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Shloka 6

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

ततः प्रसीदताद् भवान् सुविघ्नकर्मकारणम् सुरापकारकारिणाम् इहैष एव नो वरः

tataḥ prasīdatād bhavān suvighnakarmakāraṇam surāpakārakāriṇām ihaiṣa eva no varaḥ

Kaya nga, nawa’y pagpalain Mo kami ng Iyong habag. Ito lamang ang aming hiling na biyaya: maging Ikaw ang sanhi ng mapalad at walang-sagkang gawain, at ang pumipigil sa mga gumagawa ng pinsala laban sa mga Deva. O Pati, luwagan Mo ang pasha na nagbubunga ng hadlang, upang ang mga paśu ay makasulong sa landas ng wastong pagsamba at pag-abot sa kaganapan.

tataḥtherefore/then
tataḥ:
prasīdatātmay (you) be pleased, show grace
prasīdatāt:
bhavānyou (the Lord)
bhavān:
su-vighnagood/auspicious removal of obstacles, obstacle-free
su-vighna:
karma-kāraṇamthe cause/agent of action and its successful completion
karma-kāraṇam:
suraDevas, divine beings
sura:
apakāraharm, injury, offense
apakāra:
kāriṇāmof those who do/commit
kāriṇām:
ihahere, in this world/this context
iha:
eṣaḥ evathis alone indeed
eṣaḥ eva:
naḥfor us/our
naḥ:
varaḥboon, blessing
varaḥ:

Devas (within Suta Goswami’s narration to the sages at Naimisharanya)

S
Shiva
D
Devas

FAQs

It frames Linga-centered devotion as a plea for Shiva’s anugraha (grace) so that worship and dharmic acts proceed without vighna (hindrance), showing that successful puja depends on Pati’s sanction.

Shiva is invoked as Pati—the sovereign cause who governs karma’s fruition—capable of enabling auspicious action and curbing adharmic forces that obstruct the Devas and the devotee’s spiritual progress.

The verse highlights vighna-śānti and rakṣā (protective grace) as prerequisites for puja and sadhana; in Pashupata-oriented terms, it implies removing pasha so the pashu can continue disciplined worship and yoga without obstruction.