Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 386

Āpah : Divine & Purifying Substance
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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 Satyāyana Br.61 reads : indraya satasahasranyāpo'nnam prajapatiḥ 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 patnisamyāja 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 vā sepe abhirunam/...må tasmád enasah...muñcantu 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 bhūtvā śiśnam prāvisat/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 śrāddha, while giving arghyas to the Brāhmaṇas, 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® are aghnyà.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, āpaḥ ... yathā devesu ... évamasyai suputrāyai jágrata "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 hotrāśarsins say, 'Goddesses Apaḥ are divine hotrāśarsins ; 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, Apaḥ. Thus, in the svastivācana 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 Apaḥ 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 Jāmadagnyas. 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 Varunapraghāsaparvan 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