Shloka 32
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
ऋषयोऽपि वने तत्र शुभकर्मपरायणाः । वासं चक्रुरनेके च शिष्यभार्य्यासुतान्विताः
ṛṣayo'pi vane tatra śubhakarmaparāyaṇāḥ | vāsaṃ cakruraneke ca śiṣyabhāryyāsutānvitāḥ
اسی جنگل میں نیک اعمال اور ریاضتوں میں مشغول رشیوں نے بھی سکونت اختیار کی۔ بہت سے رشی اپنے شاگردوں، بیویوں اور بیٹوں سمیت وہاں رہنے لگے۔
Suta Goswami
Tattva Level: pashu
Sthala Purana: The verse sets the āśrama-forest milieu (ṛṣi-settlement with families and disciples) that, in this narrative arc, becomes the karmic stage for later Śiva-anugraha through a liṅga manifestation associated with Gautama’s tapas.
Significance: Models the ideal of dharma-yukta gṛhastha/āśrama life oriented to śubhakarma and tapas, preparing eligibility (adhikāra) for Śiva’s grace.
FAQs
It presents an ideal Shaiva way of life: even in worldly responsibilities (family and students), the sages remain anchored in śubhakarma—purifying action and disciplined observance—creating a sacred environment conducive to Shiva’s grace and inner liberation.
A forest-āśrama devoted to auspicious rites is the natural setting for Saguna Shiva worship through Linga-pūjā—daily disciplines like cleanliness, offerings, and mantra-japa—by which devotees steady the mind and approach the Lord as Pati (the divine Master).
The verse implies vrata and niyama-based living: daily mantra-japa (especially Panchakshara), simple worship with purity, and sustained sādhana in a sattvic setting; if following Shiva Purana customs, this commonly includes Tripuṇḍra (bhasma), Rudrākṣa, and regular Shiva-pūjā.