Pushkarmuni Abhinandan Granth

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

Page 389

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : चतुर्थ खण्ड
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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 Brāhmanapassage1 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 Brāhmaṇa, 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 aśmannarjam, it is further remarked that the water is, indeed, contained in the rock, in the mountains.130 In the same Brāhmaṇa, 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 Prajāpati, 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 ŚBr :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 : catvāri vā apām rapāni/megho vidyut/stanāyitnurvrstih). It is further said in that text that the waters make up a cloud. 136 On the other hand, the Ait. Ār 137 says that the waters are produced from the smoke generated from Fire : àpah...ya agnerdhümājjayante... The Täitt. Ār. 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 mahäsarhitäs, 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 vā apām 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 : kşiyanta āpah/...tena tänyasarväni/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 (dhamāt) generated from Fire should not be injured (aghnyā).146 The following legend is