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Auspicious start to Maha Kumbhabhishekam While the grand finale to the 5-day event at the Ganesh Temple, NY, is on June 5, Sunday, Wednesday’s program started with Go (Cow) Pooja, and Thursday witnessed Yagasala Pooja and Pratishthapanam (enshrining/consecration) of Sri Hanuman, Sri Garuda and Sri Dhanvantri.

Photos by Xitij Joshi

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Auspicious start to

Maha Kumbhabhishekam

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Maha Kumbhabhishekam Program

Nootana Rãjagopura / Vimãna, Mahã Kumbhãbhiishekam for Šri Mahã Vallabha Ganapati and Šri Venkatešwara,Šri Mahã Lakshmi, Šri Hanumãn Sannidhis & Vimãnas, Šri Navagraha and Šri Nãgendra Swãmy Sannidhis from June 1-June 5, 2011.

The consecration ceremonies are being organized by The Hindu Temple Society of North America, NY at Sri Mahã Vallabha Ganapati Devasthãnam (Ganesh temple) at 45-57 Bowne Street, Flushing, NY.

NOOTANA RÃJAGOPURA / VIMÃNA MAHÃ KUMBHÃBHISHEKAM PANCHA DINA MAHOTSAVAM - JUNE 1 - JUNE 5 oojas for the various yantras (flat metal plates with prescribed engravings) are the first rituals performed for 45 days prior to Kumbhãbhishekam.

Sanctifying the yantras captures the essence or šakti of the Deities.

During a Kumbhãbhishekam, the yantras are installed under the stone vigrahas of the Deities inside their sanctums.

negative influences of the planets on all those gathered. Šri Mahã Lakshmi Sudaršana Homam invokes the divine presence and blessings, confers prosperity in all endeavors, removes any dosha (defects) and protects us. The vigraha of Šri Hanumãn is removed from Dhãnyam (grains) and is now immersed in water jalãdi Vãsam (water habitat).

Divine agni (fire) is generated in the Agnimathanam by churning highly flammable wood fiber.

This fire is then preserved and is used in the Yãgašãlã.

Mritsangraharanam is the collecting of fresh soil. This soil is distributed in odd number of pots, collectively called pãlika. Nine different grains are sown in the

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WEDNESDAY, JUNE 1 Karta, the main representative of the temple, formally gives permission (Anujña) as well as asks the priests to start the Kumbhãbhishekam proceedings.

After this, a Vighnešwara pooja to Šri Mahã Vallabha Ganapati ensures a smooth sailing as He is capable of placing and also removing obstacles. The karta, on behalf of the public, takes a Mahã Sankalpam (resolve), to complete the ceremony. Grha Preeti is performed to invoke the Navagrahas (nine planets) to nullify any negative influences of the planets on all those gathered. By doing the Ãcãryavaranam, the karta, on behalf of the public, formally chooses and asks the priests to conduct the consecration ceremony.

Punyãhavãcanam is done to purify the place, the items used for the occasion, and also to bless and appeal for blessings from those gathered.

Divinity is invoked in the Pancagavya, a mixture of five ingredients derived from a cow.

This is also used to purify the priests, the Deities and the devotees.

In the dhana pooja, four symbolic portions of the temple’s wealth are bundled for (1) Kumbhãbhishekam, (2) nitya (daily) and future pooja requirements, (3) priests’ appreciation, and (4) for community, respectively. These are offered to express gratitude and also to appeal for dhana vriddhi (growth

of wealth). Šri Mahã Vallabha Ganapati homam seeks His blessings. A homam or havan is an ancient form of fire worship, where the fire god Agni is the messenger to the Deity being propitiated.

Poornãhuti is the final ãhuti (offering) of the homam. Mangala Hãrati is the showing of the lamp in front of the Lord and moving it in a circular clockwise motion, signals the completion of a ritual.

Following Abhishekam for Šri Mahã Vallabha Ganapati, Devata Anugna is sought, asking His divine permission and blessings to allow the Mahã Kumbhãbhishekam to proceed unhindered. Prasãdam is the sacred food that is first offered to and blessed by the Lord and is thus charged with divine vibrations.

Go (cow) pooja is done before the consecration because they are considered to be sacred, and hold

pots. The sprouts are offered (Ankurãrpanam) for the yajña’s growth. The participating priests are protected with the tying of a protective binder (Rakshã bandhanam) around their wrists, which requires them to complete the yajña.

By Kumbha Alankãram, Kalašas (also known as Kumbhãs) are prepared to receive the divine energy of the Deities.

Kalãkarshanam is done to transfer the divine šakti from the pictures to the kalašas. In the yãgašãlã pravešam the kalašas with the divine energy are ceremoniously carried to the yãgašãlã.

Seven separate self-contained custom yãgašãlã, for the six Deities, who are to be consecrat-

a very important place in many religious rites.

Vãstušãnti is making an offering to the Vãstu Purusha, the spirit who resides in all built structures, to bring about balance, peace and prosperity. This is kept in the form of a drawing outside and for which a white pumpkin is cut and offered as pravešabali (sacrifice) to satisfy its hunger. Rakshoghna Homam is performed to ward off the rãkshasas (the negative tendencies or evil forces in our minds).

The purification of the stone vigraha of Šri Hanumãn takes place alongside the Kumbhãbhishekam rituals. The first of the Prãna-Pratishthã (infusing divine life into the vigraha) ritual, Dhãnyãdivãsam (grain habitat), is immersion of the vigraha in Dhãnya (grains).

THURSDAY, JUNE 2 Navagraha Homam nullifies any

The July 2009 Maha Kumbhabhishekam marked the massive renovation and expansion that time of the Ganesh temple.

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ed, and one for Rãjagopuram with other gopuras are constructed for this occasion. Yajña is performed in six kãlãs or sessions. The prathama kãla (first session) Yãga Pooja is offered before offering the first homa in the homa kunda or fire pit.

FRIDAY, JUNE 3 The day’s rituals begin with Višesha (special) Sandhi (evening offering).

This is when the participating ãcãryas (priests) make special offerings to their pitrus (forefathers), gods and other devas to get their blessings before the afternoon yajña session. The priests then enter the Yãgašãla and offer the Dwiteeya (second) Kãla (session) pooja.

In the Nava Kalaša Sthãpanam, eight outer kalašas designated as protecting and supporting Deities for Šri Hanumãn, and one middle kalaša for Šri Hanumãn are invoked and installed in honor of Šri Hanumãn. Šri Hanumãn’s vigraha is now removed from His Jalãdivãsam and placed for Panchagavyãdi (a mixture of five ingredients derived from the cow) Vãsam.

Inside the Mahã Mandapam, the stone vigrahas are getting ready to be permanently installed in their respective Sannidhis. Yantra, Navaratna (precious stones) & Swarna (gold) Sthãpanam (are placed) inside a small hollow space in the peetam (pedestal) on which the vigraha will be installed.

These enhance the divine šakti of the Deities. Ashtabandhanam is

Elaborate rituals--poojas and homams - are part of the holy program. the process of affixing the vigraha to its peetham with a clay-like paste made of eight (ashta) specific herbs and brick powder. The paste is rolled two cms thick and applied directly around the joint between base of the idol and the pedestal. This dries to form a water tight seal harder than cement, lasting for twelve years.

A silver bandhanam applied over the ashtabandhanam lasts for 25 years, and a swarna (gold) bandhanam for 100 years.

Šri Venkatešwara Mahã Šãnti Homam is offered to invoke His blessings, and Šri Mahã Lakshmi Pooja appeals for Her grace.

Nayanonmelanam - nayana (eyes) unmelanam (opening) is a very important ritual which ‘opens’ the eyes of all the Deities. The vigraha of Šri Hanumãn is removed from jalãdivãsam and placed in Sayanãdivãsam (lying down posture) after His eyes are opened.

With Devata Ãvãhanam the divine šakti of Šri Hanumãn is instilled into the vigraha.

SATURDAY, JUNE 4

‘Gaja (elephant) Pooja’ is scheduled on the last day, June 5. A majestic elephant is brought in for this occasion to bless the Kumbhãbhishekam as the elephant is also considered to represent Šri Ganeša.

SUNDAY, JUNE 5 – MAHÃ KUMBHÃBHISHEKAM DAY This day begins with the final Višesha Sandhi, the final shatkãla (sixth session) yãgašãla pooja, and the much awaited Šri Venkatešwara Suprabhãtam (a collection of verses to wake up the Lord.) Bimba (vigraha) Šuddhi is to clean the bimba since it was in bãlãlaya. This rakshãbandhanam (protective binder) is to bind the divine spirits to the vigraha and to keep the evil spirits away.

During the Sparšãhuti, connection is maintained between the yãgasãla and the moola (stone) vigraha by silver threads. The offerings are taken from the yãgasãla to the sanctum three times. ‘Gaja (elephant) Pooja’ is scheduled on this last day. A majestic elephant is brought in for this occasion to bless the Kumbhãbhishekam as the elephant is also considered to represent Šri Ganeša.

With the Mahã Poornãhuti and Deepãrãdhana, the Yãgašãla Pooja for the Kumbhãbhishekam comes to a close. The Daša Dãnam (charity of ten different items) and the Yãtrã Dãnam (charity before a journey) are given by the karta, to receive the blessings of the invoked Deities.

The sanctified kalašas from the yãgasãla are ceremoniously carried around the prãkãra (the perimeter of the Temple) for a full pradakshinam (clockwise circum-

ambulation) and are finally brought into (pravešam) the Temple (ãlaya). Some of the kalašas are taken to the rooftop for the gopura/vimana Kumbhãbhishekam and the others are brought into the mahã mandapam for the samprokshanam of the Deities.

Rãja Gopura, Vimãna Mahã Kumbhãbhisheka daršanam is auspicious because it is said to give the same contentment/punya (good karma) as coming to the temple for twelve years.

Kumbhãbhishekam is the only time we can do abhishekam to the kumbha/vimãna, where divine spirits are said to reside.

Both the vimãnas of Šri Venkatešwara and Šri Mahã Lakshmi get the abhishekam simultaneously.

Silver threads connect the vimãnas to the Deity directly under them, transferring their šakti.

After the rooftop Kumbhãbhishekam, Mahã Kumbhãbhishekam for Šri Mahã Vallabha Ganapati, Šri Venkatešwara, Šri Mahã Lakshmi, Šri Hanumãn, Šri Nãgendra & Šri Navagraha are performed next with the sanctified teertha.

A full Mandala pooja for 48 days, until July 23rd, enhances the divine presence in the consecrated moola (main) vigrahas as well as the society in general.

MANDALA POOJA A mandala is a cycle of 48 days.

Traditionally, the consecration ceremony is followed by special abhishekams for the duration of a full (48 days), half (24) or a quarter mandala (12 days).

The Mandala Pooja, which consists of special abhishekam enhances the divine presence in the consecrated moola (main) vigrahas as well as the society in general. In these abhishekams, corrosive ingredients such as juices, yogurt, etc. are not used.

This gives the sealant more time to harden and form a better seal.

Tradition says that if one is unable to witness a kumbhãbhishekam, witnessing the mandala abhishekams bring about the same benefits. Our Temple will conduct mandala pooja from Monday, june 6th thru Saturday, july, 23rd, 2011.

For Mandala Abhisheka only following dravyas will be used: 1.

Sesame oil 2. Dravya Pudi 3.

Milk 4. Vibhooti or Manjal powder. Also Rose water and Chandana. No panchamrita, yogurt, juices & coconut water.

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MAHÃ KUMBHÃBHISHEKAM From June 1 to June 5

WEDNESDAY, JUNE 1 7:30 AM Ganapati Suprabhatam 9:00 AM Anujnai, Vighnešwara Pooja, Mahã Sankalpam, Gruha Preethi Ãchãrya Varnam, Punyãhavãchanam, Panchgavya Sammeelanam, Dhana Pooja, Šri Mahã Vallabha Ganapati Homam, Poornãhuti, Mangala Hãrati, Prasãdam.

10:30 AM Šri Mahã Vallabha Ganapati Abhishekam, Devata Anujnai, ‘Go’ (cow) Pooja.

12:00 Noon Mangala Hãrati.

5:30 PM Vãstu Šãnti, Praveša Bali, Rakshogna Homam.

7:15 PM Šri Hanumãn Dhãnyãdi Vãsam.

8:30 PM Mangala Hãrati.

THURSDAY, JUNE 2 7:00 AM Ganapati Suprabhatam 8:00 AM Navagraha Homam, Šri Mahã Lakshmi Sudaršana Homam.

11:00 AM Šri Hanumãn Jalãdi Vãsam, Yãgašãlã Alankãram.

12:00 Noon Mangala Hãrati.

4:30 PM Agnimathanam.

5:00 PM Mruthsangrahanam, Ankurãrpanam, Ãchãrya Rakshã Bandhanam, Kumbha Alankãram, Kalãkarshanam Yãgašãla Pravešam, Prathama Kãla Yãgašãla Pooja, Dravyãhuti.

8:30 PM Poornãhuti.

9:00 PM Mangala Hãrati.

FRIDAY, JUNE 3rd, 2011 8:00 AM Višesha Sandhi, Dwitiya Kãla Yãgašãla Pooja, Navakalaša Sthãpanam for Šri Hanumãn, Panchagavyãdi Vãsam, Dravyãhuti.

11:15 AM Poornãhuti.

12:00 Noon Mangala Hãrati.

5:00 PM Višesha Sandhi, Thrithiya Kãla Yãgašãla Pooja.

5:30 PM Yantra, Navaratna & Swarna Sthãpanam.

6:30 PM Ashta Bandhanam, Dravyãhuti.

8:00 PM Poornãhuti, Upachãrãs.

9:00 PM Mangala Hãrati.

SATURDAY, JUNE 4 8:00 AM Višesha Sandhi, Turiya Kãla Yãgašãla Pooja (Šri Venkatešwara), Mahã Šãnthi Homam.

10:00 AM Dravyãhuti.

11:30 AM Poornãhuti, Upachãram, Mangala Hãrati.

5:00 PM Višesha Sandhi, Panchama Kãla Yãgašãla Pooja.

6:00 PM Šri Mahã Lakshmi Pooja.

7:15 PM Swarna Bandhana Pooja.

7:30 PM Nayanamelanam, Sayanãdi Vãsam, Devta Ãhvãnam, Dravyãhuti.

8:30 PM Poornãhuti.

9:00 PM Mangala Hãrati.

SUNDAY, JUNE 5

Sri Ganapati Sachchidananda to bless event his Holy event will be graced by the auspicious presence of His Holiness Parama Pujya Sri Ganapati Sachchidananda Swamiji, Pontiff off Avadhoota Datta Peetham, Mysore on June 4 who will bless the Kumbhãbhishekam ceremonies on June 5. Sri Swamiji is renowned for His Healing and Meditation Music and Nama Sankeertana. His Holiness, through His divine guidance, cultivates the ancient Vedic traditions.

Sri Swamiji with His Celestial Music troupe will be rendering Bhajans on Saturday June 4 at the Temple Auditorium.

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Discourses will be delivered

by Pujya Swãmini Pramãnanda on various topics including those related to Kumbhãbhishekam and youth from May 31 thru June 7.

MAHÃ KUMBHÃBHISHEKAM DAY 6:30 AM Višesha Sandhi, Shatkãla Yãgašãla Pooja (Šri Venkatešwara) Suprabhãtham.

7:30 AM Bimba Šuddhi Rakshãbandhanam.

8:00 AM Sparšãhuti.

9:30 AM ‘Gaja’ Pooja.

10:00 AM Mahã Poornãhuti, Deepãrãdhana, Daša Dãnam, Yãtrã Dãnam.

10:30 AM Kalaša Prãkãra Pradakshanam, Ãlaya Pravešam.

11:10 AM ŠRI

RÃJAGOPURÃDI VIMÃNA MAHÃ KUMBHÃBHISHEKAM, ŠRI MAHÃ VALLABHA GANAPATI, ŠRI VENKATEŠWARA, ŠRI MAHÃ LAKSHMI, ŠRI HANUMÃN, NAVAGRAHA & ŠRI NÃGENDRA SWÃMY MAHÃ KUMBHÃBHISHEKAM. 12:30 PM Mahã Mangala Hãrati, Prasãdam Ãchãrya Sambhãvana.

5:30 PM Šri Mahã Vallabha Ganapati Mahã Abhishekam.

7:00 PM Sarva Devtã Hãrati.

7:15 PM Pancha Moorthy Prãkãra Utsavam for Šri Mahã Vallabha Ganapati, Šri Šiva - Šri Pãrvati, Šri Valli Devasenã sameta, Šri Shanmukha, Šri Šridevi Bhudevi sameta, Šri Venkatešwara & Šri Hanumãn.

9:00 PM Mangala Hãrati.

DAILY CHATUR VEDA / DIVYA PRABHANDA PÃRÃYANAM

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Ganesh Temple and All its Deities

Sri Ganapati is the main Deity of this temple. He has the powers to remove obstacles and as such, is the first Deity to be worshipped. But there are four other main sanctums: Šri Šiva, Šri Shanmukha with His Consorts, Šri Venkatešwara and Šri Mahã Lakshmi. Most other idols installed in the 20 smaller sanctums on the two walls along the length of the temple are called Utsava Moorthys (festival idols) and are taken out during festivals to offer special prayers.

TEMPLE’S MAIN ENTRANCE he Šri Mahã Vallabha Ganapati Devasthãnam (popularly known as Ganesh mandir) is located in Flushing. Its main entrance is on Holly Avenue between Bowne and Smart Streets and is easy to locate because of the decorative, beautifully carved pyramid-like structure above the arch at the entrance. This is called the Dwãra Gopura or the entrance tower.

A gopura or a tower is a distinguishing architecture in a ndHiHindu Temple. Traditionally, as is in this temple, all four entrances (on the East, West, North and South) have carved towers above them welcoming and blessing all who pass under them. The towers are topped with metal pots which were sanctified when the towers were ‘consecrated’, sanctifying the entire tower.

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THE SHODAŠA (16) GANAPATI WALKWAY The walkway from the entrance of the Temple complex on Holly Avenue leads to the main entrance of the Prayer Hall or the Mahã Mantapa, where the Deities are installed. There are 16 pillars, eight on either side with exquisite figures of shodaša (16) different forms of Ganapati, the main Deity of the Temple, mounted on them, transforming the entire atmosphere into a sacred one.

DHWAJA STHAMBHA, OR FLAG POST At the end of the Shodaša Ganapati walkway is the tall Dhwaja Sthambha or the flag post.

This has the pictures of Mooshika (Big Mouse) and other symbols related to Šri Ganeša engraved on it. All the different forms of Deities have divine animals or birds as their ‘mode of transportation’ or ‘vehicle’. Mooshika, which is the Sanskrit word for mouse, is the divine vehicle of Šri Ganeša.

Sanskrit is a very old Indian language in which the Hindu Holy Scriptures are written. It is not a

The walkway from the entrance of the temple complex to the main prayer hall has 16 pillars each with different forms of Ganapati. At the far end is Dhwaja stambha, or flag post. spoken language now.

The flag of the main Deity of a Hindu Temple is usually flown on the flag post during a festival signaling that a festival is being celebrated. In Ganesh Temple, the flag of Mooshika (Mouse), Šri Ganeša’s vehicle, is hoisted up at the beginning of the annual nineday Ganeša Chaturthi celebrations and lowered on the ninth day, both times with rituals. This post also represents all the Deities installed in the Temple; and therefore, devotees traditionally prostrate and pay their obeisance at the base of the post, satisfied having prostrated before all the Deities in the Temple at the same time.

MOOSHIKA SANCTUM After the flag post is the Mooshika sanctum or sacred place.

This is a small open sanctum house, where Mooshika, the Divine Vehicle of Šri Ganeša, sits guard, facing His master. It is customary to pay our respects to Mooshika before worshipping Šri Ganeša.

Mooshika, the mouse which cannot remain still, symbolizes our constantly wandering mind. Just as Šri Ganapati is able to control the rest-

less mouse, He will empower us to gain control over our restless mind.

C I R C U M A M B U L AT I N G THE TEMPLE It is the tradition in Hinduism to go around a Deity (circumambulating) as an expression of our devotion, and a reminder that we must keep God at the center of everything we do. The temple has an outer passageway around the entire temple, enabling the devotees to go around the temple, thereby circumambulating all the Deities housed in the Temple at the same time. We start by going clockwise (as is customary) around the Temple. On the four outer walls of the Temple are exquisite vigrahas of 32 different forms of Šri Ganeša, as in the ‘Shodaša walkway’.

YÃGAŠÃLA The open space on the right hand side (Smart Street side) of the Temple is the “Yãgašãla” – the place of “Yãgã” fire worship, where there is a fire pit. The priests perform this religious service (Yãgã) sitting around this fire pit as was done in ancient times. The desired Deity is ritually invoked

through the chanting of relevant mantras (chants) and through the divine powers of the fire God, the messenger, the offerings made to the Deity are conveyed. This religious service is done for the benefit of individuals and for the entire universe.

RÃJA GOPURAM OR THE ROYAL TOWER This tower is the tallest of all towers; and is correctly referred to as the rãja or royal tower. This tower is designed to be seen from really far away. Catching a glimpse of this royal tower brings the same satisfaction as a visit to the Temple. This enables those who cannot come to the Temple, to reverentially look at this tower from far and feel like they had visited the Temple. This tower usually has many different forms of deities and animals carved on it, making it both divine and a representation of the universe.

CONSECRATION OF DEITIES & TEMPLE The vigrahas (granite stone idols) of the Deities and the shrines of the Temple were consecrated at the

inception of the Temple for the first time on July 4, 1977. This process is repeated once every 12 years.

The first re-consecration of the idols and of this Temple was performed in 1988. Again, in July 2009, when the sanctum of Šri Ganeša was renovated and two new granite sanctums with towers for Šri Šiva, Šri Shanmukha and his Consorts, and two smaller new granite sanctums for Šri Pãrvati and Šri Kãmãkshi were built, the second re-consecration was performed with traditional and religious prayers including prayers to a live elephant and a cow, considered very holy by Hindus. In order to maintain purity of the sanctums, only the priests are allowed inside the sanctum.

At the time of consecration/reconsecration, the shiny gold covered pots atop the gopurams (towers) installed over all the sanctums were also consecrated by the sacred waters. This was done for all the sanctums. We could view all the pots inside the Temple as well as through the two big sky lights, which let in abundant sunlight.

THE DEITIES INSIDE THE TEMPLE There are five main sanctums in the Temple – Šri Maha Vallabha Ganapati, Šri Šiva, Šri Shanmukha with His Consorts, Šri Venkatešwara and Šri Mahã Lakshmi and two smaller sanctums on the walls of Šri Pãrvati and Šri Kãmãkshi behind the sanctums of Šri Šiva and Šri Shanmukha. All the vigrahas (idols) installed in these sanctums and also the sanctums themselves are made of granite stones. The vigrahas installed in these sanctums are permanently fixed. Whereas, all the other idols except those of Šri Gãyatri, Ãtma Linga and Sri Nandikeswara (made of marble) installed in the 20 smaller sanctums on the two walls along the length of the Temple are made of pancha loha (an alloy of five metals – copper, brass, iron, silver and gold in different proportions). These are called Utsava Moorthys (festival idols). These vigrahas are mobile unlike the seven vigrahas installed perma-

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nently. During festivals we move the ‘utsava moorthys’ out of the sanctum to offer special prayers and then place them back.

Devotees in the Maha Mantapa, where Sri Ganapati is majestically seated, and (right) only the temple priests perform abhishekam (divine shower) to idols to maintain the sanctity of the sanctums.

the creator, preserver and destroyer/recreator, although their actual roles and capacities are not limited to only these.

In Hinduism, circumambulation of the deity is always done clockwise. We will therefore explain the various deities in that order.

ŠRI MAHÃ VALLABHA GANAPATI Seated majestically in the center of the Mahã Mantapa, the Prayer Hall in His Sanctum Sanctorum is Šri Mahã (great) Vallabha (omnipotent) Ganapati (Leader of the ganas, the guards of Šri Šiva), the main Deity of this Temple. Šri Ganeša has the inherent powers to remove obstacles; and as such, is the first Deity to be worshipped. Šri Ganeša can be readily identified by his elephant face and a human body with four hands and a big belly.

He is the oldest son of Šri Šiva and Šri Pãrvati, and the older brother of Šri Shanmukha. Šri Šiva is one of the Trinity. The other two Deities of the Trinity are Šri Brahma and Šri Vishnu. In the Hindu belief that the Universe is an unending cycle, Šri Brahma, Vishnu and Šiva are designated as

ŠRI MAHÃ LAKSHMI As we stand in front of Šri Ganeša’s sanctum, behind us and to our left, is the sanctum of Šri Mahã Lakshmi. She is the Goddess of Wealth, Who blesses us with everything we value in this life, apart from divine grace, such as material wealth, children, company of good people, etc. She is considered as the counterpart or the šakti or energy of Šri Vishnu, Who is one of the Trinity. Šri Lakshmi is also portrayed as the personification of beauty.

UTSAVA MAHÃ LAKSHMI To the right of Šri Mahã Lakshmi’s Sanctum, along the wall are smaller sanctums for the various idols utsava moorthys. In the first enclosure is Sri utsava Mahã Lakshmi. This idol is a smaller version of the granite stone idol. ŠRI SARASWATI Next on the right is Šri

Sri Nagendra Swamy Yantra Pooja as part of the Maha Kumbhabhishekam Saraswati, the embodiment of knowledge. She is considered to be the female šakti or energy of Šri Brahma. Gracing us with the wisdom to discriminate right from wrong, She also bestows jñãna (divine spiritual knowledge). Her Divine Vehicle is the mystical

White Swan capable of separating and drinking just the milk from a mixture of milk and water! ŠRI RÃMA PARIVÃR Next is Šri Rãmã with His consort. He is the seventh avatãr (incarnation) of Šri Vishnu. Šri

Rãmã, along with His consort Šri Sita, His beloved brother Sri Lakshmana and His ardent devotee, Šri Hanumãn, are also housed in this sanctum. Šri Rãmã was the personification of dharma (doing the right thing at the right time), even under difficult circumstances.

A Primer on Hinduism

It is not a polytheistic religion. Hinduism believes there is only One Supreme Being in the universe, The Brahman. But realizing our limited powers of concentration, the ancient Indian sages, through their mystic powers, identified the various manifestations of Brahman such as Vishnu, Šiva, Ganeša, Devi and Surya. * It’s the oldest and third largest religion. * It does not have a founder. * Its time of origin is unknown. Based on events in ancient scriptures and archaeological findings, one can conclude that it has been in existence at least since 5,000 B.C. * It is formally known as Sanãtana Dharma, or eternal righteousness. * It is not polytheistic (the worship of many Gods). * There is ONLY One Supreme Being in the universe, The Brahman, Who is Omnipresent (all pervasive), Omniscient (all knowing) & Omnipotent (all powerful). * There is divinity within everyone and everything. * When we join our hands to say “Namaste” to each other, the divinity within us pays respect to the divinity within others. * There are many paths to salvation to choose from. * It is heno-theistic (worship of ONE, and respecting others). * The four Vedas are the most divine Holy Scriptures.

* The Universe is a never ending cycle of Creation, Preservation, Destruction and Recreation. * The law of karma is the law of cause and effect, by which we create our destiny by our thought-word-deed choices.

* A soul is inside each one of us and it never gets destroyed. * Souls reincarnate (re-born) in different bodies until all karmas are resolved and are finally liberated from re-birth. * Ahimsa or non-injury to others by the thought-word-deed combination is the main guiding principle of Hinduism. * Devotion and worship is the lynchpin of all practices. * Celebrating Holy Days, living a virtuous life, going on pilgrimages to holy places and observing rites of passage are the main practices of a devout Hindu. * It is an individualistic religion. One can choose his/her own spiritual path. * The Universal Vibration or Divine Energy that is present within all animate and inanimate objects is referred to as the Supreme Brahman. * Brahman without any definitive form or name is an abstract Energy or formless Supreme (Nir-guna Brahman). * OM is the first sound, and is the sound that continues to be reverberated in the

Universe. * Realizing our limited powers of concentration, the ancient sages, through their mystic powers obtained from ardent penance, identified the various manifestations of Brahman. * Brahman with these many forms is referred to as Saguna Brahman. A few such forms are Brahma, Vishnu, Šiva, Ganeša, Devi, Surya, etc. * Although these Divine forms are not ‘born’ like humans, they are humanized with familiar relationships. For example, Ganeša is considered to be the son of Šiva and Pãrvati. * All these Deities have relevant stories that tell us the reason for adopting their particular form and roles. These stories are important, as they help us understand and relate to them better. These stories are several, and hence have not been dealt with in this introduction to Hinduism.

From a booklet prepared and distributed

by The Hindu Temple Society of North America, NY.

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sanctum of Šri Šiva, are three small niches, where three Deities are placed. As we go around in the clockwise direction, Šri Dakshinãmoorthy is seated facing South. Here He is depicted as the supreme Guru, ŠRI LINGODBHAVA On the backside wall is Lingodbhava, showing the existence of Šri Šiva inside the Linga. ŠRI BRAHMA As we come around, we see Šri Brahma facing south. He is one of the Trinity, and is the creator. He is considered to be representative of the four Vedas. His consort Šri Saraswati bestows knowledge and wisdom on us.

Devotees in the Maha Mantapa, where Sri Ganapati is majestically seated, and (bottom right) only the temple priests perform abhishekam (divine shower) to idols to maintain the sanctity of the sanctums.

He was the ideal son, husband, Vedas (Holy Scriptures), a female lent grace ensures success in both king, friend, and even an ideal representation of the Vedas and the material and spiritual pursuits. enemy to Ravana. Meditating on Supreme Brahman (from Whom Šri Rãmã would inspire us also to the ancient sages received the DEVI KHODIYAR MÃTÃ Devi Khodiyãr Mãtã is seated in strive towards a dhãrmic way of Vedas). the next sanctum to bless us. Devi life. Šri Sītã was the ideal consort ŠRI AYYAPPA Khodiyãr Mãtã is an incarnation of as was Lakshmana, an ideal brothŠri Ayyappa has the combined Devi bestowed with power to help er and Šri Hanumãn, an ardent devotee. Šri Hanumãn stands with energy of both Šri Vishnu and Šri the sick and the disabled. closed palms expressing His devo- Šiva. He empowers us with physition for Šri Rãmã. Šri Hanumãn cal and mental discipline. His UTSAVA ŠIVA AND PÃRVATI The idols of Šri Šiva and Pãrvati was Šri Rãmã’s ardent devotee, ardent devotees observe strict menwho had helped Šri Rãmã in find- tal and physical austerities which as Šri Chandrasekhara Swamy and ing Šri Sita in Lanka. Meditating culminate in a pilgrimage to His Šri Anandavalli, are in the next on Šri Hanumãn would give us shrine on Šabari hill in Kerala in sanctum. Šri Šiva is worshipped mental strength, and also the inspi- India to unburden themselves. both with and without form, most ration to become a selfless devotee Those who have observed these commonly without form. Here Šri austerities generally emerge as Šiva is shown in a human form, in service of our Lord. being able to gain better control along with His consort, Šri Pãrvati. ŠRI KRISHNA Both of them are shown with four over their senses. Šri Krishna along with His conhands. Šri Šiva is the father of Šri sort Šri Rãdhã is in the next sancSAGE ŠRI AGASTYAR AND Ganesa, leader of the ganas, the tum. He is the ninth incarnation of SRI LOPA MUDRA guards of Sri Siva and Šri Šri Vishnu. His birth was a miraŠri Agastyar is a much revered Shanmukha, and the male energy cle; and He continued to perform guru (spiritual teacher) and was of Šri Pãrvati. miracles all His life. He was a lov- one of the early great sages of ŠRI ŠIVALINGA able child with the charisma that India. He is revered in this Temple We now come to the main shrine attracted everyone towards Him. because of His close association He was always on the side of those with Šri Ganeša. He is said to have of Šri Šiva as the Šiva Linga, withwho were dhãrmic. He gave In the lived long and contributed a lot to out a human form, the most comepic story Mahãbhãratã, during the field of medicine and astrology. mon way to depict Šri Šiva. Linga, historical battle between the His medicinal preparations, meaning symbol, symbolizes Šri cousins Pãndavas and the according to our epics, are said to Šiva, just as smoke symbolizes the existence of fire. A Linga is comKauravãs, He sided with the right- have worked miraculously. monly described as having three eous Pãndavas, and has given us ŠRI DURGA parts, each one representing each the sacred scripture Bhagavad Gitã Šri Durga, is the embodiment of of the Trinity-Brahma, Vishnu and (The Lord’s Song), containing the šakti – Divine (female) energy. She Šiva. It is also interpreted as the blueprint for righteous living. is said to have the combined ener- union of both Šri Šiva and Šri ŠRI GÃYATRI gies of powerful Deities such as Šri Pãrvati.

Next, Šrī Gãyatri Mãtã is seated Šiva, Vishnu, Indra, etc… making ŠRI DAKSHINÃMOORTHY (on a Lotus). She is considered as her a virtual power house. It is On each of the three walls of the Veda Mãtã – the mother of the strongly believed that Her benevo-

ŠRI PÃRVATI The sanctum of Šri Pãrvati is installed against the back wall of the Temple. She is referred to as the Mother of all creation and the Goddess of energy. Šri Šiva and Šri Pãrvati are the universal parents and also of Šri Ganeša and Šri Shanmukha. Šri Pãrvati is depicted in Her different forms, personalities and roles.

ATMA LINGA To the right of Šri Pãrvati is

Ãtma Linga and Sri Nandikeswara.

Here is a Šiva Linga in marble, where devotees can themselves perform a mini abhishekam (divine shower) with a small amount of Gangã jal (water from the holy river Ganges). This is the only sanctum where the devotees themselves can offer the divine bath. In all others, only the priests perform this ritual to maintain the sanctity of the sanctums.

PORCH AREA If we go through the open door to the back of the Temple, we can find ourselves in the porch area where the ritual “Homa” or “Havan” and other religious services are performed.

Hinduism can be described as a two sided coin. On the one hand, there are numerous forms with names and corresponding deities¸ as are found inside the Temple, to pay our respects to. On the other hand, to worship the all-pervading energy of the Supreme Being, the ancient sages had realized that no particular form or name is needed.

A good example of a ritual where this practice of worshipping the formless is still followed is in a homa or havan (a fire ritual). In a homa or Havan no vigraha (idol) of the Deity being propitiated is need-

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ed. A kalaša (a metal pot) filled with water represents the Deity being invoked, and the Deity invoked resides in the kalaša for the duration of the homa. The mantras pertaining to the invoked Deity are chanted over and over again, and the belief is that the Deities, bound by the power of the mantras, would be present at the homa in the kalasa.

Homas or Havans can be performed for any occasion. The prasãda of this homa or havan is the charred remains of the offerings which we apply on our forehead as holy ash and also the teertha (sanctified water) in the kalaša which is sprinkled on our heads by the priest and also sipped, so as to infuse the blessing of the Deity that had permeated into the kalaša.

LAMP LIGHTING AREA To the left of this area is the place where devotees light a mud lamp filled with oil (sesame oil) or ghee (melted butter) and offer to the Navagrahas (nine planets) and Šri Durga with their prayers.

Lighting of the lamps is very similar to lighting candles in other faiths. ŠRI KÃMÃKSHIAs we come back inside the grand hall and continue inside the Temple, we would find Šri Kãmãkshi in the next black stone sanctum. She is another form of Šri Pãrvati. Here we see Her peaceful demeanor, standing on one foot and meditating at the center of a circle of fire.

Her meditative state illustrates Her absolute control over Her senses, inspiring and blessing us to adopt that higher goal in life.

MAHÃ MERU “Maha Meru, a three-dimensional Sri Yantra placed in front of Sri Kamakshi is the embodiment of Sri Lakshmi (prosperity), Sri Tripura Sundari (Beauty) and Sri Vidya (sacred knowledge). Special prayers are offered in a ritual called “Navavarana Pooja” usually on Poornima (full moon) days with “Maha Meru” as deity/idol worshipped. The presiding deity in “Maha Meru” is Sri Kamakshi. ŠRI SHANMUKHA, ŠRI VALLI & SRI DEVASENA In the far North-West corner, is the sanctum of Šri Shanmukha along with Šri Valli and Sri Devasena, His Consorts. Šri Shanmukha is the younger son of Šri Šiva and Šri Pãrvati, and the younger brother of Šri Ganeša. He holds a divine spear (Vel), blessed and given to him by His Mother Šri

is a dog. He is another aspect of Šri Šiva. ŠRI UTSAVA KÃMÃKSHI & ŠRI ANKUŠAM This utsava moorthy of Šri Kãmãkshi is in the next wall sanctum. Along with Her is the Ankušam– a deity in the form of weapon held by Šri Ganeša, Šri Šiva, and Šri Pãrvati. Ankušam is taken around the perimeter of the Temple during the Ganesa Chaturthi celebrations in symbolic supervision of the offerings made to Šri Brahma and the presiding deities of the eight directions to derive favorable results in a ritual called “Nava Sandhi Pooja”.

A good example of a ritual where the practice of worshipping the formless is followed is in a homa or havan (a fire ritual).

Pãrvati and a flag of cock in two of His hands.

In a war between the Asuras (demonic forces) and Devas, Sri Shanmukha destroyed all the Asuras including the Asura Surapadman and redeemed the Devas. In the form of a monstrous mango tree this Asura became invisible and hid himself at the bottom of the ocean. Šri Shanmukha hurling his divine and blessed spear (Vel) split the mango tree and thus splitting the Asura’s body into two, one half becoming a cock and the other, a peacock. Šri Shanmukha made the peacock His vehicle and the cock, the emblem on his battle flag. On the three walls of Šri Shanmukha’s sanctum are three niches of Šri Subrahmanya, Šri Dandayutha Pãni, and Šri Guha, different forms of Šri Shanmukha. ŠRI SUBRAHMANYA Šri Subrahmanya is another form of Šri Shanmukha. Here He is portrayed as our spiritual guru, Who had also imparted divine knowledge and wisdom to His own Father Šri Šiva, according to an episode in Hindu scriptures. ŠRI DANDÃYUTHAPÃNI Here Sri Shanmukha is in the form of an ascetic, He reminds us to control our senses and become detached from mundane pursuits. ŠRI GUHA As Guha, He reminds us that He resides in the ‘cave’ of our hearts.

This form illustrates the Hindu philosophy that divinity exists within

us. Šri Guha reminds us to get rid of the unnecessary clutter in our minds and focus on the divine energy within us.

UTSAVA ŠRI SHANMUKHA WITH ŠRI VALLI AND SRI DEVASENA In the other wall enclosures, the first one has the utsava vigrahas (festival idols) of Šri Shanmukha with Šri Valli and Šri Devasena.

There is also the idol of Šri ArunaGiri-Nãthar, who was a 15th Century Tamil saint-poet and an ardent devotee of Šri Shanmukha.

We pray to Šri Shanmukha by singing the devotional songs written by this poet-devotee Who inspires us to become a devotee like Him and hence the place for him in the same sanctum.

and lifting and crossing His left foot to His right. Similar classic vigraha is collected as an artifact also. Here, He is portrayed along with Šri Pãrvati as Šivakãmi on His left. Mãnickavãchagar, a staunch devotee and poet who had written a number of hymns, and finally merged with Šri Šiva, is by the side for his contribution and also to inspire us to become a devotee like Him. ŠRI SWARNA BHAIRAVAR Swarna Bhairavar, seated next, is generally given the role of the custodian of the temple. Traditionally, He is symbolically given the keys of the Temple after the Temple has been locked for the day and the keys are placed for a moment in His hands before opening the door in the morning. His divine vehicle

ŠRI SUDARŠANA CHAKRA Similar to the Ankuša, the Sudaršana Chakra is also a divine weapon. Šri Sudaršana Chakra is one of the five weapons of Šri Vishnu, Who is a powerful ally of and protects the devotees of Šri Vishnu and also goes after those who wrong the devotees. We need to purify our body and mind before approaching Šri Sudaršana, as He would empower us to fight our demonic tendencies as we make our spiritual progress. ŠRI NARASIMHA Šri Narasimha is the 4th incarnation of Šri Vishnu. He had taken this form of half lion and half human to rescue His child devotee Šri Prahlãda from the hands of his cruel and demonic father Hiranya Kasipu. Both Šri Sudaršana and Šri Narasimha have fierce dispositions, feared by evil doers and revered by Their devotees. To illustrate this similarity, Šri Sudaršana and Šri Narasimha are depicted back-to-back. Unlike Sri Lakshmi Narasimha, this form of Yoga

ŠRI DAKSHINAMOORTHY To their right is the utsava vigraha of Šri Dakshinãmoorthy. As mentioned before, He sits facing the South and is our foremost spiritual teacher. He is said to have imparted spiritual knowledge silently – encouraging us to acquire wisdom through silent meditation.

He is seated under a banyan tree, stepping a dwarfish demon who represents ignorance and ego, symbolically assuring us that with His blessings, we could get rid of both our ignorance and ego. ŠRI NATARÃJÃ Šri Natarãjã is the dancing form of Šri Siva. He is another aspect of Šri Šiva. He is shown with His right foot on a dwarfish demon representing ignorance and ego,

It is the tradition in Hinduism to go around a Deity (circumambulating) as an expression of our devotion, and a reminder that we must keep God at the center of everything we do.

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that when we unconditionally and totally surrender to Him our minds will be rid of mundane attachments and the way to liberation will be paved.

Sri Raghavendra Swamy Sannidhi Narasimha, without Šri Lakshmi on His lap, is generally seen only from the reflection on the mirror which is placed behind this vigraha which is back-to-back. ŠRI SATYANÃRÃYANA WITH ŠRI RAMÃ DEVI Šri SatyaNãrãyana and His consort Šri Ramã Devi are in the next wall sanctum. Šri Satyanãrãyana is another form of Šri Vishnu, considered to be an extremely graceful, benevolent and powerful Deity. A resolve or promise to observe certain austerities as an offering of ourselves to Šri Satyanãrãyana is often taken up by His devotees.

This is followed by a pooja ritual on full moon days.

less service to Šri Rama. ŠRI RANGANÃTHA Next to Sri Hanuman is Šri Ranganãtha. In this form Šri Vishnu, also known as Šri Nãrãyana, is in a lying posture of yogic meditation on a bed of coiled five-headed snake, in a milky ocean. This is considered as the original form of Šri Nãrãyana and from His navel appeared Šri Brahma, the creator of the universe. ŠRINVÃSA WITH ŠRI DEVI & SRI BHU DEVI The utsava vigrahas of Šri Šrinivãsa and Sri Šri Devi (Šri Lakshmi) and Sri Bhū Devi (Mother Earth) are next to Šri Ranganãtha.

UTSAVA ŠRI HANUMÃN Šri Hanumãn, an ideal and ardent devotee of Šri Rãma is on the right of Šri Satya Nãrãyana. Instantly recognizable by the face of a monkey, He is portrayed with palms clasped in devotion to Šri Rãma.

Praying to Šri Hanumãn would empower us with positive messages of courage and would also inspire us to offer humble and self-

ŠRI VENKATEŠWARA Šri Šrinivasa, or Venkatešwara, is also Šri Vishnu or Nãrãyana, and like Šri Satyanãrãyana is in a standing posture. Šri Venkatešwara is believed to erase our sins and also bless us by granting boons.

The usual blessing in the shrines of Sri Venkateswara & Šri Maha Lakshmi is the distribution of sacred water (teertha) to devotees

and the placing of the dome shaped shatãri on devotees’ heads. The “shatari” has images of two feet on the top representing the sacred feet of Šri Venkateswara reminding us

ŠRI RÃGHAVENDRA SWAMY Šri Guru Rãghavendra Swami (1595-1671), a respected 16th century saint who advocated Madhava philosophy (worship of Sri Vishnu as the supreme God) and Sri Madhavacharya’s dualism philosophy attained jeeva samadhi (voluntarily stopped His breathing in deep meditation) and entered Brindavana (a specially constructed stone enclosure) in Mantralaya in Andhra Pradesh on Dwitiya Day of Sravana Krishna Paksha in the year 1671. This date is celebrated each year as Sri Raghavendra Swamy Aradhana at Brindavanas all over the world. We have in our temple also such Brindavana and His aradhana is celebrated every year in the month of August. He is considered to be an incarnation of Sri Prahlada, the child devotee who was saved from His cruel uncle Hiranyakasipu by Lord Vishnu and

hence a panchaloha vigraha of Sri Prahlada is also placed in this sanctum. ŠRI NÃGENDRA SWAMY Worship of Šri Nãgendra Swãmy is a part of nature worship and is meant to give message that each aspect of nature is crucial for the survival of the other. Imbalance in nature will lead to total destruction of all living beings. Important festivals are Naga Chaturthi after Diwali and Naga Panchami in August.

NAVAGRAHA The Navagraha, the nine planetsseven of the solar system and two lunar nodes - are believed to influence and shape the lives of individuals as well as nations. Individuals also interact with the planets to accentuate or mitigate their influence. Especially during times of turmoil, the “Navagrahas” are invoked to nullify any negative influences. They have an important role to play in the lives of human beings. They are installed in Temples facing in set directions and in our Temple they are located outside the Maha Mantapam.

The Navagraha, nine planets are invoked to nullify any negative influences

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An exclusive interview with Dr Uma Mysorekar, the tireless President of the Hindu Temple Society (HTS) of North America, NY, under whose watch the Ganesh temple has reached new heights, literally and metaphorically.

Hindu Leader,

Poor (ADOP) under the auspices of HTS. She has also contributed substantially toward the construction of a hostel for poor working women in Bangalore.

Dr Mysroekar has received several awards over the years for her contributions and community service including the Ellis Island Medal of Honor here in the US and the Kannada Rajyotsava Award of the Karnataka Government back in India. As a Hindu leader, she has also been invited by three successive US Presidents.

Extracts from an exclusive interview she gave to the South Asian Times:

Dr Uma Mysorekar

By Parveen Chopra with Swathi A.K. ome people say she functions like a CEO of the Ganesh temple. Dr. Uma Mysorekar, President of the Hindu Temple Society (HTS) of North America, NY, since 1994, takes it as a compliment for managing the affairs of the temple efficiently. One can give her many more compliments. She has emerged as a strong but non-strident voice of the Hindu community, representing the faith at key forums.

She has initiated interfaith meetings and spoken at numerous events and functions to increase public understanding of Hinduism.

As president of HTS, that runs the most important and oldest temple in this part of the country, Dr. Mysorekar has initiated programs to bring the community together, including spiritual, educational, and cultural activities. Her most visible achievement is of course the stunning expansion of the temple that started from a small church building in 1977.

The Maha Kumbhabhishekam this week marks the completion of renovation and expansion that took several years, but she has already envisioned more projects for the growing Hindu community.

Born and raised in Bangalore in Karnataka, India, she studied medicine at the University of Bombay, before coming to the US in 1970. She has practiced obstetrics and gynecology from her Elmhurst clinic in Queens for four decades and lost count of the thousands of babies she has delivered.

Her streak of community work showed up early when she pioneered fundraising for Aid to the Disabled, Orphaned and

S

Tell us how the temple started.

Dr Uma Mysorekar: The Hindu Temple Society (HTS) of North America, NY was developed in 1970. There was a group of people, like late CV Narasimhan, then Under Secretary General of UN, and Dr Alagappan, and Mr Vaidyanathan, and several others. Mr Narasimhan, because of being with the UN, was able to help in getting things from India. They decided that

A devotee brought a crown for Lord Ganapati. started, all the priests here came from the south. The rituals are south Indian rituals.

But the temple is a temple for the entire community. Unfortunately the misconception that has gone across is that the temple itself if south Indian, it is not and it does

Communicator,

there should be a small temple, and those days most Indians first came to live in the Flushing area and that is one of the reasons this site was chosen. At the planning stage and subsequently too, raising money was difficult--not that it is easy now! A Russian church was purchased for $50,000 and plans made to build the temple.

Tirupati Tirumala Devasthanam (of Lord Venkateswara/Balaji temple fame) in Andhra Pradesh got involved. TTD had the vision to take Hindu dharma across the Atlantic. They wanted to establish temples that could propagate Hindu dharma. They helped out by sending the deities and also experts to help out architecturally in formulating a temple, and what it should do.

They helped our temple as well as the one in Pittsburgh. In 1974-75 Ganesh temple was ready and consecrated in 1977.

Is the expansion of the temple complete now?

UM: More or less it is, except the outside of the building has to be completed, the flooring has to be done. But we must never say it is finished because it has to continue to grow and grow.

There is a perception that this temple is for south Indians only….

UM: Originally when this temple was

bother me how to erase this misconception.

The architecture of the temple is south Indian, yes. It is beautiful architecture, but then architecture of some north Indian temples too is beautiful--that should not be a differentiation point at all. Many of the devotees who come to the temple are north Indians, Punjabis, Sindhis, from all walks of life. Initially I used to ask them, whether they’d like north Indian priests. They’d tell me, no need, as long as we have a priest who can speak Hindi. This is because they enjoyed south Indian rituals. Now there are at least four Hindi speaking priests.

To my mind, Lord Ganapati is more associated with Maharashtra; for a south Indian temple Lord Venkateswara would have been the first choice.

UM: That is not true. For example, when you walk up to the Sri Venkateswara temple in Pittsburgh, the first shrine is of Lord Ganapati. Ganesha is the remover of obstacles, so we pray to him first.

The temple has undertaken expansion and renovation projects, did you face

hardships in raising funds?

UM: The bulk of donations to the temple come from the one dollar devotees and we are grateful to them. What they get here is an inexplicable bliss. There are big donors also. But sometimes we have fallen short of funds. I took an initiative to raise funds for the community center in 92. Lot of money was required to buy the houses adjoining the temple and demolish them and build auditoriums and other amenities and expand the temple. I went from bank to bank, but none of them was willing to give us the loan fearing foreclosing on a religious institution in case of a default.

But our passion, faith and love did not fail us.

An idea came to float bonds. People used to come to us and ask, “We want to buy them, but what is the guarantee?” I used to say there is no other guarantee; the Lord is the only guarantee. They came forward and supported us.

The building was completed. Then I found Bank of the West in California which gives loans to religious institutions.

We were able to refinance mortgage, and paid off all the people who had purchased the bonds. Now it has a mortgage, and hopefully within the next two or three years our goal is to completely pay off the balance and have no liability. Therefore, now we won’t take any loans for construction projects. We the trustees said we will raise the money through our own fundraising efforts, if we cannot we as trustees have to come forward, we have that obligation, that responsibility.

Continued on page 17...

Temple CEO

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Tell us about the temple society’s outreach center…

UM:.Last 10-12 years our services have taken a good turn. Now everyone recognizes that the social side is very, very important.

After all, Hindu dharma is incomplete without extending our hand to the needy. We cannot just be doing pooja and rituals only, this is well emphasized here and that is why we established the Hindu Outreach Center, which is not just for the Hindus or Indians, but the entire community here in America.

Besides whenever there is a certain disaster or a need, we do take tremendous initiatives.

For example when there was an earthquake in Haiti and tsunami in Japan, we provided what help we could. The temple has ways to raise money and the temple’s own funds--we give from there.

Does the temple provide social services like helping domestic violence victims?

UM: We have discussed it many times. It becomes a very delicate situation to handle it here. There was an episode when a lady was abused and came here running, followed by a threatening husband. The police had to be called, there were lot of problems. When you make it so open at a place like a temple, it will hit newspapers all over the place. So, we have some people, some agencies, like Sakhi, with whom we communicate. We have been to meetings asking for people to come forward and talk about the abuse, but nobody from our community opens up. I think it is because of stigma.

You are considered a good communicator on Hinduism…

UM: I go out and give lectures on Hinduism--what little I know I try to impart what I can. I am involved in various interfaith activities, and I am on the board of the Interfaith Center of New York. Essentially, it is not for me, but for the temple, the Hindu Temple Society gets represented, that is my main objective. We have told all our committee members and trustees to represent the temple at all the community events.

How did your meetings with three American Presidents transpire?

UM: Firstly, about Barack Obama. I was invited as a guest of honor during his inauguration as President (in January 2010).

George Bush Jr., after the 9/11 attacks, had invited the leaders of different faiths to get a feel of how the attack had affected people of different communities individually. I was one of them sharing our thoughts. Indians lost a few hundred in that attack, as did others.

Regarding Bill Clinton, it was an inter-

There is a misconception going around that Hindus worship so many million different gods.

That should be erased because we know as Hindus that we only worship one Supreme Brahman and these are all different aspects or attributes of the Lord. faith meeting on social causes for example, to learn how individual communities were tackling issues like HIV/AIDS. The meeting with the Pope (Benedict XVI) in 2008 was fascinating. He is highly religious and pro-Catholic. It was for the first time this Pope had shown interest in meeting with leaders of other faiths. He was pretty cordial in our one-on-one meeting for a few minutes. I said to him, “There are lot of Hindus here.” He said, “Yes, I have seen, lot of Hindus all over the place, and I appreciate the work that you as Hindus do.” The very fact that he agreed to meet leaders of other faiths was significant.

For someone in like his stature as Pope, it was a big opening. Others must realize that

all faiths are well recognized in this country.

And Hindus, which is a small minority, need to get due recognition. The Hindu American Foundation (HAF) is doing a good job, but it is concentrating more on issues such as human rights. They are young, dynamic people, believers and practicing Hindus. But on controversial issues such as the caste system, on which they have produced a paper, to understand what is the significance, they should have gone back to speak to some scholars, even swamijis, who would give them a correct anlaysis, how it was, how it is and what can be done if anything needs to be done.

Any famous personalities from India have visited the temple?

UM: Sometime around 1981, the then chief minister of Andhra Pradesh, NT Rama Rao visited us and even one chief minister from Karnataka has visited the temple in the 90’s.

How much interest non-Hindus have shown in the temple activities?

UM: I have a whole list of non-Hindus who come to the temple. Then, there are also some seminaries, colleges, institutions. They make appointments and our people take them around, explain to them everything. We have prepared a small booklet, which gives an introduction to the temple, and essentially talks about all the different deities. It is like me going to a church. It is about learning what are the practices, how do Hindus worship and what do those deities mean?

Because there is a misconception going around that Hindus worship so many million different gods. That notion should be erased because we know as Hindus that we only worship one Supreme Brahman and these are all different aspects or attributes of the Lord.

Just like I develop a rapport with you when I sit across a table, I also develop a rapport with a form of a deity. I can sit across and cry over the shoulder of that deity. This concept that is narrated in the Vedas and the scriptures is what needs to be explained to

Dr Mysorekar has only admiration for the one dollar donors, who fill a bulk of the coffers of the temple. many of these non-Hindus and for that matter to Hindus also. I do see that a lot of people are interested in this. Youngsters particularly. Once I went and addressed students at Princeton University, and they all seemed so fascinated because there is so much to compare to bring Hinduism to science, to astronomy, to astrology-- everywhere Hinduism comes into play. It is necessary for us to explain that Hinduism is Sanatana Dharma, which is Universal Religion and anyone can follow this religion. One does not need any kind of conversion, nor go through any procedures like some other religions require.

When some of these non-Hindus call me and say “we’d like to follow Hinduism, what do I need to do”, I tell them, just come to the temple, stand in front of the Lord and say I am a Hindu and you are a Hindu. That is the end of it, there is no ritual whatsoever.

When you are so broad and vast and able to embrace everyone and all the faiths, we as Hindus need to do service in that direction.

Others who are also trying to safeguard and promote Hinduism may have harder approaches. How do you deal with that?

UM: When Mr Narain Kataria, President of the Indian American Intellectuals Forum first approached us with the proposal of Hindu Unity Day, I thought that it was a very good idea to bring Hindus together. After all, Continued on page 18....

The Council of Hindu Temples Of North America he Council of Hindu Temples of North America was established in 1984 as a registered nonprofit organization in New York State at the initiative of the Hindu Temple Society of North America, NY, which functions as the Secretariat. The President (currently Dr Mysorekar) of the Society is the Secretary/Treasurer of the Council. In ’84, three primary temples got together to form the society—besides Ganesh temple, NY, they were Kashi Vishwanatha Temple in Flint, Michigan, and Sri Venkateswara temple in Pittsburgh, PA. Says Dr Mysorekar, “The Council was established to bring the temples together,

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While renovation and construction at the temple premises was going on, the temple President was constantly on the move -- supervising..

and to have a common organization where the temples can be represented whether at the local level, state level or federal level. And we have done good service, especially when we had problems with visas for our religious workers.”

Today there are at least 500 temples across the US and some are major temples built with authentic temple architecture. But only a few are formally become members of the Council.

The Council meets once a year to discuss issues pertaining to management of temples, etc. The meeting for 2011 was held in May at Sri Meenakshi Temple, Pearland, TX.

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Continued from page 17 the temple is there mainly for that reason.

But I was very clear in my message to him: I said it is termed Hindu Unity Day, so the speakers that you bring, the message that we give is how can we untie Hindus. There is nothing to belittle or degrade any other faith.

That is a must. I said I will not tolerate anything at all if somebody stands here and speaks against any other faith. Personally you may have any opinion but not (to voice it) in the premises of this temple. I personally believe that we in the temple can do anything and everything possible with all different ideas which can unify Hindus, solidify this great dharma and then impart this message to the globe, give this tremendous offering to bring up world peace. And as Mahatma Gandhi has put it, what can you do as Hindus, we have so much to do, we must not expect anything to be done for us, we have lot of responsibility.

Mr Kataria took lot of time to come to grips with it and now he has accepted it, at least when he is with us. I even mentioned to Dr Subramanian Swamy who regularly speaks at the Hindu Unity Day, that in this premises that is my vision, that is it.

When Swami Vivekananda landed here in 1893, he was practically the first one to introduce this Sanatana Dharma, Hinduism, and then somehow it got lost because no other saint came and did that kind of work to impart Hinduism. It was only in the 1970 when the (Ganesh) temple began that Hinduism got really revived here that people began to understand what it is. In fact, when we started this temple, there was so much of vandalism here. Because people around this area did not know what was happening.

They thought it was a cult. The fault was ours because we did not educate them. We

need to notify the people who we are and what kind of practices we do. And over the years we are great friends now with our neighbors. They all know what we do.

Recently I sent out over 200 letter all around, that our big celebrations is coming up and that morning some streets near the temple will be blocked and if there is any inconvenience like somebody blocking your driveway or there is garbage in your driveway, bring it to our notice, we are here to

Mutual respect of each other’s faith, acceptance of other faiths, which our dharma really tells us, and then to bring Hindus together is primarily what our objectives are. take care of it. So, we buid up that relationship with the neighbors.

Mutual respect of each other ’s faith, acceptance of other faiths which our dharma really tells us, and then to bring Hindus together is primarily what our objectives are.

Early on, you raised funds for a lot of causes, mainly for aid to the disabled, orphaned and poor (ADOP) both in the US and India, but how did you move to working for religious/spiritual and educational programs to bring the community together?

UM: The interest to help others always existed, as a volunteer in the beginning, I chaired the ADOP. I was busy with my private practice as a doctor but whatever time I

Welcoming NYC Comptroller John Liu to the temple in October 2009.

could I did spare. Being quite a religious person I wanted to extend a hand to the needy, for religion and caring for others go hand in hand.

Altruism, selfless service—did you have any influences, role models? UM: My biggest influence was my maternal grandfather, who was a lawyer by profession and a passionate scout. He was excommunicated because he went overseas, a taboo in those days. He turned into an atheist after that incident but being a kind-hearted man wanted to start a school in his hometown, some 25 miles from Bangalore, but my grandmother was insisting on a temple. While they were laying the foundation they found the idols of their family deities Lord Narayana, and his two consorts Sridevi and Bhoodevi. This opened his eyes and helped him carry out the activities he envisioned, inspiring the next generations. The school is still run by his children and grandchildren.

What was the motivational factor that propelled you to become a Hindu leader and educator despite being a doctor by profession?

UM: I was always passionate about the ‘Dharma’ as a Hindu. While I was growing up, nobody explained the meaning of Hinduism or what it is. But hailing from a fairly religious family, the practices of Hinduism were inculcated deeply in me.

Before I came to the US for my higher studies, an uncle gave me a book on Hinduism.

While in South Carolina, with very few Hindus around, I practiced my religion quietly in my own way. My roommate at the university, who was a Catholic, got fascinated by my practises like mediation, and requested me to give lectures at her church.

Gradually the passion to spread the message

Dr Mysorekar with Bishop Desmond Tutu at James Parks Morton Awards dinner 2009. She is a vice chair at Interfaith Center of New York, that has instituted these awards

and help others became intensified.

Gradually I cut down on my medical practice--last eight years I have cut off completely except for consulting my regular patients.

How did you juggle your professional life and volunteer work? Currently, you contribute 40 plus hours of service a week as president of the temple….

UM: Like I admitted earlier, I was busy with my profession as a doctor, but I strongly believed “where there is a will, there is a way” and followed the motto, “ Do the very best you can”.

Tell us about your family?

UM: I have two brothers. One lives in India and the other in Singapore. I lost my husband, an engineer, a year ago and we had no children.

Your experience as the temple president so far?

UM: It has been immensely satisfying and enriching. Though I had decided to move back to India a few years ago, God had a different plan for me and I’m happy to serve people here.

Do you have any succession plans?

UM: I still have not thought about it. I will work as President of HTS as long as I can.

Every day I ask God to give me the strength to serve him. But the institutions should go on and we are constantly looking for individuals with interest and passion and I’m sure we will find somebody. We will provide training of course. No one is indispensible, and being God’s place, He will have to take care of it. I wanted to do just some service, never expected it to go this far.

Continued on page 20...

With Gary Ackerman at Ganesh Chaturthi celebrations in September 2010.

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Uma Mysorekar

Continued from page 18.

In a temple, or any institution, it is very important to realize that we must continue to serve the community. Now what all can we do additionally, keep on doing, to serve the community? For example, we need to build an outreach center, a free place where our youth can come to play, have discussions.

We need a good pathsala, good classrooms where our children can be educated (we have one rather a small one.) Third, a place where visitors from India can stay for a couple of days, maybe half a dozen room hostel.

That is my vision--I may be satisfied if I can achieve this. This is step by step and not easy, because lot of funds are required, and there is no land around the temple. The only way we can do it is purchase houses, demolish them and raise the building that we need, and that doubles the cost. Though this is how we did the community center and also did the expansion of the temple.

Kumbhabhishekam Explained

by G. Padmanabhan umbhabishekam” is done once in 12 years in any temple for “Punrudhara”( purification) caused by intended or non-intended lapses by the priests or devotees having physical impurities. For kumbabishekam the idols of the deities are showered with milk and other offerings amidst the chanting of holy hymns by the priests.

The kumbhabishekam at Ganesh temple will be performed for all the deities, first it will be Lord Ganesha followed by other deities for whom the new granite sannidhis (sanctum) will be dedicated. Most importantly, the idols of Lord Balaji, Goddess Mahalakshmi, Lord Hanuman and Sri Nagendra Swamy will also re-consecrated on June 5 followed by abishekam.

We also plan to inaugurate the “Rajagopuram” (King of Towers), which has been under construction for the last two years.

On the occasion of Kumbhabhishekam, Dr. Mysorekar along with a couple of priests will climb to the top of the tower and the priests will perform a small ritual and sprinkle some milk on the kalasas (bulbous metal thing) of the tower.

To perform the daily rituals and rites and religious discourses we have priests from two main sects of Hinduism: Shaivites and Vaishnavites.

To take part in Kumbhabhishekam we expect a few thousand devotees.

Coming to the amenities of the temple, we have a Saraswati Hall, which can hold 125 people and two other small halls which can hold 250-300 people and one huge state-of-the-art auditorium, which has a capacity to accommodate 700 people at a time and a Senior Center for the elderly people, a block away from the temple premises.

The temple canteen has 10 cooks working for us and is visited by at least 100

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The kumbhabishekam at Ganesh temple will be performed for all the deities, first it will be Lord Ganesha followed by other deities for whom the new granite sannidhis (sanctum) will be dedicated.Most importantly, the idols of Lord Balaji, Goddess Mahalakshmi, Lord Hanuman and Sri Nagendra Swamy will also reconsecrated on June 5 followed by abishekam.

G. Padmanabhan people on weekdays and 2000 people on the weekends.

We are also actively involved in a lot of volunteer activities. Volunteers from different backgrounds and skills conduct discourses and teach classes like Carnatic music, piano, veena, classical dance and yoga. Languages like Hindi, Kannada, Tamil, Telugu and Sanskrit are also taught.

We also run a small school called “Ganapathy Patshaala” on weekends to help poor kids get free education. Our Hindu Community Outreach program provides even more focused and far reaching community service and promotes cultural, educational, and fine arts activities for youth, adults, and seniors and plays an active role in establishing cordial relationships with local communities. The Hindu Community Choir, formed in mid-2009 has been steadily growing, having staged several choir events in and outside the Temple. The Temple has been actively participating in several interfaith programs and is taking leadership role in many interfaith dialogues.

Ganesh temple is also one of the prestigious sites selected by the Open House in New York. They have selected 80 sites as a place of interest for architecture or other qualities and we have been a part of the program for 9th year in succession. Many students from different schools come with their teachers in groups to learn about “Hinduism” and I show them around the temple and explain about different deities and architectural structures of the temple.

--As told to the SATimes team

by Mr G. Padmanabhan, Public Relations Officer of the temple

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All for God and doing good

by Brahm Kanchibhotla

senior official of the Hindu Temple Society of North America has emphasized the need for all Hindus to follow the path of dharma and respect other religions.

Dr Gaddam Dasaradharama Reddy, chairman of the board of trustees at the Ganesh temple, Flushing, urged Hindus of all national and ethnic origins to follow four noble teachings, describing them as RICE. “They have to Respect others, maintain Integrity, show Compassion and exhibit Excellence,” he noted in an interview on the eve of the rare Maha Kumbhabhishekam event, set for this weekend. “Righteousness is the hallmark of our religion. There is no positive quality that our dharma does not touch.

Aatma jnaana (self-realization) is important, and if it improves everything will be set right.”

Reddy says Hinduism is growing in his adopted by leaps and bounds, while pointing out that it is more than a religion, it is a way

Dr Gaddam Reddy, chairman of the board of trustees of the Ganesh temple, spoke to SATimes.

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Dr Gaddam Dasaradharama Reddy of life.

He said in the late 1960s, when he arrived in the US, the Hindu presence was not recognizable. There was no temple and a Russian Orthodox Church stood on the site where the Ganesh temple currently stands. “Now there are about 800 temples, Hindu festivals are cel-

ebrated in different parts of the US, including the White House; yoga is a widespread phenomenon and Hindu personalities like Uma Mysorekar (president of the Ganesh temple) are invited at different religious gatherings across the US,” Reddy said. “All this is nothing but the recognition of Hinduism.”

Since the mid-1970s, when the temple was inaugurated and became probably the first of its kind in North America, it has kept expanding, adding, among other structures, a community center and priests' quarters. “We have plans to expand it further by setting up a Vedic school, a Vedic store and a parking lot. Three adjacent houses need to be bought. I can't give a timeline when exactly all these things will be achieved,” Reddy said.

On some devotees' complaint that the temple doesn't offer free prasadam, Reddy said, “It is not true… every afternoon and evening yellow rice, coconut rice or pulao is available.

Over the weekends, larger quantities are made available. He noted that in recent years quality, quantity and the variety of prasadam have improved. It is common knowledge that free food prasadam is made available in abundant quantities during the 10-day Navratri festival celebrated during the Ganesh Chaturthi. Tens of thousands of people visit the temple during that period, which culminates in a 'rath yatra' (chariot procession).

Reddy actively participated in the 2009 Kumbhabhishekam performed for the presiding deity. Earlier too when the temple was inaugurated in the mid-1970s and again in the mid-1980s, he took part in the events. “This time it is primarily intended for Venkateswara

and Lakshmi. We also have a new rajagopuram, vimana; Hanuman sannidhi; Navagraha abode and the Nagendra swami place,” he explained.

Among Reddy's other religious services was a generous effort he made in renovating the Sriram temple at his birthplace.

He is currently chairman of the Pediatrics Department at the Interfaith Medical Center in the New York borough of Brooklyn. Aside from religious service, Reddy, 74, has taken part in social and charitable work. The physician led a medical mission to Guatemala in 1996. When the earthquake struck in Haiti last year, he treated 350 poor children for a week.

The doctor was instrumental, along with two others, in setting up in late 1990s the Indo-American Cancer Institute in Hyderabad and he continues to be its trustee. The institute treats patients at a low cost and the deserving poor get the treatment free of charge.

Reddy was honored in Visakhapatnam with the prestigious Ramamurthy Memorial Prize in Pediatrics. He helped set up a primary health center at his native Mahammadapuram rural village in Nellore revenue district, where he went to college. He conducted a health fair in Atmakur town of the same district for raising awareness about cancer.

After his college education, Reddy went to Visakhapatnam to study medicine. Later he had his medical education and training in Hyderabad and Mumbai. In the US, he has been associated in various positions with Harvard Medical School, Long Island JewishHillside Medical Center, St Vincent Catholic Medical Centers, Cornell University, Albert Einstein College of Medicine and New York Medical College. He has memberships in key medical bodies in both India and the US. Dr Reddy received a number of honors from such organizations as TLCA, the Nargis Dutt Cancer Foundation and the World Telugu Federation. He has published several papers and his writings have appeared in prestigious journals.

Dr Reddy with former US vice-president Al Gore

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BEACON FOR HINDUS IN AMERICA One of the oldest temples in North America, consecrated in 1977, Ganesh temple has evolved into the most vibrant Hindu religious and cultural institution, looked up by the community not only the New York metropolitan area, but the entire continent.

he Indian community in this continent has always been motivated to attain excellence, to improve upon what already exists…. especially when it comes to leaving a cultural, religious, spiritual and educational legacy for generations to come. The Ganesh Temple in Flushing, NY has come to epitomize this drive.

Over the past three decades, our institution has evolved into a beacon for Hindus not only in the New York metropolitan area but also in the entire North American continent. It is perhaps fitting, especially in the wake of the ghastly events of September 11, 2001, that we review our progress and ponder what we want to achieve further in the years to come.

An exemplary history…With humble beginnings Since its inception in 1970, the Hindu Temple Society of North

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America (Society) has evolved beyond our initial dreams.

Propelled by the enthusiasm, dedication, and support of the Board of Trustees, the Executive Committee, staff members, volunteers and devotees, neighboring community, the Community Board and other State departments, the Society stands out as one of the most vibrant Hindu religious and cultural institutions in North America.

The Ganesh Temple, consecrated on July 4, 1977, is one of the first Hindu temples built in this continent. It had humble beginnings in a small building formerly occupied by a non-functioning Russian Orthodox Church. It was in this small frame house that daily rituals were performed and weekend services conducted by volunteer priests, until the present structure, designed in accordance with the Agama Sastras (scriptures relating to temple building), was

1972 A Russian Orthodox Church and adjacent vacant lot purchased.

1976/1977 The magnificent Ganesh Temple structure was built and opened for worship completed early in 1977. His Holiness Sri La Sri Padrimalai Swamigal, a great siddha from Madras, had prepared 26 yantras

for the temple and done pujas for them for five years before installing them on July 4, 1977, the day of consecration of the tem-

1998 Temple Canteen opened, which also prepares temple prasadam within premises.

Historical Landmarks

GROWTH & PROGRESS A chronological list of developments from the inception of the Society in 1970 until present with pictorial representations given below.

A Russian Orthodox Church located on Bowne Street was purchased in 1970 and the beautiful Temple built on this site.

1985-1997 – Acquisition of (14) properties for Staff Quarters, Community Center, Temple Office & Parking Lot

July 4th, 1977 – First Kumbhabhishekam – Independence Day of the United States of America

1990 – Raghavendra Sannidhi moved to present site (45-52A Bowne Street)

1987-1988 – Beautification project of the temple – Installation of black granite stone, Silver Kavachas and relocation of Dwajasthamba

1991 – Ground-breaking ceremony for Community Center

1992 – Beginning of demolition of properties (5) on Holly Avenue to build the Community Center 1992 – Gift Shop open for Devotees – offers various religious books, idols, dvd/cds and other items 1993 Ganeša Prasadam – Canteen open

ple.

The temple has since blossomed into what it is today, particularly over the last decade, with a series of continuous achievements – all of which are focused on meeting the needs of the ever-increasing number of devotees that Lord Ganešh and His Divine grace have been attracting.

As the first Hindu Temple in North America made with of largely imported materials, and constructed by artisans from India, Šri Mahã Vallabha Ganapati Devasthãnam (or the Ganeša Temple) is one of the most impressive and historically important Hindu temples in the West.

Flushing, Queens was chosen as Continued on page 25...

for Devotees CONSTRUCTION OF COMMUNITY CENTER BEGAN—1993 AUDITORIUM Likewise, in order to promote Hindu culture & heritage and give a flavor of it to the younger generation of the Hindu population in this country, the need for a state-of-the art auditorium was felt. As a Continued on page 25...

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BEACON FOR HINDUS IN AMERICA Continued from page 24 the location for the Ganešh temple based on three criteria: it was the gateway of the US – most Indian immigrants landed here and there was a large concentration of Hindus in the tri-state area of New York, New Jersey, and Connecticut; it was within walking distance for many, or one bus or subway fare; and the possibility existed to purchase a suitable site.

Its strength and influence outside of New York is proven by the fact that the temple has served as a model for many other Hindu communities.

The Board of Trustees is the legal body and consists of 11 Trustees and the Operations Committee of about 20 representatives is the main Committee implementing the policies and carrying out the activities of the institution. In addition, there are other committees with specific functions. Although the offer of regular worship and daily poojas at the sanctum sanctora of the temple are the overriding concerns of the Society, other programs include imparting the study of Indian languages, instructions in fine arts Indian music (both vocal and instrumental), classical dance, and senior citizens program, with the objective of transmitting the Hindu cultural heritage to succeeding generations of Hindu immigrants.

Several finishing touches and additions to the Temple have occurred in the years following its inauguration, such as exterior beautification in 1988, opening of the Temple Gift Shop in 1992, and Temple Canteen in 1993. The most notable Temple developments occurred in 1997 with the opening of a state-of-the art

Community Center and Ganeša Pãtašãla (school) in 1998. The Community Center, one of the most splendid facilities in the Borough of Queens, meets several important community needs. It is one of the largest and the finest of its type in the Borough of Queens and has its main entrance at the crossing/junction of Holly Avenue and Smart Street. The Center has three floors. The main floor houses the wedding hall which can be divided into two, with a sound

proof partition in between, so that two functions can take place simultaneously. The second floor has the auditorium with a seating capacity of over 700 and it is equipped with state-of-the-art audio and lighting facilities. On the lower level are the Temple Canteen with a large dining hall which includes comfortable seating facility, and the Temple’s Gift shop. The Canteen which is open daily prepares naivedyam (offerings) to the presiding Deities and provides delicious vegetarian food. Cultural programs, discourses, weddings and many other

lition of the three houses situated on Bowne Street, located adjacent to Šri Rãghavendra Swãmy Temple. The construction of eight apartments in addition to basement is complete. Out of eight apartments, two are designated for Senior Citizen’s Center and the basement named as Saraswati Hall is available for use for cultural programs including discourses. To meet the growing desire for knowledge about Hinduism and Vedanta philosophy expressed by members of the Indian-American community and the general popu Continued on page 26...

1998 State-of-the-art Auditorium opened in Community Center.

June 1998 Grand Opening of the Community Center

Historical Landmarks Continued from page 24 result this auditorium with modern acoustic facilities was built. This auditorium also caters to the needs of the Community.

WEDDING HALLS The devotees were increasingly feeling the need for a large and convenient facility where they could perform the prescribed Hindu religious rites such as weddings etc. These halls meet this need TEMPLE CANTEEN

social and religious events take place in the Community Center.

The Center is open to the entire community of Hindus and nonHindus. There is an urgent need for more parking spaces for devotees visiting the Temple and the patrons using the Community Center and also to avoid inconveniencing our neighbors.

The Temple Expansion Projects symbolically began on May 4, 2001 when Temple priests performed Šankustãpana, Bhoomi Pooja & Vãstu Pooja (prayer to Mother Earth). This project began in the summer of 2002 after demo-

Also, in accordance with the traditional Hindu way of worship, the need for preparing prasadam (or food for the deities) within the Temple premises was felt. In order to meet this need and to serve the devotees with traditional Indian food the Temple Canteen, (place for preparation of prasadam) was established.

For the first time ever, the temple floated a bond issue in August 1993 followed by two others in August 1994, and August 1997 as part of the financing for the Community Center.

June 1998 – Grand Opening of the

2004 Completion of Saraswati Hall and Senior Center, etc.

Community Center Opening of the Temple School Establishment of Youth Club Establishment of Veda Classes 1999 Establishment of Yoga Classes 2000 (summer) Establishment of Summer Camp April 2000 – All the bonds redeemed and conventional mortgage obtained 2001 (May) Commencement Expansion Projects consisting of: Establishment of Specialty Library Senior Citizens Center

of

Staff Quarters/ Additional Parking Facility 2002 arrival of Silver Ratha from India 2002 (Sept) Establishment of Senior Center 2002 - Construction of Staff Quarters, Senior Center & Saraswati Hall. Purchase of property for the purpose of Library.

2004 - Completion of Staff Quarters, Senior Center & Saraswati Hall.

2004 - Renovation & relocation of Ganeša Pãtašãla (School). Educational activities draw many youngsters to the Continued on page 26...

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BEACON FOR HINDUS IN AMERICA Continued from page 25 lation, the plan includes establishing a Granthãlaya or a Specialty Library of extensive collection of books, cassettes, videos and slides for both scholars and laymen. A property located adjacent to the new apartment complex has been purchased for the purpose of Library.

Enlargement of the Maha Mantapam (the main part of the temple) will serve to accommodate the ever increasing number of devotees coming to the Temple, especially on festive occasions.

The expansion plan includes the construction of a five-leveled Rãjagopuram, an ornate structure (tallest in the entire Temple premises) representing the most majestic part of the Temple. In the future, the Rãjagopuram will serve as the main entrance to the Temple

for, passing through Rãjagopuram symbolizes merger of the individual soul or Atman- the Jeevãtma with the Supreme Spirit – the Paramãtma.

Parking problem is slightly eased at present, as our devotees can park in the adjacent Flushing Hospital Parking Lot for a very nominal charge. We apologize for this temporary inconvenience and hopefully will be able to address this issue as soon as possible. Šri Rãghavendra Swãmy Sannidhi, located opposite the Temple has been fully renovated with a majestic appearance and to accommodate many more devotees.

Future lies in the younger generation The Society formed a Youth Club in 1998 to involve young devotees in learning about our

religion, culture, Educational Excellence Program, Indoor/Outdoor Sports and Competitions etc.

One thing is certain – unless we continue to nurture in our children a spirit of tradition, a sense of belonging, and a desire for knowledge about Hindu culture and values, all structural improvements we make in the name of progress will not be fruitful. With this in mind, in October 1998, the Ganeša Pãtašãla (school) opened its doors to meet the growing needs of the children for getting religious education and language skills in their respective mother tongues.

In addition, the Pãtašãla (school) serves to promote excellence in students in a variety of academic pursuits, such as Mathematics, Science, and High School entrance examination preparation.

A great number of talented and dedicated teachers volunteer their time to supplement our children’s

2002 Construction of Staff Quarters, Senior Center, and Saraswati Hall.

Historical Landmarks Continued from page 25

Swãmy Sannidhi

Temple. Various Classes are conducted in the Ganeša Patašãla every Saturday & Sunday. These classes include languages, academic classes such as math, science, religion classes, and High school Entrance Exam.

The fine arts activities such as Dance, Music, and Veena are also assets to the Pãtašala. We request our devotees to encourage their children to participate in and benefit from all these activities

2006 ÃDYOPALESHTIKA STÃPANAM - Laying foundation stone for Rãjagopuram / Mahã Mantapam Expansion Project.

2004 - Renovation of Šri Rãghavendra

2007 - Vastu Pooja for starting the project was performed on Janaury 28th, 2007.

Phase I of the Rãjagopuram / Mahã Mantapam Expansion Project on January 29th 2007.

2008 - Dwara Gopuram (Entrance to Temple - Holly Ave) and Shodaša

he logo of the Temple Society of North America, NY is alight surrounded by insignias of several religions with OM on top. It signifies universality, catholicity and spirit of tolerance of Hinduism. While stressing the supremacy of the Absolute and deifying some of the major aspects as represented by the main deities, the Center stresses the totality and fundamental unity at the core of all religion. Hinduism has no place for crusades.

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educational activities and help ground them not only in religion and languages but also in skills they will need to pursue their future careers. The Ganeša Pãtašãla, which was occupying the house adjacent to the Temple since 1998, was relocated in January 2004 to a house (behind the Temple) fully renovated to fulfill the needs of the Pãtašãla.

All these will transform our Temple, which started as a dream project in 1970 with a mere $51, into one of the most impressive and historically significant Hindu temples outside India. We should all be immensely proud of the cultural, spiritual, religious and edu-

cational legacy we will be leaving behind for many generations to come.

Enriching the community While the principal mission of the Society is to nourish and preserve Hindu culture, the Temple has come to embody more than a place of worship – it represents an important conduit of communication, understanding and mutual respect between Indian and American cultures. The Temple reaches out to non-Hindu residents of Queens, many of whom utilize the Community Center for a variContinued on page 28...

2004 Renovation & relocation of Ganeša Pãtašãla (school) Ganapati walkway completed 2008 - The old Dwajasthambha was removed from its location on January 31st 2007 and new Dwajasthambha Pratisthapana was performed on April 4th, 2007.

2009 - *Bãlãlaya was performed for Šri Šiva, Šri Pãrvati, Šri Kãmãkshi & Šri Shanmukha from February 2nd thru March 1st 2009.

Bãlãlaya for Šri Mahã Vallabha Ganapati, Šri Venkatešwara, Šri Mahã Lakshmi, Šri Navagraha, Šri Brahma and Šri Nãgendra Swãmy was performed from April 24th thru April 27th, 2009.

*Whenever the moola vigraha, the permanently installed stone vigraha inside the sanctum, has to be moved or if poojas have to be temporarily suspended in order to renovate the sanctum, the stone image has to undergo bãlãlayam.

Kalãkarshanam temporarily retains and transfers the divya šakti (divine energy which is infused in the Deity by the chanting of mantras) from the Deity to a kalaša (a pot filled with water and designated to represent the Deity). The kalaša is sanctified by homams; and the divine energy is transferred to the Deity. The stone vigraha with the divine energy removed is now in bãlãlayam.

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BEACON FOR HINDUS IN AMERICA Continued from page 26 ety of events, such as yoga workshops and wedding celebrations.

In addition, groups from several organizations such as seminaries, schools and colleges frequently visit the Temple for a variety of educational pursuits. Recently, New York People’s Hall of Fame inducted the Temple into its pantheon of notable organizations awarding a Token of Esteem in recognition of its contribution towards enriching the borough of Queens with cultural and religious arts. The Society is actively engaged in interfaith programs and is also a member of the Holly Civic Association, participating regularly in the monthly meetings.

The Association identifies social issues like neighborhood cleanliness, safety and security, illegal constructions, illegal parking, garbage removal, seniors’ programs etc., and tries to redress them through interactions/representations with the respective

Government departments.

Yet another honor was accorded to the Society in 2003. OPENHOUSE, New York 2003 (OHNY), a non-profit corporation supported

by New York City’s leading art institutions, civic groups and government representatives including Mayor Michael R. Bloomberg invited the Temple for the first time, to join a citywide celebration of New York City’s greatest architecture and design. OHNY selected initially 83 architecturally noteworthy sites spread over Manhattan, Bronx, Brooklyn, Queens and Staten Island. OHNY’s mission is to broaden public awareness by welcoming a diverse audience to distinctive examples of excellence in architecture, engineering, design and urban planning and to showcase outstanding New York buildings and structures of historic merit. Thus our Temple also had a place of pride as one of the prestigious sites since the first OPENHOUSE in 2003 and participated

year after year. Continuous streams of visitors come to our Temple in the first weekend of October every year and are entertained to a tour of the Temple. The visitors are happy and expressed their appreciation.

This honor is being continuously conferred on the Society and this will be our 9th year of participation. We are truly elated about this recognition accorded to our Temple

by OHNY. The Society is the Secretariat of the Council of Hindu Temples of North America and the President (currently Dr Uma Mysorekar) of the Society is the Secretary/Treasurer of the Council.

The Society’s Panchangam and Calendar The Society has been publishing Panchangam (almanac) from 1998 and calendar from 1990 and these have been found very useful by the devotees and the demand for these is increasing year after year.

Although the Panchangam and the calendar from the year 1998 are compiled for application according to the Eastern Standard Time for use in New York, the table of time corrections provided in the

2009 Balalaya was performed for Sri Siva, Sri Parvati, Sri Kamakshi and Sri Shanmuka Feb 2-March 1..

2008 Dwara Gopuram (Entrance to Temple—Holly Avenue) and Shodasa Ganapati walkway completed.

Panchangam helps its adaptation to the other major cities of North America. Every effort will be made to improve its presentation as necessary.

Neighborhood and community The Ganesh Temple is situated right in the heart of Flushing, which is a part of Queens County.

Queens, politically speaking, is one of the five boroughs of New York City, and is largely a residential area. The Temple is easily accessible both by private and public transportation. Within walking distance of the Temple are two branches of the New York Public Library, the Queens Botanical Garden, Kissena Park, Flushing Meadow Park and the Main Post Office. The Flushing Council on Culture and the Arts and the Queens Museum are also close to the Temple.

The Society is embarking on an ambitious expansion plan with three principal goals: to leave behind a legacy for the future generations; to fulfill the religious and spiritual needs of an ever-increas-

ing number of devotees and also to reach out to non-Hindu residents of the community.

The Society’s goal is to consolidate the gains made during the last 30 years and lay the groundwork for the future growth of our beloved institution.

The Hindu Temple Society of North America today has over twenty thousand devotees on its mailing list. There are thousands of other devotees not necessarily on the mailing list who benefit from religious and cultural activities of the Temple, and to which they make generous contributions. It is the intent of the Society to offer formal instructions in religion, philosophy, culture and the arts to its devotees and their families.

Fund Raising activities of the temple include organizing pooja sponsorship (services), cultural events, temple gift certificate, fund raising dinner, gold coin mala, sponsorship of chairs and constituent parts for the community center and other projects.

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Religious fervor at ’09 Kumbhabhishekam

housands of devotees thronged Holy Avenue in Flushing to witness a rare spectacle - Kumbhabhishekam of Maha Vallabha Ganapathy temple on July 13, 2009. Vedic chants, personal blessings of acharyas of Hinduism, presence of an elephant and a cow, havans, men and women dressed in traditional Indian attire, live nadaswaram piped music and much more converted Flushing into a mini India for five days from July 9 - 13. The Shivacharyas poured the holy water that was kept at yagasala on the three vimanas (towers) of the three main deities at the appointed hour to the chants of mantras in the presence of Pujya Sri Jayendrapuri Swami, Sri Muthiah Sthapati, the chief temple architect and Dr. Uma Mysorekar, president of the temple.

The temple had its initial consecration on July 4, 1977. The occasion in 2009 was completion of most of the expansion projects started in early 2007. This included renovated granite sannidhi and vimãna for Šri Mahã Vallabha Ganapati and new granite sannidhis and vimãnas for Šri Šiva, and Šri Pãrvati, Šri Shanmukha, Valli-Devasena and Šri Kãmãkshi. The celebrations began with offering of gold, silver, and precious stones to be placed at the bases of the Deities. Gold yantras of the respective Deities with mantras inscribed on them and worshipped

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for over 6 weeks were placed under the vigraha followed by Ashtabandhanam [a process of affixing the vigraha to its pedestal (peetham) with a clay-like adhesive made of 8 (ashta) specific herbs.] In addition, Swarna Bandhanam (gold band) was placed around the waist of Šri Mahã Vallabha Ganapati. The day of Mahã Kumbhãbhishekam (July 13) started with an auspicious Gaja (elephant) Pooja near the Dwajasthamba and the presence of the holy elephant on this sacred occasion added to the sanctity and brought tremendous joy to thousands of devotees. All the Kalašas representing different Deities and worshiped intensely for five days were taken in a procession around the Temple by the priests lead by the holy elephant and accompanied by traditional Nagaswara. Mahã Kumbhãbhishekam was then performed for the vimãnas on the roof for Šri Mahã Vallabha Ganapati, Šri Shanmukha Valli-Devasena and Šri Šiva.

Immediately following this Mahã Kumbhãbhishekam was performed for Šri Mahã Vallabha Ganapati, Šri Šiva, Šri Pãrvati, Šri Shanmukha Valli-Devasena, Šri Kãmãkshi and Parivãra Devatãs in their respective sannidhis. This auspicious occasion was especially blessed by the presence and participation of His Holiness Sri Jayendrapuri Mahã

Swamiji of Rajarajeshwari Peetam, Bangalore. The devotees had a great opportunity to interact with Swamiji and receive his blessings. His talks on topics related to Kumbhãbhishekam and his address to youngsters on ethics and moral values were very enlightening.

In addition to the Gurukkals (Sivãcharyas) and Priests of our Temple there were other Gurukkals (Sivãcharyas) and Priests from India as well as from other Temples in USA to perform the various religious rituals simultaneously for Kumbhãbhishekam. Hundreds of volunteers helped in this memorable and holy event and our prayers to Šri Mahã Vallabha Ganapati to shower His Grace and Blessings on all of them and their families.

Eye on God’s abode Acclaimed photo artist Xitij Joshi has been on assignment for SA Times to capture life at the Ganesh temple as it readied for the Maha Kumbhabhishekam.

Photo artist Xitij Joshi

Temple priest Maruthiji addressing a small congregation.

Priests offer poojas, lookup auspicious days for devotees and are sometimes called to console a family who has lost a loved one.

Closer look reveals paintstakingly detailed decorative work on the gopurams and inner temple walls, with design direction from Muthiah Sthapati.

Helpless in facing the challenges life throws at us, we beseech the Lord and surrender ourselves to Him.

Parents are forever finding ways to protect their young; many find out that God is the best protection.

Initially children have to be dragged to the temple. But as they grow, regular darshan of the Lord becomes a habit.

Offerings to their deity come in different shapes and sizes; this family brought a crown to offer to Lord Ganapati.

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The baton of love of India is passed on to the younger generation growing up 10,000 miles away from the motherland.

Kamlesh Mehta, Chairman, Forsythe Media Group, being honored by Dr. Uma Mysorekar at Hindu Temple Society Auditorium during Republic Day of India celebrations 2011.

Musicmaestro Pt Jasraj at the performance in 2009 of dance drama ‘Kanh Kahani’ at the Ganesh temple auditorium, which often hosts classy programs.

A religious center like the Ganesh temple has to play the dual role of keeping Indian art and culture alive and relevant through performances and imparting training in classical music and dance.

Community leader Champakbhai Parikh (left) and Raja Amar, chief of Portables Unlimited, hoisting India’s tricolor at Republic Day celebrations at the temple auditorium in January 2011.

Special Thanks Our special thanks to Mr. Xitij Joshi, a highly acclaimed photo artist for providing his excellent services and helping us create such a colorful and collectible edition with exclusive photographs of the Ganesh Temple. He was commissioned by The South Asian Times to shoot pictures with rare permission from the management of the Hindu Temple Society of North America, NY. He took over a thousand snaps, submitted over 350, out of which over a hundred got used in this issue. His hard work is stamped on every page of this special edition published to commemorate the Maha Kumbhabhishekam of the Temple.

Catching them young, are we! The dance teachers trying that at the community center are Devika and Radhika.

The gift shop of the temple is in the basement next to the canteen. There you can find devotional music, books, malas and such items of religious life.

During one of his shoots at the temple, Xitij Joshi came upon a young, racially mixed, newly-wed couple seeking blessings of Lord Ganapati for a happy married life.

Xitij Joshi started photography as a teenager in India and later graduated from the Government College of Arts and Crafts, Kolkata. He went on to work as the personal concert tour photographer for personalities such as Amitabh Bachchan, Rekha, and Anil Kapoor. He also worked with TIME magazine in the photo department. Since 2010 he is a contributing photographer for The South Asian Times. He is also well-known for high quality wedding and portraits photography. www.xitijphoto.com We also thank Ms. Nupur Joshi, a high school student and multi-talented daughter of Xitij Joshi, for contributing articles and photos of her father.

Team @ The South Asian Times

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Reaching out to the community The temple’s Hindu Community Outreach (HCO) offers programs and services for children and seniors. n a laudable initiative by the Hindu Temple Society of North America, NY, and Tandon Foundation, the Hindu Community Outreach (HCO) has been working diligently to gather input from the community about its needs. The HCO currently offers programs that appeal to people of all ages in the community and they include: * Academic Enrichment for Children and youth * Senior Services and activities * Adult literacy and Education * Spirituality and well being for all ages * Community Choir for adults and Children * ‘Road to life’ activities for young people The HCO’s youth programs are based on the age-old concept of a “healthy mind in a healthy body”. The programs are geared towards addressing the individual needs of school-aged children to attain academic excellence, as well as training in other areas such as arts, culture, and leadership development, in

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Seniors programs help spark creativity, dexterity and love of life, and offer opportunities to just have fun.

HCO has created the first ever Hindu community choir in Queens, which currently has 60 members. what is termed as “road to life” to compete in a global economy.

The programs at the outreach center for other members of the community such as adults and seniors are designed to help them find intellectual stimulation, spiritual growth and practical assistance. They include yoga/meditation, Gita study, bhajan etc.

Seniors have especially commented that they find friendship, sense of purpose and comfort in their golden years as these programs help spark creativity, dexterity and love of life, and offer the elderly many opportunities to be creative or just have fun. HCO has also created the first ever Hindu community choir in Queens. This ground breaking initiative currently has some 60 participants. The choir meets for weekly rehearsals and has also performed at various locations.

The HCO is an initiative for the community, run by the community and, in the long run, it will succeed only if it gets all of the community to participate actively, share their time and skills, and of course donate generously to carry out programs for enrichment.HCO invites volunteers, interns, teachers and participants to join its programs --an exciting way to become a focal point for all community activities, so we can learn from one another and grow to our full potential.

The HCO is an initiative for the community, run by the community and it will succeed only if it gets all of the community to participate actively.

Class introducing Hinduism to chidren.

The temple school has programs for academic enrichment for children.

Training in classical dance and music is also imparted.

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Devotees can earn rare 'punya' by witnessing event: priests he Hindu Temple Society of North America is set to celebrate 'Maha Kumbhabhishekam” this week in Flushing and thousands of devotees from across the tristate area are expected to witness the rare event. Ganesh temple, as the house of worship is commonly known among Indians and other South Asians, is holding the ceremonies-filled five-day event, which will culminate in a grand finale on June 5.

According to pandits well-versed in the Vedas and other holy texts, devotees can derive the maximum divine benefit if they become part of this once-in-a-lifetime opportunity surrounding a major temple or holy place. In interviews with The South Asian Times, priests at the Ganesh temple explained the importance of the June 5 program.

“The fifth (June 5 around 10:30 a.m.) is the most significant of all the days. A devotee can earn 'punya' (the fruits of good deeds) if he or she witnesses even that day's proceedings; that is the equivalent of the good effect someone derives if that person goes to temple everyday,” priest Sivakumar said in Tamil, quoting Moola Agama Shastra.

Sivakumar, whose formal name is Gurukkal Sivacharya Sivakumar Sivacharya, has studied Agama Shastra for seven years. He learned the ropes in his profession at his native Swamimalai village in Tamil Nadu. He studied under Allur Viswanatha Sivacharya and

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Special to The South Asian Times worked at a temple in Thanjavur revenue district. Among his achievements was his participation in the 2009 Ganesh Kumbhabhishekam at the Ganesh temple in Flushing. The 41year-old, with a salt-and-pepper beard--by which one can presume him to be in the 60s-has 33 years of Hindu religious expertise and experience. Maruthi, another priest at the temple, agreed with Sivakumar on the significance of the day and urged devotees to make use of the impending opportunity.

“It is being done for world peace and the well-being of the entire humanity,” pointed out the priest whose full name is Maruthi Sarma Bhagavathula echoing Sivakumar's sentiments. Speaking in his native Telugu language, Maruthi said mantras used in various rituals—either during ordinary religious events or major happenings like Kumbhabhishekam—are mostly the same.

Gayatri mantra and Veda parayanam (Vedic chanting) are common. However, he pointed out there could be some minor differences in doing puja between the North and the South and among other regions of the subcontinent.

Maruthi's upanayanam (holy-thread ceremony) was performed when he was nine—shortly after he moved from Repalle in coastal Guntur district in Andhra Pradesh to Hyderabad--and he was initiated into religious

Go puja (cow worship) and Gaja pooja (elephant worship) form part of the Kumbhabhishekam

service by his father, who was an All India Radio (Hari Katha) artist in the state capital.

He learned the Vedas and studied other religious texts. Fifty-four-year-old Maruthi worked at Siddhi Vinayak Temple in Secunderabad for nearly three decades before arriving in the US in 2008. One of the main purposes for conducting Kumbhabhishekam is the removal of 'doshas', the unwanted energies that are absorbed by the idol while it is made by sculptors. Another is that the unseen divine energy in the idol is decreased over time necessitating its rejuvenation.

“The idol has to be re-energized after 10-12 years as its power recedes, like one has to recharge one's cellphone when its battery is down,” Maruthi explained. “Aside from the nithya puja (daily ritual), visesha pooja (special ritual) has to be performed to propitiate the gods,” added Sivakumar.

The sprawling temple has eight cooks who prepare food prasadam in a certain religious fashion, and nine priests who have different religious duties. Special events such as Kumbhabhishekam attract more priests; for the upcoming event, both Sivakumar and Maruthi said up to 40 priests are expected to arrive from India.

Go puja (cow worship) and Gaja pooja (elephant worship) form part of the Kumbhabhishekam. The priests explained that the cow is an embodiment of goddess Lakshmi and the elephant represents Lord Ganesh. Worshiping both these animals can ward off any evil that might occur during the Kumbhabhishekam process, they noted, adding that 108 mantras are chanted during the rituals while 108 dravyaas (items used in the worship) are used. During weekdays, the temple draws a few hundred devotees while weekends could witness thousands, temple officials estimated. They said the five-day event could attract as many as 25,000-30,000.

According to the information available from the priests and the temple itself, puja for various yantras (flat-metal plates with prescribed engravings) was performed for 45 days in the run-up to the Kumbhabhishekam. Sanctifying the yantras captures the essence or power of the deities. During Kumbhabhishekam, the yantras are installed under the stone idols of the deities inside their sanctum.There is a daily discourse till June 7 given by Pujya Swami Pramananda on various topics, including Kumbhabhishekam, on the temple premises.

Temple priest Sri Maruthiji

Priest Hariharanji

Priest Srinathji

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Muthiah Sthapati, the Master Shilpi

Honored with a Padma Shri, the traditional temple architect and builder as well as idol maker has designed over 36 grand temples in America and has been associated with renovation of the Ganesh temple, NY.

by Swathi A.K. ndia is known for its temples big and small in every nook and corner of the country. Now in our time, majestic temples have come up in North America too. Their beautiful architecture and divine idols have enamored hundreds of thousands of devotees and visitors from all over the world. One name behind the splendor of many of these temples is Muthiah Sthapati, the master architect from Chennai, South India. (Sthapati is a traditional temple architect and builder). His expertise, and unparalleled devotion to his work has earned him the credit of creation of 36 temples in North America and a host of temples in India and other Asian countries.

Muthiah is the younger brother of V. Ganapathi Sthapati, perhaps the best known sthapati and head of the College of Architecture and Sculpture in the Vastu Shastra tradition at Mamallapuram, Tamil Nadu.SATimes interviewed Muthiah --who speaks Tamil--about his work during his visit to the US on the occasion of the Maha Kumbhabhishekam at the Ganesh temple in Flushing.

What is a ‘Sthapati’?

Muthiah Sthapati : Sthapathi is not my family name. A “design architect of a temple” is generally called by this name in Tamil Nadu.

For how many years have you been working as a temple architect? Is this also your family occupation?

MS: I have been working as a temple architect for the past 45 years. Yes, this is also my family occupation and can be traced back to the last three generations. My grandfather, my father and my brother have all been Sthapatis before me, and a lot of credit goes to them for having passed on their valuable knowledge and experience

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Muthiah Sthapati with Dr. Uma Mysorekar before the new sannidhi for Lord Kal Bairav during 2009 Kumbhabhishekam to me. I also received formal educa- Tampa, Florida, among others. Other tion in the art of sculpting and town than America, I have also designed planning way back in 1957 at the the “Murugan Temple” in East Shilpa Kalaikudam, a sculpture London, U.K., the “Mariamman school run by the Tamil Nadu gov- temple” in Thailand, a “Perummal” ernment in Mamallapuram, now temple in Africa and a “Kamakshi called the College of Architecture Temple” in Rangoon, Burma. In and Sculpture. The course required addition, we recently built an 18-feet us to study for five years and com- idol of Hanuman and a 70-feet sinprised 28 volumes, taught in gle-stone statue of “Buddha” in sitSanskrit. We became well-versed in ting position in Colombo, Sri Lanka.

“Shilpa Shastra” (Science of This project took nearly 8 long years Sculpture), a specialized knowledge to complete. to construct temple towers (gopuWhat about India? rams) and make idols of different MS: In India, I have designed and deities in accordance with ancient constructed the granite stone religious treatises.

Arupadai Veedu Temple complex in So far how many temples have Chennai; Sri Meenakshi you planned and supervised con- Sundareswra Temple, Uttaraswami struction of?

Malai in New Delhi; Sri Utthara MS: First, let me start with tem- Chidambara Nataraja Temple in ples in North America. My brother, Satara, Maharashtra; and a 60-feetV. Ganapathi Sthapati, was working high granite carving of Lord on the Flushing temple before the Krishna at Birla Museum, Kolkata. project was taken over by me. My other outstanding projects in Gradually, I got involved with 36 India also include some of the other temples. My notable projects Hyderabad and Badrachalam teminclude the Sri Venkateswara ples in Andhra Pradesh; the ‘Kala Temple in Pittsburgh; temples in Bhairavi” Temple in Karnataka, for Memphis and Nashville in which nearly 350 Shilpis have Tennessee; Mahalakshmi Temple in worked under my direction for the Boston; Balaji temple in Los last nine years; Murugan temple in Angeles; Shiva Temple in Georgia; New Delhi; Nataraja Temple in Meenakshi Temple in Houston, Maharashtra; and the Texas; Perumal temple in Chicago; Pandaranganathan Temple in Kasi, and Satyanarayana Temple in which has been designed on the

lines of the Jagannath Temple in Puri. Apart from all these temples, most of the south Indian style temples from Kashmir to Kanyakumari have been designed and constructed under my supervision. Besides temple construction, I also serve as Advisor Sthapati for the Hindu Religious and Charitable Endowments Department in Chennai, which has 36 temples under its supervision and is run by the Tamil Nadu Government. Since 1990, I have also been involved in renovation work of several temples.

At present, I am working on temples in Tiruvannamalai and Kanchipuram.

How long you take to prepare the structural drawings and a temple plan?

MS: I first discuss the budget plans with the temple trustees and then start designing and planning the layout. But a sthapati's work does not end here. I also test the ground for its robustness and suitability to lay the foundation and then execute the plan. Then, we perform a few rituals, before presenting it to the Temple board and functionaries. However, the process is different in America. Owing to some license regulations, the construction work is supervised by a modern architect, who follows the designs finalized by me. However, I step in again in the final stages of the project to finish the traditional part of the work.

What factor you keep in mind in designing the gopuram - temple tower? Also, please tell us about the intricate art of sculpting the idols of deities?

MS: The Rajagopuram (main tower) can vary from one storey to 60 storeys high, depending on the size of the temple. Huge temples have tall towers and compact temples have smaller towers. Above the Sanctum Sanctorum, there is the

Vimana, which varies based on the presiding deity. For Ganapati Temple, it is square and for Shiva temple it is round. We follow a method called ‘Prathimaal Lakshanam’ for idols, wherein every part of the deity’s body, from eyes, ears, stomach and legs, is in the right proportion.

How many people work under you?

MS: I run a sculpture shop called Swarnam Shilpakudam and have 50 sculptors and 100 workers under my guidance. I don't just employ them, but also train and nurture them to create the wonderful interior designs and decorations of the temples. I get them visas for one or two years for projects outside India and send them to different places to work.

How long have you been associated with the Flushing temple's renovation work?

MS: Nearly two years now. We have replaced the brick and stone idols with black granite to last for a 1,000 years.

How has been your journey as Sthapati been so far?

MS: Definitely quite enriching in the service of God. I have received several awards and honors from various temples and government organizations. I was also honored with the prestigious Padma Shri by the President of India in 1992.

In the coming years, what is on your design table?

MS: We have started work on the Shiva-Vishnu Temple and Ganapati Temple in Austin, TX. Back in Chennai, I will be starting a school of my own to train people to become Sthapatis with the help of Venu Srinivasan. The idea behind this school is to uphold the ancient tradition and share the knowledge I have gathered all these years with people who are interested in learning this art.

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Hindu Temple Architecture

Housing God

he Hindu temple is not just a congregational structure or a prayer hall. It is the house of God, and the deity inside is the soul. The Agamas and Upanishads make several references to the correspondence of the structure of the temple to the human body and soul. Temples are normally dedicated to one primary deity (Pradhana Devata), with decorations specific to the deity being worshipped. Temples are often elaborately decorated on the outside, with stone or plaster carvings depicting religious stories.

Hindus of South Asian origin are an increasing presence in the American society and Hindu communities have settled in most parts of the United States. To maintain the religious traditions and celebrate their cultural heritage, the community has dedicated more than 500 temples in the US over the past 3-4 decades. Some of these are becoming centers of pilgrimage. Initially, the temples were open only during weekends and now over the years the temples are functioning like those in India allowing the devotees to come throughout the day for worship.

Only a few communities in large metropolitan areas have been able to build grand structures in traditional styles. Smaller communities are opting for more modest buildings with a simplified exterior.

Traditional features of Hindu temple architecture when incorporated into American designs are the east-west orientation of the main sanctum. Interior spaces of American Hindu temples are designed to be more communal as compared with the intimate spaces within the traditional Hindu temples, reflecting adjustments in the ritual practices among the diverse Hindu community in the US. Entering a temple in India is like entering a mountain cavern – there is little natural light and one progresses through a series of dark and damp chambers until one reaches the innermost chamber, the Sanctum Sanctorum (garbagriha) of the temple where the main deity resides.

Temples in America are typically built in stages according to a master plan developed by an architect.

The plans often incorporate hous-

Hindu temples are designed by sthapatis (architects) who follow the age-old guidelines for sacred architecture. They work in accordance with the rules expounded in texts called Vastu Shastras and Silpa Shastras. The rules in these texts determine the form and proportion as well as techniques for the construction of a building.

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A view of the Tirupati Balaji complex: the golden main sanctum and gopuras.

The grand entrance tower of a temple is called rajagopura, which is in line with the main sanctum, flagpole (dwajastambha), and the offering pedestal (balipitha). ing for the priest and most communities arrange to have traditional architects (sthapatis) and stone carvers (silipis) and other artisans to come from India to the US to work on the Indian décor of the temple.

Most Hindu temples in America also serve as cultural centers for families of South Asian background and the diverse cultural and religious needs of these communities are often taken into consideration in the design and the layout of the temples. However, the sthapatis (architects) of these temples have followed the age-old guidelines for sacred architecture. They work in accordance with the rules expounded in texts called Vastu Shastras and Silpa Shastras. The rules in these texts determine the form and proportion as well as techniques for the construction of a building.

Hindu temples contain exquisite structures and images - rich array of sculptures and figures on the temple walls including mythological figures, elephants, elaborately designed towers, etc.

One of the most enduring achievements of Indian civilization is its architecture. The artistic and architectural heritage is at least five millennia old. A construction plan

is required, and here begins the highly technical aspect of sacred architecture - to bring about the descent or manifestation of the unmanifest and unseen. The architect (sthapati) begins by drafting a square. The square is literally the fundamental form of sacred architecture in India. It is considered the essential and perfect form. It presupposes the circle and results from it: expanding energy shapes the circle from the center; it is established in the shape of the square. The circle and curved lines suggest life in its growth and movement, whereas the square is the mark of order, the finality to the expanding life, life’s form, and the perfection beyond life and death. From the square all requisite forms can be derived: the triangle, hexagon, octagon, circle, and so on. The architect calls this square the vastu-purusha-mandala, the manifest; purusha, the Cosmic Being; and mandala, in the case, the polygon.

The prakaras that fortify the temple may vary in size and number according to the dimensions of the temple. Larger temples are sometimes surrounded by up to seven concentric walls that represent seven layers of matter - earth,

water, fire, air, space mind, and intelligence - that cover the original consciousness of the living entities in the material world. The gateways through the prakaras are symbolic of being liberated from the bondage of matter as one enters the Temple and proceeds toward the central shrine.

The grand entrance tower of the temple is called rajagopura, its very name, raja ‘royal’ implying its high significance. Depending on its size, a temple can have one or more towers representing different entrances of the temple; however, the rajagopura is the main entrance. It is in line with the main sanctum, flagpole (dwajastambha), and the offering pedestal (balipitha). Normally, the rajagopura will be the largest in size of all the gopuras in the temple. When the images of the deities are taken out of the temple, they leave and reenter the temple by way of the rajagopura.

The rajagopura is a fine representation of Hindu temple architecture. It has many sculptures and decorations placed in it, meeting the requirements of a solid structure. If the temple structure can be compared to a human body, the main sanctum is the head, the large

hall called the Maha Mantapa is the central portion of the body, and the rajagopura symbolizes the feet.

It is believed that just having a glimpse of the rajagopura, even from a distance, is equivalent to coming to the temple and offering prayers to the deities in the temple.

The dwajastambha is placed between the rajagopura and the main sanctum, and the balipitha, between the dwajastambha and rajagopura. Final services are conducted at this site after the completion of the daily pooja for all the deities in the temple.

The vimana is raised to its final height above the sanctum as the last stones are put into place.

Resembling a great mountain, the vimana is crowned with a golden spire called kailasa, “the heavenly abode.” At the sides of the vimana are fixed the fierce faces of Yali, the protector of the temple. The temple is now ready for the ceremony known as Pratishthana, the installation of the deity. The sacred altar in the central shrine (Brahmasthana) is located directly above the gold box, placed in the earth during garbhadhana ceremony. Here on the sacred altar representing the heart of the Cosmic Being, the deity of Godhead called the archa-vigraha is the manifest form of total divinity, is installed.

The mandala, the mantra, and above all the sincerity and faith of the participants combine to invoke the appearance of the Godhead.

The universe is the manifestation of the divine form of Godhead in the world of mundane existence.

The body of the Temple is the representation of that cosmic form, whereas the archa-vigraha is the manifestation of the transcendental form of the Godhead descending from beyond the mundane. The ceremony for installing the deity is performed with great pomp, and upon its completion the Temple is complete.

Only highly evolved beings like saints and sages can visualize God as a formless, all-pervasive force that, in spite of its boundless power, can be encased within the confines of a human heart.

Common people need a physical form that they can see with their eyes and worship, as they do not possess the inward sight to look

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Vedic rites accompany the consecration and installation of the vigraha in the garbagriha. The purpose of these ceremonies is to purify the vigraha and to confer divinity upon it. The power and vibrations of the Vedic mantras recited clearly and loudly have their echoes captured within the divine image for all time to come.

The Sanctum Sanctorum (garbagriha) of the Kandariya Mahadeva Temple in Khajuraho. Entering a temple in India is like entering a mountain cavern – there is little natural light and one progresses through a series of dark and damp chambers until one reaches the innermost chamber, or garbagriha, where the main deity resides. within themselves. That is why the Vedas have sanctioned vigraha worship as one of the approaches to God. Any vigraha cannot become a true house of God. The shastras have laid down rules regarding how a vigraha has to be cast, consecrated, and installed with Vedic rites before it can become a divine form. The metals used for casting the images (utsavamoorthys, the images that can be transported during religious festivals) are carefully chosen and purified. Similarly, the stone used for carving the main deity is obtained from mountainsides known for the purity of their location. By the sound that a tock emits when struck, an expert sculptor can differentiate between a “male” and a “female” rock. The artisans who sculpture the stone into a vigraha are skilled workers who are well versed in the art of transforming a stone into a divine figure. The external beauty and perfection of form of the sculptured vigraha contribute to the godliness of the figure.

Vedic rites accompany the consecration and installation of the vigraha in the garbagriha. The purpose of these ceremonies is to purify the vigraha and to confer divinity upon it. The power and vibrations of the Vedic mantras recited clearly and loudly have their echoes captured within the divine image for all time to come. During the consecration, the vigraha is given a ceremonial bath (abhisheka). The water used for this purpose is kept in a kumbha, a receptacle with a narrow mouth and a wide middle portion. Water for the Kumbhabhisheka is collected from holy rivers or from a pushkarni (holy tank that gets its water from springs located in the bed) situated within or near the precincts of the temple. Before major festivals the old water is drained out, and the openings of the springs are cleaned so that fresh ground water can seep in to fill up the tank. Ground water can be called water from the heavens, as it is formed from captured rainwater.

The kumbha (ceremonial vessel)

symbolizes the body. The water kept inside it with its dissolved air is life-giving and life-sustaining matter in fluid form. To it are added flavoring agents such as cardamom, saffron, camphor, nutmeg, mace, and sandalwood (dugandha dravyas). The vessel is surrounded by a ceremonial thread that is wound around it in a crisscross pattern, symbolizing a cloth covering for the body. The mouth of the vessel is covered by a bunch of mango leaves that represent the head. A bundle made of 16 special grass (kusa grass) blades known as dharba is used as a conductor for transmitting the power of the Vedic mantras and the ceremonial fire (agni kunda) to the kumbha through the performing priests. The

darbha, which is held in one hand while performing oblations to the holy fire, can be compared to a blood vessel or an artery through which flows life principle. The kumbha, properly prepared as described earlier, is installed in the yajnashala, the place where oblations to the holy fire (homa) are performed. One end of the darbha is placed on the kumbha, which thus absorbs the power and divinity of the fire and the Vedic mantras.

The water, thus consecrated and purified, is used for bathing the vigrahas and is also sprinkled over the precincts of the temple.

A kumbhabhisheka is usually held for three to five days in a row.

The minor ritualistic details vary depending upon such factors as the

occasion (such as the first installation of the vigraha or the consecration of the rajagopura) as well as upon the local traditions of the temple. In the case of the consecration of the rajagopura itself, the kalasas atop the gopura are washed with the water from the kumbha.

When a temple is newly constructed, the Kumbhabhisheka performed thereafter is called avartha; when additions are made to the existing temple complex, one speaks of a punaravartha, whereas an anthanitha is performed after a natural catastrophe has damaged the temple.

Kumbhabhisheka, being a purifying as well as a rejuvenating ceremony, is also held periodically, usually every 12 years depending upon the developmental activities in the temple. Any new erection like a tower, or the installation of a new vigraha, or any new structural addition to the temple complex is consecrated with a Kumbhabhisheka. A comprehensive ritual of this kind – which incorporated the daily form of worship into a larger framework, invoking the power of the elements, the divine force of the Vedas, and the benefits accruing from propitiating the different gods – strengthens and consolidates the inherent divinity residing in the vigraha. Frequent ceremonies of this type and annual religious festivals add luster to the temple and enhance its inner spirit, as well as provide opportunities for bonding among the devotees.

Dwajasthambam (flagpole) of Ekambareshwara Temple, Kanchipuram. Dwajasthambam is the Sanskrit name for this sacred altar (don't know if its close though). The sanctum sanctorum is right behind this pillar like structure.

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Vakratunda Mahaakaaya Suryakotee Sama Prabha, Nirvighnam Kuru Mey Deva, Sarva Kaaryeshu Sarvadaa

By Nupur Joshi his mantra is often recited at the start of any ritual or important occasion. Many of us recite it along with the Brahmin without giving a second thought as to its meaning. So, what is the significance of this mantra? It translates to mean: “Oh Lord Ganesha, with a large body and a curved trunk and with the brilliance of a million suns, please make my work free of obstacles, always.” From this we learn that Lord Ganesha is He who eliminates hurdles and helps us to overcome those that remain in our path to success.

To better understand every aspect of Ganesha, it is important to know the story of His life.

He is the son of Parvati and Lord Shiva; although there are many stories in regard to His birth, the most widely accepted one states that Parvati created Him from Her very being in order to guard Her personal quarters while She bathed. Upon returning home, Shiva’s attempts to enter Parvati’s quarters were foiled by Ganesha and, in His rage, Shiva, ignorant to the fact that the boy before Him was His son, decapitated Ganesha.

In an attempt to console the grieving mother, Shiva decided to replace Ganesha’s missing head with that of the first creature He came across, which happened to be an elephant, and bestow a boon granting Him lordship of all followers. This can be seen in the breakdown of His name: “gana” means “the followers” while “isha” means “Lord”. Hundreds of centuries later, that day is still celebrated around the world as Ganesha Chaturthi.

Ganesha’s newly acquired head was that of an elephant and it is in this manner that He is depicted. It is important to note the significance of each aspect of His portrayal that we oft take for granted.

For example, the elephant’s head was bestowed upon Him because elephants are known to have the greatest intellect throughout the animal kingdom.

Also, when elephants travel through the forest, the leader of the group marches ahead, clearing the path for all of his followers by use of his trunk. Similarly, Lord Ganesha, as the remover of obstacles, charges ahead of us to make our journey through life hassle-free.

He is also depicted with one full tusk and one severed tusk, ekdanta. Of the many explanations offered for this matter, the most popular states that when sage Vyasa asked Ganesha to scribe the Mahabharata, he came to a realization that this was not a task for an average pen

The Ganapati mantra translates as: “Oh Lord Ganesha, with a large body and a curved trunk and with the brilliance of a million suns, please make my work free of obstacles, always.” From this we learn that Lord Ganesha eliminates hurdles and helps us to overcome those that remain in our path to success.

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and thus broke off his tusk for use as a pen, signifying that no sacrifice is too great in the pursuit of knowledge. He is also shown with large ears to symbolize His ability to hear out each and every one of His followers’ wishes. He is also depicted with small eyes, signifying His ability to see minute details.

Furthermore, Ganesha is always illustrated with four or more arms to make His divinity apparent. Each of these limbs holds different objects that vary from image to image. The most prevalent of these objects are the modaka (sweet), the anuksha (goad), and the pasha (noose). The modaka signifies the sweetness of the inner self, the anuksha signifies Ganesha’s ability to guide us to the truth, and the pasha signifies worldly desires, suggesting that these desires will bring self-destruction. One hand is often left unoccupied and upraised to symbolize the protection from harm that He bestows upon His followers.

There are three more beings associated with Ganesha that are important to consider. The first is His vahana: the mouse at His feet. The mouse is known to be the cleverest in the entirety of the animal kingdom. Its size allows it to enter the smallest nooks and crannies, signifying Ganesha’s ability to enter the deepest and most guarded corners of our mind.

The two remaining beings are Ganesha’s wives: Riddhi and Siddhi.

Riddhi and Siddhi, the daughters of Brahma, represent fortune and success, respectively, and Ganesha’s marriage to the two.

The story behind His marriage to Riddhi and Siddhi is quite intriguing.

Both Ganesha and His brother, Kartikeya, were keen to marry the two women.

In order to choose one of the two sons,

their parents decided that whichever son was first to circle the world seven times would win the women’s hands in marriage. Kartikeya immediately set off on foot to accomplish the task while Ganesha sat upon His mouse and circled His parents seven times, saying that His parents were His world and that He had accomplished the task. By the time Kartikeya returned, his clever and loving brother had already married Riddhi and Siddhi, much to his disappointment.

As unbelievable as it may seem to have an elephant God, the meaning hidden behind every stroke of the artist’s brush is overwhelming. The remover of obstacles is omniscient and omnipotent. He is loving and protective and seeks to guide us to the truth, success, and prosperity.

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108 names of Ganesha 1. Akhuratha : One who has mouse as his charioteer 2. Alampata : Ever eternal lord 3. Amit : Incomparable lord 4. Anantachidrupamayam : Infinite and consciousness personified 5. Avaneesh : Lord of the whole world 6. Avighna : Remover of obstacles 7. Balaganapati : Beloved and lovable child 8. Bhalchandra : Moon-crested lord 9. Bheema : Huge and gigantic 10. Bhupati : Lord of the gods 11. Bhuvanpati : God of the gods 12. Buddhinath :God of wisdom 13. Buddhipriya : Knowledge bestower 14. Buddhividhata : God of knowledge 15. Chaturbhuj : One who has four arms 16. Devadeva : Lord of all lords 17. Devantakanashakarin : Destroyer of evils and asuras 18. Devavrata : One who accepts all penances 19. Devendrashika : Protector of all gods 20. Dharmik : One who gives charity 21. Dhoomravarna : Smoke-hued lord 22. Durja : Invincible 23. Dvaimatura : One who has two mothers 24. Ekaakshara : He of the single syllable 25. Ekadanta : Single-tusked 26. Ekadrishta : Single-tasked 27. Eshanputra :Lord Shiva's son 28. Gadadhara : One who has the mace as his weapon 29. Gajakarna :One who has eyes like an elephant 30. Gajanana : Elephant-faced 31. Gajananeti : Elephant-faced 32. Gajavakra : Trunk of the elephant 33. Gajavaktra : One who has mouth like an elephant 34. Ganadhakshya : Lord of all ganas (Gods) 35. Ganadhyakshina : Leader of all the celestial bodies 36. Ganapati : Lord of all ganas (Gods) 37. Gaurisuta : The son of Gauri (Parvati) 38. Gunina : One who is the master of all virtues 39. Haridra : One who is golden colored 40. Heramba : Mother's beloved son 41. Kapila : Yellowish-brown colored 42. Kaveesha : Master of poets 43. Krti : Lord of music 44. Kripalu : Merciful lord 45. Krishapingaksha : Yellowish-brown eyed 46. Kshamakaram :The place of forgiveness 47. Kshipra : One who is easy to appease 48. Lambakarna : Large-eared lord 49. Lambodara : The huge bellied lord 50. Mahabala : Enormously strong lord 51. Mahaganapati : Omnipotent and supreme lord 52. Maheshwaram : Lord of the universe 53. Mangalamurti : All auspicious lord 54. Manomay : Winner of hearts 55. Mrityuanjaya : Conqueror of death

Not only Hindu gods, even in the Judeo-Christian tradition, God has several names, and Islam has a list of 99 names of Allah. All this conveys that God has infinite attributes.

An artist’s impression of 12 forms of Ganapati based on his names.

56. Mundakarama : Abode of happiness 57. Muktidaya : Bestower of eternal bliss 58. Musikvahana : One who has mouse as his charioteer 59. Nadapratithishta : One who appreciates and loves music 60. Namasthetu : Vanquisher of all evils and vices and sins 61. Nandana : Lord Shiva's son 62. Nideeshwaram : Giver of wealth and treasures 63. Omkara :One who has the form Of OM 64. Pitambara : One who has yellow-colored body 65. Pramoda : Lord of all abodes 66. Prathameshwara : First among all 67. Purush : The omnipotent personality 68. Rakta : One who has red-colored body 69. Rudrapriya : Beloved Of Lord Shiva 70. Sarvadevatman : Acceptor of all celestial offerings 71. Sarvasiddhanta : Bestower of skills and wisdom 72. Sarvatman : Protector of the universe 73. Shambhavi : The son of Parvati 74. Shashivarnam : One who has a moon like complexion 75. Shoorpakarna : Large-eared 76. Shuban : All auspicious lord 77. Shubhagunakanan : One who is the master of all virtues 78. Shweta : One who is as pure as the white color 79. Siddhidhata : Bestower of success and accomplishments 80. Siddhipriya :Bestower of wishes and boons 81. Siddhivinayaka : Bestower of success 82. Skandapurvaja : Elder brother of Skand (Lord Kartik) 83. Sumukha : Auspicious face 84. Sureshwaram : Lord of all lords 85. Swaroop : Lover of beauty 86. Tarun : Ageless 87. Uddanda : Nemesis of evils and vices 88. Umaputra : The son of Goddess Uma (Parvati)

89. Vakratunda : Curved trunk lord 90. Varaganapati : Bestower of boons

91. Varaprada : Granter of wishes and boons 92. Varadavinayaka : Bestower of success 93. Veeraganapati : Heroic lord 94. Vidyavaridhi : God of wisdom 95. Vighnahara : Remover of obstacles 96. Vignaharta : Demolisher of obstacles 97. Vighnaraja :Lord of all hindrances 98. Vighnarajendra : Lord of all obstacles 99. Vighnavinashanaya : Destroyer of all obstacles and impediments 100. Vigneshwara : Lord of all obstacles 101. Vikat : Huge and gigantic 102. Vinayaka : Lord of all 103. Vishwamukha : Master of the universe 104. Vishwaraja : King of the world 105. Yagnakaya : Acceptor of all sacred and sacrificial offerings 106. Yashaskaram : Bestower of fame and fortune 107. Yashvasin : Beloved and ever popular lord 108. Yogadhipa : The lord of meditation

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By Ashok Vyas riting is not easy. It is indeed a challenge to put one’s thoughts in order, to find appropriate words and share it with others. This demands sincerity, perseverance and clarity of thoughts. As we live, we write our lives through our actions. It is not easy; we need some help here and there. Who am I? Why am I here? What are my potentials?

How am I related to my surroundings?

Why is my being alive dependent on the ‘air’ around me? Why does my body need water? How do I manage to digest the food?

What is my relationship with the food that I eat? What is it that makes me react to certain words in a particular way? What makes me feel good about myself? What is the ultimate satisfaction that I can derive as a human being? It is a long series of questions. Many basic questions about life draw our attention like the purpose of life, our relationship with other human beings and other living beings.

Our immediate needs take the priority and in the rhythm of building a ‘comfortable life’, we ignore the key questions of life. Yes! Celebrate Life! It is worth celebrating but one should celebrate with understanding. This has been the recurring theme of the message of Indian sages.

I am thankful to The South Asian Times for giving me this opportunity to refine myself by writing about Hinduism. The occasion of ‘Maha Kumbhabhishekam’ at the Ganesh Temple, Flushing is uplifting our spirits. I meditate on Lord Ganapati and seek His blessings to come up with some 1400 words, which would be as tasty as the Modak in His hand.

First off, I express my gratefulness to the inspiring presence of Dr Uma Mysorekar, President of the Hindu Temple Society of North America, NY. In her, we see the combination of ‘Gyan Shakti’, ‘Ichcha Shakti’ and “Kriya Shakti’. My place of work, ITV has a soulful relationship with the temple-Dr Banad Viswanath and Sathya Viswanath have been actively associated from the beginning with this grand temple. Due to this special bond, I’ve had the opportunity of covering Ganesh Mahotsav and many festivals of the temple for television.

What we do is one part of our identity, what we think forms the essence of ‘who we are’. Family and friends shape us but most importantly, we are shaped by ‘the source of our thoughts’. We treat the mind as the only reference point for our identity and we rarely pay attention to the origin of thoughts. The source of knowledge is ‘Vedas’. As Hindus, we are encouraged to fashion our life in accordance with Vedic guidelines. Our sages teach us to ‘look

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within’; ‘knowing oneself’ has been a common theme for our teachers. Lord Krishna helped Arjun in discovering the ‘right mode of conduct’ in accordance with the ‘truth of his being’. Swami Shri Ishwarananda Giri writes in the book ‘Vision of Life’: “The Rishis had deep faith in the blessedness and values of human life.” He translate a Sanskrit text, which says, “There is no single letter of the alphabet that cannot be used as a mantra, no bit of vegetation that does not contain a medicinal cure for a disease; even so, there is no human being who is fit for nothing.”

Hinduism is all about ‘vision’. It helps us in inculcating that way of looking at life, which leads to appreciating the ‘glory of life’ in each and every human being. I translated the book ‘Vision of Life’ from

In the Agamas we find each of the five aspects of divinity -- Shiva, Shakti, Vishnu, Surya and Ganesha--celebrated. An aspirant can choose have any of these as the chief symbol of godhood (Ishta Devata), but can incorporate the other four also.

The Puranas therefore insisted upon the concept of God in all gods before a devotee can attempt the realization of God as the soul of all souls (Sarwatmabhawa).

English to Hindi. It says, “Even one moment of human life is more precious than all the precious gems of the world.

Don’t waste it.” What is the best possible use of our time is also related to our perception of ‘what is it that we consider as achievement. Spiritual emancipation or Moksha was given as the ultimate aim of human life by rishis.

This precedes the other three purusharthas, namely, dharm, arth and kaam. Dharm is at the forefront. What is dharma? Dharma is not religion, it is not just ‘duty’. It is all that which helps us in ‘aligning’ ourselves with the ‘universal laws’. Dharma is based on truth.

Truth sustains us. The three aspects of Brahman, as mentioned in the Upanishads are ‘Satyam Gyanam Anantam Brahm’-Truth, Knowledge, Infinite Bliss.

Many scriptures have emphasized the role of ‘chanting Lord’s name’. They say,

‘His name is like a boat that takes us across the river of hurdles. Hindus have so much treasure of inspiration and ways of relating to the infinite that fills the whole year with various uplifting festivals. Indian thought or Hindu thought is mind-boggling in terms of the in-depth thinking about various aspects of creation. On the one hand, they thought and meditated upon stars and galaxies and on the other hand, they focused on the ‘human body’ and its potential. They declared ‘Deho devalay prokto’, human body is a temple of God. The science of yoga talks about various chakras and Lord Ganapati is said to be residing at the ‘root’ of the ‘spinal cord’. As Hindus, one is encouraged to develop awareness and sensitivity, to be able to see and feel, beyond what is visible. This principle applies to all relations, be it human relationship or the devotional connection with the divine.

So, when one is chanting ‘Ram’ or ‘Krishna’ or ‘Shiva’ or ‘Ganapati’ or Durga’s names, one is immersing oneself in the same universal consciousnesses. In a verse from the Vishnu Purana, God declares, “Ganesha is my intellect. Sun is my eyes and the Goddess Durga is my breath. Lord Shiva is my very heart. Those who worship me, the Vishnu, as something essentially different from these four forms of divinity are deluded and they unwittingly dismember my divine body.”

There is a reference made to the panchadevata concept of God popularized by Acharya Shankara. Even today his followers offer worship in their daily devotions to Shiva, Shakti, Vishnu, Surya and Ganesha.

In the Agamas we find each of these five aspects of divinity celebrated with a fullfledged vibrant form of upasana or tantra.

An aspirant can have any of these as the chief and chosen symbol of Godhood (Ishta Devata), but can incorporate the other four also as said in the above verse. This avoids cultism and sectarian strains. The Puranas, therefore, insisted upon the concept of a God in all gods, before a devotee can attempt the realization of God as the soul of all souls (Sarwatmabhawa). We are not allowed to commit the mistake of accepting a God which is opposing or a contestant

against other similar Gods. This is from the book ‘Our Lord, The Leader -- Some Reflections on Ganeshopanishad’ by Swami Ishwarananda Giri.

Hinduism lays a lot of emphasis on inner inspiration. It doesn’t dictate but it has a kind of divine democratic way. The ultimate ruler resides in you and you are expected to evolve a system, whereby you are capable of responding to the ‘hints’ of ‘this inner glorious being’. In order to do that, there are many practices that are suggested. Shraddha is the basis for all. Lord Krishna says in Bhagwadgita, “One becomes in accordance with one’s shraddha.” One must apply oneself to the values offered by faith and also discipline oneself to be able to do it.

The word ‘Krishna’ also means ‘the one who attracts’. Lord is loving and attractive.

He is ready to play with the devotees and this play of consciousness connects us to the most beautiful aspect of our being.

Guru gives us the assurance that ‘You are full and beautiful’. In order to realize our fullness, satsang is very important. Hindus have a temple at their home. The appearance of ‘Hindu Temple’ in Flushing and its expansion in keeping with the norms prescribed in the scriptures makes it a center of positively charged vibrations. People go to the temple to recharge their energy, to celebrate the glory of the Lord. Lord Mahavallabh Ganapati’s presence is invoked by chanting and offerings. Sage Narad has said, “Lord resides at that place where devotees sing His name.”

Indeed, the Lord is everywhere, but because of the need to intensely feel His presence, the devotees have built many temples in America as well. Visiting saints also provide much needed satsangs for the nourishment of the soul. The dedicated teachers of Indian classical art forms like songs and dances also inculcate the subtle samskaras amongst the students. Hinduism is so vast and versatile and glory of Hinduism opens up with self-discipline.

This consciousness is rising, the love for Sanskrit learning is also growing in USA. Let me conclude with this part of the prayer from Aiteryopnisad, “Let not my tongue speak about the Brahman what is not properly thought by the mind first, and let not my mind think about the Brahman which is not fit to be spoken by the tongue. Let my mind and speech be useful to each other, and to manifest the Atman by removing the cover of ignorance over me.”

Ashok Vyas is Program Director, ITV, and Practicing Hindu priest. His poetblogs can be read at www.Hardinkavita.blogspot.com & www.HarDinKrishna.Blogspot.com. He is also author & contributing writerThe South Asian Times.

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The writer’s pencil paused when bubbling in Hinduism as her religion during an exam.

‘It’s my dharma, actually’

By Nupur Joshi

t was the day of the PSAT. I remember the sounds of the shuffling of papers and the sharpening of pencils echoing throughout the room. I remember the anxious expressions on the faces of my peers, an expression that was most likely also writ large on that of my own. I remember the mechanical manner in which the proctor had asked us to begin filling out our personal information on page one of the answer sheet, reciting directions without having to look at his script.

My pencil traveled fluidly from section to section: filling out my name, my date of birth, my address – and then it faltered. The

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mean “of the Indus River Valley”; Hinduism translates to mean “the way of the people of the Indus River Valley”. In fact, we even err in referring to this guide as “Hinduism” when instead it would be more accurate to refer to it as Sanatana Dharma. The term Sanatana Dharma is derived from Sanskrit and translates approximately to “the beginning-less, endless, and natural way of life”.

It encompasses more than just religion. The dharmic scriptures do not consist solely of religious literature; many of the volumes deal with culture, the sciences, and mathematics as well. Unlike other faiths wherein the belief of scientific theories, such as that of evolution, are considered blasphemous, Sanatana Dharma allows for both belief in

Hinduism is actually a dharma, not a religion. While religion and dharma are often used interchangeably, dharma is defined as a philosophy or guide to living life. directions prompted me to choose, from the science and the supreme powers. options provided, which religion I was affiliA single Church-like institution does not ated with and it seemed that “Hinduism” was control it. It does not suggest that it should most applicable. But it wasn’t. Not because I be forced upon others. It does not even go so held belief in some other faith or because I far as to force itself upon its followers; it held no belief whatsoever, but because it does not limit its followers to a single God seemed to me that calling Hinduism a reli- nor does it force multiple Gods upon them. gion was doing it an injustice.

Instead, Sanatana Dharma allows followers Hinduism is actually a dharma, not a reli- the freedom of choice, to create a system of gion. While religion and dharma are often worship, a religion, that they deem suitable used interchangeably, dharma is defined as a so long as it helps to achieve the goal of philosophy or guide to living life. This can peace, love, and happiness, strives for the be seen in the breakdown of the word. The Truth, and does not violate any of the laws of suffix “–ism” means “the way of” while life. Prime Minister Manmohan Singh “Hindu” is the term coined by Westerners to explains it well, saying that the essence of

Sanatana Dharma “is that the path may be different, but the goal is the same.” In addition, as Swami Vivekananda once said: “The greatest religion is to be true to your own nature.” He has also said that our duty is to help others live up to his or her own highest idea all the while helping them to reach the Truth. This is to say that in Sanatana Dharma, we also have a responsibility to help others move forward in life. Sanatana Dharma is unquestionably tolerant and supports the freedom of thought.

With this said, I came to terms with the fact that Hinduism, or more accurately, Sanatana Dharma, is not a religion, and therefore filling in the bubble that declared it as my religion would be reducing it from the

The author, Nupur Joshi, is a multi talented high school student, pursuing hobbies in photography, writing, journalism and classical Indian music & dance. greater guide to living life that it is.

And so I filled in the bubble for “Other”, wrote out “Sanatana Dharma” in the space provided, and turned the page.

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"Ganpati bappa morya, pudcha varshi laukar ya" (Hail Lord Ganesh, return again soon next year). This chant is rooted in one of the major festivals celebrated in India – Ganesh Chaturthi. anesh Chaturthi or Vinayak Chaturthi is observed in the Hindu calendar month of Bhaadrapada.

Typically the day falls sometime between August 20 and September 15. The festival lasts for 10 days, ending on Ananta Chaturdashi, and is traditionally celebrated as the birthday of Lord Ganesha.

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Promoted by Lokmanya Tilak

To unite all social classes, Bal Gangadhar Tilak chose Ganesha as a rallying point for Indian protest against British rule because of the deity’s wide appeal as "the god for Everyman".

According to the historian Shri Rajwade, the earliest Ganesh Chaturthi celebrations can be traced back to the times of the reigns of dynasties in India such as Satavahana, Rashtrakuta and Chalukya. Records reveal that Ganesh Chaturthi celebrations were initiated in Maharashtra by Chatrapati Shivaji Maharaja, the great Maratha ruler, to promote culture and nationalism. And it had continued ever since. It is believed that Lord Ganapati was the family deity of the Peshwas. After the end of the Peshwa rule, Ganesh Chaturthi remained a family affair in Maharashtra from the period of 1818 to 1892.

However, it was Indian nationalist and freedom fighter Bal Gangadhar Tilak who brought back the tradition of Ganesh Chaturthi and reshaped the annual Ganesh festival from private family celebrations into a grand public event.

Lokamanya saw how Lord Ganesha was

worshipped by the upper stratum as well as the rank and file of India. The visionary that he was, Tilak realized the cultural importance of this deity and popularized Ganesha Chaturthi as a National Festival "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. To unite all social classes Tilak chose Ganesha as a rallying point for Indian protest against British rule because of his wide appeal as "the god for Everyman".

It was around 1893, during the nascent stages of Indian nationalism, that Tilak began to organize the Ganesh Utsav as a social and religious function. He was the first to put in large public images of Ganesha in pavilions and establish the tradition of their immersion on the tenth day.

The festival facilitated community participation and involvement in the form of learned discourses, dance dramas, poetry recital, musical concerts, debates, etc. It

For Mumbai, the ten-day Ganesh Chaturthi festival is an absolute extravaganza of devotion fused with full throttle fun and camaraderie. The Ganesh statues can be as tall as 30 meters.

Once the worship is complete, the Ganesh statues are carried on decorated floats to be immersed (visarjan) in sea or other water bodies, similar to the way Durga puja ends. served as a meeting place for common people of all castes and communities, at a time when all social and political gatherings were forbidden by the British Empire for fear of conspiracies to be hatched against them.

Since then, Ganesh Chaturthi has been celebrated throughout Maharashtra as well as in other states in India with great community enthusiasm and participation. With the independence of India in 1947, it was proclaimed a national festival.

The Celebrations While celebrated all over India, Ganesh Chaturthi festivities are most elaborate in states like Maharashtra, Goa, Gujarat, Karnataka and Andhra Pradesh, and other areas which were former states of the Maratha Empire. Outside India, it is celebrated in Nepal by the Newars.

The festival is so popular that the preparations begin months in advance as it is with Durga Puja in Bengal and Bengali dominated areas. Days before the actual worship, homes are cleaned and marquees erected at street corners to house the idols of the Lord. Elaborate arrangements are made for lighting, decoration, mirrors and flowers. The artisans who make the idols of Ganesh vie with each other to make bigger and better idols. The size of the relatively larger images ranges anywhere from 10

meters to 30 meters in height. These are installed in marquees and in homes prior to the Puja (worship).

During the festival days, the Lord is worshipped with great devotion and prayer services are performed daily. The duration of the Lord's stay varies from place to place; once the worship is complete, the statues are carried on decorated floats to be immersed in the sea after one, three, five, seven and ten days. Thousands of processions converge on the beaches to immerse the holy idols in the sea.

This procession and immersion is accompanied with dancing and the sound of exciting drum-beats, devotional songs and exploding firecrackers. As the idol is immersed amidst loud chants of "Ganesh Maharaj Ki Jai!" (Hail, Lord Ganesh), the festival comes to an end with pleas to the Lord to return the next year with chants of "Ganpati bappa morya, pudcha varshi laukar ya" (Hail Lord Ganesh, return again soon next year).

The main sweet dish during the festival is the modak, a dumpling made from rice flour/wheat flour with a stuffing of fresh or dry-grated coconut, jaggery, dry fruits etc.

The festival is also the time for cultural activities like singing and theater performances, orchestra and community activities like free medical camps, blood donation camps, charity for the poor, etc.

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Prasadam: Divinely Delicious Some recipes from typical temple prasadam. nless you prepare and offer food with love and involvement, it would never taste so good. Food prepared in anger, boredom or as a work of drudgery can never be healthenhancing or spiritually uplifting.

Anything that we prepare has to be imbued with a thought that it is an offering to God, it is prasadam.

Anything we prepare with our mind on God has to taste wonderful and has to be wholesome. That is why temple prasadam is like manna from heaven. Here are a few divinely delicious recipes to try at home.

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RAVA SHEERA OR SOOJI HALWA

Ingredients 1 cup Rava/Semolina/Sooji (fine) 1.5 cups sugar 2/3 cup ghee (clarified butter) 1/2 tsp cardamom powdered 1.5 cup milk Saffron (a pinch) 2-3 cloves Raisins, cashews (broken into pieces) Oil (optional though Ghee is preferred) Preparation: Roast the Rava/ Sooji on low flame in 1 Tbsp of Ghee until the toasted aroma of Semolina waffles through. Transfer it to a plate.

Soak the saffron threads in about 1 Tbsp of warm milk.

Fry the raisins and cashews in about 2 tsp of Ghee and set aside.

Make sure the raisins plump up and the cashews obtain light brown color.

Method Take a heavy bottom pan and boil milk along with 2 cups of water and let it come to a boil.

Add the roasted Rava/Semolina in small batches and stir in

The busy Ganesh temple canteen. Photo: Xitij Joshi. between. (Do not put all the rava at once in the boiling liquid otherwise lumps will be formed).

Put in the saffron milk, which now acquires a beautiful yellow color.

Add in the sugar and stir once and cover this with lid and turn the flame to medium.

After a while the liquid gets completely absorbed and the rava/semolina plumps up. Now add the ghee is small batches and stir in between on low flame.

After a while the ghee starts leaving the sides of the pan. Now add the cardamom powder and mix well.

Finally garnish with roasted cashews and raisins. Serve Hot!

CURD RICE

Ingredients 1 cup boiled Rice 2 cups Yogurt (Curd) 2 tblsp Oil 1/4 cup Milk Finely chopped Coriander Leaves 1-2 Green Chilies 1 tsp Chana Daal 1 tsp Urad Daal 1 tsp Mustard Seeds 1 1/2 tsp finely chopped Ginger

2 tblsp desiccated Coconut 1/2 tsp Salt Method In a saucepan heat 2 tablespoonful of oil.

Add mustard seeds to the oil.

When the mustard seeds start popping add chana and urad daal.

After a minute, add in the ginger, coriander and green chilies.

Saute them for a minute. Take the pan off the gas.

Add in the rice.

Mix the salt and desiccated coconut.

Just before serving, mix all the ingredients with yogurt (curd) and milk.

TAMARIND RICE

Ingredients 3 cups Rice 1 cup (100 gm) Tamarind 1/4 cup Chana dal (soaked) 1 tsp Urad Dal (soaked) 1/4 cup Peanuts 2 tsp Turmeric 2 tbsp Mustard seeds 1 tsp Jeera 1 tsp Hing 1 small bunch of Curry leaves

5 Red chilies 2 Green chilies 1/2 cup Oil Salt Method Soak tamarind in water and extract thick juice out of it.

Cook rice, add salt and a little oil and mix it well. Keep it separately.

Now in a frying pan, take tamarind extract, add salt, turmeric in it and cook until it thickens.

Add this cooked tamarind extract (according to taste) into the rice and mix well.

Heat oil in a pan, add chana dal, green chilies, urad dal, peanuts, red chilies, curry leaves, mustard, jeera and hing and fry.

As the ingredients turns brown and the mustard starts to splutter, mix all these to the above prepared rice.

Now Tamarind Rice is ready.

BOONDHI LADOO

Ingredients ½ kg. Bengal gram flour Enough milk to make a thick batter (use full cream milk) 1/4 tsp baking powder 4 cups water 1/2 kg sugar 1 1/2 tsps cardamom powder (made from green cardamoms) 10 strands saffron (optional but highly recommended) 3/4 cup finely chopped dried fruits - cashews, almonds, pistachios 6 tbsps milk Ghee (recipe below) for deep frying (you could use vegetable/ canola/ sunflower oil but ghee gives tastier results) Special equipment: A very fine metal sieve Method Heat your oven for 10 minutes at

150 degrees C/ 300 F/ Gas Mark 2 and then turn off. Keep the oven shut to contain heat.

While the oven is heating, put 4 cups of water and the sugar in a deep pan and boil. As it boils scum will rise to the top. Skim this off with a metal sieve. The sugar syrup must be boiled till it reaches a onethread consistency.

Now remove the syrup from the fire immediately, add the cardamom powder, stir and place the pan in the previously heated oven to keep the syrup warm. Now put the bengal gram flour and baking powder in a large bowl and mix well.

Add a little milk at a time till you get a thick batter. Whisk to ensure all lumps are removed and the batter is very smooth.

Now heat the ghee on a medium flame till hot. Reduce flame a little.

Hold the sieve about 4 inches above the hot ghee and fill a ladle with the batter. Pour the batter into the sieve. Now use another spoon to gently press the batter through the sieve and into the ghee. It will fall like tiny drops/ beads - Boondi into the oil! This is what gives the Laddoos their name! Press through all the batter you had put into the sieve like this.

Now fry the Boondi till they are a very pale golden colour. When done, drain, remove and put into a separate bowl. The fried Boondi should be cooked but not crispy.

Once all your Boondi is ready, coarsely crush about 1/4 of it with a fork. Add the finely chopped dried fruits, pour the warm syrup over all the Boondi and keep aside for 10 minutes. The Boondi will soak up the sugar syrup and soften.

While this is happening warm the 6 tbsps of milk slightly and then soak the saffron strands in it.

After the Boondi has sat in the syrup for 10 minutes, pour this saffron milk (remove strands before pouring) over it. Mix well.

Now grease your hands lightly with some ghee and start forming the syrup-soaked Boondi into walnut-sized (or slightly larger) balls.

Press gently but firmly to bind the Laddoos together. Arrange as you go, on a lightly greased platter.

Allow the Laddoos to cool to room temperature before serving.

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Where the lords left their footprints Washed by the holy waters of sacred rivers, India is the fount of religion and spirituality. Different manifestations of God left their footprints here, remembered by devotees in the form of temples. Experience the diverse architectural styles, festival traditions and worship protocols as we take you through a journey of the most magnificent temple towns of India.

Mathura-Vrindavan

Madurai

Hardwar in Kankhal is also worth a visit as is Ardh Kumbh held every six years -- the last Ardh Kumbha of this century ended this year. Rishikesh, just 24 km upstream from Hardwar, is famous for Lakshman Jhula - the suspended iron bridge constructed in 1939 on the spot where Lakshman is said to have crossed the Ganges; Bharat Mandir - the most prominent temple in Rishikesh; Parmarth Niketan ashram; Vasishtha Goofa; Rishikund temple; Triveni Ghat and Nilkanth Mahadeo temple.

The Meenakshi Amman temple in Madurai stands as one of India's greatest cultural and architectural landmarks.

An idol of Lord Krishna at the Keshav Dev Temple near the main Krishna Janmabhoomi temple complex in Mathura.

adurai is the third largest city in Tamil Nadu and its history dates back to 6th century B.C. It was the capital of the mighty Pandyan empire till 14th Century and was the center for Tamil learning. Tamil sangam (academy) flourished here 2000 years ago. Madurai is known for its majestic and grand Meenakshi Amman temple, built by the Pandyan rulers for Goddess Meenakshi, the consort of Lord Shiva. The ‘Hall of Thousand Pillars’ and Golden Lotus tank are notable features of this temple. Legend has it that the Golden Lotus tank was used to judge the merits of Tamil literary works by various poets and literates.

M A sea of humanity gathers at Har Ki Pauri in Hardwar every evening to worship the Ganges.

Kanchipuram The Iskcon Temple at Vrindavan is also known as Sri Krishna Balaram Temple Complex. he Mathura-Vrindavan region in Uttar Pradesh is intimately connected with the life of Krishna and one of the holiest of pilgrimage sites of the Hindus. Mathura is known as the birth place for lord Krishna, while Vrindavan is where he spent his childhood. The main attractions in Mathura are the Shri Krishna Janmabhumi - a temple complex with a small prison where Lord Krishna is supposed to have been born; Dwarkadhish Temple - built in the early 19th century by Seth Gokuldass of Gwalior; Ranghbhumi the place where Krishna killed Kansa and set his parents free; and Vishram Ghat - the most important bathing ghat along the river Yamuna. Situated 15 km from Mathura, Vrindavan is known for the Bankey Bihari Temple - famous for the black stone statue of Lord Krishna; Govind Dev Temple - built by Raja Man Singh, a general of Akbar; Rangaji Temple - dedicated to Lord Ranganath, another form of Lord Krishna; and Iskcon Temple.

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Hardwar-Rishikesh ardwar is said to be the place blessed by the trinity of Lord Shiva, Vishnu and Brahma. The major pilgrimage attractions here are Har Ki Pauri – the most sacred ghat on the banks of Ganges known for the evening Maha Aarti; Chandi Devi - temple located on the top of a hill called Neel Parvat; Mansa Devi temple also located on top of a hill. The trolly ropeway route to Chandi Devi and Mansa Devi is very exciting. Daksha Mahadev Temple 4 km from

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The famous Lakshman Jhula in Rishikesh.

Varanasi aranasi, or Benaras, the ancient city of temples called Kashi, is regarded as one of the seven most holy places in India. Best known temple here is the Kashi Vishwanath Temple, also called Golden Temple. It was built in 1780 by Maharani Ahilyabai Holkar of Indore. Its religious importance is that Jyotirlinga of Lord Shiva is enshrined here.

As for Durga Temple built in 18th century, legend has it that the idol of Goddess Durga appeared on its own here. Other important sites include Baba Keenaram Sthal, Vishalakshi temple, Sankat Mochan Temple, Vyasa Temple and Tulsi Manas Temple (Tulsidas completed his The Kashi Vishwanath Ramcharitmanas on the ghats of Kashi).

Temple in Varanasi.

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Interior view of the Vaikunthaperumal Temple in Kanchipuram. nown as the Golden City of a thousand temples, Kanchipuram is one of the oldest towns in India where many ancient temples have been remarkably well preserved. One of the seven sacred cities of India, it is the only one associated with both Shiva and Vishnu.

Ekambareshwar Temple, Kailashnath Temple, Kamakshi Temple and the Vaikunthaperumal Temple were all built in the 7th and 8th centuries. The nearest town Mahabalipuram, a quiet seaside resort with a unique 7th-century Shore Temple, has beautiful rock-cut temples in the world. The seven pagoda-style Shore temples has seven rathas or temple chariots, a group of monolithic monuments and animal figures carved out of solid rock, the earliest known examples of Dravidian architecture.

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Considered as the most visited worship site in the world and the second richest worship place in the world after The Vatican in Rome, a visit to the famous hill shrine of Lord Venkateswara in Tirupati is touted as a must in the lifetime of a Hindu devotee.

Home of the Richest God

here would be no Hindu in the entire world who will not know about the famous hill shrine of Lord Venkateswara in Tirupati.

It is estimated that, on an average, 60,000 pilgrims visit the temple daily and on any special day, the number crosses 2 lakh mark. The average earning of the temple is calculated to about $118 million annually, making it the richest God in India.

Situated about 6 miles from Tirupati on Tirumala Hill in Chitoor district, Andhra Pradesh, the temple is dedicated to Lord Venkateswara, one of the avatars of Lord Vishnu.

The temple attracts Hindu pilgrims from all over the world. It is said that the life of a Hindu is not fulfilled till he visits the temple at least once in his lifetime.

The main earning of the temple is from the offerings and gifts presented to them by devotees. Even from the time of rulers and kings, the temple has been showered with expensive ornaments and jewels.

Kings of the past have not only made the temple rich, they have made it the window to the true culture of religious India. The rituals that were part of the temple centuries ago, still find significance in today's ceremonies.

Festivals like Vaikuntha Ekadasi, Ram Navami and Janamashtami are celebrated with great enthusiasm, but the main festival is the nine day Brahmotsavam which comes in every September. The daily rituals in the temple start early morning at 3 with 'Suprabhatam' and ends at around 1 am late into the night with 'Ekanta Seva'.

Cash, gift and other offerings can be dropped in the donation box called 'Hundi'. Due to huge inflow of devotees, a special queue system has been made where you have to register at the queue offices near the main shrine.

The History Earliest reference to the temple can be found in Tamil literature dating back to 500 B.C. Tirupati was then called as Thiruvengadam and was the northernmost part of Andhra Pradesh. It was in 12th century, Ramanuja, the legendary Vaishnava scholar, identified the

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The Tirupati Temple on Tirumala Hill in Chitoor district, Andhra Pradesh. deity as Lord Vishnu and put an end to the ever standing doubt about the deity.

The Architecture The main temple premises has a number of other small shrines in different directions.

Lord Venkateswara Temple is primarily made in Dravidian style of architecture with the innermost shrine being its biggest attraction. The 'Vimana' or the dome of the shrine, known as 'Ananda Nilayam', is coated with gold. There are three enclosures called 'Prakarams' in the temple along with statues of Vijayanagara King Krishnadevaraya and his spouse that are the major attraction in the temple after the central shrine.

Main Shrine The Tirumala Hill is 3,200 feet (980 m) above sea level, and is about 10.33 square miles in area. It comprises seven peaks, representing the seven hoods of Adisesha, thus earning the name, Seshachalam. The seven peaks are called Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabadri, Narayanadri and Venkatadri. The sacred temple of Sri Venkateswara is located on the seventh peak, Venkatadri (Venkata Hill), and lies on the southern banks of Sri Swami Pushkarini.

The Deities There are five idols of the Lord inside the Sanctum Sanctorum: 1. Moolavirat or Dhruva Beram The main stone Deity of Lord Venkateswara called Dhruva Beram (Beram means Deity).

2. Kautuka Beram or Bhoga Srinivasa - This is a tiny one foot silver Deity, which was offered to the temple in 614 AD by Pallava Queen Samavai Perindevi.

3. Utsava Beram - This is the form of Lord which comes out of the temple to see his devotees. This Deity is called as Malayappa and consorts are Sridevi and Bhudevi. All the three Deities were found in a cave called Malayappan Konai in the Holy Tirumala Hills.

4. Snapana Beram or Ugra Srinivasa - This idol of lord represents the Anger part of Lord Venkateshwara. He remains inside the Garbhagruha (Sanctum Sanctorum) and comes out only one day in a year that is before the sunrise on Kaishika Dwadasi.

5. Bali Beram or Koluvu Srinivasa - Bali means the food offering to all the deities who guard and maintain all the directions.

Temple activities Prasadam: The Tirupati Laddu forms the Prasadam at the Tirumala Temple. The Prasadam has been granted Geographical Indication (GI) tag by the Indian Patent Office, means no one can reproduce the same kind of Laddu Hair Tonsuring: Many devotees have their heads tonsured as an offer. The daily amount of hair collected is over a ton. The hair thus gathered is sold by the temple organization a few times a year by public auction to international buyers for use as hair extensions and in

cosmetics, bringing over $6 million to the temple's treasury.

Thulabaram: One of the most important offering in this temple, is the ‘thulabharam.’ In the Thulabaram ritual, a devotee sits on a pan of the weighing balance and the other pan is filled with materials greater than the weight of the devotee. Devotees usually offer sugar, jaggery, tulsi leaves,banana and gold coins.

How to Reach Tirupati airport is located at Renigunta, about 15 km away from the city. Regular flights are available from Chennai, Hyderabad and Bangalore to Tirupati.

Tirupati is well connected by road and rail. There is regular train service between Tirupati and Hyderabad, Vijayawada and all other major cities of the state.

The deity worshipped at Tirupati is Venkatachalapathy. The image is of a 10 ft high Sthanaka or standing figure of Vishnu on a lotus pedestal.

Bachchans, Bollywood’s first family, taking prasadam at Tirupati Balaji Temple.

Many devotees have their head tonsured as an offer.

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On a temple trail in God’s own country

By Anil Mulchandani

hrissur is an abbreviation of Thiru, Shiva and Perur, meaning the city named after Lord Shiva and has been for centuries an important religious and cultural center of Kerala. Widely regarded as Kerala’s cultural capital, Thrissur district (Trichur in some maps) is famous for its temples, churches, arts colleges and training schools for performing arts.

Thrissur’s temple is an excellent example of Kerala architecture with fine woodcarvings decorating the roof and façade. Predominantly a Shiva Temple, it also has shrines to other deities. The main sanctuaries are dedicated to Shiva as Vaddukkanath and Sankara Narayan, with a Ganesh shrine between them. The interior has beautiful murals near the main shrines. Entry is for Hindus only but visitors are usually allowed on special days like during the famous

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Padmanabhaswamy temple at Thiruvananthapuram, the capital city of Kerala.

Ambalapuzzha in Kerala has a much-visited Krishna temple.

(Photos: Dinesh Shukla)

Pooram festival. After lunch, we took the road north to Guruvayoor, a great religious center for the worship of infant Krishna. According to one of the legends associated with the temple, the site for this temple was selected by Guru, preceptor of the gods and Vayu, lord of the winds, when they met Lord Shiva and Parvati with Parsurama, creator of Kerala, at the tank of Guruvayoor. The tank has a statue of Krishna playing the flute.

From the car park to the temple, the short walk was through a covered market of sorts where temple offerings, prayer objects and other products were being sold. The temple has carved columns, a tall gold flagpost, called the dhvajastambha, a lamp tower, some murals and the image of a four-armed Krishna with a conch, discus, mace and lotus.

“The 16th century poet Narayana Bhattatiri wrote the famous Hindu text, Narayaneeyam (inspired by the Bhagwad), at Gurvayoor,” explains

Ettumanoor's Shiva temple is important for pilgrims and an architectural masterpiece

Guruvayoor is Kerala's main place for Krishna worship

Murals at Ettumanoor

a temple priest who knew some Hindi, “A patient of rheumatic illnesses, the poet was cured during his visit to Guruvayoor and since then the temple is regularly visited by those suffering from paralytic problems and rheumatism, seeking the blessings of infant Krishna for recovery.” He says the temple is also popular for ceremonies and marriages.

From Thrissur we drove to Kochi where we spent the night before starting out in the morning for Ettumanoor, one of the architectural masterpieces of Kerala. The temple focuses on a circular shrine with fine woodcarving, Dravidian murals and a roof made with copper sheets featuring 14 ornamental tops. The temple is most famous for its mural, one of Kerala’s oldest and most celebrated, of Pradosha Nritham, showing Shiva as Nataraja executing the Tandav, a cosmic dance.

From here, we drove to the Sree Krishna Ananda Temple at Ambalapuzha, near Alapuzzha. This is one of the most important temples of the erstwhile Travancore State designed in typical Kerala style, with gabled roofs and carved wooden facades looking towards a sacred tank.

Continuing on the highway, we came to Haripad, which has one of Kerala’s most important Subrahmaya Temples with an idol of the four-armed deity that devotees believe was found in the river.

After visiting this temple, we continued on the highway to Thiruvananthapuram, literally the city of the lord who reclines on a serpent, or Lord Vishnu. In the centre of the city is the Padmanabhaswamy temple, located inside the East Fort. The temple is one of the 108 divya desam, the holiest abodes of Lord Vishnu. The main deity, Padmanabhaswamy, is a form of Vishnu in Anananthasayanam or reclining posture on a serpent. The temple is in Dravidian style with a towering Gopuram or gatehouse next to a lake. We entered the temple through a corridor with 365 and one-quarter sculptured granite-stone pillars with elaborate carvings. Lord Vishnu is depicted in a reclining position over the serpent Anantha or Adi Sesha, giving the city its name.

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Devotion with learning Serving the community 10,000 miles from motherland, temples in America are seized of the need to inculcate Hindu philosophy and ethos in the new generations.

induism has made tremendous contributions and progress within American society since its introduction by Swami Vivekananda over a century ago. Fewer than 20 years later, the US saw the establishment of its first mandir, the Vedanta Center in Boston by Swami Paramananda. Over the years the number has grown to 500 plus temples, some of which are major temples built with authentic temple architecture.

Ten thousand miles from the motherland, Hindu temples have become sanctuaries for prayer and centers of devotion.

In addition, they provide a haven for celebrations, festivals and other customs toward the continuation of our heritage.

Mandirs serve to inspire and unite the Hindu community-recent immigrants as well as those born in America.

The Hindu temples also address some challenges faced

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Vraj Temple in Schuylkill Haven, 90 miles from Philadelphia, PA

The Malibu Hindu Temple

Sri Meenakshi Devasthanam, Pearland, Texas

Diwali being celebrated with fireworks at BAPS Shri Swaminarayan Mandir, Houston, TX

by the new generations born away from their ancestral home--the need to inculcate Hindu philosophy in the new generations and to hold children's classes to impart Vedic knowledge.

As a result, American mandirs have become centers of learning too.

The picturesque New Vrindaban premises in West Virginia

A few temples are formally affiliated with the Council of Hindu Temples of North America, established in 1984 as a registered non-profit organization in New York State.

The Hindu Temple Society of North America, NY, which runs the Ganesh temple, is its Secretariat.

Srila Prabhupada’s magnificent palace of gold at New Vrindaban temple

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BAPS: Where humanity is the only religion

part from being a center of religious and social activities on a daily basis, Hindu temples across the US have extended their helping hand to Americans from all walks of life. Be it via donations or volunteering, prominent temple organizations have taken up charitable activities big time.

The BAPS Swaminarayan Sanstha, a worldwide socio-spiritual organization in Consultative Status with the Economic and Social Council of the UN, is one such organization. Dedicated to community service, peace and harmony and motivated by Hindu principles, BAPS strives to care for the world by caring for societies, families and individuals. Through a number of social and spiritual activities, BAPS endeavors to produce better citizens of tomorrow

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The efforts of BAPS Charities gives hundreds of thousands to UNICEF and rushes volunteers and aid to those affected by natural disasters such as Katrina hurricane. who have a high esteem for their ing. Under the guidance and leadroots - their rich Hindu culture. Its ership of His Holiness Pramukh 3,300 international centers support Swami Maharaj, BAPS aspires to these activities of character-build- build a community that is morally,

ethically and spiritually pure, and free of addictions.

BAPS Charities is an independent charity and social services arm of BAPS Swaminarayan Sanstha.

The 55,000 BAPS volunteers networked in over 3,300 centers around the world provide over 12 million volunteer-hours of service annually.

Among social service charities, BAPS Charities is a well-respected and trusted name. It has amassed over 50 years of firsthand experience in initiating, managing, and sustaining 160 humanitarian operations throughout the world in such diverse fields as medical services, environmental services, community services, tribal services, and disaster relief.

It organizes walkathons annually at its 45 centers across the US with over 12,000 walkers participating.

The annual health fairs at its centers benefit thousands including children. More than 2500 health care professionals volunteered in 2010 for these camps. According to its annual review, blood drives organized at 22 centers last year lead to collection of 823 pints of blood helping save up to 2,469 lives.

The efforts of BAPS Charities and UNICEF have brought clean water to individuals living in remote areas, improved sanitation conditions to prevent the spread of disease, and provided ‘baby tents,’ a safe place for mothers to breastfeed. This apart from donations worth hundreds of thousands to UNICEF for various earthquake relief funds and scores of volunteers reaching out to those affected by natural calamities such as hurricanes and tornadoes with hot food.

ISKCON: Committed to fighting world hunger opularly known as the H a r e K r i s h n a Movement, ISKCON is a worldwide confederation of more than 400 temples, 100 vegetarian restaurants, and a wide variety of community projects.

ISKCON is doing its part to combat world hunger also. In the last three decades, ISKCON’s Hare Krishna Food for Life program has served more than 300 million hot, nutritious, vegetarian meals to the disadvantaged throughout America, Asia, Africa, Australia and Europe.In 1974, seeing street children rummaging through garbage for something to eat, ISKCON founder A.C. Bhaktivedanta Swami Prabhupada was moved to tears and instructed his followers that no one within a ten-mile radius of any Krishna temple should go hungry.

Today, the program includes free food restaurants, mobile kitchens, and emergency relief services, and distributes more than 400,000 free vegetarian meals per day to needy peo-

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ISKCON Food for Life: Hare Krishna devotees distributing free vegetarian meals in Russia ple in over 60 countries.

“Too much grief and despair in the world is caused by hunger,” says Australian born Paul Turner, international coordinator of Food for Life. “Krishna devotees are dedicated to bring people hope by distributing healthy and sanctified foods.”

Recently, Food for Life chapters in New Delhi and Mumbai inaugurated successful “Mid-Day Meal” programs to combat hunger.

These programs aim to liberate underprivileged children from the vicious cycle of poverty; they seek to encourage school attendance by pro-

viding students with fresh, nutritious lunches, free of cost. In Mumbai, the program partners with the state government and the Times of India media group, and feeds some 30,000 students in over 100 schools every day.

In addition to regular distribution in low-income areas, Food for Life has provided aid during several calamities worldwide. Some examples are: Earthquake in Pakistan (2006), Hurricane Katrina in Gulf Coast, US (2005), Tsunami in Southeast Asia (2004), Cyclone in Orissa, India (1999) and War in Grozny, Chechnya (1995).

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by Promod Batra

G

anesha is known throughout South Asia as the fountainhead of wisdom and courage. When

laying the foundation stone of a building, he is invoked. No new business or industry is started without a prayer to him.

Prayers to Ganesha precede every Hindu religious ceremony. Travelers on lonely roads pay homage to the elephant god at roadside shrines; trusting Ganapati to remove every danger from their path.

As a student of management, I was fascinated enough by Ganesha to research the subject. Clearly, there is much we could learn to become more effective managers. Management is always the major chunk of the problem on the job; in business and at home. Symbols have been one of the most effective ways to communicate ideas since the dawn of civilization.

Let’s look into the symbols ofGanesha to get our managerial inspirations.

Ganesha in the boardroom Early representations of Ganesha show an elephant-headed warrior with the beard of a rishi, a sword and snake in one hand and a quill in the other, with a trident to one side— the embodiment of both courage and wisdom.

Later, in the Deccan region, Ganesha was pictured with a sheaf of corn and sugarcane, with a mouse as his vehicle. Invoking him made it possible for farmers to eradicate their worst problem, namely rodents, insuring a bountiful harvest. Ganesha is thus the guardian and protector of success, in this case, a good harvest.

Mythology is replete with stories of the origin and qualities ofGanesha. Many of these tales, which figure in the Puranas, poke good-humored fun at the gods in their alltoo-human predicaments. They teach the truths, beliefs and values of religion in the simplest ways possible and leave a lasting image in the minds of adult and child alike.

INSPIRATION FOR MANAGERS I have found inspiration in Ganesha’s wisdom and judgment, his ability to solve problems and remove obstacles, his capability as a communicator, his goal-

The fact is, he doesn’t know what he wants to be or do. It never occurs to him that this is something he needs to sort out himself. He makes others feel tired and unhappy. A Gobarganesha avoids action and shuns the spotlight. He shrinks from challenges and wallows in self pre-occupations. He may do what he’s told, but grumbles through the effort. He wastes the latent potential within himself.

REMOVER OF OBSTACLES Ganesha, son of Shiva and Parvati, is Vigneshwara, the Remover of Obstacles. And thereby hangs a tale.

It is said that Shiva and Parvati didn’t always see eye to eye. A nagging bone of contention was Shiva’s insensitive lack of concern for Parvati’s privacy. Shiva, who traveled a lot, would think nothing of strolling into Parvati’s private chambers when he returned. Irked, Parvati posted Nandi, Shiva’s attendant bull, to guard the door of her palace. The instructions were clear and precise: no one was to enter her chambers while she was in the bath. Nandi proved inept and inefficient. He was fired and Parvati fashioned her own attendant. A goddess in her own right, she ‘created’ a son out of the saffron paste she removed from her own body.

When Shiva returned from his travel, Ganesha placed himself squarely at the entrance of Parvati’s chambers. There was no getting past him. Mythology has an enraged Shiva using his army, his associates and their armies, but to no avail. Finally Ganesha was beheaded by unfair means.

Ganesha’s big head inspires us to think big and think profitably; the big ears show openness to new ideas and suggestions; the narrow eyes point to the deep concentration needed to finish a task well; the long nose encourages curiosity and learning

PRESENTING A GOOD FRONT Ganesha’s excellent image took thousands of years to evolve. In Hindu mythology, Brahma stands for creation, Vishnu for preservation andShiva for destruction. Ganesha, son of Shiva and Parvati, took his unique place among these principal deities because of his wisdom and courage.

Emerging as early as 1200 B,C., about the time of the Mahabharata,Ganesha has been worshipped by devotees across the country. He is believed to embody Om, the sound from which the world was created, and Yak, the first word.

orientation and his adaptability. These qualities were much needed by our forefathers as they advanced from hunters to agriculturists. More than strength, they needed wisdom and judgment to survive. These qualities are no less at a premium today, especially for managers.

To keep Parvati’s maternal fury at bay, Shiva was compelled to use his powers to revive Ganesha, who was given the head of an elephant. Shiva blessed him and decreed him to be worthy of worship forever. He also gave him the name Vigneshwara, one who can remove obstacles.

A Ganesha manager likes people, all kinds of people with their diverse skills and aptitudes, and he likes to work. He enjoys bettering his records. He is forward-looking, with clear and friendly eyes. He likes to set goals and solve problems, and because he is stimulated by this challenge, he becomes better and better at it. He likes to help others realize their goals. He nurtures his own understanding and discrimination by reflecting on his own and others’ experience. He always operates at 150 per cent of capacity; he knows that’s what keeps him happy and growing.

With an elephant head, a potbelly, and a mouse for a vehicle, Ganesha had many obstacles to overcome from the outset. Did he run away and hide? No. Did he try to bluff? Never. He met obstacles head-on. He converted perceived disadvantages into advantages.

The opposite of the Ganesha manager is Gobarganesha—literally, a cow-dung Ganesha. Full of himself, he has no time for others. He’s always oppressed, always overburdened. He carries his problems around instead of solving them. He’s wary of change. He can’t lead others, and he has no self-defined goals.

SYMBOL OF WISDOM The elephant head is the over-seeing, all-seeing, eternal witness, the unmanifest supreme. Below the head is the belly, the symbol of the manifest, the mortal.

Ganesha is the lord of all, manifest and unmanifest.

The memory of an elephant is, of course, proverbial.

Ganesha’s twisted trunk represents the zigzag path to wisdom. It reminds us that there is no direct path, that we must turn right and left in the search for truth.

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The elephant ears are like winnows that separate the wheat from the chaff. All experience must be subjected to scrutiny to determine what is essential and what is nonessential. This is a critical aspect of judgment. The discerning and the wise do what they must and let the rest be.

Ganesha’s endearing potbelly is equated with space; it is vast enough to hold all wisdom and all life. Gentle and harmless, he uses his great strength only when provoked. Good managers can draw a lesson from this.

GOAL-ORIENTED The elephant seems to swerve as it walks, but keeps to the path. He makes it to his goal with unhurried grace. Ganesharose from the ranks to hold high office. He was in the right place at the right time. Ganesha’s vehicle, the lowly mouse, stands for the dark, fertile forces of the earth into which it burrows, avoiding light. As a recurrent threat to the harvest, it had to be tamed. But the rat also represents swiftness of movement.

He burrows with his sharp teeth, chews through anything, and squeezes out of the smallest hole. In this way, he proves an excellent transport for Ganesha, who has to be everywhere and anywhere at short notice to remove obstacles.

THE WRITER AND COMMUNICATOR It is believed that Ganesha penned the Mahabharata. The sage Vyasa, under instructions fromBrahma, dictated the Mahabharata to Ganesha. Vyasa was to dictate without pause and Ganesha was to understand every word and thought and its implications before writing it down. In the process,Ganesha honed his intellect and became wiser. There is a lesson here for managers: as speakers or listeners, we must understand and cogitate deeply on the implications of spoken and written words.

QUICK-THINKING PROBLEM SOLVER Once Shiva and Parvati acquired a pot containing the nectar of supreme knowledge. Both their sons, Kartikeya and Ganesha contended for it. The hapless parents set up a competition. The rules read that the first one to go around the world seven times would be declared winner. Kartikeya, a man of action, instantly started circumambulating the world on his peacock. With a mouse for a mount,Ganesha needed to do some quick thinking. Using the mental library in his big head, he analyzed the situation, did the SWOT (strengths, weaknesses, opportunities and threats) and realized that he was constrained by his bulk and slow mount. For inspiration, he went through the Veda floppies in his mind to arrive at an essential truth: one’s parents are bigger than anything else in the world. So,Ganesha went around his parents seven times and claimed the pot of nectar.

Due to his unique form, Ganesha could absorb symbols over the centuries. Choosing adaptability as a way of life, he acted, observed, reflected and updated his image. When he found a better way, he adopted it. A god who changes with the times is a good one to emulate.

Courtesy: Life Positive

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Drawing inspiration from the creator Chief cartoonist at The South Asian Times, Mahendra Shah shares his passion of painting Ganesh using different mediums.

Mahendra Shah, cartoonist and artist.

A cartoonist and an artist, his passion forIndian paintings, particularly Jain paintings, led him to create a series of Ganesh paintings.

According to him the artistic appearance and the mass appeal of Lord Ganesh was the prime reason he chose to concentrate on Ganesh paintings. “As far as Indians are concerned, Ganesh is the only idol accepted by all religions and sects, and is used at any religious or social occasion as an opening ceremony is considered a good omen,” he says.

Little wonder then that his framed Ganesh paintings find their way into people’s homes as gifts.

“On being invited to any function or party or any religious event, I don’t have to go and look for a gift from the store for the host. I just grab one of my paintings or make one spontaneously which will be a lifetime memory for the host and will be hanging in their house forever!”

He sure doesn’t have to look far for inspiration.

Just a glance at the Ganesh image on wedding cards, or during Ganesh Chaturthi festival or during any religious events or even on Internet, is enough for him to make his own creation using different mediums such as charcoal, acrylic or watercolor.

Ganesha in abstract style

The Lord in impressionistic style

His depictions emerge on paper so also on stone, wood, cloth... anything he can put his hands on.

He created the concept of “Found Art”, to create something from nothing, waste or anything he finds worthwhile to create art from. Lately he has developed the sculpture effect of Ganesh by transforming into shadowboxes. It’s a fusion of Eastern art and Western workmanship and the use of framing material like shadowboxes.

Ganesha in Nataraja pose

He gets the Ganesh idols from India and using shadowboxes and his imagination creates unique Ganesh sculptures.

While devoting his professional life to architecture, engineering and small business, he has remained an enthusiastic contributor to the Indian American community through his creativity. He has a collection of more than 140 paintings at his house including 20 plus of Ganesh.

Proceeds from sale of his paintings go to various charities in USA and India under his project called “Art for Charity”. Having migrated to America in 1974, he lives in Pittsburgh, Pennsylvania. His paintings and cartoons can be viewed by visiting his blog www.isaidittoo.com.

Ganesh in calligraphy

Ganesh red acrylic

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By Dr Prem Kumar Sharma

Chandigarh, India: +91-172- 256 2832, 257 2874; Delhi, India: +91-11- 2644 9898, 2648 9899; psharma@premastrologer.com; www.premastrologer.com

Stars Foretell: June 4-10, 2011 Aries:This week you will have influential and experienced people all around you, but avoid putting too much money into any financial schemes just on the advice of others. Sudden good news later in the week brings happiness and cheers for the entire family. Your business sense will be upbeat and new ideas will bring you fresh gains.

Residential moves will be beneficial. If you need to take a break then a pleasure trip with loved one will be both relaxing and rewarding.

Taurus: Good week to gather public attention. Your creative mind will be at its best, so make the most of it. You should venture out and expose yourself to new cultures, people and places.

Your outgoing personality and sense of humour will attract a large crowd. Unexpected changes concerning financial and legal matters will be positive. A close relative is likely to be an important source of happiness and inspiration in your life during these days.

Gemini:This week you will be surprised by how willingly people help even if you do not ask them. You will be in the limelight where ever you go and you will easily dazzle people with your generosity, honesty and leadership qualities.

Financial gains are certain during this period, but avoid speculation or risky financial schemes.

Friends are likely to disappoint you if you expect too much from them. Property related disputes will settle to your satisfaction.

Cancer: This week do not take additional responsibilities if you feel your work will suffer. Opportunities for growth will develop through your contacts. Be prepared to come in front and face challenges if you want others to recognize you from distance. Sportsmen, writers and marketing professionals can look forward to rewards for their efforts. A new romantic alliance might develop for some of you. Travelling will be in your best interest, but do not overspend.

Leo:This week you will acquire knowledge on new subjects. You will move with new confidence and will have an urge to learn more. You will also read new books, browse the Internet and discuss with people on these new topics. Your views and thoughts will bring you closer to important people. Later in the week guests will come unexpectedly, bringing you gifts and presents.

Minor health problems due to untimely food habits cannot be ruled out.

Virgo: This week you will be able to share your workload and responsibilities with others. Avoid travelling unless absolutely necessary.

Religious feelings will arise making you spend more time on religious and spiritual activities.

Competitive sports and outdoor activities will attract you. Changes at home during this period will be hectic but highly beneficial. You will also make some adjustments with yourself to maintain peace and harmony at home.

Libra:This week problem with friends will arise if you tell them too much about your private life. There will be a sensitive situation, which will add lot of pressure on your mind.

Ultimately the outcome will depend on how you handle people around you. Expanding your knowledge and signing for new courses will be beneficial. Someone you work with will try to induce new confidence into you. Speculation during this period will not bring favorable results.

Scorpio: This week you are likely to play a role of a critic, but you should not ruin someone else good time with your remarks and thoughtless comments. Even if you think you are being funny, others may not see it that way. Your mind will be capable of taking quick decisions, but financial risk should not be taken without a second opinion. By focussing on your goals you will send a signal of your commitment and dedication.

Sagittarius: This week someone you know will make you look bad in front of others. You will feel as if you have been misused and highly misled. You spirits will be low and you will lack in confidence. Gains from past investments will brighten up your days ahead.

Travelling should be used to gather important information. Children will be helpful in bringing you in contact with interesting people. Spend quality time with loved ones.

Capricorn: This week you will be on the verge of breaking down emotionally. You will be tired of all your efforts, exhausted of your strength and feel defeated for not getting to your goals. An unexpected support from important person raises your spirits. This period is not good for making investment in real estate and shares. You will make new friends if you get involved in evening parties and other social get-togethers.

Blessing from a holy man provides mental peace.

Aquarius: This week use your contacts to get whatever you want. A stable period of growth and prosperity sees you shine with new confidence and enthusiasm. It is also the perfect time for getting involved in creative hobbies or take a short pleasure trip that you have been contemplating for a long time. Don’t let friends and relatives interfere in your personal decisions. Real estate investment will be worthwhile.

Pisces: This week you will be little restless and irritated, but you should not make waves or bring up issues that you think are sensitive and need to put off to another day. You need to relax and go for little recreation to make you feel better.

Stick to a simple and easy schedule, which includes proper diet, sports and entertainment.

Yoga and meditation will bring remarkable results. Overseas travelling will ensure monetary gains.

Annual Predictions: For those born in this week June 04: Ruled by number 4 and the planet Uranus. You are generous, peace loving, dashing, systematic, disciplined, artistic character and introvert in nature. You possess a strong memory and an ability to impress others with your intelligent and witty conversation, but you need to control your tendency to be extravagant, reckless and moody at times. This promises to be a memorable year bringing prosperity and good fortune.

This is going to be a rewarding period for women as there will be new opportunities to improve career prospects. Students need to concentrate on their studies and plan for the year ahead. Romance and new alliances look likely for the unattached. Elders and children in the family will demand a lot of your attention.

Health of your spouse may cause concern and anxiety.

The months of August, December, March and May will be significant.

June 05: Ruled by number 5 and the planet Mercury. You are highly intelligent, diplomatic, highly business oriented, accommodating, god fearing and kind hearted person. You are fond of good food, meeting like-minded people and visiting distant lands. You enjoy a good name in the society and people respect you for what you are, but you need to curb your tendencies towards restlessness and over-exertion. It will be a period of success and happiness throughout, thanks to the support provided by your family members. You will also gain importance amongst your colleagues because of you better skills and aptitude. Health will show improvement despite hectic hours that you might put in office. Investments will yield handsome results. Romantic alliance develops with someone that you have secretly admired. The months of September, October, February and March will be eventful.

June 06: Influenced by number 6 and the planet Venus. You are energetic, practical, systematic, methodical and a generous person. You are creative and research oriented and can do wonders with your intelligence, but you need to control your tendencies to behave impatient, whimsical and jealous at times. A stable period of growth and prosperity sees you shine with new confidence and enthusiasm. Your self-confidence will be high. Speculation will prove to be rewarding and long term investment is also recommended. Long pending disputes will be sorted out bringing relief to your mind. Blessing from a saintly person will provide solace and comfort. Stay away from strangers who behave extra friendly and excuse those who approach you for loans. Friends will be supportive but demanding. The months of August, October and May will prove to be result oriented.

June 07: Governed by number 7 and the planet Neptune. You are affectionate, charming, sober, courageous, original and honest. You are good at heart and very helpful, but you need to control your tendency to behave impatient and short temper to succeed in your endeavors. Your stars will be in a favourable position, bringing you happiness and prosperity. Those involved in arts and other creative professions will achieve recognition and monetary gains this year. Matrimonial alliances for

those eligible. Although health will be fine but it will be important to take necessary precautions. Children will make you feel proud with their achievements. Pilgrimage or distant journey will be high on your agenda. The months of July, September, November and February will prove to be significant.

June 08: Ruled by number 8 and the planet Saturn. You are creative, active, confident, intelligent and an artistic person. Your strong vision always keeps you ahead of others and makes you popular in your surrounding, but you need to restrain your tendencies towards being erratic, stubborn, behaving moody and jealous at times.

The coming year is expected to bring in achievements and rewards. Businessmen will expand their ventures into new and more profitable avenues. Property disputes will be settled down to your satisfaction. Health will definitely need more attention. Meditation and Yoga should be practiced for spiritual gains. Some exhilarating news from your children will boost up your spirits. Journeys overseas or financial transactions from abroad will fetch returns. The month of June, October, April and May will be eventful and result oriented.

June 09: Influenced by number 9 and the planet Mars. You are active, energetic, trustworthy, systematic and quick in taking decisions. You have a good command over your work which in return brings you rewards and appreciation, but you need to check your tendency to behave vindictive and jealous at time. This coming year is good for judicial and govt. favors. Long pending disputes will get sorted out and important contacts will play immense role in improving your financial standing. A sudden influence of a person from the opposite sex will give a new and interesting twist to your life.

Later in the year blessing from a saintly person will provide comfort and peace of mind. Stay away from strangers who behave extra friendly and excuse all those who approach you for temporary loans and financial assistance. Friends will be helpful but demanding. July, September and March will prove to be significant.

June 10: Governed by number 1 and the Sun. You are active, dynamic, authoritative, brilliant and a talented person.

You always welcome new ideas and thoughts, but you need to check your tendency to behave extravagant and stubborn at times. The coming year brings you many opportunities to fulfill your dreams. A pleasure trip to an exotic destination would be high on your agenda. Also during this period you will establish new contacts and fruitful partnerships. Long expected monetary benefits will accrue. Speculation and unexpected gains will make your financial position much better than expected. But despite all goodies, minor tensions and stress will always bother you especially concerning health of your parents and increase in household expenditure. Your spouse would be supportive to your concerns and provide you with love and affection, but children might take advantage of your generous behaviour and cause some disappointment. August, December and April seem to be significant.

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Achieve Unity through Spirituality

By Sant Rajinder Singh Ji Maharaj e all know about Isaac Newton and that many scientific developments are based on his insight. Once, when someone talked to him about his knowledge, which was helping many people all over the globe, he said that his knowledge was just like a pebble on the shore of an ocean.

Whatever heights we might attain in the physical, mental, or emotional arena, we have no real knowledge of the truth, and unless we are enlightened spiritually, there will be no unity between humans in the true sense.

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What we first need to understand is that we, ourselves, are love. We are love because we are each a part of God, who is an ocean of all love.

The second thing that we need is to accept that love in others. They might look different from us, belong to different faiths or speak different languages, but if we would learn the language of love then we would be able to communicate with others. If we love someone, we will care for them. We will never do anything to hurt them. So when we truly, truly love anyone, then we will take care of them, share in their problems, and make sure that the quality of their life is better. As we help each other, unity will definitely be a part of our existence.

As we look at our life, how do we really live? Most of us spend time during the day in pursuit of this materialistic world. We search for happiness, we search for truth, and we search to have unity, but the object of our search is on the outside. As long as the object of our search remains on the outside, we will never find eternal truth and unity, because everything of this world is perishable.

The only thing that is permanent

is the divine treasures, God the Creator, and what has been called the Holy Word, Naam, Shabd, Kalma, Jyoti and Sruti, Sonorous Light, Celestial Music, or Harmony of all harmonies. These are different names given in different languages to talk about the creative force that emanated from the Lord and created regions after regions of existence.

When humans set foot on the moon and looked at the earth, it seemed like a small, insignificant speck in the universe. As science has developed, we know there are many, many other galaxies in the physical region. Likewise, the great saints and mystics tell us that there are many, many other regions beyond the physical: regions that are more conscious and more spiritual than this physical region of ours.

As that realization sets in that we are only a part, then the desire in us is ignited to know the whole. It is natural that we all want to know who we are, and what is our relationship with the Creator. As that realization sets in, the passion to understand our true state comes to us. That passion is fulfilled only when we go within ourselves.

The great saints and mystics have always talked about being able to focus our attention within ourselves because this is where the treasure house of divinity resides. As we connect with the divine power, we will be transported to regions of love, peace, and bliss.

When we start on our spiritual journey, we will find that unity comes automatically in our lives because as our soul merges in the Creator, we realize that every living form is a spark of the Creator.

When that happens we realize that we are not only a Sikh, a Hindu, a Christian, a Muslim, a Jain, or a follower of any other religion, but, in truth, we are soul. In truth, we are spirit, a part of God. Generally what happens is that as a human being, we feel that we are not capable of making a difference.Many of you might remember that it was Benjamin Franklin who put the first street lamppost in front of his house. When he did so, everyone said, “He is crazy. Why is he putting light in the area?” But he lit it up night after night. Soon everyone in the neighborhood started putting up street lamps and there was light for everyone to see where they

were going.

Similarly, if we were to connect to the Light within ourselves, we might think that it won’t make a difference, but if we recognize the divine Light within ourselves, that Light is going to remove the darkness in our own surroundings, in our families, and in our work environments.

Soon, those with whom we come in contact will also follow our examples. As the great mystic poet, Sant Darshan Singh Ji Maharaj, has said: I started alone on the journey of love filled with faith and zeal. At every step, travelers joined me, and soon we were a caravan.

As we become peaceful within ourselves, let that peace radiate from us to everyone with whom we come in contact so that we will be living in an age of peace, of love and of harmony as we spend our time on this earth.

Sant Rajinder Singh Ji Maharaj, an international spiritual leader and Master of meditation, affirms the transcendent oneness at the heart of all religions, emphasizing prayer and meditation as building blocks for achieving peace.www.jyotimeditation.org

Freedom from strife

By Sant Rajinder Singh Ji Maharaj ife and strife seem to go hand in hand. We have all experienced this.

Any happiness that we receive is often short-lived, for at any moment we may suddenly find ourselves in states of sorrow.

Disturbances occur at each and every stage of our life. Although existence in this world is turbulent, life should be more than a pendulum in which we swing back and forth between moments of joy and moments of sorrow.

The dictionary defines peace as “freedom from strife,” a state of serenity, calmness, and stillness. Despite the obstacles, we can attain true peace in this lifetime, but to do so, we need to undergo a shift in our way of thinking. Our angle of vision needs to change.

We tend to look for peace in the outer world. We hope to find it in our possessions, positions, and relationships, but the loss of any of these causes us to become agitated and distraught. Our peace of mind is disturbed.

Everything in this world is subject to change and eventual decay. So long as we look to the transitory world for happiness, we will be disappointed. We need to change

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the way we look at this problem. An anecdote from the life of the Moghul Emperor Akbar can help us in this regard. Akbar is considered to be one of the most enlightened emperors of India. He had a number of advisors to help run his kingdom.

Among these great minds was Birbal, the wisest of them all. He was quite clever and could figure out solutions to difficult problems by looking at them from a totally different perspective.

One day Akbar wanted to test his advisors, so he presented them with a puzzle.

He took a stick and drew a line in the sand.

He asked the advisors to try to shorten the line without erasing any part of it. Each counselor took a turn, but all were stumped.

They could not figure out how to make it shorter.

Finally, Birbal came forward, took the stick, and carefully drew a line next to the one the emperor had drawn, but Birbal made his line longer. By drawing the second line longer, it made the original one look shorter.

The solution to finding peace requires us to look at the problem from a new perspective. We cannot change the nature of the world or its problems, but we can add a new dimension to life that will give us peace. Lasting peace can be found within us. Enlightened luminaries throughout history have had mystical experiences which verified for them the existence of an inner spiritual reality. Mystics from every religious tradition have described their inner spiritual experiences. They have spoken of heavenly realms that co-exist with the physical world. These are realms of joy and love which are within us. They are regions of eternal peace and bliss beyond time and space. Although we cannot change the fundamental nature of the world, we can become attuned to the worlds lying within us. In order to find peace in the world, we must first find it within ourselves. We can

do this only by changing our perspective in life.

The way to reach the spiritual realms is to invert through a process known as meditation. Through meditation we can separate our soul from the body and voyage into the regions within.

We have within us an opening or door by which our attention can enter the higher regions. This entryway is located between and behind the two eyebrows, referred to in many ways by various religions and philosophies. It has been called the single eye or third eye, the shiv netra, divya chakshu, daswan dwar, or tenth door. If we can withdraw our attention from the outer world and focus it at this point we will see the Light of the higher regions reflected therein. As our soul collects at this point, it rises into the beyond. We may spend our time seeking worldly enjoyments, but they last for only short periods of time. So long as our attention is identified with the world outside, we are faced with the problems and miseries that are inherent in physical existence. By inverting our attention and rising above the physical body through a process of meditation on the inner Light, we will find regions within which give us lasting peace.

For more visit www.sos.org