Vamana Purana — Nara-Narayana's Tapas, Shloka 107
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
एवं पुरा देववरेण शंभुना कामस्तु दग्धः सशरः सचापः ततस्त्वनङ्गेति महाधनुर्द्धरो देवैस्तु गीतः सुरपूर्वपूजितः
evaṃ purā devavareṇa śaṃbhunā kāmastu dagdhaḥ saśaraḥ sacāpaḥ tatastvanaṅgeti mahādhanurddharo devaistu gītaḥ surapūrvapūjitaḥ
ດັ່ງນັ້ນ ໃນການກ່ອນ ໂດຍພຣະສັມພູ (ຊິວະ) ຜູ້ປະເສີດໃນຫມູ່ເທວະ ກາມະຖືກເຜົາໄໝ້ ພ້ອມທັງລູກສອນ ແລະ ຄັນທະນູ. ຕໍ່ມາ ຜູ້ຖືຄັນທະນູອັນຍິ່ງໃຫຍ່ ຖືກເທວະທັງຫລາຍຂັບຮ້ອງສັນລະເສີນວ່າ «ອະນັງຄະ» (ຜູ້ບໍ່ມີຮ່າງ) ແລະ ໄດ້ຮັບການບູຊາກ່ອນໃນຫມູ່ສຸຣະ.
{ "primaryRasa": "raudra", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Desire is not annihilated as a principle but stripped of its coercive ‘body’: the myth teaches that unchecked kāma is subdued by higher consciousness (Śambhu), after which it persists only in a transformed, non-dominating mode.
Charita/upākhyāna: a focused deity-legend explaining a well-known epithet (Ananga). It is not primarily genealogical (vaṃśa) but supports Purāṇic instruction through mythic causation.
‘Saśaraḥ sacāpaḥ’ underscores the full apparatus of temptation (means and weapons) being neutralized. ‘Ananga’ signals desire becoming subtle—operating without gross form—warning that even after restraint, desire can remain as an invisible influence requiring ongoing vigilance.