Shiva Purana — Satarudra Samhita, Shloka 10

दुर्वाससः तपः-प्रभावः तथा देवाः ब्रह्म-विष्ण्वोः शरणागमनम् | Durvāsā’s Tapas and the Devas’ Appeal to Brahmā and Viṣṇu

Devanagari script

तत्र गत्वा रमानाथं नत्वा नुत्वा विधिस्सुरैः । स्वदुःखन्तत्समाचख्यौ विष्णवेऽनन्तकं मुने

Transliteration

tatra gatvā ramānāthaṃ natvā nutvā vidhissuraiḥ | svaduḥkhantatsamācakhyau viṣṇave'nantakaṃ mune

Translation

到达那里后，梵天与诸天依仪轨顶礼并赞颂罗摩那陀（主毗湿奴）。随后，噢牟尼，他向毗湿奴陈述了自己所遭逢的忧苦与苦难。

Word by Word

• tatra: there
• tatra: Adhikaraṇa (अधिकरण)
• Type: Indeclinable
• Root: tatra (तत्र अव्यय)
• Form: Adverb of place (देशवाचक-अव्यय)

• gatvā: having gone
• gatvā: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: gam (गम् धातु) + ktvā (क्त्वा)
• Form: Absolutive/Gerund (क्त्वान्त), indeclinable; ‘having gone’

• ramā-nātham: the Lord of Lakṣmī (Viṣṇu)
• ramā-nātham: Karma (कर्म)
• Type: Noun
• Root: ramā (रमा प्रातिपदिक) + nātha (नाथ प्रातिपदिक)
• Form: Masculine, Accusative (2nd), Singular; ‘lord of Ramā (Lakṣmī)’

• natvā: having bowed
• natvā: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: nam (नम् धातु) + ktvā (क्त्वा)
• Form: Absolutive/Gerund (क्त्वान्त)

• nutvā: having praised
• nutvā: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Verb
• Root: nu (नु धातु ‘to praise’) + ktvā (क्त्वा)
• Form: Absolutive/Gerund (क्त्वान्त)

• vidhiḥ: Brahmā
• vidhiḥ: Karta (कर्ता)
• Type: Noun
• Root: vidhi (विधि प्रातिपदिक)
• Form: Masculine, Nominative (1st), Singular

• suraiḥ: with the gods
• suraiḥ: Sahakāraka (सह/साकं-कर्ता)
• Type: Noun
• Root: sura (सुर प्रातिपदिक)
• Form: Masculine, Instrumental (3rd), Plural (बहुवचन); accompaniment

• sva-duḥkham: his own sorrow
• sva-duḥkham: Karma (कर्म)
• Type: Noun
• Root: sva (स्व प्रातिपदिक) + duḥkha (दुःख प्रातिपदिक)
• Form: Neuter, Accusative (2nd), Singular; ‘one’s own sorrow’

• tat: that
• tat: Karma (कर्म)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Accusative (2nd), Singular; object-pronoun referring to the matter

• samācakhyau: told, related
• samācakhyau: Kriyā (क्रिया)
• Type: Verb
• Root: sam-ā + cakṣ (चक्ष् धातु ‘to tell/declare’)
• Form: Perfect (लिट्), 3rd Person, Dual (द्विवचन); parasmaipada; subject: vidhiḥ + (others implied)

• viṣṇave: to Viṣṇu
• viṣṇave: Sampradāna (सम्प्रदान)
• Type: Noun
• Root: viṣṇu (विष्णु प्रातिपदिक)
• Form: Masculine, Dative (4th/चतुर्थी), Singular; recipient

• anantakam: Anantaka (epithet)
• anantakam: Karma (कर्म)
• Type: Noun
• Root: anantaka (अनन्तक प्रातिपदिक)
• Form: Masculine, Accusative (2nd), Singular; apposition/epithet of Viṣṇu

• mune: O sage
• mune: Sambodhana (सम्बोधन)
• Type: Noun
• Root: muni (मुनि प्रातिपदिक)
• Form: Masculine, Vocative (8th/सम्बोधन), Singular; address to narrator/sage

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Jyotirlinga Context

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).

Mantra Metadata

Type: stotra

Shakti Dimension

Shakti Form: Lakṣmī

Role: nurturing

Characters & Entities

• Vishnu
• Brahma
• Devas

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

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.

How does this verse relate to the worship of the Linga or Saguna Shiva?

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.

What ritualistic or meditative practice is suggested here?

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.