Temple Visits

[Aupmanyav]

Jai Maa Saraswati:

RigVeda VI.61

3 Thou castest down, Sarasvatī, those who scorned the Gods, the brood of every Bṛsaya skilled in magic arts.
Thou hast discovered rivers for the tribes of men, and, rich in wealth! made poison flow away from them.
8 Whose limitless unbroken flood, swift-moving with a rapid rush,
Comes onward with tempestuous roar.
10 Yea, she most dear amid dear stream, Seven-sistered, graciously inclined,
Sarasvatī hath earned our praise.
11 Guard us from hate Sarasvatī, she who hath filled the realms of earth,
And that wide tract, the firmament!
10 Yea, she most dear amid dear stream, Seven-sistered, graciously inclined,
Sarasvatī hath earned our praise.
11 Guard us from hate Sarasvatī, she who hath filled the realms of earth,
And that wide tract, the firmament!
12 Seven-sistered, sprung from threefold source, the Five Tribes' prosperer, she must be
Invoked in every deed of might.
13 Marked out by majesty among the Mighty Ones, in glory swifter than the other rapid Streams,
Created vast for victory like a chariot, Sarasvatī must be extolled by every sage.
14 Guide us, Sarasvatī, to glorious treasure: refuse us not thy milk, nor spurn us from thee.
Gladly accept our friendship and obedience: let us not go from thee to distant countries.

RigVeda VII.95

1. THIS stream Sarasvatī with fostering current comes forth, our sure defence, our fort of iron.
As on a car, the flood flows on, surpassing in majesty and might all other waters.
2 Pure in her course from mountains to the ocean, alone of streams Sarasvatī hath listened.
Thinking of wealth and the great world of creatures, she poured for Nahuṣa her milk and fatness.
4 May this Sarasvatī be pleased and listen at this our sacrifice, auspicious Lady,
When we with reverence, on our knees, implore her close-knit to wealth, most kind to those she loveth.
5 These offerings have ye made with adoration: say this, Sarasvatī, and accept our praises;
And, placing us under thy dear protection, may we approach thee, as a tree, for shelter.
6 For thee, O Blest Sarasvatī, Vasiṣṭha hath here unbarred the doors d sacred Order.
Wax, Bright One, and give strength to him who lauds thee. Preserve us evermore, ye Gods, with blessings.

RigVeda VII

1. I SING a lofty song, for she is mightiest, most divine of Streams.
Sarasvatī will I exalt with hymns and lauds, and, O Vasiṣṭha, Heaven and Earth.
2 When in the fulness of their strength the Pūrus dwell, Beauteous One, on thy two grassy banks,
Favour us thou who hast the Maruts for thy friends: stir up the bounty of our chiefs.
3 So may Sarasvatī auspicious send good luck; she, rich in spoil, is never niggardly in thought,
When praised in jamadagni's way and lauded as Vasiṣṭha lauds.

5 Be thou our kind protector, O Sarasvān, with those waves of thine
Laden with sweets and dropping oil.
6 May we enjoy Sarasvān's breast, all-beautiful, that swells with streams,
May we gain food and progeny.

The last two hymns (according to tradition) written by my forebears, the Vasishthas.

RigVeda 10.71 Jnanam Dedicated to Vak

1. When men, Bṛhaspati, giving names to objects, sent out Vāk's first and earliest utterances,
All that was excellent and spotless, treasured within them, was disclosed through their affection.
2 Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language,
Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.
3 With sacrifice the trace of Vāk they foIlowed, and found her harbouring within the Ṛṣis.
They brought her, dealt her forth in many places: seven singers make her tones resound in concert.
4 One man hath ne’er seen Vāk, and yet he seeth: one man hath hearing but hath never heard her.
But to another hath she shown her beauty as a fond well-dressed woman to her husband.
5 One man they call a laggard, dull in friendship: they never urge him on to deeds of valour.
He wanders on in profitless illusion: the Voice he heard yields neither fruit,nor blossom.
6 No part in Vāk hath he who hath abandoned his own dear friend who knows the truth of friendship.
Even if he hears her still in vain he listens: naught knows he of the path of righteous action.
7 Unequal in the quickness of their spirit are friends endowed alike with eyes and hearing.
Some look like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental impulse which the heart hath fashioned,
They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor Brahmans nor preparers of libations,
Having attained to Vāk in sinful fashion spin out their thread in ignorance like spinsters.
10 All friends are joyful in the friend who cometh in triumph, having conquered in assembly.
He is their blame-averter, food-provider prepared is he and fit for deed of vigour.
11 One plies his constant task reciting verses. one sings the holy psalm in Sakvari measures.
One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.

http://www.sacred-texts.com/hin/rigveda/index.htm

 

[Aupmanyav]

That is the real key to the explanation of many a Vedic myth; and unless we grasp it thoroughly, we cannot rightly understand some of the utterances of the Vedic poets. These waters were sometimes conceived as rivers or streams, moving in the heaven, and eventually falling into the mouth of Varuṇa or the nether ocean (VII, 49, 2; VIII, 69, 12). The nether world was, so to say, the seat or the home of these waters, called yahvatîḥ or the eternal (IX, 113, 8) and they formed the kingdom of Varuṇa and Yama, as well as the hidden (niṇya) abode of Vṛitra. This movement of waters is very clearly expressed in the Parsi scriptures. In the Vendidad, XXI, 4-5 (15-23), the waters are described as follows, — “As the sea Vouru-Kasha is the gathering place of waters, rise up, go up the aerial way and go down on the earth; go down on the earth and go up the aerial way. Rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way. Up! rise up and roll along! thou swift-horsed sun, above Hara Berezaiti, and produce light for the world, and mayest thou rise up there, if thou art to abide in Garo-nmânem, along the path made by Mazda, along the way made by the gods, the watery way they opened.” Here the aerial waters are said to start from their gathering place, the sea Vouru-Kasha, go up into heaven and come back again to the sea to be purified before starting on a second round. Prof. Darmesteter in a note on this passage observes that “waters and light are believed to flow from the same spring and in the same bed”, and quotes Bundahish, XX, 4, which says, “just as the light comes in through Albûrz (Hara Berezaiti, the mountain by which the earth is surrounded) and goes out through Albûrz, the water also comes out through Albûrz and goes away through Albûrz.”

Now waters are described in the Ṛig-Veda as following the path of the gods (VII, 47, 3), much in the same way as the waters in the Avesta are said to follow the path made by Mazda or the way made by the gods. Like the Avestic waters, the waters in the Ṛig-Veda have also the sea for their goal, and going by the aerial way eventually fall into the mouth of Varuṇa. But the Avesta supplies us with the key which establishes the connection of waters and light in unambiguous terms, for, as remarked by Prof. Darmesteter, it states clearly that both of them have the same source, and, in the passage quoted above, the swift-horsed sun is accordingly asked to go along the watery way in the skies above. In the Aban Yasht (V, 3), the river Ardvi Sûra Anâhita is described as running powerfully from the height Hukairya down to the sea Vouru-Kasha, like the river Sarasvati, which is described in the Ṛig-Veda as tearing the peaks of mountains, and is invoked to descend from the great mountain in the sky to the sacrifice (V, 43, 11). Both are aerial rivers, but by coming down upon the earth they are said to fill up all the terrestrial streams. The terrestrial waters, nay, all things of a liquid nature on the earth, e.g., the plant-sap, the blood, &c., were thus supposed to be produced from the aerial waters above by the agency of clouds and rain. The Parsi scriptures further tell us that between the earth and the region of infinite light (the parame vyoman of the Ṛig-Veda), there are three intermediate regions, the star region, which has the seeds of waters and plants, the moon region, and the sun region, the last being the highest (Yt. XII, 29-32). When the Ṛig-Veda, therefore, speaks of the highest rajas as being the seat of waters, it is not to be understood, as supposed by Wallis, that there are no nether waters, for it is the nether waters that come up from the lower world and moving in the uppermost region of the heaven produce terrestrial waters by giving rise to rain and clouds.

Thus Ardvi Sûra Anâhita is said to run through the starry region (cf. Yt. VII, 47), and has to be worshipped with sacrifice in order that her waters may not all run up into the region of the sun, thereby producing a drought on the surface of the earth (Yt. V, 85 and 90). In the Ṛig-Veda, the Sarasvatî is similarly described as filling the earthly region and the wide atmospheric space (VI, 61, 11) and is besought to come swelling with streams, and along with the waters. But the most striking resemblance between Ardvi Sûra Anâhita and Sarasvatî is that while the latter is described as Vṛitra-slayer or Vṛitra-ghnî in Ṛig. VI, 61, 7, Ardvi Sûra Anâhita is described in the Aban Yasht (V, 33 and 34) as granting to Thrâetaona, the heir of the valiant Athwya clan (Vedic Trita Âptya) who offered up a sacrifice to her, a boon that he would be able to overcome Azi Dahâk, the three-mouthed; three-headed and six-eyed monster. This is virtually the same story which is found in the Ṛig-Veda X, 8, 8, where Trîta Âptya, knowing his paternal weapons and urged by Indra, is said to have fought against and slew the three-headed son of Tvaṣhtṛi and released the cows. This clearly establishes the connection between waters, as represented by Ardvi Sûra Anâhita or Sarasvati, and the slaughter of Vṛitra. Many Vedic scholars have tried to identify Sarasvati with the river of that name in the Punjab; but as the latter is an insignificant stream, the identification has not been generally accepted. The above comparison now shows that the mighty Sarasvati, like Ardvi Sûra Anâhita, is an aerial stream, which rises up from the nether store-house of ‘waters, travels over the sky and again falls back into the lower ocean. A portion of these waters is brought down upon the earth in the form of rain by the sacrifices offered to the river, and along with it come the seeds of all the plants growing upon the surface of the earth. Thus in the Vendidad, V, 19, (56), the tree of all the seeds is described as growing in the middle of the sea Vouru-Kasha, and the seeds are then said to be brought up by the aerial rivers and sent down by them to the earth by means of rain, an idea similar to that found in the Ṛig-Veda, I, 23, 20, where the sacrificer informs us that Soma has told him that all medicines (medicinal herbs) are contained in the waters. We have thus a complete account of the cosmic circulation of the aerial waters and the production of the terrestrial waters and plants there from.

 

[Fireside_Hindu]

This evening I attended the Sri Suktam Havan. It is dedicated to Lakshmi-Narayan with a special emphasis on Lakshmi. I had been to havans before so I knew the basics of what would happen but I still feel like I learn something new every time I go =)

For instance, this time, everyone who participated was given a coin. (In our case, one of those shmancy cold-tinted jefferson dollar coins the metros spit out as change every once and a while.) As the priest made his way through the group of people the coin was offered to the woman. Rather than taking the coin in the right hand, the women offered their dupattas or the draped end of their saris to take the coin.

I had neither to offer. I wore a kurta, but I don't generally take a dupatta because I find I always leave them behind! So I grabbed the closest clean thing I could drape over my hand - a large white napkin .(They were passed out to aid in cleaning the hands for the puja). I felt a little silly, but no one seemed to be bothered by it. The priest in charge knows me and seems to like me well enough.

The coins were used as stand in murtis for Ma Lakshmi so that everyone could make offerings where they sat. (At other havans, a large betel nut was used).

After the havan was complete we were instructed to take the coin and put it in our puja room, (Puja closet in my case) and do puja every Friday. (I try to do it at least a few times a week with one day being Friday anyway so that works for me!)

Also, with so many new things to learn popping up all the time, it's easy to feel like you can never settle into anything however there are a few things that make me feel better. There were two Indian woman about my age sitting nearby, and when the time came for everyone to do a special (ie. complicated) mudra we all looked at each other equally confused and laughed. Also, during the offering part of the havan, During the "swaha"s, One of the girls missed the timing a little and said it really loud all by herself. Everyone in our section just had a good chuckle, including the girl. It's comforting to know I'm not the only one still learning. It feels less lonely, if that makes any sense. =)

 

[Maya3]

Thank you for sharing. That sounds really nice, I have never participated in anything where they give you a coin. What does Havan mean?

I understand what you mean about people not being upset if you do something wrong.
My impression at my temple too is that they are very relaxed about it.
A large percentage of us are not of Indian descent so I think it is pretty common and people don't seem to be bothered.
It does make you feel less lonely and more comfortable.

Maya

 

[Vinayaka]

I love the participation nature of North Indian mandirs, especially at havans. Last time I went to one everyone took turns, about 8 at a time sitting around the fire making offerings. They had to instruct me how exactly to hold my fingers and toss. At the temple I go to its just the priest, except for the sponsors who put in the final tray. It varies though. In some, if you're the single sponsor, and it's not on a group day, you get to sit across from the priest. Salt Lake City Ganesha temple is like that.

Many people don't know, and it most like varies some by original culture, but those small moments of instruction, and interaction make it all so friendly.

 

[Fireside_Hindu]

What does Havan mean?

The Havan is a fire Puja that allows you to contact any deity through the fire. You make offerings to god through the fire and as they burn they are carried to heaven (that's the mystical understanding). My understanding is that different Havans have different purposes but this being a Lakshmi-Narayan Havan the intent is ask God to help maintain prosperity. I don't like asking for things though, and I have plenty of prosperity so I like to go to guided Havans and Pujas at the temple to have a formal way of giving thanks, which is also what the offerings are about too. =)

 

[Maya3]

Thanks FireSide,
Is it the same as Homa? Another word for the same thing?

Maya

 

[Aupmanyav]

Yes, Homa, Havan, and Yajna are the same (Poeticus may correct me if I am wrong). The offerings are barley grains and clarified butter. Fire (Agni) is the priest and our messenger. That is the Verse 1, Hymn 1, Book 1 of RigVeda:

aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam l hotāraṃ ratnadhātamam ll
I Laud Agni, the chosen Priest, God, minister of sacrifice. The hotar*, lavishest of wealth.
* Hotara: One who makes the oblation.

 

[Maya3]

Yes, Homa, Havan, and Yajna are the same (Poeticus may correct me if I am wrong). The offerings are barley grains and clarified butter. Fire (Agni) is the priest and our messenger. That is the Verse 1, Hymn 1, Book 1 of RigVeda:

aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam l hotāraṃ ratnadhātamam ll
I Laud Agni, the chosen Priest, God, minister of sacrifice. The hotar*, lavishest of wealth.
* Hotara: One who makes the oblation.

Thank you, we do Homa at the Ashram twice a day.

Maya

 

[Aupmanyav]

Homam is to put in fire. Havan, I suppose is related to eating, having. Yajna is effort, labor.

 

[Vinayaka]

Boss had an interesting thing happen last night. It was somavarna puja, and there was a crowd of around 100 people... unusual. But this woman whom she has seen before was there, but all scarved up with winter jacket on. I had seen her (and others) before too, and always wondered, "Why can't people act like they don't want to run away so fast?

But a meal was served, so Boss decided to chat it up with a few of the people. Turns out the entire reason most of them were there was this same woman had just finished her last round of chemotherapy, and all her friends came out in a show of support. She was cold.

Talk about a reminder not to make silly assumptions.

 

[Fireside_Hindu]

This doesn't deserve it's own thread but I needed a place to bemoan something.

I've recently been doing a several rounds of physical therapy to deal with ever increasing hip pain in one leg. Through discussion with my doctor we're determined that sitting cross legged exacerbates my particular problem so I shouldn't do that if I want to get better. This will present a challenge when I go to temple since most pujas are at least 40 minutes long - many are as long as 4 hours. There are chairs available for me to sit in of course, but they're meant for pregnant women of older folks. My hip problem doesn't give me even a visible limp so I'm either going to look like the young jerk taking up a seat or a visitor just observing. I know it shouldn't matter that much, but when connecting with the community is already a challenge being a adoptive Hindu, this isn't going to help.

That's all...Gripe over.

 

[Maya3]

This doesn't deserve it's own thread but I needed a place to bemoan something.

I've recently been doing a several rounds of physical therapy to deal with ever increasing hip pain in one leg. Through discussion with my doctor we're determined that sitting cross legged exacerbates my particular problem so I shouldn't do that if I want to get better. This will present a challenge when I go to temple since most pujas are at least 40 minutes long - many are as long as 4 hours. There are chairs available for me to sit in of course, but they're meant for pregnant women of older folks. My hip problem doesn't give me even a visible limp so I'm either going to look like the young jerk taking up a seat or a visitor just observing. I know it shouldn't matter that much, but when connecting with the community is already a challenge being a adoptive Hindu, this isn't going to help.

That's all...Gripe over.

I'm sorry that you are having issues with your hip. I hope you get better soon.
If I were you, I would buy something to sit on that is comfortable for you and that you can bring with you. Could you sit on a very thick, high cushion for example? Kind of in a half way cross legged way? Or get a small chair that you could bring?
On the other hand I'm sure people would understand if you explained why you can't sit on the floor.

Maya

 

[Fireside_Hindu]

I'm sorry that you are having issues with your hip. I hope you get better soon.
If I were you, I would buy something to sit on that is comfortable for you and that you can bring with you. Could you sit on a very thick, high cushion for example? Kind of in a half way cross legged way? Or get a small chair that you could bring?
On the other hand I'm sure people would understand if you explained why you can't sit on the floor.

Maya

Hi Maya =)

Yes I could bring my meditation chair. It is slightly clunky, but it folds and I really do like it. The cushion is slightly raised off the ground. The trick is remembering to bring it when I go since my temple is 45 minutes away =) But thank you for reminding me.

 

[Vinayaka]

I hope your hip does get better. Hinduism and sore hips, legs don't mix that well some days. But most people will undestand if you explain it to them.

 

[Aupmanyav]

I hope your hip does get better. Hinduism and sore hips, legs don't mix that well some days. But most people will undestand if you explain it to them.

That is true. Long pujas do not suit even the people with healthy hips. Human body is not made to sit in one position for long, not even while sleeping. Maya has given a good suggestion. If your chair is chunky, go for some folding light steel chair.

 

[Fireside_Hindu]

For the last few days I accompanied my husband on one of his business trips in NJ. It's nice to get away and it gives me a chance to scope out and visit new temples

This time I visited the Shri Sanatan Mandir
It's located in Parsippany. It's a small, intimate temple where Radha Krishna is the presiding deity but there are murtis for Maa Durga, Ganesh and the Shiva Lingam as well.

Even though the murtis are all on the same, stepped platform, for whatever reason I felt like it was very intimate and easy to concentrate on my devotions. I went early on a weekday so it was quiet. I was the only one there besides the priest.

When I walked in, I greeted the priest and he happily (although seemed a bit surprised) greeted me in return . I had made a mala for Maa Durga and brought some fruits as well and as I placed them on the offering plate I had a little exchange with the priest. He was curious about my name, where I was from and whether I had actually made the mala myself. Then, he did something with me that I've never done before and it just made me feel so welcome.
He held out the mala to me and asked me to hold it. He said a prayer in sanskrit and then at the end asked me to repeat Maa Durga's name at the end. Then he offered it to the murti.

Then he surprised me again! I turned to do pradakshina around the shrine, but he caught my attention again and grabbed a pair of silver padukas that were sitting in front of Radha Krishna and touched them to my head. (I am familiar with the silver crown, but not the shoes)
He said another few words (How I wish I understood a little sanskrit!) and placed the shoes back.

I did pradakshina and then sat in front of the shrine for a while. All this time the priest had a loop of a Sahasranam playing from a speaker but after a few minutes of me sitting their quietly and him preparing a puja he turned to me and asked, "You like Gayatri Mantra?"

I hesitated at first because while I do know it and love it, I'm worried that maybe there's a secret long version or something that I don't know. I say yes anyway and he switched the track and plays it for me while I remain there. But then he gives me a test. I start singing along with the track but he looks down at me quizzically and says "Sing louder." I do, and he seemed satisfied with my pronunciation. "Very good. You are like my daughter." He then turned to continue preparing for a puja.

I stay for a little longer and then as I'm taking prasad from the priest, he says, "Hari Om, beta." Which just made me feel warm and fuzzy inside. =)

It was a short visit but I really loved the atmosphere of this small temple. If I'm ever in the area again I will be sure to visit. It's always wonderful to walk away from a temple feeling like you really connected with someone. (Be it another person or through darshan)

 

[Aupmanyav]

Very nice. And a wise priest. I miss Sri Ram, Mata Rita and brother Lakshman there. Perhaps some day, they will agree to reside in the temple.

 

[Fireside_Hindu]

Very nice. And a wise priest. I miss Sri Ram, Mata Rita and brother Lakshman there. Perhaps some day, they will agree to reside in the temple.

They did have two very large (Like floor to ceiling sized) portraits of Sita-Ram and Lakshman, which were lovely but in some ways it's not the same =)

Also, Aup, who is this trollop, Rita? And does Sita know about her?

 

[Aupmanyav]

Oh, my bad. Mother, there is no 'Rita' in Lord's life. You are the only one.