Vamana Purana — Nara-Narayana's Tapas, Shloka 57
Nara-Narayana’s Tapas, Indra’s Temptation, and the Burning of Kama: The Origin of Ananga and the Shiva-Linga Episode
तस्मिन् सुपुण्ये विषये निविष्टो रुद्रप्रसादादभिपूज्यते ऽसौ तस्मिन् प्रयाते भगवांस्त्रिनेत्रो देवो ऽपि विन्ध्यं गिरिमभ्यगच्छत् // वम्प्_6.56 तत्रापि मदनो गत्वा ददर्श वृषकेतनम् दृष्ट्वा प्रहर्त्तुकामं च ततः प्रादुवचद्धरः
tasmin supuṇye viṣaye niviṣṭo rudraprasādādabhipūjyate 'sau tasmin prayāte bhagavāṃstrinetro devo 'pi vindhyaṃ girimabhyagacchat // VamP_6.56 tatrāpi madano gatvā dadarśa vṛṣaketanam dṛṣṭvā praharttukāmaṃ ca tataḥ prāduvacaddharaḥ
เมื่อเขาตั้งถิ่นฐานในแดนอันศักดิ์สิทธิ์ยิ่งนั้น เขาย่อมได้รับการบูชา ณ ที่นั้นด้วยพระกรุณาแห่งรุทระ ครั้นเขาจากไปแล้ว พระผู้เป็นเจ้าเทวะผู้มีสามเนตรก็เสด็จสู่ภูเขาวินธยะ ที่นั่นมทนะก็ไปพบวฤษเกตุ; ครั้นเห็นว่าเขากำลังหมายจะทำร้าย ธระจึงกล่าวขึ้น
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The verse emphasizes that sustained worship and sanctity are grounded in divine grace (Rudra-prasāda) and in stable establishment (niviṣṭa). It also models the Purāṇic idea that gods move to restore or reconfigure dharmic balance across regions (Śiva proceeding to Vindhya).
Primarily an anucarita/mahatmya segment: it legitimizes a worship-site and then transitions to another mythic sub-episode (Madana–Vṛṣaketu–Dhara). It is not sarga/pratisarga; it belongs to episodic sacred-history used to explain why a place/deity is worshiped.
Rudra’s ‘prasāda’ functioning as the cause of public worship symbolizes Śiva as the hidden enabler of religious efficacy. The move to Vindhya hints at Śiva’s pan-geographic lordship (mountains as his domain). The appended Madana scene signals a narrative hinge—often in Purāṇas, shifts like this connect kṣetra-māhātmya to broader theogonic or moral episodes.