Shloka 22

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

Devanagari script

मां च नारायणं वापि ब्रह्माणम् अपि पुत्रक यजन्ति यज्ञैर्वा विप्रैर् अग्रे पूज्यो भविष्यसि

Transliteration

māṃ ca nārāyaṇaṃ vāpi brahmāṇam api putraka yajanti yajñairvā viprair agre pūjyo bhaviṣyasi

Translation

ดูก่อนบุตร แม้เขาจะบูชาข้าหรือพระนารายณ์ หรือแม้พระพรหม ด้วยยัญพิธีที่พราหมณ์ประกอบก็ตาม; ท่านจักเป็นผู้ควรบูชาเป็นอันดับแรก ณ ที่อันเป็นประธาน.

Word by Word

• mām: me (the speaker-deity)

• ca: and

• nārāyaṇam: Nārāyaṇa (Viṣṇu)

• vā api: or even/indeed

• brahmāṇam: Brahmā

• api: also

• putraka: O child/dear son

• yajanti: they worship/sacrifice to

• yajñaiḥ: with sacrifices

• vā: or

• vipraiḥ: by Brāhmaṇas/learned priests

• agre: in front/first/foremost

• pūjyaḥ: worthy of worship/honor

• bhaviṣyasi: you will become

Speaker

Shiva (as Pati granting precedence in worship)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Brahmanas

FAQs

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

It establishes the principle of pūrvapūjā (foremost honoring): the devotee or recipient of Shiva’s grace is to be honored first, even when worship is performed through Vedic yajña—showing that Linga-pūjā and yajña converge in honoring Pati (Śiva) as the highest refuge.

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

Shiva-tattva is implied as the granting, sovereign Pati who can confer spiritual and ritual precedence; even alongside worship of Nārāyaṇa and Brahmā, Shiva’s dispensation determines who becomes ‘agre pūjyaḥ,’ reflecting his lordship over merit (puṇya) and honor (pūjā).

What ritualistic or Yogic practice is highlighted here?

Vedic yajña performed through qualified Brāhmaṇas is highlighted, with the Shaiva takeaway that ritual becomes perfected when oriented to Pati; this supports the Pāśupata ethic of aligning karma (ritual action) with devotion and surrender to Shiva.