He was one of the 20th century's most influential modern Hindu spiritual leaders, reformers, and authors. A Western-born satguru in the Nandinatha Sampradaya’s Kailasa Parampara (initiated by the legendary Sri Lankan mystic Yoga swami), he dedicated his life to preserving, structuring, and globalizing traditional Saivite Hinduism.  He sought a Satguru with little success in India. Then he went to Sri Lanka, where he met Satguru Sage Yogaswami, who gave him his Hindu name, denoting one who teaches through radiance, and who initiated him into the strict monastic life, ordaining him into his own spiritual lineage, and then slapped him on the back and exclaimed: "This will be heard in America! Now go 'round the world and roar like a lion. You will build temples and feed thousands." His major contributions to Hinduism span several key areas: 1. Establishing Institutions in the West •    Kauai’s Hindu Monastery (Kauai Aadheenam): He established this 382-acre temple-monastery complex on the island of Kauai, Hawaii, marking the creation of the first traditional Hindu monastery in the Western world.  •    The Iraivan Temple: He initiated the creation of the Iraivan Temple, a magnificent, hand-carved white granite Chola-style temple built entirely by traditional artisans, serving as a monumental spiritual landmark for Hinduism in the West.  •    Global Outreach: He founded the Shaiva Siddhanta Church and oversaw or inspired dozens of independent temples worldwide, including a major monastery and public spiritual park in Mauritius.   Founding Hinduism Today Magazine In 1979, he founded Hinduism Today, an award-winning international quarterly magazine. The publication was created as a public service to connect the global Hindu diaspora, report on Hindu happenings worldwide, and counter misrepresentations of the religion in global media. His Appreciation of Hinduism He has called Hinduism the Greatest Religion in the World.  "Hinduism is so broad. Within it there is a place for the insane and a place for the saint...There is a place for the intelligent person and plenty of room for the fool. The beauty of Hinduism is that it does not demand of every soul perfection in this life, a necessary conclusion for those who believe in a single lifetime during which human perfection or grace must be achieved. Belief in reincarnation gives the Hindu an acceptance of every level of humanity. Some souls are simply older souls than others, but all are inherently the same, inherently immortal and of the nature of the Divine." "Hinduism, the Eternal Way or Sanatana Dharma, has no beginning; therefore, it will certainly have no end. It was never created, and therefore it cannot be destroyed. It is a God-centric religion. The center of it is God. All of the other religions are prophet centric. It is the only religion that has such breadth and depth.”  “It remains undogmatic and open to inquiry. It believes in a just world in which every soul is guided by karma to the ultimate goal of Self Realization, or moksha, freedom from rebirth. It rests content in the knowledge of the divine origin of the soul. It cherishes the largest storehouse of scripture and philosophy on the Earth, and the oldest. It is endowed with a tradition of saints and sages, of realized men and women, unrivaled on the Earth.”  “Hinduism is a vast and profound religion. It worships one Supreme Reality (called by many names) and teaches that all souls ultimately realize Truth. There is no eternal hell, no damnation. It accepts all genuine spiritual paths—from pure monism (“ God alone exists”) to theistic dualism (“When shall I know His Grace?”).” “Hinduism is a mystical religion that leads the devotee to personally experience the Truth within, ultimately reaching the pinnacle of consciousness where man and God are one.” “Karma is not fate, for man acts with free will and creates his own destiny. The Vedas tell us, if we sow goodness, we will reap goodness; if we sow evil, we will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determine our future.” He authored several books on Hinduism: Dancing with Siva, Living with Siva, Merging with Siva, Loving Ganesha, How to Become a Hindu: A Guide for Seekers and Born Hindus, Tirukkural: The American English and Modern Tamil Translations of an Ethical Masterpiece, Weaver's Wisdom: Ancient Precepts for a Perfect Life, Pancha Ganapati: An alternative for Christmas, and others Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979

'The Secret of Eternal Remembrance' One day, Swamiji was giving a sermon in a village temple. In that sermon, Swamiji explained: "Children! You must study, play, and do all your work. They are very important in life. But no matter how great a job you do or how much you win in this world, that happiness is temporary. This body, this fame, will end one day. That is why, while doing all these things, the real goal of every human being is to reach God, who gives eternal happiness. All the things you do are important, but more important than all those things is keeping your mind fixed on God. Moksha is to reach that Supreme Soul. We should practice our whole life to win that eternal prize." After listening to Swamiji's words, Aryan, Pragya, Kutil, and Maya discuss how to reach God. In this discussion, Kutil and Maya enthusiastically said, "There is no need to struggle so much to reach God. In the Bhagavad Gita, Lord Krishna clearly says that in the end, if we just remember Him, we will attain salvation! That is why, no matter how we are, no matter what we do, no matter how many mistakes we make throughout our lives, it is enough to remember Him in the end," they said lightly. Aryan and Pragya did not like those words. "Is it that easy to reach God? Why is there a need to live a good life and follow rules?" They had a doubt. To resolve this, everyone immediately went to Swamiji and told him about their discussion. Swamiji smiled and said, "Children, the matter you have discussed is very important. That verse is true. But I will tell you the secret behind it. There were two people in a village: Pujari Shivayya: He spent his entire life in the temple. He performed pujas and chanted mantras constantly. But opposite his house was a dancer named Ramani. Shivayya would always look towards Ramani's house and constantly scold her and her work, saying, 'She dances; she is immersed in entertainment; she will have bad luck.' Artist Ramani: Even though Ramani was busy with her profession, her mind was always on Shivayya. 'How lucky he is! He got the opportunity to worship God in His presence. How good it would be if I also had the opportunity to serve God in that way,' she would constantly think good thoughts. One day, the time came for both of them to die. The angels of God came to take Ramani away, and the soldiers of Yama came to take Shivayya away. Shivayya was surprised and said, "Sir, you have come to the wrong house. I am a priest, and the woman who lives in that house is just an entertainer. You came to my house on the way to that house," he said. Yama Bhatulu: "No, we have come to the right house. Even though you are a priest, you always remember the mistakes and bad feelings of others in your mind, and you died thinking about them even in your last days. But Ramani, whatever her profession, always had good thoughts in her mind, and thought that she should have an opportunity to serve God, and she died with the same thoughts even in her last days." Then Swamiji quoted the verse given by Sri Krishna in the Bhagavad Gita: Slokam: Antakale cha mamava smaran muktva kalevaram .               Yah prayati sa madbhava yati nastyatra samshayah "Children! Understand this. "Those who remember God in the end times will definitely get Him. But the power to remember Him in that way is possible only through the practice we do throughout our lives. No matter where we are, what work we do, how much money we have, how much fame and fortune we have in society... if we do not have good thoughts mentally, if we do not have lifelong practice, we will be in trouble," he said. Kutil and Maya realized their mistake. They realized how important the contemplation we do throughout our lives is. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979 {{album_1681}}

Sai Srinivas https://bharatobserver.in/gau-puja-in-sanatana-dharma-a-tradition-of-reverence-compassion-and-seva/ In Sanatana Dharma, the cow has long held a special place as a symbol of nourishment, compassion, abundance and selfless giving. Gau Puja, the traditional worship of the cow, is therefore understood as more than a religious ritual. It represents gratitude toward an animal that has historically played an important role in spiritual life, agriculture and rural society. The Global Hindu Heritage Foundation (GHHF) incorporates Gau Puja into its Intinta Shiva Abhishekam initiative, conducting the worship before beginning Shiva Abhishekam on Mondays. The practice reflects the organization’s emphasis on connecting religious observances with Gau Seva, compassion and community participation. Gau Mata in Hindu Tradition Hindu scriptures and traditions have associated the cow with several forms of divine symbolism. Gau Mata is revered as a representation of motherhood and abundance, while Kamadhenu, the celestial cow described in Hindu tradition, represents prosperity and the fulfilment of noble aspirations. Lord Krishna’s association with cows is another important element of this tradition. Known by names such as Govinda and Gopala, Krishna’s relationship with cows has made them an enduring symbol of care, protection and devotion within Vaishnava traditions. The traditional belief that numerous deities are symbolically present within the cow further strengthens the spiritual significance attached to Gau Puja. For devotees, offering respect to the cow becomes an expression of reverence toward the divine as a whole. Gau Puja During Pitru Paksha The practice also assumes particular significance during Pitru Paksha, a period traditionally dedicated to remembering and honouring ancestors. In 2026, Pitru Paksha is observed from September 26 to October 10. Feeding cows during this period is regarded in Hindu tradition as a meaningful act of charity and remembrance. Offering grass, grains, fruits or bananas, or supporting a gaushala, can become a simple way for families to combine ancestral remembrance with seva. Beyond Ritual: The Spirit of Seva One of the deeper messages of Gau Puja is the cultivation of Ahimsa, gratitude and compassion. Caring for animals encourages a sense of responsibility toward living beings and the natural world. GHHF’s work also connects Gau Seva with the preservation of indigenous cattle breeds and support for gaushalas. Protecting native breeds and caring for abandoned or vulnerable cattle can contribute to both animal welfare and the preservation of traditional rural practices. Cow-based products such as milk, curd, ghee and dung have historically played roles in Hindu rituals, agriculture and traditional practices. Some traditions also include cow urine in Panchagavya. Claims about medicinal or environmental effects of these products vary and should be distinguished from their established religious and cultural significance. A Living Expression of Dharma For devotees, Gau Puja ultimately represents an attitude of gratitude rather than simply a ceremonial act. It brings together devotion, compassion, service and respect for nature. Whether performed during a religious observance, as part of Pitru Paksha, or through everyday Gau Seva, the tradition encourages people to recognize the value of caring for living beings. In this sense, the significance of Gau Puja extends beyond the ritual itself. It becomes an expression of a broader principle of Sanatana Dharma — that reverence for the Divine is closely connected with compassion, responsibility and seva toward the world around us. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979

Carl Sagan was born on November 9, 1934, and died on December 20, 1996. Carl Sagan was an astronomer, scientist, celebrity, writer, professor, skeptic, and free thinker; he was much more than the narrator of a TV series. Carl Sagan expressed a profound appreciation for Hinduism, particularly its cosmological insights, which he regarded as advanced and relevant to modern scientific discussions. He highlighted the unique perspective of cyclical time in Hindu cosmology, noting its alignment with contemporary understandings of the universe. This legend in his own lifetime was a first-rate philosopher, poet, scientist, and a splendid example of human greatness all rolled into one. The Hindu religion is the only one of the world’s great faiths dedicated to the idea that the Cosmos itself undergoes an immense, indeed an infinite, number of deaths and rebirths. It is the only religion whose time scales match those of modern scientific cosmology. Its cycles run from our ordinary day and night to a day and night of Brahma, lasting 8.64 billion years. Longer than the age of the Earth or the Sun and about half the time since the Big Bang.” "In his landmark TV series Cosmos, Carl Sagan called Hinduism the only religion whose time-scale for the universe matches the billions of years documented by modern science. Sagan filmed that segment in a Hindu temple featuring a statue of the god Shiva as the cosmic dancer. This image now stands in the plaza of the European Organization for Nuclear Research in Geneva." "It is the clearest image of the activity of God which any art or religion can boast of." Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the seasons and in the birth and death of all living creatures, but also the very essence of inorganic matter". At the very onset, Carl cited the ancient Hindu sacred text of the Rigveda and conceded, “The most sophisticated cosmological ideas came from Asia and particularly from India. Here, there is a tradition of skeptical questioning and unselfconscious humility before the great cosmic mysteries.” Most cultures imagine the world to be a few hundred human generations old. Hardly anyone guessed that the cosmos might be far older, but the ancient Hindus did,” Carl stated. He then spoke about the harvest festival of Pongal, celebrated in South India, especially in Tamil Nadu. Carl emphasized that the Hindu festival had ties to an ‘elegant and much deeper cosmological tradition’ and that it rejoiced in the cycles of nature. For modern physicists, then, Shiva's dance is the dance of subatomic matter. Hundreds of years ago, Indian artists created a beautiful series of bronzes depicting dancing Shivas. Today, physicists have used the most advanced technology to portray the pattern of the cosmic dance. Thus, the metaphor of the cosmic dance unifies ancient religious art and modern physics. The Hindus, according to Monier-Williams, were Spinozists more than 2,000 years before the advent of Spinoza, and Darwinians many centuries before Darwin, and Evolutionists many centuries before the doctrine of Evolution was accepted by scientists of the present age. His (Sagan's) true genius lay in the many esoteric philosophical and scientific endeavors which only specialists can really appreciate. But he became an instant pop science icon when he co-authored "COSMOS", a television series devoted to astronomy and space exploration. Carl Sagan observed that the main reason we oriented this episode of "COSMOS" toward India is the remarkable aspect of Hindu cosmology, which, first of all, gives a timescale for the Earth and the universe a timescale consonant with modern scientific cosmology. We know that the Earth is about 4.6 billion years old, and the cosmos, or at least its present incarnation, is something like 10 or 20 billion years old. The Hindu tradition has a day and night of Brahma in this range, around 8.4 billion years. There is the deep and appealing notion that the universe is but the dream of the god who, after a 100 Brahma years  dissolves himself into a dreamless sleep and the universe dissolves with him until after another Brahma century he starts recomposes himself and begins the dream again the great cosmic lotus dream. Sagan highlighted that Hinduism contains some of the earliest descriptions of cosmic time scales that closely match modern astrophysics. He noted that Hindu cosmology describes a universe billions of years old, with repeating cycles of creation and dissolution ideas remarkably similar to scientific theories. In his landmark documentary series 'Cosmos', Sagan introduced millions of viewers to Hindu concepts such as the cosmic dance of Shiva, the vast cycles of yugas, and the expansive vision of time found in the Vedas and Puranas. His respectful presentation helped show Hindu cosmology as intellectually rich rather than mythological. Carl Sagan, while describing the bronze Shiva dance image, described it as the most elegant and sublime of these bronzes, representing the creation of the Universe at the beginning of each cosmic cycle a motif known as the cosmic dance of Shiva. “The God has four hands. In the upper right hand is the drum whose sound is the sound of creation. And in the upper left hand is a tongue of flame a reminder that the universe now newly created will billion of years from now will be utterly destroyed. Creation. Destruction.” Sagan observed that Hinduism’s cyclical model of the universe aligns with scientific ideas like oscillating universes, cosmic expansion and contraction, and the possibility of multiple creations. He praised the ancient rishis for envisioning time scales far ahead of those of other civilizations. Through his work, Sagan encouraged dialogue between science and ancient wisdom traditions. By referencing Hindu ideas in his scientific discussions, he opened the door to acknowledging that spiritual texts may contain profound insights into the nature of reality. In conclusion, Carl Sagan’s greatest contribution to Hinduism was elevating its cosmology onto the world stage demonstrating its advanced philosophical and scientific understanding of the universe, and showing how ancient Hindu insights remain relevant in modern scientific discussions. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979

The pitch-black night of the new moon of the month of Ashvayuja. Even though there is no moon in the sky, Diwali is a festival when the entire earth is lit up with the glow of lamps, as if crores of stars have been scattered. Diwali means "the row of lamps". That small lamp, which is lit with cotton wicks and filled with sesame oil in clay pots in every Hindu home, tells us an eternal truth—"A small ray of lamp is enough to dispel all the darkness!" Behind the festival of Diwali are not just celebrations, but the victories of Dharma through the ages. When Lord Rama returned to Ayodhya with Sita, Lakshmana, and Hanuman after killing Ravana, the king of Lanka, in the Treta Yuga, and completing his fourteen-year exile, the people welcomed him with ghee lamps and lamps in front of their houses. This new moon day is also the day when Goddess Lakshmi, the goddess of wealth, emerged from the churning of the ocean of milk. However, the story behind Naraka Chaturdashi, which falls on the day before Diwali, expresses the highest moral values ​​of Sanatana Dharma. According to the Puranas, Naraka is actually the Varaha avatar of Vishnu and the son of Bhudevi. But due to bad company, he adopted the nature of a demon. He performed severe penance for Lord Brahma and received a boon that "If I die, it should be at the hands of my mother who gave birth to me and not at the hands of anyone else." This was his arrogance. With that arrogance, Narakasura harassed the saints and sages. He stole the glory of Indra, the king of gods. Moreover, he attacked all the kingdoms of the earth and kidnapped sixteen hundred (16,100) princesses and kept them in prison as prisoners. When the injustice became too much, in the Dwapara Yuga, Lord Krishna went to war against Naraka along with his godmother Satyabhama. Since Satyabhama is an incarnation of the goddess Bhudevi, the demon's boon required the mother to strike the death blow. On the battlefield, Lord Krishna performed a small Leela and pretended to lose consciousness from Naraka's arrows. Seeing Krishna's condition, Satyabhama, furious, took up her bow and shot deadly arrows at Narakasura with her amazing archery skills, bringing him to the ground. Immediately, Lord Krishna rose and used his Sudarshana Chakra to finish the killing. Normally, parents cover up their children's wrongdoing with filial affection. But Satyabhama (the earth goddess) could not tolerate the unrighteous path Narakasura took or the oppression he inflicted on the world. Saying that Dharma matters more than blood relations, she took up her bow and killed the demon. Lord Krishna, without falling into the delusion of filial piety, stood by Dharma and led the chariot, paving the way for the killing. This wonderful incident shows that blood relations and personal affection cannot stand before Dharma. After the death of Narakasura, more than 16 thousand princesses who were languishing in prison were released. But society at the time was suspicious of women who had been in the demon's prison and hesitated to return them to their homes. Lord Krishna, the Lord of Jagannath, reassured those unfortunate people who were lost. He gave them shelter, respect, social security, and the right to live in society; he accepted them as his wives and granted them the status of 'Maharajni'. In the joy of Narakasura's defeat and the women's liberation from prison, people burst firecrackers, lit lamps, and celebrated. The sounds and lights that drive away darkness have been part of Hindu culture since then, in the form of firecrackers. But today, unfortunately, a group has emerged in our country that makes strange criticisms of Hindu festivals. When thousands of industries release toxic gases throughout the year, when millions of vehicles smoke, when bombs explode during festivals of other religions and New Year celebrations, the voices that would otherwise be silenced... suddenly rise up when Diwali, which is celebrated by Hindus, arrives. They start spreading poison, saying, "Fireworks are increasing pollution; smoke is destroying the environment." Finally, in the country of Hindus, in the capital, courts are passing judgments banning the firecrackers that children happily burst on Diwali. On the other hand, some of the carnivores who slaughter and eat animals- sheep, chickens, and cattle in the most brutal way every day... when Diwali arrives, they become big animal lovers. They make a fuss saying, "Dogs are scared of the sound of bombs, cats are trembling." The lack of animal love when millions of innocent animals are slaughtered on the streets in the name of festivals and left to run away in streams of blood, and the awakening of Hindus when they come near the firecrackers and kakara candles that they blow one day a year, expose their hypocrisy and intolerance towards Hindu festivals. Diwali is not just about lighting up the external world; it is also about dispelling the darkness of hypocrisy and ignorance that has crept into society with our wisdom and devotion to Dharma. Remembering the courage of Satyabhama, who did not tolerate injustice, even in the smallest detail, and the compassion of Lord Krishna, who helped the unfortunate, today's Hindu society has a duty to celebrate our festivals in traditional ways with pride, without any sense of inferiority. Donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF,14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

"We cannot live in the same country with Hindus; we want a separate Pakistan for Muslims; otherwise, we will divide India and run away in bloodshed," Muhammad Ali Jinnah vowed. The year is 1946. The rule of the Christian white aristocracy, which had bound Mother India in the shackles of slavery for almost two hundred years, is coming to an end. The Hindu community, which loved this holy land more than its own life, is shedding blood and kissing the gallows and is fighting the last battle for the country's independence. But some fanatics who had come here centuries ago with invasions from desert countries to plunder this soil and settled here have hatched another conspiracy. "We cannot live in the same country with Hindus; we want a separate Pakistan for Muslims; otherwise, we will divide India and run away in bloodshed," the Muslim League led by Muhammad Ali Jinnah vowed. In fact, that conspiracy did not start with Naukali. Ever since the seeds of hatred were sown for a separate state, Hindu blood has flowed on Indian soil. In 1921, when the 'Moplahs' in Kerala massacred thousands of Hindus in the name of Khilafat and filled wells with their corpses, that fanaticism first showed its poisonous fangs. Then, on August 16, 1946, in the streets of Calcutta, thousands of innocent Hindus were slaughtered in just three days, in the name of 'Direct Action Day', with the support of the then Muslim League government. That smell of blood did not stop at the country's borders until Holi was played with the blood of children in Rawalpindi and Multan in Punjab. As part of this series of massacres, Naukali in Bengal also fell into the hands of that fanaticism. Naukali in East Bengal is a very peaceful village. On that land, dotted with green paddy fields, canals and ancient temples, Hindus have lived for generations, doing agriculture and business. However, while Muslims are in the majority there, Hindus are only eighteen per cent and live in a complete minority. October 10, 1946. The 'Kojagari Lakshmi Puja' festival, which is considered the most sacred in Bengal, falls on the full moon day of Ashvayuja. Every Hindu house is decorated with garlands, lights, and lamps; children wear new clothes and worship the goddess. The entire village is lit up with spiritual beauty, with the sound of bells and mantras. At the same time, on that sacred festival, Muslim League leader Ghulam Sarwar and his followers went around and made hate speeches against Hindus. Within minutes, thousands of Muslim mobs attacked the villages with swords, axes, and firecrackers. The evening, which was supposed to be filled with bhajans and the ringing of prayer bells, was filled with the cries of the victims. They looted and set fire to Hindu houses in rows. They surrounded the house of Rajendralal Roy Chowdhury, a prominent lawyer and village elder, and not only brutally beheaded him, but also presented his severed head on a silver platter to their leader, Ghulam Sarwar. The brutality of the mob revealed the demonic nature of the mob. From infants to the elderly, they beheaded everyone. Thousands of women were abducted and sexually assaulted. To protect their chastity and honor, mothers, clutching their babies to their hearts, cried and jumped into wells and committed suicide. They put a single condition before the Hindus, who held their lives in their hands—"Convert to Islam or die!" They forced the Hindus to eat beef, cut off the hair on their heads, and wiped the vermilion from the foreheads of the women and converted them. They razed the idols of gods in village temples. Thus, more than 50 thousand Hindus lost everything and fled through the forests in fear for their lives, wearing bandages. Almost a month after this bloody massacre, on November 6, 1946, Gandhi left Calcutta for Naukali in the name of a peace march. He walked barefoot in those villages for almost four months. But the Hindus there gained nothing from the tour. The looted properties were not returned; the abducted women did not return to their homes; the forced conversions did not stop. Gandhi's visit failed to change the thinking of the Muslim masses there. The worst of all was the message Gandhi gave to the Hindus at a prayer meeting held on May 1, 1947, after these atrocities. He said— "If the Muslims come to kill you, do not be afraid; do not fight back. Give your lives happily at their hands. Even if the Muslims take your lives out of anger, do not show anger at them. Only when you die laughing with non-violence will true freedom come." Gandhi's words, which claim to always carry the Bhagavad Gita in his hand, are completely contrary to the duty Lord Krishna teaches in the Gita. When Arjuna fell on the battlefield of Kurukshetra, out of greed and cowardice, seeing his own people, and said, "I will not fight," Lord Krishna did not tell him to fold his hands in the name of non-violence. "Klaibyam maa sma gamah Partha" he said, tearing apart the cowardice in Arjuna. "Paritranaya sadhunam vinashaya cha duskhritam" — The Gita's teaching enjoins that the Kshatriya dharma is to take up arms to protect the good and destroy the bad, and that self-defense is the supreme dharma. Gandhi's words took away the weapon of self-defense from the hands of Hindu society, leaving them helpless. The Naukali massacre is not just a tragedy of the past; it is an eternal warning to today's Hindu society. Naukali is a direct testimony to the destruction that can befall us if we divide ourselves in the name of caste and region and neglect self-defense. Kindness, peace, and tolerance are never the qualities of the weak. No matter how virtuous and wealthy a society is, if it lacks the strength to defend itself, it is bound to fall victim to the hands of brutal mobs. No one listens to words of peace from the mouth of the weak; peace is secure only in the hands of the strong. That is why today's Hindu children and youth must wake up from the bloody lessons of Naukali. We must wipe out caste differences and stand as one society. We must build our physical strength and courage through exercise, yoga, and daily self-defense education. Society will be safe only when we have scientific knowledge and the ability to protect our dharma. The true tribute we pay to the thousands of martyrs who sacrificed their lives in Naukali is to always remain united and ready to protect our religion, culture, and nation. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

2026/09/07 ;  Sai Srinivas https://bharatobserver.in/global-hindu-heritage-foundation-turns-surplus-cantaloupes-into-seva-for-animals/ As summer intensifies, finding food and water can become a serious challenge for animals living around towns and villages. Cows, bulls, monkeys and other animals often struggle to find safe and nutritious food, sometimes resorting to eating discarded waste and plastic. In Kalyanadurgam, Andhra Pradesh, volunteers associated with the Global Hindu Heritage Foundation (GHHF) found a simple and meaningful way to help.When they learned that the final harvest of cantaloupes had been completed in nearby farms and that many fruits would otherwise be left behind in the fields, they approached local farmers and asked whether the surplus fruits could be used to feed animals.The farmers readily agreed. What followed was an example of how a small act of community cooperation can become meaningful seva. From Farm Surplus to Animal Seva On August 1, 2024, GHHF volunteers went to farmland in the Garudapuram area of Kalyanadurgam Mandal and collected hundreds of cantaloupes, locally known as kharbuja or karbuja.The fruits were gathered, loaded into autos and transported to different locations where they could be distributed to cattle.Some of the fruits were also stored at Gopi Swami’s residence before being taken out for the animals.Cows and bulls in the area were among the primary beneficiaries. Monkeys also arrived to share in the unexpected feast.What might otherwise have become agricultural waste was instead turned into food. A Different Kind of Summer Relief GHHF volunteers have previously undertaken summer initiatives aimed at providing relief to people and animals.The organization says its Pracharaks have been providing water, buttermilk, fruits and vegetables to animals during the summer months. It has also organized Water Pandals at multiple locations to provide drinking water and buttermilk to people facing the heat.The cantaloupe initiative naturally became an extension of this approach.Rather than allowing edible fruit to go to waste, volunteers connected farmers who had surplus produce with animals that needed food.It was a practical solution requiring little more than awareness, transportation and a willingness to serve.When Farmers and Volunteers Come TogetherThe initiative also highlights the importance of cooperation within rural communities. The farmers could easily have left the remaining fruits in the fields after the final cutting. Instead, they agreed to allow the volunteers to collect as many cantaloupes as they could use.That generosity made the effort possible. Volunteers including Gopi Chary Garu, Arjun, Anil Kumar, Hanumante, and the sons of Gopi Chary participated in the seva.Their efforts demonstrate that animal welfare does not always require complicated programmes. Sometimes, it begins with noticing a problem and finding a practical way to address it. Compassion Extending Beyond People The welfare of animals has a distinctive place within India’s cultural and spiritual traditions.The cow, in particular, has long held a revered position in Hindu society. But the broader principle of seva extends to compassion toward living beings more generally.Providing food and water to an animal in need is therefore not merely an act of charity. For many devotees, it is also an expression of dharma and compassion.The sight of volunteers carrying fruit from a farm and feeding hungry cattle captures that principle in a very simple form. There is no elaborate ceremony involved.There is simply food, an animal in need, and someone willing to help.A Summer Challenge for Stray Animals Summer can be especially difficult for animals living on the streets.As temperatures rise, water sources become scarce and vegetation may dry up. Cattle wandering through towns can struggle to find appropriate food and may consume garbage, plastic bags and other harmful materials.Such conditions can have devastating consequences for animals.Providing clean food and water can therefore make a meaningful difference, particularly during periods of extreme heat.The cantaloupes offered by GHHF volunteers provided both nourishment and hydration, as the fruit naturally contains a high proportion of water. Making Use of What Nature Provides The initiative also carries an environmental message.Food that remains unused after harvest can become waste. At the same time, animals may be struggling to find food.Connecting these two realities creates a simple form of resource recovery: produce that might have been discarded is redirected toward a useful purpose.It is a reminder that reducing waste does not always require sophisticated technology.Sometimes, it requires people to look around and ask a basic question: Can something that is unwanted by one person be useful to someone—or something—in need? Seva That Creates a Ripple Effect The impact of such an initiative extends beyond the immediate feeding of animals.Farmers are encouraged to think about how surplus produce can be put to use. Volunteers become more attentive to the needs of animals in their communities. And local residents are reminded that animal welfare can be part of everyday community responsibility.Even the monkeys that gathered to eat the fruit became unexpected participants in the effort.A few hundred cantaloupes may seem like a small contribution when viewed against the larger challenges facing animal welfare. But meaningful service often begins with such individual efforts.One farm. A group of volunteers. A few autos filled with fruit. And animals that would otherwise have gone hungry. The Spirit of Seva The word seva carries the idea of selfless service—helping without expecting something in return.The cantaloupe initiative reflects that spirit in a particularly tangible way.The volunteers did not simply identify a need. They found a resource, worked with farmers, transported the produce and personally helped distribute it to animals.It is this combination of awareness, initiative and compassion that gives the effort its meaning.A Simple Act With a Larger MessageThe story from Kalyanadurgam is ultimately about more than cantaloupes. It is about seeing value where others might see waste. It is about recognizing the needs of animals that cannot speak for themselves. And it is about bringing together farmers, volunteers and local communities around a simple act of compassion. For the Global Hindu Heritage Foundation, such initiatives form part of a wider commitment to community service and the welfare of living beings. Donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF,14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

The Global Hindu Heritage Foundation has advocated that state governments in India distribute benefits to students based on economic need and students' capabilities. Deserving students who need financial assistance should be given the opportunity, rather than awarding benefits based on minority status.The Tamil Nadu government recently announced a wide-ranging package of educational, financial, and employment initiatives in the State Assembly during the State Budget debate on August 27, aimed at improving the welfare and economic prospects of Muslims and other minorities. While minority benefits in India are aimed at uplifting marginalized communities, they can sometimes create dependency rather than motivation for self-sufficiency. This can reduce some individuals' drive to pursue success independently. This dependency can continue to shape their thinking, leading them to expect the government to meet their needs without working hard to move forward. Reservations at the entrance level, employment, promotions, and even retirement with special privileges may make them dependent on the government. The government's understanding of how benefits affect perceptions of minorities' worth and their concrete contributions to society is crucial.  •    They may rely on government support instead of seeking personal achievement. •    Scholarships and financial aid can help, but they can also lead to complacency among recipients. •    Employment quotas can provide opportunities but may also reduce individual motivation to excel. •    Reservations about promotions can sometimes foster a culture of entitlement rather than ambition.  •    Desire to excel in their work may be hampered by the minority benefits.  Let us look at the kind of benefits the Tamil Nadu government is providing to Muslims. Education & Scholarships •    Free Undergraduate Tuition: The state covers full undergraduate tuition fees for eligible Muslim women admitted through the government quota in government, aided, or self-financing institutions (supported by an initial ₹20 crore allocation).  •    School Scholarships: Scholarships for Muslim girls have been extended to Classes 9 and 10, providing an annual grant of ₹2,000 per student (benefiting over 41,000 girls).  •    Minority Colleges & Infrastructure: Plans include establishing a minority women’s arts and science college in Chennai via the Waqf Board.  Financial & Economic Empowerment •    Interest-Free Revolving Fund: A ₹100 crore fund provides interest-free loans to develop income-generating assets (such as commercial complexes and marriage halls) on Muslim Waqf and Christian religious properties.  •    Waqf Board Grants: Funding supports Waqf Board administration, building projects, and headquarters development.  •    Skill Development: Free market-aligned skill development programs are managed through the Tamil Nadu Skill Development Corporation targeting minority youth.  Minority benefits, while intended to support minorities, can sometimes create negative effects on motivation, self-worth, and productivity among Muslims.  •    It is likely that many Muslims may feel that minority benefits reinforce a sense of marginalization, leading to decreased motivation. •    These benefits may create doubts about their own self-worth, with regard to their own talents, merits, and skills. •    These minority benefits may create a sense of inferiority by thinking that they are not on par with other students and may make them feel that they are not capable compared to other fellow students. •    They may inadvertently reinforce feelings of stigmatization among students, impacting their mental health and academic performance. Every State government should consider how these widespread minority benefits affect students' self-esteem, their sense of worth, and their assessment of their own capabilities. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

William James Durant was an American historian and philosopher, best known for his eleven-volume work, The Story of Civilization, which contains and details the history of Eastern and Western civilizations. He expressed his deep admiration for Indian civilization, particularly highlighting its rich cultural and philosophical heritage. The grandeur of Indian Civilization. In his writings, Durant acknowledged that Indian speculative thought was a profound mother of human philosophy, noting how ancient Indian thinkers probed deeply into metaphysics, ethics, and the nature of the mind long before Western philosophical traditions matured.    “India was the motherland of our race, and Sanskrit the mother of Europe's languages; that she was the mother of our philosophy, mother, through Arabs, of much of our mathematics, mother, through Buddha, of the ideals embodied in Christianity, mother, through the village community, of self- government and democracy. Mother India is in many ways the mother of us all. "It is true that even across the Himalayan barrier, India has sent to us such questionable gifts as grammar and logic, philosophy and fables, hypnotism and chess, and above all our numerals and our decimal system. But these are not the essence of her spirit; they are trifles compared to what we may learn from her in the future." "Perhaps in return for conquest, arrogance and spoliation, India will teach us the tolerance and gentleness of the mature mind, the quiet content of the unacquisitive soul, the calm of the understanding spirit, and a unifying, a pacifying love for all living things."  He has noted in his book, The Case for India: "India was the motherland of our race, and Sanskrit the mother of Europe's languages: she was the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother, through the Buddha, of the ideals embodied in Christianity; mother, through the village community, of self-government and democracy. Mother India is in many ways the mother of us all."  Nothing should more deeply shame the modern student than the recency and inadequacy of his acquaintance with India....This is the India that patient scholarship is now opening up like a new intellectual continent to that Western mind which only yesterday thought civilization an exclusive Western thing." "As flowing rivers disappear in the sea, losing their name and form, thus a wise man, freed from name and form, goes to the divine person who is beyond all." Such a theory of life and death will not please Western man, whose religion is as permeated with individualism as are his political and economic institutions. But it has satisfied the philosophical Hindu mind with astonishing continuity. India will teach us the tolerance and gentleness of a mature mind, an understanding spirit, and a unifying, pacifying love for all human beings. He rightly pointed out the internal division, internal hatred, conspiring one Hindu against another. “This is the secret of modern India's political history. Weakened by division, it succumbed to invaders; impoverished by invaders, it lost all power of resistance and took refuge in supernatural consolations.    A great civilization is not conquered from without until it has destroyed itself from within. The essential causes of Rome's decline lay in her people, her morals, her class struggle, her failing trade, her bureaucratic despotism, her stifling taxes, her consuming wars. Bleeding of India by the British Durant was shocked by the “conscious and deliberate bleeding of India" by Britain. He also stated that "I began to feel that I had come upon the greatest crime in all history." when learning of the plight of India. In The Case for India, Durant wrote that "The British conquest of India was the invasion and destruction of a high civilization by a trading company utterly without scruple or principle, careless of art and greedy of gain, over-running with fire and sword a country temporarily disordered and helpless, bribing and murdering, annexing and stealing, and beginning their career of illegal and 'legal' plunder which has now gone on ruthlessly for one hundred and seventy-three years. “British rule in India is the most sordid and criminal exploitation of one nation by another in all recorded history. I propose to show that England has year by year been bleeding India to the point of death.” The Moslem Conquest of India In ‘The Story of Civilization,’ Will & Ariel Durant described the brutality of Islamic rule for four hundred years.  The Mohammedan Conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident moral is that civilization is a precarious thing, whose delicate complex of order and liberty, culture and peace may at any time be overthrown by barbarians invading from without or multiplying within. The Hindus had allowed their strength to be wasted in internal division and war; they had adopted religions like Buddhism and Jainism, which unnerved them for the tasks of life; they had failed to organize their forces for the protection of their frontiers and their capitals, their wealth and their freedom, from the hordes of Scythians, Huns, Afghans and Turks hovering about India's boundaries and waiting for national weakness to let them in.                                                                                 Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

https://vahids.medium.com/keeping-the-sacred-flame-alive-the-dhupa-deepa-naivedyam-initiative-of-the-global-hindu-heritage-0cedd21998e4 ​​​​​​​A Wider Reach: 200 Temples, 22 Mandals The programme has also been carried out on a larger scale in the former West Godavari district.In collaboration with the Hyndavi Temples Trust, GHHF coordinated the distribution of puja materials for regular incense-offering services in 200 temples serving SC and ST colonies. The work extended across villages in 22 mandals, including Narasapuram, Marteru, Attili, Eluru, Nallajarla, Unguturu, Tanuku and Peravali, among others.For each of these temples, the objective was essentially the same: to make it possible for regular worship to continue without financial hardship becoming an obstacle.It is easy to measure a project in terms of kits distributed or temples reached. The harder question is what those numbers mean.Perhaps it means that 200 temples have another opportunity to remain active. Perhaps it means that hundreds of communities are reminded that their places of worship matter. Perhaps it means that children growing up in those villages will continue to see a lamp burning in the temple as naturally as their parents and grandparents did.That is the real measure of cultural preservation. Protecting the Hindu Villages from Conversion and Proselytization GHHF also views the preservation of village temples within the wider context of religious conversion and proselytization.The organization has expressed concern that vulnerable communities may be exposed to conversion efforts through various inducements and has highlighted border regions and coastal communities, including fishing villages, in this regard.The Foundation believes that strengthening existing Hindu religious and cultural institutions can help communities retain their identity and continue practising their inherited traditions.From its perspective, ensuring that a temple remains active is therefore part of a broader effort to preserve cultural continuity and strengthen community cohesion, peace and harmony.This approach is especially relevant in villages where economic circumstances may make religious and cultural institutions more vulnerable.A temple that remains active provides not only a place of worship but also a visible connection to the community’s inherited traditions.It is in this larger context that the Dhupa Deepa Naivedyam initiative assumes its significance.By providing essential puja materials, GHHF aims to help village temples continue their daily worship and supports the preservation of their faith and traditions. How Traditions Disappear There is an old truth about cultural traditions: they rarely disappear all at once. They fade gradually.A festival becomes less frequent. A ritual is no longer performed because the person who knew it has passed away. A temple is visited less often. A lamp is not lit one morning, then another, and eventually the daily practice is forgotten.By the time people realize what has been lost, restoring it can be much harder than preserving it would have been.That is why initiatives such as Nitya Dhupa Deepa Seva can have significance beyond the immediate value of the materials they provide.The service supports the small, repeated acts through which culture survives.A lamp is lit today; a child sees it. The same child grows older and remembers the ritual. Years later, perhaps that child lights the lamp for the next generation.Cultural continuity often works in precisely this quiet way — not through dramatic declarations, but through ordinary practices repeated faithfully until they become part of a community’s identity. The Meaning of Seva For GHHF, this is also the spiritual dimension of seva. The organization regards daily incense and lamp offerings as a meritorious service and believes that supporting temple worship can benefit devotees and their family lineages.More immediately, regular worship can help revive a neglected temple as a spiritual centre, encouraging devotees to return and giving the community renewed interest in its place of worship.There is something deeply appealing about the modesty of the effort.It does not begin with a grand monument or an expensive construction project. It begins with the things a temple needs every day: oil, a wick, incense, camphor, kumkum and turmeric.These are small offerings, but they sustain a much larger inheritance.They help preserve a place where prayers can be said, festivals can be observed, traditions can be remembered and communities can come together. Keeping the Light Alive The Global Hindu Heritage Foundation hopes to continue the work with the cooperation of devotees and well-wishers.Its appeal is ultimately an invitation to participate in a form of service that is both practical and cultural: to help a temple that cannot easily sustain itself, to support its daily worship and to ensure that its traditions remain visible and active.Perhaps that is the most enduring image of the Dhupa Deepa Naivedyam Initiative.Not a statistic, though the numbers matter. Not a list of villages, though every village matters.Instead, picture a small temple at the edge of a village, long before the day’s heat arrives. Someone enters the shrine, prepares the puja and lights the lamp.The flame catches, steadies itself and begins to illuminate the sanctum. The fragrance of incense fills the air. Outside, the village is waking.For a few moments, nothing seems remarkable.And yet something remarkable has happened.A tradition has continued for another day. A community has retained a piece of its inheritance. A child has seen the ritual that his or her elders once saw.And a little light, once again, has kept the darkness at bay. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979