Sandeep Singh’s ‘Temple Economics’ is a groundbreaking exploration of the economic systems surrounding Hindu temples. Singh approaches the topic with the dedication and precision of a meticulous math teacher, guiding readers from the fundamentals to advanced concepts in temple economics (Mandir Arthvyavastha). The preface of the book, often overlooked by readers, is a must-read, offering a poignant glimpse into Singh’s deep connection to the subject. He passionately states, “Except Hindus, everyone got independence on 15 August 1947. Hindus are still struggling to free their temples from the clutches of secular government which took over the power in 1947, after the transfer of power.”

Singh, a scholar of economics, cleverly chooses a graph as the book’s cover, symbolizing the analytical depth within. The book is divided into four comprehensive parts: Part I – Arthashastra of Mandirs, Part II – Destruction of Mandir and its Arthvyavastha, Part III – Loss of Mandir Ecosystem Post-Independence, and Part IV – Need to Reestablish Mandir Ecosystem. This structure allows Singh to explore the topic thoroughly, incorporating quotations from various sources, fundamental thoughts of Sanatan Dharma, and highlighting products and traditions rooted in temple-based economies.

The author provides relevant reading and video resources after each unit for the readers to gain a better understanding of the subject.

Singh insists on using original Sanskrit-Hindi terms rather than their often inadequate English translations. He argues for the use of ‘Mandir’ instead of ‘Temple,’ emphasizing that a mandir is the abode of ‘Bhagwan’ rather than just a place of worship. Similarly, he prefers ‘Arthashastra’ over ‘economics,’ pointing out that Western economies include morally ambiguous activities like prostitution in their GDP, whereas Arthashastra advocates for wealth generated through ethical means.

The author also discusses the many different names used for a temple based on scriptural references. He also delves into details of how a temple can be classified into different types based on the origin of the presiding deity, the posture of the deity, ownership of the temple, the particular scripture that is followed by the temple etc.

In Part – I of the book, Singh meticulously categorizes and describes the various economic activities associated with temples. He explains how temple construction and maintenance provided employment to architects, craftsmen, and sculptors, and how temples served as civic centers, educational institutions, and cultural hubs. Singh’s use of contemporary and historical examples, along with detailed case studies, enriches the reader’s understanding of the profound impact temples have had on Indian society. The book also talks about how towns and cities developed and flourished around temples and Tirthas. The author gives the examples of Tanjavur, Bhubaneshwar and Prayagraj to illustrate this point.

Singh delves into the economic activities driven by temples, from idol making to temple construction, and from rituals to festivals. He categorizes these activities into three main points:

• Economic activities related to the creation of idols and temples, involving aspects like architecture, metallurgy, astronomy and acoustics.
• Economic activities stemming from temple rituals, including offerings and decorations.
• Economic activities resulting from temple operations, such as financing education and storing knowledge.

Singh’s exploration of the ten facets of mandir-based economies is particularly fascinating. These facets include karmakanda samskara, prasad, shilpkala, music and dance, pilgrimages, fairs, matham, sampradaya, and spiritual institutions. Each facet is richly detailed with examples and case studies, illustrating the economic and cultural significance of these activities.

For instance, in the chapter on prasad-based economies, Singh highlights the immense economic impact of prasad distribution, citing the example of the Tirupati Laddu, which generates significant revenue for the temple. Similarly, his discussion on handicrafts showcases the economic contributions of traditional crafts like Andhra Pradesh’s Durgi Stone craft, Bihar’s Mithila Painting, Assam’s mask making and Bamboo craft, Karnataka’s Mysore paintings and Madhya Pradesh’s Bhedaghat Marble statues to name a few.

In Part II, titled ‘Destruction of Mandir and its Arthvyavastha (Destruction of Temple Economics)’, Singh asserts that Bharat’s economy is closely linked to the growth of temples. The destruction of temples brought ruin to the Indian economy. The rise and fall of the economy in relation to the construction and destruction of temples are steep due to the multiplier effect.

As a master of classification, Singh categorizes the four stages in which Bharat lost its temple-based economy:

• Islamist Invasion
• Portuguese Christian Invasion
• British Christian Invasion
• Secular Invasion

While describing the vital role of Bappa Rawal in building temples in the 8th century, Singh also highlights how Rawal repelled Arab invaders in 15 persistent attacks, leading to a 400-year hiatus in Arab invasions. This showcases the bravery of “Bharat ke sapoot” (the sons of Bharat).

Singh details the persistent destruction of temples by Islamic invaders, using various methods such as slaughtering cows in temples, banning worship, defacing statues, forced conversions, and mass genocide. He classifies the invaders’ approaches into three categories:

• Focused on destroying a specific temple
• Systematically destroying every temple in their control
• Consistently destroying temples regardless of their origin

This detailed classification, backed by references to authentic historical accounts, serves as a valuable resource for researchers on Islamic iconoclasm and temple destruction, particularly from 1206 CE to 1820 CE.

Unlike modern Hindus, pre-colonial Hindus were proactive in their approach. Persistent Islamic invasions were met with persistent temple construction. Singh emphasizes Chatrapati Shivaji Maharaj’s pivotal role in this resistance, quoting Veer Savarkar’s “Hindu-Pad-Padshahi” to highlight Shivaji’s zeal for reconstructing and building temples.

The author stresses the importance of reclaiming what was originally ours in any era. Following this approach, Chhatrapati Shivaji destroyed the mosque at Tiruvannamalai, which was built after destroying a temple, and rebuilt the temple. Singh elaborates on the contributions of the Marathas and Peshwas, especially Ahilya Bai Holkar, in rebuilding temples, listing the temples reconstructed by her with proper timelines.

In later sections, Singh addresses the impact of missionary and secular invasions on temple-based economies, from Portuguese to British and secular invasions. He compares Portuguese Christian invaders to Islamist invaders, highlighting their similar destructive behaviors. The British further decimated temples through legal frameworks, a legacy continued by secular forces who ideologically subverted and brainwashed Hindus against their own places of worship.

Singh pays special attention to the gradual loss of each facet of temple-based economy in Part III – ‘Loss of Mandir Ecosystem, Post-Independence’. He identifies secularists, communists, and Abrahamics as prominent destructive forces, criticizing their roles in temple destruction.

Singh exposes the anti-Hindu framework behind the Sabarimala case, pointing out that a PIL seeking women’s entry was filed not by women but by the Indian Young Lawyers Association’s ex-President Naushad Khan. He underscores the irony of Islamists focusing on Hindu practices while ignoring the oppressive practices within their own religion.

In Part IV- ‘Need to Reestablish Mandir Ecosystem’, Singh concludes by providing empirical evidence on temple-based economies. He compares modern economies to temple-based systems using case studies, discussing growth rates and essential aspects.

“Temple Economics” is a profound and thought-provoking read that challenges preconceived notions about Hindu temple economies. Singh’s thorough research, engaging writing style, and insightful analysis make this book a valuable resource for both devotees and skeptics. This book serves as a proud and valuable document for practicing Hindus, an eye-opener for the so-called woke, and a rebuttal to leftist and Islamist attempts to defame Hindu Dharma. By the end of the book, readers will likely find their perspectives on temple economics fundamentally transformed