Shloka 10
दुर्वाससः तपः-प्रभावः तथा देवाः ब्रह्म-विष्ण्वोः शरणागमनम् | Durvāsā’s Tapas and the Devas’ Appeal to Brahmā and Viṣṇu
तत्र गत्वा रमानाथं नत्वा नुत्वा विधिस्सुरैः । स्वदुःखन्तत्समाचख्यौ विष्णवेऽनन्तकं मुने
tatra gatvā ramānāthaṃ natvā nutvā vidhissuraiḥ | svaduḥkhantatsamācakhyau viṣṇave'nantakaṃ mune
ഹേ മുനേ! അവിടെ ചെന്നു ബ്രഹ്മാവ് ദേവന്മാരോടൊപ്പം വിധിപ്രകാരം രമാനാഥൻ (വിഷ്ണു)നെ നമസ്കരിച്ചു സ്തുതിച്ചു. തുടർന്ന് തനിക്കു സംഭവിച്ച ദുഃഖക്ലേശം മുഴുവനും വിഷ്ണുവിനോട് അറിയിച്ചു।
Suta Goswami
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga passage; it frames the devas’ approach to Viṣṇu as a preliminary step before seeking Rudra/Śiva’s resolution.
Significance: Models śaraṇāgati (seeking refuge) and humility as prerequisites for divine help; in Śaiva Siddhānta this parallels the bound soul (paśu) turning toward higher aid when afflicted by pāśa (bondage).
Type: stotra
Shakti Form: Lakṣmī
Role: nurturing
FAQs
It highlights dharmic humility: even Brahmā seeks refuge through namaskāra (bowing) and stuti (praise) before presenting his suffering, modeling surrender and right approach to divine guidance—an attitude essential for receiving grace in Shaiva Siddhānta.
Though addressed to Viṣṇu here, the Purāṇic method is the same in Saguna worship: approach the Lord with reverence, praise, and truthful confession of one’s limitation. In Shaiva framing, such surrender prepares the devotee to receive Śiva’s anugraha (grace), often mediated through divine counsel and sacred rites.
The implied practice is stuti and namaskāra as preparatory devotion—reciting Śiva-stotra or the Pañcākṣarī (Om Namaḥ Śivāya) with bowed mind—followed by honest self-offering (ātma-nivedana) of one’s distress in prayer.