Vamana Purana — Nara-Narayana's Tapas, Shloka 78
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
हरिब्रह्माणावूचतुः नमो ऽस्तु ते शूलपाणे नमो ऽस्तु वृषभध्वज जीमूतवाहन कवे शर्व त्र्यम्बक शङ्कर
haribrahmāṇāvūcatuḥ namo 'stu te śūlapāṇe namo 'stu vṛṣabhadhvaja jīmūtavāhana kave śarva tryambaka śaṅkara
Hari dan Brahmā berkata: “Salam hormat bagi-Mu, wahai pemegang triśūla; salam hormat bagi-Mu, wahai yang berpanji lembu. Wahai pengendara awan, wahai kavi; wahai Śarva, wahai Tryambaka, wahai Śaṅkara!”
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The practice of nāma-smaraṇa (invoking divine names) is presented as a direct devotional technology: praise is not mere ornament, but alignment of speech and mind with the auspicious (śaṅkara) principle.
This is a stuti embedded in narrative; within Pancalakṣaṇa categories it is ancillary (not one of the five), typically appended to cosmological/lineage narratives to articulate siddhānta—here, the harmony of deities and the legitimacy of Śiva-worship.
The epithets map Śiva’s iconography (trident, bull-banner, three eyes) to cosmic functions (power, dharma-support, omniscience). That Vishnu and Brahmā voice them underscores a Purāṇic theology where divine forms are mutually affirming rather than mutually exclusive.