Vamana Purana — Nara-Narayana's Tapas, Shloka 50
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
विजृम्भणं पुत्र तथैव तापमुन्मादमुग्रं मदनप्रणुन्नम् नान्यः पुमान् धारयितुं हि शक्तो मुक्त्वा भवन्तं हि ततः प्रतीच्छ // वम्प्_6.49 पुलस्त्य उवाच इत्येवमुक्तो वृषभध्वजेन यक्षः प्रतीच्छत् स विजृम्भणादीन् तोषं जगामाशु ततस्त्रिशूली तुष्टस्तदैवं वचनं बभाषे
vijṛmbhaṇaṃ putra tathaiva tāpamunmādamugraṃ madanapraṇunnam nānyaḥ pumān dhārayituṃ hi śakto muktvā bhavantaṃ hi tataḥ pratīccha // VamP_6.49 pulastya uvāca ityevamukto vṛṣabhadhvajena yakṣaḥ pratīcchat sa vijṛmbhaṇādīn toṣaṃ jagāmāśu tatastriśūlī tuṣṭastadaivaṃ vacanaṃ babhāṣe
„Mein Sohn, nimm diese gähnende Betäubung an, ebenso die brennende Qual und den wilden Wahnsinn, von Kāma angetrieben. Kein anderer Mann vermag sie zu ertragen—außer dir; darum nimm sie an.“ Pulastya sprach: So vom Herrn mit dem Stierbanner (Śiva) angesprochen, nahm der Yakṣa die Leiden, beginnend mit vijṛmbhaṇa, an. Da wurde der Dreizackträger sogleich zufrieden; erfreut sprach er diese Worte.
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FAQs
The episode valorizes capacity (adhikāra) and willing acceptance: some burdens—symbolizing intense inner afflictions—are bearable only by a prepared, devoted recipient. Service to the Lord includes taking on difficult responsibilities for the restoration of balance.
Carita/Vamśānucarita narrative material, explicitly marked by the Pulastya framing. It is not a cosmological sarga/pratisarga passage but an episode within the Purāṇic instruction-through-story mode.
The ‘transfer’ of vijṛmbhaṇa–tāpa–unmāda externalizes psychological/ascetic realities: a yogically strong or divinely tasked being can ‘contain’ forces that would destabilize others. Śiva’s satisfaction indicates restoration of equilibrium when disruptive energies are properly held.