Shloka 27

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

Devanagari script

अजं हरिं च मां वापि शक्रमन्यान्सुरानपि विघ्नैर् बाधयसि त्वां चेन् नार्चयन्ति फलार्थिनः

Transliteration

ajaṃ hariṃ ca māṃ vāpi śakramanyānsurānapi vighnair bādhayasi tvāṃ cen nārcayanti phalārthinaḥ

Translation

もし汝が障碍をもってアジャ（ブラフマー）、ハリ（ヴィシュヌ）、我（シヴァ）、シャクラ（インドラ）および他の神々を妨げるなら、果報を求める者たちは汝をもはや礼拝しなくなる。

Word by Word

• अजम्: Aja (Brahmā)

• हरिम्: Hari (Viṣṇu)

• च: and

• माम्: me (Śiva)

• वा अपि: or even

• शक्रम्: Śakra (Indra)

• अन्यान्: other

• सुरान् अपि: gods also

• विघ्नैः: with obstacles/impediments

• बाधयसि: you afflict/obstruct

• त्वाम्: you

• चेत्: if

• न अर्चयन्ति: they do not worship

• फलार्थिनः: seekers of fruits/results

Speaker

Shiva (within Suta’s narration, contextual inference)

Characters & Entities

• Shiva
• Brahma
• Vishnu
• Indra
• Devas

FAQs

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

It frames obstacle-creation as subordinate to dharma: if impediments are misused against the cosmic order (Brahmā, Viṣṇu, Śiva, Indra, and devas), devotees seeking tangible fruits will withdraw worship—so true vighna-nivāraṇa aligns with Śiva’s governance (Pati) rather than arbitrary obstruction.

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

Śiva is presented as Pati—the regulating Lord who includes even the deva-order within his scope; the verse implies Śiva-tattva upholds cosmic balance, ensuring that worship, boons, and karmic outcomes are not distorted by unrighteous impediments.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is vighna-śānti/vighna-nivāraṇa: worship is sustained when obstacles are cleared in accordance with dharma; in a Pāśupata-oriented reading, the sādhaka seeks Śiva’s grace to loosen pāśa (bondage) rather than merely chase phala (worldly fruits).