% Text title            : RiNaharagaNeshastotra
% File name             : RiNaharagaNeshastotra.itx
% Category              : ganesha
% Location              : doc\_ganesha
% Transliterated by     : N.Balasubramanian
% Proofread by          : N.Balasubramanian, KSR
% Description-comments  : Krishnayamala. Nataraja Stava Manjari, (ed.) SV Radhakrishnanji, page 6
% Latest update         : September 12, 2012
% Send corrections to   : sanskrit at cheerful dot c om
%
% This text is prepared by volunteers and is to be used for personal study 
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\engtitle{.. RiNaharagaNeshastotram ..}##
\itxtitle{.. R^iNaharagaNeshastotram ..}##\endtitles ##
kailAsaparvate ramye shambhuM chandrArdhashekharam |
ShaDAmnAyasamAyuktaM paprachCha nagakanyakA || 1||
pArvatyuvAcha \-
devesha parameshAna sarvashAstrArthapAraga |
upAyaM R^iNanAshasya kR^ipayA vada sAmpratam || 2||
shrIshivaH \-
samyakpR^iShTaM tvayA bhadre lokAnAM hitakAmyayA |
tatsarvaM sampravakShyAmi sAvadhAnAvadhAraya || 3||
OM asya shrIR^iNaharamahAgaNapatistotrasya sadAshiva R^iShiH\-
anuShTupChandaH\- shrIR^iNahara mahAgaNapatirdevatA |
glauM bIjam | gaH shaktiH | goM kIlakam | mama R^iNanAshane jape
viniyogaH\- OM gaNesha a~NguShThAbhyAM namaH | R^iNaM Chindhi tarjanIbhyAM
namaH | vareNyaM madhyamAbhyAM namaH | huM anAmikAbhyAM namaH | namaH
kaniShThikAbhyAM namaH | phaT karatalakarapR^iShThAbhyAM namaH | evaM
hR^idayAdinyAsAH |
dhyAnaM \-
sindUravarNaM dvibhujaM gaNeshaM
     lambodaraM padmadale niviShTam |
brahmAdidevaiH parisevyamAnaM
     siddhairyutaM taM praNamAmi devam ||
pa~nchapUjAH |
sR^iShTyAdau brahmaNA samyak pUjitaH phalasiddhaye |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 1||
tripurasyavadhAt pUrvaM shambhunA samyagarchitaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 2||
hiraNyakashipvAdInAM vadhArte viShNunArchitaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 3||
mahiShasya vadhe devyA gaNanAthaH prapUjitaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 4||
tArakasya vadhAt pUrvaM kumAreNa prapUjitaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 5||
bhAskareNa gaNesho hi pUjitashcha svasiddhaye.
sadaiva pArvatIputraH R^iNanAshaM karotu me || 6||
shashinA kAntivR^iddhyarthaM pUjito gaNanAyakaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 7||
pAlanAya cha tapasAM vishvAmitreNa pUjitaH |
sadaiva pArvatIputraH R^iNanAshaM karotu me || 8||
idaM R^iNaharaM stotraM tIvradAridryanAshanam |
ekavAraM paThennityaM varShamekaM samAhitaH || 9||
dAridryaM dAruNaM tyaktvA kuberasamatAM vrajet |
phaDanto.ayaM mahAmantraH sArdhapa~nchadashAkSharaH || 10||
mantro yathA\-
OM gaNesha R^iNaM Chindhi vareNyaM huM namaH phaT |
imaM mantraM paThedante tatashcha shuchibhAvanaH || 11||
ekaviMshati sa~NkhyAbhiH purashcharaNamIritam |
sahasrAvartanAtsamyak ShaNmAsaM priyatAM vrajet || 12||
bR^ihaspatisamo j~nAne dhane dhanapatirbhavet |
asyaivAyutasa~NkhyAbhiH purashcharaNamIritam || 13||
lakShamAvartanAtsamyagvA~nChitaM phalamApnuyAt |
bhUtapretapishAchAnAM nAshanaM smR^itimAtrataH || 14||

iti shrIkR^iShNayAmalatantrAntargataM R^iNaharagaNapatistotraM sampUrNam |


##
Encoded, proofread, and commentary by N.Balasubramanian

COMMENTS:- There are many hymns in praise of Lord Ganesha. He is
to be worshipped at all times and in particular at the start of
any new venture to ensure its success. But the worship of the Lord
need not be limited only to warding off obstacles in our life. He is
indeed the Supreme Being waiting to bless us with all we want. One
of His names (No.298) that appears in the popular Vishnu sahasranama
stotram is##kAmapradaH## meaning He grants in plenty the desires of
His devotees.##bhaktebhyaH kAmAn prakarSheNa dadAtIti kAmapradaH |##
This means that one may ask Him for anything that is `proper' - that
is not against the mandates of the shahstras and be sure it will be
granted. In Gita (7-11) He mentions that He indeed is behind all such
`proper' desires.##dharmAviruddho bhUteShu kAmo.asmi bharatarShabha .##
So, we may seek any thing that is `proper' from Him. This includes even
mokSha. But true devotees seek only devotion to Him.  The best example
of this kind of unalloyed devotion is the prayer by Kulashekara in his
Mukundamala. Please read this moving prayer.##
    nAsthA dharme na vasunichaye naiva kAmopabhoge
         yadyadbhavyaM bhavatu bhagavan pUrvakarmAnurUpam |
    etatprArthyaM mama bahumataM janmajanmAntare.api
         tvatpAdAmbhoruhayugagatA nishchalA bhaktirastu ||##
Our sages have categorised all the desires the humans can
possibly have into four types. They are called as goals of life or
##puruShArthAH##. They are called dharma, artha, kama and finally
mokSha. The first three pertain to the life here. Dharma means performing
the duties as ordained by the shastras. The result will be punyam or
merit. This will yield better quality of life here and even life in
higher worlds. Artha means material possessions and includes money,
houses, family and friends. Properly earned and used these should
yield happiness. Kama means enjoyment resulting from the previous goal
artha. MokSha means liberation from the cycle of births and deaths. In
the above poem Kulashekara says that he is not interested in the first
three goals as said above. He says let anything happen as ordained by
fate or according to the past karma. What he wants from the Lord is only
unwavering devotion to His lotus feet. Then it becomes His responsibility
to take care of the devotee's wants. He had given this assurance in Gita
(9-22).##
     ananyAshchintayanto mAM ye janAH paryupAsate |
     teShAM nityAbhiyuktAnAM yogaxemaM vahAmyaham ||##
However, most of us are not so mature as Kulashekara and are troubled
with day-to-day problems. So we pray to Him and seek His help. There is
nothing wrong in this. Krishna classifies devotees into four types. The
first one is the one who is troubled. (Gita - 7-16). Can anyone claim
to be free from troubles? God helps such people also. In fact He terms
these people as good ones (##sukR^itinaH##) since they have turned to
Him on some pretext.##
     chaturvidhA bhajante mAM janAH sukR^itino.arjuna |
     Arto jij~nAsurarthArthI j~nAnI cha bhararShabha ||##
This particular hymns is one such and prays to Him for relief from
(##R^iNam##) debt. Debt means money etc., owed to some one. But the
word debt has another meaning. It may be surprising or even shocking
to know that according to our shastras everyone is born a debtor with
three debts. This said as follows:-##
     jAyamano vai brAhmaNo tribhirR^iNavAn jAyate\, brahmacharyeNa
     R^iShibhyaH\, yaj~nena devebhyaH\, prajayA pitR^ibhyaH |##
             Taittariya samhita (VI.3.10)
One is a debtor to rishis, devas and pitrus or the manes.
These debts can be cleared by brahmacharyam - celebacy, yagna -
sacrifices and praja - progeny. So it is said that :-##eSha vAnR^iNaH
yaH putrI yajvA brahmachArivAsI .## Kalidasa says in his Raghuvamsa (8-30)
that the king Aja freed himself from these debts as said here.##
     R^iShidevagaNasvadhAbhujAM shrutayAgaprasavaiH sa pArthivaH |
     anR^iNatvamupeyivAnbabhau paridhermukta ivoShNadIdhitiH ||##
It is to be noted that these debts will pursue us as long as we continue
to take births. And the cycle of birth and death is said to be indeed
endless. CF. Gita (2-27)##jAtasya hi dhruvo mR^ityurdhruvaM janma
mR^itasya cha .## This sounds highly discouraging. Does this mean that
we are caught in an endless cycle? Fortunately the answer is `no'.
The Lord also says later on (8-15) that once a person manages to reach
Him the person is freed from this sinister cycle of births and deaths.##
     mAmupetya punarjanma duHkhAlayamashAshvatam |
     nApnuvanti mahAtmAnaH sa.nsiddhiM paramAM gatAH ||##
The method to reach Him has been given in detail in Gita and other
scriptures.  By intense devotion to God one purges his mind of all
bad tendencies lurking in the mind. Once the mind is thus made pure God
provides a suitable guru who will guide him further in the spiritual path
towards liberation. Thus we should worship Lord Ganesha with devotion
and He will take care of our spiritual progress by giving us all we need
including the spiritual wisdom.  He had vouchsafed in Gita (10-10).##
     teShAM satatayuktAnAM bhajatAM prItipUrvakam |
     dadAmi buddhiyogaM taM yena mAmupayAnti te ||##
He is omniscient God and is worshipped by all sages and wise men.
The following vedic prayer says this.##
     AUM gaNAnAM tvA gaNapati .N havAmahe kaviM kavInAmupamashravastamam |
     jyeShTharAjaM brahmaNAM brahmaNaspata A naH shR^iNvannUtibhissIda sAdanam ||
          AUM shrI mahagaNapataye namaH |##
The above mantra salutes Lord Ganapathi and describes Him as the chief
of the hosts of the gods. He is the omniscient and behind the wise. He
is of infinite glory and lord of the vedas, The hymn given in the
beginning tells that Ganesha was worshipped by Brahma, Vishnu, Shiva,
Devi, Kumara, Vishvamitra the sage etc. This shows that Ganesha who is
talked about herein is verily the Supreme Being. So by being devoted
to Him we can rest assured that He will take care of all our needs,
both secular and spiritual.

The last verse (No.10) is the##phalashruti## gives the benefit
of reciting the verses.  It says that one who recites the verses
with sincerity for one year will become as rich as Kubera the god
of wealth. It may be difficult to believe this statement. But the
great acharya Shri Vedanta Desika, when he was invited to the court
of a ruler to be the poet there, said that he will never seek the
patronage of the rich or kings who rule over a small piece of land
for few years; but would prefer to serve the Lord. He cites the story
of Kuchela who was too poor to offer any present to Krishna who was
the king of Dwaraka. He carried a small quantity of hand pounded rice
with him and offered it to Krishna. Krishna accepted it with great
pleasure and relished it.  In return for this meagre offering He
made Kuchela as rich as Kubera.  Please read the verse given below.##
    xoNIkoNashatA.nsha pAlana kalAdurvAragarvAnala\-
         xubhyatxudranarendra chATurachanAn dhanyAn na manyAmahe .
    devaM sevitumeva nishchinumahe yo.asau dayAluH purA
         dhAnAmuShTimuche kuchelamunaye datte sma vitteshatAm ..##
Krishna says this clearly in Gita (7-23). He says that those who
worship Him get unlimited benefit while those who seek to worship
others get benefits that are short lived. This is because of
the fact that those whom we approach for some benefit themselves
suffer from many limitations including limited lives. So people who
seek favours from others and not from the Lord cannot be called as
intelligent because the effort involved in the worship is the same
in both cases.##
    antavattu phalaM teShAM tadbhavatyalpamedhasAm .
    devAn devayajo yAnti madbhaktA yAnti mAmapi ..##
So we should worship Him the Supreme Being who is here depicted
as Ganesha.
}

The text above is enhanced with viniyoga and phalasrutiH
compared to the original with 10 verses for which comments
are given.
Encoded, proofread, and commentary N.Balasubramanian

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