Shloka 21

Devas Praise Śiva; Gaṇeśa Manifests as Vighneśvara and Receives the Primacy of Worship

Devanagari script

जगत्त्रये ऽत्र सर्वत्र त्वं हि विघ्नगणेश्वरः संपूज्यो वन्दनीयश् च भविष्यसि न संशयः

Transliteration

jagattraye 'tra sarvatra tvaṃ hi vighnagaṇeśvaraḥ saṃpūjyo vandanīyaś ca bhaviṣyasi na saṃśayaḥ

Translation

In der ganzen dreifachen Welt, an jedem Ort, bist du wahrlich Vighnagaṇeśvara, der Herr, der die Hindernisse lenkt; ohne Zweifel wirst du derjenige sein, der rechtmäßig verehrt und ehrfürchtig gegrüßt werden soll—daran besteht kein Zweifel.

Word by Word

• jagattraye: in the three worlds

• atra: here (in this cosmos/realm)

• sarvatra: everywhere

• tvam: you

• hi: indeed

• vighna-gaṇeśvaraḥ: the Lord of the hosts (gaṇas) who presides over obstacles/removals of obstacles

• saṃpūjyaḥ: to be fully/properly worshipped

• vandanīyaḥ: worthy of salutation

• ca: and

• bhaviṣyasi: you will be/become

• na saṃśayaḥ: no doubt

Speaker

Suta Goswami (narrating an internal benediction/praise addressed to Vighnagaṇeśvara within the Linga Purana’s Shaiva frame)

Characters & Entities

• Vighnagaṇeśvara (Ganesha)

FAQs

What is the importance of this verse in the context of Linga worship?

It establishes Vighnagaṇeśvara as universally worthy of prior worship and salutation, implying that Shaiva rites—including Linga-pūjā—should be begun with vighna-nivṛtti (removal/governance of obstacles) to ensure the rite’s completeness (saṃpūjā).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Within a Shaiva Siddhānta lens, the verse points to the Lord’s governance of the cosmos through appointed powers: Vighnagaṇeśvara functions as a Shaiva śakti/adhikārin who regulates karmic impediments, helping the paśu (bound soul) progress toward Pati (Śiva) by clearing ritual and inner obstacles.

What ritualistic or Yogic practice is highlighted here?

Gaṇeśa-vandana and saṃpūjā as an initiatory step: ritually, worship and salutations to Vighnagaṇeśvara before Linga-pūjā; yogically, cultivating vighna-jaya (mastery over impediments) so that Pāśupata-oriented sādhana proceeds without obstruction.