Mandir Vani M Sustaining Dharma Through Mandirs

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MANDIR VANI M SUSTAINING DHARMA THROUGH MANDIRS

Hindu Mandir executives’ conference Sep. 23-25, 2011 Columbus, Ohio

Host Temple Host Temple Bharatiya Hindu Temple, Columbus, OH Co-Host Temples Chinmaya Mission, Columbus, OH Cincinnati Hindu Temple, Cincinnati, OH

Dayton Hindu temple, Beavercreek, OH Durga Temple, Fairfax Station, VA Hindu Jain Temple, Pittsburgh, PA

Sri Venkateshwara Temple, Pittsburgh, PA Hindu Temple of Central Indiana, Indianapolis, IN

Hindu Temple of South Carolina, Columbia, SC Hindu Temple of Toledo, Toledo, OH Sri Saibaba Society of Ohio, Columbus, OH M A N D I R V A N I

HMEC Souvenir Issue Number VI (2011) Vikram Samvat 2068

HINDU MANDIR EXECUTIVES’ CONFERENCE September 23-25, 2011 Hyatt Regency Hotel, Columbus, Ohio

Editorial Board

Dr. Surendra Nath Pandey – Chief Editor Dr. Sharadanand Manu Bhatt Dr. Shive Chaturvedi Krishna Kirti Das Amit Mehta Ravi Joshi Dr. Umesh Shukla

HMEC Serving Mandirs of America

Vishwa Hindu Parishad of America, Inc. P.O.Box 611, Iselin, NJ 08830 http://www.vhp-america.org

Notes:

1. Th e views expressed in the articles included in Mandir Vani are those of the authors, and do not necessarily represent the views of the organizers of HMEC.

2. ‘Hindu’ and ‘Mandir’ in HMEC are used in the broader context and include all religious places and spiritual organizations of the philosophies that have originated in Bharat. Th us HMEC is for the executives of Sanatana Dharma Mandirs, Jain Derasars, Buddhists Mandirs, Sikh Gurudwaras and Spiritual Organizations. Table of Content

Table of Contents Editorial 1 Convention Program 2 Message From Jyotish Parekh 8 Message From the Convenor(s) 9 Message From Swami Dayanand Saraswati 10 Message From Swami Tejomayananda 11 Message From Shri Ramesh Bhai Oza 12 Message From Dr. Pranav Pandya 13 Message From the Governor of the State of Ohio, John R. Kasich 14 Message From the Member of Congress, Patrick J. Tiberi 15

Hindu Mandirs: Living Examples of Sanatana-Dharma - Stephen Knapp 16 God’s Grace :Columbia Mandir - Renu Gupta 18 Nine Eleven Distinguished - Ramnarain Sahdeo 20 Corruption and What Mandirs can do ---? - Swami Nikhilananand 22 Spiritual Insights into Hindu Festivals - Dr. M G Prasad 24 Hindu View of Environment - Dr. D.C Rao 26 Health Care Proxy and Living Will - Girish Mehta 28 Navratri: Frequently Asked Question - Satya Kalra 30 Mandirs: Center of Gravity for Hindu Dharma - Arvind Patel 32 Gita: Key to Success of Life - Manu Bhatt 34 Understanding, Living and Preserving Hindu Dharma - Bhavna Shinde Hurley 36 How to Give without Losing - Shekhar Vemparala 38 A Template for North American Mandir - Ravi Iyer 42

In MY Mother’s Hand: Ritual of Sari Tying - Priyanka Srinivasa 46 Sanatan Dharma Scholarship Essay Contest Report - Editor 48 Science is a verifi able truth -so is Sanatan Dharma - Anant Garg 49 A Scientifi c and Spiritual View at Deity Worship - Tejas N Dave 50

Accomplishments of VHPA 67 Membership form: VHPA 68 Affi liate Membership Form 70 List of Sponsors 71 List of Registered Organziations 72 HMEC Guiding Team 74 HMEC Milestones 75 VHPA :List of Offi cers 76 Addendum - Temple Supply Chaon Management - Raja Reddy 77 From the Editor’s desk

The organizers of the sixth annual Hindu Mandir Executives’ Conference have adopted the theme, “Sustaining Dharma through Mandirs” which is a true manifestation of the role of Mandirs. As the Hindu Diaspora’s primary source for maintaining their heritage through various rituals, spiritual enlightenment and exposure to the religious practices observed in the community, the Mandirs serve as the central location where Hindus can congregate and network. Mandirs, outside Bharat, have become not only a religious symbol, but also as cultural and educational centers. This helps in building bond with the community in addition to fulﬁ lling their spiritual needs, thereby sustaining Dharma. In all discussions and writings for HMEC, the terms ‘Hindu’ and ‘Mandir’ are used in much broader context and include all religions, places and spiritual organizations of the philosophies that have originated in Bharat.

Another reality that we must address is that almost one-third of all Hindus living outside Bharat marry someone who is not from a Hindu family. In order to expose, educate and build true appreciation for the Sanatan Dharma, the non-Hindu spouses will ﬁ nd no better source than the Mandir. Their visits to Mandirs and interaction with others in similar situation shall re-enforce their commitment to the marriage and strengthen the bond with their Hindu spouse by developing better understanding of Dharma and eventually embracing Hinduism. Hence, Mandirs help, not only in the sustenance of Dharma but also in its expansion.

We have included a number of articles in this edition of Mandir Vani on some of the topics addressed above, and topics to be addressed by the speakers at the conference. There are several articles on a variety of topics relevant to Mandir executives, managers, devotees, volunteers and well-wishers. We are delighted to start a new feature in Mandir Vani, “Youth Corner” in which we will publish articles from our youth group. The third annual Sanatan Dharma Scholarship Essay Contest has been very successful. The large number of articles submitted from High School and College students is a clear indication that our youth are becoming more involved with various aspects of Dharma. This program helps in enhancing their understanding of Sanatan Dharma because in the process of writing the article, they seek information and discuss the contents with their peers, parents, spiritual leaders and scholars. We are publishing the two articles that won ﬁ rst prize, one each in High School and College categories. The details about Sanatan Dharma Essay contest are included elsewhere in this publication. I am sure that the readers will enjoy articles in the Youth Corner.

May Sanatan Dharma guide our path!

Surendra Nath Pandey, Ph. D. Ph: (229) 883-1687 E-mail: [email protected]

Disclaimer Views expressed in Mandir Vani are those of authors and do not necessarily represent the views or policies of the organizers of HMEC. They are meant to generate awareness about the needs of Hindu society as viewed by the authors.

September 2011 Mandir Vani 1 Program Details

Sixth Annual Hindu Mandir Executives’ Conference Sept. 23-25, Columbus Ohio

Friday, 23 September 2011

Session/ Location Time Topic Speakers & Moderators Meal 6:00 PM Dinner Union B C & D Session 1 7:30 PM Inaugural Session Moderator - Samir Asthana Franklin B & C 1A Ekatmata Mantra, Bhavgeet Bhakti Mehta, Preya Dave 1B Deep Prajjwalan Houston, TX Mandir Execu- tives 1C Invocation Th rough Shlokas and Bhajan Ramakrishna Ji & Sharma Ji - Local Priests 1.1 Bhartiya Hindu Temple, Columbus Bishun Pandey 1.2 Hindu Temple of Greater Cincinnati Krutarth Jain 1.3 Hindu Temple of Toledo Ashok Salvi 1.4 Hindu Temple of Greater Dayton Satish Kathula & Amrit Dewan 1.5 Chinmaya Mission of Columbus Puran Lahoti 1.6 Overview of the HMEC Program Agenda Sant Gupta 1.7 Youth Presentation - Yogafy Tejas Dave 1.8 Sanskrit - Its Profound Impact on Our Culture; What is Varun Khanna Sanskriti? 1.9 What Must Temple Do - Youth Perspective Ravi Jaishankar 1.10 Alliance of Hindu Mandir Executives & Vedic Leaders in Neil Paterson America- A Maharishi U Initiative 1.11 Inaugural Address: New Awakening of Hinduism in the Pt. Roopnauth Sharma Americas 1.12 9:30PM Announcements & Closure SATURDAY, 24 September 2011 PRE-LUNCH PROGRAM Sadhana 6:00 AM Yoga, Meditation, Devotional Singing Franklin A “Experience Eternal Happiness Th ough Healing and Energiz- Satya Kalra ing of Chakras” Franklin D Yoga & Meditation Rajesh Kanumury Franklin B & C Bhajans - Devotional Singing Swami Nikhilanand 6:45 AM Ends Meal 7:00 AM Breakfast Union Session 2 7:45 AM Welcome Session Moderator - Keshav Deshpande Franklin B & C 2.1 Ekatmata Mantra & Bhavgeet Bhakti Mehta, Preya Dave

2 Mandir Vani September 2011 Session/Location Time Topic Speakers & Moderators 2.2 Deep Prajjwalan Host/co-host Temple Executives 2.3 Opening Remarks Shri Jyotish Parekh 2.4 S. V. Temple, Pittsburgh NB Krishnappa 2.5 Hindu-Jain Temple, Pittsburgh Mahendra Bhalakia 2.6 Hindu Temple of Central Indiana (HTCI) Kumar Dave 2.7 Keynote Addres: Temples - A Hall of Learning the Spirit of Sadhavi Chaitanya Worship Session 3 8:35 AM HMEC Update and Report on Selected Projects Moderator - Renu Gupta Franklin B & C

3.1 HMEC Update Umesh Shukla 3.2 Project Report: Vivah Samskar Book Deepak Kotwal 3.3 Project Report: Prayer Book for Hospitals Jaya Asthana & Shree Chandak 3.4 Project Report: Cornerstone - Hindu Temple Profi les Vindhya Adapa 3.5 Projects: Seva Diwas - National Blood Drive 9/11 Rahul Jindal, Mahesh Manglick and Dhawal Joshipura 3.6 HAVAN - Hindu American Vanaprasthi Network Vipin Kalia 3.7 Q & A All Stretch Break 9:45 AM Relaxation Session 4 10:00 AM Temple Management and Administration Moderator - Shashi K. Sane Franklin B & C 4.1 Transformation From C to C (Consumer to Contributor) Sekhar Vemparala 4.2 Ethics and Values of Hindu Mandirs Sharma Tadepalli 4.3 Strategic Planning and Tangible Metrics; Guidelines SOP Deepak Dixit 4.4 Checklist & Template for Compliance with Federal & State Ravi Iyer Regulations Q&A All Session 5 11:00 AM Hindu Temple - A Center for Learning Moderator - Bhakti Mehta Franklin B & C 5.1 14 Questions People Ask About Hinduism Sadasivanatha Palaniswami 5.2 Practice of Vedic tradition in the West - Role of Temples & Yegnasubramanian Srinivasa Maths 5.3 Molding Hindu Practices - Respecting Nature and Ecologi- Kusum Vyas cally & Enviornmentally Friendly 5.4 Small Steps - Big Impacts Keya Bhatt, Samir Asthana, Prerana Katti and Anshu Garg Q&A All Meal 12:00 Lunch Union B, C & D SATURDAY, 24 September 2011 POST-LUNCH PROGRAM PARALLEL TRACKS (6, 7, 8, 9 A & B) Session 6A 1:00 PM Outreach to the Local Community Moderator - Anand Gundu Franklin A 6A.1 Importance of Indian American Youth in US politics Tanay Tewani 6A.2 Seva – Proven Model of volunteers helping young and old Girish A. Mehta

September 2011 Mandir Vani 3 Program Details

Session/Location Time Topic Speakers & Moderators 6A.3 Basic Health Care Program Lalit Sethi 6A.4 Why Must Temple Reach Out to the Local Community and Kumud Sane How Q&A All Session 7A 1:00 PM Hindu Temple - Americas & ROW Moderator - Aditya Kashyap Franklin D 7A.1 Plight of Hindu and the Temples in ROW (Rest 0f the World) Utsav Chakrabarty 7A.2 Sustaining Hindu Dharma through Youth Education in Aus- Akila Ramarathinam tralia 7A.3 Bhutani Hindu Immigrants in the US Yogi Narayain Swami 7A.4 Hindu Perspectives in Developing Countries for Seva Divya Selvakumar 7A.5 9/11 Distinguished Ramnarine Sahadeo Q&A Session 8A 1:00 PM Hindu Community in the US - An Evolution Moderator - Alok Srivastava Union A 8A.1 Interpreting Growth of Hinduism in the US Constance A. Jones 8A.2 Hindu Heritage Endowment and Endowment Models for Sannyasin Senthilnathaswami Mandirs in General 8A.3 “Clinical Pastoral Chaplaincy: Creating a Pathway into this Rev. David E. Plummer Field of Service for Clergy who are within the Vedic Faith Community” 8A.4 A Model for Temples for Community Service Darshan Soni Q&A All Session 9A 1:00 PM Youth Session - Mera Mandir Mera Ghar Moderator - Preya Dave Union E Session 6B 2:00 PM Sharing Hindu Tradition and Culture Moderator - Chirayu Parikh Franklin A 6B.1 Temple as Centers of Art and Culture Naga Rajan 6B.2 Practicing the Sarva Dharma Principles with Basic Core Hu- Abilash Mungamuru man Value 6B.3 A Case Study - Gurukul Programs at Bharatiya Hindu temple Milind Mahale 6B.4 Staying Connected with Hinduism While Serving Commu- Mira Patel nity - Radhe Madhav Dham Teen Group Q&A All Session 7B 2:00 PM Educational Programs in Hinduism Moderator - Kaushik Joshi Franklin D 7B.1 Teaching Hinduism to Non-Hindus Dileep Th atte 7B.2 Proposal to Teach Hinduism - Various Levels Puran Lahoti 7B.3 Hindu Encyclopedia Atul Mashruwala 7B.4 A History of Hindu India for Schools Sannyasin Senthilnathaswami Q&A All Session 8B 2:00 PM Role of Mandirs in Protecting Hindu Dharma Moderator - Sneha Mehta Union A 8B.1 Dangers to the Integrity of India (Author of Breaking India) Rajiv Malhotra 8B.2 Academic Assault on Hindus and Hindu Dharma Basant K. Tariyal 8B.3 Existential Th reats to Hindus Gokul Kunnath Q&A All

4 Mandir Vani September 2011 Session/Location Time Topic Speakers & Moderators Session 9B 2:00 PM Youth Session - Bal-Vihar Network: What are the next steps? Moderator - Hirsh Shukla Union E Meal 3:00 PM Tea Union B C & D Group Photo I

Workshop Break Out Sessions (10A, 10B, 10C, 10D) Session 10A 4:00 PM Evolving Temple Operations & Services Moderator - N. S. Srinivasa Franklin B & C 10A.1 Medical Clinic in Temples Raj Tripathi 10A.2 Supply Chain Management Raja Reddy Venguti 10A.3 Youth Participation in Temple Management Payal Patel 10A.4 Sanskit Classes in Temples - Sanskrit Bharati Chandra Shekhar Parasa 10A.5 Kailash Journey - Inspiring and Adventurous and Spritiual Lina patel Experience Q&A All Session 10B 4:00 PM Preparing Priests for 21st Century Moderator - Abha Kataria Franklin D 10B.1 Proposal for a Priests’ Conference; Arranging for Priests’ Vis- Fred Stella its to Other Mandirs; Sabbatical - Exchange Program 10B.2 Hindu R-1 Worker / Occupation - Visa Issues Nikhil N. Joshi 10B.3 How can Hindu priests Become More Connected with To- SV Temple, Pittsburg day’s Hindu? 10B.4 Summer Training Program for Priests and Student Interns Pt. Ramakrishna Narayanam (English, Youth Teachers, Cultural Sensitivity) 10B.5 Spirituality in Confl ict Resolution Swami Parameshananda Q&A All Session 10C 4:00 PM Hindu Mandir: Living Symbols of Sanatana Dharma Moderator - Pt. Roop Sharma Franklin A 10C.1 Educational Programs in Hinduism. Abhinav Dwivedi 10C.2 Role of Mandir in Sustaining Hindu Dharma in America Bhavna Shinde 10C.3 Hindu Mandir - Living Symbiols of Sanatana Dharma Nandanandana Dasa (S Knapp) 10C.4 7 Steps to Enhance the Quality of Temples, Life and Help to Satya Kalra Sustain Ddharma 10C.5 Hindu Rituals - Make them Human Health & Enviornmental Jitendra Saxena Friendly Q&A Session 10D 4:00 PM Challenges for Marriage and Family: How Can Temples Help Moderator - Krishna Kirti Das Union A

10D.1 Challenges faced by Young Hindus in the West Ramesh Gosyne 10D.2 Inter-religious Marriages - Priests perspective Naveen Krishna Das 10D.3 Does being dharmic impact marriage? What can temples do? Dr. Anila Jajodia 10D.4 Aft er Marriage: What can happen to your culture, commit- Ravi Joshi ment, and kids? Q&A All 5:30 PM Workshops End

September 2011 Mandir Vani 5 Program Details

Session/Location Time Topic Speakers & Moderators Meal 6:15 PM Dinner Buff et Union A - E Evening Program 7:00 PM Cultural Program & Invited Speakers - Union A - E 6:00 PM General Assembly and Guest Admission GP.1 7:00 PM HMEC 11 Welcome Remarks GP.2 Welcome to Cultural Evening GP.3 OM Ganeshaya! - Th eme Dance Bharatiya Hindu Temple Columbus OH GP.4 Scholarship Award Tej Tanden GP.5 Apsarasa Nrityam - Kuchipudi Dance Sri Venkateswara Temple Pittsburgh PA GP.6 Keynote Address - A Special Discourse Swami Dayanand Ji GP.7 Host/Co-Host Temple Recognition GP.8 What Does HMEC Mean to me Youth GP.9 Dashavataram - Skit Hindu Temple of Toledo OH GP.10 Bhakti Songs for Gen X - Custom Chinmaya Mission Columbus OH GP.11 Vote of Th anks 9:15 PM Cultural Program End Sunday, 25 September 2011 Sadhana 6:00 AM Yoga, Meditation, Devotional Singing Franklin A “Experience Eternal Happiness Th ough Healing and Satya Kalra Energizing of Chakras” Franklin D Yoga & Meditation Rajesh Kanumury Franklin B & C Bhajans - Devotional Singing Swami Nikhilanand 6:45 AM Ends Meal 7:00 AM Breakfast Union B C & D Session 11 7:50 AM Seva & Health Moderator - Ravi Shetkar Franklin B & C Deep Prajjwalan, Bhavageet 11.A Hindu Temple of South Carolina Arunima Sinha 11.B Durga Temple of Virgina Srilekha Palle 11.C Sai Baba Temple Naresh Induri 11.1 Hindu Charities: Homeless Children in America Harish Kotecha 11.2 Support A Child Anil Srivastava & Ravi Shankar 11.3 Health Risks for Hindu Communities - Studies at Temple, Sudershan Pasupuleti Leading to Policy Development 11.4 Advantages of IRS Church Designation Sadasivanatha Palaniswami Q&A Session 12 9:00 AM Interfaith Discussion Moderator - Padma Kuppa Franklin B & C 12.1 Unity Church Rev. Tere Banks 12.2 Challenges & Success in Retaining Youth wihtin Our Faith in Rabbi Idit Jacques Today’s Multi-cultural Society 12.3 Spiritual Living Rev. Molly Cameron Q&A All Session 13 9:45 AM HMEC Strategy Going Forward Moderator - Surendra Pandey

6 Mandir Vani September 2011 Session/Location Time Topic Speakers & Moderators Franklin B & C 13.1 Steering Committee Roles and Responsibilities Mythili Bachu 13.2 2014 World Hindu Congress Pritika Sharma 13.3 Project Committees and Special Interest Groups Ravi Kunduru 13.4 Regional HMEC Conferences - A natural Evolution Navin Kadakia 13.5 Summary of Youth Workshops and Activities from the con- Shivam Dave ference 13.6 Resolutions & Next Steps Sanjay Mehta Session 14 11:00 AM Closure Moderator - Hirsh Shukla Franklin B & C 14.1 Vote of Th anks Raj Tripathi 14.2 2011 HMEC Hosts’ Acceptance 14.3 Parting Th oughts - Blessings Swami Nikhilanand 14.4 Q & A and FEED BACK FORM ALL 14.5 Prarthana Youth

Group Photo II Meal 12:00 PM Lunch Union B C & D 1:00 PM Conference Ends

Sri Siva Vishnu Temple

With Compliments for HMEC-2011

Sri Siva Vishnu Temple 6905 Cipriano Road, Lanham MD-20706 Phone: (301) 552 3335

September 2011 Mandir Vani 7 Section Name

Vishwa Hindu Parishad of America Inc. (World Hindu Council of America) President’s address: 37 Kimberly Rd, West Hartford, CT 06107 Tel.: 860-521-2173 Email: [email protected] Website: www.vhp-america.org

It is with great pleasure, I welcome you to the Hindu Mandir Executives’ Conference (HMEC) 2011. This is the 6th HMEC and every year I look forward to meet large number of Mandir Executives at one location.

In the last HMEC in Houston, based on the guidance of Pujya Swami Dayanand Saraswati, we had formed a steering committee with representatives from various Temples. Additionally, a resolution was passed urging all Mandirs to seek guidance from this committee for conﬂ ict resolutions. This will be a wiser approach than going to the governmental agencies for resolving the differences amongst the Hindu community. At the same time it behooves on part of the Steering committee to earn respect from the Hindu community.

The Hindu Samskar book committee had published the “Antyesthi” (ﬁ nal rites) book earlier. This year they are unveiling “Vivah Sanskar” book. We should make extensive use of these publications to provide appropriate and timely guidance to Hindus in North America as well as other countries. At the same time, we urge this committee to continue publications on other samskars.

The message from all of you, the accomplished Hindu leaders, is loud and clear – increasing the participation of second generation Hindu youths in Mandir activities must be given the highest priority. Youths are the future caretakers of Mandirs and the preservers of Hindu Heritage. I am happy to report that under the aegis of HMEC, Coalition of Hindu Youth (CHY) has been formed. They have made a wonderful beginning with great vigor and enthusiasm. We need to connect youths from various Mandirs across USA, therefore all Mandirs should encourage and welcome their activities.

This year HMEC 2011 is graciously hosted by Bharatiya Hindu Temple, Columbus, OH. Additionally the Columbus Ohio area has demonstrated great unity with 10 co-host Temples making the total number hosts at 11, an auspicious number for the divine cause. The ten co-host temples are; Chinmaya Mission, Columbus, OH, Cincinnati Hindu Temple, Cincinnati, OH, Dayton Hindu Temple, Beavercreek, OH, Durga Temple, Fairfax Station, VA, Hindu Jain Temple, Pittsburgh, PA, Hindu Temple of Central Indiana, Indianapolis, IN, Hindu Temple of South Carolina, Columbia, SC, Hindu Temple of Toledo, Toledo, OH, Sri Saibaba Temple society of Ohio, Columbus, OH and Sri Venkateswara, Temple, Pittsburgh, PA. We sincerely thank all of them for being wonderful hosts and being a nimitta for a divine cause.

Jyotish Parekh, President VHP of America.

8 Mandir Vani September 2011 HINDU MANDIR EXECUTIVES’ CONFERENCE (HMEC) - 2011 SEPTEMBER 23, 24 & 25, 2011 CONVENER’S MESSAGE

Namaskar.

Welcome to Columbus, Ohio.

It is our pleasure to welcome Host / Co-Host Mandirs, Delegates, Speakers and Special guests to the 6th HMEC (HMEC 2011). Since Columbus, OH was chosen as the host location, expectations on every activity for the conference were raised from the beginning.

Turning the concept of HMEC into a conference by a group of visionaries from VHPA was the ﬁ rst and the most important step that happened to all of us in North America. Several questions and challenges were in front of us but with the grace of Ishvar HMEC has been successful and growing every year.

With a record number of youth actively participating and managing many activities of HMEC 2011, this conference has turned out to be the next generation HMEC. A uniquely exciting achievement of this years’ conference is that for the ﬁ rst time in the history of HMEC we have 12 mandirs from 5 states as Host / Co- Host for HMEC 2011. This represents a 100% growth compared to HMEC 2010.

HMEC’s success and growth was only possible with the support and enthusiasm of the Host/Co-Host mandirs, organizing committee, delegates and our special guests.

Today, HMEC has become one united voice of all Hindus of North America. Despite the challenges we face in organizing HMEC 11 co-host mandirs conference, it has been a pleasure to see representatives from Hindu mandirs/organizations participate in HMEC to discuss and ﬁ nd solutions to our problems collectively. We believe that HMEC and its projects will have a signiﬁ cant impact on Hindus and Hindu Organizations in North America for the future generations. HMEC will be the instrument for writing the bright future of Hindus in this land.

Our special thanks to all the Youth Volunteers, Dr. Raj Tripathi, Chairman, Bharatiya Hindu Mandir, and the HMEC steering committee members for supporting and guiding the HMEC 2011 planning and outreach successfully.

It has been very enjoyable experience to work together. We wish you all a memorable experience in the conference and take home with you valuable suggestions, ideas which can be applied in your mandir. Kindly don’t hesitate to approach any of HMEC volunteer for assistance.

Yours truly,

Umesh Shukla Ravi Kunduru Renu Gupta Umesh Shukla, Ph.D. Ravi Kunduru Renu Gupta Convener Co-convener Co-convener [email protected] [email protected] [email protected] 908-240-7720 614-404-2400 248-320-7281

September 2011 Mandir Vani 9 Message

A message

I am very pleased to know that the Sixth Hindu Mandir Executives Conference will be meeting in Columbus, Ohio. I commend the Columbus temples for coming forward to host the conference.

This is a very important time. Bharat is going through a difﬁ cult period in its history. The issues may be transformational for the Hindu culture and traditions. The Temple Executives may provide ground plan to the national leadership for this transformation. Therefore I re- quest all of you to have session for this topic.

I look forward to my participation in this important meet.

Saturday, August 27, 2011

10 Mandir Vani September 2011 September 2011 Mandir Vani 11 Message

12 Mandir Vani September 2011 M E S S A G E

I am truly delighted to know that as many as ten temples from Ohio region harmonize to sponsor the upcoming Sixth HMEC conference 2011.

I am writing this letter to extend my wishes and gratitude to all members of the organising committee. I felt pretty honoured to be invited. As all of you must aware that Gayatri Pariwar is planning for celebrating the Birth Centenary of Acharya Shriram Sharma (1911-2011), the founder of All World Gayatri Pariwar - AWGP. A Visionary, Seer, Sage, Yug Rishi, who has heralded the arrival of Satyug and had the vision to re-establish the glory of eternal soul of India through social, ethical and intellectual revolutions and by means of Thought Transformation. Nodoubt, this auspicious event will be a once in a lifetime spiritual experience for all who are going to participate in this Divine Congregation during November 6th to 10th, 2011 at Haridwar, India. I would like to extend cordial invitation to all of you to attend the same. You may contact [email protected] for details.

In this great moment of change, temples, social-spiritual organizations will have to start dropping their barriers and work together to become a cohesive force for positive change. Acharya ji through his lucid writings had invited the intellectuals, youths and awakened souls to come forward to join hands in the transformational change. Let us work with integrity and succeed in this direction.

In recent future, where India, the country of the Vedic Rishis, the torchbearer of the divine culture, is going to lead the world, will be referred as “Jagadguru”. In addition to the major concerns i.e., economic crisis, environmental issues, the rising hazard of natural calamities because of disruption of the harmony of the ecosystem, India is also going to guide the spiritual progress of the world. In this direction, Temples will have to become the lighthouse of our sanskriti/culture. Therefore, HMEC’s firm efforts to establish a network among temple executives, and the initiative of “Seva Diwas” for all temples are admirable. Hope, this initiative should be able to elicit more youths for this noble cause and channalise youth potentials for self and societal development. Apart from hundreds of reformative, educative and reconstructive programs for the welfare of the masses AWGP has been motivating and enabling people elevate their inner strength and inculcate virtuous tendencies by Gayatri Sadhana.

To mark the Birth Centenary of our Revered Gurudev in 2011 two mass campaigns “Gayatri Mantra Lekhan abhiyan” with participation of about 24 million sadhaks across the globe. Secondly we pledged to plant 10 million trees. We trade this opportunity with our benevolent services to protect our mother earth. Our Dev Sanskrity University, Haridwar, is organising a series of international conferences jointly with ICCSUS: “Nourishing the Balance of the Universe” and WAVES: “Veda and Thought Revolution” and International Festival on Yog, Culture and Spirituality: www.dsvv.ac.in

My best wishes and blessing for the success of the HMEC 2011 conference. Sincerely,

(Dr. Pranav Pandya)

September 2011 Mandir Vani 13 Message

14 Mandir Vani September 2011 September 2011 Mandir Vani 15 Articles

HINDU MANDIRS: LIVING EXAMPLES OF SANATANA-DHARMA

Stephen Knapp (Sri Nandanandana Dasa)

Practically speaking, when it comes to showing how Hindu or Vedic Mandirs are living examples of Sanatana-dharma, we can take any aspect of the Vedic tradition and show how it is still a living part of the Vedic path. In other words, whatever we take, it is just as meaningful and relevant today as it was centuries ago. It is just as useful for our spiritual development and upliftment as it was during the ancient times. People still use it as guidelines by which they set their lives. Thus, it is still alive, still living, which means it still enlivens and enthuses us. It can still provide the fulﬁ llment in life for which we are looking.

Let us ﬁ rst take the philosophy, which primarily rests in the Vedic shastra, the ancient texts. The most famous, of course, is the Bhagavad-gita, the instructions of Lord Krishna. This is an ancient text on a host of topics contained within, but even now I have seen how corporate people are using these instructions as the basis of teaching management principles to be used by workers in the ﬁ eld. They are seeing something in this text that sometimes even Hindus may no longer recognizing, which is that it is still as important today in a most practical sense as it ever was.

Now let’s take the rituals in the temple. Naturally, they are for utilizing our senses in activities that help purify or spiritualize our mind and consciousness in the process that helps us get closer to God. That is the goal of yoga and meditation, and how the temple rituals are outward forms of meditation to link the jivatma with the paramatma, or the person with the Supreme, to put it simply. Take for example the simple act of offering the coconut, which many of us are familiar with. The shell of the coconut represents our offering of our body to the Deity. The inner white fruit of the coconut represents the offering of our mind and consciousness, while the coconut juice represents the offering of our soul to God. In this way, we are offering everything, our whole being to God. Then the priest takes the coconut and offers it to the Deity, or even takes it and breaks it open. Once it is offered, the priest then gives it back to us in the form of prasada. This represents a complete circle of reciprocation, ﬁ rst offering ourselves to God and then receiving the blessings from God as prasada. It is a simple act, but holds deep signiﬁ cance, as much now as it did hundreds of years ago.

Even the act of seeing the Deity, or darshan, is not simply a matter of viewing the Deity in the temple, but to one who is spiritually advanced it is a matter of seeing the Deity and being seen by the Deity. Again, it becomes a complete process of giving and receiving. It is experiencing the Deity and entering into a personal, reciprocal exchange with the Supreme in the form of the Deity. At that stage, you may view the Deity, but the Deity also gazes at you, and then there is a spiritual exchange wherein the Deity begins to reveal His personality to you. For those who have experienced such an exchange with the Supreme or His Deity, at this stage the worship of the Supreme Being in the Deity moves up to a whole different level, with no limits as to the spiritual love that can be shared between the devotee and the Deity.

Let’s take another example, such as Vedic art. Vedic art is another ancient development that still holds much appreciation in modern times. Art in the Vedic tradition was never a mere representation of an artist’s imagination. It was always a vehicle to convey higher truths and principles, levels of reality that exist beyond our sense perception. It was always used to bring us to a higher purpose of existence and awareness. In this way, it was always sacred and beheld the sacred. Still today it is used to allow others to enter into a transcendental experience. It may also present the devotional objects of our meditation.

Vedic paintings or symbols are unique in that they can deliver the same spiritual energy, vibration and insight that it represents. In other words, through the meditation and devotional mood of the artist, the art becomes a manifestation of the higher reality. This is also why there is much training that goes into being such an artist. In this way, the painting or symbol becomes the doorway to the spiritual essence contained within. They are like windows into the spiritual world. Through that window we can have the experience of darshan of the Divine or divinities, God or His associates, or whatever is represented in the painting.

Now let us take a brief look at Indian dance. Indian dance is of a wide variety, but many forms are used and taught in the Mandirs till today. As with art, dance in India was not merely an expression of an artist’s emotional mindset

16 Mandir Vani September 2011 or imagination, but was meant to be an interpretation or conveyance of higher spiritual principles or pastimes of the Divine. In fact, in the Vedic pantheon Shiva is known as Nataraja, the king of dancers. Shiva’s dance was also not without a more signiﬁ cant purpose. His dance was based on the rhythm of cosmic energy that pervades the universe, and the destruction of the illusory energy by which all souls are given the opportunity for release from the illusion to attain liberation, moksha.

In this way, traditional Indian dance is highly spiritual and often accompanies important religious rituals and holy days and festivals. Vedic dance goes back to prehistoric times. Bharata Muni wrote his Natya Shastra, science of drama and dance, over 2000 years ago. In it he explains that it was Lord Brahma, the secondary engineer of the universal creation, who brought dance (natya) and drama to the people of Earth millions of years ago, shortly after the Earth was created. Many temples, especially in South India, were known for maintaining large groups of dancers that performed at festivals and religious functions.

When the dance is performed according to the spiritual standards, which some view as similar to the practice of yoga, even the dancers can invoke a high degree of spirituality in their own consciousness and bring unity between their inner selves and God. Then the transcendental atmosphere can manifest and draw the Divine to appear in the performers on stage. Thus, the environment becomes transformed and the audience may also experience darshan of the Divine and experience an inspiring upliftment in their own consciousness. In this way, the dance is divine beauty in motion. Or it is a way of invoking the spiritual dimension into our midst. Few other forms of dance attempt to do this.

The special signiﬁ cance of the Mandirs is that they were the containers, the preservers of all of these aspects of Vedic culture. They were the holders of the transformed atmosphere and environment that brings us closer to God. They preserved and also taught the knowledge of transcendence in all of these avenues of self-discovery, and were thus the center of the culture in every town and village, which is what they are still today if we manage and utilize them properly. They supported the Vedic arts and the devotee artists who seriously trained in them, and used them in festivals and for the enlivenment of the people, and to convey the spiritual principles held within the deep philosophy of the Vedic texts. The Mandirs also supported the priests, often from young boys, and trained them to chant the shlokas properly, and to learn the meaning and how to perform the rituals correctly. This is the importance of the temples that continues to this day, and is also the signiﬁ cance of what we must do in the way we establish and manage our temples. This is how the Mandirs remain the highest forms of living examples of the eternal path of Sanatana-dharma.

About the author: Stephen Knapp grew up in a Christian family, during which time he seriously studied the Bible to understand its teachings. In his late teenage years, however, he sought answers to questions not easily explained in Christian theology. So, he began to search through other religions and philosophies from around the world and started to ﬁ nd the answers for which he was looking. After his ﬁ rst reading of the Bhagavad-gita, the classic summary of Vedic philosophy known as The Song of God, he felt he had found the last piece of the puzzle he had been putting together through all of his research. This increased his understanding of everything else he had been studying. Therefore, he continued to research all of the major Vedic texts of India to gain a better understanding of the Vedic science. He continued his study of Vedic knowledge and spiritual practice under the guidance of a spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Through this process he was given the spiritual name of Sri Nandanandana Dasa and became initiated into the genuine and authorized spiritual line of the Brahma-Madhava-Gaudiya sampradaya. Information about his publications may be found at: www.stephen-knapp.com. E-mail: [email protected] Phone: 313-331-3190

September 2011 Mandir Vani 17 Articles GOD’S GRACE: STORY OF COLUMBIA SC MANDIR Renu Gupta In every country, land, and island or in remote places, wherever Hindus go they build Mandir, a place of worship. Hindus spread spirituality, strong family traditions, education, peace and great Sanskar in their adopted land. The fragrance of Agnihotra, light of the worshipping lamps and the sound of Omkar adds to the purity of the nation. The Hindu population in USA, which nearly two millions, is increasing every day. State of South Carolina is situated on the eastern shores of USA. Columbia, the capital of the state, is home to about fi ve hundred Hindus. This part of the country is often referred to as the Bible belt consisting of white Southern Baptist Christians known to be among the most conservative of all Christians. Hence, it is a hard struggle for Hindus to establish themselves in this town. The Mandir at Columbia which is called “Hindu temple and Cultural center of South Carolina” was built 25 years ago. The founders of the Mandir wanted to purchase a land behind the Mandir to expand. This land was owned by a reputed and powerful lawyer and a city councilman. He has been a conservative Christian and had inherent hatred towards Hindus. He never liked the idea of Hindus building the temple near his land. He tried to interrupt the construction of the Mandir by taking Hindu community to the courts several times, claiming that the main entrance of the Mandir is built in the wrong direction. When Mandir executives wanted to get the permit to construct a wide road instead of pavement, he was the only person in the neighborhood who opposed it. He also wanted to build a truck stop in his land to make Hindu Mandir almost impossible to operate. Senior members of the Columbia’s Hindu community, Dr. Kaushal Sinha and Mrs. Arunima Sinha were trying to communicate with the lawyer to purchase the land from him, but he made it very clear that he will not sell the land to the Hindu Mandir. Dr. Sinha tried to seek help from the congressman of Columbia and many local infl uential citizens of the state but to no avail. When all efforts failed, the idea of the Mandir’s expansion plan was left to God’s will. After almost 25 years later- in the year 2009- all of a sudden the lawyer called Dr. Sinha and invited him for a lunch. This news brought a lot of surprise and excitement in the Hindu community although some people were suspicious of the lawyer’s intentions. Anyway, next day Dr. Sinha went to meet the lawyer, who took him to the Indian restaurant. After the lunch he informed Dr. Sinha that he is willing to sell the land to the Hindu Mandir at any cost. Not only that, he would also help in fi nalizing the deal and completing the paperwork. Dr. Sinha was amazed at this offer since he had never dreamed of this ever happening. After some moments he asked the reason of this generosity and his change of heart. The reason given by the lawyer was nothing but God’s Devine plan. He told his story. About one year back, he had serious heart attack. He went to New York for the treatment where he received a heart transplant. The doctor who operated on him was an Indian (Hindu) and so was the support staff. During the treatment, operation and recovery time, the lawyer realized that the doctor never asked him about his religion or faith. He treated him without any prejudice. On the other hand, he himself has been very mean and prejudiced with the Mandir executives just because they are of different faith. Just because of his fanatic attitude he had refused to sell the land to the Hindu community. Today a Hindu doctor has given him the great gift of life. The entire Hindu community of Columbia is soaked with the blessings of the Almighty. Now the Mandir can expand to meet their increasing needs. Dr. Sinha tried to fi nd out the name of the hospital and the Indian physician who treated him, but the lawyer declined to name saying it was not necessary.

About the author: Mrs. Renu Gupta is an active member of VHPA, Ekal USA and International Hindi Association. She is the Co-convener of HMEC 2011. She has published several Hindi books of poetry, short stories and ﬁ ction. She lives in West Chester, OH with her husband Arun, and is involved in family business. They have two sons, Nishkam who is a practicing lawyer and Vedant, a physician. She may be contacted at: [email protected]

18 Mandir Vani September 2011 BEST WISHES TO 6th Annual Hindu Mandir Executives' Conference FROM PRESIDENT AND BOARD MEMBERS OF INDIANA STATE UNIVERSITY AT

Th e mission of the Center for the Study of Health, Religion, and Spirituality is to promote conversation and scholarship regarding the interrelationships between religion, spirituality, values, ethics, meaning making, and physical and emotional health and well being. Th e Center is dedicated to a holistic, inclusive approach, valuing mutual contributions of science and religion/spirituality to understanding human health and wellness.

September 2011 Mandir Vani 19 Articles NINE ELEVEN DISTINGUISHED Ramnarine Sahadeo Many of us who sat in our living rooms and watched in disbelief as the events of September 11, 2001 unfolded were left with the belief that mankind will forever be involved in internecine conﬂ ict. Mention nine-eleven today and our thoughts rush to the image of the twin towers in New York crumbling and taking with them the lives of thousands of innocent people from various religions, races and nationalities. The world has not been the same since that infamous date in 2001. However, lest we associate nine-eleven with division, hate, destruction, and cowardice, we should be reminded of similar dates in history which are famous examples of unity, love, hope, and courage. Yes, we must ﬁ ght injustice wherever it occurs but we can do so by peaceful means without destruction of property and loss of precious lives.

This article hopes to distinguish 2001 from two other nine-elevens in the hope that mankind will not permanently associate it with, and remember only the destruction. I am sure that further research will disclose more evidence of goodness on that same date but this article will restrict itself to the philosophy and practice that originated from the culture that will forever be known as the Empire of the Spirit, the Vedic Saraswati Civilization. Photo: Swami Vivekananda at Parliament of Religions, Chicago (1893) Peculiarly enough the fi rst event also took place on American soil and also had a lasting impact on mankind. On September 11, 1893 North America was fi rst introduced to the unifying potential of the universal message of Bhagwad-Gita. It was on that day that the dynamic Swami Vivekananda fi rst addressed The Parliament of Religions in Chicago and planted the seeds of a philosophy of love, peace and unity, desired by the vast majority of mankind. The delegates gave standing ovation when he addressed them as “Sisters and Brothers of America.” “It fi lls my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.” “The present convention, which is one of the most august assemblies ever held, is itself a vindication, a declaration to the world, of the wonderful doctrine preached in the Gita: Whosoever comes to Me, through whatsoever form, I reach him; All men struggling through paths which in the end lead to Me.

Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have ﬁ lled the earth with violence, drenched it often with human blood, destroyed civilizations, and caused whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time has come; and I fervently hope, that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.”

Although the 2001 nine-eleven and the events thereafter demonstrate that we have not seen the death-knell envisioned by this eloquent, spiritual icon but this does not mean that the philosophy he espoused has lost its relevance. Mankind still has to learn and practice it. The universal teachings are now all over the globe, and remain a potent force in most nations and cultures.

Today the landscape of most major cities in Canada, USA, and Europe are dotted with numerous awe inspiring Hindu temples which will hopefully help in spreading the message of love and peace. However, there is great concern that materialism, ignorance, short sightedness and the thirst for immediate gratiﬁ cation may cause many to depart from the

20 Mandir Vani September 2011 wisdom and spiritual values that are the very foundation of the Vedic Saraswati civilization.

Another nine eleven worth repeating took place in South Africa that also originated from the philosophy of non-violence repeatedly expounded in the Gita; and this event still gives greater hope to people all over the globe. On September 11, 1906 (a nine-eleven of peaceful protest) Gandhi adopted the ﬁ rst mass protest meeting involving the concept of Satyagraha to oppose the passage of the law compelling registration of the colony’s Indian population. The next 7 years of struggle resulted in all forms of non-violent protests, and eventually the public outcry over the harsh treatment of the peaceful protestors caused General Jan Christian Smuts to compromise with Gandhi. As the concept of Satyagraha matured it became more and more reﬁ ned and was the main weapon in the struggle for Indian Independence.

Photo: Gandhi with his secretary, Miss Schlesin, and his colleague Mr. Polak in front of his office in Johannesburg (1905) Injustice is not new to the world and too many fi nd justifi cation for it as it benefi ts one group over others. However, as Mahatma Gandhi stated ‘Truth and Justice” will in the end replace all the despots and dictators but not by methods of mass destruction, but rather by peaceful disobedience and non-cooperation with evil to bring about lasting results.

Hopefully Gita will continue to guide posterity as it served our ancestors thus fulﬁ lling the dreams of men like Chakravarti Rajagopalachari, associate and conscience keeper of the Mahatma. He opined that a liberal education means an attainment of a sound knowledge of the great religious philosophy for which India is famous throughout the civilized world. The Bhagavad-Gita is the core of that knowledge. Albert Einstein said about Gandhi that the generations to come will hardly believe that one of ﬂ esh and blood actually walked on this earth. That time is already upon us and therefore we must revisit his spirit, his teachings “my life is my message” and distribute throughout the globe the source of his inspiration, The Bhagavad-Gita.

The duty now falls to us, the temples, the scholars, parents and priests to share this knowledge with all mankind unless we wish to leave them with the haunting image of the deadly ﬁ re that engulfed the twin towers and an abundance of rights and privileges once enjoyed by most civilized nations. If we do not act we would be failing in our duty for it is we, who advocate the principle Vasudhaiv Kutumbakam (The World is One Family).

About the author: Ramnarine Sahadeo, a resident of Brampton, Ontario, Canada, is a lawyer with practices in family, criminal and immigration laws. He is a founding member and President of Sanatan Dharma Educational Foundation of Canada (http://www.dharmaeducation.info ) which, in cooperation with HMEC, initiated the project: A GITA FOR EACH HOME. Contact information: [email protected] 905-671-9233

Editor’s note: This article is a part of the preface to an upcoming book: “Mohandas K. Gandhi, thoughts, words, deeds and his source of inspiration The Bhagavad Gita”

September 2011 Mandir Vani 21 Articles CORRUPTION: WHAT MANDIRS IN AMERICA CAN DO ABOUT IT Swami Nikhilanand

There is a common question in people’s minds nowadays: when there are so many mandirs in India, and so many people practicing devotion to God, then why is corruption still so prevalent? Although it is true that corruption is also a problem in other countries of the world, including America, but I am focusing on India because of our perception that in India there is a mandir on every corner and in almost every home some form of devotion to God is practiced. Not only that, but India is also the motherland of Sanatan Dharm, the Vedas and other Hindu scriptures, as well as the land where avatar like Ram and Krishna took place, not to mention the appearance of thousands of revered Saints. With all of this positive religious inﬂ uence and millions of people practicing Hinduism, why is corruption still such a big problem? The prevalence of corruption raises this question in the minds of the followers of Sanatan Dharm and those who have faith in the teachings of our Hindu scriptures: why is the goodness of our religion not being reﬂ ected in the behavior of all those who follow it?

The reason behind this is very simple. All karm is performed with the mind. Although it is generally accepted that there are three kinds of karm: mansik (mental), vachik (verbal), and shareerik (physical); but the quality of all our actions is determined by the motivation of the mind. An action is judged to be good or bad based on the intent behind it, not merely on the face value of the words or physical action. For example, if a friend makes a fool out of you on April 1st, you feel happy that your friend remembered you on this day. In fact, if he didn’t play a trick on you, you would feel disappointed because your friend had forgotten you. But on Valentine’s Day you want to get ﬂ owers from your friend or some other gift from your friend expressing his affection for you. So you see the intent behind these two actions is the same: to make the other person feel appreciated. However, the actions are physically opposite: on one day you make a fool out of your friend, and on one day you give your friend ﬂ owers. Thus we see that it is not merely the physical action or the words which has value; it is the mental intention or motivation which is judged. In fact, even if we are not saying anything or doing anything physically, we are still performing karm every second, because our mind is always active (na hi kashchit...[Gita 3/5]) and every thought is counted as a karm. In other words, all karm is performed with the mind. Either it is performed with words plus the mind, or it is performed with our physical body plus the mind, or it is performed by the mind alone. In fact, if we are performing any karm with our words or our body but our mind is wandering somewhere else, then what is counted as karm? What we are thinking is counted as karm and our words and physical actions are empty doings with no value. So we see again that the performer of all our actions is the mind; and the voice, other senses and the body are only helpers.

This brings us to the topic of religion. We believe that if someone follows the teachings of Sanatan Dharm, then they should become a good person and that should be reﬂ ected in their behavior (kchipram bhavati dharmatma...[Gita 9/31]). If someone is worshiping God, then positive qualities such as honesty, generosity, compassion, etc. should begin to manifest in their character. But many times we see the opposite happening. We see it in our leaders, we see it in our neighbors and we see it in ourselves: we are practicing Hinduism, but all the negative qualities of our mind like greed, anger, jealousy, and hatred are not reducing and they still torment us and manifest in our behavior and interactions with others. Why is this so?

The quality of our thoughts reﬂ ects the purity of our mind. Our mind is the repository of all our good and bad actions from past uncountable lifetimes, thus it is impure due to the effect of our bad actions. This impurity shows in the quality of a person’s thoughts: the more impure the mind, the more anger, jealousy, hatred, etc. a person will have. So corruption is just one outward manifestation of a much larger inner problem: the impurity of the mind. In order to improve the quality of our behavior, we have to purify our mind.

How is the mind purifi ed? The mind can only be fully purifi ed by attaching it to God (dharmah satya dayo...|[Bhagwatam 11/14/22-23). It means that whatever devotion to God we do must be done from the mind. If we are performing physical formalities like puja, jap, path, visiting holy places, going to mandirs, observing fasts, etc., but our mind is not attached to God, then such religious formalities will not purify the mind. For the mind to be purifi ed, it must be attached to God. If someone is sitting quietly and remembering God, then their mind is being purifi ed. If someone is driving their car and remembering God, then their mind is being purifi ed. If someone is doing puja and remembering God, then their mind is being purifi ed. But if someone is doing puja and their mind is wandering in the world, then the puja will have no purifying effect on the mind. The mind cannot be purifi ed by the physical act of

22 Mandir Vani September 2011 doing puja, kirtan, etc. It can only be puriﬁ ed if we bring God into it by thinking of Him.

This is where most of us go wrong. We perform all the worshipping formalities at home and in the mandirs, but instead of attaching our mind to God, we keep it ﬁ rmly attached in the world and show some formalities to God. God cannot be fooled by physical actions. He is observing the activity of our mind, not the motion of our physical body, or what words we are saying. This is why Krishna says in the Gita to give our mind to Him (manmanabhav...|[Gita 18/65). This is a fundamental teaching of Hinduism which is at the heart of all our religious practices, yet it is something that almost everyone forgets.

Let’s return to our original question. Why is there so much corruption even though the majority of people practice devotion? The answer is that everybody is doing physical devotion to God but not attaching their mind to God. Thus, the mind is not puriﬁ ed. Thus, all the negativities of the mind remain. Thus, we see the impurity of the mind reﬂ ected in the person’s actions, such as corruption, since corruption is the natural outcome of an impure mind. So even though it looks on the outside like there are many people doing devotion to God, very few of them are actually worshipping God from their mind, and this is the main problem. Why don’t they worship God from their mind?

They don’t worship God from their mind because they are unaware of the basic philosophy reviewed above. Most think that physical formalities will produce some kind of “Divine” result, but it is not the case; we get the outcome of our mental attachment, not any formality. This wrong understanding which prevails amongst the people must be rectiﬁ ed if we want to help reduce things like corruption in the world. People have to be taught the correct philosophy, that it is the mind which must worship God, not just the body and senses. Then they will get the real beneﬁ t of our great religion.

How can mandirs help? Mandirs here in America can help through education. We must teach the correct philosophy and remove people’s confusions. When people understand about the proper form of devotion to God as explained in our Hindu scriptures (that it must be done from the mind) then people will practice accordingly, their mind will gradually purify, and things like corruption will reduce as a natural consequence of this puriﬁ cation of the mind.

About the Author: Swami Nikhilanand ji is a disciple of Jagadguru Shree Kripaluji Maharaj. His home is Radha Madhav Dham Ashram in Austin, Texas. He visits temples around America to teach the philosophy of Sanatan Dharm to students of all ages.

September 2011 Mandir Vani 23 Articles SPIRITUAL INSIGHTS INTO HINDU DEITIES, FESTIVALS AND RITUALS: GANESHA CHATURTHI

M.G. Prasad, Ph. D.

A Hindu festival is a celebration that integrates spiritual, philosophical, religious and cultural aspects of human life. The spiritual aspect is based on the basic human instincts of joy and happiness. The philosophical aspect is based on the principle that the good always wins in the constant struggle between the good and the evil. The victory of good is to be celebrated. The religious aspect deals with the particular rituals of that festival. The spiritual insights of the stories of the speciﬁ c manifestation of the God (Supreme Being) make the festival relevant to us. The cultural aspect deals with the customs, activities, food, dress, social interaction with family and friends etc. In the view of Sriranga Sadguru, a yogi- seer, “The planetary positions are favorable to spiritual development on these festivals and one should make use of these special timings”. Thus we see that festivals are not only a celebration and means for spiritual development but also an effective means to convey the values of life to future generations.

Ganesha Chaturthi is a very important festival celebrated by Hindus around the world. It occurs during August-September of the year (fourth day of Shukla Paksha of Bhadrapada month). The form of Ganesha is not an imagination but is a yogic vision (of the Supreme Being) by the sages. Ganesha also means the ruler of the various faculties especially the mind. Symbolically Ganesha’s form indicates several concepts for us to focus. He is located as energy form in the Mooladhara Chakra. The elephant face indicates the omniscient wisdom. The large ears refer to the all-pervading listening ability. The goad in right hand denotes the control of mind. The noose in left hand denotes His control over changing world. The sweet dish in His hand signifi es the fruits of the sincere hard work. The other hand signifi es the protection. The four- hands together denote the four-goals of human life namely dharma, artha, kama and moksha. The curved tusk when bent to right denotes the OM and when bent to left signifi es the blessings of spiritual and materialistic wealth. His large belly denotes that the faculties of the universe are embedded in Him. The snake as belt signifi es the Kundalini power of yoga. The rat signifi es the disturbing and leaky nature of mind. When Lord Ganesha is seated on the mind, it means that His grace fi rmly enables us to carry out the work successfully with the disciplined mind. Hence Lord Ganesha is worshipped before any work is begun so that no obstacles arise to deter the successful completion.

The story commonly associated with the festival is follows:

“The Goddess Parvati created a son out of her sweat. Then She made him to guard her chamber and told him not to allow anyone to enter. The obedient boy strictly followed the rule. Lord Shiva came to enter Goddess Parvati’s chamber. However the boy did not allow Lord Shiva and was very ﬁ rm in stopping Lord Shiva to enter. In spite of Lord Shiva’s intent, the boy did not yield. Lord Shiva became angry and chopped of the boy’s head. As soon as Goddess Parvati came to know of this, she was very upset and asked Lord Shiva to bring back Their son. Lord Shiva sent His subordinates to ﬁ nd a suitable head for the boy. They brought the head of a sleeping elephant facing north, and the head was put on the boy. Lord Shiva and Goddess Parvati blessed Their son who is now worshipped as Lord Ganesha (Lord of all faculties) and also Lord Vighnesha (God who removes all obstacles for the mind).

The spiritual interpretation of the story based on the vision of yoga is as follows:

Goddess Parvati represents Mother Nature. The ﬁ rst layer of Nature is Earth. The interpretation of Goddess Parvati creating Her son using Her sweat refers to Her creating with the ﬁ rst layer of Her body. The element of Earth refers to Mooladhara Chakra in which Lord Ganesha’s spiritual energy form is held (Ganesha Atharva Upanishat). Thus we see correspondence between Lord Ganesha, Mooladhaara Chakra and the element Earth. After the boy was created, Mother Parvati asked him not to allow anyone into Her chamber. However, this rule does not apply to Her husband Lord Shiva. Lord Shiva and Goddess Parvati are not only husband and wife but also are the father and mother of the universe and they are inseparable. When the boy becomes indifferent to this fact and does not allow Lord Shiva, Lord Shiva gives him a punishment by chopping of his head. However after learning from Parvati, Lord Shiva blesses His son with an elephant’s head to signify the omniscient wisdom. Then both Lord Shiva and Goddess Parvati bless Ganesha as the Lord of all faculties and mind. Thus, Lord Ganesha is to be worshipped before starting any work as His blessings will remove obstacles to our mind.

24 Mandir Vani September 2011 In addition, on the night of Ganesha Chaturthi, it is forbidden to see the moon. This is because as the story goes, the moon laughed at Ganesha when He fell off His rat. The interpretation of this is that Lord Ganesha is responsible for disciplining the mind. The moon signiﬁ es a wavering mind. On Ganesha Chaturthi one should meditate and focus the mind. Looking at the moon on the night of Ganesha Chaturthi, will signify wavering and a lack of focus.

Also in the celebration of Ganesha Chaturthi, the deity of Lord Ganesha is made of mud and is worshipped. Then in the evening, it is submerged in a lake or river. The spiritual insight is that the mud (earth) signiﬁ es the Mooladhara chakra and the when it is mixed with water, the energy is raised to a higher Manipoora Chakra. The physical form of the Lord is merged into the formless. Thus, we see that the physical form of the Lord Ganesha, the story and the celebration of Ganesha Chatruthi essentially deal with our mind and the ways of making our mind to take spiritual inner journey to reach the destination of God-realization. We know the utmost importance of our mind in life and living. Thus praying and worshipping Lord Ganesha with spiritual insight can only help us in reaching the goal.

References: 1. Festivals and Holy days of Bhaarata (in Kannada), Swami Sri Ranga Priya, Ashtanga Yoga Vijnana Mandiram (Branch), 625 4th Cross, Hanumanth Nagar, Bangalore, India (2006) (600 pages) 2. Amaravani (18 Volumes in Kannada), Lectures of Sriranga Sadguru, Ashtanga Yoga Vijnana Mandiram, 957 Seshadri Iyer Raod, Laxmipuram, Mysore, India (2004) 3. Multi-Faceted Vedic Hinduism, M.G. Prasad, ARSI, New York (2005)

About the author: Dr. M.G. Prasad is a spiritual disciple of yogi-seer Sriranga Sadguru of Ashtanga Yoga Vijnana Mandiram, Mysore, India. Dr. Prasad is a professor of Mechanical Engineering at Stevens Institute of Technology, Hoboken, New Jersey. He has written four books on Hinduism. He lectures on Hinduism at schools, colleges, temples and churches. www.taranga.us E-mail: [email protected]

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September 2011 Mandir Vani 25 Articles HOW WE RELATE TO THE ENVIRONMENT: A HINDU VIEW By Dr. D.C. Rao

The World View A core Hindu teaching is that the entire universe, without exception, is pervaded by the One Supreme Being. (Isha Upanishad 1) This is expressed in a poetic way in the Vedas: the universe emanated from the Divine Cosmic Person: the sun from His eyes, the moon from His mind, ﬁ re from His mouth, wind from His breath and so on. (Rig Veda X.90) The Vedas also speak of Divine manifestations in the most ordinary settings: As water, He dwells not only in the sacred rivers but also in little streams, puddles, ponds, lakes and wells; in the rain and in the clouds. (Yajur Veda 16.37,38 ) In short, since the Divine envelops and permeates every aspect of all that we experience, we should view every part of Nature as a celebration and manifestation of the Divine.

Applying this world view in our lives Our scriptures also instruct us on how to apply this lofty world view in our daily lives. It is our obligation to play our part in the grand cosmic drama. The Bhagavad Gita explains that we owe our existence to food, which is fed by rain, that in turn is the result of cosmic processes presided over by the Creator. Nature and humans have a relationship of mutuality and one who does not honor this relationship “lives life in vain.” (Bhagavad Gita verses 3.9-16) Nature serves humans; and equally, humans are servants of Nature, not its masters or stewards. Through Nature, the Divine Mother expresses Her love and compassion for all living beings. In return, humans are asked to enjoy the bounties of Nature in a responsible way. (Isha Upanishad 1) When our greed and self-indulgence disturb the ecological balance, we violate the clear teachings of our scriptures.

Ethical injunctions Respect for Nature is embedded in many of the fundamental values of Hinduism. (Inter Faith Conference, Values Supplement, pages 7,8) For example, Aparigraha (non-acquisitiveness) instructs us not to acquire possessions beyond our needs. Hindu philosophy teaches us that our happiness is to be found within ourselves rather than in external objects. Consumerism is contrary to this value because it sets us back on our spiritual journey while also greatly straining the environment. Another value with direct implications for the environment is Ahimsa (non-injury). Recognizing the presence of the divine in all beings, our scriptures require us to avoid injury to others, where “others” includes all beings. Thus, Hindu dietary laws prohibit eating beef and express a preference for a vegetarian diet. The ecological beneﬁ ts of a vegetarian diet are gaining wider recognition. At a social level, non-injury implies the avoidance of violence and war that threaten the destruction of our environment.

Nurturing the forces of Nature The message that humans and the forces of Nature have a relationship of mutuality is reinforced in our scriptures through stories and practices. One scriptural story is that of the noble king Prithu. (Srimad Bhagavatam Book 4, Chapter 18) When Prithu ascended the throne, a famine hobbled the land. The king was angry at Goddess Earth for withholding her produce and causing distress. She protested that she had been exploited for generations by his predecessors who had stolen her produce without returning to Earth what was her due. She pleaded with King Prithu to restore the respect due to her and to help her conserve rain water by landscaping the ground and creating water reservoirs. When Prithu agreed and offered to protect earth as his daughter, Goddess Earth again became proliﬁ c in her produce. Earth came to be known as Prithvi i.e. daughter of Prithu.

In another story, Lord Krishna eliminates the poisonous serpent Kaliya. (Srimad Bhagavatam Book 10,

26 Mandir Vani September 2011 Chapter 16) Near Krishna’s boyhood home, a pool of water was terribly polluted. Anyone who ventured near it and even the birds that ﬂ ew over the area were killed by the poisonous fumes. The source of the poison was a giant venomous snake that had made this pool his abode. Krishna subdued the snake, banished him to the ocean, and restored the pool of water to its original purity.

Hindus worship God in multiple manifestations and in each of these manifestations God is associated with an animal or bird. This indirectly teaches Hindus to view all other living beings as possessing divinity. Two of the most popularly worshipped forms are Lord Ganesha who has an elephant head and Lord Hanuman who has the form of a monkey. The cow is regarded as particularly sacred and the eagle, snake, bull, lion, mouse, peacock, dog, ﬁ sh, tortoise and owl are all associated with divinity. Fragrant ﬂ owers, coconuts and fruit form integral parts of ritual worship. Rituals in our life cycle involve sacred rivers, lakes and mountains.

Reverence for Fire is taught to show the interconnections between humans and the Divine. The very ﬁ rst mantra in the oldest Veda, the Rig Veda, invokes the blessings of Fire. With its inﬁ nite capacity to transform, Fire is seen as the “mouth” of the Divine, providing Divine guidance to humans and receiving the special offerings made by humans to propitiate Nature which Fire then transmits to the appropriate forces of the Divine. Our most important sacred vows, such as marriage, are witnessed by Fire.

Several simple prayers that we learn as children help us imbibe the message that the Divine is present everywhere: when we wake up we ask Mother Earth’s forgiveness before stepping on her; before eating we remember that eating is a part of the cosmic drama presided over by the Divine; when we bathe, we remember the sacred rivers; we are taught never to disrespect books by putting our feet on them; we remember God before starting a new activity. Hindu homes tend to be ﬁ lled with religious objects to remind us of God’s presence. We are encouraged to take God’s name at all times with or without reason! The personal names of most Hindus are derived from the many names of God or His qualities.

In short, our scriptures, our ethical injunctions, and the way we are brought up as Hindus emphasize that we humans are a part of the inﬁ nitely grand fabric of Nature. Humans and the natural environment are bound to each other in a mutual relationship where humans are required to nurture the forces of Nature even while enjoying its bounty. [1068 words]

About the author: Dr. D.C. Rao retired from the World Bank in 1995 to pursue an intensive education in his own spiritual tradition. He is a Trustee at the Chinmaya Mission, Washington D.C. and actively associated with the Himalayan International Institute of Yoga Science and Philosophy at Honesdale, Pa. He is a member of the Board and former President of the Inter Faith Conference of Metropolitan Washington, where he has contributed to work on Teaching About Religion for several years. He has degrees from the University of Mumbai, India, Cambridge University, U.K., and a Ph. D. in economics from the University of Pennsylvania, U.S.A. Contact information: Dr. D.C. RAO tel: 301.530.8961

Editor’s note: This article has been reproduced with permission from the InterFaith Conference, Washington DC. The article was written for IFC Supplement to be published this summer. The Supplement is an important part of IFC’s work to strengthen the teaching about religion in public, private and parochial high schools.

September 2011 Mandir Vani 27 Articles

Health Care Proxy and Living Will

What is it and why should we prepare it?

This article provides information on preparing a Health Care Proxy and Living Will. It outlines why it is necessary and provides practical advice on completing these forms without any cost and in the privacy of your own home.

Indian Circle for Caring (ICC), a non-proﬁ t volunteer (seva) organization, began the process of outlining its mission to helping its Indian community members during urgent and emergency situations such as illness, hospitalizations, family crisis, accidents, death and bereavement. After working with our community we discovered that most of us are very busy with our personal, family and professional responsibilities and we ignore some important issues related to our health care. This may have serious consequences that we may not realize until it is too late!!

A Health Care Proxy and Living Will (advance directive) is one of the most important health care decisions a person needs to make, but often a neglected issue. There are various reasons for this neglect, some of them are: a. Belief that preparation will require a lawyer and could cost hundreds of dollars

b. We are not ready to think about these real life vulnerabilities and associated impact.

c. In many cases, we don’t even know how to bring up this subject or conversation with others!

d. Assumptions that this is applicable and necessary ONLY for sick and/or older people

e. Concerns about legal language, complex decision making and jargon

f. Some of us procrastinate and postpone this topic, even though we may know of the beneﬁ ts!

Who needs to do it and when? Everyone over the age of 18, residing in the United States should prepare it. In fact, it is better to make personal choices and decisions when one is healthy and without the stress related to a sickness or hospitalization. You will make better and proper choices now.

What is a Health Care Proxy and Living Will? When a person is unable to express his or her choices regarding health care, a Health Care Proxy becomes your voice. This document holds your wishes for your personal health care choices before we lose the ability to make important decisions.

What health situations may trigger the use of proxy? Hospitals require this to be in place before surgical procedures and during hospital admissions. In addition, circumstances such as accidents, strokes and serious illnesses may render a person unable to speak or express their wishes. Any of this can happen at any age, and at any time. This is why we all need to prepare this important legal document now, otherwise it may very well be too late!!

What is a good resource or a solution? ICC evaluated a number of ways to play a part in providing a solution for this important issue. Upon review and various considerations, ICC began an initiative to inform, educate and empower our community in preparation of a Health Care Proxy and Living Will. A well designed, easy to use document called Five Wishes meets this important need. Over the past four years, ICC has distributed over 8,000 copies throughout the United States free of charge.

What is Five Wishes ®? Five Wishes provides an easy way to express your choices about:

1. Health Care Proxy- Authorizes the person(s) you want to make health care decisions for you when you can’t

2. Living Will, Advance Directive- Deciding on the medical treatment you want or don’t want

28 Mandir Vani September 2011 3. Comfort Statement- How comfortable you want to be: pain management, environment and other preferences

4. General Treatment- How you want people to treat you during your serious sickness

5. Share your Wishes and feelings - Describe what you want loved ones to know, asking for forgiveness, sharing sentiments and choices for funeral, cremation and disposition of remains.

The ﬁ rst two sections of Five Wishes are legally enforceable, they allow you to appoint to someone to make health care decisions for you and your personal choices for health care treatment you may or may not want. The next three sections, although not legally required, allows you to share your personal wishes where you express your emotional, religious/ spiritual, and other important choices. This allows your family, friends and loved ones to handle this difﬁ cult period better.

Is it a legally binding document for health care facilities and providers? Five Wishes is a legal document that is accepted in 42 states plus Washington, DC and useful in all fi fty states. Only eight states require specifi c language for the Proxy and Living Will. Online supplement would be provided for those states which require specifi c language for the Health Care Proxy and Living Will.

How well recognized and accepted is Five Wishes? “Aging with Dignity”, a nonproﬁ t organization has distributed over 12 million copies through various service organizations since 1997 and is widely recognized in media and by its users as a simple to use and effective guide.

Is it available in other languages? Yes, there are 26 bilingual versions available, examples includes: Gujarati, Hindi, Bengali and Urdu, among others.

How do I get copies for me and my family to prepare this important document? Follow these simple steps to prepare your legal document confi dentially and free! - Login to ICC web site (www.ouricc.org) and select the complementary copy button. - Upon registration, a copy of the Five Wishes is available for you in English or in any of the 26 alternate languages. - You may personalize your wishes online or print a copy to make your choices by hand. - Short videos are also available at each step for guidance and clarifi cations. - When fi nished print a copy and make it legal by signing it in front of two witnesses. This is your private and confi dential document. - Share the prepared document with your proxy, family members and health care providers. - For next the 30 days you can log back in and make changes, modifi cations and reprint copies. Directions and instructions are fully outlined in the document.

ICC is pleased to provide this valuable resource for you and your loved ones at no charge. ICC thanks the sponsors of Five Wishes ® enabling this resource for our community members.

About the author: Girish A. Mehta is a founder and Executive Director of Indian Circle for Caring USA Incorporated. ICC is a non-proﬁ t volunteer organization that provides support for Indian community members for emergency and urgent needs. Additionally, ICC undertakes various initiatives to help inform, educate and empower our community with health care proxies & living wills, health education, and guidance in health care matters.

September 2011 Mandir Vani 29 Articles

NAVRATRI: FREQUENTLY ASKED QUESTIONS Satya Kalra

What is Navratri (nvraiÇ )? Your questions on the 9- days of Goddess are answered here.

Q. What is Navratri (Nav Durga)? Navratri (Nav Durga) is a nine day festival of Hindus to honor the Mother Goddess. This celebration occurs twice a year: First one is in the spring, during March/April and the second one is in the fall, during September/October based on the lunar cycle (9.24.2011 to 10.04.2011). “Navratri is not just a time to celebrate and of joy but is to attain Everlasting happiness, Peace and Anandam(Bliss) through self-discipline, self- control, and sacriﬁ ce. It is 9 Days of Living in Mother Goddess Consciousness and Experiencing Her Grace. Love

Q. How do people celebrate the festival? Different types of pujas and ceremonies are performed by different communities on each of the nine days. Many people (Hindus) observe fasting; eating only fruits, vegetables and dairy products. They do speciﬁ c sadhana, prayers, practice celibacy and visit temples. Many temples,, as well as people in their homes, offer special prayer programs with singing and music throughout the night, called “Jagran”. On the ﬁ nal day, young girls up to age nine are worshipped as goddesses and given gifts as an offering of gratitude to mother goddess for her blessings. It is believed that at that age the girls have pure energy like mother goddess. In some parts of India, the idol of the Goddess Durga is immersed in the holy rivers on the 10th day (Dashehra).

Q. What is signiﬁ cance of Navratri (Nav Durga)? The festival signiﬁ es the nine glorious aspects of the Divine Mother and is celebrated for nine days, not only in India but in many parts of the world. Mother Goddess is also called Shakti, the energy of God. She is the energy of the Trinity, as the creative aspect of Lord Brahma, sustaining aspect of Lord Vishnu and destructive aspect of Lord Shiva are all encompassed within Her. The Divine Trinity of Goddesses Durga, Lakshmi and Saraswati together represent feminine energy that provides protection, love, prosperity and knowledge to all their devotees. Goddess Durga is known to remove evil, misery and pain from our lives. Goddess Lakshmi is the Goddess of Wealth and Goddess Saraswati is also known as the Goddess of Knowledge. Nav Durga is therefore a special time to worship and sing the glories of the Goddesses, and pray for good health, prosperity, purity of mind, love, peace and Anandam/bliss. As large numbers of people pray during this time, the collective energy becomes very powerful and it is said that the prayers offered are often heard by the Goddesses.

Q. Who is Durga Maa? “Durga Maa, the symbol of Pure Love, Pure Energy (Divine Shakti) and Light within (Jyoti) Durga Maa, the Supreme Goddess, is a symbol of Pure Love, Courage (Shakti), Light within and Bliss. She represents the power of the Supreme Being that preserves moral order and righteousness in the creation. The Sanskrit word Durga means fort or a place that is protected and thus diffi cult to reach. Durga, also called Divine Shakti, protects mankind from evil and misery by destroying evil forces such as selfi shness, jealousy, prejudice, hatred, anger, and ego. She is referred to as Universal Mother and the mother of Ganesh. Sometimes she is also referred to as Parvati, Lakshmi, and Saraswati because she is also an incarnation of Saraswati or Lakshmi. She is also known as Maha-mayi (Great, Terrifi c) because she is a composite goddess of different elements of many Gods and Goddesses. Durga Maa is depicted as a warrior woman with eight hands carrying weapons of almost all the Devas, assuming mudras, or symbolic hand gestures, and riding a lion or a tiger.

A tiger symbolizes unlimited power. Durga riding a tiger indicates that She possesses unlimited power and uses it to protect virtue and destroy evil. She is usually shown wearing a red sari. The color red symbolizes action and the red clothes signify that She is always busy destroying evil and protecting mankind from pain and suffering caused by evil forces. Thus, Goddess Durga symbolized the Divine forces (Positive Energy) that is used against the negative forces

30 Mandir Vani September 2011 of evil and wickedness. She represents pure energy (Positive), known as divine light or “Jyoti” is the embodiment of feminine and creative energy. (Divine Shakti)

Q. How Did Durga Maa Come Into Existence? Durga Maa was created by Lord Vishnu as a warrior Goddess to protect good people (devtas) for ﬁ ghting the demon, Mahishasur. According to the legend, since only a woman could kill the demon, the Lord bestowed energy upon Uma/ Parvati, the wife of Shiva, transforming her into the Goddess Durga. She was given blessings by the Lord in the form of weapons and emblems (mudras) in order to protect.

Q. Does Navratri (Nav Durga) have any spiritual signifi cance? Yes, Nav Durga (Navratri) has great spiritual signifi cance. It represents the three stages of an individual’s spiritual journey: Self-Purifi cation, Self-Transformation and Self-Realization. Self-Purifi cation (eradication of the negative tendencies of our minds and hearts): During the fi rst three days, the Goddess Mother is worshiped in her powerful, destructive and terrifying form of Kali/ Durga. People pray to Mother, asking Her to use Her destructive power to destroy all imperfections and faults and purify them enough to become a receptacle of her divine energy.

Self-Transformation: After Self-Puriﬁ cation, the next three days of Navaratri are devoted to worshipping the Goddess in Her prosperity-bestowing form as Mahalakshmi. Goddess Mahalakshmi does not merely bestow material prosperity, but also grants qualities which a sincere spiritual seeker requires, namely, calmness, peace, equanimity, compassion, and love. By worshipping and praying to Her, one starts developing positive attributes and experiences inner prosperity, peace and happiness.

Self-Knowledge: During the last three days, Goddess Saraswati is worshiped as the bestower of the true light of knowledge, wisdom and understanding. Once one is puriﬁ ed by Goddess Durga (vices being annihilated), transformed by Goddess Mahalakshmi by receiving the spiritual wealth of inner peace, calmness, compassion and love, then the devotee is ready to receive the true light of understanding. By worshipping and praying to Goddess Saraswati, the devotee is now blessed with true wisdom (Self-Knowledge).

Navaratri, therefore should not be just a time to celebrate Goddess Durga’s victory over the demons but should be the time to pray to Goddess Durga to remove our enemies/ vices within us, such as anger, selﬁ sh desires, greed, ego and undue attachments. We must pray to her to destroy our inner enemies/vices. Only then can we attain Self- puriﬁ cation, Self-transformation and Self-Knowledge -- Everlasting happiness, Peace and Anandam, “Sat Chit Ananda.”

Author: Satya Kalra Danville CA E-mail: [email protected] Path to Anandam ( www.pathtoanandam.org)

Editor’s note: In many regions of Bharat (India), Nepal and Bangladesh, the Navratri celebration precedes Vijay Dashmi (ivjy dzmI) also known as Dusshera or Dash-hara, which is celebrated on the tenth day in the Shukla Paksha of the month of Ashvin, (September or October). In most communities Ramlila is performed during the nine-day period of Navratri. Usually the performances are timed to culminate on the festival of Vijayadashmi day, that commemorates the victory of Lord Ram over demon king Ravana, when the actors are taken out in a procession through the city, leading up to a mela ground or town square, where the enactment of the fi nal battle takes place --killing of Ravana is depicted by setting to fi re a giant effi gy of Ravana. Shri Ram’s coronation or abhisheka at Ayodhya takes place, marking the culmination of festivities and restoration of Dharma. Before the start of the war, Shri Ram had performed “Chandi Homa” invoking the blessings of Goddess Durga, who blessed Shri Rama with secret knowledge of the way to kill Ravana; hence devotees worship Goddess Durga during the day and watch Ramlila at night re-enacting the life of Shri Ram. It is the largest festival in Nepal, and celebrated by Hindus as well as non-Hindu Nepalese. (In 2011, Vijay Dashmi falls on 6th October.)

September 2011 Mandir Vani 31 Articles MANDIRS: CENTER OF GRAVITY FOR HINDU DHARMA Arvind Patel

For more than 2.5 million Hindus in North America, the Mandirs have become integrated resource centers for performing rituals, pujas, satsangs, educational and cultural activities. Many large temples conduct seva projects, medical camps, yoga and meditation classes, programs for the youth (Balvihars and Summer Camps), programs for senior citizens, and networking with other Hindu organizations. Temple halls serve as excellent venue for weddings, baby showers and other sanskar activities. It is evident that in the last 30 years extremely dedicated leadership and the devotees have made many temples, not only ﬁ nancially strong, but also very vibrant centers touching lives of Hindus of all ages. Perhaps one-third of nearly 600 temples in North America may be classiﬁ ed as large temples where most of the above described activities are conducted. The remaining two-thirds may be considered medium or small temples in size with a potential for growth and expansion by attracting more devotees form the growing Hindu population in their vicinity.

To make Mandirs rich resource centers, we need to focus on three aspects: devotees, volunteers and leadership, and resources for spiritual guidance. As a skillful potter needs good quality clay, water and heat, at temples volunteers are the clay, the leaders are water to keep volunteers united, and the guidance by saints, gurus, and scriptures serves as the sunshine or heat.

For successful operation and service to the Hindu community, Mandirs need a group of dedicated volunteers who are resourceful and use rational approach to complete assigned tasks .Fortunately, there are many potential volunteers available in the community if determined effort is made to seek them. Quality of leadership is the second important aspect, since the leaders invite, facilitate and make available services of the volunteers and saints to serve the temple and its devotees.

Leaders must be resourceful, full of initiatives and possess good emotional intelligence quotient so that they could better understand the needs of temples and devotees, work with and guide volunteers, design appropriate programs and activities that could increase enthusiasm of devotees and increase their emotional attachment to the temple. Leaders should recognize and appreciate volunteers as well as offer challenging task that he/she should be allowed to execute with necessary adjustments without undue criticism by the leaders. Leaders should always ﬁ ll in for deﬁ ciencies and provide support to volunteers when needed. Greatness of leadership is not measured by how much control they exert on the volunteer force, but how many new leaders they produce from among the volunteer pool.

The leadership role may also include building and organizing cooperative activities among various Hindu sect groups with their own sect e.g. a Swaminarayan Temple may invite Vaishnav saints, Swadhyay group, and local satsang group, conduct H.S.S. Shakha, facilitate VHPA and HSC meetings, and invite HMEC leaders to brief about current events at Hindu organizations. Involving community business leaders thorough sponsorship programs strengthens management and ﬁ nances of the temple. Recognizing services of government ofﬁ cers at public functions helps to navigate through regulatory requirements.

The third important aspect is spiritual I.Q. of saints, speakers, kathakars and kirtankars. We are fortunate in this country that we can plan for satsangs by inviting the prominent spiritual leaders from India as well as from within North America. Expanding knowledge, spirituality and bhakti for devotees should always be an important mission for temple leaders.

HMEC is an excellent venue for interaction, exchange of ideas, broadening of our vision and expanding activities through networking. Increasing participation from the Youth group gives a strong hope that young leaders with boundless energy and enthusiasm will pick up the torch to shine the path of spirituality for Hindu society thus helping to sustain Dharma in North America.

About the author: The author has served Hindu organizations for the last four decades in the USA, often in a leadership role: conducting Sunday Schools, Youth Programs, developing Mandirs, VHPA, DPY, HMEC, KPCA, Sanskruti Parivar, etc. He may be contacted at: (NJ) Tel: 973 580 6925; Email: [email protected]

32 Mandir Vani September 2011 HINDU SOCIETY OF GREATER CINCINNATI 4920 Klatte Road, Cincinnati, OH 45244 (513) 528 3714 www.cincinnatitemple.com

September 2011 Mandir Vani 33 Articles GITA SHOWS THE KEYS TO SUCCESSFUL LIFE Manu Patel Many of us attend the katha of Ramayana, Bhagawat, Shiv Puran, Vishnu Puran and even attend lectures on Bhagavad Gita. On such occasions, we proudly put the book of the scripture on our head and then go around in a procession sometimes making a big show of our devotion! However, do we ever try to understand what these scriptures teach us as to how to successfully live our everyday life?

When you talk to people about studying the Gita, they say “We do not have time to study this now,” “We will study it when we get old,” or “Only sanyasis study Gita, we householders don’t.” And then these people read all kinds of “modern” motivational books like “The Power of Positive Thinking,” “The Monk Who Sold His Ferrari,” “Ten Steps to Success” and others but neglect Gita in which the Lord gave the same motivational message thousands of years ago!

If we make even a little bit effort to study of our own scriptures, we would get the keys to successful living right at our home; we do not need to look elsewhere! Let us see what Gita says as to how we should work in our everyday life to achieve sure success.

We all know the famous shloka in Bhagavad-Gita:

kmR{yevaixkarSte ma )le;u kdacn ma kmR)lhetuÉRr ma te s

Karmanyevadhikaraste maa phaleshu kadaachana Ma karma-phala-hetur bhar maa te sangotsvakarmani

“Thy right is to work only, but never to its fruits. Let the fruit-of-action be not thy motive, nor let thy attachment be to inaction.” (Bhagavad-Gita 2-47)

This shloka presents two important keys to the Art of Successful Living:

1. We have right only to work, not to its fruits. Therefore, when performing work, we should not do it with a desire for a particular outcome, yet we should do our duty to the best of our ability. 2. At no moment in life should we resort to inaction, i.e., we should never remain idle.

Two arguments are presented against this shloka by some. 1. Some argue: “What is the point in working without any desire for some outcome? There should be some goal in life.” 2. And then some say: “Since we should not desire something in return for our work, it is no use to work.” Such people conveniently remain idle or after putting in very little effort and failing, cite this shloka in their support!

First, we must understand that the Lord never asks us to lead a goalless life. We need to understand that “goal” and “desire for fruits of action, i.e., desire for a certain outcome” are two different things! One must have goals in life. When we do any work, it is essential to have a goal. Goalless work is like traveling without a destination. But even after working very hard with a goal in mind, one must remember that attainment of that goal is not in our hand. That is, we have no right to desire that the goal be reached.

Those who put in very little or no effort in the work they undertake do not seem to have read the second part of the shloka where the Lord tells us never to remain idle. Like all motivational leaders, the Lord asks us not to remain idle, work hard towards a goal but not be attached to the goal. As per this shloka, inaction is not an option.

Take the example of Mahatma Gandhi. He was never idle; every minute of his time was accounted for. There were days when he hardly slept for more than 3-4 hours. He led a nation of more than 300 million people in a non-violent struggle

34 Mandir Vani September 2011 against the British colonial rule with a goal to achieve independence. Freedom was achieved.

In fact, the Lord’s afﬁ rmation “Thy right is to work only, but never to its fruits” is extremely practical. In anything we do, with or without goals, we are going to get results whether we like them or not. Then why not work with utmost efﬁ ciency giving our one hundred percent to it and thus increase our chances of success? All great people in the world, who left behind them a record of accomplishments, worked exactly in accordance with this principle.

In the journey of life, one has no choice but to work. Once we perform work, we are bound to reap its fruits sooner or later. Then why not perform the work most efﬁ ciently and with great proﬁ ciency (kaEzlm) without wasting any time in idle pursuits and without worrying about the fruits of the action? Don’t you think that even God would reward such a karmayogi with great success?

To attain union with God, the yogis too perform sadhana with profi ciency and one-pointed concentration. That is why the Lord beautifully defi nes yoga thus: Dexterity in action is yoga. By defi ning yoga as dexterity in action the Lord gives yet another key to success. If we follow only this principle in life and perform all our work with thorough dexterity, success is surely ours. Now even after working effi ciently and with persistence, every once in a while we may not get the desired results. Then what to do? The Lord guides us here too by giving another defi nition of yoga: yaegSw k…é kmRi[ s smae ÉUTva sMTv< yaeg %Cyte. (Éagvd-gIta 2-48) Yoga-sthah kuru karmani sangam tyaktva Dhananjay Sidhy-asidhyoh samo bhutva samtvam yoga uchyate

“Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga” (Bhagavad-Gita 2-48)

The person who does not become proud and arrogant with occasional successes and also does not become despondent and discouraged in failures but keeps an evenness of mind in success and failure ultimately wins the battle of life.

Our scriptures provide a perennial source of inspiration for great success in life. Let us diligently study Bhagavad Gita and achieve the success we truly deserve.

Author: Manu Bhatt 5173 Fairlane Drive, Powell, Ohio 43065 Phone: 740-917-9227, E-mail: [email protected]

September 2011 Mandir Vani 35 Articles UNDERSTANDING, LIVING AND PRESERVING HINDU DHARMA

Bhavna Shinde Hurley

Over the years, as I started devoting time to understanding, living and preserving Hindu Dharma, I realized that the assaults on Hindus are so rampant that almost everyday there is yet another instance of denigration of Sanatan Dharma, such as in the ﬁ lm ‘Sita Sings the Blues’ or assault on the Hindu community or Hindu Mandirs. The problem is widespread even in the Western academia. As an example, the 6th grade history textbook approved by the California Board of Education depicted Hindu Dharma inaccurately presenting it negatively while other religions are presented in a neutral or positive light. Anti-Hindu bias exits in the media, which does not report on many of the injustices against Hindus, such as the assaults on Hindu students in Australia or the ongoing attacks on Hindu temples in India or the genocide of Hindus in Kashmir and Bangladesh. As regards to the Hindu youth, there is general apathy towards Hindu Dharma or religion, leave alone living and preserving it.

The issues facing Hindu community and the Sanatan Dharma may seem daunting. However, if we consider and remedy the root cause, we can overcome the problems --the root of these problems is the lack of understanding of Dharma, hence decline in following the path of Dharma (“adharmaha eva moolam sarva-roganam”). It is because of the absence of formal education on Hindu Dharma for the past several generations that most of the Hindu community does not know and appreciate the glory of Hindu Dharma, which alone has a scientiﬁ c basis for its concepts and practices. Hence, the Hindu community in general does not have pride about Dharma and does not stand up to face the issues united.

The remedy for Hindu issues, namely Hindu Dharma education, lies in the need to emphasize Hinduism’s unique scientifi c basis that the current scientifi c minded generation can easily relate to. In the words of His Holiness Dr. Jayant Athavale, a Saint working tirelessly for the Hindu cause, “Hindu rituals are experiments of the highest order, beyond the reaches of science, and Hindu Sages, spiritual scientists par excellence!” Thus, Hinduism education should facilitate understanding and fi rsthand experience of Hinduism’s spiritual science (shaastra) to satisfy the student’s innate curiosity and build their faith in Hindu Dharma. In Hindu tradition, this is known as pratyaksha pramaan or direct evidence standard. For example, if a youth is told to wear vermillion (kumkum) on the forehead daily, they may ask, “Why?” and the answer, “Because that is our tradition” may sound dogmatic. The youth would feel more motivated were they explained that pure vermillion (derived from turmeric, lime and pure camphor, and not the chemically adulterated versions commonly available) has useful qualities for the skin on the forehead. Wearing the Kumkum bindi at that particular location on the forehead also has lots of meaning, including the following:  This is one of the centers of localized creative yogic powers hidden inside the brain that can get energized and activated through the focused meditational yogic practices. So the kumkum bindi location points to this fact. This also helps a seeker to focus on his or her yogic practices, while others curiously looking at it may learn about this symbol, thus adding some educational values.  The bindi, and many other symbols on the forehead used by Hindu saints and sages, also represents that this human body is a temple of Paramatman, and wearer must remain in continuous awareness of this fact, and must try his or her best to act according to the appropriate Dharmic principles while dealing with the daily worldly life.

The drawing given herein (courtesy: www.HinduAwakening.org) illustrates kumkum’s effect perceived by a spiritual seeker with an activated sixth sense that is required to perceive subtle vibrations.

Similarly, there is much wisdom and science behind every concept and practice of Sanatan Dharma, such as using ghee lamps instead of wax candles for ritualistic worship, avoiding black color in Dharmik rituals, etc. It would make a Hindu proud to know that Sanatan Dharma provides practical solutions to even global and contemporary problems.

The other important root cause to consider is the subtle negative forces (asuri Shakti) at play in the issues facing the

36 Mandir Vani September 2011 Hindu community. When seek and acquire subtle divine support that alone can overcome such forces, we fi nd success. The great Saint Samartha Ramdas Swami said, “The strength is in the campaign, but to be successful, it has to have divine support (adhishthaan).” An example of such success in recent times is regarding the recent notorious “Temples’ Take Over Act” in Maharashtra, India, to facilitate over 450000 temples’ funds going to the government, was stayed with the efforts of a young organization in India, Hindu Janajagruti Samiti. Similarly, thousands of people have been cured of lifelong ailments like Eczema, through spiritual healing remedies provided by an Australia based nonprofi t organization, Spiritual Science Research Foundation. It is because these organizations are run by spiritual seekers, who have the blessings of Saints. Hindu Dharma teaches that Saints are the embodiment of God. When we have divine support, success is assured regardless of the odds, as can be seen from the victory of the fi ve Pandavas by the grace of Srikrishna, over the hundred Kauravas and their powerful army.

At the same time, as per the saying, ‘Sanghe shakti kalauyuge’ (‘In the current age of Kaliyug, strength lies in unity’), such efforts to preserve Dharma gain further strength when we join hands with other concerned Hindus and for the sake of Dharma, setting aside our differences. To cite the latest example of such strength in unity, in July 2011, Forum for Hindu Awakening received complaints about a planned show of the denigrating ﬁ lm ‘Sita Sings the Blues’ in New York’s Starlight Pavilion. With a prayer unto The Lord, we appealed to Hindus worldwide to protest peacefully but promptly. Within just two days, over a thousand Hindus sent letters and made phone calls to the Starlight Pavilion management who subsequently decided to cancel the show.

In conclusion, each of us, who wants to do something to understand, live or preserve Hindu Dharma, has to:  Take and impart Hindu Dharma education, especially regarding its spiritual and scientiﬁ c basis and  Complement our efforts with subtle measures, such as prayer, chanting The Lord’s Name and gratitude, to overcome the obstruction to following and preserving Dharma from the subtle forces at play. Regardless of whether we are Hindu by birth or interest, we have to become Hindus in action and thought!

About the author: Bhavna Shinde Hurley is a spokesperson for Forum for Hindu Awakening. She is a Board member and Hinduism Education Coordinator for Durga Mandir of Virginia. She promotes Hinduism through education, holding Hinduism Summits, phone conference classes, websites, videos, posters and exhibitions. She has an MBA degree from University of Miami, Florida, and a computer engineering degree from University of Mumbai, and currently works for the World Bank as Data-Warehouse Specialist.

September 2011 Mandir Vani 37 Articles How to Give without Losing Transform yourself from being a consumer, become a contributor -- Sekhar Vemparala

Becoming a contributor is very rewarding. With thoughtful planning, the actions of a wealth holder do not take away or disinherit family beneﬁ ciaries. Charitable Planning often results in a WIN WIN WIN situation. A WIN for the Wealth holder, A WIN for the charitable organization and a WIN for the family beneﬁ ciaries.

“As a child, I am only a consumer. As an adult I become a contributor even though I continue to be a consumer. To become a mature adult, I need to contribute more than I consume. Seva is part of the maturing process. The human being needs to become a contributor ” – Pujya Swami Dayananda Saraswati.

This call to action from the Revered Acharya is the golden key to true happiness. Achieving Purusharthas such as Artha and Kama implies consumption aimed to deliver gratiﬁ cation. For the Grihasta, this is a recommended path to maturity as long as Dharma is adhered to in the process of achieving the Purusharthas.

But a blind focus on Artha-kama based happiness is entwined with the laws of diminishing marginal utility. Fleeting moments of happiness derived from such consumption cannot be ever lasting. Inevitably, this leads to conspicuous consumption in the fervent hopes of securing the elusive happiness. The yield curve from increased units of material consumption falls down as rapidly as water gushing over the Niagara Falls. The inquiring individual now seeks alternative means in the pursuit of happiness. Let your contribution be more than your consumption: Caring about others and reaching out to help is the magic pill that transforms the individual from being a consumer to becoming a contributor. There is no greater alchemy than when this revelation is self-discovered. The contributor experiences unalloyed joy in the noble act of giving. This positive transformation feeds on itself and with every act of giving the contributor derives greater joy and contentment. At a certain point contributing becomes second nature for the contributor and life’s purpose and true meaning is derived from giving back. Dharma is in adherence. Following Dharma while keeping Artha Kama in equipoise liberates the contributor who experiences the true joy of giving.

Are you a Lakshmivan? Or just a Paisawallah? Successful individuals who embrace capitalism are some of the greatest philanthropists and contributors the world has ever seen. At a certain point in their lives these individuals begin to view the world through a different lens. Gratitude, appreciation and humility permeates their thinking and actions. From simply pursuing Lakshmi (wealth) they become worshipful of Her, recognizing Her Divine Anugraham receiving grace in their life. An immense need to give back to the community dawns upon them. They want to contribute more than they consume.

There is a difference between a Dhanavan/ Lakshmivan (wealth holder) and a Paisawallah. A wealth holder, as defi ned by Scott Fithian, a renowned philanthropic planner, is not just another term for a high net worth individual. As a good citizen, the wealth holder recognizes that there is a moral duty to deploy personal wealth for the greatest good. It takes much more than the wealth holder’s money to shape a progressive society. The Dhanavan recognizes that Laksmi Devi is a shakti. The wealth holder harnesses the power of the accumulated wealth using it as a catalyst to support causes that benefi t society. It is the synergistic cooperation between the Lakshmivan and persons from other fi elds of human endeavor - Teachers, Scientists, Engineers, Medical Professionals, Entrepreneurs and Religious Leaders who play a vital role in improving the sum total of human progress leading to a harmonious society.

The Lakshmivan deploys personal wealth to its highest and the best use to benefi t society. In doing so the wealth holder derives no personal benefi t in the selfl ess act of redistributing the wealth for worthwhile causes. It is a pure act of Dharma, and a selfl ess worship unto Lakshmi.

Lakshmi Grows by Giving: We all recognize that Saraswati’s grace grows by sharing - knowledge advances only when many individuals participate, when the community of thinkers and vidvats grows, the planet becomes a better place to live. The same is also true of Lakshmi.

38 Mandir Vani September 2011 Contributions by the wealth holder are Poornam- i.e. they need not diminish wealth. Diligent planning constructed by a team of qualifi ed fi nancial professionals delivers desirable results. When the wealth holder decides to give away wealth, it does not result in having less for the family, and conversely retaining the wealth may not result in having more for the family. Is this fi nancial jugglery? How does this happen ?

Let us examine by example how this WIN WIN WIN equation operates.

Mr. and Mrs. Sampatti are near retirement. They are both 62 years of age and have two children who are ﬁ nancially independent. Mr and Mrs. Sampatti have a net worth of $950,000 not including their primary residence which is paid up. Their annual income need is $60,000 and they derive income from pensions and social security in the amount of $72,000 each year. They are in good health.

Assets Bank CD’s and Savings $ 250,000 Retirement Accounts $ 400,000 Stocks and Bonds $ 300,000

Total assets $ 950,000

The Sampatti’s along with a few like minded people are founding members of the Hindu Mandir Association (HMA). The township has approved HMA’s plans to build a traditional temple and the Sampatti’s are committed donors to HMA. The temple has also set up an endowment fund and the Sampatti’s would like to make a sizeable donation towards this cause. They currently give the temple $5,000 each year but would like to do much more.

After consulting their fi nancial advisor, they agreed to set up a Charitable Remainder Trust (CRT) naming the Hindu Mandir Association as the remainder benefi ciary. The advisor identifi ed two stocks that the Sampatti’s had owned for many years with a cost basis $15,000 and a current market value of approximately $200,000.

They seeded the CRT with an initial contribution of $200,000 using highly appreciated stocks that they own. The CRT received $200,000 sold the stock and invested the proceeds in a deferred annuity that provided the Sampatti’s with lifetime guaranteed income of 6% or $12,000. At the same time, the Sampatti’s acquired a life insurance contract that serves as a Wealth Replacement Trust (WRT) for their two children. The WRT will pay the proceeds of $200,000 to their children upon their demise. The annual outlay of $8,000 allocated towards this policy is taken from annual income from the guaranteed annuity which pays them $12,000 per year. They have an additional $4,000 balance which they can allocate towards the Mandir as an annual gift or have it grow within the Charitable Remainder Trust.** The Sampatti’s are comfortable making this decision especially because the portion of the wealth that is not left to the children is replaced with $200,000 delivered through the Wealth Replacement Trust.

Let us review a summary of the results of the Sampatti’s ﬁ nancial action.

Charitable Remainder Trust $200,000 Insurance WRT for children $200,000 Lifetime Guaranteed Income $ 12,000 Annual outlay Life Insurance $ 8,000 Excess Income from CRT $ 4,000

Advisors who are specialists in the ﬁ eld of philanthropic planning can assist the wealth holder to implement their charitable objectives. Charitable planning tools may include Charitable Gift Annuity, Charitable Remainder Trusts, Wealth Replacement Trusts or other techniques that are appropriate.

This is only a sampling of the most common concepts that can address the goals set by the wealth holder. A thoughtful and purposeful dialogue with the wealth holder and the family is necessary to render clarity and conﬁ dence in the delivery and execution of a successful Charitable Plan. In the above example, the Sampatti’s donated $200,000 to the

September 2011 Mandir Vani 39 Articles

Mandir. $200,000 of life insurance proceeds will beneﬁ t the children. $4,000 excess income from the annuity may be used as necessary.

The United States Dept of Treasury and the Internal Revenue Code afford favorable tax treatment for the charitably inclined. A wealth holder should not exercise the need to give, purely based on tax advantages, but exercise philanthropy for compelling personal fulfi llment. A team approach with a trust and estate planning attorney, CPA and a fi nancial advisor should counsel the wealth holder to design a plan of action that embellishes the ultimate goals of the wealth holder. In constructing a plan, the collaborative team must ensure that the interests of the wealth holder are paramount and with a singular purpose of achieving the wealth holders personal and family objectives. This is the Ultimate WIN. ** Certain tax deductions for the year in which contributions are made have been ignored for the purposes of this article. Tax advisors may determine tax benefi ts applicable to the taxpayer.

About the Author Sekhar Vemparala is the founder of wealthDNA® a unique process that is designed to deliver clarity and confi dence to individuals with fi nancial planning. He also advises non profi t boards on philanthropic planning initiatives. Sekhar holds an MBA, CFP®, ChFC,® CLU® and is a Chartered Advisor in Philanthropy®. Sekhar is the principal of Wealth Planning Advisory Group, with offi ces in Bedminster, NJ and New York City. Tel: 908 719 8800 email: [email protected]

40 Mandir Vani September 2011 Sharaddha Aum Sri Sairam Saburi

Sri Shirdi Saibaba: , Sri Shirdi Saibaba throughout his life. Sri Shirdi Saibaba was a Guru, Yogi and Fakir, who is regarded by his followers as Saint and God. Saibaba taught a moral code of selfless love, forgiveness, helping the needy, charity, contentment and inner peace.

several miracles solving their worldly problems and redeeming situations. This continued protection leads his devotees take 100 steps towards you".

Sri Saibaba made eleven assurances to his devotees: 1. Whosoever puts their feet on Shirdi soil, their sufferings will come to an end. 2. The wretched and miserable will rise to joy and happiness as soon as they climb the steps of My Samadhi. 3. I shall be ever active and vigorous even after leaving this earthly body. 4. My tomb shall bless and speak to the needs of my devotees. 5. I shall be active and vigorous even from my tomb. 6. My mortal remains will speak from my tomb. 7. I am ever living to help and guide all who come to Me, who surrender to Me and who seek refuge in Me. 8. If you look at Me, I look at you. 9. If you cast your burden on Me, I shall surely bear it. 10. If you seek My advice and help, it shall be given to you at once. 11. There shall be no want in the house of My devotee.

The Sai temple in Columbus, OH:

The 19th Century saw the life of Sri Shirdi Saibaba and emergence of faith. The 20th Century marked the expansion of faith across India; and late 20th and early 21st Century, the phenomenon of Sri Shirdi Saibaba has reached out to the world.

The Saibaba Temple Society of Ohio is a manifestation of this global expansion of faith and teachings of Sri Shirdi Saibaba across the world to Columbus, Ohio.

Sri The Saibaba Temple, the devotees of Columbus are building, will be of Columbus and will accommodate the spiritual needs of the devotees. The society believes that the Sri Saibaba Temple will be a pilgrimage center for all members of community who believe and follow the Sanathana Dharma (ancient wisdom). Devotional and Service activities are undertaken and conducted since very beginning

Page 1 of 3 Sri Samartha Sadguru Sainatha Maharaj ki Jai

September 2011 Mandir Vani 41 Articles A TEMPLATE FOR NORTH AMERICAN MANDIRS R. Ravi Iyer

Mother occupies a very unique place and respect universally – in any country or culture, consistently crossing all barriers. An inherent universal value of human nature in this context is remembering, respecting and maintaining a deep relationship with one’s mother tongue, mother culture and mother country. We have chosen to re-establish in the New World – the continent of immigrants bringing our mother culture with us and re-rooting it in North America. Is it a karmic coincidence that we are assembled here in Columbus, in this new world discovered by Christopher Columbus over ﬁ ve centuries ago? The Hindu Mandirs are our representations of re-rooting the Sanatana Dharmic (eternal or timeless) culture in the new world. The deeper the roots, the stronger, taller, unshakeable, more complete and fully manifest are the ediﬁ ce of our values – in this context our Mandirs.

The Maharajas built the temples and tended for its care in the yester years in Bharat. In today’s Bharat, the temples are tended to by the centuries old lineage of priestly families guided by a democratic management valuing our Hindu tradition of eternal truths. Having adopted North America as our residential Mother of choice, we are sharing our universality through the re-rooted abode of Sanatana Dharma in our Mandirs. This not only maintains and shares our cultural identity for the generations to follow, but also enriches our chosen continent. However, there is a paradigm shift in this re-establishment in an American democracy. While the religious and cultural authenticity of the Mandirs is maintained as per Shastras, the organizational setup and needs are different.

The fi rst amendment to the United States’ Constitution gives its citizens the freedom of religion. One of the ways we express this religious freedom is through the Mandir. Unlike the Mandirs in Bharat where religion comes fi rst, the Mandirs in America take the form fi rst as an organization in an operational sense as a non-profi t entity or a 501(c)(3) corporation under the IRS rules. While this gives a lot of freedom, it also mandates compliance with the law. This calls for a shift in attitude and operations consistent with the law of the American land – morally, ethically, responsibly and legally while we maintain the Dharmic values.

Today, the Temples in India are managed with the support of hundreds of millions of Hindus (about 80% of the population). Typically, the Temple management receives a salary and beneﬁ ts for their services along with the priests. In contrast, the American Mandirs are built from the donations of Hindus who represent less than one percent of the population. It is managed by unpaid volunteers. This poses unique challenges and calls for an entirely different approach to Temple management.

The Mandirs will be an organizational fi t in American society and run effi ciently when the motto is, we are devotees fi rst and then members (performing seva in varied capacities) and the Temple Management ensures (including but not limited to) the following:

 Temple Management personnel should –

o Be qualiﬁ ed, and value and uphold the values of Sanatana Dharma o Be elected through a democratic process o Be able and willing to volunteer o Be responsible and accountable, and have same expectations as paid personnel for unpaid voluntary seva o Seek assistance from experts as needed o Respect and take full care of Priests and their families of their needs as torchbearers of our religious and cultural tradition o Respect and take full care of the administrators and all other employees o Manage the paid employees as they would in their workplaces o Maintain the cleanliness, operations and resources of the Temple properly o Protect Temple assets responsibly through insurance, security, procedures, etc. o Comply with the Dharmic values and all applicable laws (see below) o Run the Temple with transparency, updating the membership adequately o Ensure that Priests and Temple employees are paid consistent with their duties and in conformance with other

42 Mandir Vani September 2011 mainstream religious institutions in USA. o Treat every devotee equally irrespective of the contributions and donations they make &/or seva they perform o Policies consistent with Dharmic values and the law o Develop programs to inform and educate the non-Hindus in the community they serve including schools and non-Hindu religious institutions. o Develop programs to institute social service, and work on societal needs and issues in the community o Treat devotees with respect, being especially sensitive to meeting the devotees’ needs, avoiding favoritism, discrimination, harassment, etc.

 Priests, Mandir Administrator and Employees should –

o Be qualiﬁ ed, and value and uphold Dharmic values o Treat every devotee equally and with respect o Be multi-lingual o Be respectful and tolerant towards all the Hindu deities o Work hand-in-glove with management and the community

 Mandir Administrators should ( in addition to the above ) –

o Treat Priests and other Temple employees equally and with respect o Maintain the Mandir physically clean and its operations optimal at all times o Follow all applicable labor laws and standards being especially sensitive to meeting the devotees’ needs, avoiding favoritism, discrimination and harassment, etc.

HMEC should consider hiring a Certiﬁ ed Administrator Executive (CAE) who can be a consultant and guide to Mandirs in assisting Mandir Administrators. Encourage Mandir Administrators to become CAE certiﬁ ed voluntarily. Eventually make CAE a job requirement for Mandir Administrators.  Compliance with the law

The management should ensure compliance including but not limited the following –

o IRS Non-proﬁ t and 501(c)(3) o INS R-1, H-1, O-1 and dependant visas o State Statues pertaining to: . Non-proﬁ t Business Organizations . Health and Safety  Health, Sanitation, Environmental Quality, Food, Fire, Animals, etc. . Human Resources  Human Services, Children, Handicapped, Elderly, Disabled, etc. . Occupations  Licensing, Financial, Legal, Engineering, Architecture, Trades related to water, health, safety, etc. . Taxes  Sales, Excise, Use, Accounting, etc. . Water  Potable & drinking water quality. Wastewater/Sewer management o Mandir (adopted) By-laws consistent with all applicable laws and Mandir needs. o County and City Codes o Religious Organization Consensus (Hindu and non-Hindu) standards o Any other applicable items

This template highlights the differences from Indian Temples and the essential attitude re-adjustments necessary to run an American Mandir effectively. In summary, a qualiﬁ ed Temple Management is essential to run an organization in America

September 2011 Mandir Vani 43 Articles

along with a team of qualiﬁ ed priests, administrators and employees for the viability and success of an American Mandir.

The Columbus Non-Proﬁ ts Protocol, i.e. a Checklist for Temple, State, County and City speciﬁ c needs based on the above template, should be prepared and put into practice on a daily on-going basis appropriately. This will ensure the long-term sustainability of Mandirs in America. Thus, the legacy of our eternal culture will remain intact for future generations. This will be a true Sanatana Dharmic contribution in America indeed.

Cheers to Sanatana Dharma ! Cheers to the Upanishads and Vedic Heritage !! Cheers to the Maharishis !!!

About the Author R. Ravi Iyer, a Houstonian is passionate about seva. He is the founder of Swaralayam Arts Forum (SAF) a non-proﬁ t 501(c)(3) promoting Indian Classical Music since 1996 in Houston. SAF gives Special Awards for Music related Science projects in local science fairs at all levels. In Mysore, SAF arranges annually music, art and essay writing competitions for Karnataka tribal children followed by free professional classical music concert. He has volunteered mentoring children; in US Air Force and Naval Reserves, as an EMT, as a member of the Community Advisory Panel, with ASTM Safety & Health standards, as a Tamil Interpreter in US Immigration Court, and as a freelance writer. He is a safety, health and environmental consultant.

44 Mandir Vani September 2011 September 2011 Mandir Vani 45 Articles YOUTH CORNER IN MY MOTHER’S HANDS: RITUAL OF SARI TYING Priyanka Srinivasa

My mother unfolded the silk and pulled it above me. As cloth slipped around my shoulders, her hands pleated swiftly. Fabric fans tumbled from her fi ngertips, and she tucked them into my waist. Let it fl ow, don’t forget to walk with your back straight, my mother whispered, safety pins clenched between her teeth. I held my neck high as she draped a jeweled corner across my chest as my sister watched in silence. Done! The ritual was complete. I stood in the mirror, admiring her work, the rushes and falling of garment from my hips. Since the 1980’s people of Indian origin have embarked on a mass migration to the United States. America has been a beacon of hope for those trapped in the convulsions of poverty and education for the past two decades. Whenever I ask my mother why she came to the US with my father in 1989, she replies by saying it was those movies. Stories of strong sultry women in furs and clinging to wine glasses was what I wanted. I was young. America was adventure. And so she fl ew over the great green ocean with the ambition that her husband would make it big. But immigration was more complex than my mother anticipated. Primarily, my parents had to decide where they would live. My parents decided on Pittsburgh, a city between Washington DC and New York City. But what set Pittsburgh apart from other cities was the fact that Pittsburgh had a strong Hindu population. The fi rst temple in the United States was built in Pittsburgh and was the home of a tightly knit Indian community. The Indian American micro-culture helped my parents raise me, not only as an American, but as a proud desi or Indian American youth. Even though we second generation Indians live in an American society, prescribed gender roles have been passed down to us --rituals that bonded those in one micro-culture into another micro-culture. There is one ritual in particular that is the most intimate of them all -the ritual of tying a sari. My mother and I wear saris to our local temple for prayer. But this common place act of dressing is steeped in an array of issues: gender specifi cation, sexuality, coming of age, and the continuation of an ancient tradition. As I am analyzing the ritual from a cultural interpretist perspective, the garment itself is a veil of several aspects of the products of migration and the disequilibrium of old and new traditions. Every aspect of this ethnic dress whether it is the garment itself, how it is worn, who teaches you how to wear it, and where you wear it demonstrates the overarching themes of Indian and Western terms of female sexuality and duty. First, we must look at the garment as an entity. The sari is six yards long of cotton or silk fabric. When I unfold the fabric on the ground, I am always astounded at the simplicity of the cloth because when it is woven around the body, it hangs so elaborately. It is wrapped, folded, and tucked around the body on top of a cropped blouse. The sari is a symbol of “womanhood” in Hindu society since the Indus River Civilization. The same design that was worn in the ancient civilization has been passed down generation after generation. Growing up, I used to watch my mother tie her sari thinking that it was the most beautiful dress in the whole world. Her upper back was exposed and the dramatic drapes gave her such an elegant stance. It is so well fastened that it will never fall, yet when women walk, the folds make them look graceful and fragile. The sari is a tableau for the complex identity of Indian women. There are several styles of sari. From a simple cotton sari to diamond studded silk saris, the conventional cloth is so elegant because of the different styles of saris. My mother has many saris; some of them are in traditional colors of red and white, the colors of the holy days. Some of the saris are rich jewel-tones: garnet, emerald, amethyst, sapphire. Some are shocking pastels like soft corals, robin egg blue, and sea foam green. Each sari is different from the other. Each sari tells a story of weddings, holy days, birthdays, births, and sometimes death. When my mother ties a sari for me and my sister, she tells us stories about India and her family. For a novice sari wearer, it is so diffi cult to tie the sari for herself. It takes a lot of opening of safety pins, holding cloth, spinning it into little fans to tuck along the waistline. So while, we wait, my mother is busy weaving tales about married cousins and sleepy village days where young girls in saris pick jasmines in desert gardens after classes. Whenever I open old wedding albums of the women in my family, I notice the lines of young women draped in sequined cloth. They look so elegant in their dresses. They look like little dolls lined in rows by their husbands. The sari turns the girl into a woman. On my fi rst day of college, my mother gave me a photo of her on her wedding day. She was barely twenty one, but she looked strong, confi dent, cool, and ready for marriage. The sari is a symbol of womanhood. It was her uniform of marriage. The sari was a mark of pride for my mother. Whenever she pulls out her wedding sari, her face

46 Mandir Vani September 2011 fl ushes with emotion. She excitedly stretches the cloth over her chest and insists on me running my hands between the silk. The cloth is so fi ne that you can pull it through my engagement ring she gushes hurriedly. How could a piece of cloth mean so much to someone? This is the beauty of the sari: it is woven with the secret story of Indian women. In the United States, the sari is not worn everyday like my mother did in her youth. My sister and I wear the sari during religious and cultural events at our local temple. When my sister and I wear the sari, we feel the same pride my mother feels when she wears hers. We feel pride because we know that we are keeping our traditions up and protected an ancestral tradition. For my high school graduation, the graduating females had to wear white dresses. I chose to wear my grandmother’s white sari because it defi ned who I am. The sari is the mark of my history: my mother’s struggle of adjusting to America, my grandmother’s struggle of marrying at the age of ten. The sari to me is a symbol of strength. My mother was so thrilled when I decided to wear the sari because I was demonstrating what I stood for at a right of passage ceremony. I was able to wear what I believed in and pay tribute to my culture. But the reason is not only for ourselves, because when we go to community events, wearing a sari gives us an impression that we have Indian pride. We are demonstrating to other Indian families that we are grounded in our culture. My mother believes the more beautiful and grounded the wife and daughters, more affl uent and strong the family. The sari is a physical emblem of etiquette training for girls. When you wear a sari, you must do so with ease, grace, poise, and elegance. When you wear a sari, you become an instant lady. Women bring joy, luck, and pride to a family. The more poised the woman, the more refi ned the family. I learned quite quickly to walk tiny steps and to hold my head high so that my family will be proud of me. In conclusion, the sari, under the microscope of a cultural interpretist, is a symbol of a complex identity of Indian women. Due to globalization, Indian women are torn between old Eastern traditions and Western, autonomous lifestyles. The tying of a sari is a secret communal act that is shared between different generations. The reason why Indian women make sure their saris are tied in a proper fashion and dress to perfection is because their looks and demeanor are a refl ection on their family. The sari, since it is a traditional apparel, brings pride that is two-fold: feeling joy that you fi nd yourself looking beautiful and knowing that other women acknowledge the beauty of your sari folds. Those who are born and raised in the United States feel a pull to wear the sari because it is a recognizable symbol of Indian pride. As my mother adjusts the shoulder fabric, I look into the mirror and watch the pleats roll off my shoulder; I can not help but smile. I hold my neck up high, just like my mother told me to. And her mother told her. And her mother told her. We, woven together like the golden threads of a sari. About the author: Priyanka Srinivasa is a sophomore at American University, Washington DC majoring in International Service.

September 2011 Mandir Vani 47 Articles YOUTH CORNER

A Report on the third annual essay competition for SANATAN DHARMA SCHOLARSHIP

The Sanatan Dharma Scholarship essay competition is sponsored by HMEC-2011, Om Temple, Inc. ([email protected]) and other Contributors. Its purpose is to encourage our youth to explore the scientiﬁ c basis behind Sanatan Dharma concepts and the Vedic philosophy of the given topics divided into two categories: College students and High School students. COLLEGE STUDENTS TOPIC: Science is a Veriﬁ able Truth and so is the Sanatan Dharma HIGH SCHOOL STUDENTS TOPIC: Hindu Mandir and Deity Worship –The Manifestation of Divinity

All participants received a certiﬁ cate and cash award as listed below:

First prize winners: ($1,000) High School Group: Tejas Dave College Group: Anant Garg

Second prize winners: ($500) High School Group: Priya Ramchandra College Group: Aprameya Mysore

Third prize winners: ($100) High School Group: Devika Patel College Group: Gaurav Nayak

Certiﬁ cate of participation award: ($50) College Group: Arjun Pradeep, Arti Patel, Asha Pandey, Asha Sohan, Medha Belai, Priyanka Nadar, Ronnie Kumar. High School Group: Anandh Chandrasekhar, Arjun Gupta, Chinmayee Bala, Hiren Patel, Parul Sharma, Shivani Bajpai, Viral Mistry.

Judges: Kanchan Banerjee and Tej Tanden

The two articles winning ﬁ rst prize are printed on the following pages.

48 Mandir Vani September 2011 A Scientifi c and Spiritual View at Deity Worship and Temples Tejas N. Dave [High School] Hindus are often chided based on the concepts of deity worship and mandirs. Many claim that the practices are primitive, unintelligent and unrefi ned. This essay, however, strives to illuminate upon the evolutionary and spiritual basis of the practices. The fi rst point of discussion is the concept of deity worship. As I previously mentioned, many people snicker at the practice and cast it off as primitive. However, when viewed through a scientifi c lens, the practice exemplifi es the evolutionary identity of human beings. According to the Dual Representational Theory that originated from the research of Dr. Judy DeLoache of the University of Virginia, being able to impute characteristics beyond the purely physical characteristics of an object is what sets the human brain apart from all other animals. What this means is that we, as humans, can take an object and feel that the object has qualities that are not intrinsic to that object. It is based on this quality that we are able to utilize tools such as languages, on which our current society relies so heavily upon. Thus venerating what many call simply stone objects as God is actually exercising the abilities that make us human; without it, we may as well slide down the evolutionary scale to chimpanzees. Based on the preceding discussion, one may understand and come to appreciate the beauty of deity worship, however another question arises. Why do these stone statues need to be housed in architecturally appealing houses, or mandirs? Research has shown that stimulating multiple senses at the same time lead to greater retention and understanding. A mandir, in essence, is the same concept. At the mandir, beyond just the murtis, one smells the aroma of the agarbatis (incense sticks), and the sounds of the ghantas (bells). With multiple senses being stimulated at the same time, the meanings and feelings of holiness last longer within the self. Another argument states asks that if God is omnipresent, why must there be temples? In response to this let us take the analogy of air. Air exists everywhere on Earth, but we still need a fan to feel that air, to create enough of a concentration of air so that it has a noticeable effect on the body. Similarly, the concentration of divinity in the temple is required in order to produce a noticeable effect on the soul. This brings us to the fi nal part of our discussion which is the manifestation of divinity. Note the emphasis on “manifestation”. Consider once again that in a nutshell the practice of deity worship is worshiping a piece of stone. In this process you have mentally manifested divinity in an otherwise inert, inanimate and uninteresting piece of stone. Now consider this: if you can envision God in a piece of stone, why can’t you envision God in your neighbor? This is the central purpose and underlying meaning of the deity worship system, and that is to recognize that God resides in every object, every person and every organism. And this is how divinity is literally manifested. One has taken a previously ordinary object or person and made it divine. Thus it is quite evident that deity worship is simply an extension of our human nature and that the mandir system is designed in order to compound the feeling of divinity. Finally this system allows one to manifest and see divinity within other things, plants, animals and people.

E-Mail Tejas N. Dave [email protected] to omcenter

September 2011 Mandir Vani 49 Articles

THE SCIENCE IS A VERIFIABLE TRUTH AND SO IS THE SANATANA DHARMA Anant Garg [College] Religion and science tend to have a rocky relationship. From Galileo’s execution in the sixteenth century to the fi ery courtroom battles between creationists and evolutionists, people have always approached old-style religion with suspicion. However, there exists an ancient culture where scientists were not burned at the stake but rather celebrated and revered, a culture that welcomed questioning and encouraged experimentation. Hindu Dharma, also known as Sanatana Dharma or the eternal way of life, views science and spirituality not as confl icting but rather as supplementary. Like science, Sanatana Dharma is driven by the fervent desire to know the truth of this world. While material sciences, such as biology and chemistry, seek to understand the physical world, Sanatana Dharma is the science of spirituality and seeks to understand the mind and self. It addresses fundamental scientifi c questions, such as: who am I, what is God, and what is my relationship with God. The beauty of science is that it is based on natural laws that can be tried and tested and do not discriminate. For instance, the law of gravity applies to everything in the same way. Santana Dharma is also about discovering these laws of nature that apply to everyone uniformly and universally. For example, the law of karma states that we always bear the consequences of our thoughts and actions; thus, we create our own destiny. This law applies equally to everyone and everything in the universe. As Krishna has shown in the Mahabharat by accepting the curse of Gandhari, even God cannot escape the results of his actions. Hindu Dharma did not originate with a single prophet or at any particular point in time, but is rather based on the collective personal experiences of ancient scientists known as rishis. Their work method was scientifi c, empirical, and rooted in experimentation. Like any good scientifi c experiment, their experiments are replicable and can be verifi ed by anyone, anywhere, and at any time – this is exactly what the word “sanatana” means: it was applicable in past, it was applicable today and it will be applicable in future. Over the years, many great souls have validated the truth of these spiritual teachings for themselves. In fact, the way to achieve spiritual perfection is not by simply reading and hearing about spirituality, but through personal experience out of ones own actions. Blind faith has no place in Sanatana Dharma. Such a scientifi c tradition was able to fl ourish because ancient India was an environment receptive to the col- lection of knowledge. The Rig Veda declares, “Let noble thoughts come to us from all directions.” The Hindu tradition embraces and encourages questioning and reasoning. For example, the Upanishads are structured as question-answer conversations between the disciple and teacher. In the 1800s, a young boy named Narendra constantly asked people whether they had seen God, only to receive negative answers. Only after Ramakrishna Paramahansa told him with confi dence that he had seen God did Narendra accept Ramakrishna as his guru and grow to become the great Swami Vivekananda. It is because Hindu Dharma encourages questioning and dissent that it grew to become such a rich, all-encompassing culture. Just as science has evolved and expanded over time, people have added to the knowledge base of Sanatana Dharma over time and continue to do so in the current time. Sanatana dharma is not static and continues to

50 Mandir Vani September 2011 evolve. In a way Hindu dharma can be thought of as relentless pursuit of truth. There are mainly two categories of Hindu scriptures. The fi rst are the Shrutis, which includes the Vedas and Upanishads, scriptures that are sanatana and abide forever. They are built on fundamental principles and natural laws about the nature of the self (Atman), the nature of God, and the Atman’s relationship with God. The Smritis deal with the practical application of these principles and include the Puranas and Agamas. The second category can change with time, place, and situation. Great saints and reformers, such as Shankaracharya, Madhavacharya, Buddha, and Mahavir, have appeared from time to time and added to the richness of the Hindu culture by reinterpreting and devising methods of social interactions according to the needs of society at that time. The fact that Hindu Dharma has this ability to change and evolve makes it scientifi c in nature. The English writer Aldous Huxley once said, “All science is the reduction of multiplicities to unities.” Hindu thought encompasses this very idea. The theme of the Upanishads is to fi nd the ultimate unity of things. The Mundaka Upanishad says, “Kismatinnu Bhagavo Vigyaate Sarvamidam Vigyaatam Bhavati - What is that by knowing which we know everything else?” The ancient rishis used the scientifi c method to seek principles that would unify and explain the whole of the human experience. The forest was their university, and their own mind was their laboratory. They used a discipline called yoga to concentrate their attention inwards. They discovered that this unifying principle is consciousness, and its study is called brahmavidya, translated as both the supreme science and the science of the Supreme. They discovered that the innermost essence of our Self is the Atman, and that the Atman is no different from the ultimate reality, Brahman, the divine consciousness that permeates this entire universe. The reason Hindu Dharma is Sanatana, or eternal, is because it is scientifi c in nature. Therefore, it is only natural that Vedic India was home to a fl ourishing scientifi c tradition. The ancient Hindus developed modern numerals, the decimal place system, zero, algebra, and trigonometry. Surgeons like Sushruta performed and perfected operations as complex as caesarian sections and cataract surgeries. Tremendous advances were made in the fi elds of metallurgy, astronomy, chemistry, and Ayurveda, a holistic healthcare system. The root of these great discoveries was the scientifi c spirit of Sanatana Dharma, a way of life that leads us to the discovery of ourselves and the whole universe.

Name: Anant Garg Contact information: [email protected]

Editor’s note: This essay was awarded First prize in the College category of essays submitted for the Sanatan Dharma Scholarship Essay Contest, sponsored by HMEC and Om Temple. The author, Anant Garg is a student at New York University, and is associated with Sarva Dev Mandir,Oxford, MA. E-mail: [email protected]

September 2011 Mandir Vani 51 Host and Sponsor Mandirs

HMEC-2011 Co-Host

52 Mandir Vani September 2011

Since its inauguration in March 1999, Durga Temple of VA has served the Hindu in Northern Virginia area. Devotees visit the temple to worship main Deities: Durga Mata, Ram Parivar, Hanuman Ji, Radha Krishan and Shiv Parivar. Other deities include: Satyanarayana Bhagavana, Sai Baba, Jhule Lal Ji, Shri Venkateshwara (Bala Ji), Ganapati Bhagavan, Lakshmi Maa, Santoshi Maa, Gayatri Maa, Saraswati Maa and Swami Narayan. Sthapana of other deities such as Kaali Maa, and others will follow in near future.

The temple has four full-time and two part-time priests. They are highly qualified and experienced in all facets of Hindu Dharma and rituals. To serve our growing community, the temple has a full-time manager. The temple offers: BalGokul; Yoga, Dance, Yoga for adults & children, Language, and SAT Classes, Sr. Citizen Group, Discourses on Gita and Hindu Dharma. Monthly free health clinic & Awareness sessions have served us all well. Highly acclaimed & renowned Spiritual Swamis visit the temple on a regular basis to deliver religious teachings & Bhajans and impart their knowledge to our community.

We celebrate all major Hindu Festivals such as Ganesh Chaturthi, Maha Shivaratri, Janamashtami, Ram Navami, Diwali, Dusheshra, Navaratras, Saraswati Pooja, Hanuman Jayanti, Annakut, Garba, Karva Chauth, Pongal, Holi, Baisakhi, Guru Purnima, Annakoot, etc., etc. The temple places special emphasis on programs for the young & our youth. We now have an active senior citizens group with growing participation. We plan to open a library in the near future. The temple recently launched a new inter-active website. We are looking into streamlining our regular processes to achieve greater efficiencies in the temple operation to serve our members more effectively. The temple participates in the Fairfax county & other Inter-faith activities.

Directions: Fairfax County Pkwy (VA 7100) to Hooes Rd S. (SR-636) One mile, Rt. On Copper Leaf Way, just before the intersection with Silverbrook Rd. From I-95, Take Exit 163 (Lorton), Rt. Onto Lorton Rd. (SR 642), After 2.4 mi. Rt. Onto Silverbrook Rd (SR-600) at first TL at Hooes Rd., Lt. on Copper leaf Way.

Weekly Temple Hours Monday 7:00 AM 12:00 Noon; 4:00PM 9:00 PM Tuesday 9:00 AM 12:00 Noon; 4:00PM 9:00 PM Wednesday 9:00 AM 12:00 Noon; 4:00PM 9:00 PM Thursday 9:00 AM 12:00 Noon; 4:00PM 9:00 PM Friday 9:00 AM 12:00 Noon; 4:00PM 9:00 PM Sat. & Sundays 9:00 AM 9:00 PM Public Holidays 9:00 AM 9:00 PM Hindu Holy Days Weekly Poojas & Regular Religious Programs 7:00AM 12:00PM Mondays Shiva Abhisheka 4:00 PM 7:30PM 7:15 PM 8:00 PM Tuesdays Hanuman Chalissa 7:00PM 8:00PM Thursdays: Shri Sai Baba of Shirdi-Kirtan 7:00PM 8:00PM Fridays: Sri Lalitha Sahasranamam 9:00 AM -10:15AM Saturdays: Venkateswara Suprabhatam & Pooja 10:15 AM-11:00AM Vishnu Sahasranaama, 11:00 AM Arti 4:00 PM 6:30 PM Sundays: Sponsored Weekly Pooja Aarti - & Bhandara

September 2011 Mandir Vani 53 Host and Sponsor Mandirs

Hindu Jain Temple of Pittsburgh

Best Wishes for HMEC 2011

Hindu Jain Temple 615 Illini Drive Monroeville, PA 15146 U.S.A.

http://www.hindujaintemple.org/

HMEC-2011 Co-Host

54 Mandir Vani September 2011 Best Wishes for HMEC 2011

Sri Venkateshwara Temple 1230 S. McCully Dr. Pittsburgh, PA 15235 U.S.A.

http://www.svtemple.org/

HMEC-2011 Co-Host

September 2011 Mandir Vani 55 Host and Sponsor Mandirs

Hindu Community Organization

Best Wishes and Complements for HMEC 2011

Hindu Temple of Dayton 2615 Lillian Lane Beavercreek, Oh 45431. Ph - (937) 429 4455

HMEC-2011 Co-Host

56 Mandir Vani September 2011 HMEC-2011 Co-Host

September 2011 Mandir Vani 57 Host and Sponsor Mandirs

HMEC-2011 Co-Host

58 Mandir Vani September 2011 HMEC-2011 Co-Host

September 2011 Mandir Vani 59 Host and Sponsor Mandirs

Kauai Hindu Monastery

With Compliments for HMEC-2011

Kuai’s Hindu Monastery 107 Kaholalele Road Kapaa, HI 96746 1-877-255-1540

Sanskruti Parivar U.S.A. 156 Anderson Parkway, Cedar Grove, NJ 07009 Inspired and Guided by Pujya Bhaisri Rameshbhai Oza

Bhajan is sung by heart not only by lips. Bhajan is sung by Jiva not only by tongue. Bhajan transforms mortal world into Ocean of Bliss. - Pujya Bhai Shri

Seven Sanskruti Parivar Centers in New Jersey, Massachuetts, Florida, California, and Texas regularly conduct weekly/monthly satsang sessions. To participate in activities or open a new center in your area, please contact: Arvindbhai or Ranuben Patel, 973-256-2472, 973-580-6925. Email: [email protected]

60 Mandir Vani September 2011 HMEC-2011 Sponsor

P.O. Box 2316 Fairfi eld, IA 52556

HMEC-2011 Sponsor

September 2011 Mandir Vani 61 Host and Sponsor Mandirs

HMEC-2011 Sponsor

Allentown Hindu Temple

Best Wishes & Compliments for HMEC-2011

Allentown Hindu Temple 4200 Airport Road, Allentown PA-18109 Phone: (610) 264-2810

62 Mandir Vani September 2011 Best Wishes for HMEC 2011

Hindu Temple of Dayton 2615 Temple Lane Beavercreek, Oh 45431. Ph - (937) 429 4455

Temple Hours Monday - Friday: 9-11am, 5-8pm Sat, Sun and Holidays: 9am - 8pm

HMEC-2011 Sponsor

September 2011 Mandir Vani 63 Host and Sponsor Mandirs

BAPS Swaminarayan Sanstha

With Best Wishes and Compliments for HMEC-2011

BAPS Shri Swaminarayan Mandir (Columbus-Ohio) 8110 Corporate Blvd., Plain City, OH 43064. USA Tel: (1-614) 873 7300 Fax: (1-614) 873 7301

64 Mandir Vani September 2011 Hindu Temple of South Carolina

With Best Wishes and Compliments for HMEC-2011

Hindu Temple and Cultural Center of South Carolina 5703 Kiawah Road Columbia, SC. 29212 Tel: (1-803) 951 9173 www.hindutemplesc.org

September 2011 Mandir Vani 65 Host and Sponsor Mandirs

Fremont Hindu Temple

With Compliments for HMEC-2011 Fremont Hindu Temple 3676 Delaware Drive, Fremont, CA, 94538. Phone : (510) 659-0655 http://www.fremonttemple.org/

Hindu Temple of Bloomington

Tullamore Ave, Bloomington, IL

Best Wishes & Complements for HMEC-2011

66 Mandir Vani September 2011 Accomplishments of Vishwa Hindu Parishad of America

1970 Vishwa Hindu Parishad of America founded 1974 VHPA offi ce incorporated in New York State 1974 Bal Vihar program off ered 1974 Children’s Book project started in New Hampshire 1975 Lecture tour program started 1978 Seva projects started 1979 First Youth camp held in Rhode Island 1982 Emporium established 1983 Samskar Bharti - A/V services established 1983 First Regional conference held in Florida 1984 First International Hindu conference held in NY 1984 First Youth conference held in New York 1984 Cultural Exhibition: India’s contribution to World 1985 Support-a-Child Program started 1985 Hindu University of America project announced 1989 Hindu Unity Year Celebrations held in 107 US cities 1990 Hindu Students Council launched 1993 Two-year long Global Vision 2000 Programs in DC 1998 First Dharma Samsad held at Arsha Vidya Gurukul 1999 Dharma Prasaar Yaatra conducted across the country 1999 Ekal Vidyalaya started as a project of VHPA 2000 Dharma Ganga & U. N. Millennium Peace Summit 2001 Re-built earthquake aff ected Lodai village in Gujarat 2002 Ekal Vidyalaya Foundation of USA established 2003 Hindu Student Council became autonomous 2004 Vanaprasthi Seminars Started 2006 1st Hindu Mandir Executives conference held in GA 2006 Hindu Awareness Yaatra started 2007 2nd Hindu Mandir Executives conference held in NJ 2008 3rd Hindu Mandir Executives conference held in MI 2009 Ashraya, Bhutanese Refugees settlement project started 2009 4th Hindu Mandir Executives Conference held in MD 2010 5th Hindu Mandir Executives Conference held in TX

VHPA Chapters and Activity Centers: Antioch, CA, Orange County, CA; Hartford, CT; Metro DC; Bro- ward-Palm Beach County, FL; Miami, FL; Atlanta, GA; Chicago, IL; Boston, MA; Detroit, MI; Merrimack Valley, NH; Central & Northern New Jersey, NJ; Southern New Jersey, NJ; Lindenhurst (Long Island), NY; Queens, NY; Staten Island, NY; Cincinnati, OH; Allentown, PA; Pittsburgh, PA; Houston, TX

September 2011 Mandir Vani 67 HMEC Information

Vishwa Hindu Parishad of America, Inc. (World Hindu Council of America) National Ofﬁ ce: P.O. Box 611, Iselin, NJ 08830 Tax ID # 51-0156325 Tel.: 732-744-0851 Email: ofﬁ [email protected] Website: www.vhp-america.org

VHPA Membership Application Form

(Fields marked with * cannot be left blank) ______Salutation *First Name M.I. *Last Name

Spouse’s Name: ______*Street/P. O. Box No.: ______

*City:______*State______*Zip Code______

*Home Telephone:______*Email Address:______

Cell Phone:______Work Telephone:______

*Age Group 18-35 [ ] 36-50 [ ] 51-65 [ ] 65+ [ ] (Minimum age for becoming a member is 18 years)

Membership Desired: (select one)

[ ] Patron $1000 [ ] Life Membership $500 [ ] Primary Membership, Five years $100 [ ] Primary Membership, Three years $70 [ ] Primary Membership, One year $25

Please accept my Additional Contribution of $______for [ ] General Use [ ] Seva in USA [ ] Seva in Bharat [ ] Support A child [ ] Youth Development Programs [ ] Publications [ ] Media Outreach and PR [ ] Liaison with Hindu Mandirs & Hindu Institutions [ ] Hindu Awareness Yaatra

I am 18 years or above.I agree with the aims and objectives of Vishwa Hindu Parishad of America. I believe in, practice and/or respect the spiritual and religious principles and practices having roots in Bharat (India).

______Signature Date

Check No.______(Check Payable to VHPA) OR Charge it to a credit card (Name and address must match with that on the credit card, for using the credit card.) )

Credit Card Name: [ ] VISA [ ] MASTER CARD [ ] DISCOVER

Credit Card Number Month Year Expiration Date ______Signature Date

Mail to: VHPA, PO Box 441505, Houston, TX 77244-1505 Contact Tel.: 732-744-0851 OR Become member using your credit card on our web site: www.vhp-america.org

Institutional Membership is available; ﬁ st year dues are $201 ($90 Initiation fee + $111 membership). Call 732-744-0851 or email to ofﬁ [email protected] for application form and more information.

68 Mandir Vani September 2011 Vishwa Hindu Parishad of America, Inc. (World Hindu Council of America) National Office: P.O. Box 611, Iselin, NJ 08830 Tax ID # 51-0156325 Tel.: 732-744-0851 Email: [email protected] Website: www.vhp-america.org

Why your Mandir/Organization should become an Affiliate member of VHP of America?

The Mandir gets the following benefits by affiliating with the VHPA.

A complimentary copy of Hindu Temples of North America, a pictorial, coffee table book, valued at $35 and listed at $75 at Amazon.com

A Membership Plaque

Recognition in our Quarterly magazine, Hindu Vishwa as an affiliate Institution

Priority in arranging programs for VHPA invited religious and social leaders under its Hindu Awareness Yaatra (HAY) program

event

Five copies of Hindu Vishwa, our quarterly magazine

Membership of Coalition to Protect Hindu Institutions (CPHI)

Membership of American Hindus Against Defamation (AHAD)

Monetary considerations apart, there is strength in joining forces to provide a secure future for our Mandirs and spiritual institutions, the Hindu society and the second and future generations of Hindus in the USA. The first year contribution for the Affiliate Membership is $201 and there after, yearly renewal is at $111. Long term discounted membership is also available.

The membership is contingent on at least two, and if possible three (or more) of the Mandir executives/Trustees becoming Life member ($500) or Patron ($1000) of VHPA so that a strong bond may be formed between VHPA and the Mandir. We expect these life members/patrons to be actively involved in VHPA to represent interests of the Mandir community. Other members of the Mandir Board should consider long term membership of VHPA (5 years for $100) to express their support to VHPA. (Membership Application form is on the reverse side.)

Strength in Unity! We are all Hindus first, then anything else. Won't you join us?

"Arise, Awake and stop not till the goal is reached" - Swami Vivekananda

______September 2011 Mandir Vani 69 HMEC Information

Vishwa Hindu Parishad of America, Inc. (World Hindu Council of America) National Office: P.O. Box 611, Iselin, NJ 08830 Tax ID # 51-0156325 Tel.: 732-744-0851 Email: [email protected] Website: www.vhp-america.org

Affiliate Membership Application Form

(Fields marked with * cannot be left blank)

Name of the Mandir/ Spiritual Organization______

*Street/P. O. Box No.: ______

*City:______

*State______*Zip Code______

*Telephone:______Web site:______

*Email Address:______

*Contact Person: First Name:______Middle Initial _____

*Last Name:______Telephone:______

Affiliate Membership:

[ ] First year dues $201 [ ] Yearly Renewal $111

Additional Contribution, if desired: $______

Check No.______(Check Payable to VHPA) OR Charge it to a credit card.

(If Name and address above do not match with that on the credit card, , fill out the following.)

______First Last (Name as it appears on the card) ______Street (Address must match on your credit card) ______City State Zip Code ------

Credit Card Name: [ ] VISA [ ] MASTER CARD [ ] DISCOVER

Credit Card Number MO YY (Expiration Date)

______Signature Date

Mail to: VHPA, PO Box 611, Iselin, NJ 08830 Contact Tel.: 732-744-0851

______70 Mandir Vani September 2011 HMEC-2011 List of Host, Co-Hosts and Sponsoring Organizations

HOST MANDIR

1 Bharatiya Hindu Temple Powell OH

CO-HOST MANDIRS

2 Hindu Temple of Central Indiana Indianapolis IN 3 Chinmaya Mission, Columbus Powell OH 4 Dayton Hindu Temple (Hindu Community Organization) Dayton OH 5 Devdham of America (Hindu Society of Greater Cincinnati) Cincinnati OH 6 Hindu Temple of Toledo Sylvania OH 7 Sri Saibaba Temple Society of Ohio Dublin OH 8 Hindu Jain Temple Monroeville PA 9 Sri Venkateswara Temple Pittsburgh PA 10 Hindu temple and Cultural Center of South Carolina Columbia SC 11 Durga Temple of VA Fairfax Station VA

SPONSORING MANDIRS AND ORGANIZATIONS

12 Fremont Hindu Temple Fremont CA 13 Hindu Community and Cultural Center Livermore CA 14 Kauai Hindu Monastery/ Hinduism Today Kappa HI 15 Brahmananda Saraswati Foundation Fairfi eld IA 16 Hindu Temple of Bloomington-Normal Bloomington IL 17 Shree Jalaram Mandir Hoff man Estates IL 18 Center for study of Health,Religion and Spirituality Terre Haute IN 19 India Heriage Research Foundation Louisville KY 20 Sri Siva Vishnu Temple Lanham MD 21 Hindu Temple of Minnesota Maple Grove MN 22 Sanskruti Pariwar Cedar Grove NJ 23 Shiva Vishnu Hindu Temple of Greater Cleveland Cleveland OH 24 Ventech Solutions Galena OH 25 Hindu Temple Society Allentown PA 26 Sri Ganesh Temple Nashville TN 27 Global Hindu Congress Cedar Park TX

CANADA

28 Sripuram Narayani Peedam Dunrobin ON

LIST OF DONORS

1. Kalyan Viswanathan Dallas TX $1001 2. Yogesh Naik Pearland TX $501 3. Vishnubhai Patel Pontiac MI $203 4. Dr. Surendra Pandey Albany GA $101 5. Vijay Oza Germantown MD $100

September 2011 Mandir Vani 71 HMEC Information

HMEC-2011 List of Registered Hindu Organizations

1 Braj Dham Seva, Inc. Chico CA 2 Fremont Hindu Temple Fremont CA 3 Hindu Community and Cultural Center Livermore CA 4 Param Shakti Peeth Of America Inc Buena Park CA 5 Path to Aanandam Danville CA 6 Connecticut Valley Hindu Temple Society Middletown CT 7 Hindu Temple of Florida Tampa FL 8 Hindu University of America Orlando FL 9 Hindu Americans Norcross GA 10 Sankat Mochan Mandir Adairsville GA 11 United States Hindu Alliance (USHA) Cumming GA 12 Kauai Hindu Monastery/ Hinduism Today Kappa HI 13 Brahmananda Saraswati Foundation Fairfi eld IA 14 Chinmaya Mission, Chicago Hinsdale IL 15 Gayatri Pariwar Itasca IL 16 Hindu Temple of Bloomington Normal Bloomington IL 17 Hindu Temple of Greater Chicago Lemont IL 18 Manav Seva Mandir Bensonville IL 19 Shree Jalaram Mandir Hoff man Estates IL 20 Sri Venkateswara Swami (Balaji) Temple Aurora IL 21 Center for study of Health, Religion and Spirituality Terre Haute IN 22 Hindu Temple of Central Indiana Indianapolis IN 23 Tristate Hindu Temple Evansville IN 24 Bharatiya Temple and Cultural Center Lexington KY 25 India Heritage Research Foundation Louisville KY 26 Coalition of Hindu Youth (CHY) Framingham MA 27 Indian Circle for Caring USA Inc Waltham MA 28 OM Temple Carlisle MA 29 Sadhu Vaswani Center Dracut MA 30 Sri Lakshmi Temple Ashland MA 31 Bharat Darshan (Shree Ram Mandir) Brandywine MD 32 Hindu American Foundation Kensington MD 33 Seven Stars Foundation Gaithersburg MD 34 Shree Mata Darbar Potomac MD 35 Sri Siva Vishnu Temple Lanham MD 36 Bharatiya Temple Troy MI 37 Vedic Friends Association/ ISKCON Detroit MI 38 West Michigan Hindu Temple Ada MI 39 Hindu Temple of Minnesota Maple Grove MN 40 Hindu Center of Charlotte Charlotte NC 41 Bharat Sevashram Sangh of North America Kendall Park NJ 42 Forum For Hindu Awakening Mount Laurel NJ 43 Gayatri Chetna Center Piscataway NJ 44 Hindu Students Council Plainsboro NJ 45 Infi nity Foundation Princeton NJ 46 Interfaith Shaadi Org Bridgewater NJ 47 Sanskruti Pariwar Centers, USA Cedar Grove NJ 48 SMVS Swaminarayan Mandir SWO Jersey City NJ 49 Sri Guruvaayoorappan temple (HATCC) Morganville NJ 50 Sri Venkateswara Temple (HT & CS of USA) Bridgewater NJ

72 Mandir Vani September 2011 HMEC-2011 List of Registered Hindu Organizations

51 Samprajnā Institute Albuquerque NM 52 Geeta Mandir Elmhurst NY 53 Hindu Center of NY Flushing NY 54 Shri Lakshmi Naryan Mandir Richmond Hill NY 55 Akron Bhutanese Hindu Group Akron OH 56 BAPS Shri Swaminaryan Mandir Plain City OH 57 Bharatiya Hindu Temple Powell OH 58 Chinmaya Mission, Columbus Powell OH 59 Devdham Of America (Hindu Society Of Greater Cincinnati) Cincinnati OH 60 Hindu Temple of Dayton Beavercreek OH 61 Hindu Temple of Toledo Sylvania OH 62 Shiva Vishnu Hindu Temple of Greater Cleveland Cleveland OH 63 Sri Saibaba Temple Society Of Ohio Dublin OH 64 Bharatiya Hindu Temple Chelfont PA 65 Hindu Jain Temple Monroeville PA 66 Hindu Temple Society Allentown PA 67 Sri Venkateswara Temple Pittsburgh PA 68 Sringeri Vidya Bharati Foundation Stroudsburg PA 69 Hindu Temple and Cultural Center of SC Columbia SC 70 Sri Ganesh Temple Nashville TN 71 Global Hindu Congress Cedar Park TX 72 JKP Radha Madhav Dham Austin TX 73 Hindus of Greater Houston Houston TX 74 Shiradi Sai Jalaram mandir (SSJM) Sugar Land TX 75 Sri Guruvayurappan Temple Houston TX 76 Sri Meenakshi Temple Society Pearland TX 77 Th e Bhumi Project Houston TX 78 Durga Temple of VA Fairfax Station VA 79 Rajdhani Mandir Chantilly VA 80 Vishwa Hindu Parishad of America (VHPA) USA

CANADA 81 Marathi Bhashik Mandal Toronto ON 82 Ram Mandir Hindu Federation Oakville ON 83 Sanatan Dharm Educational foundation Mississauga ON 84 Sanatan Mandir Cultural Center Markham ON 85 Sripuram Narayan Peedam Dunrobin ON 86 Vaishnodevi Temple Burlington ON 87 Vidya Mandir Toronto ON 88 Vishnu Mandir Th ornhill ON

OTHER COUNTRIES 89 Vishwa Hindu Parishad, International New Delhi Bharat 90 Vishwa Hindu Parishad of Australia Melbourne Australia 91 Hindu Council of New Zealand Rotorua New Zealand

(List as of 09/19/2011)

September 2011 Mandir Vani 73 HMEC Information

HMEC-2011 GUIDING TEAM Dr. Umesh Shukla Convener 908-240-7720 Ravi Kunduru Co-Convener 614-404-2400 Renu Gupta Co-Convener 248-320-7281 Dr. Raj Tripathi Host 614-846-9434 Abhaya Asthana VHPA Gen Sec 508-875-0432 Vasav Mehta Treasurer 770-394-1353 Sant Gupta Program Chair 703-980-7487 Amit Mehta Souvenir Chair 484-695-8963 Sharma Tadepalli 2010 Host 281-907-3608 Sudershan Pasupuleti Co-host 419-944-8910 Krutarth Jain Co-host 513 884-1259 Rama Belagaje Co-host 317-815-5524 Puran Lahoti Co-host 740-917-0039 Satish Kathula Co-host 937-572-9618 Navin Kadakia Co-host 412-494-4091 Raja Reddy Co-host 412-607-5941 Keya Bhatt Youth Group 317-679-5408 Keshav Deshpande Youth Group 440-915-8238 USA CA Shyam Shukla 510-770-1218 CA Bhagwandas Lathi 916-4857403 FL Suresh Gupta 407-529-3040 FL Shekar Reddy 954-895-1947 GA Sneha Mehta 770-394-1353 GA Karthik Subramanian 706-650-8158 HI Rajkumar Manickam 808-822-3012 IL Kaushik Joshi 630-886-4789 IL Amar Upadhyay 847-226-4929 IN Kumar Dave 317-889-7328 LA Vijay Shertukde 225-654-6313 MA Sanjay Kaul 781-330-1691 MD Shardanand 301-917-1555 MD Mythili Bachu 301-526-5135 MI Arjun Soorya 248-703-3754 NC Saroj Sharma 919-481-2574 NJ Arvind Patel 973-256-2472 NY Ram Sachdev 917-776-4365 NY Ila Sukhadia 347-886-6302 PA Navin Kadakia 412-494-4091 PA Sanjay Mehta 412-251-9133 PA Vipul Patel 484-664-9420 SC Arunima Sinha 803-781-9054 TX Pravin Vyas 281-380-5585 TX Yogesh Naik 281-485-8256 TX Janeshwari Devi 512-965-4590 CANADA BC Ramnarain Sahdev 416-970-1492 ON Dwarka Persaud 519-650-1337

74 Mandir Vani September 2011 Hindu Mandir Executives’ Conference (HMEC) Milestones Coalition of Hindu Youth (CHY)

Coalition of Hindu Youth, or CHY (pronounced “chai”), a youth led group founded in 2009 at the Hindu Mandir Executives’ Conference (HMEC). CHY’s primary goal is to foster the unity of youth at the hundreds of mandirs across this land in which we have come to reside, as well as the myriad youth involved in various nationwide Hindu organizations. Only as a united body, with one voice, can we recognize that we are all striving towards the same goals and aspirations, and only then can we properly and eff ectively address the broader needs of a new generation of Hindu Americans. www.chynetwork.org • [email protected] • twitter: @CHYnetwork

Th e Hindu American Vanaprasthi Network (HAVAN)

Th e Hindu American Vanaprasthi Network is launched to serve the self development and identifi cation of service fi elds need for retired and to be retired members of Hindu community living in America. Th e acronym HAVAN is chosen to refl ect the transformative lifestyle stage of Vanaprasthi. Th e goal is to en- gage them locally in meaningful community service activities, develop network, and opportunities to use their skills, specialties, and wisdom for the benefi t of the society. http://senior.sagesurfer.com/egroups/g_havan.html www.vhp-america.org [email protected]

Samskar Books

Antyeshti Samskar book released in HMEC 2009.

Vivah Samskar book being released in HMEC 2011.

Th e Hindu Mandir Seva Net

Network formation is in progress as a SEVA/Volunteer resource for the Temples.

Hindu Seva Day organized by many temples on Oct 2, 2010.

Hindu Temples’ National Blood Donation Campaign in commemoration of the 10th Anniversary of 9/11, 2011. Over 70 temples took part in the Campaign.

Hindu Prayer Book for Hospitals

Most Hospital Chaplaincy departments do not have a Hindu chaplain, or even a priest as a consultant. Provide a prayer book in the hospital where a Hindu chaplain may or may not be available. Book is planned to be released in HMEC 2012.

September 2011 Mandir Vani 75 HMEC Information

President General Secretary Jyotish Parekh Dr. Abhaya Asthana 860-521-2173 508-875-0432 E-Mail: [email protected] E-Mail: [email protected]

Executive Vice President Chapters, Joint General Secretary Gaurang G. Vaishnav Sanjay Mehta 732-744-0851 412-276-2670 E-Mail: [email protected] E-Mail: [email protected]

Treasurer Asst. Treasurer Jyesh Mehta Vasav Mehta 856-745-7657 770-394-1353 E-Mail: [email protected] E-Mail: [email protected]

Seva (Social Service), Vice President Publications, Vice President Girish Gandhi Shyam Tiwari 973-689-5479 678-557-9582 E-Mail: [email protected] E-Mail: [email protected]

Media Relations, Director American Hindus Against Defamation (AHAD), Director Vijay Narang Dr. Ajay Shah 954-559-7969 858-442-5668 E-Mail: [email protected] E-Mail: [email protected]

Chairperson, Advisory Board Founder & Mentor Dr. Nand Kishore Sharma Dr. Mahesh Mehta. 603-893-3490 781-744-7313 E-Mail: [email protected] E-Mail: [email protected]

National Offi ce Manager Sharad Patel VHP of America P. O Box 441505 Houston, TX 77244-1505 713-261-9400 offi [email protected]

76 Mandir Vani September 2011 ADDENDUM TEMPLE SUPPLY CHAIN MANAGEMENT A SMARTER WAY TO TEMPLE MANAGEMENT Raja Reddy Objective : High Quality, Low cost, and just in time deliveries to preserve from shelf life, manage money, allocate storage space as part of demand and capacity planning for Temples.

What is Supply Chain Management (SCM)? Walmart is successful globally because of its innovative and continuously improved supply chain management programs. The concept of Supply Chain Management is based on two core ideas. The ﬁ rst is that practically every product that reaches an end user represents the cumulative effort of multiple organizations. These organizations are referred to collectively as the supply chain. Following is the ﬂ ow diagram for perishable food items application.

The second idea is that while supply chains have existed for a long time, most organizations have only paid attention to what was happening within their “four walls.” Few businesses understood, much less managed, the entire chain of activities that ultimately delivered products to the ﬁ nal customer. The result was disjointed and often ineffective supply chains. Supply chain activities cover everything from product development, sourcing, production, and logistics, as well

September 2011 Mandir Vani 77 Addendum

as the information systems needed to coordinate these activities. This article describes Accelerated SAP Methodology (ASAP methodology) as a road map for SCM procedures and processes. This Accelerated SAP Methodology (ASAP) is widely used in SAP Implementations by small, medium and large companies and include suppliers of temples. Also these concepts are widely applied by home grown and customized methodologies that tailored to fi t each organization requirements. This is a road map for implementation of projects small, medium and large organizations. Following are the fi ve steps in this methodology (fi ve milestones in the road map) and sixth and seventh after implementation.

We apply this methodology for Temple SCM white paper as a preamble for an ultimate solution to the ever growing 600 plus and counting. (1) Project Preparation Phase: This includes proof of concept and solution provided in theory is indeed practical and can be implemented without any major impediments or show stoppers. Also at this stage all stake holders such as participating temples buy into the idea and agree for partnership and collaboration for ultimate common benefi t and good of participating HMEC temples and members. (2) Business Blueprint Phase: Business Blueprinting is critical part of ASAP Methodology Road Map. All the customer new requirements are identifi ed based on the analysis of “As is” versus “To Be”. Qualifi ed experts who are knowledgeable to ask probing questions during interviews of temples/Mandirs management, offi ce

staff and even devotees shall manage this step.

78 Mandir Vani September 2011 Following are the steps of Business Blueprint Road Map. Here in this Blueprint phase, gather all the requirements of individual temples related to supply chain management. Based on 20-80 rule or guideline, 20% of the supplied items take 80% of the cost such as Bananas, Flowers and Paper Products. These large volume and high cost items need to be identifi ed and prioritized to gain savings early. There can be a point of diminishing returns on some smaller volume and less costlier items and needs diligent analysis to make it part of SCM project. All temple requirements need to be collected, combined and integrated and come up with a collaborative solution. HMEC committee could review the data and approve the veracity of data by quantity and quality. (3) Realization Phase: During Realization phase of ASAP methodology, review the various methods and tools available that best fi ts for a practical solution. Also decide whether each temple log into the approved system and enter their purchase orders or it can be done centrally. Let us say, various temples need to purchase bananas, we can negotiate best price for bananas with Sam’s club at a discount of 10%, member temples get 10% discount whenever they purchase bananas. Similarly for fl owers, coconuts, Puja items, cooking materials and so on. In this Realization phase approved system/software tool approved my HMEC management will be unit tested and string tested thoroughly for successful application all participating HMEC temple members. (4) Final Preparation: Final preparation involves integrated testing for all temples and testing scenarios are more robust and stringent and consider any situations that can possibly arise for testing (5) Go-Live: After Go-Live, all the temples are allowed to use the system and benefi t as defi ned in the Goal. (6) Post Go-Live (Hyper Care): In general when a new system goes live when people start using then help desk support is more frequent than normal due to learning curve and also potential bugs that were not caught during system testing before Go-live for people to use. For initial few weeks, it will be hyper care. (7) User Application of SCM and System Maintenance: After hyper care, people are much more familiar with system to place purchase orders and system becomes more user friendly. Summary: It is estimated that our Hindu Temples and Hindu Organizations has $100M+ of purchasing done via several vendors. Implementation of this system, just for perishable items, can result in a saving of over $250,000 per year. About the author: Shri Raja Reddy is the Secretary, Board of Directors, Sri Venkateswara Temple, Pittsburgh, Pennsylvania. He is certifi ed in Supply Chain Management (SCM) by APICS, SAP America Certifi ed Finan- cials & Cost Accounting Modules, SAP America Certifi ed in Project Management Module. He is currently employed as a Leader – Program Analyst SAP, CSC Corporation, Consultant for several Fortune 100 companies, and Big 5 consulting fi rms in SAP.

Editor’s note: This article was received just before going to press and is reproduced for the beneﬁ t of the Mandir executives, administrators, and others engaged in purchasing for Mandirs and other Hindu organizations.

September 2011 Mandir Vani 79 Addendum

NOTES

80 Mandir Vani September 2011 NOTES

September 2011 Mandir Vani 81 Addendum

NOTES

82 Mandir Vani September 2011 SRIPURAM - THE SPIRITUAL OASIS

Sripuram, Sri Narayani Peedam Thirumalaikodi

Sripuram is a spiritual oasis created for humanity and for peace in the world. The breathtaking landscape in which Sripu- ram is situated is completely organic with a variety of flora and fauna, creating a serene ambience and a natural ecosystem. Holy water from all the major rivers of the country has been brought together into one holy pond called “Sarvatheertham”. A Golden Temple is situated in this 100 acre lush green landscape in the middle of a star-shaped path such that it absorbs maximum energy from nature that creates enormous peace and brings relaxation to those who walk through the star path. Messages of truth and righteousness are posted on both sides of the pathway to encourage people to read and understand their meanings. The messages cover such topics as the purpose of the human birth and life, the things we should do to live a good life, the need for devotion and many, many more. If a person remembers just one message it is sufficient to change one’s heart and realize one’s human potential. Sripuram is transformational. With over 1.5 tonnes of gold used to create Vedic-style architecture, The Sri Lakshmi Narayani Temple is now one of the most visited holy shrines in the world.

Some people wonder why the temple is gold-covered instead of some other less expensive finish. Consider the options: If the temple had been beautifully painted, would anyone travel great distances to see it? Probably not. So, in order to attract people from all over the world to learn about spirituality, the temple had to be made of gold. We are living in a materialistic world and, in a materialistic world, people are attracted to gold. It is only because of the temple is made of gold that people initially visit. When they come to see the gold, they are then exposed to the spiritual messages which will transform them. It is a bit of a trick.