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 e Brahmā disseram: «Salve a Ti, ó portador do tridente; salve a Ti, ó cuja bandeira é o touro. Ó cavalgador das nuvens, ó sábio poeta; ó Śarva, ó Tryambaka, ó Śaṅkara!»
{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
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.