अतीशवागीश्वरकीर्त्योः तारामन्त्रस्य पुरश्चरणविशये केचन वाक्यानि

From Stephan V Bayer’s The Cult of Tara:Magic and Ritual in Tibet

If one consults the Tantra of Tara the Yogini, the author says, it
would seem that little importance is attached to daily purity and so
on; but, according to the long-established tradition of Atisa, it is
best if the practitioner washes .the dwelling, the utensils, and himself with bathing water over which has been recited the “conquering” mantra, if he gives up meat and beer and so on while he is practising the ritual service, and if in short he keeps himself in a condition of bodily purity. He should avoid garlic and onions, which
pollute the strength of his speech, and beer and drugs, which produce drowsiness; he should avoid anything that might cause contamination or distraction, and he should wash himself again and
again with water over which the mantra has been recited. In this
connection, the text recommends the ritual of Bhavabhadra
for
the practitioner to cleanse away any lapses in his vows. And before
beginning the ritual, he should first determine by an examination
of omens ….

Finally, the handbook talks of the requisite number of recitations
in the ritual service, and our author quotes Candragomin: “Reciting
300,000 or 600,000 or 1,000,000 times, one accomplishes all functions.” And Vagisvarakirti said: “The count for the syllables of the
mantra is 100,000.” Thus the basic measure of ritual service is
100,000 recitations; but it is also held that in this “age of contention”
one should recite four times as much. Drubch’en rinpoch’e said:
“It is said that if one recites the 10-syllable mantra 10,000,000
times, one’s qualities will equal those of the noble Tara herself.”
That is to say, if one completes 10,000,000 recitations, one will have
the power to accomplish all functions and magical attainments. The
oral tradition ascribed to the Chenngawa, however, holds that if the
practitioner devotes himself to a ritual service of 100,000 recitations
he will be unharmed by any impediments; since she is a deity of
active function, it is quick and easy to succeed in her ritual service.
And since there is a great deal of evidence for this position in the
expanded commentaries upon the various histories of Tara, our
author concludes, we may place our belief therein.

Taranatha’s vignette on Amarasimha the Amarakosha’s author

Also the Acarya Amarasimha was a fully ordained monk
as well as the king’s scribe and could also discourse on the
metaphysics of both Mahayana and the Theravada. Supported
by the Tara Tantra, he was able to make the Noble Lady into
his personal tutelary divinity.Having made his abode in the
land of Malava in the west, he taught Abhidharma (Metaphysics)
to about 500 advanced students for about 24 years while
he stayed there, so it is said. All of those 500 students in
attendance on him gained exceedingly pure minds. Once there
was the heretic Naga King known as Lalita in that area and he
suddenly caused a fierce, unbearable rainstorm to fall and the
rain formed a fast-running river like the Yamuna. It drew very
near to the Acarya’s abode and also to many hamlets. The
Acarya prayed to Arya Tara and as a result the water swirled
round to die right of the Acarya’s home and the city of
Utajayana (Ujjain) many times and finally flowed off into
another great river, and only the Naga’s den and a small
Turuska village were carried away. Tara prophesied to him
in the following words, “Compose a work explaining key
terms!” and he wrote the work known as the Amara-kosa,
which to this very day is extremely widely known in India
among Buddhists and non-Buddhists. The king whose scribe
he was is said to have been Vikramaditya.

Despite the anachronism of the mention of Turuṣkas which is an accretion onto the tale of Amarasimha ,Taranatha is probably recording a genuine traditional tale of the lexicographer here genuinely(as transmitted by his Indian informer).

Parārthārcādhikāra (public worship in public temples) in Śaiva Siddhānta

Paraphrasing SK Ramachandra Rao’s Shiva Kosha,worship of Śiva is of two types

  • Svārtha(home worship/worship in one’s private shrine)
  • Parārtha(worship in a public temple on behalf of others/another person)

The former category of worship is allowed to all in Saiddhāntika Āgama,but the latter category is restricted by the Āgamas to a particular subsection of brahmins alone who are descended from a set of sages directly initiated by Śiva Himself:The sages mentioned vary,but they are usually

  • Kauśika
  • Bharadvāja
  • Kaśyapa
  • Gautama or Nandi(the ape faced attendant of Śiva)
  • Agastya or Atri

This implies only these brahmins who are descendants of the above sages and have been born in families with a heritage of performing the rites of public worship according to the Siddhānta āgama in an unbroken chain,generation after generation,can offer public worship in temples that run according to the Siddhānta. These brahmins in the living tradition are to be revered as forms of Śiva Himself. More crucially,these brahmins belong to a set of gocaras which are in their fold alone now,this marks them out from other ordinary brahmins belonging to these gotras.

On the ‘gender fluid Norse’

About this article by the Guardian, quoting Tristan

The actual scientific report mentioned by the article heavily implies that the person is probably of Finnic or Sami origin and that such mixed gender role burials are not as unheard on among those people.

This is supported by their jewelry being of prominent local origin and style and nothing in the burial being supportive of a real nordic origin beyond minute cultural syncretism.

I’d also mention that the conditions of the burial are not actually consistent with a high status norse religious burial, due to lack of accompanying sacrifices like animals or slaves. This is at best some kind of middle class burial they scrapped together.

Secondarily, they were not buried with a sword, the sword was buried later between their grave and then covered up (Which seems emblematic of trying to seal the grave tbh, as if people thought it might rise as a draugr – Supportive of them having a bad reputation or as a safety precaution for a deliberate humiliation of the burial conditions.) and then buried with an unhilted sword on their person (meaning unknown with speculation it may have been deliberate as an insult due to their condition).

If we assume that this is a Norse XXY Burial with good reputation, it seems likely to me that this person was probably one of those sorts who displayed severe anatomical resemblances to women and that they were presumed and raised to be such. Its possible that this was kept as a family secret until death, leading to a post-mortem awareness of the condition and subsequent steps taken to “seal” the grave afterwards.

There is literally no chance that a “Non-Binary” individual would have been openly accepted in the Norse world. There is a term for this, its Nith, and constitutes the highest of religious crimes.

Secondarily, There is not such thing as a Germanic Shaman. Let me repeat, There is not such thing as a Germanic Shaman. The Germanic people did not practice Animistic beliefs and shamanism was not a religious custom. This is a form of denigratory primitivism by assuming that “primitive and pagan” cultures all behave the same way and hold roughly the same beliefs.

One of the few versions of the 7 line prayer to the Vajrayana master Padmasambhava I saw in an IA language

Posting it here because most versions I see are Tibetan(and the lines mean the same anyway)

ओड्डियाने वायव्ये । पद्मकेसरकाण्डे । सिद्धिर्लब्धात्यद्भुता । ख्यात पद्मसम्भव । बहुडाकीभिरावृत । तवैवानुसरामि । आयाह्यधिष्ठानार्थम्। गुरु पद्म सिद्धि हूम् ॥ इति गुरुरत्नसप्तपदप्रार्थना ।।

• HUM •At Oddiyana in the North-West • On a lotus pistil stem • With accomplishments supreme • Famous Lotus-Born! • By Dakinis ringed around • Practicing I follow you • Please come grant your blessings enow! •GURU PADMA SIDDHI HUNG •

Credit to a certain Nepalese guy Pawan Giri for sharing it on FB.

https://www.facebook.com/sevenlineprayer/posts/360271005657982 The Tibetan one. Also ‘Tsokyé Dorje’ would be ‘gaNachakra-vajra’

A transcription of a stotra which gives the pañcabrahma mantras and tryambaka mantra in a form which everyone can recite along with the 5 syllabled(pañcākṣarī) mantra

This hymn is from the Kaumārikakhaṇḍa of the Māheśvarakhaṇḍa of the Skanda Purāṇa. It gives the mantras of the 5 faces of Śiva(known as the pañca(five) brahma mantras/vaktra mantras) and the tryāmbaka mantra in a form which everyone can recite(and also the pañcākṣarī in a form where everyone can uncontroversially recount it-context for this last bit is that apparently some āgamas recommend adding either the praṇava or Śākta praṇava to the pañcākṣarī for vīrya janana of the mantra,and what is to be added and allowed to whom added,or whether it really needs to be is a matter to be best learned from paramparā and is upto one’s own guru=one’s own paramparā is the final pramāṇa in these matters).

The sage Kālabhīti’the son of Māṃṭi and his wife Citralekhā who gained this epithet because he refused to come out of his mothers womb due to the fear of Kāla and took birth only after the persuation of Śiva and who became a Pāśupata and did lakhs of japas near Stambhatīrtha(Khambat) and under a Bilva tree. The subsequent description of what happened will be very interesting for any sādhaka:

nivṛtto nādidūre’tha vilvavṛkṣa dadarśa saḥ।
dṛṣṭvā taṃ tasya cādhastāllakṣamekaṃjajapā saḥ॥
japastasya viprasya indriyānī layaṃ yayuḥ।
kevalaṃparamānandasvarūpo’sāvabhūtkṣaṇāt॥

His own recollection of his mental state

nāyaṃ mama mahānando vārānasyām na naimiṣe।
na prabhāse na kedāre na cāpyamarakaṇṭake॥

nirvikārānisvacchāni gaṅgābhāṃsīvakhānime॥
bhūteṣu paramāprītistrijagaddyotate sphuṭaṃ।
dharmamekaṃ paraṃ mahyaṃ cetaścāpyavagacchati॥

After this follows an exchange by an unknown stranger who comes to test the sage Kālabhīti on the ritual purity of his observances and after that’a liṅga manifested from under the bilva tree and he sings the stotra which contains the essence of the 5 face mantras/brahma mantras of Śiva’the Tryāmbaka mantra and the holy pañcākṣara. Mahādeva then appears from the just appeared liṅga and then states that he had filled the lake whose waters the sage had initially refused to drink and he was the same one who had appeared in the form of a man with unknown antecedents and blesser the reciter of this hymn with the fruit of reciting these seven mantras. That place became sacred as the temple of Mahākāla on the bank of the lake Mādalā.

Now I am listing the stotra along with the phalaśruti(explanations are in normal brackets and are obviously not to be recited,just for understanding). Ātmaka=of the nature of,for those whose Sanskrit is poor. Anyone who has not learned the corresponding vaidika mantras from the mouth of a guru(especially the brahma mantras and the tryambaka mantra) can recite the stotra or corresponding ślokas and get the benefit of the mantra.

[Kālabhīti uvāca]
pāpasya kālaṃ bhavapaṅkapālaṃ kalākalaṁ kālamārgasya kālam।
devaṃ mahākālamahaṃ prapadye śrīkālakaṇṭharūpaṃ bhavakālarūpam॥
īśānavaktraṃ praṇamāmi tvāhaṃ stauti śrutiḥ sarvavidyeśvarastvaṃ।
bhūteśvarastvaṃ prapitā mahastvaṃ tasmai namaste’stu maheśvarāya॥ (Īśāna vaktramantrātmaka śloka)
yaṃ stauti vedastamahaṃ prapadye tatpuruṣasaṃjñaṃ śaraṇaṃ dvitīyam।
tvāṃ vidmahe tacca nastvaṃ pradehi śrīrudra devadevaśa namonamaste॥ (Tatpuruṣa vaktramantrātmaka śloka)
aghoravaktraṃ tritayaṃ prapadye atharvajuṣṭaṃ tava rūpakāṇi।
aghoraghorāṇi ca ghoraghorāṇyahaṃ sadā naumi bhūtāni tubhyam॥ (Aghora vaktramantrātmaka śloka)
caturthavaktraṃ ca sadā prapadye sadyobhijātāya namonamaste।
bhavebhavenādibhavo bhavasva bhavodbhavo māṃ śiva tatratatra॥ (Sadyojāta vaktramantrātmaka śloka)
namo’stu te vāmadevāya jyeṣṭharudrāya kālāya kalāvikariṇe।
balaṃkarāyāpi balapramāthine bhūtāni haṃtre ca manonmanāya॥ (Vāmadeva vaktramantrātmaka śloka)
triyaṃbakaṃ tvāṃ ca yajāmahe vayaṃ supuṇyagandhaiḥ śivapuṣṭivardhanam।
urvārukaṃ pakvamivograbaṃdhanādrakṣasva māṃ tryaṃbakaṃ mṛtyumārgāt॥ (Tryambaka mantrātmaka śloka)
ṣaḍakṣaraṃ mantravaraṃ taveśa japaṃti ye munayo vītarāgāḥ।
teṣāṃ prasanno’si japāmahe tvoṃkārapūrvaṃ ca namaḥ śivāya॥ (Oṃkārayukta śivapañcākṣaramantrātmaka śloka)

phalaśruti

[Mahādeva uvāca]
saptamantrarahasyaṃ ca yatkṛtaṃ stavataṃ mama।
anena paṭhyamānena saptamantraphalaṃ labhet॥

The stotra is presented below with Devanagari:

[कालभीति उवाच]
पापस्य कालं भवपङ्कपालं कलाकलं कालमार्गस्य कालम्।
देवं महाकालमहं प्रपद्ये श्रीकालकण्ठरूपं भवकालरूपम्॥
ईशानवक्त्रं प्रणमामि त्वाहं स्तौति श्रुतिः सर्वविद्येश्वरस्त्वं।
भूतेश्वरस्त्वं प्रपिता महस्त्वं तस्मै नमस्तेऽस्तु महेश्वराय॥ (ईशान वक्त्रमन्त्रात्मक श्लोक)
यं स्तौति वेदस्तमहं प्रपद्ये तत्पुरुषसंज्ञं शरणं द्वितीयम्।
त्वां विद्महे तच्च नस्त्वं प्रदेहि श्रीरुद्र देवदेवश नमोनमस्ते॥ (तत्पुरुष वक्त्रमन्त्रात्मक श्लोक)
अघोरवक्त्रं त्रितयं प्रपद्ये अथर्वजुष्टं तव रूपकाणि।
अघोरघोराणि च घोरघोराण्यहं सदा नौमि भूतानि तुभ्यम्॥ (अघोर वक्त्रमन्त्रात्मक श्लोक)
चतुर्थवक्त्रं च सदा प्रपद्ये सद्योभिजाताय नमोनमस्ते।
भवेभवेनादिभवो भवस्व भवोद्भवो मां शिव तत्रतत्र॥ (सद्योजात वक्त्रमन्त्रात्मक श्लोक)
नमोऽस्तु ते वामदेवाय ज्येष्ठरुद्राय कालाय कलाविकरिणे।
बलंकरायापि बलप्रमाथिने भूतानि हंत्रे च मनोन्मनाय॥ (वामदेव वक्त्रमन्त्रात्मक श्लोक)
त्रियंबकं त्वां च यजामहे वयं सुपुण्यगन्धैः शिवपुष्टिवर्धनम्।
उर्वारुकं पक्वमिवोग्रबंधनाद्रक्षस्व मां त्र्यंबकं मृत्युमार्गात्॥ (त्र्यम्बक मन्त्रात्मक श्लोक)
षडक्षरं मन्त्रवरं तवेश जपंति ये मुनयो वीतरागाः।
तेषां प्रसन्नोऽसि जपामहे तम् त्वोंकारपूर्वम् च नमः शिवाय॥ (ॐकारयुक्त शिवपञ्चाक्षरमन्त्रात्मक श्लोक)

[महादेव उवाच]
सप्तमन्त्ररहस्यं च यत्कृतं स्तवतं मम।
अनेन पठ्यमानेन सप्तमन्त्रफलं लभेत्॥

This Stambha tīrtha is currently located at Vasad,Gujarat with attempted revivers also.

A brief investigation about the views and role of Raghunandana and Ānandabhaṭṭa on the existence of Kṣatriyas and Vaiśyas in the Kali Yuga

Warning note:This post is not intended to argue against varṇāśrama,but is meant as a preliminary inquiry into the how people viewed themselves in an idealized hierarchical setup.

Anandabhatta presented the Ballālacarita to the influential Kayastha landlord of Nabadwip (navadvīpādhipati) Buddhimanta Khan in 1510 CE. In the 23rd chapter of the second part of the Ballālacarita he is clearly aware of various lines with well recognized kṣatriya and vaiṣya status that are clearly lines of the recent Kaliyuga and not some pre-Mahapadma-Nanda or pre-Paraśurāma era.(some notable kṣatriya lines of unambiguously this era that he names seems to be: Mauryas,Chauhans,Paramaras,Chalukyas,Silharas,etc). He lists the kṣatriya lines as Sūryavaṃśin,Candravamśin,descendants of Kadru and Vinātā and from Prithu. He also names a Candravamśi line of vaiśyas and gives a partial contemporary list of famous vaiśya communities before scathingly mentioning the suvarṇa-vāniks,who were reduced to śudra status by Ballālasena in the course of their conflict with him.
Raghunandana is born in 1510 CE with his literary activity centred in Nabadwip(and presumably patronized by the same influential Kayastha landlords’ line) and lived uptil 1580(using Kane’s dating at the time). Given the changing political scenario at that time(Bengal coming under Mughal rule) it is more likely he recieved local Kayastha landlord patronage(which was influential and powerful enough to integrate even Rajputs from outside Bengal into it:The case of Purandar Basu Khan integrating the Rajput chieftains Surasimha and Rudrasimha into the Kayastha samaj of Western Bengal(Dakshin Rarh)) rather than needing to Muslim patronage. He(Raghunandana) likely did not have access to the same resources as Anandabhatta and thus stated,extrapolating from what he saw around him in his specific region of Bengal that there were no varṇas except brāhmaṇas and śudras (and he extrapolates this situation backward to being in vogue since the time of Mahāpadma Nanda the son of Mahānandin). I do not have enough data to speculate on why he did not have more data about jātis of other regions and their statuses or the social setups of other prāntas. I am reproducing his quotation from Kane’s work below(from the Śuddhitattva).

A brief vidhi for the Saṃkaṣṭa caturthī vrata(especially Māgha,but applicable to all of them)

Homage to Śrī Dakṣiṇāmūrti!

The merits of even performing it accidentally,as uttered by Brahmā to Kṛtavīrya(Kārtivīryārjunā’s father) from the 59th adhyaya of the Gaṇeśa Purāṇa(Chaukhamba edition)(60th chapter in the edition of Motilal Bansaridass)

sāmanāma’bhavatpūrvaṃ tatraiva nagare’ntyajaḥ।duṣkarmā’titarāṃ yasya darṣanaṃ puṇyanāśakṛt॥
ekadā tena vipraśca lobhena pathi ghātitāḥ।dvādaśa brāhmaṇāḥ śāntāstyaktāstena guhāntare॥
sarvaṃ tadīyamādāya niśi svagṛhamāgataḥ।māghakṛṣṇacaturthyā sa udaye śaśino nṛpa॥
gaṇeṣeti gaṇeṣeti putramāhūya satvaram। alabdhānnajalastena sahaiva bubhuje mudā॥
kālena cāntyajaścāsau pāncatvagamanniśi।candrodaye caturthyaṃ tu kṛṣnāyāmeva bhūbuja॥
ajñānakṛtasaṃkaṣṭacaturthīvratasaṃbhavāt।pūnyādvaināyakaṃ dhāma jagāma sukhadaṃ tu saḥ॥
vimānavaramārūḍho vījyamāno’psaro gaṇaiḥ।vaimānikaiḥ stūyamāno divyapuṣpairathārcitaḥ॥
tenaiva puṇyaśeṣeṇa kṛtavīryābhidho nṛpa।tava putraḥ samāpede’putratvamadhunā bhuvi॥

सामनामऽभवत्पूर्वं तत्रैव नगरेऽन्त्यजः।दुष्कर्माऽतितरां यस्य दर्षनं पुण्यनाशकृत्॥
एकदा तेन विप्रश्च लोभेन पथि घातिताः।द्वादश ब्राह्मणाः शान्तास्त्यक्तास्तेन गुहान्तरे॥
सर्वं तदीयमादाय निशि स्वगृहमागतः।माघकृष्णचतुर्थ्या स उदये शशिनो नृप॥
गणेषेति गणेषेति पुत्रमाहूय सत्वरम्। अलब्धान्नजलस्तेन सहैव बुभुजे मुदा॥
कालेन चान्त्यजश्चासौ पान्चत्वगमन्निशि।चन्द्रोदये चतुर्थ्यं तु कृष्नायामेव भूबुज॥
अज्ञानकृतसंकष्टचतुर्थीव्रतसंभवात्।पून्याद्वैनायकं धाम जगाम सुखदं तु सः॥
विमानवरमारूढो वीज्यमानोऽप्सरो गणैः।वैमानिकैः स्तूयमानो दिव्यपुष्पैरथार्चितः॥
तेनैव पुण्यशेषेण कृतवीर्याभिधो नृप।तव पुत्रः समापेदेऽपुत्रत्वमधुना भुवि॥

The story summarized is that Kṛtavīrya’s son Kārttivīrya was an outcaste called Sāma who was so evil that seeing him would obliterate all of one’s puṇya. He once slew 12 brahmins on the road and left them in a cave. After he had taken their belongings he returned to his house on the dark fortnight of the Māgha month and called his son with the words ‘Gaṇeśa,Gaṇeśa’ and ate happily with him since he had not eaten water or food. The merit produced by inadvertently observing this vow resulted in his going to Gaṇapati’s abode in a divine vehicle and being honoured by celestial flowers.

Brahmā ̍s brief description of the saṃkaṣṭacaturthīvrata of Māgha

śubhe muhurtē candre ca kuryātprārambhasya ha। dantadhāvanapūrvāṇi snānani caikaviṃśatim॥
kurvanti nityakarmāṇi japenmantraṃ tataḥ paraṃ।nirāhāro bhavenmaunī paranindavivarjitaḥ॥
duṣṭakarma ca tāmbulaṃ varjayenniyameva cā।varjayejjalapānaṃ ca paradrohaṃ ca paiśunaṃ॥
tilāmalakakalkena dinānte snānamācaret।ekākṣaraṃ ṣaḍarṇaṃ vā japedvā vaidikaṃ manum॥
gaṇeṣaprītaye tasya nāmamantraṃ yathāvidhi।dhyāyet sthireṇa manasā devadevaṃ gajānanam॥
muhūrtamātreṇa tataḥ pūjayedgaṇanāyakaṃ। upacāraiḥ ṣoḍaśabhirnaivedyairvividhairapi॥
śaṣkulī modakāpūpa-laḍḍūkairvatakairapi। pāyasairvividhairannairvyañjanairlahyachoṣyakaiḥ॥
phalairnānāvidhaiḥ pūgatāmbūlairdakṣiṇadibhiḥ। ekaviṃṣati durvābhirdīpaiśca kusumairapi॥
candrodaye’rghyadānena tithaye mantrapūrvakaṃ।gajānanāya paścāttu candrāya ca tataḥ param॥
nivedya pūjanaṃ natvā kṣamāpya ca tataḥ punaḥ।brāhmaṇabhojayedbhaktyā śaktyā vā caikaviṃśatim॥
daśa dvādaśa va’śakto dakṣiṇābhiḥ sutoṣayet। kathāṃ śrutvā tataḥ samyaksvayaṃ bhuñjita vāgyataḥ॥
gītavāditraghoṣeṇa śeṣāṃ rātriṃ tato nayet।evaṃ vrataṃ caikavarṣaṃ kṛtaṃ cedyatnano nṛpa॥
sarvapāpakṣayāttasya bhavitā putra uttamaḥ।anyaṃ vā cintayetkāmaṃ yaṃ yaṃ taṃ prāpnuyānnaraḥ॥
sarvasaṃkaṭanāśaḥ syāt paracakrād bhayaṃ na hi।śamīmūle japaṃstiṣṭhannupavāsaparāyaṇaḥ॥
ācandrodayaparyantaṃ vratametatsamācaret।andho mūko jaḍaḥ paṅgustadīpsitamavāpnuyāt॥
dāraṇ putrān dhanaṃ rājyaṃ labhate nātra saṃśayaḥ।śrāvaṇādiṣu māseṣu ghṛtalaḍḍavādikaṃ pṛthak॥
āśvine copavāsaṃ ca kārtikaṃ daghapānakam। mārgaśirṣe nirāhāraṃ pauṣe gomutrapānakam॥
tilāṃṣca bhakṣayenmāghe phālgune ghṛtaśarkarām।caitramāse pañcagavya vaiśākhe śatapatrikām॥
ghṛtasya bhojane jyeṣṭhe āṣāḍhe madhubhakṣaṇam।

शुभे मुहुर्ते चन्द्रे च कुर्यात्प्रारम्भस्य ह। दन्तधावनपूर्वाणि स्नाननि चैकविंशतिम्॥
कुर्वन्ति नित्यकर्माणि जपेन्मन्त्रं ततः परं।निराहारो भवेन्मौनी परनिन्दविवर्जितः॥
दुष्टकर्म च ताम्बुलं वर्जयेन्नियमेव चा।वर्जयेज्जलपानं च परद्रोहं च पैशुनं॥
तिलामलककल्केन दिनान्ते स्नानमाचरेत्।एकाक्षरं षडर्णं वा जपेद्वा वैदिकं मनुम्॥
गणेषप्रीतये तस्य नाममन्त्रं यथाविधि।ध्यायेत् स्थिरेण मनसा देवदेवं गजाननम्॥
मुहूर्तमात्रेण ततः पूजयेद्गणनायकं। उपचारैः षोडशभिर्नैवेद्यैर्विविधैरपि॥
शष्कुली मोदकापूप-लड्डूकैर्वतकैरपि। पायसैर्विविधैरन्नैर्व्यञ्जनैर्लह्यछोष्यकैः॥
फलैर्नानाविधैः पूगताम्बूलैर्दक्षिणदिभिः। एकविंषति दुर्वाभिर्दीपैश्च कुसुमैरपि॥
चन्द्रोदयेऽर्घ्यदानेन तिथये मन्त्रपूर्वकं।गजाननाय पश्चात्तु चन्द्राय च ततः परम्॥
निवेद्य पूजनं नत्वा क्षमाप्य च ततः पुनः।ब्राह्मणभोजयेद्भक्त्या शक्त्या वा चैकविंशतिम्॥
दश द्वादश वऽशक्तो दक्षिणाभिः सुतोषयेत्। कथां श्रुत्वा ततः सम्यक्स्वयं भुञ्जित वाग्यतः॥
गीतवादित्रघोषेण शेषां रात्रिं ततो नयेत्।एवं व्रतं चैकवर्षं कृतं चेद्यत्ननो नृप॥
सर्वपापक्षयात्तस्य भविता पुत्र उत्तमः।अन्यं वा चिन्तयेत्कामं यं यं तं प्राप्नुयान्नरः॥
सर्वसंकटनाशः स्यात् परचक्राद् भयं न हि।शमीमूले जपंस्तिष्ठन्नुपवासपरायणः॥
आचन्द्रोदयपर्यन्तं व्रतमेतत्समाचरेत्।अन्धो मूको जडः पङ्गुस्तदीप्सितमवाप्नुयात्॥
दारण् पुत्रान् धनं राज्यं लभते नात्र संशयः।श्रावणादिषु मासेषु घृतलड्डवादिकं पृथक्॥
आश्विने चोपवासं च कार्तिकं दघपानकम्। मार्गशिर्षे निराहारं पौषे गोमुत्रपानकम्॥
तिलांष्च भक्षयेन्माघे फाल्गुने घृतशर्कराम्।चैत्रमासे पञ्चगव्य वैशाखे शतपत्रिकाम्॥
घृतस्य भोजने ज्येष्ठे आषाढे मधुभक्षणम्।



A summarization of the above verses(please correct me for any omissions in the comments):One should begin this vrata in an auspicious muhurta[of the dark fornight of Māgha’s caturthī tithi and especially on a Tuesday]. After cleaning one’s teeth and washing 21 times,one does his nityakarmas and recite the mantra after that. One gives up offensive activities and eating tāmbula and enemity with others and backbiting and drinking water. At the end of the day,one bathes in a mixture of seasamum(til) oil and amla oil. and one recites either a single syllabled mantra,his six syllabled mantra or his name itself(which in itself is a mantra)[like ‘gajānana’].Then one stills one’s mind and meditates on the God of Gods,Gajānana. He is then worshipped for a muhūrta with sixteen upācāras and a large variety of edibles,which of course includes modaks,laddoos and a lot of foods,fruits,arecanuts,betel,dakṣiṇā(honourarium),lamps,21 pieces of durvā grass(bermuda grass) and flowers. Beginning with a mantra at moonrise and after offering worship to Ganapati and the moon,one asks forgiveness and feed 21 brahmins,but if one cannot do that,one should offer a honourarium to 10 or 12 brahmins to their satisfaction. One shold listen to tales of Ganesha one should feed oneself appropriately in a silent manner,after which one passes the rest of the night in singing and music. Oh king,if this vow is performed dilligently for a year a man will have an excellent son as all his evils will be destroyed or any of his other desires will be fulfilled. All his difficulties will be removed and he won’t be scared of an enemy army. Standing at the base of a shami tree,engaged in fasting and japa,if a blind,dumb,stupid or a lame man performs this vow from the rising of the moon till its disappearance,he will get a kingdom,wealth,sons and wives. In the month of Śrāvaṇa,one should eat ghee laddoos,curds(dadhi) in Bhādrapada,fasting in Āśvina,milk in Kārtika,fasting in Mārgaśirṣa(nirāhāra),tila(seasamum) in Māgha,cow urine in Pauśa,ghee and sugar/gur(?) in Phālguna,pañcagavya in Caitra,and śatapatrikā in Vaiśākha,ghee in Jyeṣṭha and honey in Āṣāḍha.[and one is then successful]

I am now providing the relevant pūjā mantras(paurāṇika and pratikās of the puruṣasukta mantras) and ritual instructions as laid down in the 69th adhyaya of the Gaṇeśa Purāṇas upāsanākhaṇda(70th chapter in the MLBD edition)

auṣadhībhiḥ shuklatilairdivā snāyat prasannadhīḥ।
saṃkalpaṃ kārayet samyag dhyātvā devaṃ gajānanam।gaṇeṣaṃ pūjayed bhaktyā mantrarāgamasaṃbhavaiḥ॥

dhyānam:
ekadanaṃ mahākāyaṃ taptakāñcanasannibham।
lambodaraṃ viśālākṣaṃ jvalatpāvakalocanaṃ॥
ākhupṛṣṭhasamārūḍham cāmarairvījitaṃ gaṇaiḥ।
śeṣayajñopavītaṃ ca cintayet taṃ gajānanam॥ [Basically,make Him golden,big bellied,with large fiery eyes and riding a mouse and fanned by cāmaras and having Śeṣa the serpent as a sacred thread. Would personally suggest the āyudha configuration of Ekākṣara gaṇapati here personally as is metioned in the sindhurābhām… dhyāna of the Śāradātīlaka]

āvāhanam

āgaccha devadeveśa saṃkaṭātmā nivāraya।
yāvadvrataṃ samāpyeta tāvattvaṃ sannidhau bhava॥(athavā sahasrashīrṣetyāvāhanam)

āsanaṃ
gaṇādhīṣa namaste’stu sarvasiddhipradāyaka।
āsanaṃgṛhyatām deva saṃkaṭanmāṃ nivāraya॥(puruṣa eva āsanaṃ)

pādyaṃ
umāputra namaste’stu namaste modakaprīya।
pādyaṃ gṛhāṇa deveśa saṃkaṭaṃ me nivāraya॥(etāvānasya…pādyaṃ)

arghyaṃ
lambodaraṃ namaste’stu ratnayuktam phalānvitaṃ।
arghyaṃ gṛhāṇa deveśa saṃkatām me nivāraya॥(tripādurdhva…ityarghyam)

ācamanīyaṃ
gaṇgādi sarvatīrthebhyaḥ āhṛtaṃ toyamuttamaṃ।
gṛhāṇācamanīyārthaṃ saṃkaṭaṃ me nivāraya॥(tato virāḍ/tasmād virāḍ…ācamanīyam)

pañcāmṛtasnānaṃ
payo dadhi ghṛtaṃ caiva śarkarāmadhusaṃyutam।
pañcāmṛtaṃ gṛhānodaṃ saṃkataṃ me nivāraya॥(pañcanadyaḥ…iti pañcāmṛtam)

snānaṃ
narmadā candrabhāgā ca gaṇgāsaṃgamajairjalaiḥ।
snāpito’si mayā bhaktyā saṃkaṭam me nivāraya॥(tasmātyajñāt sarvahuta/yat puruṣeṇa … iti snānam)

vastram
ibhavaktra namastubhaṃ gṛhāṇa parameśvara।
vastrayugmaṃ gaṇādhyakṣa saṃkaṭaṃ me nivāraya॥(tasmātyajñāt sarvahuta/taṃ yajñam … iti vastram)

yajñopavītam
vināyaka namastubhyaṃ namaḥ paraṣudhāriṇe।
upavītaṃ gṛhānedaṃ saṃkataṃ me nivāraya॥(tasmādaśvā…iti yajñopavītam)

gandham
īśaputra namastubhyaṃ namo mūṣakavāhana।
candanaṃ gṛhyatāṃ deva saṃkaṭaṃ me nivāraya॥(taṃ yajñam…iti candanaṃ)

akṣatāḥ
ghṛtakuṅkumasaṃyuktāstaṇḍulaḥ sumanoharāḥ।
akṣatāstenamastubhyaṃ/’rpitādeva saṃkatām me nivāraya॥

puṣpāni
campakaṃ mallikā dūrvā puṣpajātiranekaśaḥ।
gṛhāṇa tvaṃ gaṇādhyakṣa saṃkatāṃ me nivāraya॥(yatpuruṣam/tasmādaśva…iti puṣpam)

dhūpaṃ
lambodara mahākāya dhūmraketo suvāsitam।
dhūpaṃ gṛhāna deveśa saṃkaṭaṃ me nivāraya॥(brāhmaṇo’sya/yatpuruṣam…dhūpam)

dīpaṃ
vighnāndhakārasaṃhāra-kāraka tridaśādhipa।
dīpaṃ gṛhāṇa deveśa saṃkaṭaṃ me nivāraya॥(candramā manaso/brāhmaṇo’sya…dīpam)

naivedyam
modakāpūpalaḍḍūkapāyasaṃ śarkarānvitam।
pakvānnaṃ saghṛtaṃ deva naivedyaṃ pratigṛhyatām॥(nābhyā āsīt/candramā manasa….iti naivedyam)

phalaṃ
nārikelaphalaṃ drākṣāṃ rasālaṃ daḍimaṃ śubhaṃ।
phalaṃ gṛhāṇa deveśa saṃkaṭānme nivāraya॥(may or may not include nābhyā āsīt…iti phalaṃ)

tāmbulaṃ
kramakailalavaṇgādi nāgavallīdalāni ca।
tāmbulaṃ gṛhyatām deva saṃkaṭaṃ me vināśaya॥(yatpuruṣa…[may or may not be included] iti tāmbulam)

dakṣiṇā
sarvaprītikaraṃ deva hiraṇyaṃ sarvasiddhidaṃ।
dakṣiṇārthaṃ gṛhānedaṃ saṃkata me vināśaya॥(saptāsyānniti dakṣiṇām)

औषधीभिः स्हुक्लतिलैर्दिवा स्नायत् प्रसन्नधीः।
संकल्पं कारयेत् सम्यग् ध्यात्वा देवं गजाननम्।गणेषं पूजयेद् भक्त्या मन्त्ररागमसंभवैः॥

ध्यानम्:
एकदनं महाकायं तप्तकाञ्चनसन्निभम्।
लम्बोदरं विशालाक्षं ज्वलत्पावकलोचनं॥
आखुपृष्ठसमारूढम् चामरैर्वीजितं गणैः।
शेषयज्ञोपवीतं च चिन्तयेत् तं गजाननम्॥

आवाहनम्

आगच्छ देवदेवेश संकटात्मा निवारय।
यावद्व्रतं समाप्येत तावत्त्वं सन्निधौ भव॥(अथवा सहस्रस्हीर्षेत्यावाहनम्)

आसनं
गणाधीष नमस्ते’स्तु सर्वसिद्धिप्रदायक।
आसनंगृह्यताम् देव संकटन्मां निवारय॥(पुरुष एव… आसनं)

पाद्यं
उमापुत्र नमस्ते’स्तु नमस्ते मोदकप्रीय।
पाद्यं गृहाण देवेश संकटं मे निवारय॥(एतावानस्य…पाद्यं)

अर्घ्यं
लम्बोदरं नमस्ते’स्तु रत्नयुक्तम् फलान्वितं।
अर्घ्यं गृहाण देवेश संकताम् मे निवारय॥(त्रिपादुर्ध्व…इत्यर्घ्यम्)

आचमनीयं
गण्गादि सर्वतीर्थेभ्यः आहृतं तोयमुत्तमं।
गृहाणाचमनीयार्थं संकटं मे निवारय॥(ततो विराड्/तस्माद् विराड्…आचमनीयम्)

पञ्चामृतस्नानं
पयो दधि घृतं चैव शर्करामधुसंयुतम्।
पञ्चामृतं गृहानोदं संकतं मे निवारय॥(पञ्चनद्यः…इति पञ्चामृतम्)

स्नानं
नर्मदा चन्द्रभागा च गण्गासंगमजैर्जलैः।
स्नापितो’सि मया भक्त्या संकटम् मे निवारय॥(तस्मात्यज्ञात् सर्वहुत/यत् पुरुषेण … इति स्नानम्)

वस्त्रम्
इभवक्त्र नमस्तुभं गृहाण परमेश्वर।
वस्त्रयुग्मं गणाध्यक्ष संकटं मे निवारय॥(तस्मात्यज्ञात् सर्वहुत/तं यज्ञम् … इति वस्त्रम्)

यज्ञोपवीतम्
विनायक नमस्तुभ्यं नमः परषुधारिणे।
उपवीतं गृहानेदं संकतं मे निवारय॥(तस्मादश्वा…इति यज्ञोपवीतम्)

गन्धम्
ईशपुत्र नमस्तुभ्यं नमो मूषकवाहन।
चन्दनं गृह्यतां देव संकटं मे निवारय॥(तं यज्ञम्…इति चन्दनं)

अक्षताः
घृतकुङ्कुमसंयुक्तास्तण्डुलः सुमनोहराः।
अक्षतास्तेनमस्तुभ्यं/’र्पितादेव संकताम् मे निवारय॥

पुष्पानि
चम्पकं मल्लिका दूर्वा पुष्पजातिरनेकशः।
गृहाण त्वं गणाध्यक्ष संकतां मे निवारय॥(यत्पुरुषम्/तस्मादश्व…इति पुष्पम्)

धूपं
लम्बोदर महाकाय धूम्रकेतो सुवासितम्।
धूपं गृहान देवेश संकटं मे निवारय॥(ब्राह्मणो’स्य/यत्पुरुषम्…धूपम्)

दीपं
विघ्नान्धकारसंहार-कारक त्रिदशाधिप।
दीपं गृहाण देवेश संकटं मे निवारय॥(चन्द्रमा मनसो/ब्राह्मणो’स्य…दीपम्)

नैवेद्यम्
मोदकापूपलड्डूकपायसं शर्करान्वितम्।
पक्वान्नं सघृतं देव नैवेद्यं प्रतिगृह्यताम्॥(नाभ्या आसीत्/चन्द्रमा मनस….इति नैवेद्यम्)

फलं
नारिकेलफलं द्राक्षां रसालं दडिमं शुभं।
फलं गृहाण देवेश संकटान्मे निवारय॥(मय् ओर् मय् नोत् इन्च्लुदे नाभ्या आसीत्…इति फलं)

ताम्बुलं
क्रमकैललवण्गादि नागवल्लीदलानि च।
ताम्बुलं गृह्यताम् देव संकटं मे विनाशय॥(यत्पुरुष…[may or may not be included] इति ताम्बुलम्)

दक्षिणा
सर्वप्रीतिकरं देव हिरण्यं सर्वसिद्धिदं।
दक्षिणार्थं गृहानेदं संकत मे विनाशय॥(सप्तास्यान्निति दक्षिणाम्)



Picking up 21 blades of dūrvā grass one worships Him then thus

gaṇādhipāya namaḥ।umāputrāya namaḥ।aghanāṣanāya namaḥ।ekadantāya namaḥ।ibhavaktrāya namaḥ।mūṣakavāhanāya namaḥ।vināyakāya namaḥ।īśaputrāya namaḥ।sarvasiddhipradāya namaḥ।lambodarāya namaḥ।vakratuṇḍāya namaḥ।modakapriyāya namaḥ।vighnavidhvaṃsakartre namaḥ।viśvavandyāya namaḥ।amareśāya namaḥ।gajakarṇāya namaḥ।nāgayajñopavītine namaḥ।bhālacandrāya namaḥ।paraṣudhāriṇe namaḥ।vighnādhipāya namaḥ।vidyāpradāya namaḥ।

गणाधिपाय नमः।उमापुत्राय नमः।अघनाषनाय नमः।एकदन्ताय नमः।इभवक्त्राय नमः।मूषकवाहनाय नमः।विनायकाय नमः।ईशपुत्राय नमः।सर्वसिद्धिप्रदाय नमः।लम्बोदराय नमः।वक्रतुण्डाय नमः।मोदकप्रियाय नमः।विघ्नविध्वंसकर्त्रे नमः।विश्ववन्द्याय नमः।अमरेशाय नमः।गजकर्णाय नमः।नागयज्ञोपवीतिने नमः।भालचन्द्राय नमः।परषुधारिणे नमः।विघ्नाधिपाय नमः।विद्याप्रदाय नमः।

nīrājanam
karpūrānalasaṃyuktamaśeṣāghaughanāśanam।
nīrājanaṃ gṛhāṇeśa saṃkaṭātmā vimocaya॥

puṣpāñjalī
campakāśoka-bakula-pārijātabhavaiḥ śubhaiḥ।
puṣpāṇjalīṃ gṛhāṇemāṃ saṃkaṭātmaṃ vimocaya॥

stuti
tvameva viśvaṃ sṛjasībhavaktra tvameva viśvaṃ paripāsi deva।
tvameva viśvaṃ harase’khileśa tvameva viṣvātmaka āvibhāsi॥

namaskāra
namāmi devaṃ gaṇanāthamīśaṃ vighneṣvaraṃ vighnavināṣadakṣam।
bhaktārtihaṃ/bhakti bhaktavimokṣadakṣaṃ vidyāpradaṃ vedavidhānamādya॥

नीराजनम्
कर्पूरानलसंयुक्तमशेषाघौघनाशनम्।
नीराजनं गृहाणेश संकटात्मा विमोचय॥

पुष्पाञ्जली
चम्पकाशोक-बकुल-पारिजातभवैः शुभैः।
पुष्पाण्जलीं गृहाणेमां संकटात्मं विमोचय॥

स्तुति
त्वमेव विश्वं सृजसीभवक्त्र त्वमेव विश्वं परिपासि देव।
त्वमेव विश्वं हरसे’खिलेश त्वमेव विष्वात्मक आविभासि॥

नमस्कार
नमामि देवं गणनाथमीशं विघ्नेष्वरं विघ्नविनाषदक्षम्।
भक्तार्तिहं/भक्ति भक्तविमोक्षदक्षं विद्याप्रदं वेदविधानमाद्य॥


After this 21 pradakṣiṇās are done.

prārthanā

ye tvāmasampūjya gaṇeśa nūnaṃ vāñchanti mūḍā vihitārthasiddhim।
ta eva naṣṭā niyataṃ hi loke jñāto mayā te sakalā prabhāvaḥ॥

प्रार्थना

ये त्वामसम्पूज्य गणेश नूनं वाञ्छन्ति मूडा विहितार्थसिद्धिम्।
त एव नष्टा नियतं हि लोके ज्ञातो मया ते सकला प्रभावः॥

Gift of sweetmeats(vāyanadāna/वायनदान) to guru
ācāryastvaṃ dvijādhyakṣa sarvasiddhipradāyaka।
vāyanaṃ gṛhyataṃ brahman saṃkaṭtānmām nivāraya॥

आचार्यस्त्वं द्विजाध्यक्ष सर्वसिद्धिप्रदायक।
वायनं गृह्यतं ब्रह्मन् संकट्तान्माम् निवारय॥

Viśeṣārghyam
phalapuṣpākṣatairyuktaṃ jalaṃ te dakṣiṇanvitaṃ।
viśeṣārghyaṃ mayā dattaṃ saṃkaṭānmāṃ nivāraya॥

विशेषार्घ्यम्
फलपुष्पाक्षतैर्युक्तं जलं ते दक्षिणन्वितं।
विशेषार्घ्यं मया दत्तं संकटान्मां निवारय॥

Worship is concluded with: Oṃ namo heramba madamodita mama saṃkataṃ nivāraya svāhā।/ॐ नमो हेरम्ब मदमोदित मम संकतं निवारय स्वाहा।

Then the dikpālas are worshipped beginning from Indra.

oṃ lāṃ indrāya devādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।vajrāya namaḥ।
oṃ rāṃ agnaye tejodhipataye sāyudhāya savāhanāya saparivārāya namaḥ।śaktaye namaḥ।
oṃ yāṃ yamāya pretādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।daṇḍāya namaḥ।
oṃ kṣāṃ nirṛtaye rakṣodhipataye sāyudhāya savāhanāya saparivārāya namaḥ।khaḍgāya namaḥ।
oṃ vāṃ varuṇāya jalādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।pāśāya namaḥ।
oṃ yāṃ vāyave prāṇādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।aṅkuśāya namaḥ।
oṃ sāṃ somāya tārādhipatayesāyudhāya savāhanāya saparivārāya namaḥ।gadāya namaḥ।
oṃ hāṃ īśānāya gaṇādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।śūlāya namaḥ।
oṃ āṃ brahmaṇe prajādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।padmāya namaḥ।
oṃ hrīṃ anantāya nāgādhipataye sāyudhāya savāhanāya saparivārāya namaḥ।cakrāya namaḥ।

ॐ लां इन्द्राय देवाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।वज्राय नमः।
ॐ रां अग्नये तेजोधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।शक्तये नमः।
ॐ यां यमाय प्रेताधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।दण्डाय नमः।
ॐ क्षां निरृतये रक्षोधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।खड्गाय नमः।
ॐ वां वरुणाय जलाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।पाशाय नमः।
ॐ यां वायवे प्राणाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।अङ्कुशाय नमः।
ॐ सां सोमाय ताराधिपतयेसायुधाय सवाहनाय सपरिवाराय नमः।गदाय नमः।
ॐ हां ईशानाय गणाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।शूलाय नमः।
ॐ आं ब्रह्मणे प्रजाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।पद्माय नमः।
ॐ ह्रीं अनन्ताय नागाधिपतये सायुधाय सवाहनाय सपरिवाराय नमः।चक्राय नमः।


Worship with blades of

Durvā grass is done again as follows:

gaṇādhipa namastubhyamumāputrābhayaprada।
ekadantebhavaktreti tatha mūṣakavāhana॥
vināyakeśaputreti sarvasiddhipradāyaka।
lambodara namastubhyaṃ vakratuṇdāghanāśana॥
vighnavidhvaṃsakarteti viśvavandhyamareśvara।
gajavaktra namastubhyaṃ nāgayajṇopavītine॥
bhālacandra namastubhyaṃ namaḥ paraśudhāriṇe।
vighnādhipa namastubhyaṃ sarvavidyāpradāyaka॥

गणाधिप नमस्तुभ्यमुमापुत्राभयप्रद।
एकदन्तेभवक्त्रेति तथ मूषकवाहन॥
विनायकेशपुत्रेति सर्वसिद्धिप्रदायक।
लम्बोदर नमस्तुभ्यं वक्रतुण्दाघनाशन॥
विघ्नविध्वंसकर्तेति विश्ववन्ध्यमरेश्वर।
गजवक्त्र नमस्तुभ्यं नागयज्णोपवीतिने॥
भालचन्द्र नमस्तुभ्यं नमः परशुधारिणे।
विघ्नाधिप नमस्तुभ्यं सर्वविद्याप्रदायक॥

Then one addresses Gajānana thus:

tena tuṣṭo bhavāśu tvaṃ hṛtsthānkāmanprapūraya।
vighnānnāśaya me sarvān duṣṭaṃśca samupasthitān॥

तेन तुष्टो भवाशु त्वं हृत्स्थान्कामन्प्रपूरय।
विघ्नान्नाशय मे सर्वान् दुष्टंश्च समुपस्थितान्॥

Then one does a homa with 108 āhutis .For completion of the vow,or 21 modaks or laddos or vaḍās are offered to the ācārya covered in red vastra to the ācārya and utters

(vāyanadānamantra)

gaṇādhipa namastubhyaṃ sarvasam-kalpasiddhida।
vāyanasya pradānena saṃkaṭātmāṃ nivāraya॥

(वायनदानमन्त्र)

गणाधिप नमस्तुभ्यं सर्वसम्-कल्पसिद्धिद।
वायनस्य प्रदानेन संकटात्मां निवारय॥

Then on listening to this pious narration,one should offer arghya thus:

tithyārghyadānaṃ

tithīnāmuttame devī gaṇeṣapriyavallabhe।
saṃkaṭaṃ hara me devī gṛhānārghyaṃ namo,stu te॥

devāyārghyadānaṃ

lambodara namastubhyaṃ satataṃ modakapriya।
saṃkaṭaṃ hara me deva gṛhānārghyaṃ namo,stu te॥

तिथ्यार्घ्यदानं

तिथीनामुत्तमे देवी गणेषप्रियवल्लभे।
संकटं हर मे देवी गृहानार्घ्यं नमो,स्तु ते॥

देवायार्घ्यदानं

लम्बोदर नमस्तुभ्यं सततं मोदकप्रिय।
संकटं हर मे देव गृहानार्घ्यं नमो,स्तु ते॥

candrāyarghyadānaṃ/चन्द्रायर्घ्यदानं

One offers arghya 7 times to the moon with this mantra

kṣīrodārṇavasambhūta atrigotrasamudbhava।
gṛhānārghyaṃ mayā dattaṃ rohiṇyā sahitaḥ śaśin॥

क्षीरोदार्णवसम्भूत अत्रिगोत्रसमुद्भव।
गृहानार्घ्यं मया दत्तं रोहिण्या सहितः शशिन्॥

One then requests forgiveness from the God and then feeds brahmins and feeds oneself with their leavings(one takes seven morsels). Thus is the method of the vrata.






Unambiguous dhyānas of Viṣṇu with Sarasvatī and Lakṣmī in the Assamese tradition

The dhyānas here are quoted from The Kamarupa School of Dharmashastra by Naliniranjan Sharma. The bolded portions indicate the unambiguous mention of Sarasvatī and Lakṣmī.

First dhyāna(dhyāna mantra of Viṣṇu/Vāsudeva of the Viṣṇujāgara/Gonda Cauphari Sabha) from the paddhati of Shri Nabin Chandra Sharma of Dipila village in Mangaldai

oṃ vāsudeva śuddhasphaṭika saṃkāśaṃ ajānulamvita vanamālopaśobhitaṃ।
pītavastrayugadharaṃ kuṇḍalāṃkṛta karṇāpāniyugalaṃ śrīvatsakaustubhoraskam॥
kirītināṃ yajñopavītinaṃ dakṣiṇakarābhyā mūrdhādhaḥ krameṇadhṛtagadā padmam।
vāmakarābhyāntathaivadhṛta cakra śaṃkhaṃ dakṣiṇa pārṣvasthayā suvarṇavarṇayā lakṣmyā sevyamānaṃ॥
vāmapārśvasthayā śiriṣa varṇayā sarasvatyā sevitaṃ pañcavarṇopeta vanamā ānvitam।

kundakusumābham śrīvatsa vakṣasamaruṇa kaustabhagrīvam॥
pūrvādidalastha saṃkarṣaṇapradyumnāniruddha nārāyaṇa brahmāviṣṇu narasiṃhavarāha sametam।
garuḍadhvajaṃ garuḍādhirūḍhaṃ sūryamaṇḍala candramaṇḍala vahnimaṇḍalopari śītāṣṭadala padmopaviṣṭaṃ॥



evam dhyātvā oṃ namo bhagavate vāsudevāya namaḥ।


Second dhyāna quoted from a paddhati preserved in the Gaudhati University Library

vāsudevaṃ viśuddhasphaṭikaprabhaṃ anavaratasāmavedādi gāyanotphulla mukha kamalaṃ।
pītavastradvaya dharaṃ caturbhujaṃ dakṣiṇordhakaradhṛta kṛṣṇavarṇagadaṃ dakṣiṇādhakaradhṛta śuklapadmam।
vāmordhvakaradhṛta sūryaśatasamaprabha cakraṃ।
vāmādhakaradhṛta pūrṇacandrābhaśaṃkhaṃ।
dakṣiṇa pārśvasthayā suvarṇavarṇayā lakṣmyā sevyamānaṃ।
vāmapārśvasthayā śirīṣa varṇayā sarasvatyāsevyamānam॥

yajñopavītinaṃ pañcavarṇopeta vanamālānvitaṃ।
kundakusumābha śrīvatsa vakṣamaruṇa varṇa kaustubhagrīvaṃ
sauvarṇa kirīṭa kuṇḍalāṃgada kaṃkaṇāṅmgurīya keyuramaṇḍitaṃ।
hṛdi muktāhārānvitam।
pūrvādi dalastha saṃkarṣaṇa pradyumnāniruddha nārāyaṇa brahmā viṣṇunarasiṃhavarāha sametaṃ।
garuḍadhvajaṃ garuḍādhirūḍhaṃ sūryamaṇḍala candramaṇḍala vahnimaṇḍalopari śītāṣṭadala padmopaviṣṭaṃ॥

iti dhyātvā

This is acknowledged by Gaudiyas in the Vedanta-Shyamantaka well also,as noted in the following

section(especially the Gīḥ stotra of the Skanda Purana)

Gaṇapati as Brahman who humbles Vāyu Agni and other Gods and shows a Viśvarūpa form

This section is taken from the Gaṇeśa Purāṇa,11th chapter of the Krīḍā khaṇḍa. The relevant one is being posted here

इन्द्र उवाच:

न दृष्टो’स्य गुणोत्कर्षस्तावन्मान्यो भवेत्कथम्।
क उवाच:

ततो दिदेश वायुं स नयैनं व्योममण्डलम्।
तस्याज्ञानुपदं वायुर्युगान्तसदृशो ववौ।
आन्दोलयन्सर्वलोकं भ्रामयन् कुधरान्भृशम्॥
अकालप्रलयः किं नु प्रारब्धो लोकनाशनः।
इत्येवं भृशसंविग्ना ऋषयश्च चकम्पिरे॥
भग्ने वायौ तु संप्राह शुम्भाणं पाकशासनः।
दहैनं त्वं बटुं शीघ्रं द्रष्टव्या शक्तिरद्य ते।
तदाज्ञां शिरसा गुह्यं जगाम तमुषर्बुधः।
निर्दहन्निव त्रींल्लोकान्प्रलयानलसन्निभः॥
भस्मीकर्तुं दुमान्सर्वान्शोषयन्सर्वसागरान्।
तं दहन्तं जनान्सर्वान्दृष्ट्वा कश्यपनन्दनः।
तत्क्षणादगिलद्रोगी भेषजं गुटुकामिव।
गिलिते तादृशे वह्नौ क्रोधसंरक्तलोचनः॥
सहस्रलोचनो लोकां’लोकयत्सर्वलोचनैः।
तावद्ददर्श तं तत्र सहस्राधिकलोचनम्॥
असंख्यशीर्षमुकुटमनन्तश्रोत्रसंयुतम्।
अनन्तहस्तचरणमनन्तोदारविक्रमम्॥
शशिसूर्याग्निनयनं शिरस व्यापनभस्तलम्।
सप्तपातालचरणम् सप्तलोकैकमस्तकम्॥
असंख्यसूर्यसंकाशमसंख्येन्द्रसुसेवितम्।
असंक्श्यकेशसंयुक्तं नानाब्रह्माण्डरोमकम्॥
आमूलाग्राद्यथा वृक्षे भवन्त्यौदुम्बराणि वै।
औदुम्बरे वा मशकाः संख्यातीता भवन्ति हि॥
तथैवैकैकरोमाञ्चं संख्यातीताण्डसंयुतम्।
पस्यंस्तत्रवैकतरं भ्रान्तःशक्रो विवेश ह॥
पश्यन्ति स्म स तन्मध्ये त्रैलोक्यं सचराचरम्।
अरण्यकदलीकोशपत्रे पत्रे यथा फलम्॥
असंख्यातं जगत्तत्र पश्यति स्म शचीपतिः।
बभ्राम भ्रान्तचित्तो’सौ नालभन्निर्गमं ततः॥

indra uvāca:

na dṛṣṭo’sya guṇotkarṣastāvanmānyo bhavetkatham।
ka uvāca:

tato dideśa vāyuṃ sa nayainaṃ vyomamaṇḍalam।
tasyājñānupadaṃ vāyuryugāntasadṛśo vavau।
āndolayansarvalokaṃ bhrāmayan kudharānbhṛśam॥
akālapralayaḥ kiṃ nu prārabdho lokanāśanaḥ।
ityevaṃ bhṛśasaṃvignā ṛṣayaśca cakampire॥
bhagne vāyau tu saṃprāha śumbhāṇaṃ pākaśāsanaḥ।
dahainaṃ tvaṃ baṭuṃ śīghraṃ draṣṭavyā śaktiradya te।
tadājñāṃ śirasā guhyaṃ jagāma tamuṣarbudhaḥ।
nirdahanniva trīṃllokānpralayānalasannibhaḥ॥
bhasmīkartuṃ dumānsarvānśoṣayansarvasāgarān।
taṃ dahantaṃ janānsarvāndṛṣṭvā kaśyapanandanaḥ।
tatkṣaṇādagiladrogī bheṣajaṃ guṭukāmiva।
gilite tādṛśe vahnau krodhasaṃraktalocanaḥ॥
sahasralocano lokāṃ’lokayatsarvalocanaiḥ।
tāvaddadarśa taṃ tatra sahasrādhikalocanam॥
asaṃkhyaśīrṣamukuṭamanantaśrotrasaṃyutam।
anantahastacaraṇamanantodāravikramam॥
śaśisūryāgninayanaṃ śirasa vyāpanabhastalam।
saptapātālacaraṇam saptalokaikamastakam॥
asaṃkhyasūryasaṃkāśamasaṃkhyendrasusevitam।
asaṃkśyakeśasaṃyuktaṃ nānābrahmāṇḍaromakam॥
āmūlāgrādyathā vṛkṣe bhavantyaudumbarāṇi vai।
audumbare vā maśakāḥ saṃkhyātītā bhavanti hi॥
tathaivaikaikaromāñcaṃ saṃkhyātītāṇḍasaṃyutam।
pasyaṃstatravaikataraṃ bhrāntaḥśakro viveśa ha॥
paśyanti sma sa tanmadhye trailokyaṃ sacarācaram।
araṇyakadalīkośapatre patre yathā phalam॥
asaṃkhyātaṃ jagattatra paśyati sma śacīpatiḥ।
babhrāma bhrāntacitto’sau nālabhannirgamaṃ tataḥ॥

Basically there are two things happening in this section of this text(I am summarizing):

(1)Indra ordering Vayu and Agni to fetch him,and them displaying all their power and failing to move the boy like Vināyaka(not a single hair of Him moves,and Agni himself gets swallowed like a pill). He then himself goes out with His thousand eyes shining like fire to Vināyaka. This part echoes the 3rd and 4th khaṇḍa of the Kena Upaniṣad.

(2)A ‘universal vision’ of the great Vināyaka,who is brahmasvarūpa. He has more than a thousand eyes,uncountable ears and crowns,eyes of suns,moons and fiire and His hairs filling space,feet being the seven netherworlds,looking like uncountable suns,attended upon by uncountable Indras,and his bodily hairs were several brahmāṇdas…and Indra entered one of them saw the moving and unmoving beings in one of those brahmāṇdas and his mind started wandering and could not find his way out,and then he bowed to Vināyaka.