Shloka 65

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

विघ्नं गणेशो ऽप्यसुरेश्वराणां कृत्वा सुराणां भगवानविघ्नम् विघ्नेश्वरो विघ्नगणैश् च सार्धं तं देशमीशानपदं जगाम

Transliteration

vighnaṃ gaṇeśo 'pyasureśvarāṇāṃ kṛtvā surāṇāṃ bhagavānavighnam vighneśvaro vighnagaṇaiś ca sārdhaṃ taṃ deśamīśānapadaṃ jagāma

Translation

Then Gaṇeśa—Lord Vighneśvara—set obstacles before the lords of the Asuras, yet made the way of the Devas free from hindrance; and, accompanied by his hosts of vighna-gaṇas, he went to that abode called Īśāna-pada, the realm of Īśāna, the station of the Supreme Pati.

Word by Word

• विघ्नम्: obstacle/impediment

• गणेशः: Gaṇeśa

• अपि: indeed/also

• असुरेश्वराणाम्: of the Asura-lords

• कृत्वा: having made/creating

• सुराणाम्: for the Devas

• भगवान्: the Blessed Lord

• अविघ्नम्: unobstructed/without obstacles

• विघ्नेश्वरः: Vighneśvara (Lord of obstacles)

• विघ्नगणैः: with the hosts of obstacles (vighna-gaṇas)

• च: and

• सार्धम्: together/along with

• तम्: that

• देशम्: place/region/abode

• ईशानपदम्: the station/realm of Īśāna (Shiva as the North/Eastern Lord)

• जगाम: went.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Ganesha
• Vighneshvara
• Devas
• Asuras
• Ishana (Shiva)

FAQs

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

It establishes Vighneśvara as Shiva’s appointed regulator of impediments: for Shiva-oriented dharma and Linga-pūjā he grants avighna (unobstructed success), while he restrains anti-dharmic forces by placing vighnas.

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

By calling the destination “Īśāna-pada,” it implies the supreme station of Pati (Shiva) as the governing Lord whose will operates through gaṇas and deities like Gaṇeśa—protecting the pashu (soul) from pasha (bondage) expressed here as obstructive forces.

What ritualistic or Yogic practice is highlighted here?

The verse supports the standard Shaiva practice of invoking Gaṇeśa/Vighneśvara at the beginning of rites—especially before Linga-pūjā and Pāśupata-oriented disciplines—so the sādhaka’s path becomes avighna.