Apah Divine and Purifying Substance

Author(s): J R Doshi
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250016/1

Page #1
********* ***************************** **** APAH : Divine and Purifying Substance Dr. J. R. Joshi, M. A., Ph. D. Deccan College, Poona. Four entire hymns of the RV (Rgveda) and many stray ;ks celebrate the divine character of Apah, but we can hardly speak of their possessing any mythological personality as such. The element, water, is nearly always plainly recognizable behind them. The waters are deified also in the Avesta and are invoked as Apo. In the Avesta, one also comes across the singular afs, which word means 'water' as well as 'a river'?. In the RV, the personification of Apah is very slight, perbaps being in no way greater than that of Prthivi (earth). . In the Naighantuka, the water is reckoned as terrestrial only. But, according to Keith, in some of the cases, at any rate, it is clear that the celestial waters are meant. There is also the view that the celestial waters were probably looked upon as an ether-like medium on which the luminaries made their fixed journeys along the Zodiac (rta), and that the blocking of them by Vstra was supposed to prevent the rise and movements of these luminaries, thus causing long darkness. It is further suggested that water is a subtle and complex concept, the basis and source of various facts of thoughts, ideas and notions of the Vedic culture and is closely associated with every problem in the Vedas. According to Barnett,' water to the ancient Hindu represented life, animal and vegetable, fertility, health, generative power. In several cosmogonic accounts, Apah, the waters, hold a promipent place as the female principle. It has been pointed out by Teape that the primeval waters, which are here represented are regarded by these ancient philosophers as the waters we now behold still with us and still connected, and thus yet one flood, although in the great masses of the clouds and the ocean and in the lesser volumes of lakes and in the runlets of the streams they are sub-divided, albeit momentarily; for these allocates were observed to be perpetually passing into and out of each other. For these philosophers, Teape further adds, with this unity of the waters ever in their mind, the waters came to be regarded as the standard image of the One. They were regarded as the primordial substance or substratum and in almost all later cosmogonic versions the 'starting point is either Prajapati desiring offspring and creating, or else the Primordial waters, on which floated Hiranyagarbha, the cosmic golden egg, whence is produced the spirit that desires and created the universe'. RV X.82.5-6 clearly shows that the waters were believed to have existed even before Visvakarmam. The TS also supports this view. The Vajasaneyi Samhita, 10 on the other hand, says that Soma was produced from the waters by Prajapati at the beginning of creation. Speaking about the cosmogonic speculations in the RV and referring to the verses mentioned above, the author of Vedic India 11 observes : "The waters, it is said the re, received the first germ containing all the gods...... ...who does not see how easily this germ could become the World-Egg... floating for ages un-numbered...... on the primeval waters of Chaos, until the Brahma...sprang out as Brahma...?" In this connection, it is also remarked!! : "The disturbances of the atoms of the etherial matter are responsible for transmitting heat and light which are indispensable for the existence of the worlds. RV X.72.6-7 says that the worlds and the Sun (who is source of heat, light and energy) that had remained unmanifest in the primeval ocean were produced when

Page #2
Apah : Divine & Purifying Substance 383 OO the atoms.of. Salila weecordisturbed. The same writer. Further axi t stateworthy that+-+ according to RV X 190 the creation of the universe started from the kindled heat." Bhagavaddatta 13 says that Pavakas and Sucayas are the two kinds of atoms of the waters. According to the Br", creation is brought about by the union of Prajapati with waters, earth etc. In another Brahmana-text the term Apah is etymologised from the root ap, to obtain : abravit (brahma) abhirva ahamidam sarvamapsyami yadidam kinceti tasmadapo'bhavamstadapamaptvam. Brahman said, 'with these I will obtain all this'. Thence originated the waters and so are they called. It is also said that from heated water the worldly things one by one were produced.16 The cosmogonic accounts in the TS17 presuppose the priority of Prajapati to the Waters in the same manner. In one of the Sutra texts,18 in the context of an optional animal sacrifice called Svargah, it is enjoined that one who desires heaven should offer the subsidiary oblations of water with the Nasadiya-sukta. Here, presumably, the same cosmogonic significance of the waters is implied. The TBr 19 seems to refer, in one passage, to the quantity of primordial water. Asita, the son of Devala, once said : etavatirva amusmimloke apa asan yavatih proksaniriti 'As are these proksanis, so much was the water in the world'. The idea of the so-called two waters-terrestrial and celestial- also seems to be referred to in a Brahmana-passage20 where it is said, ya rocane parastat suryasya yascavastaduparisthata apah 'At both sides of the sun the water exists: above and below'. This brings us to the consideration of terrestrial waters. For man-ancient or modernimportance of water is beyond doubt. May be that the speculation about the primordial waters actually evolved out of his daily experience. The useful qualities of water are referred to many times in the Vedic literature. Keith notes: "The connection (of waters) with honey is of interest : it confirms the view that the essential conception is that the waters in their refreshing drink are the boney as they also are in Soma : thus the myth of descent of Soma is no more than the tale of the descent to earth of refreshing rain when the storm breaks forth." Water is man's most basic need. It is said that even after being used so often the water does not cease to be! (apah etavati bhoge bhujyamane na ksiyante). Water exists even in the breath 128 It is water that fills the body with liquid :24 (apo hyetamangebhyo rasam sambharanti). Water is the base of all.25 One can speak only when the breath is full of water 26! Everything is produced from water.27 These worlds are verily situated in water.28 The water is inside, and the flesh outside : (antara hyapo bahyani mamsani) Particularly it is stated that all the food is (produced by) water; with water, things are eaten.30 Especially the strength is regarded as the outcome of waters !). Once the waters said to Prajapati, 'All the wisbes live in us. Make the offering to me and then all the wishes will cling to you! You will then know what the heaven is !939 It is said in the JBr 38 that Agni divided water into so many types so that some people make their livelihood on the water dug up, some on the still one, some on the moving one. Thus Agni brought the food in this world. So it must have been on account of the food to which they are instrumental in producing that the waters were glorified the first stage. Their cleansing and purifying character must have been the second factor on account of which the waters are glorified. In the Sutra texts, where the cleaning operation occurs frequently, this fact is indicated very clearly. For example, in the recitation that accompanies the act of cleansing of sacrificial post this quality is referred to. At another place, in the context of touching the water (by wife of the sacrificer), waters are referred to as suddhayuvah,86 Thus the waters are referred to as the source of life as well as of cleanliness. It is, presumably, on account of this that the SBp86 characterises Apah as pavitram. Regarding the healing power of waters, Griswolda7 says: "The waters are nourishing, strengthening, life-giving. It is only an extension of the same idea, when the waters are called medicina), and are conceived as the source of healing and immortality. It is the extension by analogy from physical cleansing to moral cleansing." The Apah are said to be the essence of plants. They are also the very tranquillity (santih apah). As if to confirm the statement that waters are the very essence of plants, it is said that that is why only when both-waters and

Page #3
O - O 344 zrI puSkaramUni abhinandana grantha : caturtha khaNDa plants are eaten together, one is satisfied; then only they are sa-rasa.40 The ritual act of taking up of oily portion of flesh for Vasahoma is followed by the recitation of the mantra: apam tvau'sadhinam rasam grhnami (I take the essence of the water that is of the plants)." The waters are further said to possess a special quality, namely, madhu (sweetness).42 It is pointed out that one may get such water having honey, in all the worlds.43 Can this honey be regarded as denoting just the medicinal power or healing power of waters? With perhaps the same significance, waters are called ambrocia. In some Brahmana-texts, the waters are said to represent consciousness in connection with the animals.45 In the marriage ceremony, waters are sprinkled on the head of the bride with the formula, "May the waters that are auspicious, the most auspicious, and the most calm, prove to be medicinal for you." Thus we find that the medicinal quality of the waters which must have been a thing of common experience, was expressed in mythological, and more particularly ritual, terms. The position of Apah was thus generally regarded as quite honourable in Vedic mythology and ritual. Ethical significance also is seen to be attached to them. It is, for instance, averred: apo hi vai satyam/tasmadyenapo yanti tat satyasya rupamityahah "The waters are the very truth. Hence they say, 'whereby the waters flow, that is a form of the truth'."""" It is also claimed that the waters are established in Om, and the earth is based on the waters.48 In another Brahmana-passage, 49 it is said that the waters are based by the Truth. In ritual also, this ethical aspect of the character of Apah is referred to. In the Ap.S S.,50 in the context of the offering of animal's organs, it is enjoined: "They should sprinkle themselves with water with, 'May the waters make us free from the sins-from speaking untruth or from committing adultery." ". It was but natural that with these characteristic features the Apah were regarded as possessing divinity. They are often referred to as devih 51 In the TA,52 they are glorified thus: apo va idam sarvam visva bhutanyapah prana va apah pasavah annam ... amrtam ... samrat ... virat... svarat... chandamsi... jyotimsi ... yajumsi... satyam ... sarvah devatah bharbhuvah svar... om/The Apah are this all-all the creatures, breaths, animals, food, ambrocia, Samrat, Virat, Svarat, metres, luminaries, yajuses, truth, all divinities, earth, mid-air, heaven, Om-all is the waters only! Incidentally, we find a reference to them even in the recremation-rite. After the description of the rite it is said that one, whose bones are re-cremated in this manner, as also one who, indeed, knows this (ritual of re-cremation),...him the water touches; he is not cut away from the proximity... with water.58 In this reference from the Bau-Pitr the waters are brought in connection with other divinities, and their divinity is thereby confirmed. The procreating power of the Apah, like those of the other female divinities, is often stressed in Vedic literature and ritual. The waters were regarded as the root-cause of the universe, and then as the original female principle. This is what seems to be indicated in the following TBr.54 passage: The waters said to Prajapati: "O Prajapati, all the wishes (Kamas) are clinged to the waters; and we are the waters. So indeed sacrifice unto us. Then all the wishes will cling to thee and after that you will know what is the world of heaven!" We are further told: adbhyah sthavarajangamo bhatagramah sambhavati All the things, movable and immovable, are born of the waters.55 As a matter of fact, this procreation aspect of the waters is suggested in many ways. While explaining the importance of the vasa vama, which is a saman known after Vamadeva, it is said that, through the sexual intercourse between the waters and Vayu, vasu vama was born 156 In the same way, in another passage, it is said that after having practised penance the waters came to have an embryo, and from that embryo this sun was born in the sixth month 157 Sometimes instead of the sun, the golden egg is mentioned in this connection,68 but the character of the female principle does not change. Another Brahmana passage reads: apo vai devanam patnaya asan/ta mithunam aicchantalta mitravarunau upaitam/ta garbham adadhata/tato revatayah pasavo'srjyanta/waters were the wives of the gods. They wished to have sexual intercourse. They had it with Mitra and Varuna. They bore an embryo from which animals were born. The mother-aspect of the Apah is further expressed through the statement: Sun is the son of waters. Therefore it is for the rising sun that they flow to the east and it is for the

Page #4
Apah : Divine & Purifying Substance 384 setting sun that they flow to the west. So if one asks 'for whom do the waters flow?' one may answer that they flow restlessly with the sun in mind.60 A reference to the mother-aspect of Apah made in the Satyayana Br.61 reads : indraya satasahasranyapo'nnam prajapatih prayacchat, ta ambaya iti In the ritual also, the progeny bestowing aspect of the character of the waters is often emphasised. There is, for instance, the following rite that occurs in connection with the patnisamyaja offerings : The Hots should place the yoke-halter in the cavity of the hands of the sacrificer's wife supported with his palm and, with the right hand, pour out the water from the vessel over the yoke-halter with the formula, 'May I not scatter away the progeny-bestowing waters that are still (?). I pour you in the ocean. Go by your own way.'Here the pouring of semen may be said to be represented by that of the waters. It is perhaps from this very point of view that, in a rite, which occurs in the context of the animal-sacrifice, water is sprinkled on the bodies of the performers with,...yad va sepe abhirunam/...ma tasmad enasah...muncantu arhasah/ "May I be relieved from the sin that is committed with my (male) organ'. In cosmological contexts also this relation of waters with the semen--and so indirectly with progeny-is clearly seen. It is said that the waters are produced from the semen of the Primordial Man. It is also stated that the waters turned into semen and entered into the male organ : apo reto bhutva sisnam pravisat/65 And so, while enumerating the various divinities placed in a man, it is mentioned that the waters are stationed in the semen. For obtaining male-progeny the Apah are praised like other female divinities. In the Parvana sraddha, while giving arghyas to the Brahmanas, one recites after the dripping water the verse relating to the waters, that dripping water is collected and applied to the mouth of one who wishes male-progeny. It is said that the waters that spring forth from the male-organ(r) are aghnya.69 While pouring out the accepted arghya, the wish is expressed : May I be bestowed with progeny'.70 In the rite of Medhajanana, a jar full of water is kept on the head of the mother with the formula, apah ... yatha devesu ... evamasyai suputrayai jagrata "O waters, be vigilant with regards to this woman that has a good son, in the same way as with regards to the gods."?1 As pointed out elsewhere, in the Sutras the divinity of Apah is often referred to. In the Rtvigvarana rite the hotrasarsins say, 'Goddesses Apah are divine hotrasarsins ; permitted by them, we shall officiate assistants of the hots for you.'72 In ritual Apah are often called as the 'Goddesses'.73 In the grhya rites, the Apah are clearly anthropomorphised. They are referred to as the presiding divinity of Soma, and are called forth thus : I call forth the waters who have female forms, have white complexion, are seated on crocodile, have a cord and a jar with them and have ornaments of pearls on their bodies.74 We find that the jar, mentioned in the foregoing description, becomes a symbol of the divinity, namely, Apah. Thus, in the svastivacana or upayamana rite (in marriage ceremony), a jar full of water is worshipped formally.75 This is, of course, symbolical. As pointed out elsewhere, in the Satras the purification-aspect of Apah also is often referred to. In the context of the Agnihotra-offerings, for instance, we have the following passage : The sacrificer about to offer the agnihotra should touch water with the formula, 'You are the lightning, I am approaching the Truth from Rta, remove my sins. The faith (may be) in me!' After the offering has been made, he should touch water with the formula, "You are the showers, Cut away sins from me. I have approached the Truth from Rta. May faith be in waters ! It is; indeed, enjoined that in this manner, the sacrificer should touch water before and after the offering in all sacrifices." This purificatory aspect of waters seems to be specially emphasised in the case of the Jamadagnyas. It is said in the context of Agnihotra-offerings, that for the sacrificers belonging to the Jamadagnigotra the officiating priest should take out fifth spoonful with "I draw up from the waters and plants'.?? In the Varunapraghasaparvan sacrifice, flushing of water on the pavel of altar is to be made with, 'O waters, flow away the vile.78 It is also said that the flowing of water from all the directions should be treated as a main criterion for the selection of cremation-ground." Incidentally, something may be added here about the different kinds of waters used in

Page #5
346 zrI puSkaramuni abhinandana grantha : caturtha khaNDa *petite tatt hedtfittttt tuntettszatartarto erothorwatorswidrare fotokadalomtonen flowing on mountain, 80 (originally) made up of different currents. One fetches the Vasatirari waters before sun-set (on the day preceding Sutya).81 One mixes these waters with the Ekadhana ones (vyanayana). They are called nigrabhya, they serve in the preparation of Soma, Somopasargarthah 83 The Pannejani water, on the other hand, is to be filled up in an earthen jar by the wife of the sacrificer during the morning pressing * She is enjoined to pour that water upon her thighs during the third pressing while the yajnayajniya stotra is being chanted.86 The Proksani waters are used to sprinkle over the sacrificial utensils.86 The Pranita waters, on the other hand, are to be sprinkled at four directions with the sacrificial grass.$? Incidentally, some information may be given here also about proksana, avoksana, etc. The proksana (or the sprinkling of water) is one of the most common rites in a ritual even to this day. Wherever this rite is mentioned, it is stated in clear terms that the purpose of proksana is to render the entity which is sprinkled, sacrificially pure.88 The avoksana means to sprinkle water with the hand turned crosswards; whereas the abhyuksana is to be performed with the hand turned downwards.89 The paryuksana means sprinkling water around a thing. It is meant to serve as a protective factor. Thus waters are specially calculated to consecrate and purify things when sprinkled over with it. ** It is also found that the waters tend one's mind so that he possesses faith for sacred actions. With this sacredness of water in view, that the Apah are equated with the Adhvaryu priest in the sadhots-formula, namely, raghota/...apo'dhvaryuh/...vato'bhigarah/ prano havih/.92 This equation would seem to suggest high sacredness of this divinity in ritual. This sacred character of the waters is not lost sight of even in the minor matters. It has, for instance, been prescribed that one should never run through the rains. Because the waters are ambrosia, and one should never interrupt the shower of) ambrosia. This is an injunction for a brahmacarin. The passage further prescribes : 'He should not urinate or pass excrement into the waters. He should not spit into the waters'. The waters were thus invariably regarded as a sacred entity. Their sacredness is further illustrated in the formula about dravya, etc., whereby it is said that waters (Apah) are the dravya for the ocean. Even the place, where the water existing in a particular position are noticed, was treated as possessing certain special qualities. In connection with the selection of a place for a house, it is said that, where the waters flow at the middle from all directions and then after going round the sleeping-hall flow towards the east without noise, that entire spot should be regarded as samsddha. It is further said that the place where the water flows from all the directions should be known as being conducive to prosperity and deterrent to gambling. Besides bestowing sacredness on a thing, the Apah also have the capacity of destroying one's enemies. In the context of the Agnihotra-prayers, sprinkling the ground with water three times is said to be accompanied by the formula, 'O lord of the waters, this is your portion that belongs to the waters, the enemies are scatterred away, scatterred away, scatterred away." In another context from the Agnihotra-prayers, it is enjoined that the sacrificer should wash his hands with ...idamaham duradmanyam nisplavayami bhratsvyanam sapatnanam aham bhuyasam uttamah/ apam maitrad ivodakam/ 'I, here, by this, wash away the evil-thinkers. I will be foremost with the highest powers among all the enemies, just as the Udaka with the help of (friendship with) the waters." In connection with the evening milking it is enjoyed that, with the formula, 'O waters, be vigilant' the performer should cover the pitcher with a wooden or iron vessel full of water. So also during the offering of omentum in an animal-sacrifice, the officiating priest collects water in the cavity of bands, with 'may the waters be friendly unto us', and sprinkles the performers and himself with water by 'May they be inimical to that who hates us and to him whom we hate. "100 Here also the water's capacity of removal off of the inimical forces is suggested. Thus waters are specially calculated to keep things safe from the raksases and the fiends.1 91

Page #6
****Xpan: Divine & Patitytag susstaate** * The vigour-bestowing capacity of Apah is particularly noticeable in the Rajyabhiseka in which the sprinkling of waters constitutes the main rite. In the Agnihotra, the sprinkling of water on the head of the sacrificer is followed by the recitation thus : '... With which (water) the gods sprinkled Indra for kingship, with that I sprinkle myself vigour'.1 02 In the context of the Vaisvadevaparvan sacrifice, applying the water to the sacrificer's hair is said to be accompanied by : 'The divine waters may wet the body of yours for long life and vigour'. 103 For the satisfaction of the manes also the water is prescribed to be served. 104 The Apah officiate as it were as the agent between the manes and the offerers. After being taken out from the pitcher, water is poured out upon each ball with 'The water-goddesses may go unto the manes carrying strength...':06 In the context of the Pitsmedha, the kinsmen are said to offer the water upon the earth with "This udaka for you, of the waters (apah)". 1. In the Masika-sraddha, one pours the vessel full of water with, "These waters full of honey, satisfy the sons and grandsons. At the same time, they--the divine waters--yield the ambrosia to the manes.' 07 In the Antyesti rite, we find that, like other divinities, an oblation is made to the watergoddesses with 'To the waters, svaha 1108 Thus we find that the various capacities such as bestowing a man with vigilance, faith, long life, vigour etc.; removal away of enemies, sins; satisfying the manes and so on are attributed to this water divinity. It would seem that some kind of difference between Apah and Udaka was thought of by the authors of the ritual texts. In the Satras, the divine Apah are invoked to flow with unending udaka.109 So it seems that the term udaka denotes the element of water. On the other hand, in some Grhya-texts, the word udaka denotes a god. For instance, on the day before the marriage, an offering of sthalipaka is made for the bride to Udaka, 110 But it may be noted that, in this context, the Apah also occur in the form of Udakani as the female counterpart of Udaka as it were. It is enjoined that the bride, after approaching Udaka, should be bathed and an offering of sthalipaka should be made with the mantra, 'To Udakani, svaba !"111 Here the both termsudaka (male) and Udakani (female)-denote the Water-divinity. 113 Attention may now be drawn to certain peculiar features of this divinity. In the Man. S., 113 it is suggested that the north-east direction is related to the Apah in a special way. In another Sutra text,114 however, the Apah are said to be related to the east or north. Another feature is that the constellation asadhas is specifically related to the Apah.116 Further, Apah are also believed to possess some unfavourable aspects, 116 as is indicated by the mantra occurring in the TA,117 namely, 'The aspect of the waters which is cruel, impure or violent, may that go away ! . It is also interesting to note the significance of the various sources of the waters. As Keith 18 has pointed out, with the growth of the ritual a distinction came to be made and developed between the various sources of waters. Firstly, a clear distinction is made between the ordinary water and the water of the ocean. It is, for instance, said in the GB 119: (Prajapati) saw into the waters his own image. While doing so he dropped the semen into them. Then the waters divided themselves into two : the semen that was highly saltish, unfit for drinking, tasteless and violent made up the sea, and the semen that had exactly opposite qualities remained where it was. On this background it is significant that another Brahmana passage 119 reads that the putrid body of Vpira killed by Indra extended everywhere, and the sea also is extended everywhere. In the Rajasuya sacrifice the waters of the ripples which are produced when the victim is thrown into them are offerred. These waters are said to be capable of granting kingdom to the sacrificer. 181 Apart from this broad division, there is also some further classification. In the consecrationceremony seventeen kinds of water are collected.18 They are enumerated thus : water from the river Sarasvati ; from the two waves which flow away in the different directions after an animal or a man has stept or plunged into it; from the wave which rises in front of the man ; from the wave wbich rises up behind him; the flowing water ; the water that flows off the main current ; the sea-water; water from a whirlpool ; what standing pool of flowing water there is in a sunny

Page #7
__348 zrI puSkaramuni abhinandana grantha : caturtha khaNDa SC G spot that water, such water as it rains while the sun shines, water from a pond, water from a well, dewdrops, honey, embryonic waters of a calving cow, milk, clarified butter, (moist) sun-motes these are seventeen kinds of water. It may be noted that the sea-water is included in this list not under the name samudra, but nadi pati. It may also be noted that the water of the river Sarasvati is mentioned first in the list. Sarasvatt herself is regarded as a separate divinity in the Vedic literature and ritual. Another noteworthy mention is that of the dew-drops. The Brahmanapassage1 adds: "With that (water) he sprinkles : it is with food be thereby consecrates him.... For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here'. The Brahmana reference to the sun motes is also interesting. Those sun-motes, it is said, are indeed self ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower. Elsewhere, in the same Brahmana, interesting statements are made about the flowing water : Every thing, even this wind) that blows, takes rest; but these flowing waters do not take rest 1125 Further, in another passage it is said that the non-stop flow of these waters is caused by killing of Vitra by them.126 In the Taittiriya Aranyaka,127 incidentally, some kinds of water, with their special qualities, are mentioned. It is said there that such water as it rains while the sun shines possesses brahman-splendour; that from the well has brightness; the still one is characterised by stability; the flowing water is said to be vigorous. A comparison is made between the waters that flow in a channel and those that do not flow in a channel. Those of the waters which flow in a hollow (channel) are the chieftains, and these stray waters are the clansmen.128 Here one is reminded of the statement quoted above that the flowing waters are vigorous and the still ones have stability. There are a few other interesting references to the sources of water. It is, for instance, said : "From the rock water springs forth; from the arm pit water springs forth."129 In the context of the expression asmannarjam, it is further remarked that the water is, indeed, contained in the rock, in the mountains.130 In the same Brahmana, 181 one comes across the following statement: "These are three kinds of water, to wit, the frog, the lotus-flower and the bamboo-shoot." Elsewhere, in the context of the description that from Prajapati, worn out and heated, the waters were created, it is said that the waters are generated from a heated man 132 In the context of the Apasyah bricks, we have the following passage from the SBr :133 'In the abode of waters I settle thee !' the abode of the waters is the eye, for there water always abides : in the eye he settles this one. 134 The Vedic texts often speak of a water-cycle in the universe. It is said in the Taittiriya Aranyaka: 36 that the waters have four forms: the cloud, the lightning, the thunder, and the rain : catvari va apam rapani/megho vidyut/stanayitnurvrstih). It is further said in that text that the waters make up a cloud. 136 On the other hand, the Ait. Ar 137 says that the waters are produced from the smoke generated from Fire : apah...ya agnerdhumajjayante... The Taitt. Ar. 138 refers to the flame which originates from the middle of the waters. The commentator explains this flame as the aurva-vidyut. While describing the five mahasarhitas, the Taitt. 4r. 189 says of one : 'Fire is the lower form, sun is the upper form, waters are the union and the lightning is the uniting factor'. It is said: "The seat of the waters is the sky, for in the sky the waters are seated... the home of the waters is the air: the womb of the waters is the sea'. 140 With this very watercycle in mind, the foam is said to be the ashes of waters, 141 Naturally the wind also comes into the picture. Wind is said to be the essence of the waters : esa va apam raso yo'yampavate. Te In another passage it is said that the way of the waters is the wind; for when the wind blows hither and thither then the waters flow 1143 Again, it is from the point of view of this universal watercycle, that the waters are said to be incomplete because they are consumed : ksiyanta apah/...tena tanyasarvani/144. While enkindling the sacred Fire, a formula relating to the waters is recited. In it the womb of waters is referred to. 146 It is said that the waters that are produced from the smoke (dhamat) generated from Fire should not be injured (aghnya).146 The following legend is

Page #8
Apah : Divine & Purifying Substance X narrated in the Jaimini ya Brahmana247: Oksna-Randhra, son of Kavi, wished to journey through waters (against the direction of waters) to the heaven. He was sure that he would be able to find out the way concealed in the waters. He chanted a particular saman and he was able to do so.' In ritual the relation of heaven with the waters is expressed in a different way. As pointed out above, an oblation of water with the Nasadiya-hymn is offered in a sacrifice for one who desires heaven. So also for one who desires to attain the heaven, the second oblation in the fifth isti is made to the waters, 148 In a daily Grhya-rite, bali is offered on a jar with 'O Parjanya to you, O waters to you'.149 Incidentally, it may also be mentioned that in the SBr, 150 waters are enumerated among the various optional doors to Brahman. Various gods are related to the waters. Varuna is called the ruler of them. 161 It is said that the waters together with him originated from the mind. 252 The moon is described as the flower of waters. 153 The waters are even equated with all the gods 1164 Elsewhere it is said that waters are the abode of all the gods !156 With the waters are connected not only the gods like Agni, but also various plants and animals. They are equated with plants. 266 Darbhas are said to have originated from the sacred and true part of the waters that were mixed with the dead body of Vrtra.167 In ritual waters are found to be connected with Savitr. 168 Notes and References - 1 With Apah 'waters' (plural) may be compared Usasah, the successive Dawns. 2 It is suggested that various meanings of apas, namely, work, food, active, etc., are envolved from the word apah itself. (Cf. F. Singh, Vedic Etymologies, 82-83). 3 II. 1. also I. 81. 4 Religion and Philosophy of the Veda and the Upanisads, 141. Cf. Gangal : Apah in the RV, typescript, University of Bombay, 1962. 5 Cf. Apte: History and Culture of Indian People, I, 373. 6 Anantacharya, Vedasamiksa, P. 9. 7 BSOS, IV, 706. 8 Secret Lore of India, 161. 9 IV. b.23. 10 IX. 23. 11 P. 423. 12 Sharma, "Apah in Vedic Cosmogony", Gode Comm. Vol. P. 352. 13 Vedavidyanidarsana, 61. 14 VI.1.1-2. 15 GBr 1.1.2. 16 SBr VI.1.3.2-5 : apam taptanam pheno jayatel...sa mydamasrjata...sa sikatd'srjata...Foam is produced in heated water... It produced clay... It produced sand... 17 V 5.5. VI. 2-4. 18 AS XIX.16.17-25 : a cow whose calf is not living to Apah, and subsidiary oblations of water with the hymn beginning with nasad asit... Cf. Srautakosa (Eng.), 893. 19 III. 2.10.15. 20 Kaus-Br. XXIV. 4. This theory of the cosmic circulation of the waters is not peculiar only to Indo-Iranian mythology, but is found in Greek and Egyptian mythologies also. Kramer (Expedition) VI, 44-52) is inclined to identify Dilmun with the Indus region. He further points to the significance of the facts that the great Sumerian water-god Enki was most intimately connected with Dilmun, and that the Indus civilization was characterized by the cult of a water-deity and sea-faring ships. 21 Op. cit., 141-42. 22 SBr III.7.4.27. 23 Ibid III. 4.4.19. 24 lbid III. 6.4.20.

Page #9
.350 zrI puSkaramuni abhinandana grantha : caturtha khaNDa + + ++++++ + + + + + 33 25 lbid IV. 4 3.14. 26 ibid V. 3.2.16. 27 Ibid VI. 1.3.11. 28 Ibid VI. 5.1.17. 29 Ibid VII. 5.2.42. Cf. BhG II. 20, HG I. 10.4. 30 SBr XIV. 1.1.14. 31 Ibid IX. 3.3.10. 32 TBr III. 12.2.6 : apsu vai sarve kamah sritah/asmannu yajasvajatha tvayi sarve kamah srayisy ante anu svargam lokam vetsyasiti I. 237-38 : agnth ima apo vyudauhat .../tah etah paryudha anutkhayaika upajivanti tisthantih eke sravanith eke/ sa evam eta apo vyuhya vinudyasmin like'nnam adat/ 34 Bau. S. XX. 26.27. 35 lbid VIII. 12.18, Srautakosa 821. 36 I. 1.1.i. 37 Religion of the Rg veda, 292. 38 SBr I. 1.6.2. 39 lbid I. 1.6.11. 40 lbid III 4.5.7, Tan-Br XIII. 9.16. 41 Ap. S. VII. 26.7, Var. S. I. 6.7.20. 42 SK 488, 265. 43 Bau. Pits III. 1-4. 44 JBr I. 351, ABr VIII. 434, TA I. 26.7. 45 TA I. 46.4 : samjnanam va etatpasunam yadapah/ TBr III. 2.5.4, Kaus-Br. VI. 1. 46 PG I. 8.6, TBr III. 2.8.1, Kaus-Br. III. 6. 47 SBr VII. 3.1.6. 48 JUBr I. 2.3.2. 49 GB II. 3.2. 50 VII. 21.6, SK 840. 51 Cf. Ser I. 1.3.7. 52 X. 22 53 Bau. Pitr. III. 10, SK 1089. 54 Cf. fn. 32 55 GB I. 1.29. 56 Tan. Br VII. 8.1. In this context, the concluding conversation may be quoted kathamiva vamadevyam geyamityahuh/...yatha vato'psu sanairvati/ (9.11). also cf. GBr I. 1.3. 57 Kaus. Br. XXV. 1. 58 SBr XI. 1.6.1. 59 JBr I. 140. 60 lbid III. 114. 61 Cf. Ghosh : Lost Brahmanas, 99. 62 As. SI 10 (SK 427): ma'ham prajam parisicam ya nah sayavari sihana/sanudre vo ninayani svam patho apithal 63 Ap S. VII. 21.6, Sat. SS. XXI. 1.2. 64 AA II. 4.1 (21). 65 Ibid II. 4.2. (22). San. A X. I. 67 AG IV. 8.13. 68 The relation of the waters with the male organ or semen explains the relation between the waters and Visnu, who, originally, was the divinity presiding over the male organ. In the Smsti passage quoted in Sribhasya on Vedantasutra II, 1.9, waters are referred to as the body of Visnu. O o

Page #10
Apah : Divine & Purifying Substance 388. +++ +++ ++++ + 69 AA I. 3.5 (13). 70 Bhar. G. II. 24. 71 Agn. G. II. 1.4. 72 Bau. $. XX. 16, SK 11. 73 Bhar. $. II. 4-7, IV. 6-7, VII. 12.8, sal. II. 7, SK 296. 74 AGP II. 6. 75 Ibid I. 11.20. 76 Bhar. S. VI, 1-6, SK. 106. 77 SK 112. 78 Man. S. III, 7.3-4, SK. 696. 79 AG IV. 1.14. 80 Ap.S. XI. 20.5. 81 for the procedure of fetching the Vusarivari waters, Cf. Caland : L'Agniscoma, 119. 82 lbid, 143. 83 Ap, S XI, 20.5, Kat. SS. VIII. 9.7; Cf. Hillebrandt: VM, I. 455. 84 Ap. S. XII. 5.12, Bau. S. VII. 3. 85 For the entire rite, cf. Caland : op. cit. 371. 86 Cf. Venkatacharya-Gajendragadkar : Santskara-kaustubha, 1914. 87 Cf Joshi : Srautapadarthaniryacanam, 40, 88 Cf. Devastbali : Religion and Mythology of the Brahmanas, 86. 89 Cf, Bhide : In Bharatiya Samskrti Kosa, I, 193. 90 Cf. Devasthali : op. cit., 95. 91 AA II. 1.7. 92 Man. $. I. 8.1.1-20, cf. TA III, 6. 93 TA I. 26.7 : varsati na dhavet/ 94 Ibid III. 10.3. 95 AG II. 7.6. 96 Ibid II. 7.11. 97 SK 117. 98 Loc. cit. 99 SK. 251. 100 A.s. S III. 7.1,13; Bau. S. XXIV. 36; SK, 820, 831. 101 Cf. Devasthali, loc. cit. 102 SK, 114-15. 103 Ibid, 665. 104 Sat. $. II. 7, SK, 488. 105 SK, 488. 106 Kaus. G. V. 4. 107 Agn. G. III. 1.3. 108 VG V. 1-6, SK, 1058. 109 Sat. S. II. 7, Ap. $. VI. 1-29, Bh. G. I. 25. 110 Kath. G. XXI. I. 111 Ibid XX. 2. 112 In the mythology of Persia, there is a male genius of waters, who creates and shapes man, and defends and protects the royal glory, and a female genius, who is no other than Anaitis, or Venus, who assists women in labour giving men courageous companions (Cf. Asiatic Mythology, 42). 113 III. 3-4, 114 san. S. IV. 7, 9-11; Cf. GBr I. 3.1 : The waters flow towards the south'. 115 San. G. I. 26.18, TBr III, 1.5.5. It may be noted that there is usually rainfall in the month of Asadha.

Page #11
352 zrI puSkaramuni abhinandana granya : caturtha khaNDa . 116 This very aspect is seen with relation to the goddess Sarasvati 117 X. 1. 118 Op. cit , 142. 119 I. 1.3. 120 SBr I. 1.3.5. 121 VS X. 2. 122 $Br V. 3.4.3-21. 123 Cf. Eggeling, Salapatha Brahmana, III, 78. 124 last kandika in the passage. 125 III. 7.3.5. 126 III. 7.5.14. 127 I. 24.1-2. 128 SBr IX. 3.5.9. - . 129 Ibid, IX. 1.2.4: agnitparisincatil...ahinisaya asmano'dhyasmano hyapah prabhavanti nikaksan nikaksadhyapah prabhavanti... 130 Fifth kandika. 131 Kandikas 20.22 : athainam vikarsatis mandukenavakaya vetasasakhaya...ta haitastraya apo yanmanduko'vaka vetasasakha... 132 SBr VI. 1.3.1. 133 VII. 5.2.54, Cf. Eggeling, op. cit., 416. 1 34 Cf. Teape, op. cit., 208 : According to later scientific view all liquid existence is included under the term apah. That is the meaning of the term in the teaching Uddalaka gives to his son (Cf. Ch. U. VI). 135 I. 24.1. 136 25.2. 137 1. 3.5. (13) 138 IV. 11 (V. 10.7), SBr VII. 4.2.49, JBr I. 292. 139 VII. 3.2. 140 SBT VII. 5.2.56-58. 141 Ibid, 48. 142 Ibid V. 1.2.7. 143 Ibid VII. 5.2.46. Cf. Agn. G. I. 5.2: vato gandharvastasyapo'psarasah, 144 JUBr III. i. 1.11, ii. 5.7. 145 Kaus. G. 82.21. 146 AA I. 3.5 (13). 147 III 150. 148 Kath. S. Jr. of Vedic Studies, II, 105.12. 149 San. G. II. 14.13. 150 XI. 3.2.1. 151 Par. G. I. 5.10. 152 AA II. 1.7. 153 TA, I. 22.1. 154 VG II. 17. 155 SBr XIV. 2.3-13. 156 Bau. Pitr. I. 11-13, Bhar. Pitr. I. 9.12. 157 TBr III. 2.5.1. 158 Bhar. S. II. 4-7, Bau. $. V. 5-9, Cf. H. Stietencron : Indische Sonnenpriester, University of Heidelberg.