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Shloka 119

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

आपो नाराश् च सूनव इत्यपां नाम शुश्रुमः आपूर्य ताभिर् अयनं कृतवानात्मनो यतः

āpo nārāś ca sūnava ityapāṃ nāma śuśrumaḥ āpūrya tābhir ayanaṃ kṛtavānātmano yataḥ

เราได้ยินมาว่า ‘อาปะห์’ คือหมู่น้ำ มีนามว่า ‘นาราะห์’ อันเป็นบุตรของนระ ครั้นพระผู้เป็นเจ้าทรงเติมเต็มห้วงจักรวาลด้วยหมู่น้ำนั้น แล้วทรงทำให้เป็นที่บรรทมของพระองค์ (อายนะ) จึงทรงเป็นที่ระลึกนามว่า ‘นารายณ์’

āpaḥwaters (primordial cosmic waters)
āpaḥ:
nārāḥthe ‘Naras’, here understood as waters/offspring of Nara
nārāḥ:
caand
ca:
sūnavaḥsons, progeny
sūnavaḥ:
itithus
iti:
apāmof the waters
apām:
nāmaname, designation
nāma:
śuśrumaḥwe have heard (traditional revelation)
śuśrumaḥ:
āpūryahaving filled, pervading completely
āpūrya:
tābhiḥby/with those (waters)
tābhiḥ:
ayanamresting-place, abode, couch
ayanam:
kṛtavānmade, established
kṛtavān:
ātmanaḥfor Himself, of His own being
ātmanaḥ:
yataḥbecause, from which reason.
yataḥ:

Suta Goswami (narrating Purāṇic etymology within the cosmogonic account)

N
Narayana
N
Nara
A
Apah (Primordial Waters)

FAQs

It grounds Linga-pūjā in cosmogony: the primordial waters (āpaḥ) are the first field of manifestation, and water-offerings (jala, abhiṣeka) become a symbolic return of the tattvas to the Supreme—Pati—who supports and pervades them.

Though the verse names Nārāyaṇa via the waters-as-abode motif, the Shaiva reading places Shiva-tattva as the transcendent Pati who makes the elements His “ayana” without being bound by them—remaining sovereign over pasha (bondage) and the evolving cosmos.

Water as a purifier is implied: abhiṣeka (ritual bathing of the Liṅga) and ācamana-like inner purification align with Pāśupata discipline—cleansing pasha so the pashu (soul) can recollect the Pati.