the secure raft is ever anchored in the ocean

योऽपां पुष्पं वेद पुष्पवान् प्रजावान् पशुमान् भवति।
चन्द्रमावा अपां  पुष्पं पुष्पवान् प्रजावान् पशुमान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
अग्निर्वा अपामायतनं आयतनवान् भवति।
यो  अग्नेरायतनं वेद आयतनवान् भवति।
आपोवाऽग्नेरायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
वायुर्वा अपामायतनं आयतनवान् भवति।
योवायोरायतनं वेद आयतनवान् भवति।
आपोवै वायोरायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
योऽमुष्य तपत आयतनं वेद आयतनवान् भवति।
आपोवा अमुष्यतपत आयतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
चन्द्रमा वा अपामायतनं आयतनवान् भवति।
यश्चन्द्रमस आयतनम् वेद आयतनवान् भवति।
आपोवै चन्द्रमस आयतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
नक्षत्राणि वा अपामायतनं आयतनवान् भवति।
यो नक्षत्राणामायतनं वेद आयतनवान् भवति।
आपो वै नक्षत्राणामायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
पर्जन्यो वा अपामायतनं आयतनवान् भवति।
यः पर्जन्यस्यायतनं वेद आयतनवान् भवति।
आपो वै पर्जन्यस्यायतनं आयतनवान् भवति।
य एवं वेद योऽपामायतनं वेद आयतनवान् भवति॥
संवत्सरो वा अपामायतनं आयतनवान् भवति।
यस्संवत्सरस्यायतनं वेद आयतनवान् भवति।
आपो वै संवत्सरस्यायतनं आयतनवान् भवति।
य एवं वेद योऽप्सु नावं प्रतिष्टितां वेद प्रत्येव तिष्टति॥
ॐ राजाधि राजाय प्रसह्य साहिने
नमो वयं वैश्रवणाय  कुर्महे।
स मे कामान् काम कामाय मह्यं
कामेश्वरो वैश्रवणो दधातु॥
कुबेराय वैश्रवणाय महाराजाय नमः।
तैत्तरीय आरण्यके मन्त्रपुष्पमन्त्राणि
yo'pāṁ puṣpaṁ veda puṣpavān prajāvān paśumān bhavati|
candramāvā apāṁ  puṣpaṁ puṣpavān prajāvān paśumān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
agnirvā apāmāyatanaṁ āyatanavān bhavati|
yo  agnerāyatanaṁ veda āyatanavān bhavati|
āpovā'gnerāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
vāyurvā apāmayatanaṁ āyatanavān bhavati|
yovāyorāyatanaṁ veda āyatanavān bhavati|
āpovai vāyorāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
yo'muṣya tapata āyatanaṁ veda āyatanavān bhavati|
āpovā amuṣyatapata āyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmayatanaṁ veda āyatanavān bhavati||
candramā vā apāmāyatanaṁ āyatanavān bhavati|
yaścandramasa āyatanam veda āyatanavān bhavati|
āpovai candramasa āyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pamāyatanaṁ veda āyatanavān bhavati||
nakṣatrāṇi vā apāmāyatanaṁ āyatanavān bhavati|
yo nakṣatrāṇāmāyatanaṁ veda āyatanavān bhavati|
āpo vai nakṣatrāṇāmāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
parjanyo vā apamāyatanaṁ āyatanavān bhavati|
yaḥ parjanyasyāyatanaṁ veda āyatanavān bhavati|
āpo vai parjanyasyāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'pāmāyatanaṁ veda āyatanavān bhavati||
saṁvatsaro vā apāmāyatanaṁ āyatanavān bhavati|
yassaṁvatsarasyāyatanaṁ veda āyatanavān bhavati|
āpo vai saṁvatsarasyāyatanaṁ āyatanavān bhavati|
ya evaṁ veda yo'psu nāvaṁ pratiṣṭitāṁ veda pratyeva tiṣṭati||
om rājādhi rājāya prasahya sāhine
namo vayaṁ vaiśravaṇāya  kurmahe|
sa me kāmān kāma kāmāya mahyaṁ
kāmeśvaro vaiśravaṇo dadhātu||
kuberāya vaiśravaṇāya mahārājāya namaḥ|
taittarīya āraṇyake mantrapuṣpamantrāṇi
yo.apaaM puSpaM veda puSpavaan prajaavaan pashumaan bhavati.
chandramaavaa apaaM  puSpaM puSpavaan prajaavaan pashumaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
agnirvaa apaamaayatanaM aayatanavaan bhavati.
yo  agneraayatanaM veda aayatanavaan bhavati.
aapovaa.agneraayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
vaayurvaa apaamayatanaM aayatanavaan bhavati.
yovaayoraayatanaM veda aayatanavaan bhavati.
aapovai vaayoraayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
yo.amuSya tapata aayatanaM veda aayatanavaan bhavati.
aapovaa amuSyatapata aayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamayatanaM veda aayatanavaan bhavati..
chandramaa vaa apaamaayatanaM aayatanavaan bhavati.
yashchandramasa aayatanam veda aayatanavaan bhavati.
aapovai chandramasa aayatanaM aayatanavaan bhavati.
ya evaM veda yo.apamaayatanaM veda aayatanavaan bhavati..
nakSatraaNi vaa apaamaayatanaM aayatanavaan bhavati.
yo nakSatraaNaamaayatanaM veda aayatanavaan bhavati.
aapo vai nakSatraaNaamaayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
parjanyo vaa apamaayatanaM aayatanavaan bhavati.
yaH parjanyasyaayatanaM veda aayatanavaan bhavati.
aapo vai parjanyasyaayatanaM aayatanavaan bhavati.
ya evaM veda yo.apaamaayatanaM veda aayatanavaan bhavati..
saMvatsaro vaa apaamaayatanaM aayatanavaan bhavati.
yassaMvatsarasyaayatanaM veda aayatanavaan bhavati.
aapo vai saMvatsarasyaayatanaM aayatanavaan bhavati.
ya evaM veda, yo.apsu naavaM pratiSTitaaM veda pratyeva tiSTati..
OM raajaadhi raajaaya prasahya saahine
namo vayaM vaishravaNaaya  kurmahe.
sa me kaamaan kaama kaamaaya mahyaM
kaameshwaro vaishravaNo dadhaatu..
kuberaaya vaishravaNaaya mahaaraajaaya namaH.
taittariiya aaraNyake mantrapuSpamantraaNi

This is a sublime mantra in the Taittareeya Aaranyakam of Krishna Yajurveda Saakhaa. 
 The manthram is chanted in unison by all scholars who are present in a gathering for a sacred function as a concluding benediction. 
The combination of words and the scheme of chanting envisaged would give us all an ambience of complete   release from  worldly things and a feeling of absoulte union with the Supreme. 
 The full chant would take about four minutes. 
 Like the Sannyaasa Suuktham  ( न कर्मणा न प्रजया धनेन .. Na karmanaa na prajayaa dhanena) 
or 
the Naasadiiya suuktham (नासद् आसीन्नो सद् आसीत् तदानींनासीद् रजो नो व्योमो परो यत्। nasad aaseetnno sas aasiit tadaneem naasiid rajo no vyaomo paro yat etc...)of  Rk Vedam, 
 this mantra is also simply something out of the world. 
 The text or meaning can be given here and one can hear this chanted in tapes or other audio visual media,
 but  it would be a perfect experience to see and participate in a groups chant at the conclusion of the worship of God 
on a festive occasion
 or at the conculusion of a yajna...
The ecstacy is beyond words.

The contents are eulogy in praise of water.  
The whole life on earth is completely dependent on water..
and naturally we speculate that the basic source for all that we find in nature is water. 
A matter of fact theoretical physicist may disagree and  try to trace the relation between the objects and water but may not  agree that water is the mainstay for all other things . 
 However  the the imaginative Vedic singer has realized that without the presence of water all other objects are of no use for him 
since there can be no life without water.  
This fact has been proved by the theories of evolution of life in planets. 
 Oxygen as an inherent component of  many compounds is found in all parts of the universe. 
But  life germinates only when there is water.  
In fact nascent oxygen can destroy life completely .  
The Supreme Soul who is  our Creator placed the exact combination of gases and water vapour on the surface of this beautiful earth and life started germinating. 
On this point the seers singing vedas and the modern scientists are all in complete agreement ..
water is the platform from where alone organic life could be germinated and sustained.  
The theory of deluges and change of yugas (the Indian measure of span of a life cycle)  are all based on the variation of the proportion of water and other matter on this earth.

So they started to speculate. 
 "One who knows the flowers (representing the noble presence) of water, will have his life fruitful, full of progeny and cattle. 

The manthra is just expostulation of the glory of water.  

With repeated chants stressing the importance of water as the mainstay of all other matter, and by declaring that everything that is sublime is based on water, the Veda troes to underline the supreme importance of water.
 Is fire the source of water?
 Is the air source of water?
 Is the scorching  Sun the source of water? 
Is the moon? 
Are the stars? 
Are the clouds? 
Is the rainy season?   

Fire is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of fire becomes well established in himself
Water is the source of Fire.
The knower becomes well established in himself 
He who knows thus, he who knows the source and basis of water becomes well established in himself.

Air  is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of Air  becomes well established in himself
Water is the source of Air
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The one who is shining hot before us, the Sun,  is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of  the Sun  becomes well established in himself
Water is the source of Sun
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

Moon is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of Moon  becomes well established in himself
Water is the source of Moon.
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The stars are  the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of the stars  becomes well established in himself
Water is the source of the stars
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The rain-clouds are  the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of  the rain-clouds becomes well established in himself
Water is the source of the rain-clouds 
The knower becomes well established in himself 

He who knows thus, he who knows the source and basis of water becomes well established in himself.

The rainy season is the source of water, perhaps 
He who knows  this becomes  well established in himself
He who knows the source or basis of the rainy season becomes well established in himself
Water is the source of  the rainy seaon 
The knower of this, the knower of the fact that there is a secure raft well anchored in the waters, remains well established, well entrenched and safe.



True. all these things have an effect in bringing water to us, 

Simultaneously all these things are perceived by us in the benevolent manner we see them only because of the balance of water content of the earth, 
The mantra simply says that one who is in full knowledge and in synchronisation with the nature and its contents alone can lead a full and contended life.
  In the stanza where the mantra says 
 "yo apsu naavam pratishtitam veda..." 
one should know that there is a lifeboat anchored in the middle of the water and he has always the final refuge and protection there.. is the declaration of our ultimate faith in the benevolence of natural forces.

The chant concludes with the praise for the Universal God, the king of kings,

King of kings, we praise thee,
You  make us victorious ever,
You fulfil all our desires,
May the king  bless me with wealth,
To fulfill all that I ever desired
Oh, Kubhera (the possessor and custodian of all worldly weatlth), we praiseThee,
Salutations to thee the supreme Lord, king of kings.

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