Vighneshvara-Prashna and Deva-Krita Shiva-Stava
Adhyaya 104
इति श्रीलिङ्गमहापुराणे पूर्वभागे पार्वतीविवाहवर्णनं नाम त्र्यधिकशततमो ऽध्यायः ऋषय ऊचुः कथं विनायको जातो गजवक्त्रो गणेश्वरः कथं प्रभावस्तस्यैवं सूत वक्तुमिहार्हसि
iti śrīliṅgamahāpurāṇe pūrvabhāge pārvatīvivāhavarṇanaṃ nāma tryadhikaśatatamo 'dhyāyaḥ ṛṣaya ūcuḥ kathaṃ vināyako jāto gajavaktro gaṇeśvaraḥ kathaṃ prabhāvastasyaivaṃ sūta vaktumihārhasi
Kaya nito, sa Śrī Liṅga Mahāpurāṇa, sa Pūrvabhāga, nagsisimula ang ika-104 na kabanata na tinatawag na “Paglalarawan ng Kasal ni Pārvatī.” Wika ng mga rishi: “Paano isinilang si Vināyaka—ang may mukhang elepante at Panginoon ng mga Gaṇa? At bakit gayon kalaki ang kanyang kadakilaan? O Sūta, nararapat kang magsalaysay nito rito.”
Sages (Ṛṣis) addressing Sūta
It frames Vināyaka (Gaṇeśa) as Gaṇeśvara whose glory must be understood—supporting the Shaiva practice of invoking him at the threshold of Śiva-pūjā so obstacles (pāśa-like impediments) do not obstruct devotion to Pati (Śiva).
By asking about the Lord of the Gaṇas within the Pārvatī-vivāha narrative, it implies Śiva-tattva as sovereign order (niyantṛ) whose śakti manifests attendants and guardians—showing Pati’s governance over cosmic functionaries through Śakti.
The verse implicitly points to the ritual principle of beginning auspicious acts with Vināyaka-prārthanā before entering Śaiva worship—preparing the sādhaka to move past obstacles and steadiness of mind, a prerequisite for Pāśupata-oriented discipline.