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Home › Mantras › Durga Ganapathi Mantra
Ganapathi Durga Ganapathi Mantra: golden eight-armed Durga Ganapathi in red garments holding bow, arrow, noose and goad
Durga Ganapathi, as worshipped in our consecrated sanctum
Mantra · For invincibility against obstruction.

Durga Ganapathi Mantra

ॐ दुर्गागणपतये नमः

In Devanagari, Tamil, Telugu, Kannada, Malayalam and English — with the meaning of every word, and the one syllable most people pronounce wrongly.

Who Durga Ganapathi is

Durga Ganapathi is the manifestation of Ganesha who bears the name and the unobstructed radiance of the goddess Durga, appearing in the thirty-two-form lists as the lord who cannot himself be hindered. Eight-armed, golden in complexion and clothed in red, he holds a hook, an arrow, a rosary and his tusk in his right hands, and a noose, a bow, a wish-granting creeper and a rose-apple in his left. Tradition presents him as the point at which the elephant-headed remover of obstacles and the invincible goddess share a single fierce grace. He is the aspect approached when impediments have already defeated ordinary means, for the tradition assigns him the quality of undoing what is hard to overcome while never separating that quality from Ganesha’s essential nature. Separate festival images and subsidiary shrines in parts of Tamil Nadu and Andhra preserve this combined identity.

Golden, with Eight Arms

Durga Ganapathi is one of the thirty-two forms of Ganesha. The Mudgala Purana is the first text to list the thirty-two names, but it does not tell a separate story for each form; the detailed meditation verses come from the Sritattvanidhi, a nineteenth-century compilation. There he is described as golden in complexion and clothed in red, with eight arms. In his right hands he holds a hook, an arrow, a rosary and his own tusk; in his left hands a noose, a bow, a wish-granting creeper and a rose-apple. The bow and arrow recall the arsenal of the goddess, while the noose and hook are Ganesha’s own instruments of drawing near and directing. The name joins Ganapati to Durgā, whose own name means “hard to overcome”, and the form is approached in that spirit when an obstacle has resisted ordinary effort.

The mantra, in six scripts

The name mantra, and the form most devotees chant daily. No initiation is required — it is open to anyone, including a parent chanting for a child.

DevanagariSanskrit & Hindiॐ दुर्गागणपतये नमः
Tamilௐ துர்காகணபதயே நமஃ
Teluguఓం దుర్గాగణపతయే నమః
Kannadaಓಂ ದುರ್ಗಾಗಣಪತಯೇ ನಮಃ
Malayalamഓം ദുര്ഗാഗണപതയേ നമഃ
EnglishRoman transliterationoṃ durgāgaṇapataye namaḥ
“Salutation to Durga Ganapati, the invincible lord of the ganas.”
ॐ
oṃ — the sacred syllable
दुर्गागणपतये
durgāgaṇapataye — to Durga Ganapati
नमः
namaḥ — salutation

More Durga Ganapathi mantras

Durga Ganapathi Dhyana Shloka

The verse recited to picture the deity before japa.

DevanagariSanskrit & Hindiतप्तकाञ्चनसङ्काशश्चाष्टहस्तो महत्तनुः । दीप्ताङ्कुशं शरं चाक्षं दन्तं दक्षे वहन् करैः । वामे पाशं कार्मुकं च लतां जम्बु दधत्करैः । रक्तांशुकः सदा भूयाद्दुर्गागणपतिर्मुदे ॥
Tamilதப்தகாஞ்சநஸங்காஶஶ்சாஷ்டஹஸ்தோ மஹத்தநுஃ । தீப்தாங்குஶம் ஶரம் சாக்ஷம் தந்தம் தக்ஷே வஹந் கரைஃ । வாமே பாஶம் கார்முகம் ச லதாம் ஜம்பு ததத்கரைஃ । ரக்தாம்ஶுகஃ ஸதா பூயாத்துர்காகணபதிர்முதே ॥
Teluguతప్తకాఞ్చనసఙ్కాశశ్చాష్టహస్తో మహత్తనుః । దీప్తాఙ్కుశం శరం చాక్షం దన్తం దక్షే వహన్ కరైః । వామే పాశం కార్ముకం చ లతాం జమ్బు దధత్కరైః । రక్తాంశుకః సదా భూయాద్దుర్గాగణపతిర్ముదే ॥
Kannadaತಪ್ತಕಾಞ್ಚನಸಙ್ಕಾಶಶ್ಚಾಷ್ಟಹಸ್ತೋ ಮಹತ್ತನುಃ । ದೀಪ್ತಾಙ್ಕುಶಂ ಶರಂ ಚಾಕ್ಷಂ ದನ್ತಂ ದಕ್ಷೇ ವಹನ್ ಕರೈಃ । ವಾಮೇ ಪಾಶಂ ಕಾರ್ಮುಕಂ ಚ ಲತಾಂ ಜಮ್ಬು ದಧತ್ಕರೈಃ । ರಕ್ತಾಂಶುಕಃ ಸದಾ ಭೂಯಾದ್ದುರ್ಗಾಗಣಪತಿರ್ಮುದೇ ॥
Malayalamതപ്തകാഞ്ചനസങ്കാശശ്ചാഷ്ടഹസ്തോ മഹത്തനുഃ । ദീപ്താങ്കുശം ശരം ചാക്ഷം ദന്തം ദക്ഷേ വഹന് കരൈഃ । വാമേ പാശം കാര്മുകം ച ലതാം ജമ്ബു ദധത്കരൈഃ । രക്താംശുകഃ സദാ ഭൂയാദ്ദുര്ഗാഗണപതിര്മുദേ ॥
EnglishRoman transliterationtaptakāñcanasaṅkāśaścāṣṭahasto mahattanuḥ | dīptāṅkuśaṃ śaraṃ cākṣaṃ dantaṃ dakṣe vahan karaiḥ | vāme pāśaṃ kārmukaṃ ca latāṃ jambu dadhatkaraiḥ | raktāṃśukaḥ sadā bhūyāddurgāgaṇapatirmude ||
“Like molten gold, eight-armed and of mighty body, bearing in his right hands a blazing goad, an arrow, a rosary and his tusk, and in his left hands a noose, a bow, a creeper and a rose-apple, clad in red: may Durgā Gaṇapati ever be for joy.”
तप्तकाञ्चनसङ्काशश्
taptakāñcanasaṅkāśaś — like molten gold
च
ca — and
अष्टहस्तो
aṣṭahasto — eight-armed
महत्तनुः
mahattanuḥ — of mighty body
दीप्ताङ्कुशं
dīptāṅkuśaṃ — a blazing goad
शरं
śaraṃ — an arrow
च
ca — and
अक्षं
akṣaṃ — a rosary
दन्तं
dantaṃ — his tusk
दक्षे
dakṣe — on the right
वहन्
vahan — bearing
करैः
karaiḥ — in his hands
वामे
vāme — on the left
पाशं
pāśaṃ — a noose
कार्मुकं
kārmukaṃ — a bow
च
ca — and
लतां
latāṃ — a creeper
जम्बु
jambu — a rose-apple
दधत्
dadhat — holding
करैः
karaiḥ — in his hands
रक्तांशुकः
raktāṃśukaḥ — clad in red
सदा
sadā — ever
भूयाद्
bhūyād — may he be
दुर्गागणपतिर्
durgāgaṇapatir — Durgā Gaṇapati
मुदे
mude — for joy

Source: Dhyāna śloka of this form in the Śrītattvanidhi's thirty-two Gaṇapati forms (no. 31 in the Stotranidhi list). Stotranidhi prints दन्तु, a misprint; Drik Panchang and Hindupedia read दन्तं (tusk), which is given.

The syllable people get wrong

In durgāgaṇapataye the opening syllable dur carries a short u that speakers frequently lengthen into dūr, producing a vowel closer to the word for distance. The u must remain brief and closed. The ā that ends the goddess’s name, durgā, is long and must be held before gaṇapataye begins; it is often clipped, turning the name into a plain durga.

When Durga Ganapathi is chanted

Weekday. Tuesday

Questions

Durga Ganapathi remains, in every classical list, a form of Ganesha: elephant-headed, pot-bellied, and addressed as gaṇapati, lord of the ganas. The name Durga is added to indicate that the invincibility proper to the goddess is here disclosed as an intrinsic capacity of the remover of obstacles. The goddess Durga is independently hymned with her own dhyanas, lion mount, and cycle of narratives from the Devi Mahatmya; she is not given an elephant head or the title gaṇapati. The shared epithet therefore signals resonance, not identity. Temple practice keeps the two distinct: a shrine to Durga Ganapathi receives the rites and offerings customary for Ganesha, while the goddess receives her own liturgy, even when both images stand within the same temple complex.
The dhyana verse for this form, given in the Sritattvanidhi, places a hook, an arrow, a rosary and the broken tusk in the four right hands, and a noose, a bow, a wish-granting creeper and a rose-apple (jambu) in the four left hands. He is golden in complexion and clothed in red. The bow and arrow are the clearest borrowings from the goddess’s arsenal, signalling reach and precision; the noose and hook remain Ganesha’s own instruments of drawing near and directing, and the rosary and tusk affirm continuity with other Ganapati forms.
Tradition approaches Durga Ganapathi at the moment when ordinary methods of removing obstacles have already failed. The form is therefore defined by the crisis it answers: an impediment that has grown dense enough to require the shakti whose very title means “hard to overcome.” Invincibility here is not a general promise attached to every Ganesha image; it is the particular attribute that the tradition isolates in this golden, eight-armed manifestation. By giving the form both names, the texts indicate that the elephant-headed lord does not borrow a foreign power but reveals a depth of his own nature that remains latent in milder aspects. The distinction keeps the theology precise: each of the thirty-two forms carries its own emphasis, and invincibility against entrenched obstruction is the emphasis that belongs to Durga Ganapathi alone.
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