Shloka 29
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
धान्यानि विविधानीह वृक्षाश्च विविधास्तथा । पुष्पाणि च फलान्येव ह्यासंस्तत्रायनेकशः
dhānyāni vividhānīha vṛkṣāśca vividhāstathā | puṣpāṇi ca phalānyeva hyāsaṃstatrāyanekaśaḥ
There, in that sacred place, were grains of many kinds and trees of many varieties; likewise flowers and fruits abounded everywhere, in countless ways.
Suta Goswami
Tattva Level: pasha
Sthala Purana: The abundance of grains, trees, flowers, and fruits marks the locale as a divinely favored kṣetra; the text here functions as a ‘prosperity-sign’ passage rather than a Jyotirliṅga identification.
Significance: Portrays a sanctified ecology: dharmic practice yields a supportive environment, encouraging pilgrims/aspirants to see sacred places as zones of harmony and plenitude.
Shakti Form: Annapūrṇā
Role: nurturing
Offering: naivedya
FAQs
The verse portrays a Shiva-tirtha as naturally overflowing with life and nourishment, indicating divine auspiciousness (śivam) where devotion to Pati (Shiva) supports both worldly well-being and the inward movement toward liberation.
In Kotirudrasaṃhitā, such descriptions typically frame the sanctity of a Jyotirlinga-kshetra: the visible prosperity of the land mirrors the grace of Saguna Shiva present as the Linga, drawing devotees to worship through offerings of flowers and fruits.
A practical takeaway is Linga-pūjā with locally offered flowers and fruits (puṣpa-phala-naivedya) performed with japa of the Panchākṣarī mantra “Om Namaḥ Śivāya,” cultivating gratitude and steady bhakti.