The best way to protect, preserve, promote, and perpetuate Vedic Dharma is through the temples. Imparting the universal spiritual truths as found in Sanatana-dharma, the Vedic traditions, is like spreading a cultural and spiritual revolution. And the center of that cultural revolution is the Vedic temples. The temples are the main facility to preserve this spiritual heritage and also to disseminate it through what temples provide for people to participate. This is also important for handing it down to the following generations. This is how most people learn about it and understand its importance, and develop the determination and sincerity to follow it and uphold its standards. This is how people remain resilient to keep it in their hearts no matter what else may happen. The temples are the centers from which the spiritual truths can expand throughout the community and beyond. Temples are also like launching pads from which sincere devotees can prepare for entering the spiritual dimension. This is why the temples should be as effective as possible.
Vedic or Hindu temples are sprouting up all over North America and in the Western world in general. Many new and large temples are also being opened in India. Though such an increase is happening in the West, the temples are still divided into two basic categories: Those that cater mostly to the Indian immigrants and their cultural needs, and those that truly open their doors in a way wherein people of all kinds and all backgrounds can benefit, learn, and participate in the Vedic culture and its traditions. This is an issue that can be addressed towards India as well.
In a time when such things as globalization, interfaith, and cross-cultural relations are increasingly important, and when other religions are trying to convert as many as possible, it is also a time when we should try all the harder to allow others to understand the dynamic and profound nature of the Vedic tradition and philosophy. We have seen in years past when many Western philosophers and historians, such as Emerson, Henry Thoreau, Will Durant, Aldous Huxley, Schopenhauer, Augustus Schlegel, and others, have appreciated and benefitted from the study of the Vedic texts, such as Bhagavad-gita. The 1960s saw a great rise in the interest of the philosophy and practice of the Vedic and Eastern ways. Similarly, today many people are increasing their interest in Yoga, Ayurveda, Jyotish, Vastu, as well as Indian dance and music. In fact, many people are using principles found in Yoga or even Kautilya’s Artha Shastra for perfecting various business practices. But how many places, except in special yoga studios or small schools that provide classes in Eastern thought, offer facilities where everyone can apply and practice the traditions of Vedic culture? There are more interested people out there than most people realize. All it takes is the means to invite them, both to enter the temples and then to make them feel welcomed.
First, it may be better to view temples in the right perspective, which is that, naturally, the temple should be the center of the Vedic or Dharmic community, and main preserver of our traditions.
Temples are considered part of the spiritual atmosphere or the transcendental dimension, maintained by sadhana, ritual, service, mantras, and the presence of the devotees and deities. It is here where Ishwara, Bhagavan, is more easily accessible for the spiritually focused devotee, like a launching pad for a space-bound rocket. It is the temple and through the deity where we especially have darshan, the act of not only seeing the Lord but being seen by the Lord. But temples should also be the embassies of the spiritual world, the domain of the Supreme Lord, open for fulfilling the spiritual needs of everyone. They should help bring the spiritual world and its vibration, energy, and atmosphere into this material creation, and help bring all others back into the spiritual domain by awakening them to their spiritual identity.
In this way, most of the Vedic/Hindu temples in America, and many in India, are not as effective as they could be to gather a wider audience for both support of the local Vedic community, and the participation in the ways of Vedic knowledge and tradition. So what can we do about this? How can we utilize the temples to more effectively help increase the ways we can preserve, protect, and share the Vedic culture for the benefit of all?
IT IS ALL IN THE PRESENTATION
The basic purpose of temples is to provide the means by which the Vedic culture and philosophy can be understood by everyone and anyone, in whatever way is best for communicating it in this day and age. The principle I use for writing my books should be applied in this case, which is: if they do not understand it, they will not remember it; if they do not remember it, they will never apply it in their lives; if they do not or cannot apply it in their lives, then it will not be of benefit for them and you will have failed to convey it properly and have missed your mark. Therefore, we all must be knowledgeable enough to help others understand the essence of the Vedic tradition and philosophy. Of course, if we cannot do it, then let those teachers who are qualified do it.
Nowadays in America at least, most people will accept what may be new ideas to them if it is presented in a logical way. How many times have we seen Hindus, or anyone for that matter, who is challenged with a critical question or condescending comment about their culture and then react with an emotional or defensive response? This is often an immediate turn-off for those who hear this kind of reply. However, if someone witnesses or hears a logical, common sense or even scientific explanation of our traditions, they will often accept it. They may or may not at first follow it, but we do not expect that if we are only sharing our culture. But there are many people looking for a philosophy that helps them make sense of this life, of this existence in which we find ourselves, and if they understand and appreciate the dynamics of the Vedic explanations, they may indeed begin to utilize it in their life.
How else can we explain the number of magazines on the newsstand that cover the topics of yoga and Eastern philosophy and Indic traditions unless Western people are interested in them and want to learn more? That is where our Vedic temples come in to not only assist the Indian population, but to help our local communities of non-Indians as well. So how can we utilize this in the temples?
USING THE UNIVERSAL LANGUAGE
One of the strongest methods of sharing anything is through a universal language. Is there a universal language that we can all share? Is there a means of expression that can inspire us all?
What comes closest to a universal form of communication is music. It is the one form of expression that has always touched the hearts and minds of innumerable people, whether they are young or old, from different races or ethnic groups, or whether the meaning of the words are understood or not. The feeling and emotion of the song can still penetrate and inspire a person’s heart with its mood and message.
One thing that has always been utilized in the Vedic tradition is the use of music. This may be the meter in which the mantras or sutras of the Vedic samhitas and stotrams are chanted, or it can be the devotional songs and prayers which are sung in soft meditative bhajans, or in rousing kirtans that involve the whole congregation. These may be detailed verses sung in the temple to the deity, or it may be a simple mantra like the Hare Krishna mantra sung with an uncomplicated melody which becomes all the more powerful as the number of people who sing along increases. Such music may be simple, accompanied by only a drum and hand cymbals, or it may be accompanied with additional instruments like harmonium, organ, guitar, sitar, flute, etc.
The singing and dancing in the temple with such transcendental or spiritual vibrations and songs can do much to bring people together with one objective: to be happy in the unity we share in the spiritual atmosphere that helps bring out our realization of our spiritual identity, and which also brings us into contact with the Supreme Lord. This experience goes beyond verbal communication, but uses the universal language of music to invoke that mood of devotion and service. In fact, shastra explains that in this age of Kali-yuga, this process is the most important of all others. The chanting of the holy names of God is the yuga-dharma or most recommended spiritual process for this age.
It has been seen time and time again wherein if a temple program uses this type of method, such as kirtanas to allow everyone to participate and become inspired, that we all can lose our differences and become increasingly united in the unique experience. This needs to be a constant part of any and every program or celebration that the temples present.
This is why temples must have a hall for collective participation in chanting and singing prayers, and observing puja, worship. It brings a sense of community and strength when the Dharmic or devotee community can do this together in large groups, both men and women, young and old, adults and children. This creates deep samskaras or impressions in the mind that help purify and strengthen us.
TEMPLE CLASSES
One of the most important functions of any temple is having regular classes for both Indian Dharmists and Western students. The problem is that Hindus generally go to the temple for puja, worship or rituals, and darshan at different times. And many temples do not have regularly scheduled classes in which groups of people can attend for continuous study of the sacred texts. Most Indians always say, "Oh, yes, I know Bhagavad-gita." And maybe they do, until they realize how much they do not know when asked to explain it. But this is also something I have encountered while traveling in India, that many Hindus are not really educated in their own tradition, and, thus, lack the ability to explain or defend their own unique culture. Or they even become more susceptible to the conversion tactics used by other religions because of their lack of understanding the depths of their own Vedic traditions. Or here in America, because of this lack of comprehension, when they are criticized in the workplace for being Hindu or from India, they do not know how to respond. Thus, in these situations, they sometimes would simply prefer that no one know that they are from India or follow Vedic Dharma. And sometimes they want to fit in to Western society to such a degree that they even give up basic Dharmic standards and take up the Western ways, such as going to bars with fellow workers, eating meat, flirting with women, etc.
So how we correct this is to have regular group classes for the whole congregation at the temple so everyone can get a better understanding of the Vedic tradition and its philosophy, and the reasons for following its moral and spiritual standards. This can be classes on Bhagavad-gita, Bhagavata Purana, or other books. Days like Sunday when most people are free from work would be appropriate, or on particular week nights when others may participate. This can also include interactive sessions wherein people can practice responding to various questions or even criticisms to test themselves in what can be a fun and creative way. At some Buddhist monasteries, the monks do this as a regular part of their training. They split up in pairs and one will ask the questions and the other will provide the defending argument, all of which can become quite animated, but it works very well.
We have to understand that any Hindu or devotee who comes into a situation where they have to display their character or knowledge of the Dharmic tradition becomes a representative of the whole culture and of all other Dharmists. We should all be prepared for this. In this way, all temples must provide education of the Vedic tradition, and hold classes for children and for parents so they know what to teach their children. All questions should be explained to educate children and make the adults stronger.
I have also attended group classes conducted weekly at people’s homes. They may have a knowledgeable friend or temple representative lead the class with elaborations on the Bhagavad-gita verses. This is nice because there can be time for informal questions and discussions. I will explain more about this later.
The temple must also provide the ways of teaching how the Vedic avenues of self-realization and reaching one’s full potential can be applied to everyday life. It must be shown how the Vedic tradition is as relevant today as it was thousands of years ago. If the local priests are not expert in providing this knowledge, the temple can easily bring in others who have experience in making such presentations or in speaking about such topics for both adults and youngsters to gain strength and knowledge.
For example, I have made presentations to many Indian groups and organizations who have been impressed with the way I have expounded the advantages of the Vedic path, and I know others in various parts of the country who can do the same. So we can be utilized for this purpose.
For Westerners, classes at the temple may be a little different. You can advertise "Free Yoga and Meditation Class and Workshop" as an introduction. Then later, as people begin to attend the free sessions, offer more intensive courses for a cost. The introduction to the class can be a short talk, then have a hatha-yoga session, usually presented by the temple priest or a congregational member who is qualified as a hatha-yoga teacher. Then have a kirtan session with an easy mantra that everyone can follow, like the Hare Krishna mantra, explaining that this is the yoga of sound. Then maybe include a session of one round of japa meditation wherein all the students get a set of japa beads and together they chant one mantra on each bead to complete one round of 108 beads. Thus, they also learn "japa meditation" and can continue this practice at home. This arrangement works well for anyone, as I have seen this program done in many temples in India as well. After the class, a light meal of prasada always goes over very nicely.
So offer a class in yoga, which is very popular these days, and then a class in the philosophical foundation of it. Westerners are more interested in the yoga than the philosophy, but this is how you can draw them and spark their interest. Make sure the teachers you use, who may be members of your local congregation, are well versed and can handle questions with patience and understanding.
Use the modern phrases for topics of interest. These are especially things like Yoga, Ayurveda, Jyotish, Vastu, etc. You may have to provide a little explanation of these, but many people are interested in them.
Focus on the interest in Yoga and cultural presentations. An increasing number of people are becoming less interested in sharing religion, sometimes because they do not want to deal with attempts at being converted by them, but will feel no hesitancy to be invited or to investigate another culture. Some of the more progressive and open-minded groups of people want more spirituality than dogmatic religion for personal growth and realizations. And the Vedic tradition has much colorful and exciting culture to offer anyone. So focus on these types of presentations to arouse people’s curiosity, while at the same time giving opportunity for those who already follow the Vedic traditions to be proud of their culture.
Temples with facility, and with a teacher who is qualified, can also offer Indian dance lessons and workshops, along with demonstrations of them for cultural exhibits. You simply have to find the means to advertise or let people know about them. I know of several Western ladies who became more interested in Vedic tradition because of their interest in Indian dance. Others may already be interested in the Vedic culture and simply want to continue with it by learning Indian dance.
Classes for learning Sanskrit is another avenue that can help preserve the tradition. There are also an increasing number of groups or organizations that offer quick classes, or more full length courses in Sanskrit. The temple can network with such groups, especially for the younger students who may want to learn it. This can be a part of their weekly class on Sundays, if the interest is there.
Another aspect of temple activities and education is political awareness. The appropriate temple members, excluding the priests and temple managers for legal reasons, can also advise the others on the issues that affect the general Dharmic community so they can be aware of which politicians are the most likely to uphold the Dharmic principles and, thus, be worth our votes during the elections, both in America and in India. To say we should not be interested in politics is shear irresponsibility, especially when other religions become huge voting blocks to support those who promise to fulfill their needs. Dharmists/Hindus should display the same awareness and power of influence.
TEMPLE PRIESTS
To help in this area of presenting the Vedic culture, priests should also be well trained in the Vedic traditions, but should also have a modern education. They should be able to perform but also explain all aspects and meanings of the rituals and philosophy in a comprehensive manner and offer guidance and explanations to the people in such matters. They must have great love for the Vedic tradition and what they do, and serve the people nicely who follow it. They should preferably be able to discuss aspects of the Western religions to properly explain the comparative differences or similarities to inquisitive students, whether they are Indian or Westerners. Again, if the priests cannot do this, then it is good if one of the temple managers is capable of providing this kind of information, explained in a way that everyone can understand.
Priests today are more important than ever, not only for knowing how to do the pujas, but to also educate people in what they mean and the importance of them. The worship is the main reason why there is a Mandir. Everything that goes on in the temple is centered around the deity, which gives the joy and the service attitude that pervades the temple. The priest must know the suitable rituals to accompany the appropriate deities and observances or samskaras. The priest is also the facilitator for the ritualistic needs of the community, and in the observances on special holidays.
Professional priests need and are expected to have special training to accommodate whatever the temple needs. They may perform the aratis, fire rituals, engage in spiritual counseling (if they are familiar with the proper languages, which English is a must in many circumstances), do weddings, sometimes engage in public relations, or even offer astrological advice. Sometimes different priests perform different functions, but that often depends on the size of the temple and their budget. Otherwise, a few priests may have to share particular responsibilities. Sometimes additional priests may come in from other temples to temporarily help with certain events. Priests may also live a most simple life in the temple, or in housing supplied by the temple. In this way, they are also living examples of the Vedic or Dharmic lifestyle.
However, let us also point out that there is a need to keep an eye on the general behavior of the priests in the temple. We want and expect them to be examples of the Dharmic life, but they too are human beings and can be vulnerable to make mistakes. Recent sex scandals of the Catholic churches may make us more vigilant regarding such problems, which have taken place in Vedic temples or in certain communities as well. Even Indian Swamis have been caught in substandard situations, making everyone lower their opinion of Swamis in general. This jeopardizes the view that everyone will have of us and the Vedic culture, which is the last thing we need. Remaining in denial is not a correct solution. The penalties are high, both for the person who commits the sexual offences and for the institutes and temples where these offenses take place, especially when minors are involved. Millions of dollars may be lost in lawsuits and legal proceedings which could have been used in much more productive means.
There is also a chronic shortage of Vedic priests in the USA and other foreign countries. It is only likely to become more severe in years to come. Many Brahmin youths now opt for careers other than conducting religious ceremonies. As such the need for the non-Brahmins and lay persons to offer a helping hand is obvious. In our Iskcon Krishna temples, we sort out those who are most capable and when they are trained up properly and given Brahmana initiation, they can begin to be trained in various duties of being a priest or direct servant of the deities.
However, a short manual may be prepared that can help explain these kinds of proceedings or rituals, not only for priests but for the lay person who may also have deities at their home. We have some books or manuals like this, and I strongly recommend that other temples should do the same thing, and make them available to everyone. This certainly helps spread the knowledge of the different ceremonies of the Vedic tradition for everyone. We also offer courses in certain temples, or traveling pujaris and priests may come to various temples to train and increase the knowledge of the standards that we should observe. That way even the householders can learn how best to conduct the ceremonies as well. In this way, there is no barrier from anyone learning how to do this, and the flow of priests or people who can perform the priestly duties increases for the temple services. They may continue with their regular occupation, but can still act as devotee priests at home or at the temple as time allows. Without this, if the shortage of priests at the other Hindu temples increases, how they will continue operations will become a larger issue.
EDUCATING THE YOUTH
There should be every attempt to make sure the younger generation, especially in the USA, though this is also extremely important in India as well, gets the appropriate training and information about their Vedic and Indic traditions. There needs to be constant plans, projects and endeavors to give the youth the means for them to understand the benefits and significance of the Vedic culture. This also includes the means to counteract all the misinformation that still circulates about Hinduism in high school and college textbooks. Temples should also be a pleasant environment where the youth can understand, appreciate and then participate in their culture, and know why they should. The temple, therefore, also needs to be a place for guidance and counseling in Dharmic moral standards and human development.
The growth and continuation of Vedic Dharma in America and India especially depends on how well our children are educated and remain fixed in the timeless traditions of our culture. The temples naturally have to provide the means to educate and also involve the children, youngsters, and teenagers in the temple in learning and upholding the tradition. Therefore, temples should support programs like gurukulas, or Bal Gokulam and Bal Vihars for training the youth in Vedic philosophy and values, Vedic scripture, yoga, rituals, and the Indian Vedic heritage.
The temple and its congregation—the parents—should be able to fund youth activities wherein the youngsters feel important and cared for. The temple support should listen to the youth to see what is valuable and meaningful to them and then work to fulfill those needs. For example, boys and girls have particular interests, which should be developed at the temple. They may enjoy hearing about history through the activities of the heroes and heroines who acted in adventurous ways for the preservation of Vedic Dharma. Or they may like the arts and sciences, and want to learn more about such things. But what else do they need to learn, know, and participate in at the temple? This should be discerned and arranged in order to utilize the ideas the youth and teenagers present. Find out what they like.
THE SUNDAY SCHOOL
One of the most important ways of training the children on a regular basis is that they can go to their Sunday school. As part of the Sunday program, when most people can go to the temple, while the adults are engaged in listening to the main lecture or something, the children can attend their own classes.
Each temple should provide school classes for the children. Many probably do not realize how important this is. It is a major means for training the children in the Vedic culture and their own heritage. It can be fun for them to make and see their friends every week, and to have friends with which they can deal that have similar values. I have also seen where the children’s attachment and longing to go to the Sunday school will help bring the parents to the temple as well. If the children start learning about the Vedic tradition at the temples while they are young, it is all the more likely that they will continue to participate in the temple into their adult years, and also make sure their own children become trained in such a way and participate in the temple programs later on.
A friend of mine visited the Swami Narayana Temple near London where there was a children’s play area that was as big as the temple room. They temple managers explained that while the adults pray, the children can play. The children can pray too, but then can play when restless.
I have also seen that the children need some space of their own at the temple where they can play, either in a play area outside when the weather is warm, or a place inside where they can be active or play games with similarly aged friends when the weather is cold. This area, of course, needs to have adult supervision to watch over the children and make sure they do not engage in harmful activities, do not get too carried away with things, but treat each other with proper behavior. The play area also needs toys, games, or things they can do, with storage area where such things can be kept in place. The games can include puzzles, chalk boards, chess, table tennis, pocket pool, or other table games, or when possible areas for playing cricket, volleyball, and other ball games. Girls can also have dolls or drawing boards, or other toys they like.
Some people may say that this has little to do with spirituality, which is the main purpose of the temple. However, the children are going to want to run around and play anyway, so they need a space where they are not becoming a nuisance in other more sensitive areas of the temple, and so they can play and still enjoy attending the temple. In this way, they can learn teamwork, social flexibility, camaraderie, and respect for elders when parents are involved. After all, it is not their fault that they are kids, but they just need a proper place where they can channel their energy.
Playing like this can be part of the Sunday program for children, such as after the Sunday school classes, bhajans, or arati, so they can let out some of their energy.
BASIC SUNDAY SCHOOL ITINERARY
First, the classes in the Sunday school can be divided into age groups, depending on how many ages of children attend the temple. Age divisions can be something like this, although this is only a suggestion and can be changed according to the need of the temple:
Group A: ages 4-6; group B: ages 6-8; group C: ages 9-11; group D: ages 11-13; group E: ages 14-18. Some may prefer to end with group D as being ages 11-18. By the time they reach the age 18 and have gone through the levels of this curriculum, then they can also help administer the classes as well.
The classes for the different age groups can be something like this, with variations according to the need:
Group A is too young for much academic study, but can use techniques to prepare for it. These can include fun and imaginative ways in:
1. Story telling from the Vedic or Puranic epics to familiarize the children to the people in the stories;
2. Moral behavior;
3. Dharmic values for being a better human being;
4. Drama participation, putting on plays;
5. Drawing;
6. Singing bhajans or Sanskrit slokas; etc.
Group B can begin moving up to include fun classes to learn:
1. Stories from the epics for learning moral behavior and Dharmic values and principles;
2. Story telling to others;
3. Proper behavior;
4. Beginning Bhagavad-gita, knowledge of the soul and our real identity, and reincarnation;
5. Knowledge and pastimes of Lord Krishna, Lord Rama, and other
6. Ahimsa–nonviolence and cow protection and reasons to be vegetarian;
7. Drama–participation in plays;
8. Singing bhajans and chanting Sanskrit slokas;
9. Festivals of the Vedic tradition; and so on.
Group C can begin to include, along with prior subjects, more advanced things and techniques to learn, such as:
1. Proper devotee and Dharmic behavior;
2. Bhagavad-gita topics of science of the soul, reincarnation, karma, the gunas or modes of material nature, etc;
3. Applying spiritual principles in daily life;
4. Drama–participation in plays;
5. Singing bhajans and chanting Sanskrit slokas;
6. More festivals of the Vedic tradition;
7. More stories of Lord Krishna, Lord Rama, Sri Chaitanya, and additional Dharmic and devotional saints;
8. Yoga processes and ways of seva or devotional service;
9. Basics of Sanskrit;
10. Learning of instruments, such as mridanga drum, kartals, harmonium, etc;
11. Beginning dance for girls;
Now on topics we have already introduced, with Group D we can include such things as:
1. Explanations of the Dharmic tradition, such as rituals, pujas, Vedic principles, etc, why we do them;
2. Practice sessions to explain them or the Vedic philosophy to others;
3. Continuing lessons of philosophy from Bhagavad-gita, Bhagavata Purana, etc;
4. Essay writing;
5. Principles of debate;
6. Basics of Sanskrit;
7. Instrument lessons, singing, etc;
8. Drama participation, and so on.
Group E can build on the previous classes and continue to move forward to include such topics as:
1. Vedic view, applying Vedic principles to our lives;
2. Learning the philosophy in practice sessions to explain it to others;
3. Debate practice;
4. Dharmic and devotional behavior;
5. Seeing beyond the media–intelligent use of the internet and other forms of the media;
6. More stories from the epics;
7. Chanting slokas, prayers, mantras;
8. Study of the life and character of the Vedic saints;
9. Other topics.
For more details on what can be included in the Sunday School curriculum, or how to get books that can help you follow the curriculum or develop this area of temple activities, please see http://harekrishnasundayschool.com.
FOR OLDER YOUTH AND ADULTS
Extra curricular activities or developments of the individual or for the older youth or even adults can continue to be pursued in special classes that can include:
1. Personality development programs;
2. Temple library maintenance;
3. Vyamshaala maintenance (gym or sports);
4. Cultural activities, such as learning folk dances and arts;
5. Collection of books, food & cloths distribution for orphans;
6. Learning and singing bhajans;
7. Learning plays and dramas based on the epics;
8. Organizing blood donation drives, or free health & eye check-up camps;
9. Working with senior citizens, or orphans.
TRAINING AND PROGRAMS SPECIFICALLY FOR WOMEN:
1. Practicing traditional rituals and ways of teaching to children;
2. Devotional songs, poems & story telling to children;
3. Learning or teaching and doing rangoli, chalk art, flower decoration in temple and in home, or garland making for the deities in the temple;
4. In-house cottage industries;
5. Employment for women and widows.
Also, for older children, the temple can set up support groups or structures for the decisions the youth or young adults need to make, such as for those who want or recently have gotten married so right and proper decisions about things they are facing can be made. Or set up a group so they can learn the differences in other religions if they are considering marrying someone of a different faith. Especially for girls, conversions forced through marriage can be considered a human rights violation that often cause rifts in the marriage and family later on, and difficulties and confusion for any children that are conceived. Love is often blind and the perceptiveness to future difficulties may also be shallow in seeing the challenges of interfaith marriages without proper education and support, which could be supplied by the temple. It is typical that one, two, or at the most three generations after an interfaith marriage, the children are no longer followers of VedicDharma. They will have lost the interest, unless one parent sees to it that they are still trained and brought to the temple. But that has not been how things often work in an interfaith marriage. The children are often soon left to their own devices to make their own decisions about what they want, which means they know little about any spiritual path and lose interest or think all religions are the same. Statistics have also shown that the majority of interfaith marriages end with divorce, especially at the time when the children reach the age when the parents need to decide in which religion the children will be brought up.
As it is, a priest friend of mine who performs many weddings here in the U.S. told me that as many as 70% of the weddings he does are now interfaith. This may increase even further in the future. It is therefore important to gear our temples to receive and welcome the non-Hindu spouses so they can feel at ease and learn more about the Vedic tradition. Ignoring or despising them just because they are not Hindus may become damaging. We may in fact close the doors to the entire family and the generations to follow with such an attitude. Instead we must be more positive, accommodating, and practical in our approach.
YOUTH CAMPS
In continuing with the ways we can educate our youth, summer youth camps for a few days or a week or so wherein youngsters can come together for various activities that are fun or educational always make great impressions and memories. Some of the activities at such youth camps can include learning Vedic culture and its values, study of the Vedic scriptures and epics, morning yoga, introduction to Sanskrit, talent shows, games and sports, a bonfire, story telling, boating, swimming, volleyball, frisbee, hena art for the girls, poster making, various arts and crafts, water balloon fight, clay doll and image making, various competitions, dance competitions, talent shows or contests, cooking classes, and panel discussions on various issues, and so on depending on their age. Camps for children can accomplish many things. Youth camps can also provide opportunities for developing leadership skills, especially in the roles of the older youth who now act as counselors. They also build camaraderie and team building amongst the campers, and also unity centered around the shared Vedic culture and spiritual traditions.
Youth camps are especially good for those temples that do not have regular Sundays School classes. But even if they do, camps can bring children together to have fun, make new friends, make memories of their time playing and learning more about the Vedic culture. I have been a part of several camps for children in different locations, and they all make for good impressions on the children.
Camps can usually be over the weekend, like Friday through Sunday. Some start on Thursdays. Other camps last for the week and others last for two weeks. Most camps can be for 40 to 80 children, while others, when they are for a certain region, like east or west areas of the country, might accommodate up to 800 children of various ages. Of course, the more children that are involved, the more instructors and camp advisors or counselors that will be needed. These are all things that can be arranged beforehand.
The most important part is that the campsite is a good facility, clean, maybe near a lake, and can accommodate various kinds of activities. However, it is also most important that when the camp is finished that the site is left as clean or cleaner than when the children’s camp started. That way you can be more assured that the campsite management will rent it to you again the next time.
The next most important thing is the schedule of events for the children, but also for the different age groups. But do not forget events for the adults who may have brought their children from long distances. They also need some special participation besides just looking out for the children or working in the kitchen. For the adults, there can be presentations or discussions in the evenings, or mixed in the schedule for the children. These can be by special guest speakers that give talks or presentations for them and their own interests. Such talks can be on topics like "Why I am a Dharmist/Devotee," or "How to be a Better Hindu," or "How to Give Vedic Culture to the Next Generation," or "How to Continue Vedic Culture in America," and so many others, all of which I have presented at camps in the past, and which have gone very well.
Now the main point is the schedule for the children. There can be many variations to this, according to what you need, but I have found that for the average three-day camp, a daily schedule similar to the one that follows has been the best:
TIME ACTIVITY
6:30-7:30 Wake up & get ready
7:30-8:30 Yoga or Prayer or Arati, or combination
8:30-9:30 Breakfast
9:30-10:15 Boudhik 1, or intellectual presentation
10:15-10:30 Break
10:30-11:15 Presentation 2
11:15-11:30 Break
11:30-12:00 Slokas, songs, bhajans, or mantras
12:00-12:45 Lunch
12:45-1:30 Free time or rest period
1:30-2:30 Crafts
2:30-3:00 Indoor Games
3:00-3:45 Presentation 3
3:45-4:00 Snacks
4:00-4:45 Presentation 4
4:45-6:00 Outdoor games
6:00-6:30 Freshen up, or change clothes
6:30-7:00 Stories from the epics, or bhajans, or arati, etc.
7:00-7:30 Free time, or optional program
7:30-8:30 Dinner
8:30-9:30 Camp fire, small kids get ready for bed
9:30-9:45 Reflections on the day
9:45-10:00 Get ready and go to sleep
Of course, it may be best to try to get the children to bed by a certain time because invariably they get a little excited while together and it takes some time for them to finally settle enough to go to sleep. So the time for this can change and you can make it even earlier if you want.
The topics for the presentations or boudhiks can vary widely, and based according to age group. Age groups can usually be divided into pre-school (if they are included), elementary school, and high school ages. Suggestions for talks or Power Point slide shows for boudhik presentations, or topics for class activities may include:
FOR YOUNGER CHILDREN
1. India Map building;
2. Jeopardy Quiz on Vedic elements and stories;
3. Healthy eating habits;
4. Stories of the Vedic epics for adventure and moral principles;
5. Practicing telling stories;
6. Slide shows on holy places, or videos on stories from the Vedic epics;
7. How to do coloring and drawing;
8. Music, playing instruments;
9. Singing songs;
10. Drama and participation;
11. Crossword and other puzzles, and connect the dots drawings;
12. Vedic festivals and their meaning;
FOR OLDER CHILDREN
1. Vedic principles and its keys to success and leadership;
2. Vedic mathematics and India’s great mathematicians;
3. Basics of Sanskrit, beginner level;
4. Basics of yoga, asanas and breathing exercises;
5. Mantras and slokas to chant;
6. How to be a great devotee/Hindu, stories of other great devotees;
7. History of Vedic civilization;
8. Stories of the Vedic epics for adventure and moral principles;
9. Slide shows on holy places of India, Vedic festivals like Kumbha Mela, etc;
10. Teachings of the gurus and acharyas;
11. Applying Vedic principles in everyday life;
12. Socializing in high school;
13. Advancements of Ancient India’s Vedic culture;
14. Differences in religions;
15. The universal spiritual truths in Sanatana-dharma;
16. Why be a Vedic ambassador;
17. Rediscovering the glory of Vedic culture;
18. How to benefit from our heritage;
19. How a family can be Vedic in America;
20. Giving back to the community;
21. Secrets on stress management;
22. The divine in Vedic art or Vedic dance;
23. Giving Vedic culture to the next generation;
24. What Hinduism or Vedic Culture has done for me as a talk and general discussion;
25. Practical use of Vedic scriptures in today’s world;
26. Many more can be suggested.
This should give you ideas for what can be used, and I am sure you can think of more. Some of these suggestions can also be used in the Sunday School curriculum as well. Also, remember, not all presentations have to be given inside. If the weather is good, then some can be done outside as well. Furthermore, some of these topics can also be the kind that the adults would enjoy hearing in their own sessions.
CRAFTS
1. Deepawali Diya;
2. Rangoli;
3. Paper art;
4. Beads;
5. Kite making, for the industrious;
OUTDOOR ACTIVITIES & GAMES
1. Games like kabbadi, baseball, basketball, volleyball, etc;
2. Boating;
3. Swimming;
4. Hiking;
5. Treasure hunts;
Classes in Indian cooking are also often of interest to the youth, some of whom may be really enthusiastic to learn, and may find they have a real talent in this area.
Temple picnics can also use an assortment of these ideas or portions of the schedule timings when the temple arranges for one-day outings for the whole temple community.
Sometimes for the last day of the camp, such as on Sunday, the children will perform a play of some of the things they have learned, as guided by their teachers, for the pleasure of the audience and parents. Another thing that is arranged sometimes is that the children all receive a certificate of accomplishment for attending the camp, which is then handed out by some of the senior advisors or attendees to the children on the last day before everyone departs.
I have personally seen where the children really learn a lot from these camps, which can make very strong positive impressions on them, and where they very much look forward to the next year’s events. So I cannot say enough about how good the effects of such camps can be when they are organized effectively and the parents participate to make them positive experiences for one and all.
THE SUNDAY TEMPLE PROGRAM
The weekend is the most important time for the temple because that is when the most guests, devotees and community members visit it. So it is imperative that the temple management know how to prepare for it in ways of cleanliness, organization, presentation, and in accommodating the needs of both familiar devotees and new guests that may attend.
Another reason why this is so important is that we have more interfaith marriages than ever before, wherein the Hindu bride or groom is marrying someone who was raised in another faith. So how best can the non-Hindu bride or groom understand Vedic culture than to regularly visit the temple? How best can their future children learn, understand and participate in the Vedic traditions than to visit and participate in the programs at the Mandirs? This means the temple becomes increasingly important, and it must be set up in a way wherein all kinds of people can feel welcomed, and easily understand what is going on, and how to appreciate it and participate in what is happening. So let us describe some of the basics in how the temple needs to be aware and prepare for those who attend, and so they will want to attend again.
I understand that every temple is different and has different needs and different facilities with which to use and offer to guests and its congregation. But here is the list of points which any temple can practically use to adjust their situation to be the best it can be. Another thing I realize is that many of these points are going to depend on volunteers to do seva or service to the temple, or to the temple deity, in order to do these things. The small temple management team and priests can hardly do everything themselves. So for the best temple possible, there is a need for community members to step forward and help out, even if for only one day a week. I do not think that is too much to ask. The fact is that the temple is "their temple." The priests and management only try to arrange things so everyone can take advantage of it in the best way possible.
FIRST IMPRESSIONS: These are very important. The first impressions come from the way the temple looks, how the grounds are kept, if there is good parking, and if there are signs for where guests should go and where is the entrance, and what happens when they enter the temple. If the temple is not kept in good shape, then the overall impression begins to take a downward turn right away. If the guests are greeted nicely, if the atmosphere is pleasant and welcoming, that can make a difference above everything else. A welcoming committee is also nice if that is possible to arrange. Just saying "Hello" or "Namaste" or "Jai Sri Krishna" with folded hands in the pranam gesture, talking with them for a few minutes, and then guiding them to where they may want to go can lend to great impressions.
All people who are a part of management, or are welcoming the guests, should also be dressed cleanly and nicely, with proper devotional clothes, like dhoti and kurta, or something along those lines. They should also be enthusiastic. If they look bummed out, people will wonder why. And most people who follow a regular sadhana will also be enthusiastic toward others, especially the opportunity to meet new guests.
If they have questions, someone knowledgeable should be on hand to answer all questions effectively and in a way that can be easily understood. It is also nice that guests can be given handouts, like brochures that answer or briefly explain the topics that they are likely to deal with on a visit, or subjects about which they may have questions. These should be placed in a rack by the entrance so the guests can look them over both when arriving or when leaving, if someone does not offer them. If they like the brochures, then they may also like to have the books that explain the philosophy more elaborately.
New guests will especially feel a little cautious about where to go and what to do, so special attention should be given to them. Even giving them one of the used deity prasada flower garlands will certainly give a good impression of welcome. But do not just give it to them, take it and place it around their neck and let them wear it. Otherwise, I have seen that they may not know what to do with it. And then make sure they know that they should not wear shoes any further into the temple and where to put them. Signs will also help to inform people to take off their shoes and leave them on the racks before proceeding any further.
Sometimes a special welcome area can be arranged where a video is playing that can also provide an introduction to the temple and some basics of the philosophy. A person sitting at a desk will also look professional.
Also, someone can watch these new guests so that after the arati and lecture, they can be guided to where they can take prasada that is served. Then also maybe sit with them, or have someone do so in order that they feel comfortable, and if they have any questions you can sit and casually answer anything they may be wondering about regarding their experience at the temple. However, generally it is best if a man sits with a man, and a woman sits with a woman, unless the guests are a couple, in which case it does not matter that much.
When people come to the temple when there may be few others around, such as during the weekdays, signs near the doors may also be helpful to let people know to take off their shoes, where the bathrooms are, when the main temple programs are, and what else to expect. The information brochures should also be nearby in case they have questions, but when few people are around to answer any, they can still get basic information about essential points of the philosophy and so on.
SHOES AND COATS: When guests come to the temple, there must be a proper place for shoes, with shelving that can be used to stack the shoes nicely. Too many times shoes are left scattered around the shoe room, with sometimes so many that people are forced to walk over the shoes to get through. Sometimes Indian guests get used to this, but many do not. So this is not good for first impressions for anyone who comes to the temple and sees a shoe room scattered with many pairs of shoes all over the place.
In the colder months, there also needs to be coat racks so that people can hang their coats, usually above the shelves for shoes, and in a orderly and secure manner. Coat checks may be good for this, but if there are racks, at least people can leave their coats there and take any valuables with them.
CLEANLINESS: This is important not only for the shoe area where guests first arrive, but for the temple and prasada or dinner hall, where most of the activity goes on, but also in all areas of the temple. Nothing can turn impressions and opinions in a negative way faster than areas where it is unclean, dirty, or unorganized. Years ago I brought a friend of mine to a temple. When we sat on the floor to take prasada lunch, she noticed that the floor was so clean that you could eat off of it. Years later, regardless of what else she remembered about the temple, she always remembered that point of how clean it was. Like the saying goes, cleanliness is next to Godliness, and so the temple should always be clean, trash cans emptied, and the bathrooms also clean and presentable.
Restrooms should also have soap for hand washing, and the means to dry the hands. I have seen where the bathroom often requires the most maintenance, either from leaking faucets, stuck toilets, or from people who just don’t care how they use them. But you still have to provide decent bathrooms for the public. And there should be signs around the temple to let people know where the restrooms are located.
THE KIRTAN OR BHAJANS: People often enter the temple on Sundays when the kirtan or bhajan (congregational chanting and singing) is going on in the main temple room. So this should be performed in a nice way, using simple melodies with which anyone can join. The more people who can follow and sing along, the more powerful it becomes. Then people get caught up in the vibration and are also emotionally moved by it. The kirtan leader should also be expert enough to know how best to direct the kirtan. He should also be dressed appropriately in devotional clothes to lend for the right impression. If the melody is too complicated or not known by many, then few people will be able to participate or sing along, but will mostly remain as bystanders, only watching what is happening rather than getting involved. Thus, they may not understand what is happening, or will certainly miss the opportunity to invoke the devotional or meditative feeling that can be had through the kirtan.
The kirtan should also not be through a sound system that is too loud, which can damage the ears. Nor should it be through a system which is garbled or muffled in which the voice cannot be understood. If the kirtan is ripping along and everyone is enthused and getting into it, this does not mean that the kirtan has to be loud. A ripping kirtan is an enthusiastic kirtan, not necessarily one that splits your ears.
Participants to the kirtan who are going to play an instrument should also know how to keep a beat at least, and be familiar with whatever instruments they are going to play, whether it bekaratala hand cymbals, mridanga drum, or harmonium, etc. If they cannot follow along very well, they can make the kirtan confusing and then difficult for others to understand what is happening or follow along. This becomes counter-productive.
ANNOUNCEMENTS: These are usually given after the first kirtan or just before it, or just after the lecture. Again, these should be said in a way that can easily be heard clearly and understood. The sound system will play a part in this, but so will the person making the announcement, who should speak firmly and into the microphone, and not be shy about it. Announcements that cannot be heard or understood are useless.
The person should thank everyone for attending, offer praise to the guru and deities, announce any new projects that people can participate in, any upcoming festivals or holidays to mark on their calendar for attending the temple on that day, and so on. They should also thank any sponsors for any projects, or for sponsoring that day’s prasada feast, and give the persons prasadadeity flower garlands in thanks. The speaker should also let people know how they can also sponsor projects for the temple and deities. He should also recognize any birthdays, marriages, anniversaries, or deaths amongst members of the community. Announcements should be kept simple and no longer than ten minutes, and without pleas for help or funds, but only as suggestions that this is a way to help and to make spiritual advancement for oneself and family.
THE LECTURE: This is very important for any temple that is engaged in distributing and sharing the spiritual knowledge of the Vedic culture, which is highly profound. The lecture has to be delivered in particular ways, first of all, so everyone can understand it. That first brings us to the sound system. This has to be professional so that people can hear it clearly, so that they do not have to strain their ears, or try to interpret a garbled sound, or deal with feedback, and so on.
The lecture should be given by those who have the deepest understanding of Vedic philosophy, who are senior devotees, and who can explain it easily. The temple can also invite those respected teachers to come to the temple if they are from out of town, and announce it to the congregation so they can attend to listen to those who are more advanced.
The talk should also be easy to understand, meaning the person doing the lecture should not have a heavy accent that can only be understood by other Indians speaking the same language. He should be able to speak clear English, not only for the guests, but also for the Indian youth of today who do not always know the Indian languages, and will get bored or walk out if they cannot understand what is being said.
The lecture should also not be too long. It should remain about 45 minutes in length, and then open for questions and answers. This length is about as much as most people can handle before they start getting restless, unless it is a really good lecture. Then questions and answers can go on for another 15 minutes or so. However, it should not become a conflict with the rest of the schedule, making other parts of the program wait for the lecture to end. Everything should flow smoothly. If guests have more questions, they can ask later or during the prasada feast.
The lecture should also be on a topic, or a level of knowledge so others can easily comprehend what is being discussed. If the lecture is too lofty, especially for new guests, they may not be able to understand the topic at all and either sit without imbibing the philosophy, or leave without understanding what this is all about. This is not good. We have so much to offer, and we need to make sure that regardless of whether the topic is on the Gita, a festival day, or some other aspect of the philosophy, everyone can see the benefits of what we have to offer, and be inspired to return.
Chairs for the elderly should also be provided since they cannot always sit on the floor like many do. They may have to leave early if there is no place to sit, or if it is too uncomfortable. So someone should be ready with folding chairs that should be available in the back of the temple room or lecture hall.
ENTERTAINMENT: If there is any entertainment that follows, such as a play, traditional dance, music, etc., an introduction to what is going to happen will be beneficial for the observers. Plays put on by the adults can be especially amusing and entertaining, but the children also lend a special charm to see what they have been learning, and is also nice for the parents to see their children participate in such plays. And Vedic pastimes, as from Krishna lila, can be charming for anyone.
PRASADAM FEAST: This is also a special and important part of the Sunday program. Any temple can and should have a prasadam feast. Sponsors for the feast are generally not too difficult to find, and there are few other religions which provide such facility wherein everyone can come together after the program and have a spiritual dinner together. Sponsors should be thanked during the announcements.
However, the cooks and the preparations must be tried and true, based on their expertise and dependable recipes so, after the preparations are offered to the deities, everyone can relish the taste. People become enthused by such a feast, and it actually inspires more participants to attend the temple and be active in it.
It is always best if there is a loyal and devoted head-cook, under which others can assist and volunteer. There should be a schedule of those who are willing to take up the task of assisting. There also needs to be proper deity standards for the cook and for assisting in the kitchen, depending on the situation. Thus, the quality of the food and the conditions remain high.
When the prasada is served, which should be done at the right time every week, there should be trained servers, with plates, napkins and spoons, and in a place with room for people to file through the buffet and then sit down to eat. Not too much should be served, in case they do not care for everything, but if people like it, they can come back for seconds. This helps decrease the waste, especially when kids may not want as much as they thought, or if first-time guests find that it may not be to their liking. It is good to have a dependable team of servers for this who are there every Sunday to help. It does not take long before they know what to do and how to do it. Untrained volunteers should be avoided, unless they are willing to take instruction from others in this service.
The prasada should be served in a particular order, such as rice first, then any bitter preparations, then things like spinach and astringent preps, then fried preps and dahl, followed by spicy vegetable preparations, then sour items, finished with the sweet preps, like sweet rice or halava. These should all be served from special serving containers after it has been transferred from the cooking containers in the kitchen.
As guests eat, there should be a soothing environment. In other words, background noise should be low, and there should not be children running around creating havoc, nor should there be a kirtan so loud that you have to shout at the person sitting next to you in order to be heard when you are trying to have a conversation with them or answer their questions.
Children should also be trained to understand that there is a standard of behavior that should be followed at the temple. It is not that they should think they can do anything and everything, but that also means the parents should be the ones to oversee the actions of their children so that others do not have to do so.
As people finish eating, there should be a place for the disposal of the paper plates and cups. As these waste bins get full, there should be those who serve in a way by emptying such bins.
Once the feast is over and people have finished, then ideally there should be a team who will start cleaning up the hall where the feast was served. In this way, it will not be dirty any longer than necessary, and everything will be done very timely.
The people who linger either after the prasada feast or for the last arati are usually your most interested people. It may be a good time to converse with them and encourage them to come to the temple again, purchase some books to better understand the philosophy, take up the practice at home, like japa meditation or something along those lines, or join one of the adult study groups that may be in his or her area.
This prasada distribution is extremely important. Even if they are not interested in the philosophy, they will come again for good prasada. This is a proven history.
WHEN GUESTS LEAVE: Even when guests leave, especially first-timers, invite them to return, say you are glad they came, and maybe get their email address so that they can be informed of what events happen at the temple so they can attend. It is always best to have the temple president standing by the door wishing everyone a good week and to return to the temple whenever they can especially next weekend, or whenever there is another big program.
FOLLOW UP: Regular guests can be encouraged to begin performing seva for the temple and temple deity. And for attending holidays, or for joining an adult study group, and begin performing steps of yoga and devotional service. They can also be encouraged to look over the book table to see if there may be any books they would like to purchase to continue their study at home. In this way, for those who are particularly interested, they can start getting a better and deeper understanding of the philosophy, and decide what areas in which they would like to participate.
MENTORING PROGRAMS
From youth camps or Sunday programs, temples can also establish mentoring programs. This would be for the older youth to become friends with and help teach what they know of Vedic traditions to the younger ones. This gives a sense of responsibility to the older youth, and a level of admiration and acceptance to the younger one’s who often look up to those who are not so much different in age than they are, but are still viewed as older and wiser. This may be more influential due to the fact that many times children look up to their older peers more so than to their parents. So if they see the older children doing something, the younger ones may have more inclination to follow that. In this way, with a proper mentoring program, everybody learns and helps each other progress.
ADULT STUDY GROUPS
This is one of the best and most important ways of introducing new people to Vedic culture, or keeping other people of Indian descent connected with the Vedic tradition, or even helping people of all backgrounds who are interested to learn more about and develop greater levels of understanding and appreciation of the Dharmic path of spiritual development.
The point is that these study groups can be done at the temples, but when they are done at people’s homes, then people can feel more relaxed, will open up more, ask questions, and get to know others who are also on the path, and, thus, not feel all alone, as people sometimes do when they become more spiritual. They can feel like there are others with the same interests, and who are also inquiring and want to make more progress spiritually while living in a society that is often overly materialistic. This reminds me of how the Swadhyaya Group conducts their meetings, by joining together in either rented halls, or meeting together in the homes of other members. In ISKCON, such groups are called Bhakta Vrikshas, and the meetings are conducted in the homes of those who are nicely advancing on the devotional path of Bhakti Yoga. In this way, such group meetings can expand the reach of the temple, especially in the matter of educating people in the Vedic culture and its philosophy and traditions. And this is growing like anything. So how does this work?
First of all, announcements can be made or flyers can be passed out at the temple for all those who are interested in personal group study sessions to learn more about the Vedic traditions, or study the teachings of Bhagavad-gita, or about devotional yoga, etc. Those that are interested are then directed to the person who lives closest to them, at whose house such sessions are conducted. That way they do not have far to drive, and it is nice to spend a Friday or Saturday evening with friends talking about spiritual topics.
Without supplying all the details, the general itinerary of the sessions or meetings can go like this:
1. First there is the ice breaker, or the casual discussions that go on when people arrive. This is the means for people to get to know each other, the way to become friends with the group. This can include discussions on the situations they have encountered over the past week, or talks on each others’ realizations that they have had as connected with the philosophy they are learning and are applying to one’s life. Sometimes people sit in a circle and take turns in such discussions, and while people arrive, they just join in. Other arrangements can also be done.
2. As more people show up, or when this is finished, this can be followed by a short kirtan, the chanting of some easy bhajans or mantras, or Hare Krishna, etc., that anyone can sing. Sometimes, if people are already familiar with each other, this is the beginning of the program. This helps frame the atmosphere and the consciousness of the participants.
3. Sometimes the next part of the session continues with a short period of japa, wherein everyone gets their beads and chants for 15 minutes in meditation, such as on the Hare Krishna mantra.
4. Then there is a philosophical discussion or class. This can go a few different ways. One way is that one of the more advanced members can give a short talk on the Bhagavad-gita or some other text, and then take time for questions and answers. Then the discussion can be, for example, on how best to apply the philosophy to our lives, which can be a key point. Or it can be more informal with each member contributing something to the discussion. For a change, sometimes one of the people can give a slide show on their travels to the holy places of India while explaining their experiences on what it was like to see the places. This is always interesting.
5. Then the meeting, which should not last more than a few hours, unless people are especially interested, can end with prasada, or the distribution of sacred, vegetarian food that has been offered to the deity. Sometimes householders who hold the adult study groups have their own deities, or an altar with large photos of the deities to whom they offer the food. This is always nice because then people can eat together, maybe continue their discussions, relax and open up toward one another. The prasada can be cooked by the host, or the wife, or by a team of volunteers who bring different preparations like a pot-luck. In any case, many hands make for light work, so the more people that help, the easier it is for everyone, and it can make for a very happy and pleasant weekly gathering. The children can also get involved and help out, and younger children can get to know one another and look forward to getting together, especially when there may be a play area outside when it is warm or in the house if the weather is cold.
Some groups actually start with the prasada at the beginning of the session, which means everyone will want to arrive on time so as not to miss the food. Then while eating, everyone can relax, engage in discussions, break the ice so to speak, etc., until it is time to clean up and then begin the kirtan or little class.
How this spreads and grows is by invitation. So you become a member of a group and then make another member. If everyone does this, it begins to expand very quickly. As you meet people who may be interested, then simply invite them to come and join in. It is not as if they have to join something or make a commitment, but the joy and happiness of participating in such a session carries one along to want to continue. Then, the group can also become more affiliated with the temple and regularly attend which becomes another aspect of one’s spiritual development, and is where the service, association, and worship is stronger. So everything begins to grow like this.
In this way, we go back to the idea of developing devotees from being observers, to appreciators, to participants, up to taking on various types of responsibilities to help in the temple in their service to the deities and service for the spiritual upliftment of the other temple members, and even the general community. This certainly helps pave the way for protecting, preserving, promoting and perpetuating the Vedic culture through at least the next few generations.
As the adult study group grows, they become more enthusiastic. But if the group reaches around 20 people, then some of them can break off and form another study group so that each group does not become too big or overly crowded. These groups stay smaller for the study sessions, while they can come to the temple for much larger gatherings. Thus, they are still centered around the temple itself, but everyone has a chance to grow individually and at their own pace in the smaller study groups.
The point is, anyone can do this, or a small team of people can start such a group. Of course, what I have described is merely a summary of its potential. If you want more information on how to conduct this program, you can go to www.iskconcongregation.com to find out more or order material that will explain things more fully, or even describe the techniques to make it work more effective.
TRAINING TEMPLE MEMBERS IN SERVICE
All those who attend the temple can start being trained in service, or seva. If they are inspired by the temple in the right way, this should be a natural part of their development. God or Ishwara is present everywhere but especially in the temple, which magnifies our concentration and focus on serving the Supreme, especially in the form of the deity on the altar. Thus, the temple belongs to the Lord and all service at the temple is directly linked to the deity of the Lord. Therefore, all aspects of temple activities provide a way for everyone’s spiritual progress and uplifting and spiritualizing ourselves in God consciousness. In this way, any service we do, whether sweeping floors, cleaning pots in the kitchen, fund raising, managing, welcoming guests, giving donations for temple or deity facilities, maintaining the building, etc., is all service for the Supreme. And such service is an example of bhakti-yoga, developing devotion for the Lord. It is also good for making the right samskaras and impressions in our consciousness, as well as being a good example for our children who may follow what we do. Therefore, we could also say that the temple is "our temple" in being the place where we can make it into whatever expression we want as a manifestation of our devotion to God.
For this reason, complete understanding of the significance, meaning, and the installation process of the deity in the temple should also be provided so no one approaches with too little respect, or has a misconception of the spiritual power of the deity. Flyers or brochures with such information can be excellent handouts to give to the members and guests of the temples to increase awareness of such things. They can also be used to help explain basic points of the philosophy, especially to new guests.
Furthermore, there are frequent attempts to pester the faith of Hindus and devotees with misguided views and interpretations of the philosophy to try and cause doubts and skepticism, both in America and India. Dogmatics from other religions often try to propagate distorted views of the great Vedic Dharma and its tradition. The way to counter such measures is twofold: By proper education of the real meaning and purpose of Vedic Dharma, and to train people in the attitude and act of servitude and devotion to God, which paves the way for them to attain the higher and most convincing taste of the reciprocal exchange with the Supreme. Once this is reached, or even a glimpse of it, no one can knock them from their established position of solid experience of higher realizations. This is attainable by all sincere souls and is the purpose of the temple and goal of all devotees, and is most easily accomplished by adding seva to their activities.
TEMPLE ASHRAMAS
Another consideration is to have temple ashramas for training as opposed to joining. Often we see that people think that they enter an ashrama once they join an organization. But many times people easily pay money to enter a retreat for a period of time in order to gain peace of mind, or engage in a course of study, meditation, yoga practice, or means of learning about the self by realization and practice, etc. This may be for a weekend, a month, three months, or longer. Sometimes people like to spend the weekend at the temple to serve and engage in spiritual practice, and an ashrama or guestrooms can be quite essential for such a purpose. So, if the temple has the facility, ashramas can also be established wherein people can enter for a certain length of time for a specific purpose, be trained, study, and help with service around the temple, and then leave after a while with a deeper understanding of what the Vedic knowledge is and how to apply it in their lives. Afterwards, they may become a permanent participant in the temple activities.
For this purpose, if a temple does not have facility to have its own designated ashrama area, it is good if it can connect with another temple or country retreat that does have such facility so if anyone is interested, it can be recommended so temple members can go there for retreats.
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