Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
विष्णुः पितामहश्चोभौ हरलिङ्गं समेत्य हि कृताञ्जलिपुटौ भूत्वा स्तोतुं देवं प्रचक्रतुः
viṣṇuḥ pitāmahaścobhau haraliṅgaṃ sametya hi kṛtāñjalipuṭau bhūtvā stotuṃ devaṃ pracakratuḥ
Viṣṇu et Pitāmaha (Brahmā), tous deux ensemble, s’approchèrent du Hara-liṅga ; les mains jointes en añjali, ils commencèrent à louer le Dieu.
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The highest divine agents model humility and devotion: even cosmic administrators (Vishnu, Brahmā) adopt añjali and praise, teaching that reverence is not negated by greatness.
Best placed under Vamśānucarita/Manvantara-style narrative theology (deity interactions within cosmic administration), though not genealogical; it functions as a doctrinal episode affirming worship (stuti) and the liṅga as a focal symbol.
The joint approach to the liṅga dramatizes non-competition among deities: the liṅga becomes the axis of unity where Vaiṣṇava and Brāhma motifs converge into Śaiva devotion, expressing Purāṇic inclusivism.