Shloka 5

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

ततो ऽस्माकं सुरश्रेष्ठाः सदा विजयसंभवः तेषां ततस्तु विघ्नार्थम् अविघ्नाय दिवौकसाम्

Transliteration

tato 'smākaṃ suraśreṣṭhāḥ sadā vijayasaṃbhavaḥ teṣāṃ tatastu vighnārtham avighnāya divaukasām

Translation

Kemudian, wahai para dewa yang termulia, kemenangan sentiasa ditakdirkan memihak kepada kami. Maka, untuk menimbulkan halangan bagi mereka—namun memastikan para penghuni syurga bebas daripada halangan—daya balas ilahi pun digerakkan.

Word by Word

• tataḥ: then

• asmākam: for us/our side

• sura-śreṣṭhāḥ: O best among the gods

• sadā: always

• vijaya-saṃbhavaḥ: the arising/inevitability of victory

• teṣām: for them/of them

• tataḥ tu: therefore indeed

• vighna-artham: for the purpose of causing obstacles

• avighnāya: for the absence/removal of obstacles

• diva-okasām: of the heaven-dwellers (Devas)

Speaker

Suta Goswami (narrating the Purana; reporting the Deva-side account)

Characters & Entities

• Devas
• Divaukas (heaven-dwellers)

FAQs

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

It frames “vighna” (obstacle) and “avighna” (unobstructedness) as divinely governed—supporting the Linga-centric view that Pati (Shiva) grants protection and removes impediments for dharmic order.

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

Even when Shiva is not named, the verse implies a higher governance that distributes obstruction and unobstruction; in Shaiva Siddhanta terms, this points to Pati’s lordship over pasha (bondage/impediments) and His capacity to grant anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The takeaway is vighna-nivarana: worship oriented to removing obstacles—commonly expressed through Linga-puja with mantra, purity, and steadfast dharma, aligning the pashu (soul) toward unobstructed practice.