Shloka 4
रावणस्य तपः-शिवानुग्रहः — Rāvaṇa’s Austerity and Śiva’s Bestowal of Grace
भूमौ गर्तं वर कृत्वा तत्राग्निं स्थाप्य स द्विजाः । तत्सन्निधौ शिवं स्थाप्य हवनं स चकार ह
bhūmau gartaṃ vara kṛtvā tatrāgniṃ sthāpya sa dvijāḥ | tatsannidhau śivaṃ sthāpya havanaṃ sa cakāra ha
بعد أن حفر في الأرض حفرةَ نارٍ مباركة وأقام فيها النارَ المقدّسة، وضع ذلك البراهمنُ «ثنائيَّ الولادة» الربَّ شيفا في حضرتها، ثم أجرى طقسَ الهوما (قربان النار) على الوجه اللائق.
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Vaidyanātha
Sthala Purana: Rāvaṇa’s rite becomes explicitly Vedic-Śaiva: he prepares a garta (kuṇḍa), establishes agni, and ‘places Śiva’ in proximity—suggesting liṅga/arcā presence as the focal point for offerings. Such ritualized devotion is a typical narrative precursor to a jyotirliṅga’s celebrated power and boon-bestowal.
Significance: Validates homa and liṅga-upāsanā as complementary: external sacrifice is oriented toward Śiva as Pati, culminating in grace (anugraha) rather than mere siddhi.
Type: rudram
FAQs
It shows that outer ritual (homa) becomes spiritually potent when performed with Śiva consciously established as the central Presence—linking action (karma) to devotion (bhakti) and grace (anugraha) in a Shaiva Siddhanta spirit.
By “placing Śiva in front/near the fire,” the rite assumes Saguna worship—Śiva approached through an accessible form (commonly the Liṅga) so offerings and mantras are directed with focus, reverence, and sanctified intention.
Agni-sthāpana followed by homa in Śiva-sannidhi—ideally accompanied by Śiva-mantra japa (such as the Pañcākṣarī, Om Namaḥ Śivāya) and steady contemplation that the Lord receives the offering as inner purification.