Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
विष्णुर्गत्वाथ पातालान् सप्त लोकपरायणः चक्रपाणिर्विनिष्क्रान्तो लेभे ऽन्तं न महामुने
viṣṇurgatvātha pātālān sapta lokaparāyaṇaḥ cakrapāṇirviniṣkrānto lebhe 'ntaṃ na mahāmune
Wahai maha resi, Viṣṇu—yang perjalanannya meliputi tujuh dunia—telah pergi ke Pātāla; namun Tuhan yang memegang cakra itu, walaupun muncul (di sana), tetap tidak menemukan penghujungnya.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Even a supreme cosmic power, traversing all realms, confronts the principle of the Infinite—humbling the intellect and redirecting it toward reverence (bhakti) rather than mere measurement or conquest.
This aligns most closely with Sarga/Pratisarga-style cosmological description (loka-structure and netherworlds) used as narrative scaffolding for a theologically oriented episode (stuti and deity-supremacy discourse).
The inability to find an 'end' anticipates an ananta (limitless) motif often associated with the liṅga or supreme principle—setting up the next verses where Vishnu and Brahmā turn to praise Śiva, highlighting complementarity rather than rivalry.