Ganesha Ashtottara Shatanama Stotram
गणेश अष्टोत्तरशतनाम स्तोत्रम्
What is the Ganesha Ashtottara Shatanama Stotram?
Ganesha Ashtottara Shatanama Stotram The Ganesha Ashtottara Shatanama Stotram is a short Sanskrit hymn that praises Lord Ganesha through 108 of his names, woven into 17 flowing shlokas. It opens with 'Vinayako Vighnarajo Gauriputro Ganeshwarah' and names him as the remover of obstacles, the giver of wisdom and success, and the son of Parvati. It ends with a phalashruti that promises whoever recites it with simple offerings will have their wishes met and their obstacles cleared.
If you have ever wanted one complete way to call on Ganesha by name, this is it. The Ganesha Ashtottara Shatanama Stotram gathers 108 of his names into a compact hymn you can finish in a few minutes, and each name is a small doorway into how he is understood: as Vighnaraja who commands every obstacle, Vanipradayaka who loosens the tongue, and Siddhibuddhiprada who gives both success and the good sense to use it well.Below you will find the full stotram in Sanskrit and English transliteration, a plain-language meaning for every verse, and simple notes on when and how to chant it. Nothing here is padded out. The 108 names carry the weight on their own.
Ganesha Ashtottara Shatanama Stotram (Sanskrit & English)
Verses 1 to 15 string together the 108 names of Ganesha. Verse 16 turns to the worshipper, and the closing Phalashruti names the offerings and the reward. A few regional recensions order some names differently, so small variations between printed books are normal.
vinayako vighnarajo gauriputro ganeshvarah |
skandagrajo’vyayah puto daksho’dhyaksho dvijapriyah ||
विनायको विघ्नराजो गौरीपुत्रो गणेश्वरः ।
स्कन्दाग्रजोऽव्ययः पूतो दक्षोऽध्यक्षो द्विजप्रियः ॥
Meaning
The opening verse gathers his most familiar titles. He is Vinayaka, the leader who answers to no one above him, and Vighnaraja, the king who commands every obstacle. Calling him Gauriputra and Ganeshvara roots him in his family as Parvati's son and the chief of Shiva's hosts, while Avyaya and Puta point to a nature that never wears out and never stains. The verse ends by naming him able and skilful (Daksha), watchful over all (Adhyaksha), and fond of those devoted to sacred learning.
agnigarvacchidindrashriprado vanipradayakah |
sarvasiddhipradah sharvatanayah sharvaripriyah ||
अग्निगर्वच्छिदिन्द्रश्रीप्रदो वाणीप्रदायकः ।
सर्वसिद्धिप्रदः शर्वतनयः शर्वरीप्रियः ॥
Meaning
Here he is praised as the one who humbled the pride of fire and who hands Indra his royal splendour. Two gifts matter most to a devotee: Vanipradayaka, the giver of clear speech, and Sarvasiddhiprada, who grants every kind of success. He is again placed within his lineage as Sharva's, that is Shiva's, own son.
sarvatmakah srishtikarta devanikarchitah shivah |
siddhibuddhipradah shanto brahmachari gajananah ||
सर्वात्मकः सृष्टिकर्ता देवानीकार्चितः शिवः ।
सिद्धिबुद्धिप्रदः शान्तो ब्रह्मचारी गजाननः ॥
Meaning
The names widen to the cosmic. He is the self within everything and the one who sets creation going, honoured even by the assembled ranks of gods. For the worshipper the key pair is Siddhi and Buddhi, practical success married to good judgement, which he gives freely. The verse closes gently on his best-loved form, Gajanana, the elephant-faced one.
dvaimaturo munistutyo bhaktavighnavinashanah |
ekadantashchaturbahushchaturah shaktisamyutah ||
द्वैमातुरो मुनिस्तुत्यो भक्तविघ्नविनाशनः ।
एकदन्तश्चतुर्बाहुश्चतुरः शक्तिसम्युतः ॥
Meaning
Dvaimatura recalls the tradition that he had two mothers, and Munistutya that the great sages sing his praise. The heart of the verse is Bhaktavighnavinashana, the one who wipes out the troubles of those who trust him. It also fixes his familiar likeness: the single tusk, the four arms, the quick wit, and his union with divine power.
lambodarah shurpakarno harirbrahmaviduttamah |
kavyo grahapatih kami somasuryagnilochanah ||
लम्बोदरः शूर्पकर्णो हरिर्ब्रह्मविदुत्तमः ।
काव्यो ग्रहपतिः कामी सोमसूर्याग्निलोचनः ॥
Meaning
Fond images fill this verse: the generous belly, the wide fan-like ears. He is called the finest among those who know the Absolute, a lord over the planets, and one whose three eyes hold the moon, the sun and fire.
pashankushadharashchando gunatito niranjanah |
akalmashah svayam siddhah siddharchitapadambujah ||
पाशाङ्कुशधरश्चण्डो गुणातीतो निरञ्जनः ।
अकल्मषः स्वयं सिद्धः सिद्धार्चितपदाम्बुजः ॥
Meaning
The noose and goad in his hands are gentle tools, one to draw the devotee close, one to steer him along. The verse balances his fierce side (Chanda) with his purity, calling him spotless and beyond the three strands of nature. Even the perfected siddhas, it says, worship the lotus of his feet.
bijapuraphalasakto varadah shashvatah kriti |
dvijapriyo vitabhayo gadi chakrikshuchapadhrit ||
बीजापूरफलासक्तो वरदः शाश्वतः कृती ।
द्विजप्रियो वीतभयो गदी चक्रीक्षुचापधृत् ॥
Meaning
A homely detail opens the verse, his liking for the pomegranate, set beside the grand promise of Varada, the giver of boons. He is eternal, fearless in himself and freeing others from fear, and he carries the mace, the discus and the well-loved sugarcane bow.
shrido’ja utpalakarah shripatistutiharshitah |
kuladribhetta jatilashchandrachudo’mareshvarah ||
श्रीदोऽज उत्पलकरः श्रीपतिस्तुतिहर्षितः ।
कुलाद्रिभेत्ता जटिलश्चन्द्रचूडोऽमरेश्वरः ॥
Meaning
He is the giver of wealth and the unborn one, a lotus in his hand, delighted by sincere praise. The later names lean toward his Shaiva kinship, matted locks and a crescent on the crown much like his father, and crown him lord of the immortal gods.
nagayajnopaviti cha kalikalmashanashanah |
sthulakanthah svayankarta samaghoshapriyah parah ||
नागयज्ञोपवीती च कलिकल्मषनाशनः ।
स्थूलकण्ठः स्वयङ्कर्ता सामघोषप्रियः परः ॥
Meaning
The serpent worn as his sacred thread is a striking picture of mastery over fear. He is named the one who burns away the failings of this darkened age, the thick-necked lord who loves to hear the Sama Veda chanted, supreme, and the maker of his own being.
sthulatundo’granirdhiro vagishah siddhidayakah |
durvabilvapriyah kantah papahari samahitah ||
स्थूलतुण्डोऽग्रणीर्धीरो वागीशः सिद्धिदायकः ।
दूर्वाबिल्वप्रियः कान्तः पापहारी समाहितः ॥
Meaning
The broad trunk and the title of foremost leader open a verse full of warmth. He is the lord of speech and the giver of success, and he loves the simplest offerings, a few blades of durva grass and a bilva leaf. He is called lovely to behold, a remover of wrongdoing, and perfectly composed.
ashritashrikarah saumyo bhaktavanchitadayakah |
shanto’chyutarchyah kaivalyo sachchidanandavigrahah ||
आश्रितश्रीकरः सौम्यो भक्तवाञ्छितदायकः ।
शान्तोऽच्युतार्च्यः कैवल्यो सच्चिदानन्दविग्रहः ॥
Meaning
For anyone who takes shelter in him he becomes Ashritashrikara, the one who turns toward their good fortune, gentle and ready to grant what the heart asks. The verse rises to its highest note by calling him liberation itself and a living form of pure being, awareness and joy.
jnani dayayuto danto brahmadveshavivarjitah |
pramattadaityabhayado vyaktamurtiramurtiman ||
ज्ञानी दयायुतो दान्तो ब्रह्मद्वेषविवर्जितः ।
प्रमत्तदैत्यभयदो व्यक्तमूर्तिरमूर्तिमान् ॥
Meaning
He is the knower who is also full of mercy, self-mastered, and without a trace of ill will toward what is holy. To reckless demons he is a source of dread, yet the verse ends on a quiet paradox: he wears a visible form and at the same time is beyond all form.
shailendratanujotsangakhelanotsukamanasah |
svalavanyasudhasarajitamanmathavigrahah ||
शैलेन्द्रतनुजोत्सङ्गखेलनोत्सुकमानसः ।
स्वलावण्यसुधासारजितमन्मथविग्रहः ॥
Meaning
Just two long, affectionate names make up this verse. The first pictures him as a child, happy to play in the lap of Parvati, daughter of the mountain-king; the second says his own loveliness, sweet as nectar, outshines even Kamadeva, the god of desire.
samastajagadadharo mayi mushakavahanah |
ramarchito vidhishchaiva shrikantho vibudheshvarah ||
समस्तजगदाधारो मायी मूषकवाहनः ।
रमार्चितो विधिश्चैव श्रीकण्ठो विबुधेश्वरः ॥
Meaning
He holds up the whole world and holds its illusion in his hand, yet rides humbly on a mouse. The closing names identify him with the great powers: worshipped by Lakshmi, one with Brahma the ordainer and with Shiva, and sovereign over the wise gods.
chintamanidvipapatih paramatma gajananah |
hrishtastushtah prasannatma sarvasiddhipradayakah ||
चिन्तामणिद्वीपपतिः परमात्मा गजाननः ।
हृष्टस्तुष्टः प्रसन्नात्मा सर्वसिद्धिप्रदायकः ॥
Meaning
He reigns over Chintamani, the fabled island of the wish-fulfilling jewel, and is the Supreme Self in his elephant-faced form. The verse leaves us with his mood, glad, content and serene of heart, and repeats the promise that he grants every good outcome.
ashtottarashatenaivam namnam vighneshvaram vibhum |
yah pujayedanenaiva bhaktya siddhivinayakam ||
अष्टोत्तरशतेनैवं नाम्नां विघ्नेश्वरं विभुम् ।
यः पूजयेदनेनैव भक्त्या सिद्धिविनायकम् ॥
Meaning
The hymn now turns to the worshipper. Whoever recites these one hundred and eight names and worships the all-pervading lord of obstacles, the Siddhi-Vinayaka, with real devotion is promised the reward that the closing verse spells out.
Phalashruti
durvadalaih bilvapatraih pushpairva chandanakshataih |
sarvankamanavapnoti sarvavighnaih pramuchyate ||
दूर्वादलैः बिल्वपत्रैः पुष्पैर्वा चन्दनाक्षतैः ।
सर्वान्कामानवाप्नोति सर्वविघ्नैः प्रमुच्यते ॥
Meaning
The closing verse keeps the offerings deliberately humble: durva grass, a bilva leaf, a few flowers, some sandal paste and unbroken rice. Bring these with faith, it says, and every wish is fulfilled and every obstacle is loosened and let go.
Meaning & Significance
The name of the hymn tells you its shape. Ashtottara-shata means ‘a hundred and eight,’ and nama means ‘name,’ so this is Ganesha honoured by 108 of his names, one after another, in verse. The number 108 recurs across Hindu practice for its own reasons, but the point of a shatanama is simple: instead of a single word for the divine, you approach him from a hundred and eight angles at once.
Read the meanings together and a picture forms. Some names are affectionate and physical, the large belly, the fan ears, the single tusk. Some are about what he does for you, giving speech, wisdom, success and courage. Others reach for the infinite, calling him the self of all, liberation itself, a form made of being, consciousness and bliss. A single hymn can hold the friendly household deity and the supreme reality without any strain, and that is much of why it is loved.
How to Chant the Ganesha Ashtottara Shatanama Stotram
- Sit and settle – Face a picture or idol of Ganesha, light a lamp or an incense stick, and take a few slow breaths before you begin.
- Offer what you have – Keep some durva grass, a bilva leaf or a flower ready, exactly the offerings the stotram itself names. A pinch of akshata rice and sandal paste is enough.
- Recite verse by verse – Read each shloka aloud at an even pace. If the Sanskrit is new to you, follow the English transliteration line and let the rhythm settle over a few days.
- Dwell on the names – Let the meaning of at least a few names land as you go, rather than racing to the end. The hymn is a slow introduction, not a sprint.
- Close with the phalashruti – Finish with the last verse, offer your simple items, and sit quietly for a moment before you get up.
What Are the Benefits of Chanting?
Devotees turn to this stotram for a handful of practical and inner reasons.
- Clears obstacles: As Vighnaraja and Bhaktavighnavinashana, Ganesha is invoked here specifically to remove the blocks in a devotee's path, which is why the hymn is favoured before any new venture.
- Gives wisdom with success: The names Siddhi and Buddhi come as a pair, asking not just for results but for the good sense to handle them, a balance many chant for before exams, work or decisions.
- Loosens speech and expression: He is called Vanipradayaka and Vagisha, the lord of speech, so students, writers and speakers often keep this stotram in their routine.
- Simple to offer: The closing verse names durva grass, a bilva leaf, a flower, sandal and rice, so anyone can complete the worship without elaborate arrangements.
- Steadies the mind: Reciting 108 names in order is a gentle focus practice, and the hymn's own words, glad, content and serene, describe the mood it tends to leave behind.
- A complete daily devotion: Because it opens with invocation and ends with a phalashruti, it works as a full, self-contained recitation rather than a fragment.
Who Composed This Stotram?
The colophon of the most widely printed recension places this hymn in the Bhavishyottara Purana, closing with the Sanskrit line iti bhaviṣyōttarapurāṇē vināyakāṣṭōttaraśatanāma stōtram. In practice it circulates as part of the broad body of Ganesha stotras drawn from the Purana literature, and you will often see it printed alongside hymns from the Ganesha and Mudgala Puranas in the same collections.
One clarification helps here, because two different Ganesha hymns share almost the same name. This one is the 108-name stotram that begins ‘Vinayako Vighnarajo,’ where the names are strung into verse the way the Vishnu Sahasranama lists its names. A separate 108-name stotram from the Mudgala Purana, framed as a dialogue involving Yama, begins ‘Ganesha Heramba Gajanana’ and uses a repeating refrain. They are not the same text. The version on this page follows the Stotranidhi and Hariome readings, and a few printed books order some of the middle names slightly differently.
Frequently Asked Questions
What is the Ganesha Ashtottara Shatanama Stotram?
It is a Sanskrit hymn that praises Lord Ganesha through 108 of his names, arranged into 17 shlokas. It opens with 'Vinayako Vighnarajo Gauriputro Ganeshwarah,' runs through names that describe his form, his gifts and his cosmic nature, and closes with a phalashruti on the reward of reciting it. The name literally means 'the stotram of the hundred and eight names of Ganesha.'
Are there really 108 names of Ganesha in it?
Yes. Ashtottara-shata means one hundred and eight, and the hymn is built to carry exactly that many names of Ganesha across its verses. Because a few regional recensions swap or reorder some names, individual printed lists can differ slightly, but the count and the intent stay the same.
When is the best time to chant it?
Early morning after a bath, ideally in the Brahma Muhurta, is the traditional choice. Chaturthi days, and Sankashti and Vinayaka Chaturthi in particular, are considered especially auspicious, and many devotees recite it during Ganesh Chaturthi or before starting anything new.
What are the benefits of chanting the Ganesha Ashtottara Shatanama Stotram?
It is chanted mainly to clear obstacles, since Ganesha is invoked here as Vighnaraja and the destroyer of devotees' troubles. Beyond that, the names ask for wisdom together with success, for clear speech, and for a steady, calm mind. The closing verse promises that a sincere reciter has their wishes fulfilled and is freed from every obstacle.
Which offerings does the stotram mention?
The final verse names durva grass, bilva leaves, flowers, sandal paste and unbroken rice (akshata). These are deliberately humble items, and the point is that devotion, not expense, completes the worship.
Is this the same as the 'Ganesha Heramba Gajanana' stotram from the Mudgala Purana?
No, though the two are easy to confuse. Both are 108-name hymns, but the one on this page begins 'Vinayako Vighnarajo' and lists the names in the style of a sahasranama. The Mudgala Purana version begins 'Ganesha Heramba Gajanana,' is framed as a dialogue involving Yama, and uses a repeating refrain. Different texts, both dear to devotees.
॥ ॐ गं गणपतये नमः ॥