Shloka 28
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
ततो व्रीहीन्यवांश्चैव नीवारानप्यनेकधा । वापयामास तत्रैव हवनार्थं मुनीश्वरः
tato vrīhīnyavāṃścaiva nīvārānapyanekadhā | vāpayāmāsa tatraiva havanārthaṃ munīśvaraḥ
Then the great sage had rice, barley, and many kinds of wild grains (nīvāra) sown right there, for the sake of performing the homa, the sacred fire-offering.
Suta Goswami
Tattva Level: pashu
Sthala Purana: The narrative highlights the self-sustaining sacral economy of an āśrama: cultivation of grains specifically to support homa, indicating a consecrated landscape rather than a Jyotirliṅga site.
Significance: Teaches that yajña/homa is sustained by righteous livelihood and intentional cultivation; merit accrues when resources are generated for sacred offering rather than consumption alone.
Role: nurturing
FAQs
It highlights that Shaiva worship is supported by disciplined preparation—pure, sattvic offerings are arranged so the homa becomes a focused act of devotion (bhakti) and reverence to Pati (Shiva), not a casual rite.
In Kotirudra contexts, Jyotirlinga worship is commonly accompanied by Vedic-style upacharas and homa; arranging grains for oblations supports Saguna Shiva worship through prescribed ritual acts performed with faith and purity.
It suggests homa as a supporting Shaiva practice—preparing appropriate oblation materials; inwardly, the same spirit is maintained by steady japa of the Panchakshara (Om Namaḥ Śivāya) while performing offerings.