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

Jika engkau menghalangi Aja (Brahmā), Hari (Viṣṇu), Aku (Śiva), Śakra (Indra) dan para dewa lain dengan rintangan, maka mereka yang mengejar hasil tidak akan lagi memuja engkau.

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).