Mantra Pushpam -- Part 3

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SEQUEL TO MANTRA PUSHPAM: 8TH ANUVAAKAM

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In the previous section associated with MahAnarAyNOPanishad ,

we were instructed that the source of the water principle is

the syllable OM denoting the self luminous Purusha . Another

passage of MahAnArayaNOpanishad explains further how

Parama Purusha created the Water and for what purpose and

how water serves as the central principle . That portion of the Upanishad

is as follows :

 

ARDHA MAASAA MAASAAM RUTHAVA:

SAMVATSARASCCHA KALPANTHAAM I

SA AAPA: PRADHUDEH UBEH IMEH

ANTHARIKSHAM ATHO SUV A: II

 

Here the ancient Vedic teaching pertaining to

the Parama Purusha being the source and support

of all the principles and objects of the Universe is

revealed . This passage states that the Smallest unit of time

(NImesha/time talen to wink one's eyes ) to the largest

(Samvatsara /an Year ) were born from this

self luminous Purusha . None of the units of time are thus

permanent or independent. Then the Upanishad goes on to

state that He milked water (Aapa: ) and the other two (viz).,

the firmament(Anthariksham ) and the heaven (suva: ) .

The purpose of His milking these triad implies that they were

generated by the Purusha for " the sustenance and enjoyment of

the transmigrating souls through the agency of time on the earth

and in the firmament and in heaven ."

 

With the introduction provided by the above mantram of the upanishad,

we can now focus on the 8 th anuvaakam of the Surya Namaskara

Prasnam (SNP) serving as a sequel to the Mantra Pushpam passages

housed in the 22nd Anuvaakam of the SNP . The relevant passage of the

8th anuvaakam starts off asking the following questions :

 

Where does this cloud enter and rest ? Where does the assembly of

time known as the year(Samvarsaram ) reach laya ? Where does the day

find its resting place ? O Lord ! what about the night ? Where do the months ,

pakshas(half months ) , muhurthaas and Nimeshaas seek as the place of

merging ? Where do the sources of water go , when the ponds and rivers dry up ?

What is the power principle behind these phenomena ? Now the Upanishad

answers the above questions and states that time and its units enter

the water principle. Latter in turn enter and merge with the Lord

known as Surya NaarayaNan. That powerful and universal controller

absorbs the water and the time that is embedded in it and in the next

cycle generates them again . This revelation provides the sequel

to the relationships described in detail by the different manthraas

of the Mantra Pushpam that we use every day in Bhagavad AarAdhanams.

 

TWENTY SECOND ANUVAAKAM & MANTRA PUSHPAM

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The recitation of the Mantra Pushpam has a majestic and

sonorous effect that is almost mesmerizing . There are 12

mantras in the Mantra Pushpam housed in the 22nd Anuvaakam..

The first set includes the panchaasats( individual mantrams)

78 to 84. The second set covers the two panchaasats from 85 to 86 .

The second section is connected to the yagam known as

AaruNa Kethuka sayanam (AKS ). The third and final section

consists of three mantras from 87 to 89and is also associated

with the AKS . We shall attempt to understand the meanings of

the three sections .

 

The mantras of the first section ( Rks 78-84) instruct us that

Water is the aadhaaram ( base or supporting principle) and

Aadheyam (containing principle ) for all units of time and

created beings as well as vital breaths, edible crops, truth

and Vedic meters as indicated by the twenty ninth anuvaakam of

Maha NarayaNOpanishad. These Rks declare that the person

who meditates on Jalam or Aapa: as Sarva Devathaa Svarupam

is bound to gain all auspicious fruits . Such a decalration finds its

echo in the Sandhyaa Vandana Mantram starting with :

 

" AAPOHISHTAA MAYOH BHUVASTHAA NA URJEH DHADHATANA ---

AAPOH JANAYATHAA CHA NA: "

 

(Meaning ) : " O waters , verily You are bliss-conferring.

being such, grant us food , and great and beautiful insight

(of the Supreme Truth ) . Further make us in this very life

participants of that joy of Yours , which is most auspicious , just like

fond mothers (who nurse their darlings with nourishment).

May we attain to that satisfactory abode of Yours , which You are

pleased to grant us . Generate for us also the waters of life and

pleasures on earth (during our sojourn here ) ."

 

The aboveTaittiriy Samhita rk captures the spirit of the elevation of

Aapa: as the Sarva Deva Svarupa principle known as Jalaabhimaani Devathaa.

For the Jnanis, water is not the thirst quenching and body cleansing

element , but has divinity implicit in it.