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Vedic Mythology c5.s2.t7: § 32. Āpaḥ

Vedic Mythology c5.s2.t7

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§ 32. Āpaḥ

c5.s2.t7.1

— The Waters, Āpaḥ, are lauded in four hymns of the RV. (7, 47. 49; 10, 9. 30), as well as in a few scattered verses. They are also invoked in many detached verses along with other deities. The personification is only incipient, hardly extending beyond the notion of their being mothers, young wives, and goddesses who bestow boons and come to the sacrifice. They are goddesses who follow the path of the gods (7, 47³). Indra armed with the bolt dug out a channel for them (7, 47⁴. 49¹), and they never infringe his ordinances (7, 47³). They are also said to be under the commands of Savitṛ (p. 32). They are celestial, as well as flowing in channels, and have the sea for their goal (7, 49²). It is implied that they abide where the gods are and the seat of Mitra and Varuṇa is (10, 30¹). They are beside the sun and the sun is with them (1, 23¹⁷). King Varuṇa moves in their midst, looking down on the truth and falsehood of men (7, 49³). In such passages at least, the rain-waters must be meant (HRI. 99). But the Naighaṇṭuka (5, 3) enumerates the waters among the terrestrial deities only (cp. YN. 9, 26).

c5.s2.t7.2

Agni is often described as dwelling in the waters (p 92). He is said to have entered into them (7, 49⁴). As mothers they produce Agni (10, 91⁶, cp. 2⁷; AV. 1, 33¹), one of whose forms is called ‘Son of Waters’ (§ 24). The waters are mothers (10, 17¹⁰; 1, 23¹⁶), who are the wives of the world, equal in age and origin (10, 30¹⁰). They are besought to give their auspicious fluid like loving mothers (10, 9²). They are most motherly, the producers of all that is fixed and moves (6, 50⁷).

c5.s2.t7.3

The waters cleanse and purify; these goddesses bear away defilement; the worshipper comes up out of them pure and cleansed (10, 17¹⁰). They are even invoked to cleanse from moral guilt, the sins of violence, cursing, and lying (1, 23²² = 10, 9⁸). They are remedial (6, 50⁷), bestowing remedies and long life, for all remedies, immortality and healing are contained in them (10, 9⁵⁻⁷; 1, 23¹⁹⁻²¹). They watch over man’s health in the house (HGS. 2, 4⁵). They dispose of boons and wealth and bestow excellent strength and immortality (10, 9⁵. 30¹²). Their blessing and aid is often implored (7, 47⁴. 49¹⁻⁴; 10, 9. 30¹¹), and they are invited to seat themselves along with the Son of waters on the sacrificial grass at the offering of the soma-priest (10, 30¹⁴. ¹⁵).

c5.s2.t7.4

The waters are several times associated with honey. As mothers they mix their milk with honey (1, 23¹⁶). The wave of the waters is rich in honey; dripping with ghee it became the drink of Indra, whom it exhilerated (7, 47¹· ²). Apām napāt is besought to give waters rich in honey, by which Indra grew to heroic strength (10, 30⁴). The waters are invoked to pour the wave, rich in honey and gladdening the gods, for Indra who released them from confinement; the wave which intoxicates, the draught of Indra, which is produced in the sky (10, 30^{7-9}). These passages appear to show that sometimes at least the celestial waters were regarded as containing or identical with the heavenly Soma, the beverage of Indra. In other passages the waters used in preparing the terrestrial Soma seem to be meant. When they appear bearing ghee, milk, and honey, they are accordant with the priests, bearing well-pressed Soma for Indra (10, 30^). Soma delights in them as a young man in lovely maidens; he approaches them as a lover; they are maidens who bow down before the youth (10, 30^{5-6}).

c5.s2.t7.5

OST. 5, 24, note. 343. 345; BRV. 1, 260; Darmesteter, Haurvatāt et Ameretāt 73—4; WC. 56; SP.AP. 153—5; ORV. 242.

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