Shloka 15

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

Devanagari script

तवावतारो दैत्यानां विनाशाय ममात्मज देवानामुपकारार्थं द्विजानां ब्रह्मवादिनाम्

Transliteration

tavāvatāro daityānāṃ vināśāya mamātmaja devānāmupakārārthaṃ dvijānāṃ brahmavādinām

Translation

എൻ ആത്മജാ, നിന്റെ അവതാരം ദൈത്യന്മാരുടെ വിനാശത്തിനായി; ദേവന്മാർക്ക് ഉപകാരത്തിനായി, ബ്രഹ്മവാദികളായ ദ്വിജന്മാരുടെ രക്ഷയും സഹായവും നിമിത്തം തന്നെയാണ്।

Word by Word

• tava: your

• avatāraḥ: incarnation/descent

• daityānām: of the Daityas (anti-god clans)

• vināśāya: for destruction/ending

• mama: my

• ātmaja: son (born of oneself)

• devānām: of the Devas

• upakāra-artham: for the purpose of benefit/welfare

• dvijānām: of the twice-born (initiated)

• brahma-vādinām: of those who speak/teach Brahman and Veda (Brahmavādins)

Speaker

Brahma (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Daityas
• Devas
• Dwijas
• Brahmavadins

FAQs

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

It frames the Lord’s descent as dharma-protection: by removing adharma (Daityic oppression) and supporting Devas and Vedic practitioners, the conditions for proper Shiva-Linga worship, yajña, and śaiva observance are restored.

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

It presents Shiva-tattva as Pati—the sovereign protector who intervenes for cosmic balance: destroying forces of bondage and confusion, while empowering dharmic knowledge-bearers who guide paśus toward liberation.

What ritualistic or Yogic practice is highlighted here?

Indirectly, it highlights the safeguarding of Vedic recitation and dharma-based practice—foundational supports for Shiva-puja and the Pashupata orientation of disciplining life toward the Lord through right conduct and worship.