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
اُس مقدّس مقام پر طرح طرح کے اناج، گوناگوں درخت، اور اسی طرح پھول اور پھل بھی ہر سو بے شمار مقدار میں موجود تھے۔
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.