NithyaSree Mahadevan Skanda Sasti Kavacham part 2

thaakka thaakka thadaiyara thaakka
Paarka paarka paavam podipada

billi soonyam perumpahai ahala

valla bootham valaashtihap peihal

allal paduthum adangaa muniyum

pillaihal thinnum puzhakadai muniyum (110)



kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
anji nadungida arandu purandida

Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda.
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga
Polippum sulukkum oruthalai noyum

vaatham sayithiyam valippu pitham (150)

soolai sayam kunmam sokku sirangu

kudaichal silanthi kudalvip purithi

pakka pilavai padarthodai vaazhai

kaduvan paduvan kaithaal silanthi

parkuthu aranai paru arai yaakkum (155)

yellap piniyum yendranaik kandaa

lnillaa thoda nee yenak arulvaay

puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda
Eerezhula hamum yenak uravaah

aaanum pennum anaivarum yenakka

amannaal arasarum mahizhnthura vaahavum (160
unnai thuthikka un thirunaamam

saravana bavane sailoli bavanee

thirupura bavane thigazholi bavane

paripura bavane pavamozhi bavane

arithiru maruhaa amaraa pathiyai (165)

kaathu thevarkal kadum sirai viduthaay

kanthaa guhane kathir velavane

kaarthihai mainthaa kadambaa kadambanai

idumbanai yendra iniyavel muruhaa
thanihaa salane sangaran puthalvaa (170)

katirkaa mathurai kathirvel muruhaa

pazhani pathivaazh baala kumaara

aaavinan kudivaazh azhahiya vela

senthil maamalai yuryum sengalva raaya

asamaraa purivaazh shanmuha tharase (175)
kaarar kuzhalaal kalaimahal nandraay

yennaa irukka yaan unai paada

yenai thodarnthu irukkum yenthai muruhanai

padinen aadinen paravasa maaha

aadinen naadinen aavinan poothiyey (180
nesamudan yaan netriyil aniya

paasa vinaihal patrathu neengi

unpatham perave unnarulaaha

anbudan rakshi annamum sonnamum

metha methaaha velaayu thanaar (185
sithi petradiyen sirappudan vazhga
vaazhga vaazhga mayilon vaazhga

vaazhga vaazhga vadivel vaazhga

vaazhga vaazhga malai guru vaazhga

vaazhga vaazhga malai kura mahaludan (190)

vaazhga vaazhga vaarana thuvasam

vaazhga vaazhga yen varumaihal neenga
yethanai kuraihal yethanai pizhaihal

yethanai adiyen yethanai seiyinum

petravan neeguru poruppathu unkadan (195)

petraval kuramahal petravalaame

pillai yendranbaay piriya malithu

mainthan yenmeethu unmanam mahizhntharuli

thanjam yendradiyaar thazhaithida arulsey

kanthar sashti kavasam virumbiya (200)
baalan theva raayan paharn thathai

kaalaiyil maalaiyil karuthudan naalum

aasaa rathudan angam thulakki

nesamudan oru ninaivathu vaahi

kanthar sashti kavasam ithanai (205)

sindhai kalangaathu thiyaani pavarhal

orunaal muppathaa ruru kondu

othiyeh jebithu uhanthu neeraniya

ashta thikkullor adangalum vasamaay

thisai mannar yenmar seyalathu (sernthangu) arulvar (210)
maatrala rellaam vanthu vananguvar

navakol mahizhnthu nanmai alithidum

navamatha nenavum nallezhil peruvar

enthanaalum eerettaay vaazhvar

kantharkai velaam kavasa thadiyai (215)
vazhiyaay kaana meiyaay vilangum

vizhiyaal kaana verundidum peigal

pollathavarai podi podi yaakkum

nallor ninaivil nadanam puriyum

sarva sathuru sankaa rathadi (220)
arintha yenathullaam ashta letchmihalil

veera letchmikku virun thunavaaha

soora bathmaavaith thunithagai yathanaal

iruba thezhvarkku uvan thamuthalitha

gurubaran pazhani kundrinil irukkum (225)

chinna kuzhanthai sevadi potri
yenai thadu thaatkola yendrana thullum

meviya vadivurum velava potri

thevargal senaa pathiye potri

kuramahal manamahizh kove potri (230
thiramihu thivya thehaa potri

idumbaa yuthane idumbaa potri

kadambaa potri

kanthaa potri

vetchi punaiyum veleh potri

uyargiri kanaha sabaikor arase (235

mayilnada miduvoy malaradi saranam

saranam saranam saravanabava Om

saranam saranam shanmuhaa saranam

saranam saranam shanmuhaa saranam

NAMES BASED ON BIRTH STARS

Name according to aksara corresponding to nakshatra:
Each naksatra is divided into four equal parts. Each part is assigneda syllable. After determining which nakshatra and which quarter ofthe nakshatra that the child was born in, a name shoul be chosenwhich begins with syllable corresponding to the particular quarter ofthe nakshatra. Any syllable with an "o" sound may substitute an "au"sound. An syllable with an "e" sound may substitute an "ai"sound. "S" may be substituted for "s".
Nakshatra at birth: 1st, 2nd, 3rd, and 4th quarters or padas of it:
asvina cu, ce, co, la,
bharani li, lu, le, lo,
krtikka a, i, u, e.
rohini o, ba, bi, bu,
mrga sirsa be, bo, ka, ki,
ardra ku, gha, na, cha,
punarvasu ke, ko, ha, hi,
pusya hu, he, ho, da,
aslesa di, du, de, do,
magha ma, mi, mu, me.
purva phalguni mo, ta, ti, tu.
uttara phalguni te, to, pa, pi.
hasta pu, sa, na, tha,
citra pe, po, ra, ri.
svati ru, re, ro, ta.
visakha ti, tu, te, to.
anuradha na, ni, nu, ne.
jyestha no, ya, yi, yu.
mula ye, yo, bha, bhi.
purvasadha bhu, dha, pha, dha.
uttarasadha bhe, bho, ja, ji.
abhijit ju, je, jo, kha.
sravana khi, khu, khe, kho.
dhanistha ga, gi, gu, ge.
satabhisa go, sa, si, su, sa, si, su.
purva bhadra se, so, se, so, da, di.
uttara bhadrapada du, tha, jha, na (and tra)
revati de, do, ca, ci
According to zodiac sign:
Begining with the letters as follows:
21 March/ 20 April mesa / Aries : a, la
21 April/ 20 May vrsaba / Taurus; u, va, i, e, o
21 May/ 20 June mithuna /Gemini; ka, cha, bha, na
21 June/ 20 July karkara / Cancer; bha, ha
21 July/20 Aug simha / Leo: ta, ?
21 Aug/ 20Sept kanya / Virgo; pa, tha, ya, na
21 Sept/ 20 Oct tula / Libra: ra, tav21 Oct/ 20 Nov vrsicha / Scorpio; na, ya
21 Nov/ 20 Dec dhanus / Sagitarius: bha, bha, pha, dha
21 Dec/ 20 Jan makara /Capricorn; tha, ja
21 Jan/ 20 Feb kumbha /Aquarius: ga, sa
21 Feb/ 20 March mina / Pisces: da, ca na, jha
Name after Month deity
The second mode of naming was based on the deity of the month in which the child was born. According to Gargya, the names of thedeities of months beginning from Margasirsa are Karnna, Ananta,Achyuta, Chakri, Vaikuntha, Janardana, Upendra, Yjnapurusa, Vasudeva,hari, Yogisa, and Pundarikaksa. The child was given a second nameconnected with the deity of the month. The above names are all ofVaisnava sect and they originated much later than the sutra period.
Name after Family deity
The third name was given according to the family deity. A familydeity was a god or goddess worshipped in a family or tribe from everyearly times. The people naming a child after it thought that thechild would enjoy special protection of the deity. The deity may beVedic e.g. Indra, Soma, varuna, Mitra, Prajapati, or Puranic e.g.Krishna, rama, Sankara, Ganesa etc.
While naming the child, the wordDasa or Bhakta (a devotee) was added to the name of the deity.

Popular Name

The last mode of naming was popular.The formation of this name mainlydepended on the culture and education of the family.Forbidden or prohibited namesThe following female names should be avoided.Names after a constellation such as Rohini, Revati etc. should beavoided. Names of trees and plants such as Champa, Tulasi etc., Names of rivers such as Ganga, Yamuna, Saraswati etc. Names formed on thebasis of lowering merit like ChandaliNames of mountains like Vindhyachal, Himalaya,etc.,Names of birdslike Kokila, Hansa etc., Names of snakes such as Sarpini, Nagin, etcNames suggestive of menial servants or other orderlies like Dasi,kinkakari etc., Names that create an awe or fear like Bheema,Bhayankari, Chandika etc.,. The above types of names are prohibitednames for female children.

NAMA KARANA

NAMA KARANA
(Giving a Name to the child)
Nama karana, or name giving, in which the father officially and publically declares the name of the child for all to know and use. The ceremony of naming a child. Nama literally means 'name' and karana means 'to make, to effect'.

The child should be named on the tenth, twelfth, hundred and first day, (101 st), or one full year from his birth.
It may be convenient to also do the Niskramanam ceremony at this time. (If the Niskra)

Then the house is cleaned and purified, and the child and mother ceremonially bathed. Friends and relatives are invited to see the child and participate in the celebration. The puja involves, other than the child and priest, the father, mother, and sometimes the paternal grandmother. First the mother covers the child in a new cloth. She wets the child's head with water, symbolically bathing him, and then gives the child either to the father or the paternal grandmother. Next, the priest invokes the blessings of Agni, the planetary bodies, and other gods.

The mother, holding the child covered in clean cloth, should be situated on the husband's right side.
She should give the child to her husband and pass behind him and come to his left side. She should sit facing east on kusa grass with tips facing northamanam is included then do the Nama Karanam in the home first and then take the child to the temple, alternatively take the child to the temple and do both Niskramanam first then Naama Karanam .That day to the ceremony, the house is given a proper wash and purified with some rites. The child and the mother are given a ceremonial bath. The child, covered with clean cloth, is held by the father during the ceremony. Symbolic offerings are made to various deities and a proper name is chosen as per the prescribed convention. This name is uttered by the parents in the child’s ear three times. The child is blessed by the elders and the brahmins present and they call the child by the new name.The name of a child may be derived from the star constellation of its birth, the deity associated with the Hindu month in which it was born or the family deity. Apart from the tradition, the child’s name may be chosen depending on a popular choice in the household, which is the norm in today’s society.
The Hindu scriptures also prescribe a set of inauspicious names belonging to constellations, tree, plants and rivers, which should be avoided. Some names which may seem to belong to a servant or other similar lower status person and the names that may sound fearful are also not recommended.

The Nakshatra name:

This is given according to the constellation, or Nakshatra, (the stars. see Panchangam) the child is born under. Each constellation has a name, and several letters of the Sanskrit alphabet are also assigned to it. The Nakshatra name could therefore be the name of the constellation itself, or begin with any of the letters assigned to that constellation.
The name of the deity of the month:

Each month of the Hindu calendar is associated with a particular deity, which usually has several names. The child's second name is one of the names of the deity of the month in which it is born.
The name of the family deity: Every Namakarana family has one deity who has been worshipped for generations. The name of this deity is given to protect the child from evil.
The popular name:

This is the name that the child is known by. It depends on the culture and education of the family, and should be auspicious.
The name should be easy to pronounce and sound pleasant;
It should contain a specified number of syllables and vowels;
It should indicate the sex of the child;
It should signify fame, wealth, or power; and
It should be suggestive of the caste of the family. A priest making a child's horoscope during the naming ceremony. Namakarana meanings in the belief that this will frighten away diseases, and evil spirits and influences
Nowadays, this ceremony usually takes place on the twelfth day after birth. It is not a formal ceremony, but more of an opportunity to invite family and friends to celebrate the baby's arrival. There is usually a havan, and then the child's name is announced to the gathering. Usually only a Nakshatra name and a popular name are given.
The priest makes an astrological calculation according to the time and date on which the child is born. On this basis, he prescribes a letter of the alphabet with which the child's Nakshatra name should begin. If the family is agreeable, this name doubles as the popular name as well. Usually, however, the nakshatra name is not used, and the child is given another name by which he is commonly known

This ceremony is performed, normally, on the tenth or twelfth day after birth. If there are inconveniences it is taken to the end of the first year. The appropriate day for this function is the 10th, 12th or 16th day of the childs birth. Failing to perform it on any of these days, an auspicious day, say the Vedas should be chosen for the purpose  after the 16th day of the childs birth.
After preliminaries the parent gives the offering to gods, touches the breath of the child symbolizing the awakening of its consciousness and says in its ear: Your name is.. thrice. The Brahmins and elders are asked to follow, calling the child by that name and blessing it. A personality is sought to be given.

The Namakaranaceremony was performed on the tenth or the twelfth day after the birth of the child with the single exception of the secret name whichwas given, in the opinion of some, on the birth day. But the lateroptions range from the tenth up to the first day of the second year.One authority says, "The naming ceremony should be performed on thetenth, twelfth, hundredth day or at the expiry of the first year."This wide option was due to the convenience of the family and healthof the mother and the child. But the option from the tenth up tothirty second day was due to the different periods of ceremonialimpurities prescribed for different casts. In the opinion of Brihaspati, "The naming ceremonies should be performed on the tenth,twelfth, thirteenth, sixteenth, nineteenth, or thirty-second day after the birth of the child." But according to astrological workseven these dates were to be postponed if there was any naturalabnormality or lack of religious propriety. "If there be a Samkranti(the passage of the sun from one zodiac to another), and eclipse orsraddha, the ceremony cannot be auspicious." There were otherprohibited days also which should be avoided.

http://www.hknet.org.nz/namakarana.html

RAKSHA BANDAN-RAKHI

Rakhi Festival is celebrated both in India and different parts of world with fervour and enthusiasm. The day is celebrated with sister's tying rakhi on their brother's wrist, performing arti and also praying for their long life. In turn, brothers vow to protect their sisters and come for their rescue in times of need.
It is the celebration of brothers and sisters. It is one festival that primarily The sisters tie that thread of love to their brothers amongst chanting of mantras, put roli and rice on his forehead and pray for his well being. She bestows him with gifts and blessings. The brother also wishes her a good life and pledges to take care of her. He gives her a return gift. The gift is the physical acceptance of her love, reminder of their togetherness and a symbol of his pledge. The legends and the reference in history repeated, the significance of the festival is emphasized belongs to the North and Western regions of India but celebrated throughout the country
In Northern India, Rakhi Purnima is also called Kajri Purnima or Kajri Navami, when wheat or barley is sown, and goddess Bhagwati is worshipped. In Western states, the festival is called Nariyal Purnima or the Coconut Full Moon. In Southern India, Shravan Purnima is an important religious occasion, especially for the Brahmins.
Raksha Bandhan is known by various names: Vish Tarak - the destroyer of venom, Punya Pradayak - the bestower of boons, and Pap Nashak - the destroyer of sins

Sravani is an ancient Vedic festival traditionally associated with the Brahmins on which day they change their sacred thread. Both Raksha Bandhan and Sravani are celebrated on the full moon day of the month of Shravan (August).Rakshabandhan or Rakhi which is celebrated on a full moon day in the month of Sravan (August) is a day when brothers and sisters reaffirm their bonds of affection. It is usually a festival of the Hindus though today people from different religions participate as well.Once, Indra was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then march against his adversary. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, and Brihaspati tied Raakhis around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty.
Sisters tie colourful threads or rakhis on their brother's wrists. The brothers in turn promise to protect their sisters and give them gifts. Around mid-August, on Shravan Purnima, Once, Indra was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then march against his adversary. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, and Brihaspati tied Raakhis around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty. Hindus all over celebrate Raksha Bandhan. "Raksha" means protection, "bandhan" means bound or binding. The festival is also known as Balev.Raksha Bandhan is celebrated in different forms in different areas and it is also known by the names like rakhi, rakhri and saluno.

'Raksha (protection) Bandhan' (band) (a festival celebrated in north India) in August) signifies the sanctity of the blood relation between a brother and his sister. In the month of August every year, sisters tie raakhi (band) on the wrists of their brothers in a reaffirmation of this relationship. They wish each other's well-being and the brother vows to go to his sister's aid whenever the need may arise.
As per the traditions, the sister on this day prepares the pooja thali with diya, roli, chawal and rakhis. She worships the deities, ties Rakhi to the brother(s) and wishes for their well-being. The brother in turn acknowledges the love with a promise to be by the sisters' side through thick and thin and gives her a token gift. Raksha Bandhan tightens the bond of love between the sister and brother
Raksha Bandhan is celebrated on the full-moon day in the month of Sravan (July- August). This day symbolises love, affection and a feeling of brotherhood and sisters tie a piece of thread, called rakhi around the wrist of their brothers, praying for their long life and happiness. This tradition of tying a rakhi has been coming down through the ages, since the vedic times.

HISTORY

The festival nurtures a rich heritage of legendary traditions, some rooted back to the ages of the great epics. In the Hindu tradition the Rakshaa has indeed assumed all aspects of protection of the forces of righteousness from the forces of evil.According to the Mahabharata, Yudhishthira, the eldest of the Pancha Pandyava (the five brothers belonging to the family of king Pandu), asked Sri Krishna, an incarnation of lord Vishnu, how best he could guard himself against impending evils and catastrophes in the coming year. Krishna advised him to observe the Rakshaa Ceremony. He also narrated an old incident to show how potent the Rakshaa is. It went like this.Once, Indra, the king of heaven was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then take on the mighty demon. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, accompanied by Brihaspati tied Raakhi around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty.This is how Raksha Bandhan came into being in the ages of old Hindu mythology and has transcended into the modern ages acquiring more of new and modified customs with itself. The oldest story may have roots in the days when devas (gods) and asuras (non-gods) were engaged in a fierce struggle to dominate the creation. Indra, the king of devas, was defeated several times. Indrani, his consort, then did penance and prepared a bond of protection which she tied on the wrist of Indra. With the help of its power he defeated the asuras.
Another mythological story tells how Bali, the ruler of the earth, had to give away his whole empire to God Vishnu who appeared to him as a dwarf. Raksha Bandhan is believed to mark that event as well.

In the Hindu tradition the Rakshaa has indeed assumed all aspects of protection of the forces of righteousness from the forces of evil. Once, Yudhishthira asked Sri Krishna how best he could guard himself against impending evils and catastrophes in the coming year. Krishna advised him to observe the Rakshaa Ceremony. He also narrated an old incident to show how potent the Rakshaa is.







http://en.wikipedia.org/wiki/Raksha_Bandhan

http://en.wikipedia.org/wiki/Rakhi

http://hinduism.about.com/library/weekly/aa080800a.htm
RAKSHA-BANDHAN

GANESH POOJA

First light the lamps.

Place the Ganesh idol or Photo frame facing the East or West. But not facing the South. Apply sandal paste and kumkum on the forehead, palms and feet and then garland with flowers.
Ōm Aim Hrīm Srīm - [4]
Om shuklambaradharam vishnum
Shashi varnam chaturbhujam,
Prasanavadanam dyayetha, sarva vignobha upashanthaye.

Guru dhyanam :

With [Mrhi Mudra] folded hand chant :

Guru brahma guru vishnu gurudevo maheshwaraha.
Guru saakshaat param brahma
Tasmai shree guravey namaha.

Nidhayey sarva vidyanaam, bhishajey bhavaroginaam.
Guravey sarva lokaanam, dakshina murthayey namah.

Ōm prajńānam brhmayam ātma brahma tattvamasi aham brahmasmi
śrī guru; parama guru; parameşti guru; divya guru śaranam

Śri śivācarya varyadhyām śankarācarya madhyamām asmadāchārya paryantām
vande guru param param. Harih Ōm
Aachamaniyam :

Ōm Aim Ka e ī La Hrīm Ātma tatvam śodhayāmi svāhā
Ōm Klīm Ha Sa Ka Ha La Hrīm Vidyā tatvam śodhayāmi svāhā
Ōm Sauh Sa Ka La Hrīm Śiva tatvam śodhayāmi svāhā
Ōm Aim Ka e ī La Hrīm; Klīm Ha Sa Ka Ha La Hrīm; Sauh Sa Ka La Hrīm Sarva tatvam śodhayāmi svāhā

Prāņāyāmah :
Ōm Bhūh..... Bhūrbhuvassuvarōm (three times)
Āsana Pūjā
Ōm asya śrī āsana mahāmantrasya prthivyā merupŗşta ŕşih sutalam candah,
Kūrmo devatā, āşane viniyogah.
Yogāsanāya namah:
Vīrāsanāya namah:
Śarāsanāya namah:
Samyōgāsanāya namah:
Ōm Hrīm ādhāra śakti kamalāsanaya namah:
Raktadvādaśa śaktyuktāya dvīpanāthaāya namah:
Bhūmadevyai namah: Harih ōm
Chanta pooja
4 - Jagadhvani Mantramāth hum phat svāhā
4 - Āgamārtham tu devānam gamanārtham tu rakşasām
4 - Kuru ghaņtāravam karōmyādau devatāhvāna lāńchanam
4 - Iti ghaņtānatham kŗtvā
Ring the bell and recite:
4 - He ghaņte susvare pīthe ghaņtādhvani vibhūşite
Vādayanti parānande ghaņtā devam prapūjayet
Pūjā to Sun / Lamp
Ōm Bhāskarāya vidmahe mahāddyutikarāya dhīmahi tanno āditya pracōdayāt.

Harih Ōm
Kalaśa Pūjā
[4]Kalaśasya mukhe vişņuh ghaņte rudrah samāśritāh, mule tatra stitō brahma madhye mātŗganah smŗtāh
Kukşo tu sāgarāh sarve saptadvīpā vasundharā
Rg Veda, Yajur Veda, Sāma Veda , Aphyātharvaņah
Angaiśca sahita sarve kalaśambusamāśritāh
Ayāntu śrī devī pūjārtham duritakşaya kārakāh
Gańge ca Yamune Caiva Godāvari Sarasvati
Narmade Sindhu Kāveri jale asmin sannidhim kuru

Am ām im īm um ūm aŗum aŗūm alum alūm em aim ōm oum am aha

Ka e ī La Hrīm Ha Sa Ka Ha La Hrīm Sa Ka La Hrīm

Pūjōpkaranāni dravyāni ātmanan ca tam prōkşya Hrih ōm
Sankalpam :
Mamopatha samastha, duritha kshaya dwara, shri parameshwara
preetheyartham, karishya manasya karmanaha nirvignam
parisamaptyartha aadhao vigneshwara poojam karishyey.
Ganapati Dyanam :
Ōm Ganānām tvā gaņapati gum havāmahe
Kavim Kavīnām upamaśra vastamam
Jyeştharājam brahmańām brahmaņaspata
Ā nah śrnvan ūtibhih sida sādanam
Ōm mahāgaņādhipathaye namah:
Aavahanam (Invoking the God) - Place left palm on the centre of the chest and with the right palm touch the feet of the idol (or frame) simultaneously and chant the mantra :
Ōm Śrīm Hrīm Klīm Gloum Gam Gaņapataye
Vara varada sarva jannme vacamanaya svāha
Hsraim Hskalarīm Hasrasouh
Mahāpadmā vanantasthe Kāranānanda (pari pūrna Meru Prasthare; Vigrahe, Bhimbe, .....)
Sava bhuta hite matah ehyehi paramesvarah
Mahāhaņapataye namah:
Prana Yamam:
Om boohu, Om bhuvaha, Oghum suvaha,
Om mahaha, Om janaha, Oghum satyam, Om tat sa vithurvarenyam,
Bhargo devasya dhimahi, dheeyo yonah pracho dayathu. Om aphaha,
Jyothi rasa, amrutham brahma, bhurbhuvasuvaram.
Aasanam - After chanting the following mantra, offer one flower or tulsi leaf :

Ōm mahāgaņādhipathaye namah: Aasanam samarpayami
Paadhyam and snaanam :

Offer one spoon of water into a plate or bowl after chanting each line of following mantra :-
Ōm mahāgaņādhipathaye namah: Paadhyo paadhyam samarpayaami
Ōm mahāgaņādhipathaye namah: Hastyo ardhyam samarpayaami
Ōm mahāgaņādhipathaye namah: Aachamaniyam samarpayami
Ōm mahāgaņādhipathaye namah: Snanaan tharam aachamaniyam samarpayaami
Vastram, Upavitham and Aabharanam -

After chanting each mantra, offer akshata (rice) with flowers or tulsi leaf:
Ōm mahāgaņādhipathaye namah: vastrartha akshataan samarpayaami
Ōm mahāgaņādhipathaye namah: upavitaartha akshataan samarpayami
Ōm mahāgaņādhipathaye namah: aabharanartha akshataan samarpayaami
Chandanam - Apply sandalpaste on the forehead of the idol (or photoframe) and chant
Ōm mahāgaņādhipathaye namah: Divya Parimalla gandhaan-dharayaame
Kumkum - Apply kumkum on top of the sandal paste and chant :
Ōm mahāgaņādhipathaye namah: Haridra kumkumam samarpayaami.
Akshata - offer some akshata (rice) and chant.
Ōm mahāgaņādhipathaye namah: Akshataan samarpayaami
Pushpam - offer some flowers and chant :
Ōm mahāgaņādhipathaye namah: Pushpaanni samarpayaami
Now you have invoked Lord Ganesh for the Pooja, and you are ready for the Pushpaanjali and naamavali (praising the Lord by his different names) After each of the following mantra offer a flower :

Om sumukhaya namaha
Om ekadantaaya namaha
Om kapilaaya namaha
Om gajakarnakaaya namaha
Om lambodaraaya namaha
Om vikataaya namaha
Om vignaraajaya namaha
Om vinayakaaya namaha
Om dhuma ketavey namaha
Om ganadyakshaaya namaha
Om faalachandraya namaha
Om gajananaaya namaha
Om vakratundaaya namaha
Om shoorpa karnaaya namaha
Om Heyrambaaya namaha
Om skandapoorvajaaya namaha
Om moola prakrutayey namaha
Om kshetra paalaya namaha
Om gurubhyo namaha
Om siddhi vinayaka swaminey namaha
Nana vidha parimala - patra - pushpani samarpayaami

Prarthana : With folded hands chant :
Vigneshwara mahabhaaga sarva loka namaskruta,
Mayarabdha midham, karma nirvignam kuru sarvadhaa.
Aabrahma lokaath, aasheyshaath aalokaa, loka parvataath,
Yey vasanthi, dvija devah, tey bhyo nityam, namostutey.
Namo namo ganeshya, namastey siva soonavey,
Avighnam kuru mey devah, namami tvam ganadhisha.

Dhoop : Light two agarbattis and show it to the Lord accompanied by the ringing of the bell and chat.
Ōm mahāgaņādhipathaye namah: Dhoopamaagraapayaami

Deepam: (Optional) If you have lit a small accompanying lamp, show it to the Lord accompanied by ringing of bell. If not, just continue with agarbathi and say :

Ōm mahāgaņādhipathaye namah: Deepam Darshayaami

Naivedyam : Keep the prasadam (coconut fruits, kheer etc.) in a plate before the Lord, put Tulsi leaves on it close your eyes and chant the mantra offering mentally the naivedyam to the Lord.

Ōm mahāgaņādhipathaye namah:
Om bhur bhuvasuvaha, tat sa vithur varenyam,
bhargo devasya dhimahi, dhiyoyo nah prachodayat
Parorajasi sāvadōm amŗtam mahānaivedyam parikalpayāmi Namah:

Take 2 spoonful of water on your right palm, drip the water drops around the prasadam chanting :
Deva savitah prasuva
Again 2 drops , drop as above :
Satyam tvartena parishinchaami
Take 2 drops and drop thru the palm on your right side near prasadam chanting:
Amrutah opatarana masi
Now, make gesture of offering prasadam to the Lord, chanting :
Om Pranaaya swaha
Om Apaanaya swaha
Om Vyaanaya swaha
Om Udaanaya swaha
Om Samaanaya swaha
Om brahmaney swaha
Om maha Ganapataye namahe, Kadali phaladhikam nivey dayami
Drop 2 drops of water thru right palm on right side of naivedyam saying :
Niveydanan antaram aachamaniyam samarpayami
2 drops - repeat
Madhyey Madhyey amruta paniyam samarpayaami
2 drops - repeat
Amrutaapidhaa namasi
2 drops - repeat
Hasta prakshaalanam samarpayaami
2 drops - repeat
Padha prakshaalanam samarpayaami
2 drops - repeat
Aachamaniyam samarpayaami
Then put Tulsi leaves or flowers at the feet of the Lord after chanting :

Poogi phala samaayuktam,
Naagavalli dalai yurtam
Karpoora churna sanyuktam
Tamboolam prati gruhataam
Taamboolam Samarpayaami

Light the Aarti (camphor) and show it to the Lord accompanied by ringing of the bell and the following mantra.

Raajadi rajaaya prasanna
Saahiney, namo vayam vaishravan aaya karma ney.
Samey kaamaan, kaama kaamaya mahyam,
kaameshwaro vaishravano dadhaatu
kuberaya vaishravaanaya, mahaarajaya namaha.

Take 2 spoonful of water in your right palm and let it drop in the plate in front and say :

Tat purushaya vidmahey vakratundaaya dhimahi.
Thanno dantih pracho dayat. Karpoora niraanjanam sandarisha yaami.

Pour one spoonful water in plate after each mantra :

Neeraaja naanaantaram aachamaniyam samarpayaami
Rakshaan dhaarayaami

offer flowers or Tulsi saying :

Mantra pushpam samarpayaami, sarva opachaaran samarpayaami.

With folded hands pray.

Vakratunda mahaakaya surya koti sama prabha.
Avignam kuru mey deva, sarva kaaryeshu sarvadaa.

Prostrate before the Lord and exit.