https://bharatobserver.in/dr-prakasarao-velagapudi-honoured-by-andhra-university-for-service-to-society/  A Distinguished Honour at Andhra University’s Centennial Dr. Prakasarao Velagapudi, Founder President of the Global Hindu Heritage Foundation (GHHF), received the Distinguished Alumni Award for Service to Society and Philanthropy at Andhra University’s centennial celebrations held in Houston, Texas, on 10 October 2026. The celebration marked 100 years of Andhra University’s contribution to education and public life under the theme “A Century of Excellence, Paving the Path Forward.” More than 25 alumni were recognised for their achievements across fields including science, technology, education, business, literature, leadership, and philanthropy. Dr. Velagapudi received the award from Andhra University Vice-Chancellor Sai Rachakonda, alongside Ravindranath Duggirala and Phaneendra Kondapi. The recognition celebrates a journey that combines academic achievement with decades of spiritual service, temple development, and community initiatives. From Academic Excellence to Spiritual Service Dr. Velagapudi studied at Hindu College and National College in Machilipatnam before earning his master’s degree in Rural Development and Economics from Andhra University in 1963. After working at the Centre for the Study of Developing Societies in New Delhi, he moved to the United States in 1965, completed his PhD, and spent 36 years in academia before retiring in 2006. His involvement in Hindu religious and spiritual activities grew over several decades. He was a founding member of the Hindu Temple Society of Mississippi and served as its president from 1986 to 1991. During this period, a 7,000-square-foot Hindu temple was built and consecrated in 1990, with Lord Venkateshwara as the principal deity. He later played an important role in the development of Karya Siddhi Hanuman Temple in Frisco, Texas. At the direction of Sri Ganapathi Sachchidananda Swamiji, he moved to Frisco in 2009 to help coordinate the planning and construction of a 32,000-square-foot temple. He also supported Hindu educational activities and delivered lectures on Hinduism to American audiences, high school students, and college students. Dr. Velagapudi served as chairman of Datta Yoga Center in the United States from 1993 until April 2022, coordinating activities across temples, retreat facilities, and satsang groups. GHHF and Its Grassroots Mission in India In 2006, Dr. Velagapudi helped establish the Global Hindu Heritage Foundation with a group of professionals in the United States. The organisation focuses on Hindu heritage preservation, temple development, cultural education, and community support in India. GHHF reports operating approximately 175 Bala Samskar Kendras across nine Indian states, providing moral and cultural education to around 4,500 children. Through these centres, children learn about Sanatana Dharma, traditional stories, discipline, respect for elders, and ethical values. The foundation also supports the construction and renovation of village temples, including Gramadevata shrines, and provides assistance for rural religious services. Its wider community initiatives include free tailoring training for women, vegetable-cart distribution to support livelihoods, Annadanam, flood relief, Gau Puja, and programmes encouraging respect for parents through Pada Puja. According to GHHF, it has built or renovated approximately 65 village temples and continues to expand its grassroots activities. These initiatives reflect the foundation’s approach of connecting cultural preservation with practical community engagement. Empowering Communities Through Education and Service For GHHF, preserving heritage also means ensuring that cultural knowledge continues to reach younger generations. Its Bala Samskar Kendras provide opportunities for children to learn traditional values through stories and activities, while its vocational training programmes aim to help women develop practical skills and explore income-generating opportunities. The organisation’s village-level work brings together religious institutions, volunteers, families, and local communities. Through these efforts, GHHF seeks to sustain Hindu traditions while contributing to education, livelihoods, and social support. Dr. Velagapudi’s work across the United States and India reflects a long-standing commitment to institution-building and service. His Distinguished Alumni Award recognises not only his academic background but also his continued involvement in cultural and philanthropic initiatives. A Legacy of Service and Commitment Andhra University’s centennial celebrations honoured alumni whose achievements have extended beyond their professions into wider society. For Dr. Prakasarao Velagapudi, the recognition marks a significant milestone in a journey spanning academia, Hindu temple development, spiritual education, and grassroots community work. As Founder President of GHHF, he remains associated with initiatives focused on temple preservation, children’s cultural education, women’s empowerment, and rural community support. 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

Honoring Maharshi Valmiki Celebrating Maharshi Valmiki’s birth on Ashwayuja Shukla Purnima – October 25. On Ashwayuja Shukla Purnima, we honor Maharshi Valmiki, the Adi Kavi (first poet), who gave the world the Ramayana and the ideals of Sri Rama and Dharma. His life is also a timeless lesson in transformation, discipline, compassion, and sharing wisdom with future generations. From Ratnakara to Valmiki Before becoming a sage, Valmiki was Ratnakara, a forest robber who believed his actions were justified because he was supporting his family. His life changed when he encountered Sage Narada. Narada asked whether Ratnakara’s family would share the consequences of the sins he committed. When Ratnakara questioned them, they replied that supporting them was his duty, but the consequences of his actions were his alone. This truth shook Ratnakara. Accepting responsibility, he returned to Narada and asked how he could change. Narada guided him to chant “Sri Rama,” and Ratnakara left his former life to undertake intense penance. Years passed while he remained absorbed in spiritual practice. Ants built an anthill around him, yet his concentration did not waver. When he emerged, he was transformed and became known as Valmiki, from the Sanskrit word valmika, meaning anthill. His transformation teaches that the past does not permanently define a person. Through awareness, resolve, disciplined effort, and guidance, anyone can acknowledge mistakes and choose a better path. Valmiki’s life therefore offers children a message of hope: sincere change is possible when reflection is followed by steady practice. Compassion and the First Shloka Later, while walking to the Tamasa River with his disciple Bharadwaja, Valmiki saw a joyful pair of Krauncha birds. A hunter killed the male, and the female cried out in anguish. Deeply moved by the suffering of the small bird, Valmiki spontaneously uttered a shloka: His grief became poetry, showing how compassion can turn pain into art and wisdom.             “Maa Nishaada Pratishthaam Tvamagamah Shaashvateeh Samaah |                Yat Krauncha Mithunaadekam Avadheeh Kaama Mohitam ||” This first poetic verse established Valmiki as the Adi Kavi. The episode teaches that compassion should extend beyond human beings to animals, birds, and nature. A heart touched by the suffering of a voiceless creature inspired a magnificent epic. The Ideal of Sri Rama Before composing the Ramayana, Valmiki asked Narada whether anyone in the world fully embodied sixteen noble qualities, including virtue, courage, truthfulness, gratitude, self-control, wisdom, compassion, exemplary conduct, and commitment to righteousness. Narada answered that Sri Rama possessed all these qualities. Inspired to show the world how an ideal person lives and practices Dharma, Valmiki resolved to compose Sri Rama’s life as the Ramayana. The Ramayana contains 24,000 verses and is traditionally associated with the “Gayatri Ramayana,” which links the syllables of the Gayatri Mantra to every thousand verses. More than a story, the epic teaches respect for parents, fidelity to one’s word, fraternal love, friendship, sacrifice, truth, courage, Dharma, and the duties of a ruler. Passing Wisdom to Future Generations Valmiki also ensured that this wisdom reached future generations. In his ashram, Lava and Kusha learned, understood, memorized, and recited the epic melodiously. Their dedication reminds children that true learning is not rote repetition alone; it requires understanding, regular practice, correct expression, and heartfelt engagement. Valmiki’s journey brings these lessons together. Ratnakara recognized his wrongdoing, accepted Narada’s guidance, and transformed himself through penance. Compassion gave rise to the first poetic verse; the search for an ideal human being inspired the Ramayana; and teaching Lava and Kusha carried its wisdom forward. A Lasting Message for Everyone Valmiki Jayanti is therefore more than a commemoration. It invites each of us to resolve: “I can change, learn something good each day, admit and correct my mistakes, meet difficult tasks with focus, feel the suffering of others, and share what I learn.” The transformation from Ratnakara to Valmiki reveals a lasting truth: our past need not determine our final identity. Through wise choices, disciplined effort, knowledge, and compassion, every person can elevate life toward goodness and greatness. 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   {{album_1678}}

Global Hindu Heritage Foundation showed two documentaries on October 25 at the Cinemark Theater in Plano, TX. Chetana Productions carefully documented the activities, looking back over the past 20 years, visiting several places in Bharat, and speaking with villagers, Pracharaks, teachers, and students. More than 100 people filled the auditorium and watched the documentaries with great interest and curiosity. Several viewers shared their observations after the show, and Prime 9 TV anchor Silveri Srisailam recorded their views. Suchetan Swaroop Vaidyanathan of Chetana Productions produced these two documentaries: “Dharma at Work” and “The Man Who Came to Serve. The idea came up when Suchetan and Chandra Movva were discussing a movie script. They thought Suchetan should make a short documentary about GHHF's 20 years of work in villages across nine states. The five-minute production concept expanded to a one-hour documentary on GHHF and a 25-minute documentary on Dr. Prakasarao Velagapudi’s journey into Sanatan Dharma. Swaroop and his team deserve congratulations for their commitment, dedication, and passion in producing these two documentaries in less than three months.  They spent countless hours sifting through documents and pictures spanning more than 50 years to ensure factual accuracy. Dharma at Work: GHHF This one-hour documentary examined 16 activities the Global Hindu Heritage Foundation has conducted over the last 20 years, and it has expanded over time.  The documentary is divided into eight chapters that cover numerous activities at different levels, over time, and across different States in Bharat. 1) One Man, One Mission, 2) The Fight for Temples Freedom, 3) The Children – Bala Samskar Kendras, 4) Gahr Wapasi – Home Coming, 5) Dharma on Screen – Short Film Festival, 6) Service in Crisis, 7) 2022 Frisco Controversy, 8) Chicago Protest May 2007, and other topics. This documentary covered 16 activities: nine state activities, Recommendations submitted to government officials, Bala Samskar Kendras, feeding children every day, Ghar Wapsi activities, COVID-19 activities including serving meals and supplying machines, serving flood victims, and helping Pakistan refugees. The dignitaries who recognized and appreciated GHHF's service include Hon. Rahurama Ramakrishnam Raju, Sri L. V Gangadhara Sastry, Dr. H. R Nagendra, Dr. Manjunath Sharma, Sri Sajay Khanna, Sri Lalit Sharma, and Sri Shree Iyer.  The Man Who Came to Serve:  The 25-minute documentary traces the spiritual journey of Dr. Prakasarao Velagapudi into Sanatan Dharma. The chapters include The Making of a Scholar; Two Degrees and a New World; The Women Behind the Mission, Dr. Nandini Velagapudi; Building the First Temple in Jackson, MS; Meeting of Sri Sachidanand Swamiji; the Hanuman Temple; The Scholar Who Kept Writing; and Recognitions Received. This documentary traces the incident that sparked his interest in learning Sanatana, his efforts to learn and pass it on to the next generation, his marriage, the building of Temples, his association with Sri Ganapathi Sachchidananda Swamiji, and the founding of the Global Hindu Heritage Foundation.  His work was appreciated by Sri Viswamjee Maharaj, Dr. N. R. Nagendra, Dr. Thotakura Prasad, Sri Nandanandana Dasa, and Smt. Madhavi Latha Kompella. After screening the documentaries, many shared their views on the activities and the professional presentation. Some of the comments by the viewers: •    Thank you for the documentary this will surely instill the zeal to join hands and make Prakash Rao’s efforts to the next level. •    As rightly put, it is the Dharma of each Sanantani to practice “Dharma and put it to work.” •    Kudos to Swaroop, who has highlighted the facts and presented them in a very comprehensible manner. •    I never knew who Prakash Rao Velagapudi Garu. Great to hear about him and his selfless contributions to Bharat across so many states. Acknowledgments The Global Hindu Heritage Foundation extends its heartfelt gratitude to everyone who has supported its mission over the past 20 years, including: •    Everyone who attended the documentary screenings and shared thoughtful comments; •    Supporters in Bharat who have helped advance the Foundation’s work; •    Teachers and Pracharaks who have carried its mission into local communities; •    Volunteers in the United States and Bharat; and •    The countless individuals whose dedication and encouragement have sustained the Foundation’s efforts.   {{album_1677}}

 On October 24, Sri Nainar Nagendran visited the Karya Siddhi Hanuman Temple and later visited Dr. Prakasarao Velagapudi's residence, where he was honored.  Nainar Nagendran is a prominent political figure from Tamil Nadu and has long been with the Bharatiya Janata Party (BJP). He is the MLA for the Tirunelveli constituency and has made his mark in the legislature and in regional development. As a former minister in the Tamil Nadu government, Nagendran is well known for his contributions to infrastructure development, urban planning, and social welfare. Nagendran remains a driving force behind the BJP's expansion in Tamil Nadu's southern districts. Born on October 16, 1960, in Vadiveeswaram, Nagendran started his career with the J Jayalalithaa-led AIADMK, serving as a member of the legislative assembly from the Tirunelveli constituency. He served as a cabinet minister from 2001 to 2006, when Jayalalithaa was chief minister, holding the portfolios of Electricity, Industry, and Transport. Nagendran left the AIADMK to join the BJP in 2017, soon after Jayalalithaa’s death.  Nainar Nagendran served as the vice president of Tamil Nadu BJP from 2020 and won the 2021 assembly elections on the party ticket from the Tirunelveli constituency. Dr. Prakasarao Velagapudi briefly explained the Global Hindu Heritage Foundation's 20th anniversary, its origins, and its mission. On August 23, 2006, I was reading a newspaper in Vijayawada and learned that the then Chief Minister of Andhra Pradesh, Sri Y. S. Rajasekhara Reddy, issued G. O. 21, allocating crores of rupees to build new Churches and renovate old Ones. That really shook me up. Within three days, he went to Hyderabad, found two lawyers, and got a stay order from the High Court. Then he returned to the US and, with eight other passionate, professional Hindus, started the Global Hindu Heritage Foundation.  He expressed his concern about the Hindus' apathy and indifference to Hinduism. Many Hindus do not call themselves Hindus. It appears they are ashamed of their religion. Hindus alone can undermine Hinduism. They are failing in their responsibility to protect Sanatan Dharma's richness. Every Hindu parent should take full responsibility for raising their children by imparting eternal wisdom to the next generation. Hindus have not learned the lessons of history here; they ruled us for 600 years. Our Sanatana Dharma and Bharat are being attacked every day, and we remain silent. Muslim population is increasing day by day, while the Hindu population is declining year after year.  Every Hindu should take pride in the richness of Sanatana Dharma and accept responsibility for protecting Bharat and its spiritual heritage. Our motherland faces persistent challenges from other faiths, secularists, atheists, and the liberal media. Hindus must reflect on how they are defending it, because time is running short. For the sake of humanity, every Hindu should help protect, preserve, and promote Sanatana Dharma. Sri Nainar Nagendra briefly said he agreed with our assessment, appreciated GHHF's efforts, and thanked it for its work in Bharat. He was accompanied by more than 25 ardent followers who organized his programs in the Dallas area for two days.  {{album_1676}}

https://bharatobserver.in/when-the-vulnerable-seek-justice-allegations-against-pastors-and-the-fight-for-marginalized-hindu-families/ A society's true test of commitment to justice lies in how it protects those with the least power to defend themselves. For elderly citizens, economically disadvantaged families and marginalized communities, standing up against harassment, intimidation or the misuse of influence can come at a considerable personal cost. Recent field visits by the Global Hindu Heritage Foundation (GHHF) in Andhra Pradesh have brought renewed attention to the difficulties reportedly faced by Scheduled Caste (SC) Hindu families who say they have been denied peace, property rights and fair treatment. On the second day of its eight-day field tour, GHHF National General Secretary Sri Rajesh Thunuguntla, accompanied by North Andhra In-charge Sri Surya Ramakrishna Thota, visited families in Eluru and West Godavari districts. According to the foundation’s account published on SaveTemples.org on October 9, 2026, the delegation heard allegations involving harassment, physical violence, disputed religious structures and criminal cases that the affected families believe were used to intimidate them. The visits were not merely an exercise in documenting grievances. They also reflected a broader question: what happens when vulnerable citizens feel that their complaints are not being heard and that challenging a locally influential individual could expose them to further hardship? Two Families, Two Accounts of Alleged Injustice In Buttayagudem village of Eluru district, the delegation met Smt. Gunde Manemma, an elderly woman from the SC community. According to GHHF, Manemma described more than a decade of distress linked to a church building situated next to her home. She reportedly complained of persistent loudspeaker noise and derogatory remarks directed at Hindu deities. She also alleged that she was physically assaulted after questioning the activities taking place there. GHHF says Sri Rajesh Thunuguntla took charge of the family’s legal documentation and assured her of institutional support as she pursued the matter. The allegations concerning the building, noise, abuse and assault require assessment by the relevant authorities, but the account highlights the strain that prolonged neighborhood disputes can place on elderly residents and families with limited resources. Later that day, the delegation met Sri Gulla Ramu, who reportedly described a different but equally serious dispute. According to the foundation, Ramu alleged that a local pastor encroached on his private land to construct an unauthorised church. When he and his family sought to reclaim the property, they were allegedly implicated in a false attempt-to-murder case. GHHF’s account states that Ramu spent three months in prison and his wife spent 50 days in custody. The foundation says it took possession of the family’s case documentation and committed to helping them pursue legal remedies and reclaim the disputed land. These are allegations presented by the foundation and the families it visited; independent judicial findings or official records would be needed to establish the facts conclusively. Nevertheless, the cases underline why access to legal assistance and impartial administration matters, especially for citizens who may struggle to navigate prolonged court proceedings on their own. Beyond the Field Visits: Building Community Resilience The second day of the tour concluded with a gathering of local volunteers, or karyakarthas, at Thokkathippa village in Bhimavaram Mandal of West Godavari district. Organised with the assistance of district coordinators Sri Nagavardhi Raju and Sri Balasubrahmanyam, the meeting focused on strengthening village-level initiatives, expanding Bala Samskara Kendras and responding to alleged illegalities through lawful channels. Sri Rajesh Thunuguntla distributed organisational literature and encouraged volunteers to strengthen their local activities. For GHHF, the field tour combines direct engagement with affected households and the development of community networks that can help residents document grievances and seek appropriate remedies. The central principle is straightforward: a person’s caste or economic position should never determine whether their complaints receive attention. Nor should disputes involving religious institutions be allowed to place citizens beyond the protection of ordinary law. When Christian Religious Authority Is Allegedly Abused The concerns raised during the Andhra Pradesh tour also invite a wider discussion about accountability among people who occupy positions of religious trust. Across India, news reports have documented cases in which pastors or other religious figures have faced allegations of sexual abuse, including offences against minors. Such cases are particularly disturbing because religious leaders may be entrusted with the care, guidance or protection of vulnerable people. In September 2022, The Indian Express reported that a pastor in Tamil Nadu, identified as Prince Charles, was arrested after allegedly raping a minor girl associated with a children’s home he ran. Police said the girl had given birth in 2020 and that the pastor had subsequently left her and the child in another person’s care. The case raised serious questions about safeguarding children in institutions responsible for their welfare. In another case, The Hindu reported in September 2022 on the arrest of a pastor in Chennai in connection with the alleged rape of a minor girl. The case was among several reports that brought attention to the vulnerability of children when adults in positions of authority allegedly exploit their access and influence. Further incidents have been reported elsewhere. In July 2023, Hindustan Times reported the arrest of a church pastor in Shivamogga, Karnataka, over allegations of sexual assault involving a minor student at a church-affiliated college. In May 2024, The Times of India reported that a pastor in Ranipet, Tamil Nadu, was arrested months after being booked over allegations that he had sexually assaulted a 14-year-old girl on multiple occasions and threatened her against disclosing the incidents. These cases differ in their circumstances and legal status. An arrest or accusation is not, by itself, proof of guilt; convictions must be distinguished from cases still under investigation or trial. However, reports of this nature underscore the need for robust child-protection procedures, independent investigations and effective action against anyone found to have committed sexual offences. Religious standing should not shield an individual from scrutiny. Equally, the alleged misconduct of an individual must not be treated as evidence against every member of a religious community. Accountability must focus on conduct, evidence and the rule of law. Protecting the Vulnerable Must Come First The accounts collected during GHHF’s field tour and the reported sexual-abuse cases raise a common concern: vulnerable people may find it difficult to challenge someone who appears to possess greater local influence, institutional authority or social standing. For SC families facing property disputes or alleged harassment, meaningful support can include access to legal advice, careful documentation, police assistance where appropriate and a fair hearing before the relevant authorities. For children facing abuse, protection requires safe reporting channels, prompt investigations, privacy for survivors and accountability under laws such as the Protection of Children from Sexual Offences (POCSO) Act. These responsibilities extend across religious, social and institutional boundaries. Every citizen deserves equal protection, and every allegation deserves a fair and impartial examination. Where wrongdoing is established, justice must follow regardless of the accused person’s position or affiliations. GHHF’s field tour places these concerns before the public by bringing the accounts of affected families into focus and offering assistance in pursuing lawful remedies. The ultimate measure of such efforts will be whether the families obtain meaningful relief and whether the relevant authorities establish the facts and act accordingly. For marginalized households, justice is not an abstract ideal. It can mean the ability to live peacefully in one’s own home, retain lawful possession of one’s property and seek help without fear of retaliation. Defending that basic dignity is a responsibility shared by institutions, communities and the state. Donations requested: Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035.

Paul Brunton was a British philosopher, mystic, traveler, and guru. He left a journalistic career to live among yogis, mystics, and holy men and to study Eastern and Western esoteric teachings. Dedicating his life to an inward, spiritual quest, Brunton felt compelled to share what he learned in the East with others. He met several spiritual leaders, including Meher Baba, Sri Shankaracharya of Kancheepuram, and Ramana Maharshi.  He is credited with introducing Ramana Maharshi to the Western world through his books, "A Search in Secret India" and "The Secret Path." He traveled to India to deepen his understanding of spirituality and Eastern mysticism, on a personal quest to investigate whether genuine spiritual wisdom and ancient esoteric knowledge still existed in the modern world. He did not have a pleasant start to his journey to India. Once he began meeting genuine spiritual leaders and holy men, his views changed dramatically. His views changed dramatically when he met Sri Ramana Maharshi. We will present his amazing and extraordinary experience of meeting Sri Ramana Maharshi: “I fold a thin cotton blanket upon the floor and sit down, gazing expectantly at the silent figure in such a rigid attitude upon the couch... If he is aware of my presence, he betrays no hint, gives no sign.  His body is supernaturally quiet, as steady as a statue.  Not once does he catch my gaze, for his eyes continue to look into remote space, and infinitely remote it seems.” I find myself outside the rim of world consciousness. The planet which has so far harboured me disappears. I am in the midst of an ocean of blazing light. The latter, I feel rather than think, is the primeval stuff out of which worlds are created, the first state of matter. It stretches away into untellable infinite space, incredibly alive. His eyes shine with astonishing brilliance. Strange sensation begins to arise in me. Those lustrous orbs seem to be peering into the inmost recesses of my soul. In a peculiar way, I feel aware of everything he can see in my heart. His mysterious glance penetrates my thoughts, my emotions and my desires; I am helpless before it. “I write for those who have felt the truth in intuitive flashes as well as for those who must be argued into it by intellectual reasonings.” (Notebooks of Paul Brunton 12.5.1) In the presence of the Maharshi one felt security and inward peace. The spiritual radiations that emanated from him were all penetrating. I learnt to recognise in his person the sublime truths which he taught, while I was no less hushed into reverence by his incredibly sainted atmosphere. He possessed a deific personality which defies description. I might have taken shorthand notes of the discourse of the Sage, I might even print the record of his speech; but the most important part of his utterances, the subtle and silent flavour of spirituality which emanated from him, can never be reported. One could not forget that wonderful pregnant smile of his, with its hint of wisdom and peace won from suffering and experience. He was the most understanding man I have ever known; you could be sure always of some word from him that would smooth your way a little, and that word always verified what your deepest feeling told you already. The words of the Maharshi flame out in my memory like beacon lights. “I pluck golden fruits from rare meetings with wise men”, wrote trans-Atlantic Emerson in his diary, and it is certain that I plucked whole basketfuls during my talks with this man. Our best philosophers of Europe could not hold a candle to him. “I am alone with the Maharishee!  Never before has this happened.  His eyes begin to change; they narrow down to pin-points.  The effect is curiously like the “stopping-down” in the focus of a camera lens.  There comes a tremendous increase in the intense gleam which shines between the lids, now almost closed.  Suddenly, my body seems to disappear, and we are both out in space!” “There is something in this man which holds my attention as steel filings are held by a magnet. I cannot turn my gaze away from him. I become aware of a silent, resistless change, which is taking place within my mind. One by one, the questions which I prepared with such meticulous accuracy drop away. I know only that a steady river of quietness seems to flow near me; that a great peace penetrates the inner reaches of my being; and that my thought-tortured brain is beginning to find rest. I perceive with sudden clarity that intellect creates its own problems and then makes itself miserable trying to solve them. This is indeed a novel concept to enter the mind of one who has hitherto placed such high value upon intellect.” “I surrender myself to the steadily deepening sense of restfulness. The passage of time now provokes no irritation, because the chains of mind-made problems are being broken and thrown away. And then, little by little, a question takes the field of consciousness. Does this man, the Maharshi, emanate the perfume of spiritual peace as the flower emanates fragrance from its petals? I begin to wonder whether, through some radioactivity of the soul, some unknown telepathic process, the stillness that invades the troubled water of my soul really comes from him. The peace overwhelms me.” “The Maharshi turns and looks down into my face; I, in turn, gaze expectantly up at him. I become aware of a mysterious change taking place with great rapidity in my heart and mind. The old motives which have lured me on begin to desert me. The urgent desires which have sent my feet hither and thither vanish with incredible swiftness. The dislikes, misunderstandings, coldness and selfishness which have marked my dealings with many of my fellows collapse into the abyss of nothingness. An untellable peace falls upon me, and I know I shall ask nothing further of life.  If you'd like to learn more about his amazing experiences, please read these two books: "A Search in Secret India" and "The Secret Path". Visit our website for all our activities posted every day,             www.savetemples.org

The Global Hindu Heritage Foundation runs nearly 200 schools for children in nine Indian states, with a mission to instill morals, principles, and character through Panchatantra and other moral stories. This week, they learned that in one village, thousands of students studied at an ancient ashram. One day, a question arose in their minds: "What must one do to attain God?" They approached their Guru and shared this query with him. Smiling, the Guru replied, "Your aspiration is noble! However, it is not easy. You must all observe the 'Shiva Deeksha’ for forty-one days. You must wake up early, bathe in cold water, complete your worship rituals, and then carry on with your daily duties; similarly, you must bathe in cold water and perform worship rituals in the evening as well. During this period of observance, you must consume only the necessary amount of food—avoiding any food from outside sources, sleep on the floor, and treat everyone with kindness," along with outlining a few other rules. Upon hearing the rules, many of the thousands of disciples immediately gave up their endeavor. Some donned the diksha mala (vow beads), including Kutil, Maya, Aryan, and Pragya. Many who took the vow failed to follow the rules properly. Kutil would follow the rules while others watched but break them when alone (e.g., sleeping, using foul language). Maya completed only ten days before quitting, finding it too difficult. They failed in their attempt. Aryan and Pragna, however, completed the 41-day Deeksha. Pragna fulfilled the observances merely as a physical routine, whereas Aryan completed every rule wholeheartedly, out of love for the Divine. After 41 days, the Guru congratulated everyone who had completed the Deeksha (spiritual observance). "My dear ones! Both of you have completed the Deeksha and attained Siddhi (spiritual accomplishment). It is not just you; today, hundreds of thousands of people in society are completing various forms of Deeksha to realize God. Millions of people harbor the desire to attain God, yet only a few strive for it. And among those who strive, only a very small number achieve their goal. This is precisely the message Lord Sri Krishna conveys to us in the Bhagavad Gita." Verse:  Manushyaanaam Sahasreshu KashchidYatati Siddhaye |             Yatataamapi Siddhaanaam KashchinMaam Vetti Tattvatah || 3 ||  The Guru said: "It means that among thousands of people, only a rare few strive for Siddhi (true spiritual realization). And among those who strive and attain it, only a rare few truly come to know Me (the Supreme Soul). Thousands of students in our ashram aspired to attain God, but when the rules of the Deeksha (spiritual discipline) were explained, many abandoned the attempt. Even among those who tried, many failed to observe the discipline correctly; Kutil and Maya are examples. However, Aryan and Pragya completed the 41-day Deeksha. Pragya fulfilled the rules, but only as physical exercise. Aryan, on the other hand, observed every rule wholeheartedly, driven by love for God; his effort was genuinely sincere (tattvatah). To realize the Supreme Soul, sincerity (Bhakti) matters as much as the effort itself. I asked you to observe this Deeksha so that you would understand this very point. Attaining God is a lifelong endeavor. Those who live their entire lives as a Deeksha—treating every action, whether studying, playing, or eating, as a path to reach God—will surely attain Him; this is Karma Yoga. When any task is performed with sincerity and devotion, it becomes equivalent to worship offered in a temple." These words left a deep impression on the students' minds, and from that moment on, many children at the ashram underwent a transformation. They began to perform even the smallest tasks with dedication and love for God, regarding them as Karma Yoga. 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   {{album_1675}}

 https://www.quora.com/How-can-India-prevent-forced-or-manipulated-religious-conversions-especially-among-tribal-and-vulnerable-communities-while-protecting-freedom-of-religion-1/answer/Atul-Taneja-18 Atul Taneja Former Writer Oct 13 Religious freedom is a fundamental right in India, but so is the principle that every person should be able to make decisions without coercion, fraud, threats, or exploitation. The challenge for India is to protect genuine freedom of conscience while ensuring that vulnerable people are not pressured into changing their religion through deception or undue influence. The concern around forced and manipulated conversions India's tribal and economically disadvantaged communities sometimes face concerns about whether religious decisions are being made freely. Allegations in different regions have involved promises of financial assistance, education, healthcare, employment, or other benefits being linked to religious conversion. However, charitable assistance and religious outreach are not automatically evidence of coercion. Each allegation must be assessed on its own facts, with respect for the individual's testimony and legal rights. The issue is particularly important in remote tribal and coastal communities, where limited access to healthcare, education, employment, and public services can leave families vulnerable to exploitation. The appropriate response is to strengthen these services, improve awareness of legal rights, and investigate credible complaints impartially. India's Constitution, under Article 25, protects freedom of conscience and the right to profess, practise, and propagate religion, subject to constitutional limitations. The Supreme Court's judgment in Rev. Stainislaus v. State of Madhya Pradesh (1977) upheld state laws prohibiting conversion through force or fraud. Several states have since enacted laws addressing specified forms of unlawful conversion, although their scope, implementation, and constitutional implications continue to be debated. https://www.sci.gov.in/constitution/ | https://www.loc.gov/law/help/anti-conversion-laws/india.php What steps could India take? India can address unlawful conversions through a balanced approach: •    Enforce existing laws fairly: Investigate credible allegations of coercion, fraud, threats, or unlawful inducements, regardless of the religion or organization involved. •    Strengthen tribal welfare: Improve access to schools, healthcare, livelihoods, legal assistance, and government welfare schemes so that vulnerable families can make informed choices. •    Promote awareness: Help communities understand their constitutional rights and available complaint mechanisms without intimidating people over their personal beliefs. •    Protect individual choice: Adults must remain free to adopt, retain, or change their religion voluntarily. A conversion should not be presumed unlawful merely because someone belongs to a tribal or disadvantaged community. •    Ensure accountability and due process: Investigations should rely on evidence, protect complainants and witnesses, and avoid collective blame against any religious community. The objective should be to protect people from coercion while preserving the freedom to make personal religious decisions. The role of Global Hindu Heritage Foundation (GHHF) The Global Hindu Heritage Foundation (GHHF) is an organization that works on Hindu heritage preservation, cultural education, and grassroots community initiatives. Through its activities, it seeks to strengthen local participation and awareness of Hindu traditions. One example is GHHF's coastal outreach described in its report published on 11 October 2026, covering the fourth and fifth days of an eight-day grassroots tour across parts of Andhra Pradesh, from the Tuni area to coastal villages in Srikakulam district. According to the report, GHHF National General Secretary Sri Rajesh Thunuguntla and North Andhra In-charge Sri Surya Ramakrishna Thota visited several communities and held meetings with residents and local representatives.  The report highlights three initiatives: 1. Building local community participation In Kumarapuram village near Tuni, GHHF described a meeting focused on its vision of a Sampoorna Hindu Gramam—a culturally connected and self-reliant Hindu village. The report states that local youths joined as ground volunteers. 2. Coordinating with coastal village leaders At Sunkarapalem in Gara Mandal, Srikakulam district, the delegation reportedly met local coordinators, elected village representatives, and other community members to discuss grassroots initiatives and concerns about religious conversion. These are activities reported by GHHF; allegations of unlawful conversion would need independent verification before being treated as established facts. 3. Preserving cultural traditions among children In neighbouring Lingalavalasa, GHHF's Bala Samskara Kendra reportedly organized a Pada Puja programme in which children expressed respect for their parents. Such cultural and educational activities are intended to help children learn about family relationships, traditions, and values. The full report is available here: https://www.savetemples.org/post/ghhf-securing-coastal-frontiers-is-paramount-to-national-security-ghhf-declares-a-grassroots-crusade-against-subversive-conversions-on-days-4-5/2819 Why grassroots engagement matters Laws alone cannot resolve every concern affecting vulnerable communities. Local awareness, accessible public services, cultural education, and trusted channels for reporting wrongdoing can also make a difference. Organizations such as GHHF can contribute through community engagement and heritage education, provided that their activities respect individual choice and the law. At the same time, claims that religious conversions are connected to national-security threats require specific, credible evidence. Religious conversion by itself is not proof of disloyalty or a security risk. Donations requested: Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035.

Vijayadasami is celebrated on Ashwayuja Shuda Dasami (10th day of the waxing phase of moon in Ashwin month). Vijaya Dashami is the last day of Durga Puja and Dussehra Festival. It is observed on the day after nine-day Navratri festival.  Dussehra, also known as ‘Vijayadashami,’ holds a special place in the hearts of Indians as one of the most significant festivals. It signifies the conclusion of the nine-day extravaganza of Navratri and the four or five-day celebration of Durga Puja. On this day in the Treta Yug, Rama, also called Shri Ram, the seventh incarnation of Vishnu, killed the great demon Ravana who had abducted Rama's wife Sita to his kingdom of Lanka. Rama, his brother Lakshmana, their follower Hanuman and an army of monkeys fought a great battle to rescue Sita. The entire narrative is recorded in the epic Ramayana, a Hindu scripture. Rama had performed "Chandi Homa" and invoked the blessings of Durga, who blessed Rama with secret knowledge of the way to kill Ravana. On the day of Ashvin Shukla Dashami, Rama's party found Sita and defeated Ravana. Thus it is termed as Vijaya Dashami. Based on the inferences from Balmik’s Ramayana, Kalidas’s Raghuvans, Tulsidas’s Ram Charit manas, and Keshavdas’s Ram Chandra Yas Chandrika as well as common perception in India, Rama, Sita, and Lakshmana returned to Ayodhya on the 30th day of Ashvin (19–20 days after Vijayadashmi). To mark the return of Lord Rama, in the evening, the residents of Ayodhya lit their city with millions of earthen lamps (called Deepak). Since then, this day is celebrated in India as Deepawali or Diwali. Another legend has it that Goddess Durga (Mahishasuramardhini or Chamundeswari) killed Mahishasura on this day. Mahishasura – a demon with the head of a buffalo and body of human – had created havoc on the earth after defeating the demigods and unleashed the rule of Adharma. To restore Dharma, Goddess Shakti appeared as Durga. She fought Mahisha and numerous demons for nine days and on the tenth day She killed Mahisha. From then onwards the day is celebrated as Vijaya Dasami. A further legend suggests that Arjuna in the Mahabharat during the last year of exile period took back his weapons from Shamee tree on this day and fought against Kauravas to defend the Virata kingdom. The Shami tree is worshipped with the recitation of a prayer. The meaning of the prayer is “The Shami tree cleanses sins. Its thorns are reddish in colour. It is Lord Rama's favourite tree and in such a tree Pandavas hid their arms. O Shami, Lord Rama has worshipped you. I now embark upon my journey to victory. May you make it pleasant and free from obstacles.” Significance of Ayudha Puja Traditionally, weapons used by soldiers are worshipped on this day. In the olden days, the Kings and their army would worship their weapons (Shastra) that shielded them from their enemies. However, in modern times, artisans, technicians, sculptors, industrialists, factory owners, mechanics etc. worship instruments, machines, equipment, tools and other items that help them in their day-to-day lives/earn their livelihood. On this day, people who own vehicles also perform puja of their Vahana to eliminate evil spirit and prevent any untoward incidents. Thus, by performing puja, devotees’ express gratitude to these inanimate but essential equipments that helps them sustain and prosper. Therefore, it is an ideal way to be grateful to anything and everything that aids support living. Many people perform "Aditya Homa" as a "Shanti Yagna" and recite Sundara Kanda of Srimad Ramayana for nine days. These Yagna performances are thought to create powerful agents in the atmosphere surrounding the house that will keep the household environment clean and healthy. These rituals are intended to rid the household of the ten bad qualities, which are represented by ten heads of Ravana. Victory of Durga Mata over Mahishasura Some of the demons, or Asuras, were very powerful and ambitious and continually tried to defeat the Devas, or Gods , and capture Heaven. One Asura, Mahishasura, in the form of a buffalo, grew very powerful and created havoc on the earth. Under his leadership, the Asuras defeated the Devas. The world was crushed under Mahishasura's tyranny, the Devas joined their energies into Shakti, a single mass of incandescent energy, to kill Mahishasura. Brahma, Vishnu and Shiva created a beautiful female virgin with ten hands appeared. All the Gods gave their special weapons to her. This Shakti coalesced to form the goddess Durga. Riding on a lion, who assisted her, Durga fought Mahishasura. The battle raged for nine days and nights. Finally on the tenth day of Ashvin shukla paksha, Mahishasura was defeated and killed by Durga. Hence Dasha-Hara is also known as Navratri or Durgotsav and is a celebration of Durga's victory. Durga, as Consort of Lord Shiva, represents two forms of female energy - one mild and protective and the other fierce and destructive. Homecoming of Durga Maata Daksha, the Lord of the Earth, and his wife Menaka, had a daughter called Sati. As a child, Sati started worshipping Lord Shiva as her would-be-husband. Lord Shiva was pleased with the Sati's worship of him and married her. Daksha was against their marriage but could not prevent it. Daksha arranged a yagna to which everyone except Lord Shiva was invited. Sati, feeling ashamed of her father's behaviour and shocked by the attitude meted towards her husband, killed herself. Lord Shiva was anguished when he discovered this. He lifted Sati's body on his shoulders and started dancing madly. As the supreme power was dancing with wrath, the world was on the verge of destruction. Then Lord Narayana came forward as a saviour and used his Chakra to cut Sati's body into pieces. Those pieces fell from the shoulders of the dancing Shiva and scattered throughout the world. Shiva was pacified when the last piece fell from his shoulder. Lord Narayana revived Sati. The places where the pieces of Sati fell are known as the "Shakti Piths" or energy pits. Kalighat in Kolkata, Kamakshya near Guwahati and Vaishnav Devi in Jammu are three of these places. In her next birth, Sati was born as Parvati or Shaila-Putri (First form of Durga), the daughter of Himalaya. Lord Narayana asked Shiva to forgive Daksha. Ever since, peace was restored.

https://bharatobserver.in/should-tirumala-tirupati-and-tiruchanur-become-a-unified-holy-city/ Sai Srinivas For millions of Hindus, a visit to Tirumala is far more than a journey to a famous temple. It is a pilgrimage shaped by faith, devotion and centuries of spiritual tradition. Tirumala, Tirupati and Tiruchanur together form one of India’s most important Hindu pilgrimage landscapes. Every year, millions of devotees travel to the region to seek darshan and participate in a spiritual tradition that has continued across generations. But as the region grows, an important question is increasingly being raised: How can modern development take place while preserving the sacred character of one of Hinduism’s most revered pilgrimage destinations? The Global Hindu Heritage Foundation (GHHF) has proposed one possible answer—a unified recognition of Tirumala, Tirupati and Tiruchanur as a holy city and pilgrimage region, with special measures to protect their religious and cultural character. More Than a Temple For a pilgrim, the experience of Tirumala does not necessarily begin at the temple entrance. The journey through Tirupati, the visit to Tiruchanur, the surrounding temples, rituals and traditions, and finally the ascent to Tirumala are all connected in the minds of devotees. Tirumala is revered as the abode of Lord Venkateswara, while Tiruchanur is associated with Sri Padmavathi Ammavaru, the consort of Lord Venkateswara. Together with Tirupati, the three locations form an interconnected pilgrimage circuit. This raises a larger question about how such a landscape should be planned and governed. Should it be treated primarily as a growing urban and tourist center, or should its unique religious character be reflected more strongly in its planning and administration? A Proposal for Sacred Status A recent roundtable conference in Hyderabad brought this question into focus. Organized under the auspices of GHHF, the meeting brought together representatives of more than 25 organizations, intellectuals and members of different Hindu communities. The gathering called for Tirumala, Tirupati and Tiruchanur to be recognized as a unified holy city and pilgrimage region. The proposal is based on the belief that a destination of such exceptional religious importance deserves a framework that gives greater consideration to its spiritual identity. Supporters have pointed to internationally known religious destinations such as Mecca and Vatican City as examples of places where religious significance is closely reflected in the character and administration of the destination. The circumstances of each place are obviously different, but the comparison raises an interesting principle: can India’s most important pilgrimage destinations have frameworks specifically designed to protect their sacred character? Extending the Sacred Environment One of the principal demands discussed at the conference was extending the restrictions on liquor and meat that exist in Tirumala to Tirupati and Tiruchanur. Supporters argue that the environment surrounding a major pilgrimage center should be consistent with the expectations of devotees and the religious nature of the destination. For many pilgrims, travelling to Tirumala is a deeply personal spiritual experience. They may travel hundreds or even thousands of kilometres, often as part of a family tradition that has continued for generations. The atmosphere surrounding the pilgrimage therefore matters. The proposal is not simply about commercial regulation. It is about asking what kind of environment a major sacred destination should provide to those who come there for worship. Protecting Religious Heritage The conference also discussed concerns about religious activities and forms of religious persuasion around the pilgrimage region that participants believe could affect its religious character or hurt the sentiments of devotees. GHHF has called for greater attention to such activities and for measures that protect the identity of the region as a major Hindu pilgrimage center. At the same time, any such measures would have to function within India’s constitutional framework and existing laws. That makes the issue more complex than simply declaring an area sacred. It requires a careful conversation about heritage, religious freedom, local communities, administration, development and the rights of millions of pilgrims. Why Tiruchanur Is an Important Part of the Pilgrimage Tiruchanur occupies an important place in the religious geography of the region. The temple of Sri Padmavathi Ammavaru attracts devotees as part of their wider pilgrimage associated with Tirumala and Lord Venkateswara. For many visitors, therefore, Tiruchanur is not a separate destination but an integral part of the spiritual journey. Recognizing Tirumala, Tirupati and Tiruchanur as a connected pilgrimage region could encourage authorities to consider their shared religious and cultural significance when planning infrastructure and development. Development Without Losing the Soul of the Place Tirupati has grown substantially over the years. The growth has brought roads, hotels, transportation facilities, commercial establishments and other infrastructure needed to accommodate the enormous number of pilgrims visiting the region. Modern facilities are essential. But rapid development also creates a familiar challenge for pilgrimage destinations around the world: how do you accommodate millions of visitors without allowing commercialization to overwhelm the character of the sacred place? The answer does not necessarily lie in preventing development. Rather, development can be guided by the identity of the destination itself. Roads, accommodation, sanitation, public spaces, transportation and other facilities can all be designed around the needs of pilgrims while respecting the heritage and traditions of the region. Learning From Major Pilgrimage Destinations Across the world, some of the most significant religious destinations have distinctive systems for managing their unique character. Mecca has a special religious and administrative framework reflecting its importance in Islam. Vatican City has a unique status as the center of the Catholic Church. India’s religious traditions and constitutional structure are different, and no foreign model can simply be transferred to the Tirumala region. Nevertheless, these examples demonstrate that the religious identity of a major pilgrimage destination can influence how the area is planned and protected. The discussion around Tirumala, Tirupati and Tiruchanur asks whether India should consider a similarly distinctive approach for one of its most important Hindu sacred landscapes. A Question for Policymakers and Devotees Any decision concerning the status of Tirumala, Tirupati and Tiruchanur would involve multiple stakeholders. The Tirumala Tirupati Devasthanams, the Andhra Pradesh government, local authorities, residents, religious organizations, heritage experts and devotees would all have an important role to play. There would inevitably be different perspectives on how such a proposal should be implemented. But the underlying question is worth discussing seriously: What should a modern Indian pilgrimage city look like when millions of people come not merely to visit, but to worship? Preserving a Living Tradition Tirumala is not simply an archaeological or historical site. It is a living center of Hindu worship. Every day, thousands of devotees arrive with prayers, offerings and personal hopes. Families pass down the tradition of visiting Tirumala from one generation to another. That living connection is what makes preservation particularly important. Protecting the region does not mean freezing it in time. It means allowing it to develop while ensuring that development does not gradually erase the qualities that make the place sacred. The Larger Meaning of the Proposal The call for a unified holy city encompassing Tirumala, Tirupati and Tiruchanur is ultimately part of a broader conversation about India’s religious heritage. It asks whether sacred landscapes deserve a distinct approach to planning, whether commercial activity should be regulated in accordance with their religious character, and how modern infrastructure can coexist with centuries-old traditions. GHHF’s proposal has brought these questions into the public discussion through its roundtable and its call for greater protection of the region’s spiritual identity. Whether or not the proposed framework is ultimately adopted, the conversation itself highlights an important reality: India’s pilgrimage centers are not merely places people travel to. They are places that carry the faith, memories and traditions of generations. As Tirumala, Tirupati and Tiruchanur continue to evolve, the challenge will be to ensure that progress and preservation move together. our 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