Shloka 25
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
वृक्षाश्च हाटकं चैव चंदनं चेक्षुकस्तथा । एते भुवि परार्थे च दक्षा एवं न केचन
vṛkṣāśca hāṭakaṃ caiva caṃdanaṃ cekṣukastathā | ete bhuvi parārthe ca dakṣā evaṃ na kecana
“Cây cối, vàng, gỗ đàn hương và mía—những thứ ấy trên đời thật sự có thể đem lợi ích cho người khác; nhưng người có đủ năng lực và tâm nguyện vô tư như thế thì quả là hiếm hoi.”
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Tryambakeśvara
Sthala Purana: In the Tryambakeśvara-māhātmya’s ethical frame, the verse lists exemplars of parārtha (existing for others): trees (shade/fruit), gold (exchange/support), sandalwood (fragrance/cooling), sugarcane (sweetness). It implies that true pilgrims/devotees should likewise become instruments of welfare.
Significance: Teaches that tīrtha-bhakti should mature into lokasaṅgraha (support of the world): charity, service, and cooling of others’ distress—qualities aligned with dharma at a Jyotirliṅga kṣetra.
Type: stotra
Shakti Form: Annapūrṇā
Role: nurturing
Offering: naivedya
FAQs
It praises parārtha—living and giving for others—as a dharmic quality that purifies the soul and supports Shiva-bhakti; truly capable people who embody such selfless usefulness are said to be rare.
In Linga-worship, offerings and pilgrimage are not merely transactions for boons; the verse frames sacred substances and resources as instruments of service, aligning devotion to Saguna Shiva with compassion and dharmic generosity.
Practice dana (charitable giving) with a pure intention—offer useful items (food, resources, or support for worship and pilgrims) while remembering Shiva through japa of the Panchakshara, “Om Namah Shivaya,” as an inner dedication of the act.