Shloka 10

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

Devanagari script

ददुः पुष्पवर्षं हि सिद्धा मुनीन्द्रास् तथा खेचरा देवसंघास्तदानीम् तदा तुष्टुवुश्चैकदन्तं सुरेशाः प्रणेमुर्गणेशं महेशं वितन्द्राः

Transliteration

daduḥ puṣpavarṣaṃ hi siddhā munīndrās tathā khecarā devasaṃghāstadānīm tadā tuṣṭuvuścaikadantaṃ sureśāḥ praṇemurgaṇeśaṃ maheśaṃ vitandrāḥ

Translation

ในกาลนั้น เหล่าสิทธะ ฤๅษีผู้ประเสริฐ และหมู่เทวะผู้เหินเวหาได้โปรยพรมเป็นสายฝนแห่งดอกไม้ แล้วจอมแห่งเทวะทั้งหลายได้สรรเสริญเอกทันตะ และปราศจากความเฉื่อยชา กราบนอบน้อมต่อพระคเณศและพระมหेश—ปติผู้สูงสุด

Word by Word

• ददुः: they gave/offered

• पुष्प-वर्षम्: a rain/shower of flowers

• हि: indeed

• सिद्धाः: perfected beings (Siddhas)

• मुनीन्द्राः: chief sages

• तथा: and also

• खेचराः: sky-moving beings

• देव-संघाः: assemblies/hosts of gods

• तदानीम्: at that time

• तदा: then

• तुष्टुवुः: they praised

• च: and

• एक-दन्तम्: Ekadanta (one-tusked Gaṇeśa)

• सुर-ईशाः: lords of the gods

• प्रणेमुः: they bowed/prostrated

• गण-ईशम्: Gaṇeśa, Lord of the Gaṇas

• महेशम्: Maheśa (Shiva)

• वितन्द्राः: without sloth, fully alert/devoted

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Siddhas
• Munis
• Khecharas
• Deva-sanghas
• Ekadanta (Ganesha)
• Mahesha (Shiva)

FAQs

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

The flower-shower and collective prostration function as a Purāṇic sign of divine assent—showing that proper devotion and rite (pūjā/stuti) are accepted by Pati (Shiva), with Gaṇeśa honored first as the remover of obstacles to worship.

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

By naming Shiva as Maheśa—the supreme Lord—it implies Pati-tattva: the transcendent ruler who receives stuti and namaskāra from gods and Siddhas alike, indicating His sovereignty over all beings (Pashus) and their states.

What ritualistic or Yogic practice is highlighted here?

It highlights stuti (hymnic praise) and praṇāma (prostration) as core devotional acts, and the term vitandrāḥ points to overcoming tamas/sloth—an inner discipline aligned with Pāśupata-oriented readiness for worship.