Vamana Purana — Nara-Narayana's Tapas, Shloka 106
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
एवं दग्ध्वा स्मरं रुद्रः संयम्य स्वतनुं विभुः पुष्यार्था शिशिराद्रिं स जगाम तपसे ऽव्ययः
evaṃ dagdhvā smaraṃ rudraḥ saṃyamya svatanuṃ vibhuḥ puṣyārthā śiśirādriṃ sa jagāma tapase 'vyayaḥ
இவ்வாறு ஸ்மரனை (காமனை) எரித்த பின், வல்லமைமிக்க ருத்ரன் தன் உடலைக் கட்டுப்படுத்தினான்; புஷ்டி/மங்கல வளர்ச்சிக்காக, அழிவிலாத அவன் தவத்திற்காக சிசிராத்ரிக்கு சென்றான்.
{ "primaryRasa": "shanta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
After destroying disruptive desire (Kāma), Rudra models saṃyama and tapas: the restoration of order is not merely punitive but followed by disciplined inwardness aimed at puṣṭi—sustaining auspicious well-being.
Primarily charita (deity-act narrative) with a didactic function; it also gestures to dharma through exemplifying tapas as a cosmic stabilizer, a common Purāṇic narrative use within sarga-related mythic cycles.
Śiśirādri (‘cool mountain’) symbolically contrasts the ‘heat’ of passion and the ‘fire’ of Rudra’s wrath: post-burning, the movement to a ‘cool’ locus suggests sublimation of energy into spiritual practice.