ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च
हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः
haviṣā kṛṣṇavartmeva bhūya evābhivardhate yatpṛthivyāṃ vrīhiyavaṃ hiraṇyaṃ paśavaḥ striyaḥ
Par les oblations (havis), cela croît encore et encore—comme un sentier sombre, maintes fois foulé, qui se confirme—si bien que sur la terre naît l’abondance de riz et d’orge, d’or, de bétail et de femmes (c’est-à-dire prospérité et continuité du foyer).
Suta Goswami (narrating to the sages at Naimisharanya; internal context on yajna/puja fruits inferred)
It links havis (ritual oblations offered with devotion) to tangible worldly increase—grain, gold, and livestock—showing that Shiva-oriented yajna/puja sustains dharma and prosperity when performed in the right spirit.
Implicitly, Shiva as Pati is the unseen regulator of yajna-phala: offerings made in a dharmic, Shaiva orientation return as ordered abundance in the manifest world, reflecting his governance over both material and spiritual outcomes.
Ritual practice: havis-offering (yajna/puja oblations). Yogic takeaway: disciplined, repeated sacred action (kriyā) generates steady results—mirroring Pashupata emphasis on regulated practice leading from worldly order toward liberation.