Shloka 25
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
वृक्षाश्च हाटकं चैव चंदनं चेक्षुकस्तथा । एते भुवि परार्थे च दक्षा एवं न केचन
vṛkṣāśca hāṭakaṃ caiva caṃdanaṃ cekṣukastathā | ete bhuvi parārthe ca dakṣā evaṃ na kecana
«الأشجارُ والذهبُ وخشبُ الصندلِ وقصبُ السكر—هذه الأشياء في الدنيا قادرةٌ حقًّا على نفعِ الآخرين؛ غير أنّ الناسَ القادرين على العمل بروحِ الغايةِ غيرِ الأنانية نادرون جدًّا»۔
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Tryambakeśvara
Sthala Purana: In the Tryambakeśvara-māhātmya’s ethical frame, the verse lists exemplars of parārtha (existing for others): trees (shade/fruit), gold (exchange/support), sandalwood (fragrance/cooling), sugarcane (sweetness). It implies that true pilgrims/devotees should likewise become instruments of welfare.
Significance: Teaches that tīrtha-bhakti should mature into lokasaṅgraha (support of the world): charity, service, and cooling of others’ distress—qualities aligned with dharma at a Jyotirliṅga kṣetra.
Type: stotra
Shakti Form: Annapūrṇā
Role: nurturing
Offering: naivedya
FAQs
It praises parārtha—living and giving for others—as a dharmic quality that purifies the soul and supports Shiva-bhakti; truly capable people who embody such selfless usefulness are said to be rare.
In Linga-worship, offerings and pilgrimage are not merely transactions for boons; the verse frames sacred substances and resources as instruments of service, aligning devotion to Saguna Shiva with compassion and dharmic generosity.
Practice dana (charitable giving) with a pure intention—offer useful items (food, resources, or support for worship and pilgrims) while remembering Shiva through japa of the Panchakshara, “Om Namah Shivaya,” as an inner dedication of the act.