Vamana Purana — Nara-Narayana's Tapas, Shloka 106
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
एवं दग्ध्वा स्मरं रुद्रः संयम्य स्वतनुं विभुः पुष्यार्था शिशिराद्रिं स जगाम तपसे ऽव्ययः
evaṃ dagdhvā smaraṃ rudraḥ saṃyamya svatanuṃ vibhuḥ puṣyārthā śiśirādriṃ sa jagāma tapase 'vyayaḥ
Ainsi, après avoir consumé Smara (Kāma), Rudra—le Puissant—maîtrisa son propre corps et, pour la puṣṭi (croissance prospère et de bon augure), se rendit à Śiśirādri afin d’accomplir l’ascèse, lui l’Impérissable.
{ "primaryRasa": "shanta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
After destroying disruptive desire (Kāma), Rudra models saṃyama and tapas: the restoration of order is not merely punitive but followed by disciplined inwardness aimed at puṣṭi—sustaining auspicious well-being.
Primarily charita (deity-act narrative) with a didactic function; it also gestures to dharma through exemplifying tapas as a cosmic stabilizer, a common Purāṇic narrative use within sarga-related mythic cycles.
Śiśirādri (‘cool mountain’) symbolically contrasts the ‘heat’ of passion and the ‘fire’ of Rudra’s wrath: post-burning, the movement to a ‘cool’ locus suggests sublimation of energy into spiritual practice.