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
భూమిలో శుభమైన హోమకుండాన్ని చేసి ఆ ద్విజుడు అక్కడ అగ్నిని ప్రతిష్ఠించాడు. తరువాత అగ్ని సన్నిధిలో శ్రీశివుని స్థాపించి విధివిధానంగా హోమం నిర్వహించాడు.
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.