Description of Goddess Apas

APAH / APAS : WATER-GODDESSES—The worship of water in the form of springs and rivers, is widespread among the different Indo-European peoples, and a common element (skap = water) is found in a certain number of words. bat Neptunus, nepitu 'inundatio', Atharva-veda napta 'moist', Nana sa Persian spring. Na napis, a Scythian river, the Greek Nnp EUS, Vapos, 'flowing', 'moist', the Indian apsaras, apam napat, 'the water-child''.1 The Waters were often personified as goddesses in the Vedic Mythology. 5 2 The waters are prayed to grant food to their worshippers. They serve their devotees that juice which is best in the world? They are beseeched to give progeny to their worshippers, and procreant strength. They create the womb for the female devotee, and grant radiance to their devotees, and are also approached to make them strong. They give the invincible, powerful and great lustre to the Ksatriya? They grant the worshipper their desires, 1 P.S. Deshmukh, Religion in Vedic Literature, Oxford University Press, London, New York, Bombay, 1933, p. 118. 2 3 Rigveda X : 9:1, Maitrayani-samhita II : 6:17, Atharva-veda XIX: 2:1, 2 & 4, Taittiriya-brahmana II : 318:1, Sadvimsa-brahmana III : 4:40, Satapatha-brahmana III : 5:116, Sadvimsa-brahmana III : $ 35. Rigveda X : 912, X : 30 : 8 & 9, X : 9:5, Atharva-veda I : 5:2. 4 Vajasaney-samhita XI : 52. 5 Gopatha-brahmana I : 39. 1 10 6 Taittiriya-samhita V 1 6:1, Vajasaney-samhita XXXVI: 12. 7 Maitrayani-samhita II : 6 : 18, IV : 4 : 1. 8 KY (Rigveda) XII : 2, Vajasaney-samhita XXVI : 1.

" 142 as also dominion. They grant the devotees the seen and the unseen tions 10 £ruits of their actions; and support and refuge to the whole living world.11 14 They make their worshippers prosperous, healthy 12 energetic 15 happy. and they bring them peace." With their grace, the horses and cows become vigorous 16 They provide a sight of great joy to their devotees 17 They are beseeched to become gracious and auspi- 18 clous to their worshippers. 19 They wish to satisfy the gods and 20 they give them their most powerful wave. They are prayed to give 9 Maitrayani-samhita II # 6:17, IV # 491, II: 6:18, Atharva-veda XVI 1:13, Vajasaney-samhita IX : 4, Satapatha-brahmana III: 5:39. 10 E 8 Rigveda X 1 3019. 11 Sadvimsa-brahmana III # 4:2. 12 Rigveda X : 30:12, X # 30 ; 8 & 14, X : 30:15, Vajasaney-samhita XIV : # XXXVI 12, IX : 6, XIX # 2:1, I : 6:4, Atharva-veda I # 681, I: 33:1, VI : 23:3, XIX # 2; 2 & 5, Ch. B II # 8:5, KB (Rigveda) XI ; 8, XII ; 2, Satapatha-brahmana III | 51116. 23 Vajasaney-samhita XI : 50. 14 Rigveda X : 9:1, X : 9:5, Taittiriya-samhita V : 6:1, Vajasaney-samhita x 1 7, VI : 27, IV : 7, Maitrayani-samhita II : 6:17, Atharva-veda I 6; 1 & 2, I : 33: 1, VI : 23 : 3, XIX: 22 & 5, I # 6:4, VI: 24:3, Taittiriya-brahmana I : 1282 #1, I : 215:5, II # 32184, II # 3 9 4, III # 3:9:4, Satapatha-brahmana III : 5:39. Satapatha-brahmana | Taittiriya-brahmana II # 3114, SVB III : 4:2. Atharva-veda I : 414, XIX # 214. 17 18 6355 15 16 Atharva-veda I : 5;1. Rigveda X : 30:14, 49 V: 6:1, Atharva-veda I : 5:1, I ; 6:4, XIX # 2 2 & 5, I : 33#1, XVI 1:12, Satapatha-brahmana II II : 3 : 3 : 1 #15, II : 3:2:19. IV : 216, # 3:3116, 19 Rigveda X 1 30:15 20 Satapatha-brahmana II : 319:25.

143 their offspring i.e. the waves to the gods of whom they form a 22 21 part. They flow on and become serene for the sake of the expected drinking (of water) by the devotees, and provide drinking water 23 for their cows also. 24 26 They guard the wealth of their worshippers, and they remove 25 their sufferings and troubles. They do not injure the worshipper. 27 but they destroy the sins committed by them. They subjugate the 28 demons, and are supplicated not to deprive the devotees of their wisdom. 29 30 1 They are pure, and are invoked to sprinkle water on their 31 32 worshippers for the sake of purification 3 They purify the soma, and they are said to be purifiers of the whole world? 21 Vajasaney-samhita VI: 27. ± Taittiriya-brahmana I: 2:5:5, I : 1:2:1. .33 22 22 23 Aitareya-brahmana II : 3:20. 24 Rigveda X : 30 : 12 & 14. $25 Taittiriya-brahmana I: 1:2:1, Taittiriya-brahmana I: 2:55. 26 Taittiriya-brahmana II : 3:1:4. 27 Rigveda X: 9:3, 4 & 5, X 17:10, Vajasaney-samhita VI: 17, Satapatha-brahmana II: 3:2:19, Taittiriya-brahmana II : 26:4, II : 31716. 28 Maitrayani-samhita IV: 1:27. 29 Atharva-veda XIX : 40 : 2. 30 27 31 Maitrayani-samhita I: 2,109, Taittiriya-brahmana II: 3:7:1 & 2, Vajasaney-samhita VI: 13, Satapatha-brahmana II : 3:2:19. Rigveda X : 9:4, X: 17: 10 & 14, Atharva-veda I : 33:1, Satapatha-brahmana II : 3:1:11, Taittiriya-brahmana III : 319$4. 32 Rigveda X / 3315. ww 33 Taittiriya-brahmana II : 31716. T "

34 144 They are excellent physicians and they cure the people of their diseases. They possess ambrosia, and in them exist all 35 37 36 the medicines in the world. They give the appropriate medicine to the devotee, 38 39 They hold the well-pressed out some for the sake of Indra: They were used as thunderbolt by Indra against Vrtraj 41 exclusively responsible for killing vitras 40 and they were They are prayed to conduct their devotees in all their 42 actions. They desire to bring all the waters of the sea under their control.43 They are prayed to come towards the sacrifice of their 44. worshippers. They listen to the invocation of their devotees, 45 and are beseeched to yield themselves at the sacrifice to the 46 sacrificer They converse with the adhvaryu priest through their conscience, and are entreated to become a member of the sacrifice. 47 sacrifice 48 They pay homage to the adhvaryu priest for the sake of the young man who is engaged in the extraction of the soma-juice and other rites, 34 Atharva-veda VI 24 # 2, XIX : 213. 35 # 1 : Rigveda X # 137 : 6, X # 9 # 4, Atharva-veda III : 7 # 5, XIX # 2:5, I : 514, I # 613, VI # 24+1, VI' 24:3, I : 414, I # 6:2, III : 915. 36 Atharva-veda I # 4:4, I : 612, Satapatha-brahmana III: 5:16. 35 37 Taittiriya-brahmana I: 2:56. 38 Satapatha-brahmana III # 5:116. 39 Rigveda X : 30 # 18. 40 Vajasaney-samhita I : 12, 8B I 1#19 17. 41 Satapatha-brahmana III III # 91414. 42 Atharva-veda XIX # 43 : 7, I 5:4, Taittiriya-brahmana I # 2 $ 5 : 6. 1 43 Taittiriya-brahmana II : 314, III # 3 # 11:5. 44 Rigveda X 30 # 14, X : 30 # 13, X t 3017, X * 3*15. : 47 65881 45 Rigveda X : 30:8, Atharva-veda XIX # 4012. 46 PVB XXI: 10:20. Rigveda X : 30:13. 40 Rigveda X 914, X : 30119.

145 they are also desirous of becoming a part of the extraction of the 49 soma-juice and other rituals. They support the auspicious sacrifice which has the signs of some-sacrifice etc., and they also hear the 50 b immortal fruit which it yields. They are invoked to strengthen the 51 sacrifice of their devotees. They created the clarified butter. mixed with soma-juice, and cleansed the juices which resemble honey 52 and water, the support these during the time of sacrifice. They are approached to send their reserved fund of water to the sacrifice 53 of their worshippers. They hear the agni (i.e., the sacrificial 54 fire) and soma (a plant yielding intoxicating juice) 24 and are prayed to send forth the agni to the fathers. They send forth the satisfying 56 and intoxicating drink (i.e., the soma-juice) to the gods. 55 They are supplicated to add sweetness to the oblation 57 prepared for the gods, and are prayed to bear it to them. .59 58 They are endowed with oblations, and are also fit for being offered as 60 oblation. 49 Rigveda X : 30 : 6. 50 Rigveda X 1 30 % 12. 51 KB (Rigveda) XII : 10. g 333 g*gཤ 52 Rigveda X 1 30 : 13. 53 Rigveda X : 30 # 9. / 54 Taittiriya-brahmana V : 61. 55 Atharva-veda XVIII : 4 : 40. 56 Rigveda X : 30 # 9. 57 Vajasaney-samhita VI: 10. 58 Vajasaney-samhita VI : 13. 59 Vajasaney-samhita 60 Vajasaney-samhita XIV : 4, Maitrayani-samhita I : 3:1. Vajasaney-samhita VI : 27, IV 17, Taittiriya-samhita V : 611. 1 +

146 61 They are lustrous, and they have a bright skin, and are as 62 brilliant as the Maruts. They are golden-coloured, and are as radiant as gold 63 64 They are sung to by the devotees, and they are exalted by all the gods with praises. 65 66 67. 68 69 70 They are immortal, vast, industrious capable inviolable?" and powerful?1 They personify the vital airs? 2 and are the source of 73 74. life of everything. They are furnished with milk - here their quality as a cow may be noticed. They are the embodiment of faith, and they personify the truth and the thunderbolt? They are an 76 75 77 abode for all the gods, and are also the abode of the four Vedas. 61° Rigveda X : 17 : 10, Ch B II : 8 : 5, Taittiriya-samhita V ; 6; 1, Maitrayani-samhita II, 7 : 134, II : 6 : 17, Taittiriya-brahmana II : 3 : 7 : 2, II : 3 : 7 : 1, I : 2 : 5 : 5, Satapatha-brahmana I : 1 : 1 : 7. 62 MB II : 6: 17. 63 Taittiriya-brahmana II : 3 : 7 : 6, Atharva-veda I : 33: 1, 2 & 3. + 64 Rigveda X : 30: 13, Vajasaney-samhita XIV: 4, Maitrayani-samhita IV : 1 1 27. 65 Vajasaney-samhita XIV 1 4. 66 Atharva-veda IV: 216, KB (Rigveda) XII: 1, Gopatha-brahmana I ; 39, Satapatha-brahmana II : 3:2:19. 67 Vajasaney-samhita IV : 7, XI : 50, Satapatha-brahmana II : 3 : 1 : 15, Sadvimsa-brahmana III: 4: 30, 1: III : 4 : 35. 68 Vajasaney-samhita X : 7. 69 Maitrayani-samhita II : 6 : 17, Atharva-veda VI : 24 : 3, Taittiriya-brahmana II + 3 1914, Vajasaney-samhita VI : 27, IV : 7, Satapatha-brahmana III : 5 : 3:9. 70 Vajasaney-samhita XX : 18, X : 3. 71 Vajasaney-samhita VI : 27, IV 1 7, Maitrayani-samhita II : 6 17, Atharva-veda VI : 24 : 3, Taittiriya-brahmana II 1 3: 9: 4, Satapatha-brahmana III : 5:39. 72 Pv B IX : 9 # 4. 73 Jaiminiya-brahmana III: 2 : 5 : 9, Taittiriya-brahmana I 1 25 # 6. 74 Rigveda X ; 17: 14, Atharva-veda IV # 8: 5 & 6. 75 Maitrayani-samhita IV : 1 ; 27. 76 77 or Satapatha-brahmana V : 14 : 3 # 13. Gopatha-brahmana II : 24.

78 147 They reside abundantly in the atmosphere, and they flow 79 on continuously?" They are the stream or the juice of the sadhis 80 They flow forth from the snowy mountains, and they collect in the river Sindhu 81 They exist as shallow somewhere and as deep elsewhere 82 83 and they also stand still sometimes, and are thus possessed of moss. 84 They are the wives of Varuna, and, again their husband is 85 Sindhu. .86 As mothers, they produce Agni, one of whose forms is called They are the mother of the whole apam napat (son of the waters). world 87 To the Aryans, the Water-goddesses (Apas) mainly represented the image of a goddess capable of relieving the people of the sins committed by them. They were also considered as being able to cure the people of their diseases. For For a long time people had looked upon water as a means of washing away their sins, and purifying their body. The concept of water as a purifier from sins is an extension on the spiritual plane of the cleansing power of the physical water. They had also seen that water had the capacity of curing many diseases, and thus we find that the rudiments of the science of hydrotherapy $ 78 Atharva-veda I # 33 ; 3. Rigveda X : 17 : 4, Atharva-veda XIX | 2:1, 2 & 4. Sadvimsa-brahmana III : 4 : 4( III 4 35. 79 80 182 Atharva-veda VI : 23 # 1, Jaiminiya-brahmana I ; 1 : 2 # 7, Maitrayani-samhita II : 6 # 17 # Taittiriya-brahmana II 3 1 9 ± 4, Vajasaney-samhita VI # 27 IV : 7, IX : 6, Satapatha-brahmana Maitrayani-samhita II : 6 % 17, Atharva-veda VI: 24 : 3, Vajasaney-samhita VI : 27, IV :7 Satapatha-brahmana III : 5 # 3 : 9. Atharva-veda VI # 24 # 3, III : 5 : 3 : 9. Taittiriya-brahmana II # 31914, 81 Atharva-veda VI # 24 # 1. 82 Sadvimsa-brahmana II : 4 # 6. 83 Sadvimsa-brahmana III: 4 : 34. 84 Taittiriya-brahmana I : 1 % 1 % 8. 85 Atharva-veda VI # 24 : 3. 86 Rigveda X : 91 : 6, Atharva-veda I # 33 : 1. 87 Rigveda X : 17 : 10, X : 9 # 3. A

148 had come into being quite early. These water-goddesses were invoked by the people for fulfilling their needs, and also for granting them their desired objects. The connection of water with soma was through. the common character of liquidity and the power to refresh and cheer people. Waters met the basic needs of the people e.g., it provided people with food and drinking water. The Aryans first settled in the Punjab region which had many rivers flowing through it which explains the singers' praise, and worship of the water which fertilized thelland, and provided grass and fodder for the cattle, and plants and fruits for the people. Hence the reverence for the prime gift of nature. They were thus regarded as the source of all life on earth. They were invoked by the people for granting them progeny and procreant strength. They bestowed the womb on the female worshipper. They were They were , therefore considered as the source of all fertility, too. It is noticeable that the various features of the waters were deified by the Vedic Aryans in these goddesses. They were definitely of considerable importance to them, since they played quite a big role in every aspect of their lives. A parallel of the Vedic Water-goddesses can be seen in Ardni Sura Anahite, the Persian goddess of the waters. She had certain features and functions common to the Vedic water-goddesses. She is regarded as worthy of sacrifice in the material world, and is depicted as one who enhances the accumulation of wealth by the people. She is healing in her influence i.e. she cures the people of their diseases. She is radiant and wears a golden crown, mantle and a

149 necklace around her neck. She is the source of all fertility, and is also considered as the source of all life on earth. 88 The worship of rivers or of water generally was present among the early Greeks. In Greek Mythology, there was a class of divinities called nymphae (young maidens). Tradition presents Oceanids or nymphs of the ocean as daughters of the old Oceanus the sine of 89 "gods and Tethys" (Iliad XIV, 201), and this can no doubt be interpreted to mean that they were represented as daughters of the Father God. Naiades or Niades correspond to our river-divinities, though they are said to be "the nymphs of fresh water, whether of rivers, lakes, brooks or springs" or nymphs presiding over them. 90. In Homer they appear as daughters of Zeus. Even the sea was deified by the Greeks as is evident in the divinity of Poseidon, the Sea-god. 88 "who makes the seed of all males pure (*pure and sound, without blood and filth'), (Phl. tr.), who makes the womb of all females pure for bringing forth ('so that it may conceive again' ) (Phl tr), in safety, who put milk into the breasts of all females in the right measure and the right quality" - V 2. 2 "From this river of mine alone flow all the waters that spread allover the seven Karshvares; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females' breasts. Vajasaney-samhita Ed. Max Miller, "Sacred Books of the East", Oxford University Press 1884, Vol. 23, pp. 54 & 55. Aban Yast, Ch. I, V 2 & 5. 89 E.H. Blackeney, "A Smaller Classical Dictionary, Everyman's Library 495; London, 1937, p. 351. 90 Dr Dr. Oskar Seyffort, "A Dictionary of Classical Antiquities," Trs., H. Nettleship and J. Sandys, London, 1894, p. 420.

150 or There was also Amphitrite, who was looked upon as an old goddess impersonation of the sea. That the ocean was deified is clear from the words of Homer when he says that the ocean is the origin 91 of all things. Among the Romans, all stretches of waters, all springs and all rivers were deified. The nymph Jutumia or rather Diuturna was the goddess of still waters and of rivers. As for the nymphs they were in a general way water divinities viz. Egeria, Camenae, 92 etc. It is seen that inspite of all the deification, Apah or the d Veic Water-goddesses did not acquire any anthropomorphic features. Nowhere is any depiction of their physical form vis, hands, legs, hair, etc. found. It is noticeable that throughout the delineation of their characteristic traits and functions, the element water predominates. There is some mention of the water-goddesses in the Upanisads and Sutras, but they do not exist in the Aranyakas. 91 Iliad XIV.246. 92 "In Roman Mythology, Egeria we learn of her that she was regarded as a goddess of birth and possessed the gift of prophecy," qualities which are intimately connected with the Mother Goddess Vak-Ira Sarasvati and other female divinities of water. Dr. Oskar Seyffort, op. cit., p. 207.

151 Though they find some mention in the later texts viz. (Upanisads and Sutras), they are not so important, and are also not so much revered as they were in the period of the Rigveda, the later Samhitas and the Brahmanas. They totally die out in the later classical mythology of the Indians. This may be due to the absence of any anthropomorphic feature of the water-goddess, as also the absence of any feat to their credit. No myth could grow around such pale personalities who remain the mere element so transparently. people could not form any clear picture of them, and therefore with tims they tended to fade out of their memory. Thus it may be concluded that due to the non-existence of anthropomorphic features, their worship could not be sustained over a long period of time. The Apah, the water-goddesses are prayed to grant food, and great and beautiful insight (into the Supreme Truth) to the worshipper, and are also beseeched to make them in this very life partake of their auspicious joy, they are also supplicated to make the devotee attain the abode which they have granted them, and to generate for 93 them the waters of life, and the earthly pleasures. They confer bliss on the people, and are beseeched to grant all the wishes of 95 the worshipper. They are approached to purify the devotee, and are prayed earnestly to purify the world? They are invoked to grant 94 96 93 Mahanarayana-upanishad I : 54. 94 Mahanarayana-upanishad I : 54, Satyashadha-srauta-sutra I : 4:4:4:14, 10:1:5, Hiranyakeshin-grihya-sutra I : 3:11. 95 Paraskara-grihya-sutra I : 3:13. 96 Satyashadha-srauta-sutra II : 10:1:4. 97 Baudhayama-dharma-sutra VIII : 5:11. .

lustre to the worshipper, and to make them the beloved of all 98 99 152 living creatures, the lord of cattle. They are beseeched to unite the hearts of the bride and the bridegroom, and to moisten the child's body so that long life and splendour may be his 100 101 They are invoked to protect the sacrificer from all sides. 103 10 They are the mothers of all , and are also the mother of Varuna. They are spread-out, and are the seat of Annabrahman, the immortal good: £ ood.204 They are sacred 10 and are a cover for Annabrahman 106 They are honey for all beings, and for them are all beings honey. 109 107 They are possessed of sweetness, Betness 108 A They are offered by all the gode; and they have bood friends They are high, rich, splendid and covered by Varuna, and are barren 11 and are endowed with oblation. 110 $12 ne 111 from birth 114 98 Paraskara-grihya-sutra I 3:15. 99 Paraskara-grihya-sutra I : 4:14. 100 PCS II : 119. 101 Paraskara-grihya-sutra III 13:6. 102 Satyashadha-srauta-sutra II # 10:14. 103 Satva SS II : 111819. 104 Mahanarayana-upanishad LXIX : 2. 105 Satya ES I 11:3, ESS I : 218 & 11. 106 Maha N U₂ LXIX 1 Up 4. 107. Brihad-aranyaka-upanishad II : 512, NGS I ≈ 5:4. 108 109 ESS II 1):113, I:2:11. Manava-grihya-sutra I : 5:4. 110 Manava-grihya-sutra II : 14:26. 111 Latyayana-srauta-sutra II : 1:12. 112 BSS I : 2:11. 113 AGS IV : 11.11. ទ Satyashadha-srauta-sutra II : 11189. 114 Satya

153 The Vedic Aryans no longer held the water-goddesses to as L be so important before. They still considered the water-goddesses as capable of purifying the people, and also as the mother of all. But these goddesses no more played an important part in the sacrificial ritual during the period from the Aranyakas to the sutras. It It is noticeable that their conception underwent certain changes in this period. They were conceived as somewhat abstract goddesses especially in the period of the Aranyakas and Upanisads e.g., they are beseeched to grant the people beautiful insight into the Supreme truth and also the auspicious joy, etc. They are no more thought of as physicians, and are, therefore, not invoked for curing the people of their diseases. With the increasing proliferation of the sacrificial ritual and the advent of a host of new gods and goddesses, the older apotheoses of physical elements gradually tended to become more and more attenuated and lost the power to be convincing O hierophonies. Apas are a prominent case in point.