The Holy Waters : A Primordial Symbol in Hindu Myths

Contents: Foreword. Preface. Introduction  I. Myth: 1. Breaking the boundaries: 1 A phenomenology of “Chaos”. 2. The idea of the sacred. 3. “The juices of Saptadvipas, the seven islands”. 4. Athens, Jerusalem, and mount Kailasa: A preliminary search for situation. 5. Vac and Vaikhari: the world and human speach. 6. Vaco Bhagam: sharing in the womb of the word. 2. Receptive of the Sacred: 1. Myths are no allegories. 2. The confession of receptivity: a  first phenomenology. 3. The confession of the sacred: a second phenomenology. 4. Speculation and myth. 5. Myth and “Modern”: India, the Greeks, the west: i). India. ii). The Greeks. iii). The west. 6. Conclusions. 3. Analysis of Myth: problem and method: i. The problem. ii. Method.  II. The Quest for Harmony Pravrtti and Nivrtti: 4. Value Systems in Indian Mythology: 1. Introduction. 2. Pravrttidharma. 3. Nivrttidharma. 4. The reconciliation of Pravrtti and Nivrtti values: a. Myths of the exiled soul. B. Asrama. C. Abhyudaya and Nihsreyasa. D. Bhukti and Mukti. E. Bhakti: The “irrational” solution. 5. Functional Antecedents in the Vedas:  1. Introduction. 2. Notes on the Vedas. 3. The prestige of origin. 4. India’s primal origin myths: a. Agni: sacrifice of fire and intelligence. b. Brhaspati: the prayer of Orthodoxy. c. The perfection of the beginnings: Sat Asat (RgVeda 10.129). d. The birth of his own perfection: Hiranyagarbha (RgVeda 10. 121). E. Prajapati: the lord of generation. F. In praise of man’s origin: Purusa Sukta (RgVeda 10.90). g. Conclusion: tapas-discernment and intelligent concentration. III. The Symbolic Pregnance of APAH, The Waters: 6. Presentation of the case: Pravrtti, Nivrtti, and “APAH”, the waters. 1. The symbol of water. 7. An experience of “APAH”. The waters, inspired by Vedic and Hindu myth. 8. Karma: the Cosmic pilgrimage. 1. Conclusion. IV. Conspectus: The Exemplary History of APAH, The Waters: 9. Symbols make us think. Bibliography. Index of names and themes in part III.

“How can we be indifferent to our surroundings? Embedded in us lies an awareness of the sacred. It is expressed through myths and symbols by an attitude of harmonious oneness with the world.

Such myths and symbols show the reality of a single cosmic manifestation. They also suggest a common core of humanity, untrammelled by any difference of race, religion or culture. That may be an encouraging thouht. We, in our modern technological times, still remain trapped in discrimination of various kinds.

Awareness of the sacred presents us with the gift and the challenge of myths and symbols of liberation, unity, harmony, and peace. The symbol of the Sacred Waters in the Vedic and later Hindu tradition in India is singularly attractive. It invites people from all over the world to India’s holy waters.

The author brings together 250 :happenings of the Sacred Waters” in a chain of symbolism. It links diverse aspects of the universe with our daily experiences, our human condition. Typical of the Vedic and Hindu tradition is that we, human beings, should not claim an undeserved position of importance on the earth. We are her inhabitants, but that only as guests.

The author explores our willingness to acknowledge mythical thinking as an original constituent of our person. The author finds that we are called upon to evolve in ourselves the myths and symbols of the sacred. They are there. While undergoing revolutionary changes, our perception of the universe cannot avoid commitment to the maintenance or restoration of the loss of its integrity and harmony. A tree, a river, a bird, a mountain, the atmosphere and one’s chosen deity are as much part of the universe as we are. What then do the myths and symbols of the sacred tell us human beings? An Indian myth calls us “the protectors of the world”.