Skandapurana 4.56

Skanda said:

Then, having taken the command of Īśa, the Elephant-faced one departed

from Mount Mandara, contemplating the means for Śambhu's arrival in Kāśī.

Reaching Vārāṇasī swiftly, moving rapidly on his chariot, the lord,

assuming the form of a brahmin, entered while praised by auspicious omens.

Becoming an old astrologer, entering the inner apartments,

he moved about the center of the city, bringing delight to the citizens.

Causing dreams himself to appear to men during the night,

in the morning he went to their homes and told them their strengths and weaknesses:

"What occurred in a dream seen by you tonight,

I shall tell you that very thing to satisfy your curiosity.

As you slept at night in the fourth watch, a great lake

was seen, and therein you, sinking and sinking, reached the bank;

in its mud, slimy with water, you were repeatedly submerged and emerged.

The fruition of this bad dream is great and causes intense fear.

And oh, the shaven-headed person in reddish-brown robes who was seen by you,

he will cause great and terrible distress.

A solar eclipse was seen at night, which surely brings great calamity;

the pair of rainbows that was observed at night is not auspicious.

The sun, having arrived in the west, struck down to the earth's surface

the cool-rayed moon rising in the sky; that indicates danger to the kingdom.

The pair of comets that was seen fighting each other

simultaneously is not auspicious; it leads solely to the ruin of the realm.

That you saw yourself with your hair and teeth falling out,

and being led toward the south, is terrifying even for your family.

The breaking of the palace banner that was seen by you at night's end,

know that to cause the ruin of the kingdom, destined for a great disaster.

In a dream the city was flooded by the waves of the ocean of milk;

within three or four fortnights, I suspect, there will be great alarm for the citizens.

Since in a dream you were carried southward by a vehicle drawn by monkeys,

therefore, O wise one, abandoning the city is the means to avert it.

The single weeping woman seen by you at the close of night,

with disheveled hair and stripped of garments, that woman departed like royal fortune.

Since the pinnacle of the temple was seen by you falling down,

in just a few days there will be the downfall of the kingdom."

The city was surrounded on all sides in a dream by herds of deer,

crying loudly and incessantly; within a month it must surely become desolate. // 18

By rapacious owls, vultures, and other [birds] wheeling above the city,

some sudden misfortune is indicated, for certain, to its inhabitants. // 19

Constantly declaring many such ominous dreams and portents this way and that,

that Lord of Obstacles drove out many of the city's residents. // 4.2.56.20

Before some, pointing out the movements of the planets, he would say:

“Saturn, Venus, and Mars positioned in a single zodiac sign are not auspicious. // 21

This cometary body in the sky, having traversed the constellation of the Seven Seers,

has moved into the western quarter; it portends the destruction of the ruler of men. // 22

Saturn, having moved at rapid pace, is now retrograde in course;

joined with a malefic planet, this combination is not considered favorable here. // 23

The earthquake that took place on the day just past

causes great trembling even in my heart, O citizens! // 24

This meteor that rushed from the northern to the southern quarter

and vanished into thin air with a thunderclap—it is not auspicious. // 25

That sacred tree of deep roots in the town square, which was uprooted

by the fury of a great gale, foretells a terrible calamity. // 26

At sunrise, atop a withered tree in the east,

this crow caws repeatedly, harsh, screeching, and inspiring fear. // 27

In the middle of the marketplace, two forest-dwelling

deer suddenly appeared, fleeing in pursuit before the citizens—an ominous sign. // 28

Since blossoms are seen on the mango trees here in the autumn season,

I foresee great danger of untimely death for the citizens.” // 29

Having inspired panic in this manner, some citizens were driven out

from the city by that creator of obstacles in the guise of a false brahmin. // 4.2.56.30

Then, having entered into the inner royal quarters by his magical power,

he revealed things only directly seen and became an object of complete trust for the women: // 31

“Ninety-three sons were born to you, O lady of auspicious marks;

one among them, mounted on a horse, fell in the outer avenue and died. // 32

This pregnant maiden, however, will give birth to an auspicious daughter;

she who was formerly unfortunate has now become fortunate. // 33

This one is exceedingly dear to the king among his queens;

a pearl ornament from his own chest was given to her by the king. // 34

It is inferred that only five to seven days have passed

since two villages were promised to be given to her by the king in his favor.” // 35

Thus, by telling things that could be verified, the brahmin gained the respect of the queens;

and they praised his many virtues before the king, even in his absence: // 36

“Oh, how exceedingly discerning in all matters is this vipra!

Good-natured, handsome, speaking truth, and measured in speech; // 37

free from greed, generous, upright in conduct, self-controlled;

content even with very little, averse to accepting gifts; // 38

having conquered anger, with a pleasant countenance, free from envy and deceit;

grateful, beaming with goodwill, averse to speaking ill of others; // 39

an instructor in virtue, virtuous in soul, devoted to every vow;

pure, of stainless conduct, learned in the Śruti and Smṛti; // 4.2.56.40

steadfast, versed in sacred histories, all-seeing, approved by all;

skilled in the collection of arts, foremost among knowers of astronomy; // 41

forbearing, of noble lineage, ungrudging, an enjoyer, of immaculate mind—

endowed with such qualities, no one else has ever been seen anywhere.” // 42

In this manner, extolling the multitude of his virtues at every step,

the women residing in the harem passed their time pleasantly. // 43

Once, finding an opportune moment with King Divodāsa,

the queen named Līlāvatī reported concerning him to the king: // 44

“O King, there is an aged brahmin, advanced in virtues, exceptionally discerning;

he must be seen—he is the supreme treasure of Vedic wisdom incarnate.” // 45

Permitted by the king, the queen sent a clever female attendant

and brought that vipra, who seemed like Vedic splendor embodied. // 46

The king also, seeing that earthly god approaching from afar,

rejoiced, saying in his heart: “Where there is such form, there reside [noble] virtues.” // 47

Welcomed by the king rising and taking two or three steps forward,

he delighted him with blessings born of the four Vedas. // 48

Having bowed, he accepted the seat respectfully offered by the king;

then the king was asked after his welfare by him. // 49

Both being well and both skilled in discourse,

the best of brahmins and the ruler of the earth were delighted by mutual questions and answers. // 4.2.56.50

At the conclusion of the conversation, the brahmin was sent home by the king;

having received honour and high veneration, he returned to his hermitage. // 51

When the brahmin had gone to his hermitage, King Divodāsa

extolled the brahmin profusely in the presence of Līlāvatī: // 52

“O great queen, very wise Līlāvatī, lover of virtue!

Just as you described him, so is the brahmin—and even more virtuous than that. // 53

He knows all the past, and he perceives the present;

in the morning he must truly be summoned and asked something about the future.” // 54

With abundant resources of great magnificence and manifold great enjoyments, [the night passed];

when the night had brightened into morning, the king summoned the brahmin. // 55

Having honoured that brahmin with devotion by offering fine silk garments and other gifts,

the king, in private, questioned that brahmin about what lay in his heart: // 56

The king said:

“It is certain to me that you appear as a peerless, foremost brahmin;

my thought is that no other possesses an intellect discerning of truth as yours does. // 57

Seeing you—greatly wise, calm, self-restrained, a treasure of austerity—

I desire to ask something, O brahmin; explain it truly! // 58

This earth has been ruled by me as not even other earthly rulers [have ruled it];

to the limit of prosperity, celestial pleasures have been enjoyed by me in many ways. // 59

More than my own begotten sons, day and night without wearying,

having forcefully subdued the wicked, these subjects have been protected [by me]. // 4.2.56.60

Except for worshiping the feet of brahmins, I know no other good deed.

What is the use here of my speaking this which should not be spoken? // 61

Yet now my mind seems despondent regarding all actions;

therefore, O noble one, best of virtuous men, reflect upon the auspicious outcome and tell it to me.” // 62

The brahmin said:

“Even the slightest duty that may concern kings in this world

must always be spoken in private by a wise person when questioned. // 63

Even a minister, unasked, should not speak before a king,

fearing great disgrace, even the least thing in this matter. // 64

If asked, I shall speak here—have no doubt about that;

because of that, the cause of world-weariness in your mind will truly depart. // 65

Listen, O king of great intellect! I do not speak untruth:

You are valorous, exceedingly heroic, and always fortunate. // 66

Endowed as you are with merit, fame, and intellect,

I think that even the lord of the thirty [gods] in Amarāvatī is not so. // 67

In wisdom I consider you Bṛhaspati; in graciousness, the moon;

in brilliance you are the sun; in majesty, fire. // 68

In strength you are the wind; in bestowal of wealth you are Kubera;

in commanding authority you are Rudra; on the battlefield you are Nirṛti. // 69

A fetterer of the wicked, you are Varuṇa; in restraining the unrighteous, you are Yama;

by your supremacy you are great Indra; in forbearance you are the earth. // 4.2.56.70

In propriety you are the ocean; in greatness you are the Himavat;

in statecraft you are Śukra; in kingship you are equal to Manu. // 71

A dispeller of torment like a rain cloud, pure like the name of the Gaṅgā,

you are a grantor of a good destination to all creatures, like Kāśī. // 72

You are Rudra in the form of destruction, the four-armed [Viṣṇu] in preservation;

you are Brahmā according to ordinance; Sarasvatī is in your lotus face. // 73

Lakṣmī rests in your lotus hand; in your wrath is the halāhala poison;

nectar is your very speech; your arms are the two sons of Aśvinī. // 74

What is it, then, that is not in you, O king? For you are comprised of all the gods!

Therefore, the auspicious outcome for you is known to me in truth. // 75

Beginning from this day, O king, on the eighteenth day,

a certain brahmin from the north, having arrived, will surely instruct you.” // 76

You must carry out his word without deliberation, O king.

Then everything residing in your heart will surely be accomplished, O noble-minded one.

Having spoken thus and taken leave of the king, having obtained his permission, the best of the twice-born

entered his own hermitage, pleased; and the king was filled with wonder.

Thus the entire city was brought under his control by the conqueror of obstacles,

together with its citizens, its inner apartments, and the king, through his own illusory power.

Then, considering himself to have accomplished his purpose, that conqueror of obstacles,

having divided himself in many ways, took up residence in Kāśī.

When that Divodāsa was not there formerly, O pot-born one,

the lord of the gaṇas adorned his own place from that time.

When King Divodāsa had been expelled by Viṣṇu,

and the city was renewed again by Viśvakarman,

the God himself came from Mount Mandara to the beautiful city

of Vārāṇasī, and first of all praised the leader of the gaṇas.

Agastya said:

How was the conqueror of obstacles praised by the blessed Lord, the God of gods?

And how did that Vināyaka divide himself in many ways?

Under what various names did he establish himself in the city of Kāśī?

Tell me all this in brief, O six-faced one.

Hearing what was spoken by the pot-born one, the six-faced one

duly told the auspicious narrative of the king of the gaṇas.

Thus ends the fifty-sixth chapter, named “The Manifestation of Gaṇeśa's Māyā,” in the second half of the Kāśīkhaṇḍa, in the fourth [book] of the venerable Skanda Mahāpurāṇa, in the compilation of eighty-one thousand [verses].

Skanda said: / The Lord of the Universe, accompanied by the Universal Mother and by me, O best of sages, / preceded by Nandin and Bhṛṅgin, along with Mahāśākha and Viśākha, / accompanied by Naigameya, surrounded on all sides by the Rudras, / joined by divine seers, praised by Sanaka and the others, / acclaimed by the rulers of all temples and the guardians of the quarters, / shown the sacred fords by the personified tīrthas, his auspiciousness sung by gandharvas, / worshipped by apsarases with sprout-like dancing hands, / cheered on all sides by celestial instruments unstruck in the sky, / the faces of the quarters deafened by the seers' chanting of the Veda, / praised by multitudes of cāraṇas, surrounded on all sides by aerial chariots, / showered on every side with roasted grains falling from the handfuls of the brides of heaven, Mahādeva, his bodily hairs standing on end with intense joy, / presented with offerings of garlands by many hosts of vidyādharīs, / acclaimed by yakṣas, guhyakas, siddhas, and sky-dwellers, / with auspicious entry-omens made before him by deer and birds, / praised by kinnarīs and kinnaras with delighted faces, / his grand festival celebrated by Viṣṇu, Mahālakṣmī, Brahmā, Viśvakarman, / the lord Nandin, and Gaṇeśa, / with the waving-of-lights ritual performed all around him by serpent maidens, / Mahādeva entered the auspicious city of Vārāṇasī. / Descending from the lord of bulls while all the gods looked on, / the bull-bannered Lord embraced the ruler of the gaṇas and said: / “That I have attained the auspicious city of Vārāṇasī, / which was exceedingly difficult even for me to reach, is indeed the grace of this child. / For what is difficult to accomplish even for a father on the surface of the three worlds / can be easily accomplished by his son; the example for this is seen in me. / By this elephant-faced one, through the abundance of his own intellect, / something was enacted here in such a way that my attainment of Kāśī might take place. / Truly I am a father with a worthy son, since what had long been contemplated by me

was brought to hand as my desired object by his own prowess.” / Having spoken thus, the destroyer of the three cities, praised by Indra and the others, / exceedingly pleased and joyful, [praised] the elephant-faced one with clear words: / Śrīkaṇṭha said: / “Victory, O prime creator of obstacles, O remover of obstacles for devotees! / O subduer of unhindered obstacles, O sole obstacle to great obstacles! / Victory, O lord of all gaṇas! Victory, O foremost of all hosts, / whose lotus-feet are bowed to by the gaṇas, whose good qualities surpass reckoning! / Victory, O omnipresent one, O Lord of all, O sole treasure of all intelligence, / knower of the display of all māyā, worshipped first in all undertakings! / O auspiciousness of all auspicious things, victory to you, O all-auspicious one, / subduer of inauspiciousness, cause of supreme auspiciousness! / Victory, O you who are adored by the creators of creation! Victory, O you who are bowed to by the maintainers of existence! / Victory, O you who are praised by the agents of destruction! Victory, O granter of success in noble deeds! / O you whose lotus-feet are revered by the perfected beings, victory, O dispenser of perfections, / sole resting place of all perfections, revealer of great perfections and prosperity! / Creator of boundless virtues, transcendent of qualities, foremost in qualities, / whose life's purpose is fully accomplished, victory to you who are described by virtues! / Victory, O lord of all armies, O granter of strength to the enemy of Bala [Indra], / whose tusk-tips shine like cranes, whose valor is shown to the weak and the strong! / O support of infinite greatness, O cleaver of the mountains, / O you whose tusk-tip pierced the elephant of the quarter, victory, O serpent-adorned one! / Those who bow to you, O compassionate one, O divine form, even if they are the abode of all sins on earth, obtain liberation in this world; / you always take away their great afflictions here, and grant them heaven and final liberation. / Those who are observed on earth for even a single moment, O king of obstacles, with your compassionate side-glances, / all their sins perish, and Lakṣmī indeed casts her sidelong glances upon those best of men. / Those who praise you, O skillful remover of obstacles for those who bow, O sharp-rayed sun to the heart-lotus of Pārvatī…”

Those well-known ones are merely heard of here; it is no wonder. What is a wonder here, O lord of gaṇas, is that they are indeed your own!
Those who constantly cultivate your pair of feet enjoy an abundance of sons, grandsons, wealth, and grain.
Having their lotus-feet honored by hosts of many servants, they obtain pure Fortune that is the enjoyment of kings.
You are the cause of the supreme causes of causes; you alone are forever to be known by knowers of the Veda.
You are that which is to be sought by the primal words, O divine form of the moving and unmoving, beyond the range of words!
The Vedas do not know you according to reality, nor even Brahmā and the others, O stage-manager of the moving and unmoving!
You alone destroy, protect, and create everything; who can describe you in praise, [you who are] ungraspable even by the mind?
I destroy the Daityas, headed by Andhaka and Jalandhara in ancient times, who were struck down by the arrows of your baleful glance;
who in this world has the power to desire to accomplish even a trifling success-granting work without you?
This verbal root 'ḍhuṇḍh' is renowned in the sense of 'searching'; because of your having searched for all aims, your name is Ḍhuṇḍhi.
What embodied soul can even obtain entrance into Kāśī without your pleasure, O Vināyaka, O Ḍhuṇḍhirāja?
O Ḍhuṇḍhi, the man dwelling in Kāśī who, having first bowed before your lotus-feet, bows down to me—
approaching the root of his ear, I previously grant [him] that something by which he does not experience rebirth here.
A man, having first bathed at Maṇikarṇikā, his pair of feet dusted, quickly with his garments on,
and having satisfied the gods, seers, mortals, and ancestors, and reached the Jñānoda tīrtha, should then worship you.
Having thoroughly propitiated [you] with multitudes of fragrant modakas, with excellent incense and lamps, with garlands abundant in perfume and ointments,
and then praising me who am capable of granting the fruit of the city of Kāśī—who, O Ḍhuṇḍhi, does not attain perfection here?
And then, even if proceeding without due order, accomplishing the other tīrthas through the glances of your compassion here,

with the host of afflictions that destroy his own welfare removed far away, O Ḍhuṇḍhi, he will obtain the complete fruit here in Kāśī.
He who daily bows to you, Ḍhuṇḍhivināyaka, in Kāśī at dawn, having the entire multitude of obstacles destroyed,
for him no object existing on the surface of the earth is ever difficult to attain, either here or in the hereafter.
He who recites your name, 'Ḍhuṇḍhivināyaka'—truly the eight perfections recite him daily in their heart.
Having enjoyed various pleasures fit to be enjoyed by the gods, he is embraced at the end by the fortune that is liberation.
He who, even while dwelling far away, remembers day after day your footstool, O Ḍhuṇḍhirāja, granter of all perfections,
will obtain the complete, fruitful benefit of dwelling in Kāśī; it is not otherwise, for my word is never false.
I know that you stand here in diverse forms in order to destroy countless obstacles in many ways,
O noble one, for the sake of this sacred field.
Whatever forms are yours, and wherever they are, O sinless one,
those I shall proclaim in that place; let these denizens of heaven listen!
First, you are Ḍhuṇḍhirāja, slightly to my right;
having searched out, you bestow all desires upon all devotees.
Those by whom, on reaching a Tuesday fourth lunar day here, various worship was offered to you with multitudes of delightful modakas, with perfumes and garlands—
those I make my own sons here, O Ganeśa, along with the gaṇas!
Those who worship you on every fourth lunar day here, O Ḍhuṇḍhi, their minds deeply resolute, they alone are fortunate;
placing their left foot upon the head of all misfortunes, O elephant-faced one, they fully attain the nature of Gajānana.
Those who, devoted to the vow of eating at night, worship you on the fourth day of the bright fortnight of Māgha, O Ḍhuṇḍhi,
shall be worshipful even to the enemies of the Asuras.
Having performed the annual pilgrimage on reaching the fourth day, [which is] dedicated to ascetics,
during the bright fortnight, bound with white sesamum seeds, the observer of the vow should eat sweetmeats (laḍḍukas).
The pilgrimage should be performed with effort by those who desire the perfection of the sacred field,

on that fourth day, to please you, O Ḍhuṇḍhi, remover of all afflictions.
Whoever does not perform that pilgrimage here with an offering of sesamum-laḍḍukas
is to be struck down by my command by thousands of afflictions.
Whoever performs a fire sacrifice with sesamum and clarified butter out of devotion
on that fourth day, knowing the mantra, his mantra will be successful.
Whether Vedic or non-Vedic, whatever mantra of yours, O elephant-faced one,
is recited in your presence, O Ḍhuṇḍhi, it will grant the desired perfection.
Īśvara said:
The wise person who reads this praise composed by me,
the multitudes of obstacles will certainly never torment him.
Whoever reads this sacred praise of Ḍhuṇḍhi in the presence of Ḍhuṇḍhi,
all perfections will constantly seek his presence.
A person, having recited this supreme praise with restrained mind,
will never be overcome even by those sins committed in thought.
Sons, wife, fields, excellent horses, an excellent dwelling,
and wealth and grain a person will obtain, reciting the hymn of praise to Ḍhuṇḍhi.
This hymn of praise called 'Creator of All Prosperity' has been spoken by me;
it must be recited with effort at all times by one who desires liberation.
When a man who is about to go to any task recites this sacred hymn,
all perfections will certainly go before him.
I shall tell something else here; let these denizens of heaven listen:
wherever a dwelling has been made by Ḍhuṇḍhi for the protection of the sacred field.
In Kāśī, at the confluence of the Gaṅgā and the Asi, he is named Arkavināyaka;
[he is] seen by men on Sunday for the pacification of all afflictions.
Durga by name is the chief of the gaṇas, the destroyer of all adversity;
he is to be worshiped with effort in the southern part of the sacred field.
Near Bhīmacaṇḍī is Bhīmacaṇḍavināyaka;
situated in the southwest region of the sacred field, when seen he destroys great fear.

In the western part of the sacred field is Dehalivināyaka; / he will avert all obstacles for his devotees, of this there is no doubt.
In the north-western direction of the sacred field is the elephant-faced one named Uddaṇḍa; / he constantly punishes even the most violent hosts of obstacles of his devotees.
Always in the northern direction of Kāśī is Pāśapāṇivināyaka; / he binds the obstacle-makers through the devotion of the residents of Kāśī.
At the confluence of the Gaṅgā and the Varaṇā is the charming Kharvavināyaka; / he makes even the immense hosts of obstacles of the good devotees small.
In the east, indeed, for the protection of the sacred field, is the accomplished Siddhivināyaka; / to the west of Yamatīrtha, he quickly grants perfections to practitioners.
And these eight Vināyakas reside in the outer enclosure of Kāśī; / they drive away non-devotees and grant all perfections to devotees.
And those Vināyakas who protect in the second enclosure / of this Avimukta sacred field, I shall now declare them.
On the western bank of the river of heaven, to the north of Arkavināyaka, / the leader of gaṇas, Lambodara, washes away the mud of obstacles.
To the west of that is Kūṭadanta, north of Durgavināyaka; / destroying difficult afflictions, he constantly protects this sacred field.
Somewhat toward the north-east direction from the leader of gaṇas Bhīmacaṇḍa, / Śālakaṭaṅkaṭa, the leader of gaṇas who protects the sacred field, is to be worshipped.
To the east of Dehalivighneśa, the Vināyaka named Kūṣmāṇḍa / is always to be worshipped with devotion for the pacification of great portents.
In the direction of fire (south-east) from the lord of gaṇas named Uddaṇḍa, / the very renowned Muṇḍavināyaka is to be worshipped by devotees.
His body is in Pātāla; the severed head is located in Kāśī; / therefore that god is sung of in Kāśī as Muṇḍavināyaka.
To the south of Pāśapāṇi Gaṇeśa, having worshipped the lord of gaṇas / Vikaṭadvija, one obtains the status of lordship over the gaṇas.
In the south-western part from the one named Kharva is Rājaputravināyaka;

worshipped, he makes a king who has lost his kingdom a king [again].
On the western bank of the Gaṅgā is the lord of gaṇas named Praṇava; / to the south of Rājaputra, bowed to, he leads one to heaven.
These eight Vināyakas in the second enclosure of Kāśī / eradicate the hosts of obstacles for those who abide in Kāśī.
Those lords of obstacles who are always the protectors of the sacred field / in the third enclosure in this sacred field, they are now to be spoken of by me.
On the charming bank of the northward-flowing river of heaven is the lord of obstacles; / to the north of Lambodara is Vakratuṇḍa, who removes masses of sins.
To the north of the lord of gaṇas Kūṭadanta is Ekadantaka; / may he always protect the Forest of Bliss from contact with afflictions!
Daily removing the fears of Kāśī, in the north-east from Śālakaṭaṅkaṭa, / is the lord of obstacles named Trimukha, with the faces of a monkey, a lion, and an elephant.
In the eastern direction from Kūṣmāṇḍa is the lord of obstacles named Pañcāsya; / riding a splendid lion-chariot, he protects the city of Vārāṇasī.
In the south-east from Muṇḍavināyaka, the one named Heraṃba is always to be worshipped; / like a mother, he fulfills the desires of all residents of Kāśī.
To the south of Vikaṭadanta, a wise person should worship for perfection / the lord of obstacles, the lord of gaṇas, the destroyer of all obstacles.
Situated slightly in the south-western direction from the Vināyaka Rājaputra / is the leader of gaṇas named Varada, to be worshipped as the granter of boons to devotees.
To the south of Praṇavavighneśa is Gaṇeśa, lover of modakas; / he is to be worshipped at Piśaṅgilātīrtha, on the auspicious bank of the celestial river.
In the fourth enclosure of Kāśī, the destroyers of obstacles of devotees, / clearly eight Vināyakas, should be visited with delighted minds.
Situated in the northern direction from Vakratuṇḍa, on the bank of the river of heaven, / is the Vināyaka Abhayada, the destroyer of fear for all.
In the north from Ekadaśana is Siṃhatuṇḍavināyaka; / he slays the elephants of afflictions of the residents of Vārāṇasī.
The leader of gaṇas Kūṇitākṣa, situated in the north-east direction from Trituṇḍa,

may constantly protect the great cremation ground from the evil gaze of the wicked!
In the east from Pañcāsya, may Kṣipraprasādana protect the city; / from the worship of Kṣipraprasādana, perfections are swiftly accomplished.
In the direction of fire (south-east) from Heraṃba is Cintāmaṇivināyaka; / a wish-fulfilling jewel for devotees in visible form, he bestows desired goals.
To the south of Vighnarāja, the lord of gaṇas Dantahasta / writes down thousands of obstacles for men who are hostile to Vārāṇasī.
In the south-western direction from Varada, surrounded by hosts of demons, / is the god named Piciṇḍila; may he protect the city day and night!
Seen at Pilipilātīrtha to the south of Modakapriya, / what does the high-headed Heraṃba not give to his devotees?
In the fifth circuit of Kāśī, the twice-four Vināyakas / who protect the sacred field—them I declare here:
On the bank of the heavenly river and to the north of Abhayaprada / is Gaṇeśāna Sthūladanta; he bestows great perfections upon the virtuous.
In the northern part from Siṃhatuṇḍa is Kalipriyavināyaka; / he constantly causes quarrels among each other for those who harm pilgrims.
Likewise in the north-east from Kūṇitākṣa is Caturdantavināyaka; / merely by seeing him, the host of obstacles perishes on its own.
In the east from Kṣipraprasādana is the leader of gaṇas Dvituṇḍa; / in front and behind, he bears equal splendor.
From beholding him, men obtain prosperity in every direction. / The leader of gaṇas named Jyeṣṭha is the eldest among the wealth of my sons;
he is to be worshipped on the fourteenth lunar day of the bright fortnight of Jyeṣṭha to attain supremacy; / he is situated in the south-east from Cintāmaṇivināyaka.
In the southern direction from Dantahasta, Gajavināyaka is to be worshipped; / from worshipping him with devotion, prosperity ending in elephants is attained.
To the south of the lord of gaṇas Piciṇḍila is Kālavināyaka; / from serving him, there is no fear brought about by Death for men.

Having beheld Nāgeśa Gaṇapa, who stands in the direction of the lord of death from the elephant-faced god Uddaṇḍamuṇḍa, one is honoured in the world of the serpents. / Now the lords of obstacles stationed in the sixth enclosure are declared; / merely by hearing their names, perfection arises for men. / In the east is Maṇikarṇa Gaṇapati, who destroys obstacles; / in the southeast stands Āśāvināyaka, fulfilling the hopes of devotees; / in the south is Sṛṣṭigaṇeśa, who indicates creation and dissolution; / in the southwest is Yakṣavighneśa, the supreme remover of all obstacles; / in the west is Gajakarṇa, who brings well-being to all; / in the northwest Gaṇapati Citraghaṇṭa protects the city; / in the north Sthūlajaṅgha allays the sins of the self-controlled; / in the northeast let Samaṅgalavināyaka protect the city of Śiva. / To the north of Yamatīrtha, Mitravināyaka is to be worshipped. / And those Vināyakas who are in the seventh enclosure, them I shall declare: / the five lords of obstacles beginning with Moda, the sixth is Jñānavināyaka, / the seventh is Dvāravighneśa, stationed before the great gateway; / the eighth is Avimuktavināyaka, who removes the multitude of all troubles / for those of bowed minds in my sacred field Avimukta. / Whoever remembers these fifty-six elephant-faced gods, / even though standing in a distant country, upon dying attains knowledge. / The meritorious praise of Ḍhuṇḍhi consisting of the fifty-six elephant-faced gods, / whoever of meritorious soul recites it, to him comes success at every step. / These lords of Gaṇas are all to be remembered anywhere whatsoever; / they protect a man falling into the ocean of great misfortune. / Having heard this most meritorious praise and [revering] these Vināyakas, / one would never be afflicted by obstacles, and is also freed from sins. / Having spoken thus, the god of gods, his heart rejoicing, / consecrated with ritual lustrations by Brahmā and the others, having given them their desires, / having gratified everyone appropriately, skilled in what is proper, / entered the royal residence fashioned by Viśvakarman.