Shloka 10
Durgama’s Seizure of the Vedas and the Gods’ Refuge in Yogamāyā (दुर्गमकृतवेदनाशः—योगमायाशरणगमनम्)
देवा ऊचुः । रक्षरक्ष महामाये स्वकीयास्सकलाः प्रजाः । कोपं संहर नूनन्त्वं लोका नंक्ष्यंति वान्यथा
devā ūcuḥ | rakṣarakṣa mahāmāye svakīyāssakalāḥ prajāḥ | kopaṃ saṃhara nūnantvaṃ lokā naṃkṣyaṃti vānyathā
قالت الآلهة: «احمي، احمي يا مها مايا، جميع مخلوقاتك الخاصة. اسحبي غضبك حقًّا، وإلا فستفنى العوالم.»
The Devas (gods)
Tattva Level: pasha
Sthala Purana: Not tied to a Jyotirliṅga; it is a direct supplication to Mahāmāyā to protect beings and to withdraw wrath so that loka-dhāraṇā (world-sustenance) continues.
Significance: Models śaraṇāgati and the theology of grace: protection is sought from the very power that can also veil/afflict; turning to Devī converts crisis into restoration.
Mantra: रक्षरक्ष महामाये स्वकीयास्सकलाः प्रजाः । कोपं संहर नूनन्त्वं लोका नंक्ष्यंति वान्यथा
Type: stotra
Shakti Form: Durgā
Role: nurturing
Offering: pushpa
Cosmic Event: Threat of loka-nāśa (world-perishing) if wrath is not withdrawn; a crisis-point demanding divine intervention.
FAQs
It portrays the Devas’ surrender to the Divine Power (Mahāmāyā/Śakti), acknowledging that cosmic stability depends on Her grace and the restraint of destructive wrath—an ethic aligned with Shaiva Siddhanta’s emphasis on divine governance (Pati) and compassionate protection of beings (paśu).
In Shaiva understanding, Śiva (Pati) and Śakti act inseparably: the Devas’ appeal to Mahāmāyā reflects devotion to the manifest, compassionate divine agency that preserves the worlds—akin to approaching Saguna Śiva through worship (including Liṅga-pūjā) for protection and the restoration of dharma.
A direct takeaway is protective prayer (rakṣā) with humble surrender—practically expressed through japa of Panchākṣarī (“Om Namaḥ Śivāya”) and supplication to Śiva-Śakti for śānti (pacification of krodha), optionally alongside Tripuṇḍra (bhasma) and Rudrākṣa as Shaiva markers of refuge.