Nara-Narayana's Tapas Shloka 23 - Vamana Purana | Telugu | Vedapath

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Vamana Purana — Nara-Narayana's Tapas, Shloka 23

Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode

Devanagari script

नारद उवाच/ को ऽसावनङ्गो ब्रह्मर्षे तस्मिन् बदरिकाश्रमे यं ददर्श जगन्नाथो देवो नारायणो ऽव्ययः

Transliteration

nārada uvāca/ ko 'sāvanaṅgo brahmarṣe tasmin badarikāśrame yaṃ dadarśa jagannātho devo nārāyaṇo 'vyayaḥ

Translation

నారదుడు పలికెను—ఓ బ్రహ్మర్షీ, ఆ బదరికాశ్రమంలో ఉన్న ‘అనంగుడు’ ఎవరు? జగన్నాథుడు, అవ్యయ దేవుడు నారాయణుడు ఆయనను దర్శించాడు కదా.

Word by Word

नारदःNārada

उवाचsaid

कःwho

असौthat (person)

अनङ्गःthe bodiless one (Ananga/Kāma)

ब्रह्मर्षेO brahmarṣi (great seer)

तस्मिन्in that

बदरिकाश्रमेin the Badarikā hermitage

यम्whom

ददर्शsaw

जगन्नाथःLord of the world

देवःthe god

नारायणःNārāyaṇa

अव्ययःimperishable

Speakers

Nārada to Pulastya

Primary Deities

Vishnu (Nārāyaṇa)Kāma (Anaṅga)

Key Themes

Purāṇic dialogue frameSacred geographyMythic etymology (epithets of deities)Sectarian harmony (implicit: Vishnu narrative includes Shaiva-linked figure Kāma)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What is the philosophical or ethical takeaway?

Even powerful cosmic forces like desire (Kāma) are subordinated to tapas and divine will; the epithet ‘Anaṅga’ signals that desire can persist as a subtle force even when its gross embodiment is removed.

How does this fit the Pancalakshana?

Devatānucarita / Vamśānucarita-adjacent narrative material (accounts of deities and their epithets), embedded in the saṃvāda framework rather than sarga/pralaya description.

What is the symbolic significance?

Badarikāśrama evokes ascetic restraint; asking ‘who is Anaṅga?’ frames desire as a theological problem—how it appears near the highest sanctity and in the presence of Nārāyaṇa.