ALERT: If you don't have time to read the full article, you can watch the special video specially prepared for your needs in four languages. Select your preferred language and watch it on YouTube. Four YouTube video channels are provided. We plan to expand into other languages soon. All pages are alive now. It may take up to six hours to turn the article into videos. - GHHF English - www.youtube.com/@ghhf_english - GHHF Telugu - www.youtube.com/@ghhf_telugu - GHHF Hindi - www.youtube.com/@GHHFHindi - GHHF Punjab - www.youtube.com/@GHHFPunjab Global Hindu Heritage Foundation is fully committed to showcasing the sacrifices of national heroes who gave their lives to free India from British rule. GHHF continues to teach about the sacrifices our heroes made so we can all enjoy freedom. Let us all be grateful for their sacrifice, remember their bravery, and share it with all our family members and friends.  India was under British rule, and the nation yearned for freedom. On one hand, the British government imposed numerous restrictions on the Indian people. On the other hand, patriotism and the desire for independence were growing stronger among the youth day by day. During this period, a young hero named Jatindra Nath Das sacrificed his life for the nation. He was lovingly known as Jatin Das. Jatindra Nath Das was born on October 27, 1904, in Calcutta. His father was Bankim Bihari Das, and his mother was Kamal Kumari Das. From a young age, Jatindra Nath Das grew up observing the conditions prevailing in the country. He was deeply troubled by the suffering of his fellow Indians under foreign rule. Along with his education, his desire to do something for his country grew stronger. As a young man, he actively participated in the freedom movement and worked against British rule. For participating in the struggle for India's independence, the British government arrested him and imprisoned him. However, prison did not weaken his courage. He was deeply troubled by the way British authorities treated Indian political prisoners like ordinary criminals. He demanded that political prisoners receive basic dignity and proper facilities, including good food, clean clothing, and opportunities to study. He believed this was not merely a personal issue, but a matter of dignity and rights for every political prisoner fighting for the nation. In 1929, when revolutionaries such as Bhagat Singh and Batukeshwar Dutt were imprisoned, they began a hunger strike demanding better rights and treatment for political prisoners. Jatindra Nath Das also joined the hunger strike. From that day, one of the most difficult struggles of his life began. As the days passed, his body became weaker, and his health deteriorated. Yet, he refused to give up his decision. He continued the struggle not only for himself but also for the dignity and rights of his fellow political prisoners. Although the hunger strike grew more intense with each passing day, Jatindra Nath Das never wavered in his resolve. Even as his body grew weaker, his patriotism and determination grew stronger. His medical report of 12 September 1929 read: 'Das has fever- temperature morning 100 degrees, evening 99 degrees, pulse is 130 p.m.-very rapid. Vomitted only once in the day. Retching and hiccup still persist, though less frequent and shorter in duration. Mentally it is still clear. Taking water to which glucose is added without his knowledge. He continued his hunger strike for 63 days. Finally, on September 13, 1929, he sacrificed his life in Lahore Jail. He was only 24 years old. A young man's life had ended, but his sacrifice sparked a powerful response across the nation. When his mortal remains were taken from Lahore to Calcutta, thousands of people gathered along the way to pay their respects. His final journey inspired even greater courage and patriotism among Indians who were fighting for independence. Although Jatindra Nath Das lived only a short life, his sacrifice remains forever etched in the history of India's freedom struggle. Children! We do not need to sacrifice our lives like Jatindra Nath Das. But we can practice the spirit of patriotism that he demonstrated in our everyday lives. Studying sincerely, respecting our parents and teachers, keeping our school and surroundings clean, protecting public property, helping those in need, and fulfilling our responsibilities properly — all these are ways of showing our responsibility towards our nation. On this day, as we remember Jatindra Nath Das, every student should ask themselves one question: “What can I do for my country?” Every good action we take should answer that question. The true tribute we can offer the great heroes who sacrificed their lives for our nation is to fulfill our responsibility to build the free, strong, and great India they dreamed of. Your donations are appreciated; By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. By Rupees: call 601-918-7111; +91 83096 43979

  https://youtu.be/rzXOp9ZeOto?si=WoxQzCtqVXCBCzKD True community transformation begins at the grass roots. Committed to preserving Sanatana Dharma while uplifting society, the Global Hindu Heritage Foundation (GHHF) has spent the past several months quietly laying the groundwork for sustainable change through free tailoring and sewing training centers. While the foundation’s Bala Samskara Kendras nurture values, character, and cultural roots in young minds, a natural truth emerged: to secure a child’s tomorrow, a family must stand on stable ground today. By training mothers and local women in professional tailoring, GHHF is opening clear pathways toward financial self-reliance, giving women the confidence, skill, and dignity of earning their own living. This ongoing journey first took root in the remote agency area of Addateegala in Alluri Sitharama Raju district. There, the first batch of women completed intensive, hands-on training, gaining the skills and confidence to pursue independent livelihoods. Once those trainees successfully graduated, the sewing machines were relocated to breathe life into a brand-new training hub in the historic city of Rajahmundry. As part of GHHF's 20th anniversary initiatives, under the guidance of Founder President Dr. Prakasarao Velagapudi and the leadership of National General Secretary Sri Rajesh Thunuguntla, this newly established center was inaugurated at Sri Ramalayam, 36th Block, VAMBAY Colony, Mahadeva Area (16th Ward), Rajahmundry. The inaugural ceremony was blessed by Sri Sri Sri Skandha Swamy of Konthamuru Shanmukha Peetham. Deeply moved by the quiet impact of this mission, generous patrons stepped forward: Sri Skandha swamy promised to gift five sewing machines to women who successfully complete the training with excellence, while Sri Singavarapu Satyanarayana, Director of the Godavari Ghat Sri Visweswara Swamy Temple, pledged to present another machine as a reward for a graduating trainee. The program was organized with care and dedication by East Godavari district Volunteers Sri Rayudu Raghavarao and Sri Singavarapu Ramakrishna. Alongside this newly opened facility in Rajahmundry, another GHHF sewing training center has been running continuously in Nandyal district, steadily equipping women with practical, income-generating skills. Behind each bustling classroom lies an unspoken reality of sustained effort and monthly operational costs. Keeping these centers completely free for underprivileged women requires regular funding for building rent, electricity bills, monthly honorariums for dedicated master trainers, and practice materials like fabrics, needles, and threads. Beyond sustaining the ongoing work at Rajahmundry and Nandyal, GHHF envisions extending this initiative into more underserved districts, opening doors for hundreds more women waiting for an opportunity to change their families' fortunes. When you empower a woman with a viable skill, you do more than provide an income—you elevate an entire household and strengthen the moral fabric of a community. Expanding these centers and carrying this quiet revolution into new areas depends on the shared goodwill of compassionate donors and patrons. Whether through sponsoring a sewing machine or adopting the monthly operational expense of a training center, every contribution becomes a direct instrument of hope and dignity. GHHF warmly invites thoughtful benefactors to join hands in this meaningful endeavor and help write new stories of self-reliance, resilience, and quiet triumph.  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_1667}}

Our Rishis — Our Treasure of Knowledge Every festival in India carries a profound message. Some festivals remind us of our deities. Some help us remember great personalities who sacrificed for our nation. Others remind us of our responsibilities towards our family, nature, and society. Rishi Panchami is one such festival. It gives us a special opportunity to remember and honor the great Maharishis who gave us the wealth of knowledge. Rishi Panchami is observed on Shukla Panchami in the month of Bhadrapada. On this day, according to our tradition, we worship the Saptarishis (Seven Great Rishis) with devotion: Maharishi Kashyapa, Maharishi Atri, Maharishi Bharadwaja, Maharishi Vishwamitra, Maharishi Gautama, Maharishi Jamadagni, and Maharishi Vashishta. Children, think about this for a moment. Why do we still remember these great Maharishis who lived thousands of years ago? They were not kings. They did not leave behind vast amounts of wealth for us. They did not build grand palaces and leave them behind. Yet why do their names still hold such a respected place in our hearts? Because the greatest wealth they gave us was knowledge. Our Rishis performed intense spiritual practices in their search for truth. They observed nature and explored questions such as: How should a human being live? What is Dharma? How can a person understand their true self? They did not keep the knowledge they gained only for themselves. They taught their disciples, and those disciples passed it on to future generations. In this way, knowledge traveled from one generation to another. That is why the Rishi holds such a high and respected place in our tradition. A Rishi is not merely a person who performs penance. A Rishi is a great soul who seeks truth, gains knowledge, and shares that knowledge for the welfare of society. Each of the Saptarishis represents great qualities that we can learn from. Maharishi Vashishta is renowned for his teachings on Dharma and his role as a Guru. He played an important role as a teacher in Sri Rama's life. The life of Maharishi Vishwamitra teaches us determination, discipline, spiritual practice, and perseverance. He was once a king, but through his dedication and intense spiritual practice, he attained the status of a Maharishi. His life teaches us that sincere effort can elevate and transform a person. Maharishi Atri is renowned for his spiritual practice and knowledge. Mata Anasuya is also remembered with great respect in Indian tradition. Maharishi Bharadwaja represents a great tradition of knowledge and learning. Maharishi Kashyapa holds a prominent place in our ancient Rishi tradition. Maharishi Gautama and Maharishi Jamadagni also hold distinguished places in our great lineage of Rishis. Our Rishis did not give us knowledge useful only in their own time. They passed down a treasure of knowledge that has benefited generations. Knowledge traditions such as the Vedas, Upanishads, Yoga, Ayurveda, and philosophical thought have been passed down through generations. Behind this great tradition of knowledge lies the dedicated spiritual practice and efforts of countless generations of Rishis. The desire to learn and the determination to seek truth are among the greatest values we can learn from our Rishis' lives. However, learning alone is not enough. Just as our Rishis passed their knowledge to future generations, we too should share what we know with others. We can teach a Shloka we know to younger children. We can tell our friends about the significance of our festivals. We can learn the valuable traditions known to our grandparents and pass them on to the next generation. The heritage we receive is not limited to houses, land, or material possessions. Our Dharma, our culture, and our knowledge are also precious parts of the heritage passed down to us. We are responsible for learning about them, respecting them, and preserving them. On Rishi Panchami, as we offer our respects to the Saptarishis, we should remember one important thing: the lamp of knowledge that our ancestors lit for us is now in our hands. We should not allow that lamp to stop with us. We must learn, practice what we learn, and pass it on to the next generation. Therefore, on this Rishi Panchami, let us take a pledge: ●    We will learn about our Rishis. ●    We will respect knowledge. ●    We will learn good values and put them into practice. ●    We will protect and preserve our Dharma and culture. ●    We will pass the good knowledge we have received on to the next generation. Rishibhyo Namah. Saptarshibhyo Namah. 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

The Akividu Attack When Hindus Were Attacked by Converted Christians at a Rama Temple and the Fight for Justice Began 2026/09/19  Sai Srinivas https://bharatobserver.in/the-akiveedu-attack-when-hindus-were-attacked-by-converted-christians-at-a-rama-temple-and-the-fight-for-justice-began/ A Rama Temple Visit Turns Violent On March 27, Andhra Pradesh Deputy Speaker Sri K. Raghu Ramakrishna Raju visited Akividu to have darshan of Lord Rama, offer prayers and place a garland on Lord Rama Parivar on the occasion of Sri Rama Navami. The temple at Pedapeta is more than 100 years old, and Raju had decided to undertake its renovation. Some local Christians opposed the renovation, saying that the area was a Christian village and objecting to the proposed work. Hindus in the village maintain that the Rama temple stands on approximately 2.33 acres of land. What followed was a violent confrontation. A group of Christians reportedly came out of their houses and attacked the convoy with stones and sticks after the idol of Lord Rama had been garlanded. Three people were reportedly injured in the initial attack, while several others subsequently suffered injuries. The allegations become even more serious with the reported use of knives and sticks fitted with nails. One person reportedly suffered a nail injury to the head, while another was allegedly stabbed approximately twelve times and was in serious condition at a hospital in Bhimavaram. The injured were initially taken to Akividu Government Hospital. This was not merely a disagreement over a renovation project. Violence reportedly erupted around a Hindu place of worship on one of the most important Hindu festivals of the year. A Hindu Festival and a Violent Confrontation Sri Rama Navami is a sacred occasion for Hindus. Devotees gather at Rama temples to offer prayers, perform puja and celebrate the birth of Lord Rama. The reported attack taking place in this setting makes the incident particularly serious. Speaking to the media after the incident, Deputy Speaker Raghu RamaKrishna Raju described the incident as an attack on Rama devotees and called for strict action against those responsible. He said that he had gone to the Rama temple in Pedapeta of Akividu with Rama devotees and alleged that, immediately after he left the temple, the devotees present there were attacked with knives. He called for those responsible for the alleged attack to be punished strictly according to law and stressed the seriousness of violence occurring at a Hindu temple during a Hindu festival. The seriousness of the allegations is reflected in the subsequent police action. Police launched an investigation, registered a case and reportedly named 58 people as accused. All 58 were reportedly arrested and produced before a court on March 28. Serious Criminal Charges Were Added Police reportedly added serious provisions to the FIR, including Section 109(1) of the Bharatiya Nyaya Sanhita concerning attempt to murder, along with Section 308(2) relating to an attempt to commit culpable homicide and other provisions. Section 144 was also imposed in the area. These developments demonstrate that the authorities treated the incident as a serious law-and-order matter. The allegations involve not merely a verbal confrontation or disagreement, but the reported use of stones, sticks, knives and weapons involving nails, with multiple people allegedly injured. If the allegations are established through the legal process, those responsible must face the full consequences of the law. The Bigger Question Is the Safety of Hindus The Akividu incident has also brought attention to broader allegations concerning attacks on Hindus in Andhra Pradesh. There have been allegations that attacks against Hindus have occurred repeatedly and that, in some cases, Hindus have faced difficulties even when approaching the police with complaints and evidence. There are also allegations that Hindus have been threatened for approaching the police and that complaints involving attacks by members of minority communities have not always received the protection that victims expected. These are extremely serious allegations. If a citizen is attacked, the first institution they should be able to approach is the police. A victim should not have to wonder whether filing a complaint will result in protection or further intimidation. Law enforcement exists precisely to ensure that citizens do not have to defend themselves through private retaliation. For Hindus who believe that their complaints are being ignored, the question is therefore not merely political. It is about whether the basic promise of equal protection under the law is actually functioning on the ground. Political Leaders Have Condemned the Attack Chief Minister Sri Nara Chandrababu Naidu strongly condemned the reported attack on Deputy Speaker K. Raghu Ramakrishna Raju and coalition leaders who were travelling to the ancient Rama temple in Akiveedu Municipality of the Undi constituency on Sri Rama Navami. The Chief Minister described the incident as regrettable and said that some people, along with outsiders, had attacked the Deputy Speaker with weapons while he was going to worship at the Rama temple. He stated that strict action would be taken under the law against anyone responsible for disrupting law and order. Deputy Chief Minister Sri Pawan Kalyan also strongly condemned the attack. He described the alleged use of weapons against the Deputy Speaker, his followers and Jana Sena leaders who had gone to participate in puja at the Rama temple on Sri Rama Navami as a matter requiring serious attention. He called for the police to investigate whoever was behind the incident and punish those responsible according to law. The Andhra Pradesh BJP President P. V. N. Madhav likewise condemned the incident and described the attack on the Deputy Speaker, coalition leaders, activists and devotees as extremely concerning. He argued that blocking entry to a temple and resorting to violence was unacceptable and called for immediate government action. The political leadership has therefore made its position clear. The question now is whether those words will be followed by sustained action. Promises Must Be Followed by Accountability Condemnation is easy after an incident has already occurred. The harder task is ensuring that justice continues after public attention moves elsewhere. The government has promised strict action. The police have registered a case. Arrests have reportedly been made and serious charges have been included. Now the public must watch what happens next. Will the investigation be thorough? Will evidence be properly preserved? Will those actually responsible be prosecuted? Will victims receive justice? Will witnesses receive protection? And will the authorities examine whether there were failures in preventing the violence in the first place? These questions cannot simply disappear once the immediate crisis is over. Allegations of Police Bias Must Be Examined There are also allegations of police bias, threats and brutality against Hindus. It has been alleged that Hindus approaching police stations with complaints have sometimes found themselves facing cases or pressure rather than receiving protection. If such allegations are correct, they represent a serious institutional problem. Police officers have a duty to enforce the law, not to decide which religious community deserves protection. If a Hindu approaches a police station after an attack, the complaint must be assessed on its facts and evidence. The same principle must apply to every other citizen. Where police misconduct is alleged, those allegations should be investigated. Where police officers have failed in their responsibilities, appropriate action should follow. The Demand for a Hindu Help Centre One proposal is the creation of a dedicated government Help Center through which Hindus can report alleged injustice involving police departments, Mandal officers, Panchayat officers, local authorities and politicians. Such a mechanism could provide a formal channel for complaints concerning alleged discrimination, administrative inaction, police refusal to act and other grievances. The purpose should be straightforward: a citizen who believes that the ordinary system has failed should have somewhere to take the complaint and obtain an accountable response. No Hindu Should Be Left Without Legal Protection The strongest message emerging from the Akividu incident is that Hindus must be able to practise their religion without fear. A Hindu temple should not become a place where devotees fear being attacked. A religious festival should not become an occasion for violence. A person going to offer prayers should not have to calculate whether political or communal tensions will put them in danger. If individuals are responsible for attacking Hindu devotees, the law must identify them and hold them accountable. At the same time, accountability must remain directed at those responsible for the alleged acts rather than becoming collective punishment against an entire religious population. The issue is individual criminal responsibility and the protection of citizens. The Akividu Incident Cannot Simply Be Forgotten The reported violence at Akividu has already resulted in arrests, serious criminal charges and political condemnation. But justice cannot end with an FIR or a press statement. The injured deserve justice. The devotees who were allegedly attacked deserve justice. The public deserves to know whether the investigation was conducted properly and whether those responsible were held accountable. Most importantly, Hindus deserve to know that their temples and religious gatherings will receive the protection of the State. The government has promised action. The police have taken initial steps. Now the responsibility is to ensure that those promises do not fade with the headlines. The Akividu incident must be investigated thoroughly, the guilty must be punished according to law, and the protection of Hindu devotees must not become a matter of political convenience. For Hindus in Andhra Pradesh, the demand is simple: protect the temples, protect the devotees and ensure that the law protects every citizen without fear or favour.

Three Steps — A Journey Closer to the Divine Children! In Sanatana Dharma, Lord Vishnu holds a very special place. Whenever Dharma is disturbed in the world, He takes different incarnations to protect Dharma and restore balance and order. Well-known divine incarnations of Lord Vishnu include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Sri Rama, and Sri Krishna. Vamana Avatar is one of these divine incarnations. Long ago, a great king named Bali lived. He was the grandson of Prahlada Maharaja and the son of Virochana. Prahlada was a great devotee of Lord Vishnu. As the grandson of such a great devotee, Bali also possessed many admirable qualities. He was courageous, powerful, and generous. He never disappointed anyone who approached him seeking help. Through performing Yajnas and giving generously in charity, he earned a good reputation among the people. King Bali fought many battles and defeated the Devas through his strength and valor. He established his authority over the earth, the atmosphere, and the heavenly realms. Indra lost his position, and the Devas were distressed after losing their places. Bali’s victories reflected his great power and valor. However, along with his successes, a small change gradually began to take place in his mind. The thought, “I have achieved so much. Who is powerful enough to stand against me?” slowly developed into pride. Bali was not an evil person. He possessed many great qualities. But no matter how great a person may be, when they begin to measure their achievements as their own greatness, pride can enter their heart. The same thing happened in Bali’s life. The Devas prayed to Lord Vishnu to help them regain their positions. Aditi, the mother of the Devas, also prayed to the Lord for her sons' well-being. Pleased with her devotion, Lord Vishnu blessed her, saying, “I will be born as your son.” Time passed. Lord Vishnu was born as Vamana to Aditi and Maharishi Kashyapa. Although He appeared as a young Brahmachari, a divine radiance shone from His face. Carrying a Kamandalu and an umbrella, Vamana set out on His journey. At the same time, King Bali was performing a great Yajna. The Yajna Hall echoed with Vedic mantra chanting. Bali had resolved to give charity to everyone who came to the Yajna, as much as he could. He was also eager to further strengthen his reputation as a generous king. Just then, young Vamana entered the Yajna Hall. Seeing the divine radiance on the young Brahmachari's face, King Bali respectfully welcomed him. “Swami! Please ask for whatever you desire. I will certainly fulfill your wish,” said Bali. Vamana calmly replied, “Maharaja! I do not need anything great. Please give me only as much land as I can measure with three steps.” King Bali was surprised. “Only three steps of land? I have such a vast kingdom and so much wealth. If you wish, I can give you much more. Why do you ask for such a small thing?” he asked. Bali’s words showed not only his greatness and generosity, but also a small amount of pride. He had begun to feel, “There is nothing that I cannot give.” Vamana, however, did not change His request. King Bali then said, “Very well. I will give you as much land as you can measure in three steps,” and gave His word. Shukracharya, who was present, realized that this young Brahmachari was no ordinary person. He understood that Lord Vishnu Himself had come as Vamana. Bali! Think carefully. This young boy is not an ordinary person. The gift you are about to give may put you in a situation where you could lose your entire kingdom,” he warned. But Bali did not take back his promise. “Gurudeva! I have given my word. I do not wish to send anyone who comes to me seeking something away empty-handed. I will not go back on my promise,” said Bali. Thus, Bali kept his word. As soon as Bali was ready to offer the donation, Vamana revealed His divine form. In an instant, the small Vamana transformed into the magnificent Trivikrama, whose form reached the heavens. With His first step, He covered the earth. With His second step, He covered the entire space and the heavenly realms. In just two steps, the Lord’s feet encompassed everything under King Bali's authority. Then Trivikrama looked at Bali and asked: “Bali! With my first two steps, I have measured everything that needs measuring. Where shall I place my third step? “King Bali completely understood what had happened. His kingdom was gone. His wealth was gone. His authority was gone. But one thing remained in his hands—the promise he had given. Joining his hands, he said: “Lord! I have given my word. The only thing I have left is my body. Please place Your third step upon my head. Saying this, he bowed his head and surrendered himself at the Lord's feet. At that moment, Bali surrendered not only his kingdom, but also the pride of “I” within himself at the feet of the Lord. Pleased with King Bali’s generosity, his commitment to his word, and ultimately his devotion and complete surrender, Lord Vishnu did not destroy him. Instead, He blessed Bali with Sutala Loka, which is described as a magnificent and prosperous realm. The Lord also granted Bali the blessing that he would attain the position of Indra in the future Savarni Manvantara. There was an even greater blessing. Lord Vishnu Himself agreed to remain with Bali in Sutala Loka to protect him. In the devotional tradition, this is described as the Lord Himself becoming Bali’s doorkeeper. Children, think about this for a moment. Lord Vishnu is the Lord of the entire creation. He is the Supreme Lord of countless worlds and the Lord of the Devas. How extraordinary it is that such a Supreme Lord chose to stand as a doorkeeper for His devotee! In the world, even when we gain a small position of authority, we sometimes look down on those around us. Even a little wealth, fame, or success can make us proud. But the Lord of the entire creation did not hesitate to serve His devotee. Therefore, Vamana Jayanti teaches us a great truth: the more we reduce our pride, the closer we come to the Divine. Bali did not attain the Lord merely when he lost his kingdom and wealth. He truly found the Lord when he finally surrendered his sense of “I”. Therefore, children, we should strive to grow in life. Like Bali, we should develop courage, strength, and generosity. We should keep the promises we make. But we must also be careful not to allow our achievements to make us proud. If we receive good marks, we should not look down upon others. If we have talent, we should use it to benefit others. If we have wealth, we should share it with those in need. If we receive authority, we should act responsibly rather than with pride. What truly makes a person great is not merely the power or position they receive, but the humility they retain even after gaining it. The three steps of Vamana should also become three steps in our own lives: First Step — Recognize the pride within us. Second Step — Share what we have in a righteous and responsible way. Third Step — Surrender our sense of “I” at the Lord's feet. Then we will understand an important truth: The distance between the Divine and us is created by our own ego. When we remove that ego and make a place for the Divine in our hearts, even the Lord of all the worlds comes very close to us. This is the great message that the story of King Bali gives us: It is good to grow into a great person. It is even greater to give up the pride of thinking, “I am great.” When we surrender our heart to the Divine, Bali's life shows us how close the Lord can become to us. Sri Vamanaya Namah. Sri Trivikramaya Namah. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979   {{album_1666}}

The ancient Rishis' ability to systematically analyze every sphere of life was not mere intellectual speculation. It stemmed from a unique worldview that treated the human mind as a laboratory and consciousness as the ultimate tool for observation. Through a blend of rigorous inner technology, empirical study, and an integrated philosophy, the Rishis accessed knowledge through distinct methodologies: By treating inner consciousness as the primary organ of discovery and combining it with empirical observation and rigorous language, the Rishis built a self-sustaining system of knowledge that could map both the subatomic realm and the vastness of human experience. That ancient lineage highlights a profound tradition of knowledge, spiritual inquiry, and self-realization that has shaped Indian philosophy, science, art, and daily life for millennia. The insights of the ancient Rishis—from the profound metaphysical truths of the Upanishads to advances in astronomy, medicine, and linguistics—continue to offer a timeless framework for understanding the universe and human consciousness. What did the present generation inherit from Sanatana Dharma ideals? Scientifically, its contribution is unparalleled – zero, infinity, the value of pi, Decimal system, Concept of gravity, anatomy, astronomy, mathematics, algebra, trigonometry, Calculus, quantum physics, gravity, theory of the atom, Heliocentric theory, plastic surgery, cataract surgery, dentistry, pregnancy, human anatomy, metallurgy, etc. Hinduism is never afraid of science. Hindus believe that science will prove their theories. Science & Hinduism never collide. The transmission of Sanatana Dharma ideals across generations is a continuous, living process, not a static inheritance. Because Sanatana Dharma is a comprehensive, eternal framework for living in harmony with nature and society, its core principles—such as Satya (truth), Ahimsa (non-violence), Seva (selfless service), and Karma (action and responsibility)—are passed down through a multi-layered ecosystem. How important is it for Hindus to preserve, protect, and practice the Sanatana Dharma ideals passed down through time immemorial? Preserving, protecting, and actively practicing Sanatana Dharma ideals is foundational for Hindus—not merely a duty to the past, but a framework for living today and sustaining an ancient civilizational identity. By actively practicing, protecting, and passing down Sanatana Dharma, Hindus ensure that this timeless wisdom continues to serve as a practical, living guide for individual realization and global harmony. What makes Sanatana Dharma so great? Why should the Hindus shoulder the responsibility to protect it? Sanatana Dharma is unique and enduring because it is a living, evolving framework for understanding truth, human consciousness, and cosmic order. Hindus feel responsible for protecting and preserving this heritage because of the timeless principles it offers individuals and the world. Sanatana Dharma represents one of the world's few surviving ancient civilizations with an unbroken lineage of philosophical, scientific, artistic, and spiritual traditions. Safeguarding sacred texts, languages like Sanskrit, classical arts, and traditional knowledge systems ensures that this millennia-old reservoir of wisdom is not lost to future generations. Because Sanatana Dharma naturally celebrates intellectual diversity, protecting it helps safeguard an open, non-dogmatic worldview. Preserving this tradition ensures that humanity retains a global model for spiritual freedom, philosophical debate, and peaceful coexistence among different paths. By actively practicing its values, protecting its institutions, and passing its insights to upcoming generations, Hindus ensure that Sanatana Dharma continues to exist not as a museum piece of history, but as a vibrant, living guide for humanity. Chanting of Vedas Priests' chanting of the Vedas is considered the bedrock of Sanatana Dharma. For thousands of years, this tradition has preserved not just the religious texts, but the foundational spiritual, philosophical, and acoustic blueprint of Hindu culture. Recognizing its historical and cultural significance, UNESCO inscribed the tradition of Vedic chanting on the Intangible Cultural Heritage of Humanity list in 2008. If this chanting is done orally by rote memory, chapter by chapter, all the Vedas and Upanishads will continue; Sanatana Dharma will be indestructible. Even if the manuscripts rot, burn, or are destroyed by foreigners, chanting will keep the Sanatana Dharma alive forever. What kind of legacy do we want to transmit to the next generation in Sanatana Dharma? Passing on the legacy of Sanatana Dharma (the eternal way/order) to the next generation is less about preserving rigid dogma and more about transmitting a living, adaptable, and deeply experiential framework for human flourishing. To ensure the next generation embraces and embodies Sanatana Dharma, the legacy we transmit should focus on several foundational pillars. Dharma as a Moral & Ethical Compass Intellectual Freedom & Inquiry Living Philosophy & Daily Discipline (Sadhana) Ecological Consciousness & Cosmic Harmony  Cultural Pride & Inclusivity Many Western Scholars and Intellectuals were drawn to Hindu scriptures. What made the scriptures attractive to them The attraction of Western scholars, philosophers, and scientists—from Arthur Schopenhauer and Ralph Waldo Emerson to Erwin Schrödinger and J. Robert Oppenheimer—to Hindu scriptures was not a mere trend; it was a profound intellectual and spiritual recognition. Nearly 30 Nobel laureates acknowledge our ancient scriptures as a source of success in life – especially the Bhagavad Gita and the Upanishads. In them, they found a middle path that bridged philosophy, human experience, and scientific inquiry. Our Hindu scriptures were not viewed as rigid religious handbooks, but as a vast, living science of consciousness, ethics, and reality—one that speaks universally to any inquiring human mind, regardless of geography or era. When Western scholars, mathematicians, and 20th-century physicists began examining ancient Indian texts, they were frequently astonished to find that many discoveries claimed by the modern West had been conceptualized, calculated, and practiced in India centuries—and in some cases millennia—earlier. Imagine a world without the influence of Sanatana Dharma, without fundamental concepts of human thought, science, surgery, mathematics, ethics, philosophy, and spirituality spread across global civilization. Because the ideals of Sanatana Dharma—such as Dharma (cosmic ethics), Karma, Ahimsa (non-violence), Maya (the relative nature of perception), and Vasudhaiva Kutumbakam (the world is one family)—have quietly woven themselves into the global fabric over thousands of years, their absence would have radically altered human development. Peace will be lost; the world is one family will vanish; scientific knowledge will be stunted; religious dogma will reign supreme; intellectual rigidity will take root; and spirituality may become extinct, and freedom may vanish. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979

“Make no mistake: from it she will inevitably wither, as a tree torn out from its place… India’s roots are struck, and torn from that she will inevitably wither, as a tree torn out from its place… And if Hindus do not maintain Hinduism, who shall save it? If India’s own children do not cling to her faith, who shall guard it? India alone can save India, and India and Hinduism are one.” Annie Besant Global Hindu Heritage Foundation is pleased to inform you that the overwhelming majority of Bala Samskar Kendras remembered the great social reformer and scholar who left Britain and joined the Independence movement, joined the Congress Party, spoke at National Congress meetings, and wrote extensively about the richness and greatness of Sanatana Dharma.  Annie Besant made herself able to recognize the divinity in everyone. She was drawn to Hindu traditions and philosophy in India and considered India her motherland, even though it was a foreign country. Born in London to an Irish mother and a British father, she embodies courageous intelligence and can change the world's thinking. Father died at the age of Raised by mother. As a child, she was enthusiastic and enjoyed studying, playing cricket, music, horse riding, and learning to sew, and she enjoyed nature. Superstition and piety were verystrong, and she read the Bible every day and prayed daily. At the age of 20, the heresy reached such a level that he decided to give his life to the Church. In 1847, she got married to Reverend Frank Centu and had a son and a daughter. For some time, the daughter suffered from illness, and her mother's death led to her losing faith in God and becoming an atheist. Encouraged by an atheist named Charles Brada, she wrote many works under the pen name Ajax and sent them to journals. At 46, Besant vowed to devote the rest of her life to India, leaving her young son and daughter at home. She became determined to accentuate Hindu spiritualism, its citadel Bharat, its society, culture, and entailing dimensions. She sailed to Bharat from America with Colonel Olcott and moved across the country to get acquainted with people & the land. The Theosophical Society (Divya Gnana Samaj), founded in 1875, attracted Annie Besant. Annie Besant’s life turned around after reading The Secret Doctrine by Blavatsky. Became a member of the Theosophical Society in 1889. In 1907, she became the president of the Divya Jnana Samaj. Attracted to the philosophy of Vedanta in the East, he studied India and settled in Varanasi from 1895. It is believed that India has no future if spirituality is abandoned. Annie Besant yearned to revive piety and patriotism among the Indian people, who were forgetting their religion and traditions in the craze of Western culture. It promoted itself using indigenous products. In 1894, he addressed the Indian National Congress for the first time. The Home Rule Movement started in 1916. Leaders who did not cooperate with her at first eventually joined her. In 1917, she presided over the Calcutta Congress sessions, held the first public mass meetings, and mobilized more women to participate in politics. She had lofty ideas about the country's future. She wanted the country to gain independence so that all Indians could enjoy freedom. She liked Indian people so much. She wrote that she wrote: “I love the Indian people as I love none other, and… my heart and my mind… have long been laid on the altar of the Motherland.” While in India, she established the All-India Home Rule League in Chennai in 1916, while the world was. Annie Besant did not formally convert to Hinduism, clarifying that she was a Hindu from birth and had accepted Bharat as her motherland. She used to wear a ‘rudraksha’ necklace over a white gown and often a ‘saree’ in the Tamilian style. Once, Kanchi Shankaracharya was reluctant to share the dais with her (maybe because of her white skin). Besant started her lecture reciting ‘Shiva Stuti’. Listening to her lecture, Shankaracharya exclaimed, “You are the exact incarnation of Mother Saraswati,” during World War I. She stated that “India is the mother of religion. In her are combined science and religion in perfect harmony, and that is the Hindu religion, and it is India that shall be again the spiritual mother of the world.” "Among the priceless teachings that may be found in the great Indian epic Mahabharata, there is none so rare and priceless as the Gita... This is the India of which I speak–the India which, as I said, is to me the Holy Land.” Annie Besant In July 1898, along with Dr. Arthur Richards, Besant founded the Central Hindu School. It’s located in the holy Hindu city of Varanasi. The school's motto was “Knowledge is vitality.” She dreamed of creating of a school that gave a “sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism.” The school is directly affiliated with Banaras Hindu University. At the time of the school’s founding, there were over 2,000 students. Today, India has schools in Kolkata, Meerut, Delhi, and Indore that bear Besant’s name. Your donations are appreciated. By Zelle: ghhfusaorg@gmail.com PayPal: savetemples.org By Check: GHHF, 14726 Harmony Lane, Frisco, TX 75035. Call 601-918-7111; +91 83096 43979

Global Hindu Heritage Foundation celebrated 20 years of achievements and accomplishments, with well-wishers attending the function on September 20 at Meridian Venue. GHHF appreciated the financial donors who have supported and sustained it over the last 20 years.   * Started with lighting a lamp to start the program.   * National anthems were sung – USA and India * Two Kuchipudi dances by the students of Smt. Padma Sonti * Patriotic Songs by three youngsters. * Bhagavad Gita Chanting by a youngster. * 19-Minute documentary of the activities of GHHF in all nine States in Bharat and Bangladesh. It was produced by Suchetan Enterprises. Suchetan Swaroop Vaidyanathan and his father, Sri Vaidyanathan, spent countless hours producing two documentaries, appreciated by everyone with thunderous applause. His passion and dedication in producing these two documentaries are exemplary. * Pinnamaneni Srinivas, who is a member of the Board of Directors and who came from India, spoke about the insights into the activities being conducted at the ground level in villages – briefly touching on the activities related to Gahr Waapasi, Bal Samskar Kendras, construction of new Temples, training of priests for the village temples, Bhajan programs, tailoring program for the ladies, and others. * Acknowledge the services of Rajesh Thunuguntla, who manages the Guntur office and coordinates many activities and travels to different States. * Prasad Yalamanchi, the Chairman of GHHF, documented some of the activities of GHHF since 2006. He recalled the two pada yatras conducted in 2007 and 2008 in Andhra Pradesh to highlight the discrimination of the State government against Hindu Temples, and a project organized in Chicago during Chief Minister Raja Sekhara Reddy’s visit to Chicago in 2007, Article 25, and how Temple funds and land are being abused by the state governments. * Motivational speech by Akash Vukoti, a prodigy, TV personality, and public speaker, spoke about the richness of Sanatana Dharma, drawing from the Bhagavad Gita and other scriptures. He is known for his record-breaking six appearances at the Scripps National Spelling Bee and for becoming the first-ever first-grader to compete in 2016. * Purushottam Tandu, who runs a Gaushala in Memphis with more than 300 cows on a 200-acre lot. He spoke about his association with Prakasarao for nearly 20 years. * Dr. Nick Shroff and Sri Gurrapu, along with their team, presented a remarkable yoga session * Sashi Kant, who is one of the major donors, spoke about the need to contribute to GHHF to continue its activities in Bharat and Bangladesh. He appealed to the gathering to come forward and make a pledge. Several people came forward and opened up their wallets and hearts. * Prakasarao recalled the passionate service being provided by Sri Pinnamaneni, Chandra Movva, Prashant Nanganuru, Chandra Kant Reddy, Deevi Kishore, and others. * The media team has done an exemplary job in coordinating audio and video components. * Prakasarao informed and thanked Hari for providing the venue and sumptuous snacks and dinner free of cost, recognizing the work GHHF has been doing for two decades. * We also thanked Sirisha Garu, who masterfully served as Mistress of Ceremony for the event. * Pratap Velagapudi thanked all the volunteers for their selfless service to the cause and the event. * The event was closed with the singing of Vande Mataram. Jai Sri Ram 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_1665}}

By Rajesh Thunuguntla National General Secretary, GHHF  – Bharat Member, Board of Directors, GHHF – USA As the Global Hindu Heritage Foundation completes twenty years of its journey, I have been reflecting not only on the two decades behind us, but also on what I personally witnessed during the past year. For me, this was not simply another year of programs and activities. It was a year in which the work of GHHF became more deeply rooted in villages, families, temples, children, and communities. Over the past year, I traveled extensively across different parts of the country, meeting our Karyakartas, visiting Bal Samskar Kendras, interacting with children and parents, meeting teachers and local leaders, visiting temples, and listening to communities. Wherever I went, I found the same spirit of commitment, but also different local realities and needs. These experiences strengthened my belief that meaningful work at the grassroots cannot be built through occasional programs alone. It requires continuous presence, dedicated Karyakartas, local leadership, and a genuine relationship with the community. One of the most important changes during this year was the strengthening of our grassroots structure. In several regions, we began developing village-level committees so that local Karyakartas could continue the work throughout the month rather than depending entirely on periodic visits from outside. New full-time Karyakartas were appointed in approximately eight districts, and our work expanded into two new states. Today, approximately 40 full-time Karyakartas are working at the grassroots, supported by local Karyakartas and volunteers. During the year, more than 500 meetings were conducted across different regions. For me, however, the real significance of these numbers is what they represent. A meeting creates an opportunity to listen. A Karyakarta creates continuity. A village committee creates local responsibility. And local leadership creates the possibility of an institution that can sustain itself for years to come. This became particularly visible through our Bal Samskar Kendras. More than 200 centers are now functioning, reaching over 4,000 children. During my visits, I made it a point not only to meet the children but also to speak with their parents. Many parents shared the changes they had observed in their children—their discipline, behavior, respect for elders, values, and spiritual awareness. These conversations stayed with me because they showed that Samskara does not remain inside a classroom. When it reaches a child, it gradually enters the home. That is why I consider the Bal Samskar Kendra work one of the most important investments we are making for the future. We are not merely conducting classes; we are helping families nurture the next generation with a connection to Dharma, culture, and values. Our work during the year also strengthened Hindu temples and the community life surrounding them. More than 50 temples received microphone sets, while GHHF also supported deity installations, temple renovation and repair, Bhajan Mandaps, and musical instruments for Bhajan groups. In many places, I saw how such practical support encouraged temple activities and brought people together. A temple is not simply a building. It is a place where worship, tradition, culture, and community relationships come together. Supporting a temple therefore means strengthening an important part of community life. At the same time, our work expanded into very different parts of the country. We traveled to fishing villages around Puri and Konark in Odisha, worked with communities in Karnataka, conducted cultural and devotional programs in Assam, visited Hindu refugee families from Pakistan in and around Jaisalmer, Rajasthan, and reached remote tribal villages in the forest regions of Andhra Pradesh. In Assam, programs included Pada Puja, Bhajan Sammelans, Matru Murti Sammelans, cultural activities, and community meetings. In Rajasthan, we inspected water tanks supported by GHHF and supervised a Bal Samskar Kendra. In tribal areas, we distributed clothing, blankets, and essential items, supported tribal temples with microphone sets, and identified villages where there were no temples and where future work may be required. These journeys reminded me that the needs of one community cannot simply be assumed to be the needs of another. Grassroots work requires us to listen first. It requires us to understand local circumstances, work with people already serving there, and develop solutions that can continue locally. Our Dharma-related and community efforts also continued alongside this field expansion. The Chintada Anand matter involved significant legal and administrative developments, including proceedings at the Supreme Court stage and the subsequent cancellation of his SC certificate through the relevant process. At Kothapalem village in Bapatla district, GHHF organized the installation of an idol of Lord Anjaneya at a location where an attempt had been made to construct a church. For us, these experiences demonstrated the importance of legal awareness, community organization, and constructive religious activity working together. The year also saw a strong emphasis on Seva. GHHF continued activities such as Chalivendras, water troughs for animals, Gau Gras, Annadanam, medical camps, distribution of clothing and essential items, temple service, Gramadevata programs, and support for families in need. In the field, I have increasingly felt that Seva is not something separate from Dharma. It is one of the ways Dharma becomes visible in our daily lives. We also continued to focus on economic self-reliance. Two free tailoring training centers were established for Hindu women, while support was provided through push carts, sewing machines, and financial assistance for small businesses. The purpose is not simply to provide temporary help, but to give people the ability to build sustainable livelihoods. Helping someone stand on their own feet is, in my view, one of the most meaningful forms of Seva. Another initiative that has reached more than 500 villages is our effort to place sacred names of Bhagavan on Hindu homes. On the surface, it may appear to be a simple activity, but its purpose is deeper—to bring spiritual consciousness into everyday family life and encourage people to reconnect with their religious identity. Our Ghar Wapsi initiatives also continued during the year, with more than 300 families returning to the Hindu fold. Behind every family is a personal story and a journey of reconnecting with spiritual and cultural roots. For the people involved, these are not numbers. They are families and individual lives. As our field activities expanded, we also recognized the need to invest in the people carrying this work forward. A five-day intensive training program was conducted at the GHHF National Office in Guntur for our full-time Karyakartas. The training focused on grassroots methodology, community interaction, organization, communication, village-level structures, and the larger purpose behind our work. I have had the privilege of working closely with Dr. Velagapudi Prakash Rao Garu throughout this journey. One of the things I have learned from him is that an organization becomes strong not merely because it conducts successful programs, but because it develops people who can carry its mission forward. His vision, discipline, patience, and commitment to grassroots institution-building have influenced the way I understand my own responsibility. The establishment and development of the GHHF National Office in Guntur under his guidance was another important step in strengthening our ability to coordinate and support the growing field network. When I look back at this past year, what gives me the greatest satisfaction is not simply that the number of programs has increased. I see a deeper transformation taking place. More Karyakartas are becoming active. Village committees are being formed. Programs are becoming more continuous. Bal Samskar Kendras are expanding. Parents are seeing changes in their children. Temples are receiving support. New regions are developing local leadership. Seva is reaching more communities. This, to me, is what grassroots institution-building means. It is not only about how many programs we conduct. It is about how many people become connected, how many Karyakartas take responsibility, how many local leaders emerge, and how deeply the work becomes rooted in the community. As I think about the twentieth anniversary, I am reminded that an anniversary is not merely a celebration of the past. It is also a moment of responsibility. Twenty years have given GHHF experience, relationships, Karyakartas, lessons, and a strong foundation. The next twenty years must build upon that foundation. We must continue working toward Dharma consciousness in every village, Samskara in every child and home, strong spiritual and cultural life around our temples, dedicated Karyakartas, greater economic self-reliance, stronger local leadership, and meaningful Seva wherever communities need us. I express my heartfelt gratitude to Dr. Velagapudi Prakash Rao Garu for his vision, leadership, and guidance. I am equally grateful to every full-time Karyakarta, local Karyakarta, volunteer, Bal Samskar Kendra teacher, family, supporter, and well-wisher who has contributed to this journey. When I remember this past year, I do not first remember the numbers. I remember the villages. I remember the children. I remember the parents who spoke about their children’s transformation. I remember Karyakartas traveling from place to place, teachers continuing their work, temples being strengthened, families receiving Seva, and communities welcoming us. That is what makes this journey meaningful. The first twenty years have given us a foundation. The next twenty years call us to take that foundation deeper into the grassroots and farther across the country. For me, the journey is not complete. It continues—with greater responsibility, greater commitment, and an even deeper spirit of Dharma, Samskara, and Seva. Twenty years behind us. A new chapter before us. And the journey continues.

I am happy to know that GHHF is celebrating its 20 years of service to the Hindu community, mainly by propagating Sanatana Dharma and creating a mass movement to secure Hindu temples from the depredatory clutches  of a secular government. If minorities can have exclusive control of their churches and mosques, then why, it may be asked,  the same privilege is denied to the majority HIndu community? This question reverberates all across Bharat demanding an immediate answer. The democratic government of Bharat, responding to the will and sentiment of the majority,  should bring a legislation to that effect and give back Hindus their God given right to manage their temples and places of worship. I pray that GHHF becomes successful in their mission and  make Hindus proud inheritors and sole custodians of their temples and traditions.  HARI OM TAT SAT.