In his newly released set of two volumes titled ‘Temple Economics, Volume 1’ (Arthvyavstha of Mandir) and A Decade for Mandirs (Mandiron ke liye ek Dashak) Sandeep Singh, a prolific author, explains the significance of temples in generating revenue since time immemorial. The book has many interesting case studies reflating how pilgrimages have an impressive economic dimension. In an exclusive interview with Prafulla Ketkar, Organiser Editor, Sandeep Singh explains what prompted him to explore and discuss this interesting yet complex topic. Excerpts
Sandeepji, I recall that back in 2014-15, you were quite focused on topics related to Indian entrepreneurs and Swadeshi economic models. Now, you have shifted your attention to temples and their economic significance. What prompted this shift in focus?
My journey from focusing on Indian entrepreneurship to temple economics is rooted in a broader understanding of our cultural and economic heritage. Bharatiya civilisation has always had a unique way of integrating spirituality with everyday life, and nowhere is this more evident than in our temples. Historically, temples have been at the centre of not just religious life, but also social and economic activities. This realisation dawned on me over time as I began to notice how deeply intertwined temples are with the livelihoods and culture of the communities around them.
For example, when you look at ancient cities like Varanasi, Rameswaram, or even smaller towns like Pushkar, you realise that these places have thrived for thousands of years, not because of any modern industry, but because of the Mandirs. These temples are the lifeblood of these communities, providing not just spiritual sustenance but also economic stability. This continuity and resilience fascinated me, and I felt compelled to explore it further.
That is an interesting observation. Many people might not immediately connect Mandirs with economic activity. Could you provide a concrete example of how temples contribute to the local economy?
Absolutely. Take the example of traditional saris, such as the Banarasi sari from Varanasi or the Kanchipuram sari from Tamil Nadu. These are not just pieces of clothing; they are cultural artifacts deeply connected to the temples of their regions. The motifs and designs on these saris often draw inspiration from Mandirs architecture and iconography. For instance, the floral patterns you see in a Banarasi sari are often derived from the flowers offered to the deities in the temples, while the intricate borders might reflect the architecture of the temple itself.
Moreover, these saris are woven by families, who have been involved in this craft for generations, and their livelihoods depend on the temple-centric economy. The demand for these saris spikes during religious festivals and weddings, which are closely tied to temple rituals. Thus, the Mandirs create a ripple effect that sustains entire communities of weavers, dyers and artisans.
It seems that temples have always been more than just places of worship; they have been pillars of the community. How do you see temples functioning from a management perspective, especially considering their role in the community?
Mandirs are indeed remarkable from a management perspective. They are perhaps the earliest examples of what we might call a just-in-time management system today. Everything in a temple, from the daily rituals to the annual festivals, is meticulously planned and executed. The town planning around Mandirs was also highly sophisticated, with different communities assigned specific roles that were crucial to the temple’s functioning. For example, the person who wakes up the deity every morning lived closest to the temple. Then there were the artisans who created the murtis and decorations, the priests who conducted the rituals, and the musicians who played during the ceremonies. Even the warriors who protected the temple and carried the utsav murti during processions had a defined place in this ecosystem. This level of organisation ensured that the temple could function smoothly and that the needs of the deity and the community were met efficiently.
You have mentioned the concept of Artha Shastra and how temples played a role in the economic system of ancient Bharat. How did this system include communities beyond just the Vaishya community, which is typically associated with wealth creation?
The economic system centered around Mandirs was incredibly inclusive and involved all sections of society. While the Vaishya community is often associated with wealth creation, the temple economy ensured that everyone had a role to play. For instance, artisans who created idols and decorations, farmers who provided the produce for offerings, and musicians and dancers who performed during rituals—all of these groups were integral to the functioning of the Mandir.
Moreover, the concept of Shubh Labh was central to this system. Unlike the Western concept of profit maximisation, the idea here was to create wealth in a way that was beneficial to the entire community. This approach ensured that the economic benefits of the temple were distributed widely, rather than being concentrated in the hands of a few.
Our ancestors understood that the true wealth of a society lay in its ability to support and uplift all its members. This is why India was able to contribute 35 per cent of the world’s GDP during the Anglo-Mughal period. The temple economy was a key part of this success, providing a model of sustainable and inclusive growth that we can still learn from today.
It is remarkable to see how inclusive and sustainable this system was. Given the pressures of modernisation, do you think the role of temples has changed, or do they still play a significant role in society?
The role of temples has certainly evolved with modernisation, but their significance remains undiminished. In many ways, temples have adapted to the changing needs of society while still maintaining their traditional roles. For instance, many temples today are involved in community service, providing education, healthcare, and even disaster relief. Some temples have set up schools and hospitals, while others run food distribution programmes for the poor.
Furthermore, temples are increasingly embracing technology to connect with devotees. Many temples now have websites and social media pages, and some even offer virtual darshan, allowing devotees from around the world to participate in rituals and festivals. This ability to adapt while preserving their core functions is what ensures that temples will continue to play a significant role in Indian society.
Who are the stakeholders that have a role to play in taking this message forward so that society becomes more sensitised, rather than expecting others to act?
In my second book, which spans a decade, I’ve argued that Mandirs (temples) have continuously served as a solution to many societal issues. The last chapter in my book is a call to action. If you are genuinely interested in the revival of Mandirs, dedicate the next ten years of your life to them. It doesn’t matter whether you are rich or poor, male or female, ten years old or 80 years old—just commit. The least you can do during these ten years is to decide to visit a Mandir every day. Many Hindus don’t even do that, but if you start visiting every day, this situation will improve. Once you start going every day, you will develop an affinity, and a connection with the divine, and you’ll begin to understand and care about what is happening there. People will start to listen to you as well. If even 20-30 per cent of Hindus begin doing this, most of our problems will be taken care of.
We don’t need enormous solutions; we just need to return to the basics, as our ancestors did. It’s not complicated; we’ve unnecessarily made it so, influenced by modern education that tends to complicate things by viewing them through a Western lens.
How can society, educational institutions, and social organisations play a role in taking this message forward?
Education and awareness are key. Small, activity-based initiatives can have a huge impact. For example, the book I’ve written is one step towards spreading this message. There will be others who write on the same topic, bringing in more ideas and slowly, this will culminate into a broader movement. Each Mandir will adopt what suits them best; there is no one-size-fits-all approach. Each Mandir has its own traditions and guidelines, and they will adapt accordingly.
Another suggestion is to connect devotees more closely to the Mandirs. For instance, we should remove entrance fees and encourage people to celebrate their special occasions, like birthdays, at the Mandir. If someone wants to study, the Mandir should be the place where they can go. In my hometown of Ranchi, there was a local temple, the Griha Mandir, where a sage started a coaching centre long before places like Kota became famous for coaching. Many successful professionals today, including CEOs, studied there. The Mandir should be a place that fosters this kind of connection and growth.
What are three simple things that readers of Organiser can do to support Mandirs, without expecting anything from the Government or any other authority?
First, start using the correct terminology. Refer to them as Mandirs, Kovil or Devasthanams, not as temples. Once we get the nomenclature right, everything else will fall into place. Second, go for a tirth yatra instead of religious tourism. The third is to visit your local Mandir every day. And a fourth point: whenever you purchase offerings for the Mandir, buy them from those who have bhakti (devotion). This is important because if you buy something from someone who is not a believer, your offering might not carry the right energy.
If every Hindu follows these simple steps, the larger issues will start to resolve themselves. These are the foundational pieces of the puzzle—get them right, and everything else will follow.
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