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
Pagkaraan, ipinahasim ng dakilang muni na maghasik doon mismo ng bigas, sebada, at sari-saring ligaw na butil (nīvāra), upang magamit sa banal na homa, ang handog sa apoy.
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.