He is the Lord adorned with the sacred sound of the syllable ‘ṛ’, his radiance shining forth with the twin lotus-like syllables ‘ṝ’. United with the vibrant presence of ‘lṛ’, he fills all directions with the conch-like resonance of ‘lṝ’. With skill and delight, he drinks the milk of Girijā, symbolized by the letters ‘e’ and ‘ai’, and moves at ease through the cosmic sequence of creation, which begins with the universal syllables ‘o’ and ‘au’. His entire being, from his head to his limbs, is pervaded by the sacred syllables from ‘aṃ’ to ‘aḥ’. He surpasses the gods, for his ears and palate are filled with the powerful wind, a force greater than the celestials themselves. His feet glow with a reddish hue, and a gem-studded crown graces his head. The banner of the lord of birds waves above him, and his ears are ever attentive to the songs sung by the proud Gandharvas. In the city of eloquence, carried by a mighty cloud, he is worshipped by the foremost gods and sages. He is the radiant One-tusked Lord, whose presence is bathed in the nectar-stream of the syllable ‘ṅa’. His beautiful form is adorned with sandalwood, saffron, and the red of the jambāla fruit. His face shines from a jeweled crown, and he is attended by a royal umbrella and fly-whisks. His matted locks are entwined with rows of priceless gems, and he is surrounded by the melodious humming of swarms of bees. In his hand, he wields a mace drenched in the blood of demons destroyed by the power of the syllable ‘ña’. At the taste of the fruit of the syllable ‘ṭaṅ’, his hair stands on end in delight. He is pleased by the syllables ṭha, ḍha, ḍa, and ḍha, and he supports the immortal nectar-stream of the nine sacred letters. His forehead glows with a mass of coppery vermilion, and he brings joy to the twice-born with the wealth of the syllable ‘tha’. He upholds the three worlds within the lotus of his compassionate heart, and his lotus feet are served by great yakṣas such as Kubera. The crowns of all the gods who bow before him become his ornaments, and he is skilled in cutting off the paths leading to both lower and higher realms. Around his neck is a garland resembling the hoods of serpents, and with fierce, knitted brows, he strikes terror into gods and demons alike. He is the sole moon who increases the joy in the heart of Bhavani, and his single lotus hand is swollen as if holding a vessel of wine. Ever armed, he stands ready to destroy all obstacles to sacrifice, increasing the radiance and fame of the beloved of the daughter of the ocean. His form is great and formidable, his belly large, and he humbles the demons. Varuna and the other lords of the directions worship him with offerings. His loving gaze brings joy to Śaṅkara alone, and he is skilled in singing melodious songs set to the sixteen svaras and tālas. He is the mighty boat rescuing all from the river of misfortune, reciting the hymns of Brahma, Vaikuṇṭha, and others, beginning with Hara. His heart-lotus is filled with forgiveness, and he protects all beings, moving and unmoving. His radiant form is composed solely of the syllables of the Tārā mantra. His very form is adorned with knowledge from ‘a’ to ‘kṣa’. He is Om Śrīṃ Vināyaka, Om Hrīṃ Chief of Obstacles, Lord of the Gaṇas. He is Heramba, the enjoyer of modaka sweets, with a curved trunk, known in the scriptures as Vidhismrita. He is praised in Vedanta, a seeker of knowledge, pure in mantra, and the six-syllabled one. He is Ganesha, the bestower of boons, the divine one empowered by the twelve-syllabled mantra. His entire form is infused with the great mantra of seventy million mantras. He is the son of Ganga, worshipped by the hosts of ganas. He is Om, Shrim, Dvaimatura, Shiva; Om, Hrim, Shrim, Klim, Glaum, Gam—the god, the great Ganapati, the Lord. The greatness of his thousand names is remembered, O Mahaganapati. This thousand of your names is secret, most confidential, hidden and guarded in all the tantras. It is the divine treasury of all mantras, destroyer of all obstacles, composed of the influences of planets and stars, adorned with the sequence of zodiacal signs and their colors. It contains all knowledge, is the means for realizing Brahman, beloved of practitioners, the entire essence of Ganesha, and the secret of the dwellers of heaven. This thousand names grants all desired fruits in the world, fulfills wishes, is endowed with the eight perfections, attainable, and bestows victory upon practitioners. Without worship, without oblation, without ritual gestures, without recitation—merely by remembering, it accomplishes the eight perfections beginning with aṇimā. On the fourth lunar day, at midnight, the practitioner should recite at a crossroads. O Goddess, he should write the thousand auspicious names on birch bark in sunlight. He should wear it on the fourteenth lunar day, at midday, either on his head or arm; a woman should tie it on her left arm, a man on his right arm. By this, one can immobilize even Brahma, delude even Shiva, subjugate the three worlds, and destroy all enemies. He can drive away the gods, subdue Dhananjaya; a barren woman quickly obtains sons, and a poor man acquires wealth. Whoever recites this three times at night before Ganesha and Shiva, naked and united with Shakti, O Goddess, after enjoying pleasures as desired, the foremost practitioner who recites this thousand names of Ganesha with devotion will see Ganesha himself, the bestower of boons, directly. For him, wealth and other prosperity, wife, lifespan, and riches will always be present. In battle, in fear of kings, or in gambling, let him recite the thousand names. By the grace of Ganesha, he attains victory everywhere. Thus, this thousand-name mantra is the entirety of merit.