Shloka 16

Adhyaya 22 — शिवानुग्रहः, ब्रह्मतपः, एकादशरुद्राः तथा प्राणतत्त्वम्

Devanagari script

गतवान् गणपो देवः सर्वदेवनमस्कृतः अवाप्य संज्ञां गोविन्दात् पद्मयोनिः पितामहः

Transliteration

gatavān gaṇapo devaḥ sarvadevanamaskṛtaḥ avāpya saṃjñāṃ govindāt padmayoniḥ pitāmahaḥ

Translation

സകല ദേവന്മാരാലും നമസ്കരിക്കപ്പെട്ട ഗണപ-ദേവൻ പുറപ്പെട്ടു. പദ്മയോനി പിതാമഹൻ ബ്രഹ്മാവ് ഗോവിന്ദനിൽ നിന്ന് സംജ്ഞ (നാമ-അംഗീകാരം) നേടി അതേ നാമത്തിൽ പ്രസിദ്ധനായി.

Word by Word

• gatavān: went forth/departed

• gaṇapaḥ: lord of the gaṇas (Gaṇeśa/leader of Śiva’s hosts)

• devaḥ: the divine one

• sarva-deva-namaskṛtaḥ: saluted by all the gods

• avāpya: having obtained/received

• saṃjñām: a name/designation/recognition

• govindāt: from Govinda (Viṣṇu)

• padma-yoniḥ: the lotus-born (Brahmā)

• pitāmahaḥ: the Grandfather (Brahmā)

Speaker

Suta Goswami (narrating the Purana; internal reference to divine roles of Brahma and Vishnu)

Characters & Entities

• Vishnu
• Brahma
• Ganas
• Ganesha

FAQs

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

It frames cosmic authority as proceeding through divine sanction and right designation—supporting the Linga Purana theme that worship aligns the pashu (soul) to Pati (the Lord) through proper recognition, reverence, and ordained order.

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

By highlighting the Gaṇapa revered by all devas, it implies Śiva’s supreme sphere of governance: Śiva-tattva is the regulating reality whose hosts embody protection of dharma, while other deities function within the cosmic hierarchy.

What ritualistic or Yogic practice is highlighted here?

The takeaway is reverential alignment (namaskāra) and correct saṃjñā (right recognition) as prerequisites for sādhana—echoing Pāśupata discipline where inner orientation to Pati precedes external acts like Linga-pūjā.