipriyaya
24. Shantaya
25. Brahmacharine
26. Gajananaya
27. Dvaimatreyaya
28. Gajasyaya
29. Bhaktavighnavinashanaya
30. Ekadantaya
31. Chaturbahave
32. Chaturaya
33. Shaktisamyutaya
34. Lambodaraya
35. Shurpakarnaya
36. Haraye
37. Brahmavidyottamaya
38. Kalaya
39. Kamine
40. Somasuryagnilochanaya
41. Pashankushadharaya
42. Chandaya
43. Gunateetaya
44. Niranjanaya
45. Akalmashaya
46. Swayamsiddhaya
47. Siddharchitapadambujaya
48. Beejapooraphalasaktaya
49. Varadaya
50. Shashwataya
51. Kritine
52. Vidwatpriyaya
53. Veetabhayaya
54. Gadine
55. Chakrine
56. Ikshuchapadhrite
57. Shreepataye
58. Stutiharshitaya
59. Kuladribhetre
60. Jatilaya
61. Kalikalmashanashanaya
62. Chandrachudamanaye
63. Kantaya
64. Papaharine
65. Samahitaya
66. Ashritaya
67. Shreekaraya
68. Saumyaya
69. Bhaktavanchitadayakaya
70. Shantaya
71. Kaivalyasukhadaya
72. Sachidanandavigrahaya
73. Gnanine
74. Dayayutaya
75. Dantaya
76. Brahmadveshavivarjitaya
77. Pramattadaityabhayadaya
78. Shreekanthaya
79. Ramarchitaya
80. Vidhaye
81. Nagarajayajnopaveetapataye
82. Sthulakanthaya
83. Trayeekartre
84. Samaghoshapriyaya
85. Parasmai
86. Sthulatundaya
87. Agranye
88. Dheeraya
89. Vageeshaya
90. Siddhidayakaya
91. Doorvabilvapriyaya
92. Avyaktamurtaye
93. Adbhutamurtimate
94. Shailendratanayotsanga-khelanotsuka-manasaya
95. Swalavanya-sudhasara-jita-manmatha-vigrahaya
96. Samastajagadadharaya
97. Mayine
98. Mooshakavahanaya
99. Hrushtaya
100. Tushtaya
101. Prasannatmane
102. Sarvasiddhipradayakaya
103. Sri Vighneshwaraya
104. Sri Varasiddhi Vinayakaya

Blades of grass, twenty‑one strong

Dūrva grass offering

దూర్వాయుగ్మ పూజ

Offer paired blades of dūrva grass with each name below, adding "…dūrvāyugmena pūjayāmi":

Gaṇādhipāya namaḥ
Umāputrāya namaḥ
Akhuvāhanāya namaḥ
Vināyakāya namaḥ
Īśaputrāya namaḥ
Sarvasiddhipradāya namaḥ
Ekadantāya namaḥ
Ibhavaktrāya namaḥ
Mūṣakavāhanāya namaḥ
Kumāragurave namaḥ

Ganadhipa namaste'stu Umaputraghanashana
Vinayakeshatanaya sarvasiddhipradayaka
Ekadantaika-vadana tatha mushakavahana
Kumaragurave tubhyam arpayami sumanjalim

Meaning - Salutations, O Gaṇādhipa, destroyer of sins for Umā's son; O son of Vinayaka/Īśa, granter of every success; O one‑tusked, single‑faced, mouse‑mounted one, teacher of Kumāra — I offer you this handful of flowers.

Going around, asking forgiveness

Circumambulation & closing prayers

ప్రదక్షిణం & ప్రార్థన

Pradakshinam karishyami satatam modakapriya
Namaste vighnarajaya namaste vighnanashana

Meaning - I shall circle you, O ever‑fond‑of‑sweets one; salutations to you, Lord of obstacles, salutations, destroyer of obstacles.

Namastubhyam Ganeshaya namaste vighnanashana
Ipsitam me varam dehi paratra cha param gatim

Vinayaka namastubhyam satatam modakapriya
Nirvighnam kuru me deva sarva-karyeshu sarvada

Meaning - Salutations to you, Gaṇeśa, destroyer of obstacles — grant me the boon I desire, and the highest path hereafter. Salutations, Vinayaka, ever fond of sweets — Lord, keep me free of obstacles in all my undertakings, always.

Finally, a verse of surrender acknowledging one's own faults:

Yani kani cha papani janmantara-kritani cha
Tani tani pranashyanti pradakshina pade pade
Papo'ham papakarmaham papatma papasambhavah
Trahi mam kripaya deva sharanagata-vatsala
Anyatha sharanam nasti tvameva sharanam mama
Tasmat karunya-bhavena raksha raksha vinayaka

Meaning - Whatever sins have been committed in this birth or in others are destroyed with every step of this circumambulation. I am sinful, my deeds are sinful, my very self is born of sin — save me by your grace, O one who cherishes those who take refuge in you. I have no other refuge; you alone are mine. So, out of compassion, protect me, protect me, Vinayaka.

Taking leave

Sending off the Lord

ఉద్వాసనం

Yajnena yajnam ayajanta devah, tani dharmani prathamanyasan
Te ha nakam mahimanah sachante, yatra purve sadhyah santi devah

Meaning - With the sacrifice the gods worshipped the sacrifice — these were the earliest ordinances. Those great ones thereby reach the heavenly world where the ancient Sādhya gods dwell.

While reciting this, gently move the idol toward the north‑east, as a symbolic send‑off before immersion (visarjanam). With this, the pūjā procedure is complete.

Waving the lamp

Maṅgaḷa hārati

విఘ్నేశ్వరుని మంగళ హారతులు

These closing āratī verses are folk devotional songs in Telugu rather than Sanskrit, sung while waving lit camphor before the deity.

To the son of Śambhu, the Lord of the Siddhi‑gaṇas, the god worshipped by all with renown — to the first teacher of every fine art, revered by the noblest of Brahmins — Jaya Maṅgaḷam!

With jambu and bael leaves, turmeric, mango leaves, dūrva grass, chengalva blossoms and uttarēni offered abundantly and with joy on this festival day, to the Lord of the Gaṇas — Jaya Maṅgaḷam!

Steadfastly, on the bright fourth day of Bhādrapada, receiving worship from good people, having taken the vow that the moon must not be seen — to the Lord of the Gaṇas on this festival day — Jaya Maṅgaḷam!

O pot‑bellied Gaṇapati, I am your own devotee! Send your troops upon the uṇḍrāllu — eating fragrant ghee and soft lentils until your belly nearly bursts, delighting in play — Jaya Maṅgaḷam!

With flowers I worship you, with blossoms I worship you, with fragrant paste I worship you, with musk I ever worship you, with a single‑pointed mind, in everything — to the Lord of the Gaṇas now — Jaya Maṅgaḷam!

With a single tusk and a broad elephant face, a graceful trunk and a fine round belly, mounted on his nimble little mouse, radiant in his glory — to the Lord of the Gaṇas now — Jaya Maṅgaḷam!

Auspiciousness, auspiciousness to the one radiant as the sun; auspiciousness to the one saluted by the all‑knowing; auspiciousness to the one who moves gloriously through all three worlds — auspiciousness to the Lord of the Gaṇas, eternal and ever auspicious!

A poem of praise

The Vinayaka Daṇḍakam

వినాయకుని దండకము

Read a summary of the daṇḍakam

The daṇḍakam is a long, ornate devotional poem in an unbroken chain of verse, of the kind traditionally recited after the āratī. It praises Vinayaka as the son of Pārvatī, of the noblest lineage, and dwells lovingly on his form — the elephant face, wide belly, small bright eyes, great ears, coral‑red trunk, single tusk, serpent sacred‑thread, and his mouse mount — before inviting him to accept a long, joyful list of offerings: laddus, appālu, garijalu, chalimidi and every festival sweet named in turn. It closes with repeated prostrations and salutations — "namaḥ, namaḥ" — to Vinayaka.

Why we do this

The vrata kathā

వినాయక వ్రత కథ

Sūta Mahāmuni began explaining to Śaunaka and the other sages the manner in which Vighneśvara was born, and why the moon must not be looked at on this day.

Gajāsura's boon

Once, a demon king named Gajāsura, who had the form of an elephant, performed intense penance to Lord Śiva. Pleased, Śiva appeared and offered him a boon. Gajāsura asked that Śiva always dwell inside his own stomach — and Śiva, to fulfil the wish, entered and remained there.

Back in Kailāsa, Pārvatī searched everywhere for her missing husband and at last learned he was living inside Gajāsura's belly. Not knowing how to free him, she went in tears to Viṣṇu, reminding him that he had once before rescued Śiva from Bhasmāsura, and begging him to think of a way again.

Śrī Hari gathered Brahmā and the other gods and decided the best plan was to go disguised as travelling bull‑performers. He turned Nandi, Śiva's own bull, into a dancing "Gangireddu," gave the gods instruments to play, and himself carried small bells and a shehnai. Arriving at Gajāsura's city, he made Nandi dance so beautifully that the delighted demon offered the performers anything they wished. "This is Śiva's own mount," Hari said, "and I have come looking for Śiva — give him to me."

Realising with horror that the performer was Viṣṇu himself and that his death was now certain, Gajāsura made one last request of the Śiva within him: that his severed head be forever worshipped, and his hide worn by Śiva. Then he consented to be killed. Nandi tore open his belly with his horns, and Śiva stepped out unharmed. "One should never grant such boons to the wicked," Hari told Śiva, "it is like feeding milk to a snake." With that, the gods dispersed — Hari to Vaikuṇṭha, Śiva to Kailāsa.

The birth of Vinayaka

Hearing that Śiva was returning, Pārvatī decided to bathe. She shaped a boy out of turmeric paste, breathed life into him, and set him to guard the doorway while she bathed and adorned herself. When Śiva arrived, the boy — dutifully following his mother's word — barred his way. Enraged at being stopped, Śiva struck off the boy's head with his trident.

Coming inside to a joyful welcome from Pārvatī, Śiva soon learned in conversation whom he had just killed. Stricken with remorse, he fixed the head of Gajāsura — which he had carried back from that earlier encounter — onto the boy's body, and restored him to life. He named him Gajānana, "the elephant‑faced," and the couple raised him together. Gajānana grew up devoted to his parents, riding a rat named Anindrya as his mount. In time, Pārvatī and Śiva had a second son, Kumārasvāmi — a great warrior whose mount was the peacock.

Lordship over obstacles

One day the gods, sages and people asked Śiva to appoint a single lord over all obstacles. Gajānana claimed the post as the elder brother; Kumārasvāmi argued that Gajānana's stout form made him unfit, and asked for it himself. Śiva proposed a contest: whoever bathed in the sacred rivers of all three worlds and returned first would win the title.

Kumārasvāmi at once mounted his peacock and sped off to circle the three worlds. Gajānana, distressed, went to his father and begged for guidance. Śiva told him simply to circle his parents three times while chanting the Nārāyaṇa mantra — this, he said, would carry the merit of bathing in every sacred water. Gajānana did exactly that. By the power of that mantra, wherever Kumārasvāmi went to bathe — the Gaṅgā, and a hundred and eighty million other rivers besides — it seemed to him that Gajānana had already bathed there just ahead of him.

Astonished, Kumārasvāmi returned to Kailāsa, found his elder brother already seated beside their father, and, humbled, asked forgiveness for having underestimated him — urging that the lordship be given to Gajānana instead. So, on the bright fourth day of Bhādrapada, Śiva conferred on Gajānana the lordship over obstacles. People everywhere marked the day by offering him kudumulu, sweets, coconuts, milk, honey, bananas, panakam and vaḍapappu, each according to their means. Delighted, Vighneśvara ate some, gave some to his mouse, carried some away in his hands, and made his way back to Kailāsa as the sun set.

The curse of the moon

Trying to bow before his parents, Gaṇapati's great belly touched the ground before his hands could — try as he might, he simply could not complete the prostration. Watching him struggle, Chandra, the moon, who rests on Śiva's crown, burst out laughing at him. As the saying goes, even a stone can crack under a scornful glance: Vinayaka's belly split open, spilling out the kudumulu inside, and he fell down dead on the spot.

Pārvatī, weeping, turned on the moon: "Because your glance has killed my son, whoever looks upon you shall themselves become sinful and suffer false accusations."

False accusations upon the sages' wives

At that same time, the seven great sages (Sapta Maharṣis) were performing a yajña, circling the sacred fire with their wives. The fire‑god Agni, smitten by the sages' wives and afraid of their curse, began wasting away. His own wife, Svāhā, seeing this, took on the forms of the sages' wives — all but Arundhatī — to bring her husband comfort. The sages, seeing "their wives" in this way, mistook the illusion for infidelity and turned on them in fury.

This was itself a consequence of Pārvatī's curse. When gods, sages and the wronged wives brought the matter to Brahmā, his omniscience revealed the truth of Svāhā's disguise, and he pacified the sages. Together they travelled to Kailāsa, worshipped Śiva and Pārvatī, and revived Vinayaka — to the couple's great joy.

The gods then begged Pārvatī: "Because of the curse you gave, misfortune is now falling on people in every world — please withdraw it." Pleased by their plea, Pārvatī drew her son close, kissed him, and softened the curse: only on the one day each year when the moon had laughed at Vinayaka — Bhādrapada Śuddha Chaturthī — should the moon not be looked upon. Everyone returned home relieved, careful from then on to avoid the moon only on that single day.

The tale of the Śamantaka gem

In the Dvāpara Yuga, Nārada visited Śrī Kṛṣṇa in Dvāraka and, as evening fell on Vinayaka Chaturthī, reminded him not to look at the moon that night because of Pārvatī's curse, then left for the heavens. Kṛṣṇa had it proclaimed through the city that no one should look at the moon that night — yet, being fond of milk, he went to the cowshed to milk the cows and, glancing down, saw the moon's reflection in the milk. "I wonder what misfortune awaits me now," he thought.

Some days later, Satrājit arrived in Dvāraka bearing the Śamantaka gem, a boon from the Sun that produced eight loads of gold a day. When Kṛṣṇa asked for it, Satrājit refused, saying only a fool would part with such a treasure — and Kṛṣṇa let the matter rest. Soon after, Satrājit's brother Prasēna wore the gem hunting in the forest, where a lion killed him for it, mistaking it for meat; a bear then killed the lion and carried the gem home to its cave as a plaything for its daughter, Jāmbavatī.

Learning of his brother's death, Satrājit publicly accused Kṛṣṇa of killing Prasēna for the gem. Kṛṣṇa, recalling the moon's reflection he had seen, understood at once that this false accusation was the very thing Pārvatī's curse foretold. Searching the forest with his kinsmen, he found Prasēna's body along with a lion's and a bear's tracks, followed them to a mountain cave, and went in alone. Finding the gem hanging in a cradle, he was taking it when Jāmbavatī cried out in alarm, bringing her father Jāmbavantha raging to the spot.

The two fought for twenty‑eight days without pause, until the weakened Jāmbavantha realised his opponent was none other than Śrī Rāmachandra, the slayer of Rāvaṇa, to whom he had once — in the Tretā Yuga — foolishly asked for the boon of a duel. Bowing low, he begged forgiveness for his exhausted, dying body and threw himself on Kṛṣṇa's mercy. Kṛṣṇa, moved, explained gently that he had come only to clear the false charge against him, asked for the gem, and made ready to leave. Jāmbavantha gave him both the gem and his own daughter Jāmbavatī in marriage, and the whole party returned to the city. Satrājit, hearing the truth, was overcome with shame, handed over the gem, and gave his own daughter Satyabhāmā to Kṛṣṇa as well, begging forgiveness for his rash accusation.

Kṛṣṇa married both Jāmbavatī and Satyabhāmā at an auspicious hour. When the gods praised him for clearing his name, he pointed out gently that not everyone had his power to do so — and gave the world its remedy: anyone who accidentally glimpses the moon on Bhādrapada Śuddha Chaturthī should, on that same day, worship Gaṇapati, listen to the story of the Śamantaka gem, and place the pūjā akshatas on their head — and they will be spared any false accusation.

Ever since, every year on the bright fourth day of Bhādrapada, gods, sages and people alike worship Gaṇapati in this way, have their wishes fulfilled, and live happily. Having explained this remedy to Śaunaka and the other sages, Sūta Mahāmuni returned to his own hermitage.

సర్వే జనా సుఖినో భవంతు

May all people everywhere be happy and at peace.

Rendered into English from a traditional Telugu Vinayaka Chavithi pūjā vidhānam.

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