Aapo Vaa Idam Sarvam, Verily all this is Water, It is
Brahman
(DISCOURSE
BY N.R. SRINIVASAN, NASHVILLE, TN, DECEMBER 2013)
Hinduism is often criticized by
other faiths for its ritualistic practices without understanding their
significance and makes fun of. An
orthodox Hindu takes his food only after finishing his daily worship of the
Lord and then consuming the sacred water used on the Lord for worship. With
in-built purity consciousness (Aachaara) lot of care is taken to purify all the
vessels used in worship. The sacred water contains many herbs of medicinal
value many of which are disinfectant at the same time. This is a tradition that
dates back to the days of Bhagavadgeeta
where Lord Krishna mentions that he will be pleased with the mere offering of
water when offered with devotion—Patram pushpam phalam toyam. Worship of visible forms of elements can be
found in all religions of which water element occupies the prime position. Before
going deep into the subject why Hindus worship water as Aapah Devataa (Water deity) we should understand how water is
considered holy in many traditions and faiths. Probably such venerations come from Sanatana Dharma alone being the ancient
and Eternal Tradition. Water is
considered holy when blessed by the clergy in all Christian traditions. The
rituals connected with water in Christianity are as elaborate as in Hinduism. This
can be found in the appendix to this main discourse. Muslims like Christians
who are more critical and hate Hindu worship are not free form such veneration
of water.
Lot of information regarding
praise and veneration of water can be found various internet sources which
is briefly given here: “In Ancient Greek
religion, a holy water called chernip was created when a torch from a religious
shrine was extinguished in it. In Greek religion, purifying people and
locations with water was part of the process of distinguishing the sacred from
the profane. In Jewish law, the Torah mentions using holy water in a test for
the purity of a wife accused of marital infidelity. A ritual would be performed
involving the drinking of holy water. If she participated in the ritual, and
she was guilty, she is supposedly cursed to miss any pregnancy. If she is still
able to bear children, then she is presumed innocent. Sikhs use the Punjabi
term amrita for the holy water used in the baptism ceremony known as Amrit
Sanskar or Amrit Chhakhna. In Wicca and other ceremonial magic traditions,
although the term holy water is not normally used, a similar substance is
produced when salt is mixed with water. It is consecrated and used in many
religious ceremonies and rituals. Although the term holy water is not used, the
idea of "blessed water" is used among Buddhists. Water is put into a
new pot and kept near a Paritrana ceremony, a blessing for protection. Thai
'Lustrous water' can be created in a ceremony in which the burning and
extinction of a candle above the water represents the elements of earth, fire,
and air. This water is later given to the people to be kept in their home. Not
only water but also oil and strings are blessed in this ceremony. Most Chinese
Buddhists typically recite various mantras (typically that of Avalokitesvara
for example) numerous times over a glass of water, consuming the blessed water
afterwards. Bumpa, a ritual object, is one of the Ashtamangala, used for
storing sacred water sometimes, symbolizing wisdom and long life in Vajrayana
Buddhism. The drinking of "healing water" (āb-i shifā) is a practice
in various denominations of Shi’a Islam. In the tradition of the Twelver Shi’a, many
dissolve the dust of sacred locations such as Karbala (khāk-i shifa) and Najaf
and drink the water (āb-i shifā) as a cure for illness, both spiritual and
physical. The Ismail tradition involves
the practice of drinking water blessed by the Imam of the time. This water is
taken in the name of the Imam and has a deep spiritual significance. This is
evident from the names used to designate the water, including light (nūr) and
ambrosia (amṛt, amī, amīras, amījal). This practice is recorded from the 13th
and 14th centuries and continues to the present day. The ceremony is known as
ghat-pat in South Asia. Holy water has also been believed to ward off or act as
a weapon against mythical evil creatures, such as vampires. In Eastern Europe,
one harboring this belief might sprinkle holy water onto the corpse of a
suspected vampire in order to destroy it or render it inert. Thereafter, the
concept proliferated into fiction about such creatures”. A detailed description
of water use in Christian rituals from Wikipedia source is given in the
appendix.
It is customary to chant
Mantrapushpam from Vedas at the conclusion of sixteen steps worship (Shoedasa
upachaara pooja) of the Lord in temples. The
first mantra of Mantra Pushpam says that there was a universe destroyed
by floods which came from Narayana. From that water came all life and creation
for a new universe. The second mantra says that fire is source of water
indicating that another time the existing universe was destroyed by fire, which
also caused everything to become liquid, and gas, which gave rise to water
after cooling. The third mantra says that water came from sun. That indicates
that one universe was destroyed when sun exploded and gases formed and later
the gases cooled to form water. The fifth mantra says that water came from
moon. That indicates that one universe cooled off and died and later water
formed from the elements and a new universe was born. Then the sixth mantra
says that water came from the stars. That indicates that one universe got
destroyed when the stars came closer to each other and collided. The resulting
mass gave rise to water after cooling. The seventh mantra says that water came
from clouds. That indicates that one universe got destroyed when god sent the
clouds to rain incessantly and to flood the universe. The last mantra says that
the water came from time.
While Hinduism is often blamed as
idolatrous and pagan the five famous temples
of Siva in South India clearly convey that all Hindu worship is directed
towards Supreme Principal called Brahman who is worshiped as five natural elements
in the form of Linga which elements the Rigveda glorifies as vyaahritis (aggregate) of Brahman alone. These
temples stand as living examples to convey the basic philosophy and religion of
Hinduism that Supreme Principal abides in all being, animate as well as inanimate.
It also explains what a Hindu contemplates
when he worships the image as his chosen deity for which he is blamed as
idolatrous. In fact Linga itself is not an idol as is misunderstood by other
cultures. It is a vykta-avyakta (visible-invisible) form of expression of
Supreme Principal who manifests himself in all beings as Aatman or Self. As Aaakasa
Lingam, i.e. space, the linga is worshiped at Chidambaram in Tamil Nadu. As Agni or fire the linga called
Jyotirlinga is worshiped in Tiruvannaamalai temple in Tamil Nadu. In the famous
temple of Kaalahasti on the banks of the river Swarnamukhi, in Andhra Pradesh the linga
is worshiped as Vaayu linga, that is
the Air. It is the Prithvee linga
that is worshiped in Kanchipuram in Tamil Nadu. In the sanctum sanctorum of the
temple of Tiruvanaikoil in Tamil Nadu the linga is worshiped as Appu linga and so water is always present
round the linga. In Amarnath the six foot of lingam of ice, resting on a platform of ice is worshiped. The natural phenomenon of drops of water
shaping like a linga is remarkable and takes the devotees to divine heights.
This linga is at its maximum on the full moon day in the Hindu month of Sraavan
(sraavan Poornima) and dwindles in size till on the new moon day when only the
outline of the base of the linga remains on the pedestal. It cannot be said to
be a stalagmite, for in that freezing atmosphere the stalagmite must increase
in size and not get reduced and vanish except for the platform. This is the
divine mystery that abounds Amarnath.
Hinduism teaches that the
universe is created from nothing except
natural forces like water (liquid) fire(heat), wind (gas) space (Aakaasa),
earth (solid matter) including fundamental particles like electron etc., and the universe thus created will be
destroyed and be created again. That is called cyclic theory of creation. Now
the scientists are coming to the conclusion that the cyclic theory of Hinduism
about creation is correct. According to
Hindu scriptures Brahmaanda (sun, moon, earth planet, the planetary system and
all the celestial abodes were created 155.52 trillion years ago. Since then the
earth and planet went through the partial dissolution thousands of times. The
latest revival of the earth planet was 1972 million years ago, and since that
time we have an uninterrupted continuation of Bharateeya (modern name Hindu)
civilization up till today. We are in the Vaiwasmantra and Kali Yuga in this Mahaayuga about which I have talked in detail in my
discourse onTime Measurement.
Water has always been looked upon
with great reverence, being an important element in sustaining life. Around 70%
of human body constitutes water. In Vedic tradition water is an object of
worship. In Bhakti Marga water is not only worshipped but also used as a tool
of worship as recommended in Geeta by the Lord Himself—patram pushpam phalam toyam yo mae bhaktya prayachchati. In the earliest revelation we visualize the
Lord in his visible form surrounded by water supporting the flower rising from
his navel or floating on a leaf as Puranas describe based on Vedic statements. This
flower and leaf too needed the support of water. Fruit resulted in flower. These four things are used in worship today. Lord
is invoked as Varuna Devataaa and glorified in the Vedic hymns such as
Hiranyagarbha Sookta, Aghamarshana Sookta, and Varuna Sookta. Since it has an
inherent quality of cleansing, water is also used for religious purification rituals.
In many of the obligatory Vedic rituals prescribed for an individual, water is
used either for purifying oneself and also the material used for worship, or as
an ablution to the deities and ancestors. The rivers in India are worshipped
with devotion. In the sanctum sanctorum of the temple at Tiruvaanaikoil in
Tamil Nadu, the Linga (visible-invisible form) of Siva is worshipped as Aaapu
Linga, and so water is always present round the Linga. Siva is worshipped here as water element, one
of the Panchabhootas.
After deluge there was lull.
Nothing stirred. Vishnu rested in perfect tranquility on the endless coils
of Adiseshaa who was Ananta, the
serpent of Time waiting the reawakening of the world. Around him, stretching
into the infinity stood the still primeval Waters. In them lay dissolved all
that once existed without any form or identity.
He was in his Yoga-Nidra, cosmic slumber. He then opened his eye setting
his next drama of creation. From his body part, navel a thousand petal lotus
emerged; on it sat the Brahma the creator so say the Puraanas. Was that all a fantasy? Was it all water
only? Then lotus and Brahmaa came from somewhere, who knows where from? Vedas
say Aaapah jyoti-rasah Brahma bhoor
bhuvah suvarom—He is water, light, flavor and ambrosia and also the three
worlds. Aapah expresses the omnipresent imparity
existence which is also the jyotis or
self-luminous Pure Consciousness. The same Truth or Reality is rasah—original bliss and amritam—Immortality. It is Brahman
because Brahma is not limited by time, space and causality. Brahman comes from
the Sanskrit word of the root brih to
grow which never stops growing. The same Reality is bhuh, bhuvah the substrate of all that exists and suvah the dissolver. We therefore come
across water as a Vyaahriti or attribute of Brahman in Vedas often. It all
started with water. So water is
meditated upon as Supreme Being; and all gods are in it—aapah sarvaa devataa. Puranas
project Vishnu lying as a child on a banyan leaf floating on water, Vatapatra Saayee before everything else that came into
existence. Here again it was all water every- where!
Hiranyagarbha sookta of Rigveda
Samhita says that creation started by water as per the will of the Supreme
Being as expressed in the in the mantras below:
Aapo ha yanmahateer-viswamaayan daksham dadhaanaa janyanteer-agnim |
tatoe devaanaam niravarta-tataasurekah kasmai devaaya havishaa vidhema ||
Yaaschid-aapo mahinaa paryapasyat daksham dadhaanaa janyantee-ragnim | Yo
deveshvadhi deva eka aaseet kasmai devaaya havishaa vidhema ||
The vast causal waters capable of
originating the four-faced Brahma, the first born and which were energetic in
producing the cosmic egg pervaded all entities. He who created such waters
first became the supporter of all entities being the one breath of all gods.
May we offer our oblations to that Lord of all creatures! That Lord viewed the
waters by virtue of his greatness in such a way that they would be able to
create the cosmic egg and others. He, the creator of this universe was by his
very nature the one god over all other gods. May we offer our oblations unto
the Lord of all people! [It implies here that water is the Vyaahriti or
attribute of Supreme Being that started creation, the first resulting creation
being four-faced Brahmaa.]
More often than not Hindu places
of pilgrimage are situated in places of natural scenery and beauty like
mountain tops, valleys and banks of rivers, seashore and other places congenial
to contemplation. Just like planets rivers are also personified. The rivers are venerated as goddesses giving
water magnanimously like mother. When angry they
punish children harshly as experienced in devastating floods. The rivers of a
country are its life-line. Certain
places on the banks of rives are called Teerthas. The etymological meaning of
the word Teertha –teeryate anena iti
teerthah—samsaara saagara-taranopaaya-bhootam; that
by which it is crossed, that which helps in crossing the ocean of trans-migratory
existence, is Teertha. A place where a river
originates is called Teertha. A Teertha also refers to a confluence of holy rivers,
such as Prayag or a place of worship on the banks of a river, such as Vaaraanasi.
I have explained to you before the word
Teerthankara in Jainism. A dip in these teerthas is believed to lead one to the
real meaning of teertha that is liberation. Hindu India has always looked upon
its rivers not as just physical or natural objects but as divinities, goddesses
of prosperity. They identified seven rivers. Ganges is one of them. No river has captivated the minds and hearts
of the people more than the river Gangaa. A bath in Gangaa is life time’s
ambition for a religiously inclined Hindu. No religious act can ceremoniously
complete without its water being used in some form or other. It is believed
that a few drops of its water poured into the mouth of dying person will
cleanse him of all sins. Immersion of the ashes of dead person’s body will give
him liberation. Besides Ganga there are six other sacred rivers. These are
Yamunaa, Godaavaree, Saraswatee, Narmadaa, Sindhu and Kaaveree. River Sarasvati
is now extinct but in Allhabad it is believed to flow into the confluence of
Gangaa and Yamunaa. Many holy pilgrimage places are located on their banks. A
holy dip in them on specific days is believed to cleanse them of all sins. Hindu religious rites offered to the manes
called Sraaddha and Tarpana during the stipulated holy periods like Kaartik
Poornima, Pushkara period will save the manes from hell and may even give them
liberation.
Manu-smriti explains the
symbolism of Nara-Narayana thus: Nara means that which does not perish (na
reeyate kshyate) and the word refers to the cosmic spirit or soul, which
creates the endless stretch of primeval water (which therefore is called
naaram); the supreme spirit that lies hidden in this watery mass is Narayana
(meaning abiding in Naara). Vedas say tad Brahma tad aapah—that is Brahma that
is water. Narayanopanishad says that Causal waters
holding within it the power of unfoldment and the capacity to produce fire
transformed itself into the form of the world and from whom the one breath of
all gods came into existence. It thus says that even fire was produced from
water due to the will of the Supreme. (Aapo
ha yanmahateer-viswamaayam daksham dadhaanaa janyanteeragnim|tatoe devaanaa
niravartutaasurekah kasmai devaaya havishaa vidhema). Vedas also mention
Varuna as the King of Waters who is a Vedic deity and a vyaahriti (attribute)
of Brahman.
Varuna, King of Waters effaces our sins and
dwells in sources of waters like rivers, tanks and wells and purifies our sins
as expressed in Aghamarshana Sookta:
Yat Prithivyaa(ga)m rajah swam-antarikshe virodasee | imaa(ga)ms-tadaapo varunah punaatu
aghamarshanah ||
May these waters and Varuna, their presiding deity, the destroyer of sins,
purify me of all my sins done in both the worlds, this earth, atmospheric
region and in the space connected between the earth and heaven! [God Varuna is
well-known as the destroyer of sins. Rajas may mean dirt as well as sins.
Waters are purifiers of both. This mantra is for the destruction of sins]
Esha bhootasya madhye bhuvanasya goptaa | Esha punya-kritaan lokaanesha
mrityor-hiranmayam ||
Dyaavaaprithivyo hiranmaya(ga)m Sa(ga)msrita(ga)m suvah | sa nah suvah
sa(ga)m sisaadhi ||
This Varuna is the protector of
the world that was in the past and that would be in the future. He is the
protector of the worlds that are gained by those that have done meritorious
deeds (punya). He protects the Golden World of the Dhyaavaprithavee. He grants
to the doers of meritorious deeds the worlds which they deserve and to the
sinful the world of death called Hiranmaya. Again Varuna, the supporter of
Heaven and Earth, having become the Sun is wholesome and attractive. Being such
blissful in nature, Oh Varuna, have mercy on us and purify us!
[These mantras are repeated while
dipping oneself in water during bathing.]
Naraayanopanishad has more mantras
to be uttered while taking a dip in water.
These are:
Atyaasanaadateepaanaat, yaccha ugraat
pratigrahaat|tanme varunoe raajaa paaninaa hyavamarsatu|| So-ahamapaapo
virajo nirmukto muktakilbishah | naakasya prishthamaaruhya
gachched-brahmasalokatam ||
May the King Varuna efface by his hand
whatever sin I have incurred by unlawful eating, unlawful drinking and
accepting gifts from an unlawful person! Thus being sinless, stainless and
unbound by evil and bondage, May I ascend to the happy heaven and enjoy
equality of status with Brahman!
The aim of the aspirant is to
become god-like in the highest heaven. For him life on earth therefore must be
an effort for freedom from sin and attainment of purity. Taking holy dip in
sacred waters during pilgrimage is an important ritual for Hindus. Specific
days and time are also earmarked as auspicious for this holy dip.
Rigveda contains mantras for the
invocation of holy rivers in connection with purification rites. To the Vedic
seers the great rivers mentioned in the mantra as well as the later verse
represented divinity. They often expressed their devotion and gratitude to
these life-sustaining and purifying rivers by appropriate invocation which
practice is seen even today in all Hindu rituals. The holy waters are prayed to
make their presence in the waters to purify one who takes a bath in it. This is
expressively seen in the verse priests usually chant to consecrate the waters
used in the worship of the lord By way of Kalasa: Gange cha Yamunaa chaiva Godavari Sarasawati Narmade Sindhu Kaveri
jalesmin sannidhim kuru || Oh Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu and Kaveri please make
your presence in these waters contained in the pot. This modern verse has its origin in the
Rigvedic mantra:
Imam me gange yamune sarasvati sutudri stoma sachataa | asakniyaa
marudvridhe vitastaya-arjakeeye srinuhyaa sushomayaa ||
Oh Gangaa, Oh Yamunaa, Oh
Sarasvatee, Oh Sutudree, Oh Marudvridha, Oh Aarjakeeya, come together and
listen to this hymn of mine along with Parusni, Asikni, Vitastaa and Sushomaa.
Having come upon here please listen to this praise offered by me. Sushomaa is
the river that flows through a region where soma creepers used in Vedic
sacrifices grow. Vitastaa never dried up. Sutudree has a fast current.
It is obvious that these are the
rivers on the banks of which Rigvedic people settled at a very remote period.
Sushomaa is identified with Sohan, Vitastaa with Jhelum, Asaknee with Chinab,
Marudvridhaa with Maruwaardwaaan, Purushni with Rabi and Sutudree with Sutlej.
There are mantras contained in
Vedas which refer to water as a Deity. The Supreme Being is eulogized as Water.
The Deity of water is supplicated to avert dryness and to cause rain.
Aapo vaa ida(ga)m sarvam viswaa
bhootaany-aapah praanaa vaa aapah pasava aapo amritam-aapo -annam -aapah
samraadaapo viraad-aapah svaraad-aapachchandaa(ga)s-yaapo jyotee(ga)mshi -aapah satyam-aapah sarvaa
devataa aapo bhoor-bhuvahs-suvar-aapa om ||
All this is verily waters. All
the entities are waters. Vital airs are waters. The animals are water. Waters
are nectar. Food is water. Waters shine out brilliantly. Waters are
self-luminous. Waters are not having any other one ruling over them. The Vedas
are waters. The luminary bodies are waters. Truth is waters. All gods are
waters. The three worlds Bhooh, Bhuvah and Suvah are Pranava or Om (Brahman).
Waters are praised here as
everything. Samraat means Emperor. Water is the King of kings of the world such
as the four-faced Brahmaa and others. Water is Viraat-Pursha described in
Purushsookta and Vyooha of Vishnu as described in Pancharaatra
Theology.
The two mantras given below 1 and
2 are used for purifying ceremoniously with a quantity of water taken through
the mouth as a part of the Sandhyavandana ritual and also during Aachamana
ritual during bath as explained in my discourses on Sandhyaavandanam. Intoning this mantra the twice-born (dwija)
drinks a little water in the prescribed form with the following thought in
mind: “May I become fit to enjoy the bliss of liberation in this life through
the realization of the Supreme. For that may I receive instruction and practice
reflection and contemplation upon the final teachings of the Vedas with my mind
and body cleansed of all impurities and sins”. Water purifies the human body which is
constantly rendered unclean by exudations. A clean body is an aid for pure mind:
Aapah punantu prithaveem prithavee pootaa punaatu maam | punantu
brahmanaspatir-brahma-pootaa punaatu maam ||1|| yaducchishtam-abhojyam yadvaa duscharitam
mama|sarvam punaatu maamaapo-asatam cha pratigraha(ga)m swaaha ||2||
May this water cleanse my
physical body that is made of earthly substances! Thus purified, may the earthy
body purify the soul within me! May the water purify the guardian of the Vedas,
my preceptor! May the purified Vedas taught by the purified teacher purify me!
May defilement repast on prohibited food and misconduct if any, and the sin
accruing from the acceptance of gifts from persons disapproved by the scripture,
may I be absolved from all these! May the Waters purify me! Obeisance to Water
Deity! [Brahmanaspati here means the Lord of the Vedas or the four –faced
Brahma. For those taking bath and chanting this Mantra the preceptor is
replaced by Brahmaa—May the Supreme purify me! May the water purified by the
Supreme purify me! Hindus We
call the preceptor as Brahmaa normally]
Scrupulous avoidance of offences
against the accepted code of religious conduct is possible only for the
thoughtful and painstaking aspirant. Consciousness of the committed sin
necessitates such a penitent prayer as above. Food defiled by others by
intention or by contact is unfit for sacramental worship. Due to pangs of
hunger one may be compelled to take unclean food. The man behind the gift
exerts influence over the recipient of it often in an invisible manner. Hence
religiously inclined who practice right living do not welcome gifts from discredited
people. Human life is beset with these and many other offences against
scriptural sanctions and so daily expiations and resolutions are insisted upon
by these mantras in the routine of
devotion.
In Praanaayaama Mantra the last
section is called Gayatreesiras Mantra. This mantra glorifies water as a luminescent
body and Brahman—Om-aapo-jyotee-rasah-
amritam-brahma bhoor-bhuvas-suvaroem. [Water, light, the taste, the
liberated self are all Brahman (Supreme Being). The three Worlds Bhooh, Bhuvah
and Suvah alao denote Brahman only. He who is denoted by Pranava (om) is all
these.]
Gaayatreesiras is enclosed by the
pranavas (Om) in the beginning and the end in the italic portion above.
Gaayatreesiras consisting of sixteen syllables is called so because it forms as
if it were the head of the formula. Prajaapati is its Rishi. Anushtup is the
meter and Brahma, Agni and Vaayu are the deities.
The syllable Om added to
Gayatreeseersha represents Parabrahman in the three aspects of Brahmaa, Vishnu
and Siva responsible for the creation, preservation and dissolution of the
universe. Om consists of three letters A, U and M. For any sound one has to
open his mouth with A (Creation), U continues the Sound (preservation) and M
closes the sound (Dissolution) or ends. Aapah expresses the omnipresent
existence which is also the jyoti self-luminous Consciousness. The same Reality
is Rasa—original bliss and amritam immortality. It is Brahman because it is not
limited by time, space and casualty. The same Reality is bhooh, being bhuvah,
the substance of all that exists and suvah, the dissolver. The ending Om
affirms that Parmaatman described above is the innermost Self or Pratyagaatman.
Water and Light stand for all the other three elements also.
APPENDIX
Holy
Water in various traditional Christian Rituals
(as
given in Wikipedia)
Holy water is water that has been
blessed by a member of a clergy or religious figure. The use for cleansing
prior to a baptism and spiritual cleansing is common among several religions,
from Christianity to Sikhism. The use of holy water as a sacramental for
protection against evil is common among Anglicans and Roman Catholics.
In Oriental Orthodoxy, and some other
churches, holy water is water that has been sanctified by a priest for the
purpose of baptism; the blessing of persons, places, and objects; or as a means
of repelling evil. The use of holy water in the earliest days of Christianity
is attested to only in somewhat later documents. The Apostolic constitutions
which go back to about the year 400, attribute to the precept of using holy
water to Apostle Matthew. Hence the first historical testimony goes back to the
fifth century. However, it is plausible that, in the earliest Christian times,
water was used for expiatory and purification purposes, in a way analogous to
its employment under the Jewish Law. Yet, in many cases, the water used for the
Sacrament of Baptism was flowing water, sea or river water, and it could not
receive the same blessing as that contained in the baptisteries, Holy water is
used as a sacramental in the baptismal ceremony. Holy water is kept in the
font, which is typically located at the entrance to the church (or sometimes in
a separate room or building called a baptistery); its location at the entrance
serves as a reminder of the centrality of baptism as the primary rite of
initiation into the Christian faith. Smaller vessels, called stoups, are
usually placed at the entrances of the church. In recent years, with the
concerns over influenza, new holy water machines that work like an automatic
soap dispenser have become popular. In the Middle Ages the power of holy water was
considered so great fonts had locked covers to prevent the theft of holy water
for unauthorized magic practices: the Constitutions of Archbishop Edmund Rich
(1236) prescribe that "Fonts are to be kept under lock and key, because of
witchcraft (sortilege). Similarly the chrism and sacred oil are kept locked
up”.
In Catholicism, holy water, as well as
water used during the washing of the priest's hands at mass, is not allowed to
be disposed of in regular plumbing. Roman Catholic churches will usually have a
special basin (a Sanctum) that leads directly into the ground for the purpose
of proper disposal. A hinged lid is kept over the holy water basin to
distinguish it from a regular sink basin, which is often just beside it. Items
that contain holy water are separated, drained of the holy water, and then
washed in a regular manner in the adjacent sink. Holy water fonts have been
identified as a potential source of bacterial and viral infection. In the late
19th century, bacteriologists found staphylococci, streptococci, coli bacilli
and other bacteria in samples of holy water taken from a church in Sassari,
Italy.[10] More recently, in a study performed in 1995, thirteen samples were
taken when a burn patient acquired a bacterial infection after exposure to holy
water. The samples in that study were shown to have a "wide range of
bacterial species," some of which could cause infection in humans.[11]
During the swine flu epidemic of 2009, Bishop John Steinbeck of Fresno,
California recommended that "holy water should not be in the fonts"
due to fear of spreading infections. Also in response to the swine flu, an
automatic, motion-detecting holy water dispenser was invented and installed in
an Italian church in 2009.
As a reminder of baptism, Catholics dip
their fingers in the holy water and make the sign of the cross when entering
the church. The liturgy may begin on Sundays with the Rite of Blessing and
Sprinkling Holy Water, in which holy water is sprinkled upon the congregation;
this is called aspersion, from the Latin, Asperger ("to sprinkle").
This ceremony dates back to the ninth century. An aspergilla or aspergillum is
a brush or branch used to sprinkle the water. An aspersorium is the vessel
which holds the holy water and into which the aspergillum is dipped, though
elaborate Ottoman examples are known as situate. Blessed salt may be added to
the water "where it is customary." Asperger is the name given to the
rite of sprinkling a congregation with holy water. The name comes from the
first word in the 9th verse of Psalm 51 in the Latin translation, the Vulgate,
which is sung during the Traditional form of the rite, except during
Eastertide.
This use of holy water and making a
sign of the cross when entering a church reflects a renewal of baptism, a
cleansing of venial sin, as well as providing protection against evil. It is
sometimes accompanied by the following prayer: "By this Holy water and by
your Precious Blood, wash away all my sins O Lord". Some Catholics believe
that water from specific shrines such as the Lourdes Springs are means by which
God chooses to bring healing. This water, technically, is not holy water in the
same sense as traditional holy water since it has not been consecrated by a
priest or bishop.
Catholic saints have written about the
power of holy water as a force that repels evil. Saint Teresa of Avila, a
Doctor of the Church who reported visions of Jesus and Mary, was a strong
believer in the power of holy water and wrote that she used it with success to
repel evil and temptations. She wrote: I know by frequent experience that there
is nothing which puts the devils to flight like Holy water.
In Holy Water and Its Significance for
Catholics Henry Theiler states that in addition to being a strong force in
repelling evil, holy water has the twofold benefit of providing grace for both
body and soul. The new Ritual Romano excludes the exorcism prayer on the water.
Exorcized salt used to be added to the holy Water as well. Priests can now use
the older form if they wish according to Summorum
Pontificum, an apostolic letter by Pope Benedict XVI.
Among Eastern Orthodox and Eastern-Rite
Catholic Christians, holy water is used frequently in rites of blessing and
exorcism, and the water for baptism is always sanctified with a special
blessing.
There are two rites for blessing holy
water: the Great Blessing of Waters which is held on the Feast of Theophany,
and the Lesser Blessing of Waters which is conducted according to need during
the rest of the year. Both forms are based upon the Rite of Baptism. Certain
feast days call for the blessing of Holy Water as part of their liturgical
observance.
Although Eastern Orthodox do not
normally bless themselves with holy water upon entering a church like Catholics
do, a quantity of holy water is typically kept in a font placed in the narthex
(entrance) of the church, where it is available for anyone who would like to
take some of it home with them.
Often, when objects are blessed in the
church (such as the palms on Palm Sunday, Icons or sacred vessels) the blessing
is completed by a triple sprinkling with holy water using the words, "This
(name of item) is blessed by the sprinkling of this holy water, in the name of
the Father, and of the Son, and of the Holy Spirit."
Throughout the centuries, there have
been many springs of water that have been believed by members of the Orthodox
Church to be miraculous. Some still flow to this day, such as the one at
Pochaev Lavra in Ukraine, and the Life-Giving Spring of the Theotokos in
Constantinople (commemorated on Bright Friday).
Holy water is not a term used in Church
of England rites, although font water is sanctified in the Church of England
baptism rite. In contrast, the Episcopal Church (United States) does expressly
mention the optional use of holy water in some recent liturgies of blessing.
More generally, the use of water within High Church Anglicanism or
Anglo-Catholicism adheres closely to Roman Catholic practice. In many such
Anglican churches baptismal water is used for the Asperger. Stoups with
sanctified water are sometimes found near the doors of High Church Anglican
churches for the faithful to use in making the sign of the cross upon entering
the church.
The use of holy water within Methodism
and some synods of Lutheranism is for the baptism of infants and new members of
the church. The water is believed to be blessed by God, as it is used in a
sacrament. The water is applied to the forehead of the laity being baptized and
the clergyperson performs the sign of the cross. Lutherans tend to have holy
water fonts at the entrance of the church. However, in the Lutheran church, the
water is typically not distinguished as being "holy".
REFERENCES:
1.
Anantarangacharya, Principal Upanishads, Volume
I, Bangalore, India.
2.
Swami Vimalananda, Mahaanaaraayana Upanishad,
Ramakrishna Math, Chennai, India.
3.
Mukundan T.K., A Concept of Hinduism, Bharatiya
Vidya Bhavan, Mumbai, India.
4.
Sunita Ramaswamy and Dr. Sundar Ramaswamy, Vedic
Heritage Teaching Program, Volume 2
Gangadhareswara Trust, Rishikesh, India.
5.
Swami Harshananda, Hindu Pilgrim Centers,
Ramakrishna Math, Chennai, India.
6.
Devdutt Pattanaik, Vishnu, Vakils, Feffer and
Simons Pvt. Ltd., Mumbai, India.
7.
BHajan Book, Sri Ganesha Temple, Nashville, USA.
8.
Wikipedia, Holy Water, Internet.
[This discourse material is a compilation from the reference materials
above as well as other sources for a prepared lecture for delivering at Vedanta
Class of Sri Ganeha Temple which is gratefully acknowledged I do not claim
anything as original though I have included my explanations and comments
elaborately suitably editing. Anybody is free to download partly or fully this
discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections
<nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures
further. These lectures are posted on the blog for the benefit of those
who are not able to attend my lectures personally due to personal reasons or
due to not living in Nashville or able to go through the various sources as I
have done.]
