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With over 900 million believers and many faithful, and innumerable ‘holy’ places, Hindu <keyword id="56253" type="General" weightage="20" keywordseo="Temples" source="Orion">temples</keyword> are neither short of footfalls nor donations. So much so when <keyword id="419623" type="General" weightage="20" keywordseo="Tirumala-Tirupati" source="Orion">Tirumala Tirupati</keyword> Devasthanam declared that its land holdings are valued at ₹85,000 crore (modestly) across 960 properties all over India — few were surprised. After all, the <keyword id="721647" type="General" weightage="20" keywordseo="Lord-Venkateshwara-temple" source="Orion">Lord Venkateshwara temple</keyword> makes <a href="https://www.indiatoday.in/fyi/story/siddhivinayak-hundi-rich-temple-india-demonetisation-352322-2016-11-16">$11 million a year</a> selling its ladoos alone, in addition to the thousands who queue up every day and make generous donations. <div type="image" title="Venkateshwara temple makes $11 million a year selling ladoos alone" height="900" width="1200" msid="94550183" hostid="261" caption="&amp;lt;p&amp;gt;Venkateshwara temple makes $11 million a year selling ladoos alone&amp;lt;/p&amp;gt;"></div> From the gilded era Tirupati has a long history of generous donations. A 16th century king Krishnadevaraya who ruled over erstwhile Andhra and Karnataka is known to have performed an ‘abhishekham’ with 30,000 gold coins instead of the traditional bathing with milk — in addition to other gold ornaments he donated. <div type="image" title="Tirupati temple has a long history of generous donations" msid="94550258" hostid="261" caption="&amp;lt;p&amp;gt;Tirupati temple has a long history of generous donations&amp;lt;/p&amp;gt;"></div> Tirupati has been holding on to the richest temple tag for generations till it was displaced by Sri Padmanabhaswamy Temple in Kerala, with an estimated $20 billion lying in its vaults. <div type="image" title="Sri Padmanabhaswamy temple in Kerala has an estimated $20 billion lying in its vaults" height="900" width="1200" msid="94550303" hostid="261" caption="&amp;lt;p&amp;gt;Sri Padmanabhaswamy temple in Kerala has an estimated $20 billion lying in its vaults&amp;lt;/p&amp;gt;"></div> Some of the treasures uncovered include 1.2 metre solid gold statues studded with precious stones, crowns and countless artefacts. An <a href="https://economictimes.indiatimes.com/news/politics-and-nation/sree-padmanabhaswamy-temple-wealth-amicus-curiae-finds-serious-lapses-wants-audit/articleshow/33963351.cms?from=mdr">amicus curiae </a>petition was filed in the <a href="https://economictimes.indiatimes.com/news/politics-and-nation/sree-padmanabhaswamy-temple-wealth-amicus-curiae-finds-serious-lapses-wants-audit/articleshow/33963351.cms?from=mdr">Supreme Court, </a>which wanted a scientific audit on the treasures. And a few vaults are still unopened, deepening the mystery of this temple’s wealth. The 12th century temple Shree Jagannath of Puri too is moving to digitise its land records and said that it possesses over <a href="https://www.businessinsider.in/india/news/land-records-of-lord-jagannaths-over-60000-acres-in-7-states-to-be-digitised/articleshow/94497919.cms">60,000 acres across seven states.</a> <div type="image" title="Jagannath temple in Puri" height="900" width="1200" msid="94550358" hostid="261" caption="&amp;lt;p&amp;gt;Jagannath temple in Puri&amp;lt;/p&amp;gt;"></div> Built by kings and patronised by their subjects, many Indian temples possess lands, mostly farm lands – to support their upkeep. Most old and large temples receive ample donations in cash and gold that have been filling their Hundis and coffers over the centuries. Endowment bodies are private entities and never had to reveal their wealth, few can guess the extent of cash and gold holdings. Apart from a few details that have become public, very few have ventured to estimate temple wealth. In 2016, the World Gold Council estimated that the gold lying in Indian<a href="https://www.business-standard.com/article/current-affairs/temples-hold-about-4-000-tonnes-of-gold-116032400306_1.html"> temples could be as high as 4,000 tonnes</a> — that’s over a fifth of the total gold holdings of the country. Cash, stocks or bonds? The cash that temples receive from Hundis remains enormous. Temples are known to employ large teams to sort and count them and some have even fashioned giant sieves that can sift coins. As the number of financial instruments increase, temple trusts too have expanded their ‘accounts’ to easily receive all sorts of donations. In 2015, Lord Balaji opened his own demat account to receive stocks and bonds. Following Him, are many temple trusts including Vaishno Devi temple, Swaminarayan Temple of Ahmedabad, Srinathji Temple of Nathdwara, Iskon Charities, Mahakaleshwar Jyotirlinga in Ujjain, to name a few. In addition to easing the process of ‘offerings’ in an increasingly cash-free society, this move also helps people turn Gods into their business partners with a small stake. Like in the case of gold, no information is proffered on how much stock trusts hold and if they are traded. What’s the wealth going to do? Legend has it that all that goes into Lord Balaji’s Hundi is used to pay off the interest for a loan that he took from Kubera, the God of wealth, and this payoff will continue till the end of Kali Yug. In reality, it’s the trustees who decide what is to be done with the wealth. And, what do temples do with the wealth? It takes a lot to maintain a temple. Large temples employ a range of staff – be it priests, security guards, cleaning staff and accountants, some temples even have a large administrative staff to manage the finances and more. Moreover, temples hold large events like Navratri festivals, pujas or annual processions like rath yatras. A few temples also cook and serve prasad like the Iskcon temple which offers an elaborate lunch-like prasad on a daily basis. <div type="image" title="Krishna Janmashtami at Iskon temple in Juhu, Mumbai" msid="94550472" hostid="261" caption="&amp;lt;p&amp;gt;Krishna Janmashtami at Iskon temple in Juhu, Mumbai&amp;lt;/p&amp;gt;"></div> A few temple trusts also run charitable organisations like schools, colleges, hospitals and even orphanages – so a lot of money goes into that too. During the Covid-19 pandemic, a few temple trusts like Puri’s Shree Jagannath Temple Administration donated in cash while many others provided facilities for quarantine facilities, beds and even Oxygen tanks. All in all – trusts also contribute towards welfare activities. The temples also reserve some of its wealth for a rainy day. During the lockdown, when temples shut doors, a lot of them which depended on daily cash donations <a href="https://www.telegraph.co.uk/news/2020/08/26/1200-hindu-temples-india-will-pawn-gold-maintain-running-costs/">had to pawn their gold to maintain</a> the running costs. The Travancore Devaswom Board, which manages Kerala’s temples, had deposited some of its gold with the Reserve Bank of India (RBI) for a loan after selling unused lamps and a few brass utensils. The temple and the state Temple priests, seers and Kings always maintained a healthy mutual relationship – some of the former also adorned the courts and were trusted advisors. Tensions however emerged after monarchy and the battle lines were drawn between the church and the state. The first clash occurred in the early 1800s when the East India Company (EIC) demanded a tribute from the Queen of Travancore – the royal family which is now the trustee of Sri Padmanabhaswamy Temple. As she failed to provide ‘protection money’, the company took over the temple trusts in the region. This passed onto the British crown who later drafted a Madras Religious and Charitable Endowment Act, which later became the The Hindu Religious and Charitable Endowments Act – that controls a few hundreds of thousands of temple trusts, mutts and endowments. It is to be noted that the Madras Presidency covered large parts of Tamil Nadu in addition to Andhra Pradesh, Karnataka and even Kerala — till date, a few hundreds of thousands of temples are directly under government control. In fact, some of the richest trusts including Tirupati, Meenakshi temple of Madurai, Shirdi Sai Baba temple and Siddhi Vinayak <a href="https://asiaconverge.com/2020/09/indian-governments-outdid-aurangzeb-they-emasculated-hindu-temples/">fall under the government control</a>. IAS officers act <a href="https://indianexpress.com/article/india/shirdi-saibaba-trust-ias-official-4560862/">as temple trustees in many temples</a> across states like Maharashtra and Uttar Pradesh, which appointed an IAS officer to the <a href="https://theprint.in/india/nripendra-misra-modis-trusted-former-ias-officer-will-head-ram-temple-construction-panel/368134/">Ayodhya’s Ram temple trust</a>. The trust with the government There have been multiple attempts to bring more trusts under the government’s purview and a few of them have been resisting in multiple ways. The most high profile case has been that of <a href="https://www.business-standard.com/article/pti-stories/nataraja-temple-to-be-managed-by-priest-not-by-tamil-nadu-govt-114010600610_1.html">Nataraja Temple at Chidambaram Trust and the state government</a> of Tamil Nadu where the court ruled in favour of the trust. The pre-Chola temple where the statue of Shiva itself remains elusive – known as the ‘secret’ – had resisted the state government attempt to take over the trust. A similar attempt at a takeover of the Sri Padmanabhaswamy Temple trust temple, with treasures that are worth hundreds of billions, by the state government — <a href="https://www.moneycontrol.com/news/india/supreme-court-sets-aside-kerala-hc-order-on-government-takeover-of-padmanabhaswamy-temple-5540371.html">was stalled by the Apex court</a>. Yet another case involves the <a href="https://www.barandbench.com/news/litigation/vaishno-devi-shrine-board-funds-were-used-for-iftaar-parties">Vaishno Devi temple, </a>where a petition was filed challenging the government control of the shrine. The Karnataka government however wants to do away <a href="https://www.timesnownews.com/india/karnataka-to-do-away-with-government-control-over-temples-says-cm-bommai-in-budget-speech-article-89990133">with its control over temple trusts</a>, said the chief minister Basavaraj Bommai in March this year. If they do so, they would create a precedent where more endowments would seek autonomy – leaving one of India’s high-profile asset owners with more control of their vaults and all that therein.

SIMPLY PUT: Gods must be wealthy but how wealthy are they?

October to February is when India sees high spikes in both domestic and local tourism across India. This is the time when charter flights to Goa begin landing, this is when the hotels near the coffee plantations in south India hike their rates. This is also when domestic carriers typically increase rates – this year rates increased by almost 24% in October alone. Other than cooler climes, this is also when most of India’s large festivals are celebrated, many of which are linked to agrarian cycles of harvesting or sowing. 
 
There’s Dussera, Diwali, Christmas, Pongal and Chhath Puja celebrated during this period (Onam is another biggie but that was celebrated in September this year). Smaller ones such as Janmashtami or Govardhan Puja also happen during this time. Many of these festivals are celebrated in situ, and are becoming increasingly popular for non-traditional tourists who converge at temple towns to participate in the festivities and seek blessings. 
 
I’ve travelled across many of these towns and interacted with temple priests, tourists, shop-owners, craftswomen and craftsmen, local residents, hotel owners and finally the most ‘in-you-face’ category of people, the local tourist guides to understand how modern influences are affecting traditions in these temple towns, especially that of oral story-telling. Interestingly and contrary to what most of us might think given the immediate access to information we have via our smartphones, the demand for local stories has dramatically increased over the last few years. 
 Part of this is due to more tourist footfalls (including that of foreign tourists) while the other is due to a demand for more engaging narratives. A demand for more anecdotal and topical stories rather than just a historical narrative. Often this topicality is derived from local <keyword id="1225445" type="UNKNOWN" weightage="20" keywordseo="folk-tales">folk tales</keyword> and <keyword id="22258" type="UNKNOWN" weightage="20" keywordseo="Folk-songs">folk songs</keyword> of that particular region and will be completely missing in the historical information dispensed in the formal tourist brochures. 
 
Take Govardhan Puja or Janmashtami, for instance. You have tourists converging at all places with important Krishna temples across the country. So there would be tourists flocking to Vrindavan in Uttar Pradesh or other important temples such as the Guruvayur temple in Kerala, Dwarkadish in Gujarat, the ISKON temples (across India) or the Rajagopalaswamy Temple in Tamil Nadu among others. Domestic tourism is the economic mainstay of many of these towns, driving the local economy and providing a livelihood to the local population. In many of these places, the narration of folk tales and folk songs is an important local occupation. Yet, tourism, consumerism and other influences are subtlety influencing these tales and folklores – impacting both content and context. 
 
Nowhere is this more apparent than in Braj in Uttar Pradesh, the region associated with Lord Krishna’s early years and interestingly the region where he spent time with consort Radha. The ancient texts, epics, and folklore within this region create culturally (though not politically) defined borders and demarcations, so that Braj can be said to cover an area of approximately 5000 sq. kms. Braj ranks high in popularity as a pilgrimage destination and tales of Krishna and Radha abound in every household and resonate off every tongue. 
 
I would like to refer to a folktale that is narrated at two different towns of Braj Region, Gowardhan and Barsana. Radha and Krishna are at the focal point of many of narratives. While Barsana is recognized as the place where Radha grew up, Krishna is said to have spent his later childhood days at Nandgaon, 8 kms away from Barsana. Radha is considered to be Krishna’s ‘Shakti’ (strength). The folktale I refer to tells a very famous tale of adolescent Krishna at Gowardhan. In this, he lifted a hill named Giriraj or Gowardhan parbat on the tip of his little finger for seven days and nights to shield the Brajwasi (people of Braj) from a deluge of rain sent down by an angry Lord Indra. Most Indians are familiar with this narrative. However in neighbouring Barsana, where Radha grew up, the same folktale recounts the same plot and form but includes an important element missing in the other tale. It recounts that it was Radha, the embodiment of ‘Shakti’ (female supernatural power) who was the actual enabler of Krishna’s heroic act. The tale states that it was Radha who supported Krishna by giving him her divine power to lift the hill. The power came from her left eyelashes and also enabled her to remain invisible. 
 
The transmission of the folktales and folk songs from one generation to the next results in variations which leads to effective narration for eager audiences. The authenticity of these variations cannot be challenged as each version seems to be true. The narrators comprise the Pandas or Goswamis (local priests) and the local tourist guides. Unfortunately I did not find any female priests or female guides. The use of quotes, proverbs, folk metaphors, and other linguistic clichés is fairly common, depending on the narrator. The story-teller weaves in elements from festivals, social events, occasions and human relationships from across the region. The folk tales are so much a part of the cultural ethos of the region that they have also been converted into folk songs, sung by the young and old alike with local CD renditions of it – always in high in demand by tourists and locals both. Interestingly, the modern renditions of these popular folksongs have even used western songs and musical instruments – such as a popular version called ‘Happy Birthday Radhaji’. Symbolic references to other religions also creep in, often well integrated within the folktale itself. For example, in Barsana, local folklore includes the narratives of Gulab Sakhi, a Mughal soldier who became a devotee of Radha. Local narrators delight in highlighting the tale of Radha staying with an old soldier named Gulab Sakhi, disguised as his daughter. Gulab Sakhi’s own daughter had left him after her marriage and he missed her desperately, and was longing to see her. When Radha got to know this, she disguised herself and lived with him as his daughter. He eventually realized this and subsequently became one of her greatest devotees. 
 
It is through oral transmission that the stories continue to form the textures of the lives and livelihoods in these regions and many other regions as well. Elements of social justice, fairness and humanity combine into a rich tapestry enabling these traditional narratives survive. While it is interesting to see how the telling of these tales, many of which originated in oral traditions, continues to flourish, it will be fascinating to see how continuing modern influences will affect these narratives in times to come! 
 
 
(The article is authored by Tulika Chandra, Associate Professor, Shiv Nadar University)

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SIMPLY PUT: Gods must be wealthy but how wealthy are they?

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