2023-02-21 08:57:56 by Kala S
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11
mshya
mshyāpas satyam āpas, sarvā devatā āpo, bhur bhuvas
suvar āpa om, Nārāyaṇopanishad, 29,1. It is the purifier.
It sustains. It is like the mother. In fact, the purifica-
tion at the commencement of sandhya
tion at the commencement of sandhyā prayers invokes
the waters as bliss-conferring, and requested to provide
food for the body and great and charming insight for
the intellect as well as a share of their auspicious bliss
for the soul, even as fond mothers nourish their darling
for the soul, even as fond mothers nourish their darling
children, so that we could go into whatever home they
send us, and make us happy here and hereafter :apo hi
shthaāpo hi
shṭhā mayobhuvas ta na uā na ūrje dadhatana, mahe ranaya
ātana, mahe raṇāya
chakshase, yo vassśivatamo rasas tasya bhaājayate' ha naḥ,
uśatīr iva mātaraḥ, tasmā araṁ gamāma vo yasya ksha-
yāya jinvathaaāpo janayathaā cha naḥ, Taittiriīya Samhita,
ā,
4,1,5. Food and water go together and so there is the
prayer sumitra na a
prayer sumitrā na āpa oshadhayas santu, Taittiriya
īya
Samhitaṁhitā, 1,4,45.
The river goddess as the mother goddess as also
Lakshmi standing on lotus issuing from the purnaghata,
ī standing on lotus issuing from the pūrṇaghaṭa,
the lotuses themselves suggestive of water overflowing,
has wonderful sculptural representation both Sātavāhana
and Kushāṇa. In a Kushāṇa sculpture of the first century
A.D. in the Bhārat Kalā Bhavan she is shown carrying
food and water in a tray and jug respectively (Fig. 12).
A similar sculpture is also found in the Mathura
ā
Museum. The attitude of the goddess suggesting
abundant water and food obtained by a plentiful harvest
of splendid crops raised without the least effort in the
river-irrigated area reminds us of the line of Bharavi in
āravi in
the context of the peace and plenty of the Kuru realm,
watered by the Yamunaā and the Ganṇgã that assure
crops without toil: sukhena labhyaā dadhataḥ kṛishīvalair
a
ākrishtṛishṭpachyā iva sasyasampadah, vitanvati kshemam adev-
amatr
amātṛikāś chiraāya tasmin kuravas chakāsati, Kirātārjuniya,
MO
mshya
mshyāpas satyam āpas, sarvā devatā āpo, bhur bhuvas
suvar āpa om, Nārāyaṇopanishad, 29,1. It is the purifier.
It sustains. It is like the mother. In fact, the purifica-
tion at the commencement of sandhya
tion at the commencement of sandhyā prayers invokes
the waters as bliss-conferring, and requested to provide
food for the body and great and charming insight for
the intellect as well as a share of their auspicious bliss
for the soul, even as fond mothers nourish their darling
for the soul, even as fond mothers nourish their darling
children, so that we could go into whatever home they
send us, and make us happy here and hereafter :
shtha
shṭhā mayobhuvas t
chakshase, yo vas
uśatīr iva mātaraḥ, tasmā araṁ gamāma vo yasya ksha-
yāya jinvatha
4,1,5. Food and water go together and so there is the
prayer sumitra na a
prayer sumitrā na āpa oshadhayas santu, Taittir
Sa
The river goddess as the mother goddess as also
Lakshm
the lotuses themselves suggestive of water overflowing,
has wonderful sculptural representation both Sātavāhana
and Kushāṇa. In a Kushāṇa sculpture of the first century
A.D. in the Bhārat Kalā Bhavan she is shown carrying
food and water in a tray and jug respectively (Fig. 12).
A similar sculpture is also found in the Mathur
Museum. The attitude of the goddess suggesting
abundant water and food obtained by a plentiful harvest
of splendid crops raised without the least effort in the
river-irrigated area reminds us of the line of Bh
the context of the peace and plenty of the Kuru realm,
watered by the Yamun
crops without toil: sukhena labhy
a
āk
amatr
amātṛikāś chir
MO