Vamana Purana — Nara-Narayana's Tapas, Shloka 54
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
ममैव नाम्ना भवितासि पूज्यः पाञ्चालिकेशः प्रथितः पृथिव्याम् मम प्रसादाद् वरदो नराणां भविष्यसे पूज्यतमो ऽभिगच्छ
mamaiva nāmnā bhavitāsi pūjyaḥ pāñcālikeśaḥ prathitaḥ pṛthivyām mama prasādād varado narāṇāṃ bhaviṣyase pūjyatamo 'bhigaccha
「わが名そのものによって、汝は礼拝に値する者となり、地上において『パーンチャーリケーシャ（Pāñcālikeśa）』として名高くなる。わが恩寵により、汝は人々に恩願を授ける者となる。行け、最も崇敬されるべき者よ。」
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Divine status and efficacy (being ‘varada’) are presented as arising from prasāda (grace) and right placement within dharmic worship, not merely from power. The verse reinforces temple-centered devotion where the deity’s name and locale become channels of uplift for ordinary people (narāṇām).
Most consistent with Māhātmya/Anucarita material used in Purāṇas to sacralize places and establish cult-titles. In pancalakṣaṇa terms it aligns closest to Vaṃśānucarita/Carita-style narrative episodes (not cosmogenesis), functioning as a ‘tīrtha/kshetra-kathā’ legitimizing a shrine-name and its boon-granting power.
The naming (‘mamaiva nāmnā’) symbolizes transmission of divine authority into a localized form—an Īśa who is both transcendent (source-name) and immanent (place-epithet). This is a typical Purāṇic mechanism for linking universal divinity to regional worship without sectarian exclusion.