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 e Pitāmaha (Brahmā), ambos juntos, aproximaram-se do Hara-liṅga; com as mãos unidas em añjali, começaram a louvar o Deus.
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
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.