Text, Meaning & Explanation
श्रुत्वा मुनिमुखात्पुत्रं गिरिजाया महाबलम् । पञ्चमे मासि सम्प्राप्ते मरीचिर्वीक्षितुं ययौ ॥
Roman Transliterationshrutvaa munimukhaatputram girijaayaa mahaabalam | panchame maasi sampraapte mareechirveekshitum yayau ||śrutvā munimukhātputraṃ girijāyā mahābalam | pañcame māsi samprāpte marīcirvīkṣituṃ yayau ||
Meaning
In the child's fifth month, the sage Marīci comes to see Gaurī's extraordinarily powerful son.
Explanation
This is the chapter's narrative opening, not yet the recited protective petition. Marīci is the visiting sage in this strand; a later speaker label sometimes shifts in extracted versions.
भूतभव्यभविष्यज्ञः समलोष्ठाश्मकाञ्चनः । वेदशास्त्रार्थतत्त्वज्ञो न्यस्तस्वपरविभ्रमः ॥
Roman Transliterationbhootabhavyabhavishyajnah samaloshthaashmakaanchanah | vedashaastraarthatattvajno nyastasvaparavibhramah ||bhūtabhavyabhaviṣyajñaḥ samaloṣṭhāśmakāñcanaḥ | vedaśāstrārthatattvajño nyastasvaparavibhramaḥ ||
Meaning
The visitor knows past, present and future, regards earth, stone and gold alike, and understands Vedic and śāstric teaching.
Explanation
Samaloṣṭāśmakāñcana marks spiritual equanimity, not indifference to ordinary ethical obligations. The all-knowing description belongs to the Purāṇic narrator.
संहारे रक्षणे सृष्टौ मनसा जगतः क्षमः । तं दृष्ट्वा पादयोस्तस्य पतिता सखिभिः सह ॥
Roman Transliterationsamhaare rakshane srishtau manasaa jagatah kshamah | tam drishtvaa paadayostasya patitaa sakhibhih saha ||saṃhāre rakṣaṇe sṛṣṭau manasā jagataḥ kṣamaḥ | taṃ dṛṣṭvā pādayostasya patitā sakhibhiḥ saha ||
Meaning
The sage is described as capable in cosmic creation, preservation and dissolution; Gaurī reverently bows at his feet.
Explanation
The three cosmic functions introduce the visitor's spiritual stature. Gaurī's gesture reflects a literary ideal of respecting teachers.
उपवेश्यासने पादौ क्षालयामास भक्तितः । तज्जलं पावनं पीत्वा सिषेचान्तर्गृहं मुदा ॥
Roman Transliterationupaveshyaasane paadau kshaalayaamaasa bhaktitah | tajjalam paavanam peetvaa sishechaantargriham mudaa ||upaveśyāsane pādau kṣālayāmāsa bhaktitaḥ | tajjalaṃ pāvanaṃ pītvā siṣecāntargṛhaṃ mudā ||
Meaning
Gaurī seats the guest, washes his feet and honours him according to the hospitality described in the narrative.
Explanation
The hospitality scene explains the setting in which a kavacha will be taught; its actions are narrative description, not step-by-step ritual advice.
उपचारैः षोडशभिः पुपूजेश्वरभावना । उवाच पार्वती तुष्टाऽलभ्यं दृष्टं पदं हि ते ॥
Roman Transliterationupachaaraih shodashabhih pupoojeshvarabhaavanaa | uvaacha Parvati tushtaa’labhyam drishtam padam hi te ||upacāraiḥ ṣoḍaśabhiḥ pupūjeśvarabhāvanā | uvāca pārvatī tuṣṭā’labhyaṃ dṛṣṭaṃ padaṃ hi te ||
Meaning
She worships him with sixteen services and joyfully acknowledges the rare fortune of his arrival.
Explanation
Ṣoḍaśopacāra means sixteen modes of honour. The wording around the last pāda is difficult in digital witnesses and merits print checking.
अहमात्ममना देवि न व्रजामि हि कुत्रचित् । अकस्माद्ध्यानविषयस्तव पुत्रो बभूव मे ॥
Roman Transliterationahamaatmamanaa devi na vrajaami hi kutrachit | akasmaaddhyaanavishayastava putro babhoova me ||ahamātmamanā devi na vrajāmi hi kutracit | akasmāddhyānaviṣayastava putro babhūva me ||
Meaning
The sage says that he ordinarily remains within himself, but Gaurī's son unexpectedly arose in his meditation.
Explanation
Meditation links the sage's encounter with recognition of the child as spiritually exceptional; no historical meeting is inferred.
तस्य ते दर्शनाकाङ्क्षी शिवस्याप्यहमागतः । एवमाकर्ण्य सा वाक्यं तस्यर्षेस्तनयं स्वकम् ॥
Roman Transliterationtasya te darshanaakaankshee shivasyaapyahamaagatah | evamaakarnya saa vaakyam tasyarshestanayam svakam ||tasya te darśanākāṅkṣī śivasyāpyahamāgataḥ | evamākarṇya sā vākyaṃ tasyarṣestanayaṃ svakam ||
Meaning
The sage came desiring to see her child; having heard him, Gaurī places her son before the visitor.
Explanation
The first half and the following narratorial transition share this numbered verse in the chosen source. Do not reassign lines silently to match popular standalone verse numbering.
अतिप्रीतिमना गौरी तस्याङ्के संन्यवेशत् । ऊचे सा तं महाभाग्यं फलितं दर्शनात्तव ॥
Roman Transliterationatipreetimanaa gauree tasyaanke samnyaveshat | ooche saa tam mahaabhaagyam phalitam darshanaattava ||atiprītimanā gaurī tasyāṅke saṃnyaveśat | ūce sā taṃ mahābhāgyaṃ phalitaṃ darśanāttava ||
Meaning
Delighted, Gaurī sets the child in the sage's lap and regards the meeting as auspicious.
Explanation
Gaurī's maternal affection is central: the kavacha begins from concern for a child rather than a desire to dominate others.
पुण्यं च परमं प्राप्तं शुभमग्रे भविष्यति । गौरि तेऽयं सुतो ब्रह्मस्वरूपो भासते मम ॥
Roman Transliterationpunyam cha paramam praaptam shubhamagre bhavishyati | gauri te’yam suto brahmasvaroopo bhaasate mama ||puṇyaṃ ca paramaṃ prāptaṃ śubhamagre bhaviṣyati | gauri te’yaṃ suto brahmasvarūpo bhāsate mama ||
Meaning
Gaurī hopes for future good; the sage in turn recognizes her son as a manifestation of ultimate reality.
Explanation
The sequence moves from Gaurī's auspicious greeting to the seer's theological identification, with speaker changes inside the verse.
षट्चक्रभेदनरता योगनिष्ठा महर्षयः । वायुभक्षा उपासन्ते यं ते सोऽयं तवात्मजः ॥
Roman Transliterationshatchakrabhedanarataa yoganishthaa maharshayah | vaayubhakshaa upaasante yam te so’yam tavaatmajah ||ṣaṭcakrabhedanaratā yoganiṣṭhā maharṣayaḥ | vāyubhakṣā upāsante yaṃ te so’yaṃ tavātmajaḥ ||
Meaning
He identifies the child with the one sought by deeply absorbed yogic sages.
Explanation
The six-wheel yogic image belongs to traditional yoga cosmology; it is not a clinical claim about human anatomy.
गुणत्रयविभेदेन त्रितनुस्त्रिक्रियाकरः । यत्सत्तयाऽथ शेषोऽपि वहते मस्तके भुवम् ॥
Roman Transliterationgunatrayavibhedena tritanustrikriyaakarah | yatsattayaa’tha shesho’pi vahate mastake bhuvam ||guṇatrayavibhedena tritanustrikriyākaraḥ | yatsattayā’tha śeṣo’pi vahate mastake bhuvam ||
Meaning
The deity is depicted as acting through the three qualities and sustaining the universe, even the cosmic serpent's support of Earth.
Explanation
Guṇatraya means sattva, rajas and tamas. The supporting serpent Śeṣa is a cosmological symbol in Purāṇic literature.
अणुरूपः स्थूलरूपः सप्तविंशतितत्त्वकृत् । चेतनाचेतनं विश्वं यद्रूपं सर्वकर्मकृत् ॥
Roman Transliterationanuroopah sthoolaroopah saptavimshatitattvakrit | chetanaachetanam vishvam yadroopam sarvakarmakrit ||aṇurūpaḥ sthūlarūpaḥ saptaviṃśatitattvakṛt | cetanācetanaṃ viśvaṃ yadrūpaṃ sarvakarmakṛt ||
Meaning
Both infinitesimal and vast, the child is said to pervade the twenty-seven principles and the animate and inanimate world.
Explanation
Aṇu and sthūla express the god's transcendence of scale. The number twenty-seven refers to a tradition-specific enumeration, not an empirically established physics.
युगे दशभुजः पूर्वे सिंहारूढो विनायकः । द्वितीये षड्भुजो बर्हिवाहनः शशिसन्निभः ॥
Roman Transliterationyuge dashabhujah poorve simhaaroodho vinaayakah | dviteeye shadbhujo barhivaahanah shashisannibhah ||yuge daśabhujaḥ pūrve siṃhārūḍho vināyakaḥ | dvitīye ṣaḍbhujo barhivāhanaḥ śaśisannibhaḥ ||
Meaning
The sage depicts Vināyaka in the first age with ten arms and a lion mount, then with six arms and a peacock mount in the next.
Explanation
Several forms of Ganesha are mapped onto world ages; the depiction varies by tradition and should not be treated as a single universal iconographic rule.Several forms of Ganesha are mapped onto world ages; the depiction varies by tradition and should not be treated as a single universal iconographic rule.Several forms of Gaṇeśa are mapped onto world ages; the depiction varies by tradition and should not be treated as a single universal iconographic rule.
मयूरेश इति ख्यातो नानादैत्यनिबर्हणः । तृतीये तु युगे देवो रक्तवर्णश्चतुर्भुजः ॥
Roman Transliterationmayooresha iti khyaato naanaadaityanibarhanah | triteeye tu yuge devo raktavarnashchaturbhujah ||mayūreśa iti khyāto nānādaityanibarhaṇaḥ | tṛtīye tu yuge devo raktavarṇaścaturbhujaḥ ||
Meaning
In the third age he is depicted as red, four-armed Gajānana; the peacock-riding form is known as Mayūreśa.
Explanation
Mayūreśa is a distinct epithet and local devotional form. The digital sources divide the second- and third-age descriptions across numbered boundaries.
गजानन इति ख्यातो धूम्रवर्णः कलौ युगे । धूमकेतुरिति ख्यातो द्विभुजः सर्वदैत्यहा ॥
Roman Transliterationgajaanana iti khyaato dhoomravarnah kalau yuge | dhoomaketuriti khyaato dvibhujah sarvadaityahaa ||gajānana iti khyāto dhūmravarṇaḥ kalau yuge | dhūmaketuriti khyāto dvibhujaḥ sarvadaityahā ||
Meaning
In the fourth age a two-armed, smoke-coloured form is called Dhūmaketu, destroyer of hostile beings in the story.
Explanation
Dhūmaketu is the name of the smoke-coloured yuga-form in this recension, different from later generic descriptions of Ganesha.Dhūmaketu is the name of the smoke-coloured yuga-form in this recension, different from later generic descriptions of Ganesha.Dhūmaketu is the name of the smoke-coloured yuga-form in this recension, different from later generic descriptions of Gaṇeśa.
एतस्य रक्षणं गौरि दैत्येभ्यः कुरु सर्वदा । एषोऽतिचपलो बालो दैत्यान् हन्ति बहूनपि ॥
Roman Transliterationetasya rakshanam gauri daityebhyah kuru sarvadaa | esho’tichapalo baalo daityaan hanti bahoonapi ||etasya rakṣaṇaṃ gauri daityebhyaḥ kuru sarvadā | eṣo’ticapalo bālo daityān hanti bahūnapi ||
Meaning
The sage urges Gaurī to protect her son; she expresses concern for the lively child who has already defeated demons.
Explanation
A shift from the sage's advice to Gaurī's request occurs inside the numbered unit. The common 27-verse extraction starts here with different segmentation.
अग्रे किं कर्म कर्तेति न जाने मुनिसत्तम । दैत्या नानाविधा दुष्टाः साधुदेवद्रुहः खलाः । अतोऽस्य कण्ठे किञ्चित्त्वं रक्षार्थं बद्धुमर्हसि ॥
Roman Transliterationagre kim karma karteti na jaane munisattama | daityaa naanaavidhaa dushtaah saadhudevadruhah khalaah | ato’sya kanthe kinchittvam rakshaartham baddhumarhasi ||agre kiṃ karma karteti na jāne munisattama | daityā nānāvidhā duṣṭāḥ sādhudevadruhaḥ khalāḥ | ato’sya kaṇṭhe kiñcittvaṃ rakṣārthaṃ baddhumarhasi ||
Meaning
Gaurī wonders what the child's future deeds may be and asks for protective measures against malevolent forces.
Explanation
Gaurī asks for a kavacha to be bound as protection. Its claim about evil beings belongs to the story's supernatural narrative, not a verifiable threat diagnosis.
ध्यायेत् सिंहगतं विनायकममुं दिग्बाहुमाद्ये युगे । त्रेतायां तु मयूरवाहनमिमं षड्बाहुकं सिद्धिदम् । द्वापारे तु गजाननं युगभुजं रक्ताङ्गरागं विभुम् । तुर्ये तु द्विभुजं सिताङ्गरुचिरं सर्वार्थदं सर्वदा ॥
Roman Transliterationdhyaayet simhagatam vinaayakamamum digbaahumaadye yuge | tretaayaam tu mayooravaahanamimam shadbaahukam siddhidam | dvaapaare tu gajaananam yugabhujam raktaangaraagam vibhum | turye tu dvibhujam sitaangaruchiram sarvaarthadam sarvadaa ||dhyāyet siṃhagataṃ vināyakamamuṃ digbāhumādye yuge | tretāyāṃ tu mayūravāhanamimaṃ ṣaḍbāhukaṃ siddhidam | dvāpāre tu gajānanaṃ yugabhujaṃ raktāṅgarāgaṃ vibhum | turye tu dvibhujaṃ sitāṅgaruciraṃ sarvārthadaṃ sarvadā ||
Meaning
The seer prescribes contemplation of Vināyaka's differing forms and vehicles across the four yugas.
Explanation
The metrical meditation is longer than ordinary śloka couplets; the four yuga portraits are retained as one single numbered verse.
विनायकः शिखां पातु परमात्मा परात्परः । अतिसुन्दरकायस्तु मस्तकं सुमहोत्कटः ॥
Roman Transliterationvinaayakah shikhaam paatu paramaatmaa paraatparah | atisundarakaayastu mastakam sumahotkatah ||vināyakaḥ śikhāṃ pātu paramātmā parātparaḥ | atisundarakāyastu mastakaṃ sumahotkaṭaḥ ||
Meaning
May Vināyaka protect the crest of the head, and Mahotkaṭa the head itself.
Explanation
Śikhā denotes the hair-crest or crown area; Mahotkaṭa is a name of Ganesha. The successive body invocations begin here.Śikhā denotes the hair-crest or crown area; Mahotkaṭa is a name of Ganesha. The successive body invocations begin here.Śikhā denotes the hair-crest or crown area; Mahotkaṭa is a name of Gaṇeśa. The successive body invocations begin here.
ललाटं काश्यपः पातु भ्रूयुगं तु महोदरः । नयने भालचन्द्रस्तु गजास्यत्वोष्ठपल्लवौ ॥
Roman Transliterationlalaatam kaashyapah paatu bhrooyugam tu mahodarah | nayane bhaalachandrastu gajaasyatvoshthapallavau ||lalāṭaṃ kāśyapaḥ pātu bhrūyugaṃ tu mahodaraḥ | nayane bhālacandrastu gajāsyatvoṣṭhapallavau ||
Meaning
May Kāśyapa guard the forehead, Mahodara the brows, Bhālacandra the eyes and Gajāsya the lips.
Explanation
The many epithets—Mahodara, Bhālacandra, Gajāsya—are facets of the same Ganesha figure in this litany; the lips compound requires Sanskrit checking.The many epithets—Mahodara, Bhālacandra, Gajāsya—are facets of the same Ganesha figure in this litany; the lips compound requires Sanskrit checking.The many epithets—Mahodara, Bhālacandra, Gajāsya—are facets of the same Gaṇeśa figure in this litany; the lips compound requires Sanskrit checking.
जिह्वां पातु गणक्रीडश्चुबुकं गिरिजासुतः । वाचं विनायकः पातु दन्तान् रक्षतु दुर्मुखः ॥
Roman Transliterationjihvaam paatu ganakreedashchubukam girijaasutah | vaacham vinaayakah paatu dantaan rakshatu durmukhah ||jihvāṃ pātu gaṇakrīḍaścubukaṃ girijāsutaḥ | vācaṃ vināyakaḥ pātu dantān rakṣatu durmukhaḥ ||
Meaning
May Gaṇakrīḍa protect the tongue, Girijāsuta the chin, Vināyaka speech and Durmukha the teeth.
Explanation
Vāc is speech, not merely the organ of voice; the kavacha names both bodily structures and faculties.
श्रवणौ पाशपाणिस्तु नासिकां चिन्तितार्थदः । गणेशस्तु मुखं कण्ठं पातु देवो गणञ्जयः ॥
Roman Transliterationshravanau paashapaanistu naasikaam chintitaarthadah | ganeshastu mukham kantham paatu devo gananjayah ||śravaṇau pāśapāṇistu nāsikāṃ cintitārthadaḥ | gaṇeśastu mukhaṃ kaṇṭhaṃ pātu devo gaṇañjayaḥ ||
Meaning
May Pāśapāṇi guard the ears, Cintitārthada the nose and Ganesha and Gaṇañjaya the face and throat.May Pāśapāṇi guard the ears, Cintitārthada the nose and Ganesha and Gaṇañjaya the face and throat.May Pāśapāṇi guard the ears, Cintitārthada the nose and Gaṇeśa and Gaṇañjaya the face and throat.
Explanation
Pāśa is a noose, a traditional attribute in iconography. Gaṇañjaya is a reading of this digital chapter rather than a settled universal name.
स्कन्धौ पातु गजस्कन्धः स्तनौ विघ्नविनाशनः । हृदयं गणनाथस्तु हेरम्बो जठरं महान् ॥
Roman Transliterationskandhau paatu gajaskandhah stanau vighnavinaashanah | hridayam gananaathastu herambo jatharam mahaan ||skandhau pātu gajaskandhaḥ stanau vighnavināśanaḥ | hṛdayaṃ gaṇanāthastu herambo jaṭharaṃ mahān ||
Meaning
May Gajaskandha guard the shoulders, Vighnavināśana the chest, Gaṇanātha the heart and Heramba the abdomen.
Explanation
Heraṃba and Gaṇanātha associate affection and leadership with the protective image of the deity.
धराधरः पातु पार्श्वौ पृष्ठं विघ्नहरः शुभः । लिङ्गं गुह्यं सदा पातु वक्रतुण्डो महाबलः ॥
Roman Transliterationdharaadharah paatu paarshvau prishtham vighnaharah shubhah | lingam guhyam sadaa paatu vakratundo mahaabalah ||dharādharaḥ pātu pārśvau pṛṣṭhaṃ vighnaharaḥ śubhaḥ | liṅgaṃ guhyaṃ sadā pātu vakratuṇḍo mahābalaḥ ||
Meaning
May Dharādhara guard the sides, Vighnahara the back and Vakratuṇḍa the private bodily region.
Explanation
The private anatomical reference is part of a total-body safeguarding catalogue; readers can understand it without shame or euphemistic distortion.
गणक्रीडो जानुजङ्घे ऊरू मङ्गलमूर्तिमान् । एकदन्तो महाबुद्धिः पादौ गुल्फौ सदाऽवतु ॥
Roman Transliterationganakreedo jaanujanghe ooroo mangalamoortimaan | ekadanto mahaabuddhih paadau gulphau sadaa’vatu ||gaṇakrīḍo jānujaṅghe ūrū maṅgalamūrtimān | ekadanto mahābuddhiḥ pādau gulphau sadā’vatu ||
Meaning
May Gaṇakrīḍa guard the knees and shins, Maṅgalamūrtimān the thighs, and Ekadanta the feet and ankles.
Explanation
The Sanskrit reading at this verse varies considerably in digital transcripts. The anatomical sequence is clear but exact forms need a historical print comparison.
क्षिप्रप्रसादनो बाहू पाणी आशाप्रपूरकः । अङ्गुलीश्च नखान् पातु पद्महस्तोऽरिनाशनः ॥
Roman Transliterationkshipraprasaadano baahoo paanee aashaaprapoorakah | anguleeshcha nakhaan paatu padmahasto’rinaashanah ||kṣipraprasādano bāhū pāṇī āśāprapūrakaḥ | aṅgulīśca nakhān pātu padmahasto’rināśanaḥ ||
Meaning
May Kṣipraprasādana protect the arms, Āśāprapūraka the hands and Padmahasta the fingers and nails.
Explanation
The verse continues from limbs to dexterity. Padmahasta literally means lotus-handed, an epithet rather than a new deity.
सर्वाङ्गानि मयूरेशो विश्वव्यापी सदाऽवतु । अनुक्तमपि यत्स्थानं धूमकेतुः सदाऽवतु ॥
Roman Transliterationsarvaangaani mayooresho vishvavyaapee sadaa’vatu | anuktamapi yatsthaanam dhoomaketuh sadaa’vatu ||sarvāṅgāni mayūreśo viśvavyāpī sadā’vatu | anuktamapi yatsthānaṃ dhūmaketuḥ sadā’vatu ||
Meaning
May Mayūreśa safeguard the whole body and Dhūmaketu those parts not separately named.
Explanation
The unmentioned regions are explicitly included, making the kavacha a comprehensive symbolic enclosure.
आमोदस्त्वग्रतः पातु प्रमोदः पृष्ठतोऽवतु । प्राच्यां रक्षतु बुद्धीश आग्नेय्यां सिद्धिदायकः ॥
Roman Transliterationaamodastvagratah paatu pramodah prishthato’vatu | praachyaam rakshatu buddheesha aagneyyaam siddhidaayakah ||āmodastvagrataḥ pātu pramodaḥ pṛṣṭhato’vatu | prācyāṃ rakṣatu buddhīśa āgneyyāṃ siddhidāyakaḥ ||
Meaning
May Āmoda guard the front, Pramoda the back, Buddhīśa the east and Siddhidāyaka the southeast.
Explanation
Directional guardianship begins with the body facing forward or backward and then the east and southeast.
दक्षिणस्यामुमापुत्रो नैऋत्यां तु गणेश्वरः । प्रतीच्यां विघ्नहर्ताऽव्याद् वायव्यां गजकर्णकः ॥
Roman Transliterationdakshinasyaamumaaputro nairityaam tu ganeshvarah | prateechyaam vighnahartaa’vyaad vaayavyaam gajakarnakah ||dakṣiṇasyāmumāputro naiṛtyāṃ tu gaṇeśvaraḥ | pratīcyāṃ vighnahartā’vyād vāyavyāṃ gajakarṇakaḥ ||
Meaning
May Umāputra guard the south, Gaṇeśvara the southwest, Vighnahartā the west and Gajakarṇaka the northwest.
Explanation
The next four directions form part of the traditional eight-direction map; vighna means obstruction.
कौबेर्यां निधिपः पायादीशान्यामीशनन्दनः । दिवाऽव्यादेकदन्तस्तु रात्रौ सन्ध्यासु विघ्नहृत् ॥
Roman Transliterationkauberyaam nidhipah paayaadeeshaanyaameeshanandanah | divaa’vyaadekadantastu raatrau sandhyaasu vighnahrit ||kauberyāṃ nidhipaḥ pāyādīśānyāmīśanandanaḥ | divā’vyādekadantastu rātrau sandhyāsu vighnahṛt ||
Meaning
May Nidhipa guard the north, Īśanandana the northeast, Ekadanta the day and Vighnahṛt the night and twilight.
Explanation
The north and northeast complete the directions, followed by protection through day, night and liminal twilight.
राक्षसासुरवेतालग्रहभूतपिशाचतः । पाशाङ्कुशधरः पातु रजः सत्त्वं तमः स्मृतिम् ॥
Roman Transliterationraakshasaasuravetaalagrahabhootapishaachatah | paashaankushadharah paatu rajah sattvam tamah smritim ||rākṣasāsuravetālagrahabhūtapiśācataḥ | pāśāṅkuśadharaḥ pātu rajaḥ sattvaṃ tamaḥ smṛtim ||
Meaning
May the lord bearing noose and goad guard against the threatening beings named in the hymn and protect memory and the three qualities.
Explanation
The threatening beings are named in Purāṇic vocabulary. Rajas, sattva and tamas are philosophical qualities, not external spirits.
ज्ञानं धर्मं च लक्ष्मीं च लज्जां कीर्तिं दयां कुलम् । वपुर्धनं च धान्यं च गृहं दारान् सुतान् सखीन् ॥
Roman Transliterationjnaanam dharmam cha lakshmeem cha lajjaam keertim dayaam kulam | vapurdhanam cha dhaanyam cha griham daaraan sutaan sakheen ||jñānaṃ dharmaṃ ca lakṣmīṃ ca lajjāṃ kīrtiṃ dayāṃ kulam | vapurdhanaṃ ca dhānyaṃ ca gṛhaṃ dārān sutān sakhīn ||
Meaning
The prayer extends to knowledge, right conduct, prosperity, modesty, reputation, compassion, family, health and livelihood.
Explanation
Lakshmi can imply prosperity and auspiciousness; the prayer extends beyond individual safety to relationship and livelihood.Lakshmi can imply prosperity and auspiciousness; the prayer extends beyond individual safety to relationship and livelihood.Lakṣmī can imply prosperity and auspiciousness; the prayer extends beyond individual safety to relationship and livelihood.
सर्वायुधधरः पौत्रान् मयूरेशोऽवतात्सदा । कपिलोऽजाविकं पातु गवाश्वं विकटोऽवतु ॥
Roman Transliterationsarvaayudhadharah pautraan mayooresho’vataatsadaa | kapilo’jaavikam paatu gavaashvam vikato’vatu ||sarvāyudhadharaḥ pautrān mayūreśo’vatātsadā | kapilo’jāvikaṃ pātu gavāśvaṃ vikaṭo’vatu ||
Meaning
The petition includes grandchildren, domestic animals and the household's living resources.
Explanation
Goats, sheep, cows and horses reflect the older agrarian household of the text. They are historical context, not a requirement for worship today.
भूर्जपत्रे लिखित्वेदं यः कण्ठे धारयेत्सुधीः । न भयं जायते तस्य यक्षरक्षःपिशाचतः ॥
Roman Transliterationbhoorjapatre likhitvedam yah kanthe dhaarayetsudheeh | na bhayam jaayate tasya yaksharakshahpishaachatah ||bhūrjapatre likhitvedaṃ yaḥ kaṇṭhe dhārayetsudhīḥ | na bhayaṃ jāyate tasya yakṣarakṣaḥpiśācataḥ ||
Meaning
The hymn describes writing the kavacha on birch bark and wearing it as a protective amulet, promising freedom from supernatural fear.
Explanation
This is a claim about an amulet; it should not be copied as instructions for a talisman or presented as a scientifically proven shield.
त्रिसन्ध्यं जपते यस्तु वज्रसारतनुर्भवेत् । यात्राकाले पठेद्यस्तु निर्विघ्नेन फलं लभेत् ॥
Roman Transliterationtrisandhyam japate yastu vajrasaaratanurbhavet | yaatraakaale pathedyastu nirvighnena phalam labhet ||trisandhyaṃ japate yastu vajrasāratanurbhavet | yātrākāle paṭhedyastu nirvighnena phalaṃ labhet ||
Meaning
The traditional fruit-verses promise bodily strength through recitation and success when setting out on a journey.
Explanation
The promise of a 'thunderbolt-like' body is devotional hyperbole. It does not substitute for healthcare or travel precautions.
युद्धकाले पठेद्यस्तु विजयं प्राप्नुयाद्ध्रुवम् । मारणोच्चाटनाकर्षस्तम्भमोहनकर्मणि ॥
Roman Transliterationyuddhakaale pathedyastu vijayam praapnuyaaddhruvam | maaranochchaatanaakarshastambhamohanakarmani ||yuddhakāle paṭhedyastu vijayaṃ prāpnuyāddhruvam | māraṇoccāṭanākarṣastambhamohanakarmaṇi ||
Meaning
The text also promises victory in warfare and names forceful tantric acts such as subjugation and immobilization.
Explanation
Māraṇa, uccāṭana, ākarṣaṇa, stambhana and mohana name coercive ritual categories. The work describes historical vocabulary without instructing their performance.
सप्तवारं पठेद्यस्तु दिनानामेकविंशतिम् । तत्तत्फलमवाप्नोति साधको नात्र संशयः ॥
Roman Transliterationsaptavaaram pathedyastu dinaanaamekavimshatim | tattatphalamavaapnoti saadhako naatra samshayah ||saptavāraṃ paṭhedyastu dinānāmekaviṃśatim | tattatphalamavāpnoti sādhako nātra saṃśayaḥ ||
Meaning
It claims that repeating the hymn seven times for twenty-one days fulfils various aims.
Explanation
The number seven and period twenty-one days are traditional phalaśruti claims, not a prescribed or guaranteed programme offered by ShivGoraksh.
एकविंशतिवारं च पठेत्तावद्दिनानि यः । कारागृहगतं सद्यो राज्ञा वध्यं च मोचयेत् ॥
Roman Transliterationekavimshativaaram cha pathettaavaddinaani yah | kaaraagrihagatam sadyo raajnaa vadhyam cha mochayet ||ekaviṃśativāraṃ ca paṭhettāvaddināni yaḥ | kārāgṛhagataṃ sadyo rājñā vadhyaṃ ca mocayet ||
Meaning
It promises release even to a prisoner condemned by royal power after a specified sequence of recitations.
Explanation
A verse about overcoming imprisonment or a sentence cannot be construed as legal advice or grounds for avoiding lawful proceedings.
राजदर्शनवेलायां पठेद्यस्तु त्रिवारतः । स राजानं वशं नीत्वा प्रकृतिं च सभां जयेत् ॥
Roman Transliterationraajadarshanavelaayaam pathedyastu trivaaratah | sa raajaanam vasham neetvaa prakritim cha sabhaam jayet ||rājadarśanavelāyāṃ paṭhedyastu trivārataḥ | sa rājānaṃ vaśaṃ nītvā prakṛtiṃ ca sabhāṃ jayet ||
Meaning
It claims that reciting three times before a royal audience wins influence over the king, courtiers and assembly.
Explanation
The medieval idiom of controlling the ruler and his court should not be translated into a promise of manipulation or real-world political power.
इदं गणेशकवचं मुद्गलेन समीरितम् । कश्यपाय च तेनाऽथ माण्डव्याय महर्षये ॥
Roman Transliterationidam ganeshakavacham mudgalena sameeritam | kashyapaaya cha tenaa’tha maandavyaaya maharshaye ||idaṃ gaṇeśakavacaṃ mudgalena samīritam | kaśyapāya ca tenā’tha māṇḍavyāya maharṣaye ||
Meaning
The teaching is said to pass from Mudgala to Kaśyapa and onward to the sage Māṇḍavya.
Explanation
The transmission chain differs sharply from the popular extracted 27-verse form, which often makes Kaśyapa the speaker to Mudgala. This needs independent print collation.
मह्यं स प्राह कृपया कवचं सर्वसिद्धिदम् । न देयं भक्तिहीनाय देयं श्रद्धावते शुभम् । सर्वरक्षाकरं सर्वमनःकामप्रपूरकम् ॥
Roman Transliterationmahyam sa praaha kripayaa kavacham sarvasiddhidam | na deyam bhaktiheenaaya deyam shraddhaavate shubham | sarvarakshaakaram sarvamanahkaamaprapoorakam ||mahyaṃ sa prāha kṛpayā kavacaṃ sarvasiddhidam | na deyaṃ bhaktihīnāya deyaṃ śraddhāvate śubham | sarvarakṣākaraṃ sarvamanaḥkāmaprapūrakam ||
Meaning
The seer says he received the kavacha by grace and characterizes it as auspicious knowledge entrusted to the faithful.
Explanation
The last unit spans three half-lines in this chosen transcription. Another digital edition exhibits a duplicate verse-40 line; the material should not be silently harmonized.
अनेनास्य कृता रक्षा न बाधाऽस्य भवेत्क्वचित् । राक्षसासुरवेतालदैत्यदानवसम्भवा ॥
Roman Transliterationanenaasya kritaa rakshaa na baadhaa’sya bhavetkvachit | raakshasaasuravetaaladaityadaanavasambhavaa ||anenāsya kṛtā rakṣā na bādhā’sya bhavetkvacit | rākṣasāsuravetāladaityadānavasambhavā ||
Meaning
The closing claim is that the protection so established averts harm attributed to demons and other hostile beings.
Explanation
This is the phalaśruti's closing protection claim. The narrative's demons and spirits are mythic categories and not diagnoses for actual hardship.
Context & Usage
Complete selected original reading: 42 verses. This is a provisional digital working text, not an approved historical-print transcription or publication master.
What this work is
This is the complete 42-verse Gaṇeśapurāṇa Krīḍākhaṇḍa, chapter 85, not the more common shortened 27-verse standalone Ganesha KavachamGaṇeśa Kavacham. Its story begins with a sage visiting Gaurī and her son, moves to the four world-age forms and the bodily/directional guardianship of Ganesha, then closes with the traditional phalaśruti. . Its story begins with a sage visiting Gaurī and her son, moves to the four world-age forms and the bodily/directional guardianship of Gaṇeśa, then closes with the traditional phalaśruti. 1 2
Why another version has 27 verses: The popular independent text begins near this chapter's 16th verse, shifts speaker references, and is often labeled 'chapter 86'. The full chapter checked here ends with an explicit chapter 85 colophon. Those are distinct editorial scopes and variant traditions, not interchangeable numbering schemes. 1 3
The Kavacha's body protections invoke names and attributes of Ganesha. The claims about fear, travel, prisoners, rulers or tantric action belong to a religious literary setting. Nothing here guarantees safety, healing, legal results or influence over another person. This is a reading aid, not a nyāsa, talisman, repetition schedule or coercive ritual guide.The Kavacha's body protections invoke names and attributes of Gaṇeśa. The claims about fear, travel, prisoners, rulers or tantric action belong to a religious literary setting. Nothing here guarantees safety, healing, legal results or influence over another person. This is a reading aid, not a nyāsa, talisman, repetition schedule or coercive ritual guide.
Editions, variants and editorial cautions
- Selected digital base: Sanskrit Wikisource full Gaṇeśapurāṇa Krīḍākhaṇḍa 85, including its chapter colophon 1. Sanskrit Documents' full-part text provides independent digital comparison at selected loci 2. No historical printed folios have been directly collated.
- Different devotional redaction: The widely circulated standalone 27-verse Ganesha KavachamGaneśa Kavacham begins at Gaurī's question, has different counts and readings, and at times cites chapter 86 3 4. It is not the source of a freshly reconstructed 42-verse text.
- Critical loci: 2.85.16–18 (opening and segmentation); 20–22 and 25 (epithets and body terms); 30–32 (name/life terms); 40–41 (opposite named chain of transmission and anomalous extra half-line). See the source list for each decision.
- Do not confuse Penn's Rudrayāmala-attributed Gaṇeśahṛdayakavaca manuscript with this Purāṇic chapter 5. An 1889 Upāsanākhaṇḍa edition does not independently validate the Krīḍākhaṇḍa passage 6.
- Reuse rights: Wikisource contributors provide text under CC BY-SA subject to compliance and independent textual provenance checks; Sanskrit Documents' modern transcription has additional reuse restrictions. Public commercial use remains pending legal assessment.
Frequently asked questions
Is Ganesha Kavacham 27 or 42 verses? The selected entire Gaṇeśapurāṇa chapter has 42. A separate common liturgical extraction uses 27 numbered stanzas. They must not be mistaken for identical editions. Why chapter 85 rather than 86? The checked complete Krīḍākhaṇḍa witness explicitly titles and closes the kavacha as chapter 85; online 27-verse recitations sometimes identify it as 86 without equivalent edition proof. Are the protective effects guaranteed? No. The final verses make traditional devotional promises; they are neither reliable medical nor legal advice, nor a substitute for safety measures. Does this page teach the talisman or coercive practices mentioned in the text? No. Their historical names are explained, but procedures and promises of manipulating others are excluded pending appropriate review. Is this the same as Ganesha Pañcaratnam?Is this the same as Gaṇeśa Pañcaratnam? No. That separate hymn is related reading. The shorter Ganapati invocation is related reading. No. That separate hymn is related reading. The shorter Gaṇapati invocation is related reading.
Additional passage commentary
Verse 1 — Gaṇeśapurāṇa 2.85.1
Meaning: In the child's fifth month, the sage Marīci comes to see Gaurī's extraordinarily powerful son. Explanation: This is the chapter's narrative opening, not yet the recited protective petition. Marīci is the visiting sage in this strand; a later speaker label sometimes shifts in extracted versions.
Verse 2 — Gaṇeśapurāṇa 2.85.2
Meaning: The visitor knows past, present and future, regards earth, stone and gold alike, and understands Vedic and śāstric teaching. Explanation: Samaloṣṭāśmakāñcana marks spiritual equanimity, not indifference to ordinary ethical obligations. The all-knowing description belongs to the Purāṇic narrator.
Verse 3 — Gaṇeśapurāṇa 2.85.3
Meaning: The sage is described as capable in cosmic creation, preservation and dissolution; Gaurī reverently bows at his feet. Explanation: The three cosmic functions introduce the visitor's spiritual stature. Gaurī's gesture reflects a literary ideal of respecting teachers.
Verse 4 — Gaṇeśapurāṇa 2.85.4
Meaning: Gaurī seats the guest, washes his feet and honours him according to the hospitality described in the narrative. Explanation: The hospitality scene explains the setting in which a kavacha will be taught; its actions are narrative description, not step-by-step ritual advice.
Verse 5 — Gaṇeśapurāṇa 2.85.5
Meaning: She worships him with sixteen services and joyfully acknowledges the rare fortune of his arrival. Explanation: Ṣoḍaśopacāra means sixteen modes of honour. The wording around the last pāda is difficult in digital witnesses and merits print checking.
Verse 6 — Gaṇeśapurāṇa 2.85.6
Meaning: The sage says that he ordinarily remains within himself, but Gaurī's son unexpectedly arose in his meditation. Explanation: Meditation links the sage's encounter with recognition of the child as spiritually exceptional; no historical meeting is inferred.
Verse 7 — Gaṇeśapurāṇa 2.85.7
Meaning: The sage came desiring to see her child; having heard him, Gaurī places her son before the visitor. Explanation: The first half and the following narratorial transition share this numbered verse in the chosen source. Do not reassign lines silently to match popular standalone verse numbering.
Verse 8 — Gaṇeśapurāṇa 2.85.8
Meaning: Delighted, Gaurī sets the child in the sage's lap and regards the meeting as auspicious. Explanation: Gaurī's maternal affection is central: the kavacha begins from concern for a child rather than a desire to dominate others.
Verse 9 — Gaṇeśapurāṇa 2.85.9
Meaning: Gaurī hopes for future good; the sage in turn recognizes her son as a manifestation of ultimate reality. Explanation: The sequence moves from Gaurī's auspicious greeting to the seer's theological identification, with speaker changes inside the verse.
Verse 10 — Gaṇeśapurāṇa 2.85.10
Meaning: He identifies the child with the one sought by deeply absorbed yogic sages. Explanation: The six-wheel yogic image belongs to traditional yoga cosmology; it is not a clinical claim about human anatomy.
Verse 11 — Gaṇeśapurāṇa 2.85.11
Meaning: The deity is depicted as acting through the three qualities and sustaining the universe, even the cosmic serpent's support of Earth. Explanation: Guṇatraya means sattva, rajas and tamas. The supporting serpent Śeṣa is a cosmological symbol in Purāṇic literature.
Verse 12 — Gaṇeśapurāṇa 2.85.12
Meaning: Both infinitesimal and vast, the child is said to pervade the twenty-seven principles and the animate and inanimate world. Explanation: Aṇu and sthūla express the god's transcendence of scale. The number twenty-seven refers to a tradition-specific enumeration, not an empirically established physics.
Verse 13 — Gaṇeśapurāṇa 2.85.13
Meaning: The sage depicts Vināyaka in the first age with ten arms and a lion mount, then with six arms and a peacock mount in the next. Explanation: Several forms of Ganesha are mapped onto world ages; the depiction varies by tradition and should not be treated as a single universal iconographic rule. Several forms of Gaṇeśa are mapped onto world ages; the depiction varies by tradition and should not be treated as a single universal iconographic rule.
Verse 14 — Gaṇeśapurāṇa 2.85.14
Meaning: In the third age he is depicted as red, four-armed Gajānana; the peacock-riding form is known as Mayūreśa. Explanation: Mayūreśa is a distinct epithet and local devotional form. The digital sources divide the second- and third-age descriptions across numbered boundaries.
Verse 15 — Gaṇeśapurāṇa 2.85.15
Meaning: In the fourth age a two-armed, smoke-coloured form is called Dhūmaketu, destroyer of hostile beings in the story. Explanation: Dhūmaketu is the name of the smoke-coloured yuga-form in this recension, different from later generic descriptions of Ganesha. Dhūmaketu is the name of the smoke-coloured yuga-form in this recension, different from later generic descriptions of Gaṇeśa.
Verse 16 — Gaṇeśapurāṇa 2.85.16
Meaning: The sage urges Gaurī to protect her son; she expresses concern for the lively child who has already defeated demons. Explanation: A shift from the sage's advice to Gaurī's request occurs inside the numbered unit. The common 27-verse extraction starts here with different segmentation.
Verse 17 — Gaṇeśapurāṇa 2.85.17
Meaning: Gaurī wonders what the child's future deeds may be and asks for protective measures against malevolent forces. Explanation: Gaurī asks for a kavacha to be bound as protection. Its claim about evil beings belongs to the story's supernatural narrative, not a verifiable threat diagnosis.
Verse 18 — Gaṇeśapurāṇa 2.85.18
Meaning: The seer prescribes contemplation of Vināyaka's differing forms and vehicles across the four yugas. Explanation: The metrical meditation is longer than ordinary śloka couplets; the four yuga portraits are retained as one single numbered verse.
Verse 19 — Gaṇeśapurāṇa 2.85.19
Meaning: May Vināyaka protect the crest of the head, and Mahotkaṭa the head itself. Explanation: Śikhā denotes the hair-crest or crown area; Mahotkaṭa is a name of Ganesha. The successive body invocations begin here. Śikhā denotes the hair-crest or crown area; Mahotkaṭa is a name of Gaṇeśa. The successive body invocations begin here.
Verse 20 — Gaṇeśapurāṇa 2.85.20
Meaning: May Kāśyapa guard the forehead, Mahodara the brows, Bhālacandra the eyes and Gajāsya the lips. Explanation: The many epithets—Mahodara, Bhālacandra, Gajāsya—are facets of the same Ganesha figure in this litany; the lips compound requires Sanskrit checking. The many epithets—Mahodara, Bhālacandra, Gajāsya—are facets of the same Gaṇeśa figure in this litany; the lips compound requires Sanskrit checking.
Verse 21 — Gaṇeśapurāṇa 2.85.21
Meaning: May Gaṇakrīḍa protect the tongue, Girijāsuta the chin, Vināyaka speech and Durmukha the teeth. Explanation: Vāc is speech, not merely the organ of voice; the kavacha names both bodily structures and faculties.
Verse 22 — Gaṇeśapurāṇa 2.85.22
Meaning: May Pāśapāṇi guard the ears, Cintitārthada the nose and Ganesha and Gaṇañjaya the face and throat. May Pāśapāṇi guard the ears, Cintitārthada the nose and Gaṇeśa and Gaṇañjaya the face and throat. Explanation: Pāśa is a noose, a traditional attribute in iconography. Gaṇañjaya is a reading of this digital chapter rather than a settled universal name.
Verse 23 — Gaṇeśapurāṇa 2.85.23
Meaning: May Gajaskandha guard the shoulders, Vighnavināśana the chest, Gaṇanātha the heart and Heramba the abdomen. Explanation: Heraṃba and Gaṇanātha associate affection and leadership with the protective image of the deity.
Verse 24 — Gaṇeśapurāṇa 2.85.24
Meaning: May Dharādhara guard the sides, Vighnahara the back and Vakratuṇḍa the private bodily region. Explanation: The private anatomical reference is part of a total-body safeguarding catalogue; readers can understand it without shame or euphemistic distortion.
Verse 25 — Gaṇeśapurāṇa 2.85.25
Meaning: May Gaṇakrīḍa guard the knees and shins, Maṅgalamūrtimān the thighs, and Ekadanta the feet and ankles. Explanation: The Sanskrit reading at this verse varies considerably in digital transcripts. The anatomical sequence is clear but exact forms need a historical print comparison.
Verse 26 — Gaṇeśapurāṇa 2.85.26
Meaning: May Kṣipraprasādana protect the arms, Āśāprapūraka the hands and Padmahasta the fingers and nails. Explanation: The verse continues from limbs to dexterity. Padmahasta literally means lotus-handed, an epithet rather than a new deity.
Verse 27 — Gaṇeśapurāṇa 2.85.27
Meaning: May Mayūreśa safeguard the whole body and Dhūmaketu those parts not separately named. Explanation: The unmentioned regions are explicitly included, making the kavacha a comprehensive symbolic enclosure.
Verse 28 — Gaṇeśapurāṇa 2.85.28
Meaning: May Āmoda guard the front, Pramoda the back, Buddhīśa the east and Siddhidāyaka the southeast. Explanation: Directional guardianship begins with the body facing forward or backward and then the east and southeast.
Verse 29 — Gaṇeśapurāṇa 2.85.29
Meaning: May Umāputra guard the south, Gaṇeśvara the southwest, Vighnahartā the west and Gajakarṇaka the northwest. Explanation: The next four directions form part of the traditional eight-direction map; vighna means obstruction.
Verse 30 — Gaṇeśapurāṇa 2.85.30
Meaning: May Nidhipa guard the north, Īśanandana the northeast, Ekadanta the day and Vighnahṛt the night and twilight. Explanation: The north and northeast complete the directions, followed by protection through day, night and liminal twilight.
Verse 31 — Gaṇeśapurāṇa 2.85.31
Meaning: May the lord bearing noose and goad guard against the threatening beings named in the hymn and protect memory and the three qualities. Explanation: The threatening beings are named in Purāṇic vocabulary. Rajas, sattva and tamas are philosophical qualities, not external spirits.
Verse 32 — Gaṇeśapurāṇa 2.85.32
Meaning: The prayer extends to knowledge, right conduct, prosperity, modesty, reputation, compassion, family, health and livelihood. Explanation: Lakshmi can imply prosperity and auspiciousness; the prayer extends beyond individual safety to relationship and livelihood. Lakṣmī can imply prosperity and auspiciousness; the prayer extends beyond individual safety to relationship and livelihood.
Verse 33 — Gaṇeśapurāṇa 2.85.33
Meaning: The petition includes grandchildren, domestic animals and the household's living resources. Explanation: Goats, sheep, cows and horses reflect the older agrarian household of the text. They are historical context, not a requirement for worship today.
Verse 34 — Gaṇeśapurāṇa 2.85.34
Meaning: The hymn describes writing the kavacha on birch bark and wearing it as a protective amulet, promising freedom from supernatural fear. Explanation: This is a claim about an amulet; it should not be copied as instructions for a talisman or presented as a scientifically proven shield.
Verse 35 — Gaṇeśapurāṇa 2.85.35
Meaning: The traditional fruit-verses promise bodily strength through recitation and success when setting out on a journey. Explanation: The promise of a 'thunderbolt-like' body is devotional hyperbole. It does not substitute for healthcare or travel precautions.
Verse 36 — Gaṇeśapurāṇa 2.85.36
Meaning: The text also promises victory in warfare and names forceful tantric acts such as subjugation and immobilization. Explanation: Māraṇa, uccāṭana, ākarṣaṇa, stambhana and mohana name coercive ritual categories. The work describes historical vocabulary without instructing their performance.
Verse 37 — Gaṇeśapurāṇa 2.85.37
Meaning: It claims that repeating the hymn seven times for twenty-one days fulfils various aims. Explanation: The number seven and period twenty-one days are traditional phalaśruti claims, not a prescribed or guaranteed programme offered by ShivGoraksh.
Verse 38 — Gaṇeśapurāṇa 2.85.38
Meaning: It promises release even to a prisoner condemned by royal power after a specified sequence of recitations. Explanation: A verse about overcoming imprisonment or a sentence cannot be construed as legal advice or grounds for avoiding lawful proceedings.
Verse 39 — Gaṇeśapurāṇa 2.85.39
Meaning: It claims that reciting three times before a royal audience wins influence over the king, courtiers and assembly. Explanation: The medieval idiom of controlling the ruler and his court should not be translated into a promise of manipulation or real-world political power.
Verse 40 — Gaṇeśapurāṇa 2.85.40
Meaning: The teaching is said to pass from Mudgala to Kaśyapa and onward to the sage Māṇḍavya. Explanation: The transmission chain differs sharply from the popular extracted 27-verse form, which often makes Kaśyapa the speaker to Mudgala. This needs independent print collation.
Verse 41 — Gaṇeśapurāṇa 2.85.41
Meaning: The seer says he received the kavacha by grace and characterizes it as auspicious knowledge entrusted to the faithful. Explanation: The last unit spans three half-lines in this chosen transcription. Another digital edition exhibits a duplicate verse-40 line; the material should not be silently harmonized.
Verse 42 — Gaṇeśapurāṇa 2.85.42
Meaning: The closing claim is that the protection so established averts harm attributed to demons and other hostile beings. Explanation: This is the phalaśruti's closing protection claim. The narrative's demons and spirits are mythic categories and not diagnoses for actual hardship.